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
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
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
into them by the help of that spiritual Light which we have received we may discern so much of them as to guide us aright in this and all other Duties If this be neglected if men live in the dark unto themselves or satisfie themselves only with an acquaintance with those things which an accusing Conscience will not suffer them to be utterly ignorant of they will never know either how to pray or what to pray for in a due manner And the want of a due discharge of this Duty which we ought continually to be exercised in especially on the account of that unspeakable Variety of spiritual changes which we are subject unto is a cause of that barrenness in Prayer which is found among the most as we have observed He that would abound in all manner of Supplication which is injoined us who would have his Prayers to be proper useful fervent must be diligent in the search and consideration of his own Heart with all its dispositions and inclinations and the secret guilt which it doth variously contract 2. Constant diligent Reading of the Scriptures is another Duty that this Ability greatly depends upon From the Precepts of God therein may we learn our own wants and from his Promises the Relief which he hath provided for them And these things as hath been shewed supply us with the matter of Prayer Moreover we thence learn what words and expressions are meet and proper to be used in our Accesses unto God No words nor expressions in themselves or their signification are meet or acceptable herein but from their Analogie unto those in the Scripture which are of Gods own Teaching and Directions And where men are much conversant in the Word they will be ready for and furnished with meet Expressions of their Desires to God always This is one means whereby they may become so to be And other Helps of the like nature might be insisted on 5. There is an use herein of the Natural Abilities of Invention Memory and Elocution Why should not men use in the Service and Worship of God what God hath given them that they may be able to serve and worship him Yea it setteth off the Use and Excellency of this Spiritual Gift that in the Exercise of it we use and act our Natural Endowments and Abilities as spiritualised by Grace which in the way set up in Competition with it cannot be done The more the Soul is engaged in its Faculties and Powers the more intent it is in and unto the Duty Nor do I deny but that this Gift may be varied in degrees and divers Circumstances according unto these Abilities though it have a Being of its own distinct from them Even in Extraordinary Gifts as in the receiving and giving out of immediate Revelations from God there was a variety in outward Modes and Circumstances which followed the diversity and variety of the Natural Abilities and Qualifications of them who were imployed in that Work Much more may this Difference both be and appear in the Exercise of ordinary Gifts which do not so absolutely influence and regulate the faculties of the mind as the other And this difference we find by Experience among them who are endowed with this spiritual Ability All men who have the Gift of Prayer do not pray alike as to the matter of their Prayers or the manner of their praying but some do greatly excel others some in one thing some in another And this doth in part proceed from that Difference that is between them in the natural Abilities of Invention Judgment Memory Elocution especially as they are improved by Exercise in this Duty But yet neither is this absolutely so nor doth the difference in this matter which we observe in constant Experience depend solely hereon For if it did then those who having received this spiritual Ability do excel others in those natural Endowments would also constantly excel them in the Exercise of the Gift it self which is not so as is known to all who have observed any thing in this matter But the Exercise of these Abilities in Prayer depends on the especial Assistance of the Spirit of God And for the most part the Gift as the Scion ingrafted or inoculated turns the nature of those Abilities into it self and modifieth them according unto its own efficacy and virtue and is not it self changed by them Evidently that which makes any such difference in the discharge of this Duty as wherein the Edification of others is concerned is the frequent conscientious Exercise of the Gift received without which into whatever stock of Natural Abilities it may be planted it will neither thrive nor flourish 6. Spiritual Gifts are of two sorts 1. Such as are distinct from all other Abilities having their whole Foundation Nature and Power in themselves Such were the extraordinary Gifts of Miracles Healing Tongues and the like These were entire in themselves not built upon or adjoyned unto any other Gifts or Graces whatever 2. Such as were Adjuncts of or annexed unto any other Gifts or Graces without which they could have neither place nor use As the Gift of Utterance depends on Wisdom and knowledge For Utterance without knowledge or that which is any thing but the way of expressing sound knowledge unto the Benefit of others is folly and babling And of this latter sort is the Gift of Prayer as under our present Consideration with respect unto the Interest of words in that Duty And this we affirm to be a peculiar Gift of the Holy Ghost and shall now farther prove it so to be For 1. It is an inseparable Adjunct of that Work of the Spirit which we have described and is therefore from him who is the Author of it For he who is the Author of any thing as to its Being is the Author of all its Inseparable Adjuncts That the Work of enabling us to pray is the Work of the Spirit hath been proved and it is an immeasurable Boldness for any to deny it and yet pretend themselves to be Christians And he is not the Author of any one part of this Work but of the whole all that whereby we cry Abba Father Hereunto the Expressions of the desires of our Souls in Words suited unto the Acting of our own Graces and the Edification of others doth inseparably belong When we are commanded to pray if our Necessity Condition Edification with the Advantage and benefit of others do require the use of Words in Prayer then are we so to pray For Instance When a Minister is commanded to pray in the Church or Congregation so as to go before the Flock in the discharge of that Duty he is to use words in Prayer Yet are we not in such cases required to pray any otherwise than as the Spirit is promised to enable us to pray and so as that we may still be said to pray in the Holy Ghost So therefore to pray falls under the Command and Promise and is a Gift of
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
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
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
a Gracious Ability for the discharge of it in a due manner These therefore must belong unto and do comprise his Efficiency as a Spirit of Supplication Both of them are included in that of the Apostle The Spirit it self maketh Intercession for us Rom. 8. 26. Those who can put any other sense on this Promise may do well to express it Every one consistent with the Analogy of Faith shall be admitted so that we do not judge the Words to be void of sense and to have nothing in them To deny the Spirit of God to be a Spirit of Supplication in and unto Believers is to reject the Testimony of God himself By the ways mentioned we affirm that he is so nor can any other way be assigned 1. He is so by working gracious Inclinations and Dispositions in us unto this Duty It is he who prepareth disposeth and inclineth the hearts of Believers unto the Exercise thereof with delight and Spiritual Complacency And where this is not no Prayer is acceptable unto God He Delights not in those cryes which an unwilling mind is pressed and forced unto by Earthly desires distress or misery James 4. 5. Of our selves naturally we are averse from any converse and entercourse with God as being alienated from living unto him by the Ignorance and vanity of our minds And there is a secret Alienation still working in us from all duties of immediate Communion with him It is he alone who worketh us unto that frame wherein we Pray Continually as it is required of us Our Hearts being kept ready and prepared for this Duty on all Occasions and Opportunities being in the mean time acted and steered under the Conduct and Influence of those Graces which are to be exercised therein This some call the Grace of Prayer that is given us by the Holy Ghost as I suppose improperly though I will not contend about it For Prayer absolutely and formally is not a peculiar Grace distinct from all other Graces that are exercised in it But it is the Way and Manner whereby we are to exercise all other Graces of Faith Love Delight fear Reverence self Abasement and the like unto certain especial Ends. And I know no Grace of Prayer distinct or different from the exercise of these Graces It is therefore an Holy commanded Way of the exercise of other Graces but not a peculiar Grace it self Only where any Person is singularly disposed and devoted unto this Duty we may if we please though improperly say that he is Eminent in the Grace of Prayer And I do suppose that this part of his Work will not be denied by any no not that it is intended in the Promise If any are minded to stand at such a distance from other things which are ascribed unto him or have such an abhorrency of allowing him part or interest in our Supplications as that we may in any sense be said to Pray in the Holy Ghost that they will not admit of so much as the Work of his Grace and that wrought in Believers by virtue of this Promise they will manage an Opposition unto his other Actings at too dear a rate to be gainers by it 2. He is so by giving an Ability for Prayer or communicating a Gift unto the minds of men enabling them profitably unto themselves and others to exercise all his Graces in that especial way of Prayer It will be granted afterwards that there may be a Gift of Prayer used where there is no Grace in exercise nor perhaps any to be exercised that is as some improperly express it the Gift of Prayer where the Grace of Prayer is not But in declaring how the Spirit is a Spirit of Supplication we must take in the Consideration of both He both disposeth us to pray that is to the Exercise of Grace in that especial way and enableth us thereunto And where this Ability is wholly and absolutely wanting or where it is rejected or despised although he may act and exercise those very Graces which are to be exercised in Prayer and whose Exercise in that way is commonly called the Grace of Prayer yet this Work of his belongs unto the General head of Sanctification wherein he preserves excites and acts all our Graces and not unto this especial Work of Prayer nor is he a Spirit of Supplication therein He is therefore only a Spirit of Supplication properly as he communicates a Gift or Ability unto Persons to exercise all his Graces in the way and Duty of Prayer This is that which he is here promised for and promised to be poured out for that is to be given in an abundant and plentiful manner Whereever he is bestowed in the accomplishment of this Promise he both disposeth the hearts of men to pray and enableth them so to do This Ability indeed he communicates in great variety as to the Degrees of it and usefulness unto others in its exercise but he doth it unto every one so far as is necessary unto his own Spiritual Concernments or the discharge of his Duty towards God and all others But whereas this Assertion contains the Substance of what we plead for the farther confirmation of it must be the Principal Subject of the ensuing Discourse That this is the sense of the place and the mind of the Holy Ghost in the Words needs no other Demonstration but that it is expressive of their proper Signification neither can any other sense tolerably be affixed on them To deny the Holy Spirit to be denominated a Spirit of Supplication because he enclineth disposeth and enableth them to pray unto whom he is promised and on whom he is bestowed as such is to use a little too much Liberty in Sacred things A Learned man of late out of hatred unto the Spirit of Prayer or Prayer as his Gift hath endeavoured to deprive the Church of God of the whole benefit and comfort of this Promise Amyrald praefat in Psal. For he contends that it belongs not unto the Christian Church but unto the Jews only Had he said it belonged unto the Jews in the first place who should be converted unto Christ he had not gone so wide from the Truth nor from the sense of other Expositors though he had said more than he could prove But to suppose that any Grace any Mercy any Priviledge by Jesus Christ is promised unto the Jews wherein Gentile Believers shall be no Sharers that they should not partake of the same kind whoever hath the Prerogative as to Degrees is fond and impious For if they also are Children of Abraham if the Blessing of Faithful Abraham do come upon them also if it is through them that he is the Heir of the World his Spiritual Seed inhabiting it by Right in all places then unto them do all the Promises belong that are made unto him and his Seed And whereas most of the Exceeding great and precious Promises of the Old Testament are made to Jacob and Israel to Hierusalem and
Zion it is but saying that they are all confined unto the Jews and so at once despoil the Church of God of all Right and Title to them which Impious folly and Sacriledge hath been by some attempted But whereas all the Promises belong unto the same Covenant with all the Grace contained in them and exhibited by them who ever is interessed by Faith in that Covenant is so in all the Promises of God that belong thereunto and hath an equal Right unto them with those unto whom they were first given To suppose now that the Jews are rejected for their Unbelief that the Promises of God made unto them whilst they stood by Faith are ceased and of no use is to overthrow the Covenant of Abraham and indeed the whole Truth of the New Testament But the Apostle assures us that all the Promises of God are in Christ Yea and in him Amen unto the Glory of God by us that is in their Accomplishment in us and towards us 2 Cor. 1. 20. So also he positively affirms that all Believers have Received those Promises which Originally were made unto Israel 2 Cor. 6. 16 17 18. Chap 7. 1. And not only so but he declareth also that the Promises which were made of old unto particular Persons on especial Occasions as to the Grace Power and Love contained in them and intended by them do yet belong unto all individual Believers and are applicable by them unto all their especial Occasions Heb. 13. 5 6. And their Right unto or interest in all the Promises of God is that which those who are concerned in the Obedience of Faith would not forego for all that this World can supply them withal This therefore is only a particular Instance of the Work and Effect of the Spirit as he is in general promised in the Covenant And as we have declared the Promises of him as a Spirit of Grace and Holiness in the Covenant belong unto the Believers of the Gentiles also If they do not they have neither share nor Interest in Christ which is a better Plea for the Jew than this peculiar Instance will afford But this Promise is only an especial Declaration of what in one case this Spirit shall do who is promised as a Spirit of Grace and Holiness in the Covenant And therefore the Author of the Evasion suspecting that the fraud and Sacriledge of it would be detected betakes himself to other Subterfuges which we shall afterwards meet with so far as we are concerned It may be more soberly objected that the Spirit of Grace and Supplication was given unto Believers under the Old Testament and therefore if there be no more in it if some Extraordinary Gift be not here intended how comes it to be made an Especial Promise with Respect unto the times of the New Testament It may therefore be supposed that not the Ordinary Grace or Gift of Prayer which Believers and especially the Officers of the Church do receive but some Extraordinary Gift bestowed on the Apostles and first Converts to the Church is here intended So the Prophecies concerning the Effusion of the Spirit on all sorts of Persons Joel 2. is interpreted by Peter and applied unto the sending of the Holy Ghost in Miraculous Gifts on the Day of Pentecost Acts 2. Answer 1. I have elsewhere already in General obviated this Objection by shewing the prodigious folly of that Imagination that the Dispensation of the Spirit is confined unto the first times of the Gospel whereof this Objection is a Branch as Enmity unto the matter treated of is the Occasion of the whole 2. We no where find Grace and Prayer the things here promised to be reckoned among the Extraordinary Gifts of the Spirit under the New Testament Prayer indeed in an Unknown Tongue was so but Prayer it self was not so no more than Grace which if it were the whole present Church is Graceless 3. The Promise in Joel had express Respect unto the Extraordinary Gifts of Prophecy and Visions and therefore had its Principal Accomplishment in the Day of Pentecost This Promise is quite of another nature 4. That which is Necessary for and the Duty of all Believers and that always is not an Extraordinary Gift bestowed on a few for a season Now if there are any who think that Grace and Prayer are not Necessary unto all Believers or that they may have Abilities and exercise them without any Aid of the Holy Spirit I will not at present contend with them for this is not a place to plead with those by whom the principles of the Christian Faith are denyed Divine Commands are the Rule of our Duty not mans Imaginations 5. If this be not an Especial Promise of the New Testament because the matter of it or Grace Promised was in some Degree and measure enjoyed under the Old then is there no Promise made with Respect unto that Season For the Saints under the Old Testament were really made Partakers of all the same Graces with those under the New Wherefore 6. Two things are intended in the Promise with Respect unto the times of the Gospel 1. An Ampliation and Enlargement of this Grace or Favour as unto the Subjects of it Extensively It was under the Old Testament confined unto a few but now it shall be communicated unto many and diffused all the World over It shall be so poured out as to be shed abroad and imparted thereby unto many That which before was but as the watering of a Garden by an especial hand is now as the Clouds pouring themselves forth on the whole Face of the Earth 2. An Increase of the Degrees of Spiritual Abilities for the performance of it Tit. 3. 5 6. There is now a Rich Communication of the Spirit of Grace and Prayer granted unto Believers in comparison of what was enjoyed under the Old Testament This the very Nature of the Dispensation of the Gospel wherein we Receive from Jesus Christ Grace for Grace doth evince and confirm I suppose it needless to prove that as unto all Spiritual supplies of Grace there is brought in an abundant Administration of it by Jesus Christ the whole Scripture testifying unto it There were indeed under the Old Testament Prayers and Praises of God dictated by a Spirit of Prophecy and Received by immediate Divine Revelation containing Mysteries for the Instruction of the Church in all Ages These Prayers were not suggested unto them by the Aid of the Spirit as a Spirit of Supplication but dictated in and to them by the Spirit as a Spirit of Prophecy Nor did they themselves comprehend the mind of the Holy Spirit in them fully but inquired diligently thereinto as into other Prophecies given out by the Spirit of Christ which was in them 1 Pet. 1. 11 12. An Instance whereof we may have in Psal. 22. A Prayer it is with thanksgiving from first to last Now although David unto whom it was given by Inspiration might find in his own Condition
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
used by the Apostle in this matter whereby the general Nature of the Work of the Spirit herein will further appear In this place he saith God hath sent forth into our Hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of his Son crying Abba Father Rom. 8. 15. He saith we have received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit of Adoption the Spirit of the Son given us because we are Sons whereby or in whom we cry Abba Father His acting in us and our acting by him is expressed by the same word And the enquiry here is how in the same Duty he is said to cry in us and we are said to cry in him And there can be no Reason hereof but only because the same Work is both his and ours in divers Respects As it is an Act of Grace and Spiritual Power it is his or it is wrought in us by him alone As it is a Duty performed by us by virtue of his Assistance it is ours by him we cry Abba Father And to deny his actings in our Duties is to overthrow the Gospel And it is Prayer formally considered and as comprizing the Gift of it with its outward Exercise which is intended The mere excitation of the Graces of Faith Love Trust Delight Desire Self-abasement and the like animating Principles of Prayer cannot be expressed by crying though it be included in it Their actual Exercise in Prayer formally considered is that which is ascribed unto the Spirit of God And they seem to deal somewhat severely with the Church of God and all Believers who will not allow that the Work here expresly assigned unto the Spirit of Adoption or of the Son is sufficient for its end or the discharge of this Duty either in private or in the Assemblies of the Church There is no more required unto Prayer either way but our crying Abba Father that is the making our Requests known unto him as our Father in Christ with Supplications and Thanksgivings according as our State and occasions do require And is not the Aid of the Spirit of God sufficient to enable us hereunto It was so of Old and that unto all Believers according as they were called unto this Duty with respect unto their Persons Families or the Church of God If it be not so now it is because either God will not now communicate his Spirit unto his Children or Sons according to the Promise of the Gospel or because indeed this Grace and Gift of his is by men despised neglected and lost And the former cannot be asserted on any safe grounds whatever the latter is our interest to consider This two-fold Testimony concerning the Promise of the Communication of the Holy Spirit or a Spirit of Supplication unto Believers under the New Testament and the accomplishment of it doth sufficiently evince our general Assertion that there is a peculiar Work or special gracious operation of the Holy Ghost in the Prayers of Believers enabling them thereunto For we intend no more hereby but that as they do receive him by vertue of that Promise which the World cannot do in order unto his Gracious efficiency in the Duty of Supplication so he doth actually incline dispose and enable them to cry Abba Father or to call upon God in Prayer as their Father by Jesus Christ. To deny this therefore is to rise up in contradiction unto the express Testimony of God himself and by our unbelief to make him a Lyar. And had we nothing farther to plead in this cause this were abundantly sufficient to reprove the petulant folly of them by whom this Work of the Holy Ghost and the Duty of Believers thereon to Pray in the Spirit if we may use the despised and blasphemed expressions of the Scripture is scorned and derided For as to the Ability of Prayer which is thus received some there are who know no more of it as exercised in a way of Duty but the outside shell and appearance of it and that not from their own Experience but from what they observed in others Of these there are not a few who confidently affirm that it is wholly a Work of Fancy Invention Memory and Wit accompanied with some Boldness and Elocution unjustly fathered on the Spirit of God who is no way concerned therein And it may be they do perswade many no better skilled in these things than themselves that so it is indeed Howbeit those who have any Experience of the real Aids and Assistances of the Spirit of God in this Work and Duty any Faith in the express Testimonies given by God himself hereunto cannot but despise such fabulous Imaginations You may as soon perswade them that the Sun doth not give Light nor the Fire Heat that they see not with their Eyes nor hear with their Ears as that the Spirit of God doth not enable them to pray or assist them in their Supplications And there might some probability be given unto these pretences and unto the total Exclusion of the Holy Ghost from any concernment herein if those concerning whom and their Duties they thus judge were generally Persons known to excel others in those Natural Endowments and acquired Abilities whereunto this Faculty of Prayer is ascribed But will this be allowed by them who make use of this pretence namely that those who are thus able to pray as they pretend by virtue of a Spiritual Gift are Persons excelling in Fancy Memory Wit Invention and Elocution It is known that they will admit of no such thing but in all other Instances they must be represented as dull stupid ignorant unlearned and brutish Only in Prayer they have the advantage of those natural Endowments These things are hardly consistent with common Ingenuity For is it not strange that those who are so contemptible with respect unto natural and acquired Endowments in all other things whether of Science or of Prudence should yet in this one Duty or Work of Prayer so improve them as to out-go the Imitation of them by whom they are despised For as they do not as they will not pray as they do so their own Hearts tell them they cannot which is the true Reason why they so despitefully oppose this praying in the Spirit whatever Pride or Passion pretends to the contrary But things of this nature will again occurr unto us and therefore shall not be here further insisted on Having therefore proved that God hath promised a plentiful dispensation of his Spirit unto Believers under the New Testament to enable them to pray according unto his mind and that in general this Promise is accomplished in and towards all the Children of God It remaineth in the second place as to what we have proposed that we declare what is the Work of the Holy Ghost in them unto this end and purpose or how he is unto us a Spirit of Prayer or Supplication CHAP. IV. The nature of Prayer Rom. 8. 26. Opened and Vindicated PRayer at present I take to be a Gift Ability
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
into and sense of the Concernment of these things This I have elsewhere so fully proved as not here again to insist on it It is not easy to conjecture how men pray or what they pray about who know not the plague of their own Hearts Yea this Ignorance want of Light into or conviction of the depravation of their nature and the remainders thereof even in those that are renewed with the Fruits Consequents and Effects thereof is the principal cause of mens Barrenness in this Duty so that they can seldome go beyond what is prescribed unto them And they can thence also satisfie themselves with a set or frame of well composed words wherein they might easily discern that their own condition and concernment are not at all expressed if they were acquainted with them I do not fix measures unto other men nor give bounds unto their understandings Only I shall take leave to profess for my own part that I cannot conceive or apprehend how any man doth or can know what to pray for as he ought in the whole compass and course of that Duty who hath no Spiritual illumination enabling him to discern in some measure the Corruption of his nature and the internal Evils of his Heart If men judge the faculties of their Souls to be undepraved their minds free from vanity their Hearts from Guile and deceit their Wills from perverseness and carnality I wonder not on what Grounds they despise the Prayers of others but should do so to find real Humiliation and fervency in their own Hereunto I may add the irregularity and disorder of our Affections These I confess are discernible in the Light of Nature and the rectifying of them or an attempt for it was the principal end of the old Philosophy But the chief respect that on this principle it had unto them is as they disquiet the mind or break forth into outward expressions whereby men are defiled or dishonoured or distressed So far natural Light will go and thereby in the working of their Consciences as far as I know men may be put to pray about them But the chief depravation of the Affections lyes in their aversation unto things spiritual and Heavenly They are indeed sometimes ready of themselves to like things spiritual under false Notions of them and divine Worship under Superstitious Ornaments and meretricious dresses in which respect they are the spring and life of all that Devotion which is in the Church of Rome But take Heavenly and Spiritual things in themselves with respect unto their proper Ends and there is in all our Affections as corrupted a dislike of them and aversation unto them which variously act themselves and influence our Souls unto Vanities and disorders in all Holy Duties And no man knows what it is to pray who is not exercised in Supplications for mortifying changing and renewing of these Affections as spiritually irregular And yet is it the Spirit of God alone which discovereth these things unto us and gives us a sense of our concernment in them I say the Spiritual irregularity of our Affections and their Aversation from spiritual things is discernible in no Light but that of supernatural illumination For if without that Spiritual things themselves cannot be discerned as the Apostle assures us they cannot 1 Cor. 2. it is impossible that the disorder of our Affections with respect unto them should be so If we know not an object in the true nature of it we cannot know the actings of our minds towards it Wherefore although there be in our Affections an innate universal aversation from spiritual things seeing by nature we are wholly alienated from the life of God yet can it not be discerned by us in any Light but that which discovers these spiritual things themselves unto us Nor can any man be made sensible of the Evil and Guilt of that disorder who hath not a Love also implanted in his Heart unto those things which it finds obstructed thereby Wherefore the Mortification of these Affections and their Renovation with respect unto things Spiritual and Heavenly being no small part of the matter of the Prayers of Believers as being an especial part of their Duty they have no otherwise an acquaintance with them or sense of them but as they receive them by Light and Conviction from the Spirit of God And those who are destitute hereof must needs be strangers unto the Life and Power of the Duty of Prayer it self As it is with respect unto Sin so it is with respect unto God and Christ and the Covenant Grace Holiness and Priviledges We have no spiritual conceptions about them no right Understanding of them no insight into them but what is given us by the Spirit of God And without an Acquaintance with these things what are our Prayers or what do they signifie Men without them may say on to the World's end without giving any thing of Glory unto God or obtaining of any Advantage unto their own Souls And this I place as the first part of the Work of the Spirit of Supplications in Believers enabling them to pray according to the mind of God which of themselves they know not how to do as is afterward in the place of the Apostle insisted on When this is done when a right apprehension of Sin and Grace and of our concernment in them is fixed on our minds then have we in some measure the matter of Prayer always in readiness which words and expressions will easily follow though the Aid of the Holy Spirit be necessary thereunto also as we shall afterwards declare And hence it is that the Duty performed with respect unto this part of the Aid and assistance of the Spirit of God is of late by some as was said vilified and reproached Formerly their exceptions lay all of them against some Expressions or weakness of some Persons in conceived Prayer which they liked But now scorn is poured out upon the matter of Prayer it self especially the humble and deep confessions of Sin which on the discoveries before mentioned are made in the Supplications of Ministers and others The things themselves are traduced as absurd foolish and irrational as all Spiritual things are unto some sorts of men Neither do I see how this disagreement is capable of any Reconciliation For they who have no Light to discern those respects of Sin and Grace which we have mentioned cannot but think it uncouth to have them continually made the matter of mens Prayers And those on the other hand who have received a Light into them and Acquaintance with them by the Spirit of God are troubled at nothing more than that they cannot sufficiently abase themselves under a sense of them nor in any words fully express that impression on their minds which is put on them by the Holy Ghost nor cloath their desires after Grace and Mercy with words sufficiently significant and emphatical And therefore this difference is irreconcileable by any but the Spirit
of God himself Whilst it doth abide those who have respect only unto what is discernible in the Light of Nature or of a natural Conscience in their Prayers will keep themselves unto general expressions and outward things in words prepared unto that purpose by themselves or others do we what we can to the contrary For men will not be led beyond their own Light neither is it meet they should And those who do receive the Supplies of the Spirit in this matter will in their Prayer be principally conversant about the spiritual internal concernments of their Souls in Sin and Grace let others despise them and reproach them whilst they please And it is in vain much to contend about these things which are regulated not by Arguments but by Principles Men will invincibly adhere unto the capacity of their Light Nothing can put an end to this difference but a more plentiful Effusion of the Spirit from above which according unto the Promise we wait for Secondly We know not what to pray for as we ought but the Holy Ghost acquaints us with the Grace and Mercy which are prepared in the Promises of God for our Relief That the Knowledge hereof is necessary to enable us to direct our Prayers unto God in a due manner I declared before and I suppose it will not be denied For what do we pray for What do we take a prospect and design of in our Supplications What is it we desire to be made Partakers of Praying only by saying or repeating so many words of Prayer whose sence and meaning those who make use of them perhaps understand not as in the Papacy or so as to rest in the saying or Repetition of them without an especial design of obtaining some thing or things which we make known in our Supplications is unworthy the Disciples of Christ indeed of rational Creatures Deal thus with thy Governour Will he be pleased with thee or accept thy Person as Mal. 1. 8. neither Ruler nor Friend nor Neighbour would accept it at our hands if we should constantly make solemn addresses unto them without any especial design We must pray with our understanding that is understand what we pray for And these things are no other but what God hath promised which if we are not regulated by in our Supplications we ask amiss It is therefore indispensably necessary unto Prayer that we should know what God hath promised or that we should have an understanding of the Grace and Mercy of the Promises God knoweth our wants what is good for us what is useful to us what is necessary to bring us unto the injoyment of himself infinitely better than we do our selves Yea we know nothing of these things but what he is pleased to teach us These are the things which he hath prepared for us as the Apostle speaks 1 Cor. 2. 9. And what he hath so prepar'd he declareth in the Promises of the Covenant For they are the declaration of the Grace and good pleasure which he hath purposed in himself And hence Believers may learn what is good for them and what is wanting unto them in the Promises more clearly and certainly than by any other means whatever From them therefore do we learn what to pray for as we ought And this is another Reason why men are so barren in their Supplications they know not what to pray for but are forced to betake themselves unto a confused Repetition of the same requests namely their ignorance of the Promises of God and the Grace exhibited in them Our enquiry therefore is by what way or means we come to an Acquaintance with these Promises which all Believers have in some measure some more full and distinct than others but all in an useful sufficiency And this we say is by the Spirit of God without whose Aid and Assistance we can neither understand them nor what is contained in them I do confess that some by frequent reading of the Scripture by the only help of a faithful Memory may be able to express in their Prayers the Promises of God without any spiritual Acquaintance with the Grace of them whereby they administer unto others and not unto themselves But this Remembrance of Words or Expressions belongs not unto the especial Work of the Holy Ghost in supplying the Hearts and minds of Believers with the matter of Prayer But this is that which he doth herein He openeth their Eyes he giveth an understanding he enlighteneth their minds so that they shall perceive the things that are of God prepared for them and that are contained in the Promises of the Gospel and represents them therein in their beauty Glory suitableness and desirableness unto their Souls He maketh them to see Christ in them and all the Fruits of his Mediation in them all the effect of the Grace and Love of God in them the Excellency of Mercy and Pardon of Grace and Holiness of a new Heart with Principles dispositions Inclinations and Actings all as they are proposed in the Truth and Faithfulness of God Now when the mind and Heart is continually filled with an Understanding and due Apprehensions of these things it is always furnished with the matter of Prayer and praise unto God which Persons make use of according as they have actual assistance and utterance given unto them And whereas this Holy Spirit together with the knowledge of them doth also implant a Love unto them upon the minds of Believers they are not only hereby directed what to pray for but are excited and stirred up to seek after the injoyment of them with ardent Affections and earnest Endeavours which is to pray And although among those on whose Hearts these things are not implanted some may as was before observed make an appearance of it by expressing in Prayer the words of the Promises of God retined in their memories yet for the most part they are not able themselves to pray in any tolerable useful manner and do either wonder at or despise those that are so enabled But it may be said that where there is any defect herein it may be easily supplied For if men are not acquainted with the Promises of God themselves in the manner before described and so know not what they ought to pray for others who have the understanding of them may compose Prayers for their use according to their Apprehensions of the mind of God in them which they may read and so have the matter of Prayer always in a readiness I answer 1. I do not know that any one hath a Command or Promise of Assistance to make or compose Prayers to be said or read by others as their Prayers and therefore I expect no great matter from what any one shall do in that kind The Spirit of Grace and Supplication is promised as I have proved to enable us to pray not to enable us to make or compose Prayers for others 2. It savours of some unacquaintance with the Promises of
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
Ends of Prayer which the Holy Spirit keeps the minds of Believers unto in all their Requests where he hath furnished them with the matter of them according to the mind of God For he doth not only make Intercession in them according unto the mind of God with respect unto the matter of their Requests but also with respect unto the End which they aim at that it may be accepted with him He guides them therefore to design 1. That all the success of their Petitions and Prayers may have an immediate tendency unto the Glory of God It is he alone who enables them to subordinate all their desires unto Gods Glory Without his especial Aid and Assistance we should aim at Self only and ultimately in all we do Our own profit case satisfaction Mercies Peace and Deliverance would be the End whereunto we should direct all our Supplications whereby they would be all vitiated and become abominable 2. He keeps them unto this also that the Issue of their Supplications may be the improvement of Holiness in them and thereby their conformity unto God with their nearer access unto him Where these Ends are not the matter of Prayer may be good and according to the word of God and yet our Prayers an Abomination We may pray for Mercy and Grace and the best promised Fruits of the Love of God and yet for want of these Ends find no acceptance in our Supplications To keep us unto them is his Work because it consists in casting out all self-Ends and aims bringing all natural desires unto a subordination unto God which he worketh in us if he worketh in us any thing at all And this is the first part of the Work of the Spirit towards Believers as a Spirit of Grace and Supplication He furnisheth and filleth their minds with the matter of Prayer teaching them thereby what to pray for as they ought And where this is not wrought in some measure and degree there is no praying according to the mind of God CHAP. VI. The due manner of Prayer wherein it doth consist THE Holy Spirit having given the mind a due Apprehension of the things we ought to pray for or furnished it with the matter of Prayer he moreover works a due sense and valuation of them with desires after them upon the Will and Affections wherein the due manner of it doth consist These things are separable The mind may have Light to discern the things that are to be prayed for and yet the Will and Affections be dead unto them or unconcerned in them And there may be a Gift of Prayer founded hereon in whose exercise the Soul doth not spiritually act towards God For Light is the matter of all common Gifts And by vertue of a perishing Illumination a man may attain a Gift in Prayer which may be of use unto the Edification of others For the manifestation of the Spirit is given unto every man to profit withal In the mean time it is with him that so prayeth not much otherwise than it was with him of old who prayed in an unknown Tongue his Spirit prayeth but his Heart is unfruitful He prayeth by vertue of the Light and Gift that he hath received but his own Soul is not benefited nor improved thereby Only sometimes God makes use of mens own Gifts to convey Grace into their own Souls But Prayer properly so called is the Obediential acting of the whole Soul towards God Wherefore where the Holy Spirit compleats his Work in us as a Spirit of Grace and Supplication he worketh on the Will and Affections to act obedientially towards God in and about the matter of their Prayers Thus when he is poured out as a Spirit of Supplication he fills them unto whom he is communicated with mourning and godly sorrow to be exercised in their Prayers as the matter doth require Zach. 12. 10. He doth not only enable them to pray but worketh Affections in them suitable unto what they pray about And in this Work of the Spirit lies the Fountain of that inexpressible fervency and delight of those enlarged Labourings of mind and desires which are in the Prayers of Believers especially when they are under the Power of more than ordinary influences from him For these things proceed from the Work of the Spirit on their Wills and Affections stirring them up and carrying them forth unto God in and by the matter of their Prayers in such a manner as no vehement working of natural Affections can reach unto And therefore is the Spirit said to make intercession for us with groaning which cannot be uttered Rom. 8. 26 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As he had before expressed his Work in general by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which intendeth an help by working carrying us on in our undertaking in this Duty beyond our own strength for he helpeth us on under our infirmities or weaknesses so his especial acting is here declared by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an additional Interposition like that of an Advocate for his Client pleading that in his Case which he of himself is not able to do Once this Word is used in the service of a contrary design Speaking of the Prayer of Elijah the Apostle says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How he maketh intercession unto God against Israel Rom. 11. 2. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is constantly used in the Old Testament for to declare good tidings Tidings of Peace is once applied in a contrary signification unto Tidings of Evil and destruction 1 Sam. 4. 17. The man that brought the News of the destruction of the Army of the Israelites and the taking of the Ark by the Philistins is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the proper use of this Word is to intercede for Grace and favour And this he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We our selves are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to groan v. 23. that is humbly mournfully and earnestly to desire And here the Spirit is said to intercede for us with Groans which can be nothing but his working in us and acting by us that frame of Heart and those fervent labouring desires which are so expressed and these with such depth of intention and labouring of mind as cannot be uttered And this he doth by the Work now mentioned Having truely affected the whole Soul enlightened the mind in the perception of the Truth Beauty and Excellency of Spiritual things ingaged the Will in the Choice of them and prevalent Love unto them excited the Affections to delight in them and unto desires after them there is in the actual discharge of this Duty of Prayer wrought in the Soul by the Power and efficacy of his Grace such an inward labouring of Heart and Spirit such an Holy Supernatural Desire and Endeavour after an Union with the things prayed for in the injoyment of them as no Words can utter or expresly declare that is fully and compleatly which is the sense of the place To avoid
the force of this Testimony some one at least would have this Intercession of the Spirit to be the Intercession of the Spirit in Christ for us now at the right Hand of God so that no Work of the Spirit it self in Believers is intended Such irrational Evasions will men sometimes make use of to escape the convincing Power of Light and Truth For this is such a Description of the Intercession of Christ at the Right Hand of God as will scarcely be reconciled unto the Analogy of Faith That it is not an humble oral Supplication but a blessed Representation of his Oblation whereby the efficacy of it is continued and applied unto all the particular occasions of the Church or Believers I have elsewhere declared and it is the common Faith of Christians But here it should be reported as the labouring of the Spirit in him with unutterable groans the highest expression of an humble burthened sollicitous Endeavour Nothing is more unsuited unto the present Glorious condition of the Mediator It is true that in the Days of his Flesh he prayed with strong cryes and tears in an humble deprecation of Evil Heb. 5. 7. But an humble prostration and praying with unutterable groans is altogether inconsistent with his present state of Glory his fulness of Power and Right to dispense all the Grace and Mercy of the Kingdom of God Besides this Exposition is as adverse to the context as any thing could be invented Ver. 15. It is said that we receive the Spirit of Adoption whereby we cry Abba Father which Spirit God sends forth into our Hearts Gal. 4. 6. And the blessed Work of this Spirit in us is further described v. 16 17. And thereon v. 23. having received the first-fruits of this Spirit we are said to groan within our selves to which it is added that of our selves not knowing what we ought to pray for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that very Spirit so given unto us so received by us so working in us makes intercession for us with groans that cannot be uttered Wherefore without offering violence unto the Context here is no place for the Introduction of the Intercession of Christ in Heaven especially under such an expression as is contrary to the nature of it It is mentioned afterwards by the Apostle in its proper place as a consequent and fruit of his Death and Resurrection ver 34. And there he is said simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Spirit here is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implies an additional supply unto what is in our selves Yet to give countenance unto this uncouth Exposition a force is put upon the beginning of both the verses 26 27. For whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth constantly in the Scripture denote any kind of infirmity or weakness spiritual or corporal it is said here to be taken in the latter sense for diseases with troubles and dangers which latter it no where signifies For so the meaning should be That in such conditions we know not what to pray for whether wealth or health or Peace or the like but Christ interceeds for us And this must be the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which yet in the Text doth plainly denote an help and assistance given unto our weaknesses that is unto us who are weak in the discharge of the Duty of Prayer as both the words themselves and the ensuing reasons of them do evince Wherefore neither the Grammatical sence of the words nor the Context nor the Analogy of Faith will admit of this new and uncouth Exposition In like manner if it be enquired why it is said that he who searcheth the Heart knoweth the mind of the Spirit which plainly refers to some great and secret Work of the Spirit in the Heart of man if the Intercession of Christ be intended nothing is offered but this Paraphrase And then God that by being a searcher of Hearts knoweth our wants exactly understands also the desire and intention of the Spirit of Christ. But these things are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have no dependance the one on the other Nor was there any need of the mentioning the searching of our Hearts to introduce the Approbation of the Intercession of Christ. But to return That is wrought in the Hearts of Believers in their Duty which is pervious to none but him that searcheth the Heart This frame in all our Supplications we ought to aim at especially in time of Distress Troubles and Temptations such as was the season here especially intended when commonly we are most sensible of our own infirmities And wherein we come short hereof in some measure it is from our Unbelief or carelesness and negligence which God abhors I do acknowledge that there may be that there will be more earnestness and intention of mind and of our natural Spirit therein in this Duty at one time than another according as outward occasions or other motives do excite them or stir them up So our Saviour in his Agony prayed more earnestly than usuall not with an higher exercise of Grace which always acted it self in him in perfection but with a greater vehemency in the working of his natural faculties So it may be with us at especial seasons But yet we are always to endeavour after the same Aids of the Spirit the same actings of Grace in every particular Duty of this kind Thirdly The Holy Spirit gives the Soul of a Believer a Delight in God as the Object of Prayer I shall not insist on his exciting moving and acting all other Graces that are required in the exercise of this Duty as Faith Love Reverence Fear Trust Submission Waiting Hope and the like I have proved elsewhere that the exercise of them all in all Duties and of all other Graces in like manner is from him and shall not therefore here again confirm the same Truth But this Delight in God as the Object of Prayer hath a peculiar consideration in this matter For without it ordinarily the Duty is not accepted with God and is a barren burthensome task unto them by whom it is performed Now this Delight in God as the Object of Prayer is for the substance of it included in that description of Prayer given us by the Apostle namely that it is crying Abba Father Herein a Filial Holy Delight in God is included such as Children have in their Parents in their most affectionate addresses unto them as hath been declared And we are to enquire wherein this Delight in God as the object of Prayer doth consist or what is required thereunto And there is in it 1. A Sight or prospect of God as on a Throne of Grace A prospect I say not by carnal Imagination but spiritual Illumination By Faith we see him who is invisible Heb. 11. 27. For it is the Evidence of things not seen making its proper Object evident and present unto them that do believe Such a sight of God on a Throne of Grace is necessary unto
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
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
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
in answer unto the measure of the Gift of Christ. For I do not propose these things as though every man in the diligent use of them may constantly grow and thrive in that part of the Gift which consists in Utterance and Expression For there is a measure of the Gift of Christ assigned unto every one whose bounds he shall not pass Eph. 4. 7. But in these paths and ways the Gift which they have received will be preserved kept thrifty and flourishing and from the least beginnings of a Participation of it they will be carryed on unto their own proper measure which is sufficient for them 6. Constant fervency and Intention of mind and Spirit in this Duty works directly towards the same End Men may multiply Prayers as to the outward Work in them and yet not have the least spiritual Advantge by them If they are dull dead and slothful in them if under the Power of customariness and formality what issue can they expect Fervency and Intention of mind quickneth and enlargeth the faculties and leaveth vigorous Impressions upon them of the things treated about in our Supplications The whole Soul is cast into the mould of the matter of our Prayers and is thereby prepared and made ready for continual fresh spiritual Engagements about them And this fervency we intend consists not in the Vehemency or Loudness of words but in the Intention of the mind For the earnestness or vehemency of the voice is allowable only in two cases 1. When the Edification of the Congregation doth require it which being numerous cannot hear what is spoken unless a man lift up his voice 2. When the vehemency of Affections will bear no restraint Psal. 20. 2. Heb. 5. 7. Now as all these are means whereby the Gift of Prayer may be cherished preserved and improved so are they all of them the ways whereby Grace acts it self in Prayer and have therefore an equal respect unto the whole Work of the Spirit of Supplication in us 5. Our Duty it is to use this Gift of Prayer unto the ends for which it is freely bestowed on us And it is given 1. with respect unto themselves who do receive it and 2. with respect unto the Benefit and Advantage of others And with respect unto them that receive it its End is and it is a blessed means and help to stir up excite quicken and act all those Graces of the Spirit whereby they have Communion with God in this Duty Such are Faith Love Delight Joy and the like For 1. under the conduct of this Gift the mind and Soul are led into the consideration of and are fixed on the proper objects of those Graces with the due occasions of their exercise When men are bound unto a Form they can act Grace only by the things that are expressed therein which whatever any apprehend is strait and narrow compared with the extent of that divine Entercourse with God which is needful unto Believers in this Duty But in the Exercise of this Gift there is no concernment of Faith or Love or delight but it is presented unto them and they are excited unto a due exercise about them Unto this end therefore is it to be used namely as a means to stir up and act those Graces and holy Affections in whose working and exercise the Life and efficacy of Prayer doth consist 2. Although the Exercise of the Gift it self ought to be nothing but the Way of those Graces acting themselves towards God in this Duty for Words are supplied only to cloath and express gracious Desires and when they wholly exceed them they are of no Advantage yet as by vertue of the Gift the mind is able to comprehend and manage the things about which those Graces and gracious desires are to be exercised so in the use of Expressions they are quickned and ingaged therein For as when a man hath heard of a miserable object he is moved with compassion towards it but when he cometh to behold it his own Eye affecteth his heart as the Prophet speaks Lam. 3. 17. whereby his compassion is actually moved and encreased so although a man hath a comprehension in his mind of the things of Prayer and is affected with them yet his own Words also will affect his Heart and by Reflection stir up and enflame spiritual Affections So do many even in private find advantage in the use of their own Gift beyond what they can attain in meer Mental Prayer which must be spoken unto afterwards Again this Gift respecteth others and is to be used unto that End For as it is appointed of God to be exercised in Societies Families Church-Assemblies and occasionally for the good of any so it is designed for their Edification and profit For there is in it an Ability of expressing the Wants Desires and Prayers of others also And as this discharge of the Duty is in a peculiar manner incumbent on Ministers of the Gospel as also on Masters of Families and others as they are occasionally called thereunto so they are to attend unto a fourfold direction therein 1. Unto their own experience if such persons are Believers themselves they have experience in their own Souls of all the general concernments of those in the same condition As Sin worketh in one so it doth in another as Grace is effectual in one so it is in another as he that prayeth longeth for Mercy and Grace so do they that joyn with him Of the same kind with his Hatred of Sin his Love to Christ his Labouring after Holiness and Conformity to the Will of God are also those in other Believers And hence it is that Persons praying in the Spirit according to their own experience are oftentimes supposed by every one in the Congregation rather to pray over their Condition than their own And so it will be whilst the same Corruption in kind and the same Grace in kind with the same kind of Operations are in them all But this extends not it self unto particular Sins and Temptations which are left unto every one to deal about between God and their own Souls 2. Unto Scripture Light This is that which lively expresseth the spiritual state and Condition of all sorts of Persons namely both of those that are unregenerate and of those which are converted unto God Whatever that expresseth concerning either sort may safely be pleaded with God in their behalf And hence may abundant matter of Prayer be taken for all occasions Especially may it be so in a peculiar manner from that holy Summary of the Churches desires to God given us in the Lords Prayer All we can duly apprehend spiritually understand and draw out of that Myne and Heavenly Treasury of Prayer may be safely used in the name and the behalf of the whole Church of God But without understanding of the things intended the Use of the words prositeth not 3 Unto an Observation of their ways and walking with whatever overt discovery they
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
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.
of Faith Heb. 10. 19 22. Where there is on men a Spirit of Fear unto Bondage they can never have any Delight in their Approaches unto God And this is removed by the Spirit of Grace and Supplication Rom. 8. 15. For ye have not received the Spirit of Bondage again unto fear but ye have received the Spirit of Adoption whereby we cry Abba Father These things are opposed and the one is only removed and taken away by the other And where the Spirit of Bondage unto fear abides there we cannot cry Abba Father or pray in a due manner But where the Spirit of God is there is Liberty 2 Cor. 3. 18. And this as we render the Word consists in two things 1. in orandi libertate 2. in exauditionis fiducia 1. There is in it an Enlarged Liberty and freedom of speech in Prayer unto God So the word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Freedom to speak all that is to be spoken a Confidence that countenanceth men in the freedom of speech according to the Exigency of their state condition and cause So the word is commonly used Eph. 6. 19. Where there is servile fear and dread the Heart is straitned bound up knows not what it may what it may not utter and is pained about the Issue of all it thinks or speaks or it cannot pray at all beyond what is prescribed unto it to say as it were whether it will or no But where this Spirit of Liberty and Boldness is the Heart is enlarged with a true genuine Openness and Readiness to express all its concerns unto God as a Child unto its Father I do not say that those who have this Aid of the Spirit have always this Liberty in Exercise or equally so The exercise of it may be variously impeded by Temptations spiritual Indispositions Desertions and by our own negligence in stirring up the Grace of God But Believers have it always in the Root and Principle even all that have received the Spirit of Adoption and are ordinarily assisted in the use of it Hereby are they enabled to comply with the blessed advice of the Apostle Phil. 4. 6. Be careful in nothing but in every thing by Prayer and Supplication with thanksgiving let your requests be made known unto God The whole of our concern in this World is to be committed unto God in Prayer as that we should not retain any dividing cares in our own minds about them And herein the Apostle would have us to use an holy Freedom and Boldness in speaking unto God on all occasions as one who concerns himself in them hide nothing from God which we do what lyeth in us when we present it not unto him in our Prayers but use a full plain-hearted open Liberty with him In every thing let your requests be made known unto God He is ready to hear all that you have to offer unto him or plead before him And in so doing the peace of God which passeth all understanding shall keep your hearts and minds through Jesus Christ v. 7. which is ordinarily the condition of those who are found in diligent obedience unto this Command 2. There is also in it a Confidence of Acceptance or being heard in Prayer that is that God is well pleased with their Duties accepting both them and their Persons in Jesus Christ. Without this we can have no Delight in Prayer or in God as the Object of it which vitiates the whole Duty When Adam thought there was no Acceptance with God for him he had no confidence of access unto him but as the first effect of folly that ensued on the entrance of Sin went to hide himself And all those who have no Ground of spiritual Confidence for Acceptance with Christ do in their Prayer but endeavour to hide themselves from God by the Duty which they perform They cast a mist about them to obscure themselves from the Sight of their own Convictions wherein alone they suppose that God sees them also But in such a frame there is neither Delight nor Enlargement nor Liberty nor indeed Prayer it self Now this Confidence or Boldness which is given unto Believers in their Prayers by the Holy Ghost respects not the Answer of every particular Request especially in their own understanding of it but it consists in an Holy perswasion that God is well pleased with their Duties accepts their Persons and delights in their Approaches unto his Throne Such Persons are not terrified with Apprehensions that God will say unto them What have you to do to take my name into your mouths or to what purpose are the multitude of your Supplications when you make many Prayers I will not hear Will he saith Job plead with me with his great Power no but he will put strength in me Chap. 23. 6. Yea they are assured that the more they are with God the more constantly they abide with him the better is their Acceptance For as they are commanded to Pray always and not to faint so they have a sufficient Warranty from the Encouragement and Call of Christ to be frequent in their spiritual Addresses to him so he speaks to his Church Cant. 2. 14. Oh my Dove let me see thy Countenance let me hear thy Voice for sweet is thy Voice and thy Countenance is comely And herein also is comprized a due Apprehension of the Goodness and Power of God whereby he is in all conditions ready to receive them and able to relieve them The Voice of Sinners by Nature let presumption and superstition pretend what they please to the contrary is that God is austere and not capable of Condescension or compassion And the proper acting of Unbelief lyes in limiting the most Holy saying Can God do this or that thing which the Supplies of our necessities do call for are they possible with God So long as either of these worketh in us with any kind of prevalency it is impossible we should have any Delight in calling upon God But we are freed from them by the Holy Ghost in the Representation he makes of the ingaged goodness and Power of God in the Promises of the Covenant which gives us Boldness in his presence Fourthly It is the Work of the Holy Spirit in Prayer to keep the Souls of Believers Intent upon Jesus Christ as the only way and means of Acceptance with God This is the fundamental Direction for Prayer now under the Gospel We are now to ask in his name which was not done expresly under the Old Testament Through him we Act Faith on God in all our Supplications By him we have an Access unto the Father We enter into the Holiest through the new and living Way that he hath consecrated for us The various Respect which Faith hath unto Jesus Christ as Mediator in all our Prayers is a matter worthy a particular enquiry but is not of our present consideration wherein we declare the Work of the Spirit