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
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
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
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
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
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
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
of the Spirit of Grace and Supplication unless he be despised And this is done in the accomplishment of that great Promise Mal. 1. 11. For from the rising of the Sun to the going down of the same my name shall be great among the Gentiles and in every place Incense shall be offered unto my name and a pure Offering for my name shall be great among the Heathens saith the Lord of hosts Prayer and Praises in the Assemblies of the Saints is the pure Offering and that Sacrifice which God promiseth shall be offered unto him And this Oblation is not to be kindled without the Eternal Fire of the Spirit of Grace No Sacrifice was to be offered of old but with fire taken from the Altar Be it what it would if it were offered with strange fire it was an Abomination Hence they were all called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the firings of the Lord. And this was in a Resemblance of the Holy Ghost Whence Christ is said to offer himself to God through the eternal Spirit And so must we do our Prayers In the fruits and effects of his Workslyes all the Glory and Beauty of our Assemblies and Worship Take them away and they are contemptible dead and carnal And he carrieth this Work into the Families of them that do believe Every Family apart is enabled to pray and serve God in the Spirit and such as are not do live in darkness all their Dayes He is the same to Believers all the World over in their Closets or their Prisons They have all where ever they are an Access by one Spirit unto the Father Eph. 2. 18. And for this enlargement of Grace God justly expects a revenue of Glory from us 3. It is assuredly our Duty to make use of the Gift of the Spirit as that which is purchased for us by Christ and is of inestimable advantage unto our Souls There are two ways whereby men may be guilty of the neglect of this heavenly favour 1. They are so when the Gift it self is not valued nor sought after nor endeavoured to be attained And this is done under various pretences some imagine that it is no Gift of the Spirit and so despise it others think that either by them it is not attainable or that if it be attained it will not answer their labour in it and diligence about it which it doth require and therefore take up with another way and means which they know to be more easy and hope to be as useful By many the whole Duty is despised and consequently all Assistance in the performance of it is so also None of those do I speak unto at present But 2. We are guilty of this neglect when we do not constantly and diligently on all Occasions make use of it for the End for which it is given us yea abound in the exercise of it Have you an Ability to pray always freely given you by the Holy Ghost why do you not pray always in private in Families according to all occasions and opportunities administred Of what concernment unto the Glory of God and in our Life unto him Prayer is will be owned by all It is that only single Duty wherein every Grace is acted every Sin opposed every good thing obtained and the whole of our Obedience in every instance of it is concerned What difficulties lye in the way of its due performance what discouragements rise up against it how unable we are of our selves in a due manner to discharge it what Aversation there is in corrupted nature unto it what Distractions and Weariness are apt to befall us under it are generally known also unto them who are any way exercised in these things Yet doth the Blessedness of our present and future Condition much depend thereon To relieve us against all these things to help our Infirmities to give us Freedom Liberty and Confidence in our Approaches to the Throne of Grace to enable us as Children to cry Abba Father with Delight and Complacency is this Gift of the Spirit of Grace and Supplication given unto us by Jesus Christ. Who can express how great a folly and Sin it is not to be found in the constant exercise of it Can we more by any means grieve this Holy Spirit and endamage our own Souls Hath God given unto us the Spirit of Grace and Supplication and shall we be remiss careless and negligent in Prayer Is not this the worst way whereby we may quench the Spirit which we are so cautioned against Can we go from day to day in the neglect of Opportunities occasions and just seasons of Prayer How shall we answer the Contempt of this gracious Aid offered us by Jesus Christ Do others go from day to day in a neglect of this Duty in their Closets and Families blame them not or at least they are not worthy of so much blame as we They know not how to pray they have no Ability for it But for those to walk in a neglect hereof who have received this Gift of the Holy Ghost enabling them thereunto making it easy unto them and pleasant unto the inner man how great an Aggravation is it of their Sin Shall others at the tinkling of a Bell rise and run unto prayers to be said or sung wherein they can have no spiritual interest only to pacify their Consciences and comply with the prejudices of their Education and shall we be found in the neglect of that Spiritual Aid which is graciously afforded unto us How will the blind Devotion and Superstition of multitudes with their diligence and pains therein rise up in Judgment against such negligent Persons We may see in the Papacy how upon the ringing of a Bell or the lifting up of any Ensign of Superstition they will some of them rise at Midnight others in their Houses yea in the Streets fall on their knees unto their Devotions Having lost the conduct of the Spirit of God and his gracious Guidance unto the performance of Duty in its proper seasons they have invented ways of their own to keep up a frequency in this Duty after their manner which they are true and punctual unto And shall they who have received that Spirit which the World cannot receive be treacherous and disobedient unto his Motions or what he constantly inclines and enables them unto Besides all other Disadvantages which will accrew hereby unto our Souls who can express the horrible Ingratitude of such a Sin I press it the more and that unto all sorts of Prayer in private in Families in Assemblies for that end because the Temptations and Dangers of the daies wherein we live do particularly and eminently call for it If we would talk less and pray more about them things would be better than they are in the World at least we should be better enabled to bear them and undergo our portion in them with the more satisfaction To be negligent herein at such a Season is a sad token of such