condition whereunto they are taken upon their Faith in Christ Jesus They are made Children of God by Adoption and it is meet they be taught to carry themselves as becomes that new Relation Because ye are Sons he hath given you the Spirit of his Son without which they cannot walk before him as becometh Sons He teacheth them to bear and behave themselves no longer as Foreigners and Strangers nor as Servants only but as Children and Heirs of God Rom. 8. 15. He endoweth them with a frame and disposition of heart unto Holy filial obedience For as he takes away the distance making them to be nigh who were Aliens and far from God so he removes that fear dread and bondage which they are kept in who are under the power of the Law 2 Tim. 1. 7. For God hath not given us the Spirit of fear but of power and love and of a sound mind Not the Spirit of fear or a Spirit of bondage unto fear as Rom. 8. 15. that is in and by the efficacy of the Law filling our minds with dread and such considerations of God as will keep us at a distance from him But he is in the Sons on whom he is bestowed a Spirit of Power strengthening and enabling them unto all Duties of Obedience This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that whereby we are enabled to Obedience which the Apostle gives thanks for 1 Tim. 1. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Christ that enableth me that is by his Spirit of Power For without the Spirit of Adoption we have not the least strength or Power to behave our selves as Sons in the Family of God And he is also as thus bestowed a Spirit of Love who worketh in us that Love unto God and that delight in him which becometh Children towards their Heavenly Father This is the first genuine consequent of this Relation There may be many Duties performed unto God where there is no true Love to him at least no love unto him as a Father in Christ which alone is genuine and accepted And lastly he is also a Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a modest grave and sober mind Even Children are apt to wax wanton and curious and proud in their Fathers House but the Spirit enables them to behave themselves with that Sobriety Modesty and Humility which becometh the Family of God And in these three things spiritual Power Love and Sobriety of mind consists the whole deportment of the Children of God in his Family This is the State and Condition of those who by the effectual working of the Spirit of Adoption are delivered from the Spirit of Bondage unto fear which the Apostle discourseth of Rom. 8 15. Those who are under the Power of that Spirit or that efficacious working of the Spirit by the Law cannot by virtue of any Aids or Assistance make their Addresses unto him by Prayer in a due manner For although the means whereby they are brought into this State be the Spirit of God acting upon their Souls and Consciences by the Law yet formally as they are in the State of Nature the Spirit whereby they are acted is the unclean Spirit of the World or the influence of him who rules in the Children of disobedience The Law that they obey is the Law of the Members mentioned by the Apostle Rom. 7. The Works which they perform are the unfruitful works of darkness and the fruits of these unfruitful Works are Sin and Death Being under this Bondage they have no power to approach unto God and their Bondage tending unto fear they can have no Delight in an access unto him Whatever other provisions or preparations such Persons may have for this Duty they can never perform it unto the Glory of God or so as to find acceptance with him With those who are delivered from this State all things are otherwise The Spirit whereby they are acted is the Spirit of God the Spirit of Adoption of Power Love and a sound mind The Law which they are under Obedience unto is the Holy Law of God as written in the fleshly Tables of their Hearts The Effects of it are Faith and Love with all other Graces of the Spirit whereof they receive the Fruits in peace with joy unspeakable and full of Glory Thirdly An Instance is given of his effectual working these things in the adopted Sons of God in the Duty of Prayer crying Abba Father 1. The Object of the especial Duty intended is God even the Father Eph. 2. 18. Abba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abba is the Syriack or Chaldee name for Father then in common use among the Jews And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the same name amongst the Greeks or Gentiles So that the Common Interest of Jews and Gentiles in this Priviledge may be intended Or rather an holy boldness and intimate confidence of Love is designed in the Reduplication of the name The Jews have a saying in the Babylonian Talmud in the Treatise of Blessings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Servants and handmaids that is Bondservants do not call on such a one Abba or Imma Freedom of State with a Right unto Adoption whereof they are uncapable in regard unto this Liberty and confidence God gives unto his adopted Sons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a frèe Spirit Psal. 51. 14. a Spirit of gracious filial ingenuity This is that Spirit which cryes Abba that is the word whereby those who were adopted did first salute their Fathers to testify their affection and obedience For Abba signifies not only Father but my Father For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Father in the Hebrew is rendred by the Chaldee Paraphrast only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abba see Gen. 19. 34. and elsewhere constantly To this purpose speaks Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being willing to shew the ingenuity that is in this Duty he useth also the language of the Hebrews and says not only Father but Abba Father which is a word proper unto them who are highly ingenuous And this he effecteth two ways 1. By the Excitation of Graces and Gracious Affections in their Souls in this Duty especially those of Faith Love and Delight 2 By enabling them to exercise those Graces and express those Affections in Vocal Prayer For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes not only crying but an earnestness of mind expressed in Vocal Prayer It is praying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is said of our Saviour Math. 27. 50. For the whole of our Duty in our Supplications is expressed herein Now we are not concerned or do not at present enquire what course they take what means they imploy or what helps they use in Prayer who are not as yet Partakers of this priviledge of Adoption It is only those who are so whom the Spirit of God assists in this Duty And the only question is What such Persons are to do in complyance with his Assistance or what it is that they obtain thereby And we may compare the different expressions
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
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
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
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
this Delight Under this consideration he is the proper object of all our Addresses unto him in our Supplications Heb. 4. 16. Let us come boldly to the Throne of Grace that we may obtain Mercy and find Grace to help in a time of need The Duty of Prayer is described by the subject matter of it namely Mercy and Grace and by the only object of it God on a Throne of Grace And this Throne of Grace is further represented unto us by the place where it is erected or set up and that is in the Holiest or most Holy Place For in our coming unto God as on that Throne we have boldness to enter into the Holiest by the Blood of Jesus Heb. 10. 19. And hereby the Apostle shews that in the expression he had respect or alludes unto the Mercy-Seat upon the Ark covered with the Cherubims which had a Representation of a Throne And because of Gods especial Manifestation of himself thereon it was called his Throne And it was a Representation of Jesus Christ as I have shewed elsewhere God therefore on a Throne of Grace is God as in a readiness through Jesus Christ to dispense Grace and Mercy to suppliant Sinners When God comes to execute Judgment his Throne is otherwise represented See Dan. 7. 9 10. And when Sinners take a view in their minds of God as he is in himself and as he will be unto all out of Christ it ingenerates nothing but Dread and Terror in them with foolish Contrivances to avoid him or his displeasure Isa. 33. 14. Mic. 6. 7 8. Rev. 6. 16. All these places and others testifie that when Sinners do ingage into serious thoughts and conceptions of the Nature of God and what entertainment they shall meet with from him all their Apprehensions issue in Dread and Terror This is not a frame wherein they can cry Abba Father If they are delivered from this fear and bondage it is by that which is worse namely carnal boldness and presumption whose Rise lyeth in the highest Contempt of God and his Holiness When men give up themselves to the customary performance of this Duty or rather saying of their Prayers I know not out of what Conviction that so they must do without a due Consideration of God and the Regard that he hath unto them they do but provoke him to his Face in taking his name in Vain Nor however they satisfie themselves in what they do have they any Delight in God in their approaches unto him Wherefore there is required hereunto a Prospect of God by Faith as on a Throne of Grace as exalted in Christ to shew Mercy unto Sinners So is he represented Isa. 30. 18. Therefore will the Lord wait that he may be gracious and therefore will he be exalted that he may have Mercy Without this we cannot draw nigh to him or call upon him with Delight as becometh Children crying Abba Father And by whom is this discovery made unto us Is this a fruit of our own Fancy and Imagination So it may be with some to their ruine But it is the Work of the Spirit who alone in and through Christ revealeth God unto us and enableth us to discern him in a due manner Hence our Apostle prays for the Ephesians that the God of our Lord Jesus Christ the Father of Glory would give unto them the Spirit of Wisdom and Revelation in the knowledge of him that the Eyes of their understanding being enlightned they might know what is the hope of his Calling and what the Riches of the Glory of his Inheritance in the Saints Chap. 1. 17 18. All the Acquaintance which we have with God in a way of Grace is from the Revelation made in us by his Spirit See Col. 2. 1. 2. By him doth God say unto us That Fury is not in him and that if we lay hold on his Arm that we may have peace we shall have peace Isa. 29. 4 5. Secondly Unto this Delight is required a sense of Gods Relation unto us as a Father By that name and under that Consideration hath the Lord Christ taught us to address our selves unto him in all our Supplications And although we may use other Titles and Appellations in our speaking to him even such as he hath given himself in the Scripture or those which are Analogous thereunto yet this Consideration principally influenceth our Souls and minds that God is not ashamed to be called our Father that the Lord Almighty hath said that he will be a Father unto us and that we shall be his Sons and Daughters 2 Cor. 6. Wherefore as a Father is he the ultimate object of all Evangelical Worship of all our Prayers So is it expressed in that Holy and Divine Description of it given by the Apostle Eph. 2. 18. Through Christ we have an Access by one Spirit unto the Father No Tongue can express no mind can reach the Heavenly placidness and Soul-satisfying Delight which are intimated in these words To come to God as a Father through Christ by the help and assistance of the Holy Spirit revealing him as a Father unto us and enabling us to go to him as a Father how full of sweetness and satisfaction is it Without a due Apprehension of God in this Relation no man can pray as he ought And hereof we have no sense herewith we have no Acquaintance but by the Holy Ghost For we do not consider God in a general manner as he may be said to be a Father unto the whole Creation but in an especial distinguishing Relation as he makes us his Children by Adoption And as it is the Spirit that bears witness with our Spirit that we are thus the Children of God Rom. 8. 16. giving us the highest and utmost Assurance of our Estate of Sonship in this World so being the Spirit of Adoption it is by him alone that we have any Acquaintance with our interest in that Priviledge Some may apprehend that these things belong but little and that very remotely unto the Duty of Prayer and the Assistance we receive by the Spirit therein But the truth is those who are so minded on Consideration know neither what it is to pray nor what doth belong thereunto There is nothing more essential unto this Duty than that in the performance of it we addresse our selves unto God under the Notion of a Father that is the Father of our Lord Jesus Christ and in him our Father also Without this we cannot have that Holy Delight in this Duty which is required in us and the want whereof ordinarily ruines our design in it And this we can have no spiritual satisfactory sense of but what we receive by and from the Spirit of God Thirdly There belongeth thereunto that Boldness which we have in our Access into the Holy Place or unto the Throne of Grace Having therefore boldness to enter into the Holiest by the Blood of Jesus let us draw near with a true Heart in full assurance
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
of Scripture wherein these things are expresly revealed and proposed unto us for to insist on them all were endless This we principally labour in as that whereby not only must the controversy be finally determined but the Persons that manage it be eternally judged What is added concerning the Experience of them that do believe the Truth herein claims no more of Argument unto them that have it not than it hath Evidence of proceeding from and being suited unto those Divine Testimonies But whereas the things that belong unto it are of great moment unto them who do enjoy it as containing the principal Acts Ways and Means of our Entercourse and Communion with God by Christ Jesus they are here somewhat at large on all occasions insisted on for the Edification of those whose concernment lyeth only in the practice of the Duty it self Unless therefore it can be proved that the Testimonies of the Scripture produced and insisted on do not contain that sense and Understanding which the words do determinately express for that only is pleaded or that some have not an Experience of the Truth and Power of that sense of them enabling them to live unto God in this Duty according to it all other Contests about this matter are vain and useless But yet there is no such Work of the Holy Spirit pleaded herein as should be absolutely inconsistent with or Condemnatory of all those outward Aids of Prayer by set composed Forms which are almost every where made use of For the Device being antient and in some degree or measure received generally in the Christian World though a no less general Apostasy in many things from the Rule of Truth at the same time in the same Persons and places cannot be denied I shall not judge of what Advantage it may be or hath been unto the Souls of men nor what Acceptance they have found therein where it is not too much abused The substance of what we plead from Scripture and Experience is only this That whereas God hath graciously promised his Holy Spirit as a Spirit of Grace and Supplications unto them that do believe enabling them to pray according to his Mind and Will in all the circumstances and capacities wherein they are or which they may be called unto it is the Duty of them who are enlightened with the Truth hereof to expect those promised Aids and Assistances in and unto their Prayers and to pray according to the Ability which they receive thereby To deny this to be their Duty or to deprive them of their Liberty to discharge it on all occasions riseth up in direct opposition unto the Divine Instruction of the sacred Word But moreover as was before intimated there are some generally allowed Principles which though not always duely considered yet cannot at any time be modestly denyed that give Direction towards the right Performance of our Duty herein And they are these that sollow 1. It is the Duty of every man to pray for himself The Light of Nature multiplied Divine Commands with our necessary dependance on God and subjection unto him give Life and Light unto this Principle To owne a Divine Being is to owne That which is to be prayed unto and that it is our Duty so to do 2. It is the Duty of some by vertue of natural Relation or of Office to pray with and for others also So is it the Duty of Parents and Masters of Families to pray with and for their Children and Housholds This also derives from those great Principles of natural Light that God is to be worshipped in all Societies of his own erection and that those in the Relations mentioned are obliged to seek the chiefest good of them that are committed unto their care and so is it frequently enjoyned in the Scripture In like manner it is the Duty of Ministers to pray with and for their Flocks by vertue of especial Institution These things cannot be nor so far as I know of are questioned by any But practically the most of men live in an open neglect of their Duty herein Were this but diligently attended unto from the first instance of natural and moral Relations unto the instituted Offices of Ministers and publick Teachers we should have less contests about the Nature and Manner of praying than at present we have It is holy practice that must reconcile differences in Religion or they will never be reconciled in this World 3. Every one who prayeth either by himself and for himself or with others and for them is obliged as unto all the uses properties and circumstances of Prayer to pray as well as he is able For by the Light of Nature every one is obliged in all instances to serve God with his Best The Consirmation and Exemplification hereof was one end of the Institution of Sacrifices under the Old Testament For it was ordained in them that the chief and best of every thing was to be offered unto God Neither the nature of God nor our own Duty towards him will admit that we should expect any Acceptance with him unless our design be to serve him with the Best that we have both for matter and manner So is the mind of God himself declared in the Prophet If you offer the blind for Sacrifice is it not Evil and if you offer the Lame and the Sick is it not Evil Ye brought that which was torn and that which was Lame and Sick should I accept this at your hands saith the Lord But cursed be the Deceiver who hath in his Flock a Male and voweth and sacrificeth unto the Lord a corrupt thing For I am a great King saith the Lord of Hosts and my Name is dreadful among the Heathen 4. In our Reasonable service the Best wherewith we can serve God consists in the Intense sincere actings of the Faculties and Affections of our minds according unto their respective powers through the use of the best Assistances we can attain And if we omit or forgo in any instance the Exercise of them according to the utmost of our present Ability we offer unto God the Sick and the Lame If men can take it on themselves in the Sight of God that the Invention and use of set Forms of Prayer and other the like outward modes of Divine Worship is the best that he hath endowed them withal for his service they are free from the force of this consideration 5. There is no man but in the use of the Aids which God hath prepared for that purpose he is able to pray according to the Will of God and as he is in Duty obliged whether he pray by himself and for himself or with others and for them also There is not by these means perfection attainable in the performance of any Duty Neither can all attain the same measure and degree as unto the usefulness of Prayer and manner of praying But every one may attain unto that wherein he shall be accepted with God and according
would ever have come into the minds of men had not a necessity of their Invention been introduced by the establishment of set Forms of Prayer as the only way and means of Divine Worship And whereever they are retained proportionably unto the principles of the Doctrine which men profess some such Ceremonies must be retained also I will not therefore deny but that here lyeth the foundation of all our present differences about the manner of Divine Worship Suppose a necessity of confining the Solemn Worship of the Church unto set Forms of Prayer and I will grant that sundry Rituals and Ceremonies may be well judged necessary to accompany their observance For without them they will quickly grow obsolete and unsatisfactory And if on the other hand free Prayer in the Church be allowed it is evident that nothing but the Grace and Gifts of the Holy Ghost with a due regard unto the Decency of natural circumstances is required in Divine service or can be admitted therein Neither yet is this consequent how inseparable soever it seems from the sole publick Use of set Forms of Prayer in sacred Administrations pleaded to prove them either in themselves or their use to be unlawful The Design of this consideration is only to shew that they have been so far abased that they are so subject to be abused and do so alway stand in need to be abused that they may attain the Ends aimed at by them as much weakens the Plea of the necessity of their imposition For this also is another evil that hath attended their invention The Guides of the Church after a while were not contented to make use of Humanely devised Forms of Prayer confining themselves unto their use alone in all publick Administrations but moreover they judged it meet to impose the same practice on all whom they esteemed to be under their Power And this at length they thought lawful yea necessary to do on penalties Ecclesiastical and Civil and in the issue Capital When this Injunction first found a prevalent entertainment is very uncertain For the first two or three Centuries there were no Systemes of composed Forms of Prayer used in any Church whatever as hath been proved Afterwards when they began to be generally received on such grounds and for such Reasons as I shall not here insist on but may do so in a Declaration of the Nature and Use of spiritual Gifts with their continuance in the Church and an enquiry into the causes of their Decay the Authority of some great Persons did recommend the Use of their Compositions unto other Churches even such as had a mind to make use of them as they saw good But as unto this device of their Imposition confining Churches not only unto the necessary use of them in general but unto a certain Composition and Collection of them we are beholding for all the advantage received thereby unto the Popes of Rome alone among the Churches of the second Edition For from their own Good Inclination and by their own Authority without the advice of Councils or pretence of Traditions the two Gorgons heads whereby in other cases they frighten poor Mortals and turn them into Stones by various Degrees they obtained a pretence of Right to impose them and did it accordingly For when the Use and Benefit of them had been for a while pleaded and thence a progress made unto their necessity it was needful that they should be imposed on all Churches and Christians by their Ecclesiastical Authority But when afterwards they had insinuated into them and lodged in their Bowels the two great Idols of Transubstantiation and the unbloudy Sacrifice not only Mulcts Personal and Pecuniary but Capital punishments were enacted and executed to enforce their observance This brought Fire and Faggot into Christian Religion making Havock of the true Church of Christ and shedding Blood of thousands For the Martyrdom of all that have suffered death in the World for their Testimony against the Idolatries of the Mass derives originally from this Spring alone of the necessary imposition of compleat Liturgical Forms of Prayer For this is the sole foundation of the Roman Breviary and Missal which have been the Abaddons of the Church of Christ in these parts of the World and are ready once more to be so again Take away this Foundation and they all fall to the ground And it is worth Consideration of what kind that Principle is which was naturally improved unto such pernitious effects which quickly was found to be a meet and effectual Engine in the Hand of Sathan to destroy and murder the Servants of Christ. Had the Churches of Christ been left unto their primitive Liberty under the enjoined Duties of Reading and Expounding the Scripture of Singing Psalms to the praise of God of the Administration of the Sacraments of Baptism and the Lords Supper and of diligent preaching the Word all of them with Prayer according unto the Abilities and spiritual Gifts of them who did preside in them as it is evident that they were for some Ages it is impossible for any man to imagine what evils would have ensued thereon that might be of any consideration in comparison of those enormous mischiefs which followed on the contrary practice And as unto all the Inconveniences which as it is pretended might ensue on this Liberty there is sufficient Evangelical Provision for their prevention or cure made in the Gospel constitution and Communion of all the true Churches of Christ. But this was not the whole of the Evil that attended this Imposition For by this means all spiritual Ministerial Gifts were caused to cease in the Church For as they are Talents given to trade withal or manifestations of the Spirit given to profit or edify the Church they will not reside in any subject they will not abide if they are by any received if they are not improved by continual Exercise We see every day what effects the contempt or neglect of them doth produce Wherefore this Exercise of them being restrained and excluded by this Imposition they were utterly lost in the Church so as that it was looked on as a rare thing for any one to be able to pray in the Administration of Divine Worship Yea the pretence of such an Ability was esteemed a Crime and the Exercise of it a Sin scarce to be pardoned Yet do I not find it in any of the ancient Canons reckoned among the faults for which a Bishop or a Presbyter were to be deposed But that hereon arose in those who were called to officiate in publick Assemblies as unto the Gifts which they had received for the Edification of the Church in Divine Administrations that neglect which hath given a fatal wound unto the Light and Holiness of it is openly evident For when the Generality of men of that Order had provision of Prayers made for them which they purchased at an easy rate or had them provided for them at the charge of the People they
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
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
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
possible when they are left to work naturally towards God however unskilled and rude their Expressions may be a deep sense may be left upon their minds with a Reverence of God and Remembrance of their own Error which may be of use to them But the bounding and directing of the workings of Natural Religion by a form of words perhaps little suited unto their Occasions and not at all to their Affections tends only to stifle the operation of an awakened Conscience and to give them up unto their former security 2. Others such as by Education and the Power of Convictions from the word by one means or other are so far brought under a sense of the Authority of God and their own Duty as conscientiously according unto their Light to attend unto Prayer as unto other Duties also Now the Case of these men will be more fully determined afterwards where the whole of the use of Forms of Prayer will be spoken unto For the present I shall only say that I cannot believe until further Conviction that any one whose Duty it is to pray is not able to express his Requests and Petitions in Words so far as he is affected with the matter of them in his mind and what he doth by any Advantage beyond that belongeth not to Prayer Men may by Sloth and other vitious distempers of mind especially of a negligence in getting their Hearts and Consciences duly affected with the Matter and Object of Prayer keep themselves under a real or supposed disability in this matter But whereas Prayer in this sort of Persons is an effect of common Illumination and Grace which are also from the Spirit of God if Persons do really and sincerely endeavour a due sense of what they pray for and about he will not be wanting to help them to express themselves so far as is necessary for them either privately or in their Families But those who will never enter the Water but with Flags or Bladders under them will scarce ever learn to swim And it cannot be denyed but that the constant and unwearied use of set forms of Prayer may become a great occasion of quenching the Spirit and hindring all progress or growth in Gifts or Graces When every one hath done what he can it is his best and will be accepted of him it being according unto what he hath before that which is none of his CHAP. VIII The Duty of External Prayer by Vertue of ae spiritual Gift explained and Vindicated WHAT we have hitherto discoursed concerning the Work of the Spirit of Grace and Supplication enabling Believers to pray or to cry Abba Father belongeth principally unto the internal spiritual nature of the Duty and the Exercise of Grace therein wherein we have occasionally only diverted unto the Consideration of the Interest of Words and the use of set formes either freely or imposed And indeed what hath been evinced from Scripture Testimony herein doth upon the matter render all further dispute about these things needless For if the things mentioned be required unto all acceptable Prayer and if they are truly effected in the minds of all Believers by the Holy Ghost it is evident how little use there remains of such pretended Aids But moreover Prayer falleth under another Consideration namely as to its external Performance and as the Duty is discharged by any one in lesser or greater Societies wherein upon his words and expressions do depend their Conjunction with him their Communion in the Duty and consequently their Edification in the whole This is the Will of God that in Assemblies of his Appointment as Churches and Families and occasional meetings of two or three or more in the name of Christ one should pray in the name of himself and the rest that joyn with him Thus are Ministers enabled to pray in Church-Assemblies as other Christians in occasional meetings of the Disciples of Christ in his name Parents in their Families and in Secret every Believer for himself There is a Spiritual Ability given unto men by the Holy Ghost whereby they are enabled to express the matter of Prayer as taught and revealed in the manner before described in words fitted and suited to lead on their own minds and the minds of others unto an Holy Communion in the Duty to the Honour of God and their own Edification I do not confine the use of this Ability unto Assemblies every one may and usually is to make use of it according to the measure which he hath received for himself also For if a man have not an Ability to pray for himself in private and alone he can have none to pray in publick and Societies Wherefore take Prayer as Vocal without which Adjunct it is not compleat and this Ability belongs to the Nature and Essence of it And this also is from the Spirit of God This is that which meets with such Contradiction and opposition from many and which hath other things set up in Competition with it yea to the Exclusion of it even from Families and Closets also What they are we shall afterwards examine And judged it is by some not only to be separable from the Work of the Spirit of Prayer but no way to belong thereunto A fruit they say it is of Wit Fancy Memory Elocution Volubility and readiness of Speech namely in them in whom on other Accounts they will acknowledge none of these things to be at least in no considerable degree Some while since indeed they defended themselves against any esteem of this Ability by crying out that all those who thus prayed by the Spirit as they call it did but babble and talk non-sense But those who have any sobriety and modesty are convinced that the generality of those who do pray according to the Ability received do use words of Truth and soberness in the exercise thereof And it is but a sorry relief that any can find in cavilling at some expressions which perhaps good and wholesom in themselves yet suit not their Palats or if they are such as may seem to miss of due order and decency yet is not their failure to be compared with the Extravagancies considering the nature of the Duty of some in supposed quaint and elegant expressions used in this Duty But herein they betake themselves unto this Countenance That this Ability is the effect of the natural Endowments before mentioned only which they think to be set off by a Boldness and Confidence but a little beneath an intolerable Impudence Thus it seems is it with all who desire to pray as God enables them that is according to his mind and will if any thing in the Light of Nature the common Voice of mankind Examples of Scripture express Testimonies and Commands are able to declare what is so I shall therefore make way unto the declaration and Confirmation of the Truth asserted by the ensuing Observations 1. Every man is to pray or call upon God according as he is able with respect
unto his own Condition Relations Occasions and Duties Certainly there is not a man in the World who hath not forfeited all his Reason and Understanding unto Atheism or utterly buried all their Operations under the fury of brutish Affections but he is convinced that it is his Duty to pray to the Deity he owns in words of his own as well as he is able For this and none other is the genuine and natural notion of Prayer This is implanted in the Heart of Mankind which they need not be taught nor directed unto The Artificial help of constant forms is an Arbitrary Invention And I would hope that there are but few in the World especially of those who are called Christians but that at one time or other they do so pray And those who for the most part do betake themselves to other Reliefs as unto the reading of Prayers composed unto some good End and Purpose though not absolutely to their occasions as to the present state of their minds and the things they would pray for which is absolutely impossible cannot as I conceive but sometimes be conscious to themselves not only of the weakness of what they do but of their neglect of the Duty which they profess to perform And as for such who by the prevalency of Ignorance the Power of Prejudice and infatuation of Superstition are diverted from the Dictates of Nature and Light of Scripture directions to say a Pater-noster it may be an Ave or a Credo for their Prayer intending it for this or that end the benefit it may be of this or that Person or the obtaining of what is no way mentioned or included in what they utter there is nothing of Prayer in it but a meer taking the name of God in vain with the horrible Prophanation of an Holy Ordinance Persons tyed up unto such Rules and Forms never pray in their Lives but in their occasional Ejaculations which break from them almost by Surprizal And there hath not been any one more effectual means of bringing Unholiness with an ungodly Course of Conversation into the Christian World than this one of teaching men to satisfy themselves in this Duty by their Saying Reading or Repetition of the words of other men which it may be they understand not and certainly are not in a due manner affected withal For it is this Duty whereby our whole Course is principally influenced And let men say what they will our Conversation in walking before God which principally regards the frame and disposition of our Hearts is influenced and regulated by our Attendance unto and Performance of this Duty He whose Prayers are Hypocritical is an Hypocrite in his whole Course and he who is but negligent in them is equally negligent in all other Duties Now whereas our whole Obedience unto God ought to be our reasonable service Rom. 12. 1. how can it be expected that it should be so when the foundation of it is laid in such an irrational supposition that men should not pray themselves what they are able but read the Forms of others instead thereof which they do not understand 2. All the Examples we have in the Scripture of the Prayers of the Holy men of Old either under the Old Testament or the New were all of them the effects of their own Ability in expressing the gracious Conceptions of their minds wrought in them by the Holy Ghost in the way and manner before described I call it their own Ability in opposition to all outward Aids and Assistances From others or an antecedaneous prescription of a Form of Words unto themselves Not one Instance can be given to the contrary Sometimes it is said they spread forth their Hands sometimes that they listed up their voices sometimes that they fell upon their knees and cryed sometimes that they poured out their Hearts when overwhelmed all according unto present occasions and circumstances The Solemn Benediction of the Priests instituted of God like the present Forms in the Administration of the Sacraments were of another Consideration as shall be shewed And as for those who by immediate Inspiration gave out and wrote discourses in the form of Prayers which were in part Mystical and in part Prophetical we have before given an Account concerning them Some plead indeed that the Church of the Jews under the Second Temple had sundry Forms of Prayers in use among them even at the time when our Saviour was conversant in the Temple and their Synagogues But they pretend and plead what they cannot prove and I challenge any Learned man to give but a tolerable Evidence unto the Assertion For what is found to that purpose among the Talmudists is mixed with such ridiculous fables as the first suiting the number of their Prayers to the number of the Bones in the back of a man as fully defeats its own Evidence 3. The Commands which are given us to pray thus according unto our own Abilities are no more nor less than all the Commands we have in the Scripture to pray at all Not one of them hath any regard or respect unto outward Forms Aids or helps of Prayer And the manner of Prayer it self is so described limited and determined as that no other kind of Prayer can be intended For whereas we are commanded to pray in the Spirit to pray earnestly and servently with the mind and understanding continually with all manner of Prayer and Supplication to make our Requests known unto God so as not to take care our selves about our present concerns to pour out our Hearts unto God to cry Abba Father by the Spirit and the like I do not understand how those things are suited unto any kind of Prayer but only that which is from the Ability which men have received for the entire discharge of that Duty For there are evidently intimated in these Precepts and Directions such various Occasional Workings of our Minds and Spirits such Actings of Gracious Affections as will not comply with a constant use of a prescribed Form of Words 4. When we speak of mens own Ability in this matter we do include therein the conscientious diligent use of all means which God hath appointed for the Communication of this Ability unto them or to help them in the due use exercise and improvement of it Such means there are and such are they to attend unto As 1. The diligent searching of our own Hearts in their Frames Dispositions Inclinations and Actings that we may be in some measure acquainted with their state and condition towards God Indeed the Heart of man is absolutely unsearchable unto any but God himself that is as unto a compleat and perfect knowledge of it Hence David prays that God would search and try him and lead and conduct him by his Grace according unto what he found in him and not leave him wholly to act or be acted according unto his own Apprehensions of himself Psal. 139. 23 24. But yet where we do in sincerity enquire
the Holy Spirit And the nature of the thing it self that is the Duty of Prayer doth manifest it For all that the Spirit of God works in our Hearts with respect unto this Duty is in order unto the Expression of it for what he doth is to enable us to pray And if he gives not that Expression all that he doth besides may be lost as to its principal End and Use. And indeed all that he doth in us where this is wanting or that in fixed Meditation which in some particular cases is equivalent thereunto riseth not beyond that frame which David expresseth by his keeping Silence whereby he declares an Estate of trouble wherein yet he was not freely brought over to deal with God about it as he did afterwards by Prayer and found Relief therein That which with any Pretence of Reason can be objected hereunto namely that not any part only but the whole Duty of Prayer as we are commanded to Pray is an effect in us of the Holy Spirit as a Spirit of Grace and Supplication or that the Grace of Prayer and the Gift of Prayer as some distinguish are inseparable consists in two unsound Consequents which as is supposed will thence ensue As 1. That every one who hath the Grace of Prayer as it is called or in whom the Holy Spirit worketh the Gracious Disposition before described hath also the Gift of Prayer seeing these things are inseparable And 2. That every one who hath the Gift of Prayer or who hath an Ability to pray with Utterance unto the Edification of others hath also the Grace of Prayer or the actings of saving Grace in Prayer which is the thing intended But these things it will be said are manifestly otherwise and contrary to all Experience Ans. 1. For the first of these Inferences I grant it follows from the Premises and therefore affirm that it is most true under the ensuing Limitations 1. We do not speak of what is called the Grace of Prayer in its Habit or Principle but in its actual Exercise In the first respect it is in all that are sanctified even in those Infants that are so from the Womb. It doth not hence follow that they must also have the Gift of Prayer which respects only Grace in its Exercise And thus our meaning is that all those in whom the Spirit of God doth graciously act Faith Love Delight Desire in a way of Prayer unto God have an Ability from him to express themselves in Vocal Prayer 2. It is required hereunto that such Persons be found in a way of Duty and so meet to receive the influential Assistance of the Holy Spirit Whoever will use or have the Benefit of any Spiritual Gift must himself in a way of Duty stir up by constant and frequent Exercise the Ability wherein it doth consist Stir up the Gift of God that is in thee 2 Tim. 1. 6. And where this Duty is neglected which neglect must be accounted for it is no wonder if any Persons who yet may have as they speak the Grace of Prayer should not yet have the Gift or a faculty to express their Minds and Desires in Prayer by Words of their own Some think there is no such Ability in any and therefore never look after it in themselves but despise whatever they hear spoken unto that purpose What Assistance such Persons may have in their Prayers from the Spirit of Grace I know not but it is not likely they should have much of his Aid or help in that wherein they despise him And some are so accustomed unto and so deceived by pretended helps in Prayer as making use of or reading Prayers by others composed for them that they never attempt to pray for themselves but always think they cannot do that which indeed they will not As if a Child being bred up among none but such impotent Persons as go on Crutches as he groweth up should refuse to try his own strength and resolve himself to make use of Crutches also Good Instruction or some sudden Surprizal with fear removing his prejudice he will cast away this needless help and make use of his Strength Some Gracious Persons brought up where Forms of Prayer are in general use may have a Spiritual Ability of their own to Pray but neither know it nor ever try it through a Compliance with the Principles of their Education Yea so as to think it impossible for them to pray any otherwise But when Instruction frees them from this Prejudice or some suddain surprizal with fear or Affliction cast them into an Entrance of the Exercise of their own Ability in this kind their former Aids and Helps quickly grow into disuse with them 3. The Ability which we ascribe unto all who have the Gracious Assistance of the Spirit in Prayer is not absolute but suited unto their Occasions Conditions Duties Callings and the like We do not say that every one who hath received the Spirit of Grace and Supplication must necessarily have a Gift enabling him to pray as becomes a Minister in the Congregation or any Person on the like solemn occasion no nor yet it may be to pray in a Family or in the Company of many if he be not in his Condition of life called thereunto But every one hath this Ability according to his Necessity Condition of Life and Calling He that is only a private Person hath so and he who is the Ruler of the Family hath so and he that is a Minister of the Congregation hath so also And as God enlargeth mens Occasions and Calls so he will enlarge their Abilities provided they do what is their Duty to that End and Purpose For the slothful the negligent the fearful those that are under the Power of Prejudices will have no share in this Mercy This therefore is the summ of what we affirm in this particular Every Adult Person who hath received and is able to exercise Grace in Prayer any saving Grace without which Prayer it self is an Abomination if he neglect not the improvement of the Spiritual Aids communicated unto him doth so far partake of this Gift of the Holy Spirit as to enable him to pray according as his own occasions and Duty do require He who wants mercy for the Pardon of Sin or Supplies of Grace for the Sanctification of his Person and the like If he be sensible of his Wants and have gracious desires after this supply wrought in his Heart will be enabled to ask them of God in an acceptable manner if he be not wofully and sinfully wanting unto himself and his own Duty Secondly As to the second Inference namely that if this Ability be inseparable from the gracious assistance of the Spirit of Prayer then whosoever hath this Gift and Ability he hath in the exercise of it that Gracious Assistance or he hath received the Spirit of Grace and hath saving Graces acted in him I answer 1. It doth not follow on what we have asserted
private or publick whereof we speak is the uttering of our Desires and Requests unto God called The making of our Requests known unto him Phil. 4. 6. This Utterance is a Gift of the Holy Ghost so also is Prayer as to the manner of the performance of it by words in Supplication And if any one say he cannot so pray suitable unto his own occasions he doth only say that he is a stranger to this Gift of the Holy Ghost and if any one will not by him it is despised And if these things are denyed by any because they understand them not we cannot help it Thirdly It is the Holy Spirit that enables men to discharge and perform every Duty that is required of them in a due manner so that without his enabling of us we can do nothing as we should As this hath been sufficiently confirmed in other Discourses on this Subject so we will not always contend with them by whom such Fundamental Principles of Christianity are denyed or called into question And he doth so with respect unto all sorts of Duties whether such as are required of us by vertue of especial Office and calling or on the more general account of an holy conversation according to the Will of God And Vocal Prayer is a Duty under both these considerations For 1. It is the Duty of the Ministers of the Gospel by vertue of especial Office Supplications Prayers Intercessions and Giving of thanks are to be made in the Assemblies of the Church 1 Tim. 2. 1. Herein it is the Office and Duty of Ministers to go before the Congregation and to be as the mouth of the Church unto God The nature of the Office and the due discharge of it with what is necessary unto the Religious Worship of publick Assemblies manifest it so to be The Apostles as their Example gave themselves continually unto Prayer and the Ministry of the Word Acts 6. 4. It is therefore the Gift of the Holy Ghost whereby these are enabled so to do For of themselves they are not able to do any thing This is one of those good Gifts which is from above and cometh down from the Father of Lights Jam. 1. 17. And these Gifts do they receive for the perfecting of the Saints for the Work of the Ministry for the edifying of the Body of Christ Eph. 4. 12. Utterance therefore in Praying and Preaching is in them the Gift of the Holy Ghost with respect unto their Office And that such a Gift as those who are utterly destitute of it cannot discharge their office unto the Edification of the Church Let men pretend what they please if a spiritual Ability in praying and preaching belong not necessarily unto the office of the Ministry no man can tell what doth so or what the office signifies in the Church For no other Ordinance can be administred without the Word and Prayer nor any part of Rule it self in a due manner And to deny these to be Gifts of the Holy Ghost is to deny the Continuance of his dispensation unto and in the Church which at once overthrows the whole Truth of the Gospel and the sole Foundation that the Ministry of it is built upon 2. The like may be spoken with respect unto Duties to be performed by vertue of our general vocation Such are the Duties of Parents and Masters of Families I know not how far any are gone in ways of prophaneness but hope none are carried unto such a length as to deny it to be the Duty of such Persons to pray with their Families as well as for them The Families that call not on the name of the Lord are under his Curse And if this be their Duty the performance of it must be by the Aid of the Spirit of God by vertue of the general rule we proceed upon Fourthly The Benefit Profit Advantage and Edification of particular Persons of Families but especially of the Church in its Assemblies in and by the use and exercise of this Gift are such and so great as that it is impious not to ascribe it to the operation of the Holy Spirit Men are not of themselves without his especial Aid Authors or Causers of the principal spiritual benefit and Advantage which the Church receiveth in the World If they are so or may be so what need is there of him or his Work for the Preservation and Edification of the Church But that it hath this blessed effect and fruit we plead the experience of all who desire to walk before God in sincerity and leave the determination of the question unto the Judgment of God himself Nor will we at present refuse in our Plea a consideration of the different condition as to an holy Conversation between them who constantly in their life and at their death give this Testimony and theirs by whom it is opposed and denyed We are none of us to be ashamed of the Gospel of Christ nor of any effect of his Grace It must therefore be said that the Experience which Believers of all sorts have of the spiritual benefit and advantage of this Ability both in themselves and others is not to be moved or shaken by the Cavils or Reproaches of such who dare profess themselves to be strangers thereunto Fifthly The Event of things may be pleaded in Evidence of the same truth For were not the Ability of praying a Gift of him who divideth to every one according unto his own will there would not be that difference as to the participation of it among those who all pretend unto the Faith of the same Truth as there is openly and visibly in the World And if it were a matter purely of mens natural Abilities it were impossible that so many whose concern it is in the highest degree to be interessed in it should be such strangers to it so unacquainted with it and so unable for it They say indeed it is but the meer improvement of natural Abilities with confidence and exercise Let it be supposed for once that some of them at least have confidence competent unto such a Work and let them try what success meer Exercise will furnish them withal In the mean time I deny that without that Illumination of the mind which is a peculiar Gift of the Holy Ghost the Ability of Prayer treated of is attainable by any And it will be a hard thing to perswade Persons of any ordinary consideration that the difference which they do or may discover between men as to this Gift and Ability proceeds meerly from the difference of their natural and acquired Abilities wherein as it is strenuously pretended the advantage is commonly on that side which is most defective herein Some perhaps may say that they know there is nothing in this Faculty but the exercise of natural endowments with boldness and elocution and that because they themselves were expert in it and found nothing else therein on which ground they have left it for that which is
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
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
judged by them a serving of God with the best that they have I shall not take the least notice of them nor of any Dissent about them But whereas a perswasion not only of their lawfulness but of their necessity is made use of unto other ends and purposes wherein the Peace and Edification of Believers is highly concerned it is necessary we should make some enquiry thereinto I say it is only with respect unto such a sense of their nature and necessity of their use as give Occasion or a supposed Advantage unto men to oppose deny and speak evil of that way of Prayer with its Causes and Ends which we have described that is that any way consider these Forms of Prayer and their Use. For I know well enough that I have nothing to do to Judge or Condemn the Persons or Duties of Men in such Acts of Religious Worship as they chuse for their best and hope for Acceptance in unless they are expresly Idolatrous For unless it be in such Cases or the like which are plain either in the Light of Nature or Scripture Revelation it is a silly Apprehension and tending to Atheism that God doth not require of all Men to regulate their Actings towards Him according to that Sovereign Light which he hath erected in their own Minds What the Forms intended are how composed how used how in some Cases imposed are things so known to all that we shall not need to speak to them Prayer is God's Institution and the Reading of these Forms is that which Men have made and set up in the Likeness thereof or in Compliance with it For it is said That the Lord Christ having provided the Matter of Prayer and commanded us to pray it is left unto us or others to Compose Prayer as unto the Manner of it as we or they shall see cause But besides that there is no Appearance of Truth in the Inference the direct contrary rather insuing on the Proposition laid down it is built on this Supposition That besides the provision of matter of Prayer and the Command of the Duty the Lord Christ hath not moreover promised doth not communicate unto his Church such Spiritual Aids and Assistances as shall enable them without any other outward pretended Helps to pray according unto the Mind of God Which we must not admit if we intend to be Christians In like manner he hath provided the whole Subject Matter of Preaching and commanded all his Ministers to Preach But it doth not hence follow that they may all or any of them make one Sermon to constantly read in all Assemblies of Christians without any variation unless we shall grant also that he ceaseth to Give gifts unto Men for the Work of the Ministry Our Enquiry therefore will be what Place or Use they may have therein or in our Duty as performed by Vertue thereof which may be expressed in the ensuing Observations 1. The Holy Ghost as a Spirit of Grace and Supplications is no where that I know of promised unto any to help or assist them in composing Prayers for others and therefore we have no ground to pray for him or his Assistance unto that End in particular nor foundation to build Faith or Expectation of receiving him upon Wherefore he is not in any especial or gracious manner concerned in that Work or Endeavour Whether this be a Duty that falls under his care as communicating gifts in general for the Edification of the Church shall be afterwards Examined That which we plead at present is that he is no where peculiarly promised for that End nor have we either command or direction to ask for his Assistance therein If any shall say that he is promised to this purpose where he is so as a Spirit of Grace and Supplication I answer besides what hath been already pleaded at large in the Explication and vindication of the proper sense of that Promise that he is promised directly to them that are to pray and not to them that make Prayers for others which themselves will not say is praying But supposing it a Duty in general so to compose Prayers for our own or the use of others it is lawful and warrantable to pray for the Aid and Guidance of the Holy Ghost therein not as unto his peculiar Assistances in Prayer not as he is unto Believers a Spirit of Supplication but as he is our Sanctifier the Author and efficient cause of every gracious Work and Duty in us It may be the Prayers composed by some Holy men under the Old Testament by the immediate inspiration of the Holy Ghost for the use of the Church will be also pretended But as the Inspiration or Assistance which they had in their Work was a thing quite of another kind than any thing that is ordinarily promised or that any Persons can now pretend unto so whether they were dictated unto them by the Holy Ghost to be used afterwards by others as meer Forms of Prayer may be yet farther enquired into The great Plea for some of these external Aids of Prayer is by this one Consideration utterly removed out of the way It is said that some of these Prayers were prepared by great and Holy men Martyrs it may be some of them for the Truth of the Gospel and Testimony of Jesus And indeed had any men in the World a Promise of especial Assistance by the Spirit of God in such a Work I should not contend but the Persons intended were as likely to partake of that Assistance as any others in these latter Ages Extraordinary supernatural Inspiration they had not And the Holy Apostles who were always under the Influence and Conduct of it never made use of it unto any such purpose as to prescribe Forms of Prayer either for the whole Church or single Persons Whereas therefore there is no such especial Promise given unto any this Work of composing Prayer is forreign unto the Duty of Prayer as unto any Interest in the gracious Assistance which is promised thereunto however it may be a common Duty and fall under the help and Blessing of God in general So some men from their acquaintance with the matter of Prayer above others which they attain by spiritual Light Knowledge and Experience and their Comprehension of the Arguments which the Scripture directs unto to be used and pleaded in our Supplications may set down and express a Prayer that is the matter and outward Form of it that shall declare the substance of things to be prayed for much more accommodate to the conditions wants and desires of Christians than others can who are not so clearly enlightened as they are nor have had the Experience which they have had For those Prayers as they are called which men without such Light and Experience compose of phrases and Expressions gathered up from others taken out of the Scripture or invented by themselves and cast into a contexture and method such as they suppose suited unto Prayer in
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