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
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
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
end that our Prayers may be suited unto our Occasions He who can divide this Text or cut it out into a garment to cloath set forms of Prayer with will discover an admirable dexterity in the using and disposal of a Text of Scripture But yet neither do I conclude from hence that all such forms are unlawful only that another way of Praying is here enjoyned us is I suppose unquestionable unto all impartial searchers after Truth And doubtless they are not to be blamed who endeavour a Compliance therewith And if Persons are able in the daily constant reading of any Book whatever meerly of an humane Composition to rise up in answer to this Duty of Praying always with all manner of Prayer and Supplication in the Spirit or the Exercise of the aid and assistance received from him and his holy acting of them as a Spirit of Grace and Supplication endeavouring labouring and watching thereunto I shall say no more but that they have attained what I cannot understand The sole Enquiry remaining is how they are enabled to pray in whose minds the Holy Ghost doth thus work as a Spirit of Grace and Supplication And I do say in answer thereunto that those who are thus affected by him do never want a gracious Ability of making their Addresses unto God in Vocal Prayer so far as is needful unto them in their circumstances Callings States and Conditions And this is that which is called the Gift of Prayer I speak of ordinary Cases for there may be such interpositions of Temptations and Desertions as that the Soul being overwhelmed with them may for the present be able only to mourn as a Dove or to chatter as a Crane that is not to express the sense of their minds clearly and dictinctly but only as it were to mourn and groan before the Lord in brokenness of spirit and expressions But this also is sufficient for their acceptance in that Condition And hereof there are few Believers but at one time or other they have more or less experience And as for those whose Devotion dischargeth it self in a formal course of the same words as it must needs be in the Papacy wherein for the most part they understand not the signification of the Words which they make use of they are strangers unto the true Nature of Prayer at least unto the Work of the Spirit therein And such Supplications as are not variously influenced by the Variety of the Spiritual Conditions of them that make them according to the Variety of our spiritual exercise are like one constant Tone or noise which hath no Harmony nor Musick in it I say therefore 1. That the things insisted on are in some degree and measure necessary unto all acceptable Prayer The Scripture assigns them thereunto and Believers find them so by their own Experience For we discourse not about Prayer as it is the working of Nature in its straits and difficulties towards the God of Nature expressing thereby its dependence on him with an acknowledgement of his Power in which sence all Flesh in one way or other under one notion or other come to God Nor yet upon those Cries which legal Convictions will wrest from them that fall under their Power But we treat only of Prayer as it is required of Believers under the Gospel as they have an Access through Christ in one Spirit unto the Father And 2. That those in whom this Work is wrought by the Holy Spirit in any degree do not in ordinary Cases want an Ability to express themselves in this Duty so far as is needful for them It is acknowledged that an Ability herein will be greatly increased and improved by Exercise and that not only because the exercise of all moral Faculties is the genuine way of their strengthning and improvement but principally because it is instituted appointed and commanded of God unto that end God hath designed the Exercise of Grace for the means of its growth and giveth his blessing in answer to his institution But the nature of the thing it self requires a performance of the Duty suitably unto the Condition of him that is called unto it And if men grow not up unto further Degrees in that Ability by Exercise in the Duty it self by stirring up the Gifts and Grace of God in them it is their Sin and Folly And hence it follows 3. That although set forms of Prayer may be Lawful unto some as is pretended yet are they necessary unto none that is unto no true Believers as unto acceptable Evangelical Prayer But whoever is made Partaker of the Work of the Spirit of God herein which he doth infallibly effect in every one who through him is enabled to cry Abba Father as every Child of God is he will be able to pray according to the mind and Will of God if he neglect not the Aid and Assistance offered unto him for that purpose Wherefore to plead for the necessity of forms of Prayer unto Believers beyond what may be doctrinal or instructive in them is a fruit of inclination unto Parties or of Ignorance or of the want of a due Attendance unto their own Experience Of what use forms of Prayer may be unto those that are not Regenerate and have not therefore received the Spirit of Adoption belongs not directly unto our disquisition Yet I must say that I understand not clearly the Advantage of them unto them unless a contrivance to relieve them in that condition without a due endeavour after a deliverance from it may be so esteemed For these Persons are of Two sorts 1. Such as are openly under the Power of Sin their minds being not Effectually influenced by any Convictions These seldom pray unless it be under Dangers Fears Troubles Pains or other Distresses When they are smitten they will cry even to the Lord they will cry and not else And their Design is to treat about their especial occasions and the present sense which they have thereof And how can any man conceive that they should be supplied with forms of Prayer expressing their Sense Conceptions and Affections in their particular Cases And how ridiculously they may mistake themselves in reading these Prayers which are no way suited unto their Condition is easily supposed A form to such Persons may prove little better than a Charm and their minds be diverted by it from such a performance of Duty as the Light of Nature would direct to Jonahs Mariners in the Storm cryed every one unto his God and called on him also to do so too Chap. 1. 5 6. The Substance of their Prayer was that God would think upon them that they might not perish And men in such Conditions if not diverted by this pretended Relief which indeed is none will not want words to express their minds so far as there is any thing of Prayer in what they do and beyond that whatever words they are supplied withal they are of no use nor advantage unto them And it is
Application of them to such Idols as indeed are nothing in the World There will be in such Persons Dread and Reverence and Fear as there was in some of the Heathen unto an unspeakable Horror when they entred into the Temples and meerly imaginary presence of their Gods the whole Work being begun and finished in their Fancies And sometimes great joys satisfactions and delights do ensue on what they do For as what they so do is suited to the best Light they have and men are apt to have a complacency in their own inventions as Micah had Judg. 17. 13. and upon inveterate prejudices which are the Guides of most men in Religion their Consciences find Relief in the discharge of their Duty These things I say are found in Persons of the Highest and most dreadful Superstitions in the World yea heightened unto inexpressible Agitations of Mind in Horror on the one side and Raptures or Ecstasies on the other And they are all tempered and qualifyed according to the mode and way of Worship wherein men are ingaged but in themselves they are all of the same nature that is natural or effects and impressions upon Nature So it is with the Mahumetans who excel in this Devotion and so it is with Idolatrous Christians who place the Excellency and Glory of their profession therein Wherefore such Devotion such affections will be excited by Religious offices in all that are sincere in their use whether they be of Divine Appointment or no. But the actings of Faith and Love on God through Christ according to the Gospel or the Tenour of the New Covenant with the effects produced thereby in the Heart and Affections are things quite of another kind and nature and unless men do know how really to distinguish between these things it is to no purpose to plead Spiritual Benefit and Advantage in the use of such Forms seeing possibly it may be no other but of the same kind with what all false Worshippers in the World have or may have Experience of 2. Let them diligently enquire whether the effects on their Hearts which they plead do not proceed from a precedent preparation a good design and upright Ends occasionally excited Let it be supposed that those who thus make use of and plead for Forms of Prayer especially in publick do in a due manner prepare themselves for it by Holy Meditation with an endeavour to bring their Souls into an holy Frame of Fear Delight and Reverence of God let it also be supposed that they have a good End and design in the Worship they address themselves unto namely the Glory of God and their own spiritual Advantage the Prayers themselves though they should be in some things irregular may give occasion to exercise those Acts of Grace which they were otherwise prepared for And I say yet farther 3. That whilest these Forms of Prayer are cloathed with the general notions of Prayer that is are esteemed as such in the minds of them that use them are accompained in their use with the Motives and Ends of Prayer express no matter unlawful to be insisted on in Prayer directing the Souls of men to none but lawful Objects of Divine Worship and Prayer the Father Son and Holy Spirit and whilest men make use of them with the true design of Prayer looking after due assistance unto Prayer I do not judge there is any such evil in them as that God will not communicate his Spirit to any in the use of them so as that they should have no holy Communion with him in and under them Much less will I say that God never therein regards their Persons or rejects their praying as unlawful For the Persons and Duties of men may be accepted with God when they walk and act in sincerity according to their Light though in many things and those of no small importance sundry irregularities are found both in what they do and in the manner of doing it Where Persons walk before God in their Integrity and practise nothing contrary to their Light and conviction in his Worship God is merciful unto them although they order not every thing according to the Rule and measure of the Word So was it with them who came to the Passover in the Days of Hezekiah they had not cleansed themselves but did eat the Passover otherwise than it was written 2 Chorn. 30. 18. For whom the good King made the Solemn Prayer suited to their occasion The good Lord pardon every one that prepareth his Heart to seek the Lord God of his Fathers though he be not cleansed according to the purification of the sanctuary and the Lord hearkened unto Hezekiah and healed the People ver 18 19 20. Here was a Duty for the substance of it appointed of God but in the manner of its performance there was a failure they did it not according to what was written which is the sole rule of all Religious Duties This God was displeased withal yet graciously passed by the offence and accepted them whose Hearts were upright in what they did In the mean time I do yet judge that the use of them is in it self obstructive of all the principal Ends of Prayer and sacred Worship Where they are alone used they are opposite to the Edification of the Church and where they are imposed to the absolute exclusion of other Prayer are destructive of its Liberty and render a good part of the purchase of Christ of none effect Things being thus stated it will be enquired whether the use of such Forms of Prayer is lawful or no. To this Enquiry some thing shall be returned briefly in way of Answer and an End put unto this discourse And I say 1. To compose and write Forms of Prayer to be Directive and Doctrinal helps unto others as to the matter and method to be used in the right discharge of this Duty is lawful and may in some cases be useful It were better it may be if the same thing were done in another way suited to give direction in the case and not cast into the Form of a Prayer which is apt to divert the mind from the due consideration of its proper End and use unto that which is not so But this way of Instruction is not to be looked on as unlawful meerly for the Form and method whereinto it is cast whilest its true use only is attended unto 2. To Read Consider and Meditate upon such written Prayers as to the matter and Arguments of Prayer expressed in them composed by Persons from their own Experience and the Light of Scripture directions or to make use of Expressions set down in them where the Hearts of them that read them are really affected because they find their state and Condition their wants and desires declared in them is not unlawful but may be of good use unto some though I must acknowledge I never heard any expressing any great benefit which they had received thereby But it is possible
5. 2. Luk. 2. 52. Acts 4. 33. And sometimes for the free effectual Efficacy of Grace in those in whom it is Acts 14. 26. 1 Cor. 15. 10. 2 Cor. 11. 9. And sometimes for our Justification and Salvation by the free Grace or favour of God in Christ John 1. 17. 1 Pet. 1. 13. For the Gospel it self as the instrument of the declaration and communication of the Grace of God 2 Cor. 6. 1. Eph. 3. 2. Col. 1. 6. Tit. 2. 11. For the free donation of the Grace and gifts of the Spirit John 1. 16. Eph. 4. 7. And many other significations it hath which belong not unto our purpose Three things may be intended in this adjunct of Grace 1. A respect of the Soveraign Cause of his Dispensation which is no other but the mere Grace of God He may be called a Spirit of Grace because his donation is an effect of Grace without the least respect unto any desert in those unto whom he is given This Reason of the Appellation is declared Titus 3 4 5 6. The sole cause and reason in opposition unto our own works or deservings of the pouring out of the Spirit upon us is the Love and Kindness of God in Jesus Christ whence he may be justly called a Spirit of Grace 2. Because he is the Author of all Grace in and unto them on whom he is poured out So God is called the God of all Grace because he is the Fountain and Author of it And that the Holy Spirit is the immediate efficient cause of all Grace in us hath been elsewhere proved both in general and in the principal instances of Regeneration and Sanctification and it shall be yet further confirmed in what doth ensue 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is commonly used for that Grace or Favour which one hath with another Let me find grace in thy sight as in the instances before-quoted And so the Spirit also may be called a Spirit of Grace because those on whom he is poured out have Grace and Favour with God they are gracious with him as being accepted in the beloved Eph. 2. 18. Whereas therefore all these concur where-ever this Spirit is communicated I know no reason why we may not judge them all here included though that in the second place be especially intended The Spirit is promised to work Grace and Holiness in all on whom he is bestowed He is as thus poured out a Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Supplications that is of Prayer for Grace and mercy The word is formed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the other to be gracious or merciful and expressing our Act towards God it is Prayer for Grace Supplication And the original word is never used but to express vocal prayer either in the Assemblies of the people of God or by private persons Harken to the voice of my Supplications is rendred by the Apostle Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 5. 7. in which place alone in the Scripture that word is used Originally it signifies a Bough or Olive branch wrapt about with Wooll or Bays or something of the like nature which those carried in their hands and lifted up who were Suppliants unto others for the obtaining of Peace or the averting of their Displeasure Hence came the phrase of velamenta praeferre to hold out such covered branches So Livy de Bel. Punic Ramas oleae ac velamenta alia Supplicantium portantes orant ut reciperent sese Holding forth Olive branches and other covered tokens used by Suppliants they prayed that they might be received into Grace and Favour Which custome Virgil declares in his Aeneas addressing himself to Evander Optime Grajugenum cui me fortuna precari Et vitta comptos voluit praetendere Ramos And they called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Branches of Supplication or Prayer And they constantly called those Prayers which they made solemnly unto their gods Supplicia and Supplicationes Liv. lib. 10. Eo anno multa prodigia erant quarum avertendarum causa Supplicationes in biduum Senatus decrevit A form of which kind of Prayer we have in Cato de re rustica cap 13. Mars pater te precor quaesoque ut calamitates Some render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Miserationes or Lamentationes and interpret it of mens bemoaning themselves in their Prayers for Grace and Mercy which in the issue varies not from the sense insisted on But whereas it is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to be merciful or gracious and expresses an act of ours towards God it can properly signifie nothing but Supplications for Mercy and Grace Nor is it otherwise used in the Scripture See Job 40. 21. Prov. 18. 23. Dan. 9. 3. Jer. 31. 60. 2 Chron. 6. 21. Jer. 3. 21. Psal. 28. 2 6. 31 23. 116. 1. 130. 2. 140. 7. 143. 1. Dan. 9. 18. 25. Psal. 46. 6. which are all the places besides this where the word is used in all which it denotes deprecation of Evil and Supplication for Grace constantly in the plural Number to denote the Earnestness of Men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these are properly Supplications for Grace and Mercy in freedom and deliverance from Evil but by a Synecdoche for all sorts of Prayer whatever We may therefore enquire in what sense the Holy Spirit of God is called a Spirit of Supplication or what is the Reason of this Attribution unto him And he must be so either formally or efficiently either because he is so in himself or unto us If in the former way then he is a Spirit who himself prayeth and according to the import of those Hebraisms aboundeth in that Duty As a man of wickedness Isaiah 55. 7. or a man of Blood is a man wholly given to wickedness and violence So on the other hand a Spirit of Supplication should be a Spirit abounding in Prayer for Mercy and the diverting of evil as the word imports Now the Holy Ghost cannot be thus a Spirit of Supplication neither for himself nor us No Imagination of any such thing can be admitted with respect unto himself without the highest Blasphemy Nor can he in his own Person make Supplications for us For besides that any such Interposition in Heaven on our behalf is in the Scripture wholly confined unto the Priestly Office of Christ and his Intercession all Prayer whether Oral or Interpretative only is the Act of a nature inferiour unto that which is prayed unto This the Spirit of God hath not he hath no Nature inferiour unto that which is Divine We cannot therefore suppose him to be formally a Spirit of Supplication unless we deny his Deity He is therefore so Efficiently with respect unto us and as such he is promised unto us Our enquiry therefore in General is how or in what sense he is so And there are but two ways conceivable whereby this may be affirmed of him 1. By working Gracious Inclinations and dispositions in us unto this Duty 2. By giving
a Gracious Ability for the discharge of it in a due manner These therefore must belong unto and do comprise his Efficiency as a Spirit of Supplication Both of them are included in that of the Apostle The Spirit it self maketh Intercession for us Rom. 8. 26. Those who can put any other sense on this Promise may do well to express it Every one consistent with the Analogy of Faith shall be admitted so that we do not judge the Words to be void of sense and to have nothing in them To deny the Spirit of God to be a Spirit of Supplication in and unto Believers is to reject the Testimony of God himself By the ways mentioned we affirm that he is so nor can any other way be assigned 1. He is so by working gracious Inclinations and Dispositions in us unto this Duty It is he who prepareth disposeth and inclineth the hearts of Believers unto the Exercise thereof with delight and Spiritual Complacency And where this is not no Prayer is acceptable unto God He Delights not in those cryes which an unwilling mind is pressed and forced unto by Earthly desires distress or misery James 4. 5. Of our selves naturally we are averse from any converse and entercourse with God as being alienated from living unto him by the Ignorance and vanity of our minds And there is a secret Alienation still working in us from all duties of immediate Communion with him It is he alone who worketh us unto that frame wherein we Pray Continually as it is required of us Our Hearts being kept ready and prepared for this Duty on all Occasions and Opportunities being in the mean time acted and steered under the Conduct and Influence of those Graces which are to be exercised therein This some call the Grace of Prayer that is given us by the Holy Ghost as I suppose improperly though I will not contend about it For Prayer absolutely and formally is not a peculiar Grace distinct from all other Graces that are exercised in it But it is the Way and Manner whereby we are to exercise all other Graces of Faith Love Delight fear Reverence self Abasement and the like unto certain especial Ends. And I know no Grace of Prayer distinct or different from the exercise of these Graces It is therefore an Holy commanded Way of the exercise of other Graces but not a peculiar Grace it self Only where any Person is singularly disposed and devoted unto this Duty we may if we please though improperly say that he is Eminent in the Grace of Prayer And I do suppose that this part of his Work will not be denied by any no not that it is intended in the Promise If any are minded to stand at such a distance from other things which are ascribed unto him or have such an abhorrency of allowing him part or interest in our Supplications as that we may in any sense be said to Pray in the Holy Ghost that they will not admit of so much as the Work of his Grace and that wrought in Believers by virtue of this Promise they will manage an Opposition unto his other Actings at too dear a rate to be gainers by it 2. He is so by giving an Ability for Prayer or communicating a Gift unto the minds of men enabling them profitably unto themselves and others to exercise all his Graces in that especial way of Prayer It will be granted afterwards that there may be a Gift of Prayer used where there is no Grace in exercise nor perhaps any to be exercised that is as some improperly express it the Gift of Prayer where the Grace of Prayer is not But in declaring how the Spirit is a Spirit of Supplication we must take in the Consideration of both He both disposeth us to pray that is to the Exercise of Grace in that especial way and enableth us thereunto And where this Ability is wholly and absolutely wanting or where it is rejected or despised although he may act and exercise those very Graces which are to be exercised in Prayer and whose Exercise in that way is commonly called the Grace of Prayer yet this Work of his belongs unto the General head of Sanctification wherein he preserves excites and acts all our Graces and not unto this especial Work of Prayer nor is he a Spirit of Supplication therein He is therefore only a Spirit of Supplication properly as he communicates a Gift or Ability unto Persons to exercise all his Graces in the way and Duty of Prayer This is that which he is here promised for and promised to be poured out for that is to be given in an abundant and plentiful manner Whereever he is bestowed in the accomplishment of this Promise he both disposeth the hearts of men to pray and enableth them so to do This Ability indeed he communicates in great variety as to the Degrees of it and usefulness unto others in its exercise but he doth it unto every one so far as is necessary unto his own Spiritual Concernments or the discharge of his Duty towards God and all others But whereas this Assertion contains the Substance of what we plead for the farther confirmation of it must be the Principal Subject of the ensuing Discourse That this is the sense of the place and the mind of the Holy Ghost in the Words needs no other Demonstration but that it is expressive of their proper Signification neither can any other sense tolerably be affixed on them To deny the Holy Spirit to be denominated a Spirit of Supplication because he enclineth disposeth and enableth them to pray unto whom he is promised and on whom he is bestowed as such is to use a little too much Liberty in Sacred things A Learned man of late out of hatred unto the Spirit of Prayer or Prayer as his Gift hath endeavoured to deprive the Church of God of the whole benefit and comfort of this Promise Amyrald praefat in Psal. For he contends that it belongs not unto the Christian Church but unto the Jews only Had he said it belonged unto the Jews in the first place who should be converted unto Christ he had not gone so wide from the Truth nor from the sense of other Expositors though he had said more than he could prove But to suppose that any Grace any Mercy any Priviledge by Jesus Christ is promised unto the Jews wherein Gentile Believers shall be no Sharers that they should not partake of the same kind whoever hath the Prerogative as to Degrees is fond and impious For if they also are Children of Abraham if the Blessing of Faithful Abraham do come upon them also if it is through them that he is the Heir of the World his Spiritual Seed inhabiting it by Right in all places then unto them do all the Promises belong that are made unto him and his Seed And whereas most of the Exceeding great and precious Promises of the Old Testament are made to Jacob and Israel to Hierusalem and
God and the Duty of Prayer to imagine that the matter of them so as to suit the various conditions of Believers can be pent up in any one Form of mans devising Much of what we are to pray about may be in general and doctrinally comprized in a Form of Words as they are in the Lords Prayer which gives directions in and a boundary unto our requests But that the things themselves should be prepared and suited unto the condition and wants of them that are to pray is a fond imagination 3. There is a vast difference between an objective Proposal of good things to be prayed for unto the consideration of them that are to pray which men may do and the implanting an acquaintance with them and Love unto them upon the mind and Heart which is the Work of the Holy Ghost 4. When things are so prepared and cast into a form of Prayer those by whom such forms are used do no more understand them than if they had never been cast into any such form unless the Spirit of God give them an understanding of them which the form it self is no sanctified means unto And where that is done there is no need of it 5. It is the Work of the Holy Spirit to give unto Believers such a comprehension of promised Grace and Mercy as that they may constantly apply their minds unto that or those things in an especial manner which are suited unto their present daily wants and occasions with the frame and dispositions of their Souls and Spirit This is that which gives spiritual beauty and order unto the Duty of Prayer namely the suiting of Wants and Supplies of a thankful disposition and Praises of Love and Admiration unto the excellencies of God in Christ all by the Wisdom of the Holy Ghost But when a Person is made to pray by his Directory for things though good in themselves yet not suited unto his present state frame inclination wants and desires there is Spiritual Confusion and disorder and nothing else Again What we have spoken concerning the Promises must also be applied unto all the Precepts or Commands of God These in like manner are the matter of our Prayers both as to Confession and Supplication And without a right understanding of them we can perform no part of this duty as we ought This is evident in their apprehension who repeating the words of the Decalogue do subjoyn their acknowledgments of a want of Mercy with respect unto the Transgression of them I suppose and their desires to have their hearts inclined to keep the Law But the Law with all the Commands of God are Spiritual and inward with whose true sense and importance in their extent and latitude we cannot have an useful Acquaintance but by the enlightning instructing efficacy of the Grace of the Spirit And where this is the mind is greatly supplied with the true matter of Prayer For when the Soul hath learnt the Spirituality and Holiness of the Law its extent unto the inward frame and disposition of our Hearts as well as unto outward Actions and its requiring absolute Holiness Rectitude and Conformity unto God at all times and in all things then doth it see and learn its own discrepancy from it and coming short of it even then when as to outward Acts and Duties it is unblameable And hence do proceed those Confessions of Sin in the best and most holy Believers which they who understand not these things do deride and scorn By this means therefore doth the Holy Spirit help us to pray by supplying us with the due and proper matter of Supplications even by acquainting us and affecting our hearts with the Spirituality of the Command and our coming short thereof in our dispositions and frequent inordinate actings of our Minds and Affections He who is instructed herein will on all occasions be prepared with a fulness of matter for Confession and Humiliation as also with a sense of that Grace and Mercy which we stand in need of with respect unto the Obedience required of us Thirdly He alone gides and directs Believers to pray or ask for any thing in order unto right and proper Ends. For there is nothing so excellent in it self so useful unto us so acceptable unto God as the matter of Prayer but it may be vitiated corrupted and Prayer it self be rendred vain by an application of it unto false or mistaken Ends. And that in this case we are relieved by the Holy Ghost it is plain in the Text under consideration For helping our infirmities and teaching us what to pray for as we ought he maketh Intercession for us according unto God that is his mind or his will v. 27. This is well explained by Origen on the Place Velut si magister suscipiens ad Rudiment a Discipulum ignorantem penitus literas ut eum docere possit instituere necesse habet inclindre se ad Discipuli rudimenta ipse prius dicere nomen literae ut respondendo discipulus discat sit quodammodo Magister incipienti Discipulo similis ea loquens ea meditans quae incipiens loqui debeat ac meditari It a Sanctus Spiritus ubi oppugnationibus carnis perturbari nostrum Spiritum viderit nescientem quid orare debeat secundum quod oportet ipse velut Magister orationem praemittit quam noster spiritus si tamen Discipulus esse Sancti Spiritus desiderat prosequatur ipse gemitus ossert quibus noster spiritus discat ingemiscere ut repropitiet sibi Deum To the same purpose speaks Damascen lib. 4. Ch. 3. and Austin in sundry places collected by Beda in his Comment on this He doth it in us and by us or enableth us so to do For the Spirit himself without us hath no Office to be performed immediately towards God nor any Nature inferiour unto the Divine wherein he might intercede The whole of any such Work with respect unto us is incumbent on Christ he alone in his own Person performeth what is to be done with God for us What the Spirit doth he doth in and by us He therefore directs and enableth us to make Supplications according to the mind of God And herein God is said to know the mind of the Spirit that is his end and design in the matter of his requests This God knows that is approves of and accepts So it is the Spirit of God who directs us as to the design and end of our Prayers that they may find Acceptance with God But yet there may be and I believe there is more in that expression God knoweth the mind of the Spirit For he worketh such high holy spiritual desires and designs in the minds of Believers in their Supplications as God alone knoweth and understandeth in their full extent and latitude That of our selves we are apt to fail and mistake hath been declared from James 4. 3. I shall not here insist on particulars but only mention two general
Ends of Prayer which the Holy Spirit keeps the minds of Believers unto in all their Requests where he hath furnished them with the matter of them according to the mind of God For he doth not only make Intercession in them according unto the mind of God with respect unto the matter of their Requests but also with respect unto the End which they aim at that it may be accepted with him He guides them therefore to design 1. That all the success of their Petitions and Prayers may have an immediate tendency unto the Glory of God It is he alone who enables them to subordinate all their desires unto Gods Glory Without his especial Aid and Assistance we should aim at Self only and ultimately in all we do Our own profit case satisfaction Mercies Peace and Deliverance would be the End whereunto we should direct all our Supplications whereby they would be all vitiated and become abominable 2. He keeps them unto this also that the Issue of their Supplications may be the improvement of Holiness in them and thereby their conformity unto God with their nearer access unto him Where these Ends are not the matter of Prayer may be good and according to the word of God and yet our Prayers an Abomination We may pray for Mercy and Grace and the best promised Fruits of the Love of God and yet for want of these Ends find no acceptance in our Supplications To keep us unto them is his Work because it consists in casting out all self-Ends and aims bringing all natural desires unto a subordination unto God which he worketh in us if he worketh in us any thing at all And this is the first part of the Work of the Spirit towards Believers as a Spirit of Grace and Supplication He furnisheth and filleth their minds with the matter of Prayer teaching them thereby what to pray for as they ought And where this is not wrought in some measure and degree there is no praying according to the mind of God CHAP. VI. The due manner of Prayer wherein it doth consist THE Holy Spirit having given the mind a due Apprehension of the things we ought to pray for or furnished it with the matter of Prayer he moreover works a due sense and valuation of them with desires after them upon the Will and Affections wherein the due manner of it doth consist These things are separable The mind may have Light to discern the things that are to be prayed for and yet the Will and Affections be dead unto them or unconcerned in them And there may be a Gift of Prayer founded hereon in whose exercise the Soul doth not spiritually act towards God For Light is the matter of all common Gifts And by vertue of a perishing Illumination a man may attain a Gift in Prayer which may be of use unto the Edification of others For the manifestation of the Spirit is given unto every man to profit withal In the mean time it is with him that so prayeth not much otherwise than it was with him of old who prayed in an unknown Tongue his Spirit prayeth but his Heart is unfruitful He prayeth by vertue of the Light and Gift that he hath received but his own Soul is not benefited nor improved thereby Only sometimes God makes use of mens own Gifts to convey Grace into their own Souls But Prayer properly so called is the Obediential acting of the whole Soul towards God Wherefore where the Holy Spirit compleats his Work in us as a Spirit of Grace and Supplication he worketh on the Will and Affections to act obedientially towards God in and about the matter of their Prayers Thus when he is poured out as a Spirit of Supplication he fills them unto whom he is communicated with mourning and godly sorrow to be exercised in their Prayers as the matter doth require Zach. 12. 10. He doth not only enable them to pray but worketh Affections in them suitable unto what they pray about And in this Work of the Spirit lies the Fountain of that inexpressible fervency and delight of those enlarged Labourings of mind and desires which are in the Prayers of Believers especially when they are under the Power of more than ordinary influences from him For these things proceed from the Work of the Spirit on their Wills and Affections stirring them up and carrying them forth unto God in and by the matter of their Prayers in such a manner as no vehement working of natural Affections can reach unto And therefore is the Spirit said to make intercession for us with groaning which cannot be uttered Rom. 8. 26 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As he had before expressed his Work in general by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which intendeth an help by working carrying us on in our undertaking in this Duty beyond our own strength for he helpeth us on under our infirmities or weaknesses so his especial acting is here declared by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an additional Interposition like that of an Advocate for his Client pleading that in his Case which he of himself is not able to do Once this Word is used in the service of a contrary design Speaking of the Prayer of Elijah the Apostle says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How he maketh intercession unto God against Israel Rom. 11. 2. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is constantly used in the Old Testament for to declare good tidings Tidings of Peace is once applied in a contrary signification unto Tidings of Evil and destruction 1 Sam. 4. 17. The man that brought the News of the destruction of the Army of the Israelites and the taking of the Ark by the Philistins is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the proper use of this Word is to intercede for Grace and favour And this he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We our selves are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to groan v. 23. that is humbly mournfully and earnestly to desire And here the Spirit is said to intercede for us with Groans which can be nothing but his working in us and acting by us that frame of Heart and those fervent labouring desires which are so expressed and these with such depth of intention and labouring of mind as cannot be uttered And this he doth by the Work now mentioned Having truely affected the whole Soul enlightened the mind in the perception of the Truth Beauty and Excellency of Spiritual things ingaged the Will in the Choice of them and prevalent Love unto them excited the Affections to delight in them and unto desires after them there is in the actual discharge of this Duty of Prayer wrought in the Soul by the Power and efficacy of his Grace such an inward labouring of Heart and Spirit such an Holy Supernatural Desire and Endeavour after an Union with the things prayed for in the injoyment of them as no Words can utter or expresly declare that is fully and compleatly which is the sense of the place To avoid
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
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
unto his own Condition Relations Occasions and Duties Certainly there is not a man in the World who hath not forfeited all his Reason and Understanding unto Atheism or utterly buried all their Operations under the fury of brutish Affections but he is convinced that it is his Duty to pray to the Deity he owns in words of his own as well as he is able For this and none other is the genuine and natural notion of Prayer This is implanted in the Heart of Mankind which they need not be taught nor directed unto The Artificial help of constant forms is an Arbitrary Invention And I would hope that there are but few in the World especially of those who are called Christians but that at one time or other they do so pray And those who for the most part do betake themselves to other Reliefs as unto the reading of Prayers composed unto some good End and Purpose though not absolutely to their occasions as to the present state of their minds and the things they would pray for which is absolutely impossible cannot as I conceive but sometimes be conscious to themselves not only of the weakness of what they do but of their neglect of the Duty which they profess to perform And as for such who by the prevalency of Ignorance the Power of Prejudice and infatuation of Superstition are diverted from the Dictates of Nature and Light of Scripture directions to say a Pater-noster it may be an Ave or a Credo for their Prayer intending it for this or that end the benefit it may be of this or that Person or the obtaining of what is no way mentioned or included in what they utter there is nothing of Prayer in it but a meer taking the name of God in vain with the horrible Prophanation of an Holy Ordinance Persons tyed up unto such Rules and Forms never pray in their Lives but in their occasional Ejaculations which break from them almost by Surprizal And there hath not been any one more effectual means of bringing Unholiness with an ungodly Course of Conversation into the Christian World than this one of teaching men to satisfy themselves in this Duty by their Saying Reading or Repetition of the words of other men which it may be they understand not and certainly are not in a due manner affected withal For it is this Duty whereby our whole Course is principally influenced And let men say what they will our Conversation in walking before God which principally regards the frame and disposition of our Hearts is influenced and regulated by our Attendance unto and Performance of this Duty He whose Prayers are Hypocritical is an Hypocrite in his whole Course and he who is but negligent in them is equally negligent in all other Duties Now whereas our whole Obedience unto God ought to be our reasonable service Rom. 12. 1. how can it be expected that it should be so when the foundation of it is laid in such an irrational supposition that men should not pray themselves what they are able but read the Forms of others instead thereof which they do not understand 2. All the Examples we have in the Scripture of the Prayers of the Holy men of Old either under the Old Testament or the New were all of them the effects of their own Ability in expressing the gracious Conceptions of their minds wrought in them by the Holy Ghost in the way and manner before described I call it their own Ability in opposition to all outward Aids and Assistances From others or an antecedaneous prescription of a Form of Words unto themselves Not one Instance can be given to the contrary Sometimes it is said they spread forth their Hands sometimes that they listed up their voices sometimes that they fell upon their knees and cryed sometimes that they poured out their Hearts when overwhelmed all according unto present occasions and circumstances The Solemn Benediction of the Priests instituted of God like the present Forms in the Administration of the Sacraments were of another Consideration as shall be shewed And as for those who by immediate Inspiration gave out and wrote discourses in the form of Prayers which were in part Mystical and in part Prophetical we have before given an Account concerning them Some plead indeed that the Church of the Jews under the Second Temple had sundry Forms of Prayers in use among them even at the time when our Saviour was conversant in the Temple and their Synagogues But they pretend and plead what they cannot prove and I challenge any Learned man to give but a tolerable Evidence unto the Assertion For what is found to that purpose among the Talmudists is mixed with such ridiculous fables as the first suiting the number of their Prayers to the number of the Bones in the back of a man as fully defeats its own Evidence 3. The Commands which are given us to pray thus according unto our own Abilities are no more nor less than all the Commands we have in the Scripture to pray at all Not one of them hath any regard or respect unto outward Forms Aids or helps of Prayer And the manner of Prayer it self is so described limited and determined as that no other kind of Prayer can be intended For whereas we are commanded to pray in the Spirit to pray earnestly and servently with the mind and understanding continually with all manner of Prayer and Supplication to make our Requests known unto God so as not to take care our selves about our present concerns to pour out our Hearts unto God to cry Abba Father by the Spirit and the like I do not understand how those things are suited unto any kind of Prayer but only that which is from the Ability which men have received for the entire discharge of that Duty For there are evidently intimated in these Precepts and Directions such various Occasional Workings of our Minds and Spirits such Actings of Gracious Affections as will not comply with a constant use of a prescribed Form of Words 4. When we speak of mens own Ability in this matter we do include therein the conscientious diligent use of all means which God hath appointed for the Communication of this Ability unto them or to help them in the due use exercise and improvement of it Such means there are and such are they to attend unto As 1. The diligent searching of our own Hearts in their Frames Dispositions Inclinations and Actings that we may be in some measure acquainted with their state and condition towards God Indeed the Heart of man is absolutely unsearchable unto any but God himself that is as unto a compleat and perfect knowledge of it Hence David prays that God would search and try him and lead and conduct him by his Grace according unto what he found in him and not leave him wholly to act or be acted according unto his own Apprehensions of himself Psal. 139. 23 24. But yet where we do in sincerity enquire
the Holy Spirit And the nature of the thing it self that is the Duty of Prayer doth manifest it For all that the Spirit of God works in our Hearts with respect unto this Duty is in order unto the Expression of it for what he doth is to enable us to pray And if he gives not that Expression all that he doth besides may be lost as to its principal End and Use. And indeed all that he doth in us where this is wanting or that in fixed Meditation which in some particular cases is equivalent thereunto riseth not beyond that frame which David expresseth by his keeping Silence whereby he declares an Estate of trouble wherein yet he was not freely brought over to deal with God about it as he did afterwards by Prayer and found Relief therein That which with any Pretence of Reason can be objected hereunto namely that not any part only but the whole Duty of Prayer as we are commanded to Pray is an effect in us of the Holy Spirit as a Spirit of Grace and Supplication or that the Grace of Prayer and the Gift of Prayer as some distinguish are inseparable consists in two unsound Consequents which as is supposed will thence ensue As 1. That every one who hath the Grace of Prayer as it is called or in whom the Holy Spirit worketh the Gracious Disposition before described hath also the Gift of Prayer seeing these things are inseparable And 2. That every one who hath the Gift of Prayer or who hath an Ability to pray with Utterance unto the Edification of others hath also the Grace of Prayer or the actings of saving Grace in Prayer which is the thing intended But these things it will be said are manifestly otherwise and contrary to all Experience Ans. 1. For the first of these Inferences I grant it follows from the Premises and therefore affirm that it is most true under the ensuing Limitations 1. We do not speak of what is called the Grace of Prayer in its Habit or Principle but in its actual Exercise In the first respect it is in all that are sanctified even in those Infants that are so from the Womb. It doth not hence follow that they must also have the Gift of Prayer which respects only Grace in its Exercise And thus our meaning is that all those in whom the Spirit of God doth graciously act Faith Love Delight Desire in a way of Prayer unto God have an Ability from him to express themselves in Vocal Prayer 2. It is required hereunto that such Persons be found in a way of Duty and so meet to receive the influential Assistance of the Holy Spirit Whoever will use or have the Benefit of any Spiritual Gift must himself in a way of Duty stir up by constant and frequent Exercise the Ability wherein it doth consist Stir up the Gift of God that is in thee 2 Tim. 1. 6. And where this Duty is neglected which neglect must be accounted for it is no wonder if any Persons who yet may have as they speak the Grace of Prayer should not yet have the Gift or a faculty to express their Minds and Desires in Prayer by Words of their own Some think there is no such Ability in any and therefore never look after it in themselves but despise whatever they hear spoken unto that purpose What Assistance such Persons may have in their Prayers from the Spirit of Grace I know not but it is not likely they should have much of his Aid or help in that wherein they despise him And some are so accustomed unto and so deceived by pretended helps in Prayer as making use of or reading Prayers by others composed for them that they never attempt to pray for themselves but always think they cannot do that which indeed they will not As if a Child being bred up among none but such impotent Persons as go on Crutches as he groweth up should refuse to try his own strength and resolve himself to make use of Crutches also Good Instruction or some sudden Surprizal with fear removing his prejudice he will cast away this needless help and make use of his Strength Some Gracious Persons brought up where Forms of Prayer are in general use may have a Spiritual Ability of their own to Pray but neither know it nor ever try it through a Compliance with the Principles of their Education Yea so as to think it impossible for them to pray any otherwise But when Instruction frees them from this Prejudice or some suddain surprizal with fear or Affliction cast them into an Entrance of the Exercise of their own Ability in this kind their former Aids and Helps quickly grow into disuse with them 3. The Ability which we ascribe unto all who have the Gracious Assistance of the Spirit in Prayer is not absolute but suited unto their Occasions Conditions Duties Callings and the like We do not say that every one who hath received the Spirit of Grace and Supplication must necessarily have a Gift enabling him to pray as becomes a Minister in the Congregation or any Person on the like solemn occasion no nor yet it may be to pray in a Family or in the Company of many if he be not in his Condition of life called thereunto But every one hath this Ability according to his Necessity Condition of Life and Calling He that is only a private Person hath so and he who is the Ruler of the Family hath so and he that is a Minister of the Congregation hath so also And as God enlargeth mens Occasions and Calls so he will enlarge their Abilities provided they do what is their Duty to that End and Purpose For the slothful the negligent the fearful those that are under the Power of Prejudices will have no share in this Mercy This therefore is the summ of what we affirm in this particular Every Adult Person who hath received and is able to exercise Grace in Prayer any saving Grace without which Prayer it self is an Abomination if he neglect not the improvement of the Spiritual Aids communicated unto him doth so far partake of this Gift of the Holy Spirit as to enable him to pray according as his own occasions and Duty do require He who wants mercy for the Pardon of Sin or Supplies of Grace for the Sanctification of his Person and the like If he be sensible of his Wants and have gracious desires after this supply wrought in his Heart will be enabled to ask them of God in an acceptable manner if he be not wofully and sinfully wanting unto himself and his own Duty Secondly As to the second Inference namely that if this Ability be inseparable from the gracious assistance of the Spirit of Prayer then whosoever hath this Gift and Ability he hath in the exercise of it that Gracious Assistance or he hath received the Spirit of Grace and hath saving Graces acted in him I answer 1. It doth not follow on what we have asserted
For although whereever is the Grace of Prayer there is the Gift also in its measure yet it follows not that where the Gift is there must be the Grace also For the Gift is for the Graces sake and not on the contrary Grace cannot be acted without the Gift but the Gift may without Grace 2. We shall assent that this Gift doth grow in another soyl and hath not its root in it self It followeth on and ariseth from one distinct part of the Work of the Holy Spirit as a Spirit of Supplication from which it is inseparable And this is his Work on the mind in acquainting it with the things that are to be prayed for which he doth both in the inward Convictions of mens own Souls and in the Declaration made thereof in the Scripture Now this may in some be only a common work of Illumination which the Gift of Vocal Prayer may flow from and accompany when the Spirit of Grace and Supplication works no farther in them Wherefore it is acknowledged that men in whom the Spirit of Grace did never reside nor savingly operate may have the Gift of utterance in Prayer unto their own and others Edification For they have the Gift of Illumination which is its foundation and from which it is inseparable Where this spiritual Illumination is not granted in some measure no Abilities no Industry can attain the Gift of Utterance in Prayer unto Edification For Spiritual Light is the matter of all spiritual Gifts which in all their variety are but the various exercise of it And to suppose a man to have a Gift of Prayer without it is to suppose him to have a Gift to pray for he knows not what which real or pretended Enthusiasms we abhor Wherefore where-ever is this Gift of Illumination and Conviction there is such a foundation of the Gift of Prayer as that it is not ordinarily absent in some measure where due use and exercise are observed Add unto what hath been spoken That the Duty of Prayer ordinarily is not compleat unless it be expressed in words It is called pleading with God filling our mouths with Arguments crying unto him and causing him to hear our voice which things are so expressed not that they are any way needful unto God but unto us And whereas it may be said that all this may be done in Prayer by internal meditation where no use is made of the voice or of words as it is said of Hanna that she prayed in her Heart but her voice was not heard 1 Sam. 1. 13. I grant in some cases it may be so where the Circumstances of the Duty do not require it should be otherwise or where the vehemency of Afflictions which cause men to cry out and roar will permit it so to be But withal I say that in this Prayer by Meditation the things and matter of Prayer are to be formed in the mind into that sence and those sentences which may be expressed and the mind can conceive no more in this way of Prayer than it can express So of Hanna it is said when she prayed in her Heart and as she said her self out of the abundance of her meditation ver 16. that her lips moved though her voice was not heard she not only framed the sense of her Supplications into Petitions but tacitely expressed them to her self And the obligation of any Person unto prescribed Forms is as destructive of Prayer by inward Meditation as it is of Prayer Conceived and Expressed For it takes away the Liberty and prevents the Ability of framing Petitions or any other parts of Prayer in the mind according to the sense which the Party praying hath of them Wherefore if this expression of Prayer in words do necessarily belong unto the Duty it self it is an effect of the holy Spirit or he is not the Spirit of Supplication unto us Secondly Utterance is a peculiar Gift of the Holy Ghost so it is mentioned 1 Cor. 1. 5. 2 Cor. 8. 7. Eph. 6. 19. Col. 4. 3. And hereof there are two parts or there are two Duties to be discharged by vertue of it 1. An Ability to speak unto men in the name of God in the preaching of the Word 2. An Ability to speak unto God for our selves or in the name and on the behalf of others And there is the same reason of Utterance in both these Duties And in each of them it is equally a peculiar Gift of the Spirit of God See 1 Cor. 1. 5. 2 Cor. 8. 7. Eph. 6. 19. Col. 4. 3. The word used in these places is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Speech which is well rendred Utterance that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Facultas Libertas dicendi an ability and liberty to speak out the things we have conceived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 6. 19. Utterance in the opening of the mouth with Boldness or rather freedom of Speech This in sacred things in Praying and Preaching is the Gift of the Holy Spirit and as such are we enjoyned to pray for it that it may be given unto us or others as the Edification of the Church doth require And although this Gift may by somebe despised yet the whole Edification of the Church depends upon it yea the Foundation of the Church was laid in it as it was an extraordinary Gift Acts 2. 4. and its superstructure is carryed on by it For it is the sole means of publick or solemn entercourse between God and the Church It is so if there be such a thing as the Holy Ghost if there be such things as spiritual Gifts The matter of them is Spiritual Light and the manner of their Exercise is Utterance This Gift or Ability as all others of the like nature may be considered either as to the Habit or as to the external Exercise of it And those who have received it in the Habit have yet experience of great variety in the Exercise which in natural and moral habits where the same preparations preceed doth not usually appear For as the Spirit of Grace is free and acts arbitrarily with respect unto the Persons unto whom he communicates the Gift it self for he divideth to every man as he will so he acteth also as he pleases in the Exercise of those Gifts and Graces which he doth bestow Hence Believers do sometimes find a greater Evidence of his gracious working in them in Prayer or of his Assistance to pray as also enlargment in Utterance than at other times for in both he breatheth and acteth as he pleaseth These things are not their own not absolutely in their own power nor will either the Habitual Grace they have received enable them to pray Graciously nor their Gift of Utterance unto Edification without his actual Excitation of that Grace and his Assistance in the Exercise of that Gift Both the conceiving and utterance of our desires in an acceptable manner are from him and so are all spiritual enlargements in this Duty Vocal Prayer whether
better But for evident reasons we will not be bound to stand unto the Testimony of those men although they shall not here be pleaded In the mean time we know that from him which hath not is taken away that which he had And it is no wonder if Persons endowed sometimes with a Gift of Prayer proportionable unto their Light and Illumination improving neither the one nor the other as they ought have lost both their Light and Gift also And thus suitably unto my design and purpose I have given a delineation of the Work of the Holy Ghost as a Spirit of Grace and Supplication promised unto and bestowed on all Believers enabling them to cry Abba Father CHAP. IX Duties inferred from the preceding Discourse THE issue of all inquiries in these things is How we may improve them unto Obedience in the Life of God For if we know them happy are we if we do them and not otherwise And our practice herein may be reduced unto these two heads 1. A due and constant returning of Glory unto God on the account of his Grace in that free Gift of his whose Nature we have enquired into 2. A constant Attendance unto the Duty which we are graciously enabled unto thereby And 1. We ought continually to bless God and give Glory to him for this great priviledge of the Spirit of Grace and Supplication granted unto the Church This is the principal means on their part of all holy entercourse with God and of giving Glory unto him How doth the World which is destitute of this fruit of divine bounty grope in the dark and wander after vain imaginations whilst it knows not how to manage its convictions nor how at all to deal with God about its concerns That World which cannot receive the Spirit of Grace and Truth can never have ought to do with God in a due manner There are by whom this Gift of God is despised is reviled is blasphemed and under the shades of many pretences do they hide themselves from the Light in their so doing But they know not what they do nor by what Spirit they are acted Our Duty it is to pray that God would pour forth his Spirit even on them also who will quickly cause them to look on him whom they have pierced and mourn And it appears two ways how great a Mercy it is to enjoy and improve this priviledge 1. In that both the Psalmist and the Prophet pray directly in a Spirit of Prophecy and without limitation that God would pour out his fury on the Families that call not on his name Psal. 79. 6. Jer. 10. 25. and 2. In that the whole work of Faith in Obedience is denominated from this Duty of Prayer For so it is said that whosoever shall call on the name of the Lord shall be saved Rom. 10. 13. For Invocation or Prayer in the Power of the Spirit of Grace and Supplications is an infallible evidence and fruit of saving Faith and Obedience and therefore is the Promise of Salvation so eminently annexed unto it Or it is placed by a Synecdoche for the whole Worship of God and Obedience of Faith And it were endless to declare the benefits that the Church of God and every one that belongeth thereunto hath thereby No Heart can conceive that Treasury of Mercies which lye in this one priviledge in having Liberty and Ability to approach unto God at all times according unto his Mind and Will This is the Relief the Refuge the Weapons and assured Refreshment of the Church in all Conditions 2. It is a matter of Praise and Glory to God in an especial manner that he hath granted an Ampliation of this Priviledge under the Gospel The Spirit is now poured forth from above and enlarged in his dispensation both intensively and extensively Those on whom he is bestowed do receive him in a larger measure than they did formerly under the Old Testament Thence is that Liberty and boldness in their access unto the Throne of Grace and their crying Abba Father which the Apostle reckons among the great priviledges of the Dispensation of the Spirit of Christ which of old they were not partakers of If the difference between the Old Testament State and the New lay only in the outward letter and the Rule thereof it would not be so easily discerned on which side the advantage lay especially methinks it should not be so by them who seem really to preferr the Pomp of Legal worship before the plainness and simplicity of the Gospel But he who understands what it is not to receive the Spirit of Bondage to fear but to receive the Spirit of Adoption whereby we cry Abba Father and what it is to serve God in the newness of the Spirit and not in the oldness of the letter understands their difference well enough And I cannot but admire that some will make use of Arguments or a pretence of them for such helps and Forms of Prayer as seem not compliant with the Work of the Spirit of Supplication before described from the Old Testament and the practice of the Church of the Jews before the time of our Saviour though indeed they can prove nothing from thence For do they not acknowledge that there is a more plentiful effusion of the Spirit on the Church under the New Testament than of the Old To deny it is to take away the principal difference between the Law and the Gospel And is not the performance of Duties to be regulated according to the supplies of Grace If we should suppose that the People being then carnal and obliged to the observation of carnal ordinances did in this particular stand in need of Forms of Prayer which indeed they did not of those which were meerly so and only so nor had that we know of any use of them doth it follow that therefore Believers under the New Testament who have unquestionably a larger portion of the Spirit of Grace and Supplication poured on them should either stand in need of them or be obliged unto them And it is in vain to pretend a different dispensation of the Spirit unto them and us where different fruits and effects are not acknowledged He that hath been under the Power of the Law and hath been set free by the Law of the Spirit of Life in Christ Jesus knows the difference and will be thankful for the Grace that is in it Again it is extensively enlarged in that it is now communicated unto Multitudes whereas of old it was confined unto a few Then the dews of it only watered the land of Canaan and the Posterity of Abraham according to the Flesh now the showrs of it are poured down on all Nations even all that in every place call on the name of Jesus Christ our Lord both theirs and ours In every Assembly of Mount Zion through the World called according to the mind of Christ Prayers and Supplications are offered unto God through the effectual working
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