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
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
in that case he knows in some measure or in general what he ought to pray for without any peculiar spiritual illumination But yet the Circumstances of those things and wherein their respect unto the Glory of God and the supreme End or chiefest good of the Persons concerned doth stand with regard whereunto they can alone be made the matter of prayer acceptable unto God in Christ is that which of themselves they cannot understand but have need of an interest in that Promise made to the Church that they shall be all taught of God And this is so much more in such things as belong only unto the Conveniences of this Life whereof no man of himself knows what is good for him or useful unto him 2. We have Internal wants that are discerned in the light of a natural Conscience such is the Guilt of Sin whereof that accuseth Sins against natural Light and plain outward letter of the Law These things we know somewhat of without any especial Aid of the Holy Spirit Rom. 2. 14 15. and desires of Deliverance are inseparable from them But we may observe here two things 1. That the knowledge which we have hereof of our selves is so dark and confused as that we are no ways able thereby to manage our wants in Prayer aright unto God A Natural Conscience awakened and excited by Afflictions or other providential Visitations will discover it self in unfeign'd and severe Reflections of Guilt upon the Soul But untill the Spirit doth convince of Sin all things are in such disorder and confusion in the mind that no man knows how to make his Address unto God about it in a due manner And there is more required to treat aright with God about the Guilt of Sin than a mere Sense of it So far as men can proceed under that sole conduct and guidance the Heathens went in dealing with their supposed Gods without a due respect unto the Propitiation made by the Blood of Christ. Yea Prayer about the guilt of Sin discerned in the Light of a natural Conscience is but an abomination Besides 2. We all know how small a portion of the concernment of Believers doth lye in those things which fall under the Light and determination of a natural Conscience For 3. The things about which Believers do and ought to treat principally and deal with God in their Supplications are the inward Spiritual frames and dispositions of their Souls with the actings of Grace and Sin in them Hereon David was not satisfied with the Confession of his Original and all known actual Sins Psal. 51. 5. nor yet with an acknowledgment that none knoweth his own wanderings whence he desireth cleansing from unknown Sins Psal. 19. 12. But moreover he begs of God to undertake the inward search of his Heart to find out what was amiss or right in him Psal. 139. 23 24. as knowing that God principally required Truth in the inward part Psal. 51. 6. Such is the carrying on of the Work of sanctification in the whole Spirit and Soul 1 Thess. 5. 23. The inward sanctification of all our faculties is what we want and pray for Supplies of Grace from God unto this purpose with a sense of the Power Guilt violence and deceit of Sin in its inward actings in the mind and affections with other things innumerable thereunto belonging make up the principal matter of Prayer as formally Supplication Add hereunto that unto the matter of Prayer taken largely for the whole Duty so called every thing wherein we have entercourse with God in Faith and Love doth belong The Acknowledgement of the whole mystery of his Wisdom Grace and Love in Christ Jesus with all the Fruits Effects and Benefits which thence we do receive all the Workings and actings of our Souls towards him with their Faculties and Affections in brief every thing and every conception of our minds wherein our spiritual Access unto the Throne of Grace doth consist or which doth belong thereunto with all occasions and emergencies of Spiritual Life are in like manner comprised herein And that we can have such an Acquaintance with these things as to manage them acceptably in our Supplications without the Grace of spiritual illumination from the Holy Ghost few are so ignorant or profane as to assert Some I confess seem to be strangers unto these things which yet renders them not of the less weight or moment For some can see no necessity of thus understanding the Grace and Mercy that is in the Promises unto Prayer and suppose that men know well enough what to pray for without it But those who so speak neither know what it is to pray nor it seems are willing to learn For we are to pray in Faith Rom. 10. 14. And Faith respects Gods Promises Heb. 4. 1. Rom. 4. If therefore we understand not what God hath promised we cannot pray at all It is marvellous what thoughts such persons have of God and themselves who without a due comprehension of their own Wants and without an understanding of Gods Promises wherein all their supplies are laid up do say their Prayers as they call it continually And indeed in the poverty or rather misery of devised Aids of Prayer this is not the least pernicious effect or consequent that they keep men off from searching the Promises of God whereby they might know what to pray for Let the matter of Prayer be so prescribed unto men as that they shall neverneed either to search their own Hearts or Gods Promises about it and this whole Work is dispatcht out of the way But then is the Soul prepared aright for this Duty and then only when it understands its own condition the supplies of Grace provided in the Promise the suitableness of those supplies unto its wants and the means of its Conveyance unto us by Jesus Christ. That all this we have by the Spirit and not otherwise shall be immediately declared Thirdly Unto the matter of Prayer I joyn the End we aim at in the things we pray for and which we direct them unto And herein also are we in our selves at a loss And men may lose all the benefit of their Prayers by proposing undue Ends unto themselves in the things they pray for Our Saviour saith Ask and you shall receive but the Apostle James affirms of some Chap. 4. 3. Ye ask and receive not because ye ask amiss to consume it on your pleasures To pray for any thing and not expresly unto the end whereunto of God it is designed is to ask amiss and to no purpose And yet whatever confidence we may have of our own Wisdom and Integrity if we are left unto our selves without the especial guidance of the Spirit of God our aims will never be suited unto the Will of God The ways and means whereby we may fail and do so in this kind when not under the actual conduct of the Spirit of God that is when our own natural and distempered Affections do immix
into and sense of the Concernment of these things This I have elsewhere so fully proved as not here again to insist on it It is not easy to conjecture how men pray or what they pray about who know not the plague of their own Hearts Yea this Ignorance want of Light into or conviction of the depravation of their nature and the remainders thereof even in those that are renewed with the Fruits Consequents and Effects thereof is the principal cause of mens Barrenness in this Duty so that they can seldome go beyond what is prescribed unto them And they can thence also satisfie themselves with a set or frame of well composed words wherein they might easily discern that their own condition and concernment are not at all expressed if they were acquainted with them I do not fix measures unto other men nor give bounds unto their understandings Only I shall take leave to profess for my own part that I cannot conceive or apprehend how any man doth or can know what to pray for as he ought in the whole compass and course of that Duty who hath no Spiritual illumination enabling him to discern in some measure the Corruption of his nature and the internal Evils of his Heart If men judge the faculties of their Souls to be undepraved their minds free from vanity their Hearts from Guile and deceit their Wills from perverseness and carnality I wonder not on what Grounds they despise the Prayers of others but should do so to find real Humiliation and fervency in their own Hereunto I may add the irregularity and disorder of our Affections These I confess are discernible in the Light of Nature and the rectifying of them or an attempt for it was the principal end of the old Philosophy But the chief respect that on this principle it had unto them is as they disquiet the mind or break forth into outward expressions whereby men are defiled or dishonoured or distressed So far natural Light will go and thereby in the working of their Consciences as far as I know men may be put to pray about them But the chief depravation of the Affections lyes in their aversation unto things spiritual and Heavenly They are indeed sometimes ready of themselves to like things spiritual under false Notions of them and divine Worship under Superstitious Ornaments and meretricious dresses in which respect they are the spring and life of all that Devotion which is in the Church of Rome But take Heavenly and Spiritual things in themselves with respect unto their proper Ends and there is in all our Affections as corrupted a dislike of them and aversation unto them which variously act themselves and influence our Souls unto Vanities and disorders in all Holy Duties And no man knows what it is to pray who is not exercised in Supplications for mortifying changing and renewing of these Affections as spiritually irregular And yet is it the Spirit of God alone which discovereth these things unto us and gives us a sense of our concernment in them I say the Spiritual irregularity of our Affections and their Aversation from spiritual things is discernible in no Light but that of supernatural illumination For if without that Spiritual things themselves cannot be discerned as the Apostle assures us they cannot 1 Cor. 2. it is impossible that the disorder of our Affections with respect unto them should be so If we know not an object in the true nature of it we cannot know the actings of our minds towards it Wherefore although there be in our Affections an innate universal aversation from spiritual things seeing by nature we are wholly alienated from the life of God yet can it not be discerned by us in any Light but that which discovers these spiritual things themselves unto us Nor can any man be made sensible of the Evil and Guilt of that disorder who hath not a Love also implanted in his Heart unto those things which it finds obstructed thereby Wherefore the Mortification of these Affections and their Renovation with respect unto things Spiritual and Heavenly being no small part of the matter of the Prayers of Believers as being an especial part of their Duty they have no otherwise an acquaintance with them or sense of them but as they receive them by Light and Conviction from the Spirit of God And those who are destitute hereof must needs be strangers unto the Life and Power of the Duty of Prayer it self As it is with respect unto Sin so it is with respect unto God and Christ and the Covenant Grace Holiness and Priviledges We have no spiritual conceptions about them no right Understanding of them no insight into them but what is given us by the Spirit of God And without an Acquaintance with these things what are our Prayers or what do they signifie Men without them may say on to the World's end without giving any thing of Glory unto God or obtaining of any Advantage unto their own Souls And this I place as the first part of the Work of the Spirit of Supplications in Believers enabling them to pray according to the mind of God which of themselves they know not how to do as is afterward in the place of the Apostle insisted on When this is done when a right apprehension of Sin and Grace and of our concernment in them is fixed on our minds then have we in some measure the matter of Prayer always in readiness which words and expressions will easily follow though the Aid of the Holy Spirit be necessary thereunto also as we shall afterwards declare And hence it is that the Duty performed with respect unto this part of the Aid and assistance of the Spirit of God is of late by some as was said vilified and reproached Formerly their exceptions lay all of them against some Expressions or weakness of some Persons in conceived Prayer which they liked But now scorn is poured out upon the matter of Prayer it self especially the humble and deep confessions of Sin which on the discoveries before mentioned are made in the Supplications of Ministers and others The things themselves are traduced as absurd foolish and irrational as all Spiritual things are unto some sorts of men Neither do I see how this disagreement is capable of any Reconciliation For they who have no Light to discern those respects of Sin and Grace which we have mentioned cannot but think it uncouth to have them continually made the matter of mens Prayers And those on the other hand who have received a Light into them and Acquaintance with them by the Spirit of God are troubled at nothing more than that they cannot sufficiently abase themselves under a sense of them nor in any words fully express that impression on their minds which is put on them by the Holy Ghost nor cloath their desires after Grace and Mercy with words sufficiently significant and emphatical And therefore this difference is irreconcileable by any but the Spirit
a security as foreruns destruction 4. Have any received this Gift of the Holy Ghost let them know that it is their Duty to cherish it to stir it up and improve it it is freely bestowed but it is carefully to be preserved It is a Gospel Talent given to be traded withal and thereby to be encreased There are various degrees and measures of this Gift in those that do receive it But what ever Measure any one hath from the greatest to the least he is obliged to cherish preserve and improve We do not assert such a Gift of Prayer as should render our Diligence therein unnecessary or the Exercise of our natural Abilities useless Yea the end of this Gift is to enable us to the diligent exercise of the Faculties of our Souls in Prayer in a due manner And therefore as it is our Duty to use it so it is to improve it And it is one Reason against the restraint of Forms because there is in them too little exercise of the Faculties of our Minds in the worship of God Therefore this being our Duty it may be enquired by what way or means we may stir up this Grace and Gift of God so at least as that if through any weakness or infirmity of mind we thrive not much in the outward part if it yet that we decay not nor lose what we have received The Gifts of the Holy Ghost are the fire that kindleth all our Sacrifices to God Now although that fire of old on the Altar first came down from Heaven or forth from the Lord Levit. 9. 24. yet after it was once there placed it was always to be kept alive with care and diligence for otherwise it would have been extinguished as any other fire Levit. 6. 12 13. Hence the Apostle warns Timothy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1. 6. to excite and quicken the fire of his Gift blowing off the ashes and adding fuel unto it Now there are many things that are useful and helpful unto this end As 1. A constant Consideration and Observation of our selves our own Hearts with our spiritual state and condition Thence are the matters of our Requests or Petitions in Prayer to be taken Psal. 16. 7. And as our state in general by reason of the Depths and Deceitfulness of our Hearts with our Darkness in spiritual things is such as will find us matter of continual search and Examination all the daies of our lives as is expressed in those Prayers Psal. 19. 12. Psal. 139. 23 24. So we are subject unto various Changes and Alterations in our spiritual frames and actings every day as also unto Temptations of all sorts About these things according as our occasions and necessities do require are we to deal with God in our Supplications Phil. 4. 6. How shall we be in a readiness hereunto prepared with the proper matter of Prayer if we neglect a constant and diligent Observation of our selves herein or the state of our own Souls This being the food of the Gift where it is neglected the Gift it self will decay If men consider only a Form of Things in a course they will quickly come to a Form of Words To assist us in this search and examination of our selves to give Light into our state and wants to make us sensible thereof is part of the Work of the Spirit as a Spirit of Grace and Supplication and if we neglect our Duty towards him herein how can we expect that he should continue his Aid unto us as to the outward part of the Duty Wherefore let a man speak in Prayer with the Tongues of men and Angels to the highest Satisfaction and it may be good Edification of others yet if he be negligent if he be not wise and watchful in this Duty of considering the state Actings and Temptations of his own Soul he hath but a perishing decaying outside and shell of this Gift of the Spirit And those by whom this self-search and judgement is attended unto shall ordinarily thrive in the Power and life of this Duty By this means may we know the beginnings and entrances of Temptation the deceitful Actings of indwelling Sin the risings of particular Corruptions with the Occasions yielding them advantages and Power the Supplies of Grace which we dayly receive and waies of deliverance And as he who prayeth without a due consideration of these things prayeth at Random fighting uncertainly as one beating the Air so he whose Heart is filled with a sense of them will have always in a readiness the due matter of Prayer and will be able to fill his mouth with Pleas and Arguments whereby the Gift it self will be cherished and strengthned 2. Constant searching of the Scripture unto the same purpose is another subservient Duty unto this of Prayer it self That is the Glass wherein we may take the best view of our selves because it at once represents both what we are and what we ought to be what we are in our selves and what we are by the Grace of God what are our Frames Actions and Ways and what is their defect in the Sight of God And an higher instruction what to pray for or how to pray cannot be given us Psal. 19. 7 8 9. Some imagine that to search the Scriptures thence to take Forms of speech or Expressions accommodated unto all the parts of Prayer and to set them in order or retain them in memory is a great help to Prayer Whatever it be it is not that which I intend at present It is most true if a man be mighty in the Scriptures singularly conversant and exercised in them abounding in their senses and expressions and have the help of a faithful Memory withal it may exceedingly further and assist him in the exercise of this Gift unto the edification of others But this Collection of Phrases speeches and expressions where perhaps the mind is barren in the sense of the Scripture I know not of what use it is That which I press for is a diligent search into the Scripture as to the things revealed in them For therein are our Wants in all their Circumstances and Consequents discovered and represented unto us and so are the Supplies of Grace and Mercy which God hath provided for us the former with Authority to make us sensible of them and the latter with that Evidence of Grace and faithfulness as to encourage us to make our Requests for them The Word is the Instrument whereby the Holy Spirit reveals unto us our wants when we know not what to ask and so enables us to make Intercessions according to the mind of God Rom. 8. Yea who is it who almost at any time reading the Scripture with a due Reverence of God and Subjection of Conscience unto him that hath not some particular matter of Prayer or Praise effectually suggested unto him And Christians would find no small advantage on many accounts not here to be insisted upon if they would frequently if not constantly
Churches for some ages is demonstratively proved with the very same arguments whereby we prove that they had neither the Mass nor the use of Images in their Worship For besides the utter silence of them in the Apostolical writings and those of the next ensuing Ages which is sufficient to discard their pretence unto any such Antiquity there are such descriptions given of the practice of the Churches in their Worship as are inconsistent with them and exclusive of them besides they give such a new Face of Divine Worship so different from the portraicture of it delivered in the Scripture as is hardly reconcileable thereunto and so not quickly embraced in the Church I do not say that this fatal Consequence of the Introduction of humanely devised set Forms of Prayer in the Worship of the Church in the horrible abuse made of it is sufficient to condemn them as absolutely unlawful For where the Opinions leading unto such Idolatrous practices are openly rejected and condemned as was before intimated there all the Causes Means and Occasions of that Idolatry may be taken out of them and separate from them as it is in the Liturgies of the Reformed Churches whether imposed or left free But it is sufficient to lay in the Balance against that veneration which their general observance in many ages may invite or procure And it is so also to warrant the Disciples of Christ to stand fast in the Liberty wherewith he hath made them free Another Evil which either accompanied or closely followed on the Introduction of devised Forms of Prayer into the Church was a supposed necessity of adorning the Observance of them with sundry Arbitrary Ceremonies And this also in the End as is confessed among all Protestants encreased Superstition in its Worship with various practices leading unto Idolatry It is evident that the Use of free Prayer in Church Administrations can admit of no Ceremonies but such as are either of Divine Institution or are natural circumstances of the actions wherein the Duties of Worship do materially consist Divine Institution and Natural Light are the Rules of all that order and Decency which is needful unto it But when these devised Forms were introduced with a supposition of their necessity and sole use in the Church in all acts of immediate Worship men quickly sound that it was needful to set them off with Adventitious ornaments Hereon there was gradually sound out and prescribed unto constant Observation so many outward Postures and Gestures with Attires Musick Bowings Cringes Crossings Venerations Censings Altars Images Crucifixes Responds Alternatives and such a rabble of other Ceremonies as rendred the whole worship of the Church ludicrous burdensome and superstitions And hereon it came to pass that he who is to officiate in Divine Service is obliged to learn and practise so many turnings and windings of himself Eastward and Westward to the Altar to the Wall to the People So many Gestures and postures in kneeling rising Standings Bowings less and profound secret and loud speakings in a due Observance of the Interposition of Crossings with Removals from one place to another with provision of Attires in their variety of Colours and respect to all the Furniture of their Altars as are difficult to learn and foolishly antick in their practice above all the preparations of Players for the Stage Injunctions for these and the like observances are the subject of the Rubrick of the Missal and the Cautels of the Mass. That these things have not only no Affinity with the purity simplicity and Spiritualty of Evangelical Worship but were invented utterly to exclude it out of the Church and the minds of men needs no proof unto any who ever read the Scripture with due consideration Nor is the Office of the Ministery less corrupted and destroyed by it For besides a soâ—â—y Cunning in this practice and the reading of some Forms of words in an accommodation unto these Rites there was little more besides an easy good Intention to do what he doth and not the quite contrary required to make any one Man or Woman as it once at least fell out to administer in all sacred Worship Having utterly lost the Spirit of Grace and Supplications neglecting at best all his Aids and Assistances and being void of all Experience in their minds of the Power and Efficacy of Prayer by vertue of them they found it necessary by these means to set off and recommend their dead Forms For the lifeless Carcass of their Forms merely alone were no more meet to be esteemed Prayer than a Tree or a Log was to be esteemed a God before it was shaped fashioned gilded and adorned By this means they taught the Image of Prayer which they had made to speak and act a Part to the satisfaction of the spectators For the bare reading of a Form of Words especially as it was Ordered in an unknown Tongue could never have given the least contentment unto the multitude had it not been set off with this variety of Ceremonies composed to make an Appearance of Devotion and sacred Veneration Yet when they had done their utmost they could never equal the Ceremonies and Rites of the Old Temple-worship in Beauty Glory and Order nor yet those of the Heathen in their sacred Eleusinian Mysteries for number solemnity gravity and appearance of Devotion Rejecting the true Glory of Gospel-Worship which the Apostle expresly declares to consist in the Administration of the Spirit they substituted that in the room thereof which debased the profession of Christian Religion beneath that of the Jews and Pagans especially considering that the most of their Ceremonies were borrowed of them or stollen from them But I shall never believe that their conversion of the Holy Prayers of the Church by an open contempt of the whole Work of the Spirit of God in them into a Theatrical Pompous Observance of ludicrous Rites and Ceremonies can give so much as present satisfaction unto any who are not given up to strong Delusions to believe a Lye The Exercise of ingrafted prevalent Superstition will appease a natural conscience outward Forms and Representations of things believed will please the Fancy and exercise the Imagination variety and frequent changes of modes gestures and postures with a sort of Prayer always beginning and always ending will entertain present thoughts and outward senses so as that men finding themselves by these means greatly affected may suppose that they pray very well when they do nothing less For Prayer consisting in an holy Exercise of Faith Love Trust and Delight in God acting themselves in the Representation of our Wills and Desires unto him through the Aid and Assistance of the Holy Ghost may be absent where all these are most effectually present This also produced all the pretended ornaments of their Temples Chapels and Oratories by Crucifixes Images a multiplication of Altars with Reliques Tapers Vestments and other Utensils None of these Things whereby Christian Religion is corrupted and debased
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
God and the Duty of Prayer to imagine that the matter of them so as to suit the various conditions of Believers can be pent up in any one Form of mans devising Much of what we are to pray about may be in general and doctrinally comprized in a Form of Words as they are in the Lords Prayer which gives directions in and a boundary unto our requests But that the things themselves should be prepared and suited unto the condition and wants of them that are to pray is a fond imagination 3. There is a vast difference between an objective Proposal of good things to be prayed for unto the consideration of them that are to pray which men may do and the implanting an acquaintance with them and Love unto them upon the mind and Heart which is the Work of the Holy Ghost 4. When things are so prepared and cast into a form of Prayer those by whom such forms are used do no more understand them than if they had never been cast into any such form unless the Spirit of God give them an understanding of them which the form it self is no sanctified means unto And where that is done there is no need of it 5. It is the Work of the Holy Spirit to give unto Believers such a comprehension of promised Grace and Mercy as that they may constantly apply their minds unto that or those things in an especial manner which are suited unto their present daily wants and occasions with the frame and dispositions of their Souls and Spirit This is that which gives spiritual beauty and order unto the Duty of Prayer namely the suiting of Wants and Supplies of a thankful disposition and Praises of Love and Admiration unto the excellencies of God in Christ all by the Wisdom of the Holy Ghost But when a Person is made to pray by his Directory for things though good in themselves yet not suited unto his present state frame inclination wants and desires there is Spiritual Confusion and disorder and nothing else Again What we have spoken concerning the Promises must also be applied unto all the Precepts or Commands of God These in like manner are the matter of our Prayers both as to Confession and Supplication And without a right understanding of them we can perform no part of this duty as we ought This is evident in their apprehension who repeating the words of the Decalogue do subjoyn their acknowledgments of a want of Mercy with respect unto the Transgression of them I suppose and their desires to have their hearts inclined to keep the Law But the Law with all the Commands of God are Spiritual and inward with whose true sense and importance in their extent and latitude we cannot have an useful Acquaintance but by the enlightning instructing efficacy of the Grace of the Spirit And where this is the mind is greatly supplied with the true matter of Prayer For when the Soul hath learnt the Spirituality and Holiness of the Law its extent unto the inward frame and disposition of our Hearts as well as unto outward Actions and its requiring absolute Holiness Rectitude and Conformity unto God at all times and in all things then doth it see and learn its own discrepancy from it and coming short of it even then when as to outward Acts and Duties it is unblameable And hence do proceed those Confessions of Sin in the best and most holy Believers which they who understand not these things do deride and scorn By this means therefore doth the Holy Spirit help us to pray by supplying us with the due and proper matter of Supplications even by acquainting us and affecting our hearts with the Spirituality of the Command and our coming short thereof in our dispositions and frequent inordinate actings of our Minds and Affections He who is instructed herein will on all occasions be prepared with a fulness of matter for Confession and Humiliation as also with a sense of that Grace and Mercy which we stand in need of with respect unto the Obedience required of us Thirdly He alone gides and directs Believers to pray or ask for any thing in order unto right and proper Ends. For there is nothing so excellent in it self so useful unto us so acceptable unto God as the matter of Prayer but it may be vitiated corrupted and Prayer it self be rendred vain by an application of it unto false or mistaken Ends. And that in this case we are relieved by the Holy Ghost it is plain in the Text under consideration For helping our infirmities and teaching us what to pray for as we ought he maketh Intercession for us according unto God that is his mind or his will v. 27. This is well explained by Origen on the Place Velut si magister suscipiens ad Rudiment a Discipulum ignorantem penitus literas ut eum docere possit instituere necesse habet inclindre se ad Discipuli rudimenta ipse prius dicere nomen literae ut respondendo discipulus discat sit quodammodo Magister incipienti Discipulo similis ea loquens ea meditans quae incipiens loqui debeat ac meditari It a Sanctus Spiritus ubi oppugnationibus carnis perturbari nostrum Spiritum viderit nescientem quid orare debeat secundum quod oportet ipse velut Magister orationem praemittit quam noster spiritus si tamen Discipulus esse Sancti Spiritus desiderat prosequatur ipse gemitus ossert quibus noster spiritus discat ingemiscere ut repropitiet sibi Deum To the same purpose speaks Damascen lib. 4. Ch. 3. and Austin in sundry places collected by Beda in his Comment on this He doth it in us and by us or enableth us so to do For the Spirit himself without us hath no Office to be performed immediately towards God nor any Nature inferiour unto the Divine wherein he might intercede The whole of any such Work with respect unto us is incumbent on Christ he alone in his own Person performeth what is to be done with God for us What the Spirit doth he doth in and by us He therefore directs and enableth us to make Supplications according to the mind of God And herein God is said to know the mind of the Spirit that is his end and design in the matter of his requests This God knows that is approves of and accepts So it is the Spirit of God who directs us as to the design and end of our Prayers that they may find Acceptance with God But yet there may be and I believe there is more in that expression God knoweth the mind of the Spirit For he worketh such high holy spiritual desires and designs in the minds of Believers in their Supplications as God alone knoweth and understandeth in their full extent and latitude That of our selves we are apt to fail and mistake hath been declared from James 4. 3. I shall not here insist on particulars but only mention two general
Ends of Prayer which the Holy Spirit keeps the minds of Believers unto in all their Requests where he hath furnished them with the matter of them according to the mind of God For he doth not only make Intercession in them according unto the mind of God with respect unto the matter of their Requests but also with respect unto the End which they aim at that it may be accepted with him He guides them therefore to design 1. That all the success of their Petitions and Prayers may have an immediate tendency unto the Glory of God It is he alone who enables them to subordinate all their desires unto Gods Glory Without his especial Aid and Assistance we should aim at Self only and ultimately in all we do Our own profit case satisfaction Mercies Peace and Deliverance would be the End whereunto we should direct all our Supplications whereby they would be all vitiated and become abominable 2. He keeps them unto this also that the Issue of their Supplications may be the improvement of Holiness in them and thereby their conformity unto God with their nearer access unto him Where these Ends are not the matter of Prayer may be good and according to the word of God and yet our Prayers an Abomination We may pray for Mercy and Grace and the best promised Fruits of the Love of God and yet for want of these Ends find no acceptance in our Supplications To keep us unto them is his Work because it consists in casting out all self-Ends and aims bringing all natural desires unto a subordination unto God which he worketh in us if he worketh in us any thing at all And this is the first part of the Work of the Spirit towards Believers as a Spirit of Grace and Supplication He furnisheth and filleth their minds with the matter of Prayer teaching them thereby what to pray for as they ought And where this is not wrought in some measure and degree there is no praying according to the mind of God CHAP. VI. The due manner of Prayer wherein it doth consist THE Holy Spirit having given the mind a due Apprehension of the things we ought to pray for or furnished it with the matter of Prayer he moreover works a due sense and valuation of them with desires after them upon the Will and Affections wherein the due manner of it doth consist These things are separable The mind may have Light to discern the things that are to be prayed for and yet the Will and Affections be dead unto them or unconcerned in them And there may be a Gift of Prayer founded hereon in whose exercise the Soul doth not spiritually act towards God For Light is the matter of all common Gifts And by vertue of a perishing Illumination a man may attain a Gift in Prayer which may be of use unto the Edification of others For the manifestation of the Spirit is given unto every man to profit withal In the mean time it is with him that so prayeth not much otherwise than it was with him of old who prayed in an unknown Tongue his Spirit prayeth but his Heart is unfruitful He prayeth by vertue of the Light and Gift that he hath received but his own Soul is not benefited nor improved thereby Only sometimes God makes use of mens own Gifts to convey Grace into their own Souls But Prayer properly so called is the Obediential acting of the whole Soul towards God Wherefore where the Holy Spirit compleats his Work in us as a Spirit of Grace and Supplication he worketh on the Will and Affections to act obedientially towards God in and about the matter of their Prayers Thus when he is poured out as a Spirit of Supplication he fills them unto whom he is communicated with mourning and godly sorrow to be exercised in their Prayers as the matter doth require Zach. 12. 10. He doth not only enable them to pray but worketh Affections in them suitable unto what they pray about And in this Work of the Spirit lies the Fountain of that inexpressible fervency and delight of those enlarged Labourings of mind and desires which are in the Prayers of Believers especially when they are under the Power of more than ordinary influences from him For these things proceed from the Work of the Spirit on their Wills and Affections stirring them up and carrying them forth unto God in and by the matter of their Prayers in such a manner as no vehement working of natural Affections can reach unto And therefore is the Spirit said to make intercession for us with groaning which cannot be uttered Rom. 8. 26 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As he had before expressed his Work in general by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which intendeth an help by working carrying us on in our undertaking in this Duty beyond our own strength for he helpeth us on under our infirmities or weaknesses so his especial acting is here declared by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an additional Interposition like that of an Advocate for his Client pleading that in his Case which he of himself is not able to do Once this Word is used in the service of a contrary design Speaking of the Prayer of Elijah the Apostle says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How he maketh intercession unto God against Israel Rom. 11. 2. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is constantly used in the Old Testament for to declare good tidings Tidings of Peace is once applied in a contrary signification unto Tidings of Evil and destruction 1 Sam. 4. 17. The man that brought the News of the destruction of the Army of the Israelites and the taking of the Ark by the Philistins is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the proper use of this Word is to intercede for Grace and favour And this he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We our selves are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to groan v. 23. that is humbly mournfully and earnestly to desire And here the Spirit is said to intercede for us with Groans which can be nothing but his working in us and acting by us that frame of Heart and those fervent labouring desires which are so expressed and these with such depth of intention and labouring of mind as cannot be uttered And this he doth by the Work now mentioned Having truely affected the whole Soul enlightened the mind in the perception of the Truth Beauty and Excellency of Spiritual things ingaged the Will in the Choice of them and prevalent Love unto them excited the Affections to delight in them and unto desires after them there is in the actual discharge of this Duty of Prayer wrought in the Soul by the Power and efficacy of his Grace such an inward labouring of Heart and Spirit such an Holy Supernatural Desire and Endeavour after an Union with the things prayed for in the injoyment of them as no Words can utter or expresly declare that is fully and compleatly which is the sense of the place To avoid
the force of this Testimony some one at least would have this Intercession of the Spirit to be the Intercession of the Spirit in Christ for us now at the right Hand of God so that no Work of the Spirit it self in Believers is intended Such irrational Evasions will men sometimes make use of to escape the convincing Power of Light and Truth For this is such a Description of the Intercession of Christ at the Right Hand of God as will scarcely be reconciled unto the Analogy of Faith That it is not an humble oral Supplication but a blessed Representation of his Oblation whereby the efficacy of it is continued and applied unto all the particular occasions of the Church or Believers I have elsewhere declared and it is the common Faith of Christians But here it should be reported as the labouring of the Spirit in him with unutterable groans the highest expression of an humble burthened sollicitous Endeavour Nothing is more unsuited unto the present Glorious condition of the Mediator It is true that in the Days of his Flesh he prayed with strong cryes and tears in an humble deprecation of Evil Heb. 5. 7. But an humble prostration and praying with unutterable groans is altogether inconsistent with his present state of Glory his fulness of Power and Right to dispense all the Grace and Mercy of the Kingdom of God Besides this Exposition is as adverse to the context as any thing could be invented Ver. 15. It is said that we receive the Spirit of Adoption whereby we cry Abba Father which Spirit God sends forth into our Hearts Gal. 4. 6. And the blessed Work of this Spirit in us is further described v. 16 17. And thereon v. 23. having received the first-fruits of this Spirit we are said to groan within our selves to which it is added that of our selves not knowing what we ought to pray for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that very Spirit so given unto us so received by us so working in us makes intercession for us with groans that cannot be uttered Wherefore without offering violence unto the Context here is no place for the Introduction of the Intercession of Christ in Heaven especially under such an expression as is contrary to the nature of it It is mentioned afterwards by the Apostle in its proper place as a consequent and fruit of his Death and Resurrection ver 34. And there he is said simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Spirit here is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implies an additional supply unto what is in our selves Yet to give countenance unto this uncouth Exposition a force is put upon the beginning of both the verses 26 27. For whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth constantly in the Scripture denote any kind of infirmity or weakness spiritual or corporal it is said here to be taken in the latter sense for diseases with troubles and dangers which latter it no where signifies For so the meaning should be That in such conditions we know not what to pray for whether wealth or health or Peace or the like but Christ interceeds for us And this must be the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which yet in the Text doth plainly denote an help and assistance given unto our weaknesses that is unto us who are weak in the discharge of the Duty of Prayer as both the words themselves and the ensuing reasons of them do evince Wherefore neither the Grammatical sence of the words nor the Context nor the Analogy of Faith will admit of this new and uncouth Exposition In like manner if it be enquired why it is said that he who searcheth the Heart knoweth the mind of the Spirit which plainly refers to some great and secret Work of the Spirit in the Heart of man if the Intercession of Christ be intended nothing is offered but this Paraphrase And then God that by being a searcher of Hearts knoweth our wants exactly understands also the desire and intention of the Spirit of Christ. But these things are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have no dependance the one on the other Nor was there any need of the mentioning the searching of our Hearts to introduce the Approbation of the Intercession of Christ. But to return That is wrought in the Hearts of Believers in their Duty which is pervious to none but him that searcheth the Heart This frame in all our Supplications we ought to aim at especially in time of Distress Troubles and Temptations such as was the season here especially intended when commonly we are most sensible of our own infirmities And wherein we come short hereof in some measure it is from our Unbelief or carelesness and negligence which God abhors I do acknowledge that there may be that there will be more earnestness and intention of mind and of our natural Spirit therein in this Duty at one time than another according as outward occasions or other motives do excite them or stir them up So our Saviour in his Agony prayed more earnestly than usuall not with an higher exercise of Grace which always acted it self in him in perfection but with a greater vehemency in the working of his natural faculties So it may be with us at especial seasons But yet we are always to endeavour after the same Aids of the Spirit the same actings of Grace in every particular Duty of this kind Thirdly The Holy Spirit gives the Soul of a Believer a Delight in God as the Object of Prayer I shall not insist on his exciting moving and acting all other Graces that are required in the exercise of this Duty as Faith Love Reverence Fear Trust Submission Waiting Hope and the like I have proved elsewhere that the exercise of them all in all Duties and of all other Graces in like manner is from him and shall not therefore here again confirm the same Truth But this Delight in God as the Object of Prayer hath a peculiar consideration in this matter For without it ordinarily the Duty is not accepted with God and is a barren burthensome task unto them by whom it is performed Now this Delight in God as the Object of Prayer is for the substance of it included in that description of Prayer given us by the Apostle namely that it is crying Abba Father Herein a Filial Holy Delight in God is included such as Children have in their Parents in their most affectionate addresses unto them as hath been declared And we are to enquire wherein this Delight in God as the object of Prayer doth consist or what is required thereunto And there is in it 1. A Sight or prospect of God as on a Throne of Grace A prospect I say not by carnal Imagination but spiritual Illumination By Faith we see him who is invisible Heb. 11. 27. For it is the Evidence of things not seen making its proper Object evident and present unto them that do believe Such a sight of God on a Throne of Grace is necessary unto
turn what they read into Prayer or Praise unto God whereby the Instructions unto Faith and obedience would be more confirmed in their Minds and their Hearts be more engaged into their practice An example hereof we have Psal. 119. wherein all Considerations of Gods will and our Duty are turned into Petitions 3. A due Meditation on Gods glorious Excellencies tends greatly to the cherishing of this gracious Gift of the Holy Spirit There is no example that we have of Prayer in the Scripture but the entrance into it consists in Expressions of the Name and most commonly of some other glorious Titles of God whereunto the Remembrance of some mighty acts of his Power is usually added And the nature of the thing requires it should be so For besides that God hath revealed his Name unto us for this very purpose that we might call upon him by the Name which he owns and takes to himself it is necessary we should by some external description determine our minds unto Him to whom we make our Addresses seeing we cannot conceive any Image or Idea of him therein Now the End hereof is twofold 1. To ingenerate in us that Reverence and Godly fear which is required of all that draw nigh to this infinitely Holy God Lev. 10. 3. Heb. 12. 29. The most signal incouragement unto Boldness in Prayer and an Access to God thereby is in Heb. 10. 19 20 21 22. with Chap. 4. 16. Into the Holy place we may go with Boldness and unto the Throne of Grace And it is a Throne of Grace that God in Christ is represented unto us upon But yet it is a Throne still whereon Majesty and Glory do reside And God is always to be considered by us as on a Throne 2. Faith and confidence are excited and acted unto a due Frame thereby For Prayer is our betaking our selves unto God as our shield our Rock and our Reward Prov. 18. 10. Wherefore a due previous consideration of those Holy properties of his Nature which may encourage us so to do and assure us in our so doing is necessary And this being so great a part of Prayer the great Foundation of Supplication and Praise frequent Meditation on these holy Excellencies of the Divine Nature must needs be an excellent preparation for the whole Duty by filling the Heart with a sense of those things which the Mouth is to express and making ready those Graces for their exercise which is required therein 4. Meditation on the Mediation and Intercession of Christ for our Encouragement is of the same importance and tendency To this End spiritually is he proposed unto us as abiding in the discharge of his Priestly Office Heb. 4. 15 16. Chap. 10. 19 20 21 22. And this is not only an Encouragement unto and in our Supplications but a means to increase and strengthen the Grace and Gift of Prayer it self For the Mind is thereby made ready to exercise it self about the effectual Interposition of the Lord Christ at the Throne of Grace in our behalf which hath a principal place and consideration in the Prayers of all Believers And hereby principally may we try our Faith of what Race and kind it is whether truly Evangelical or no. Some relate or talk that the Eagle tries the Eyes of her young ones by turning them to the Sun which if they cannot look steadily on she rejects them as spurious We may truly try our Faith by immediate Intuitions of the Sun of Righteousness Direct Faith to act it self immediately and directly on the Incarnation of Christ and his Mediation and if it be not of the right kind and race it will turn its Eye aside unto any thing else Gods essential Properties his Precepts and Promises it can bear a fixed consideration of but it cannot fix it self on the Person and Mediation of Christ with steadiness and satisfaction There is indeed much profession of Christ in the World but little Faith in him 5. Frequency in Exercise is the immediate way and means of the Increase of this Gift and its improvement All spiritual Gifts are bestowed on men to be imployed and exercised For the manifestation of the Spirit is given to every one to profit withal 1 Cor. 12. 7. God both requireth that his Talents be traded withal that his Gifts be imployed and exercised and will also call us to an account of the discharge of the trust committed unto us in them see 1 Pet. 4. 10 11. Wherefore the Exercise of this and of the like Gifts tends unto their improvement on a double account For 1. whereas they reside in the mind after the manner and nature of an Habit or a Faculty it is natural that they should be encreased and strengthned by Exercise as all Habits are by a multiplication of Acts proceeding from them So also by desuetude they will weaken decay and in the issue be utterly lost and perish So is it with many as to the Gift of Prayer They were known to have received it in some good measure of usefulness unto their own Edification and that of others But upon a neglect of the Use and Exercise of it in publick and private which seldome goes alone without some secret or open enormities they have lost all their Ability and cannot open their mouths on any Occasion in Prayer beyond what is prescribed unto them or composed for them But the just hand of God is also in this matter depriving them of what they had for their abominable neglect of his Grace and Bounty therein 2. The Encrease will be added unto by vertue of Gods blessing on his own appointment For having bestowed their Gifts for that End where Persons are faithful in the discharge of the trust committed unto them He will graciously add unto them in what they have This is the eternal Law concerning the dispensation of Evangelical Gifts Unto every one that hath shall be given and he shall have abundance but from him that hath not shall be taken away even that which he hath Mat. 25. 29. It is not the meer having or not having of them that is intended but the using or not using of what we have received as is plain in the Context Now I do not say that a man may or ought to exercise himself in Prayer meerly with this design that he may preserve and improve his Gift It may indeed in some cases be lawful for a man to have Respect hereunto but not only As where a Master of a Family hath any one in his Family who is able to discharge that Duty and can attend unto it yet he will find it his Wisdom not to omit his own performance of it unless he be contented his Gift as to the use of his Family should wither and decay But all that I plead is that he who conscientiously with respect unto all the ends of Prayer doth abound in the exercise of this Gift he shall assuredly thrive and grow in it or at least preserve it
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
the state of Grace in one whereof every man is supposed to be there are certain Heavenly sparks suited unto each condition the main Duty of all men is to stir them up and encrease them Even in the Remainders of lapsed nature there are Coelestes igniculi in-notices of Good and Evil Accusations and Apologies of Conscience These none will deny but that they ought to be stirred up and encreased which can be no otherwise done but in their sedulous exercise Nor is there any such effectual way of their Exercise as in the Souls application of it self unto God with respect unto them which is done in Prayer only But as for those whom in this matter we principally regard that is professed Believers in Jesus Christ there is none of them but have such Principles of spiritual Life and therein of all obedience unto God and communion with him as being improved and exercised under those continual supplies of the Spirit which they receive from Christ their Head will enable them to discharge every Duty that in every Condition or Relation is required of them in an acceptable manner Among these is that of an Ability for Prayer and to deny them to have it supposing them true Believers is expresly to contradict the Apostle affirming that because we are Sons God sends forth the Spirit of his Son into our Hearts whereby we cry Abba Father But this Ability as I have shewed is no way to be improved but in and by a constant exercise Now whether the use of the Forms enquired into which certainly taketh men off from the Exercise of what Ability they have do not tend directly to keep them still low and mean in their Abilities is not hard to determine But suppose these spoken of are not yet real Believers but only such as profess the Gospel not yet sincerely converted unto God whose Duty also it is to pray on all occasions These have no such principle or Ability to improve and therefore this Advantage is not by them to be neglected I answer that the matter of all spiritual Gifts is spiritual Light according therefore to their measure in the Light of the knowledge of the Gospel such is their measure in spiritual Gifts also If they have no spiritual Light no insight into the knowledge of the Gospel Prayers framed and composed according unto it will be of little use unto them If they have any such Light it ought to be improved by Exercise in this Duty which is of such indispensible necessity unto their Souls 5. But yet the Advantage which all sorts of Persons may have hereby in having the matter of Prayer prepared for them and suggested unto them is also insisted on This they may be much to seek in who yet have sincere desires to pray and whose Affections will comply with what is proposed unto them And this indeed would carry a great Appearance of Reason with it but that there are other ways appointed of God unto this End and which are sufficient thereunto under the Guidance conduct and assistance of the Blessed Spirit whose Work must be admitted in all parts of this Duty unless we intend to frame Prayers that shall be an abomination to the Lord. Such are mens diligent and sedulous consideration of themselves their spiritual state and condition their wants and desires a diligent consideration of the Scripture or the Doctrine of it in the Ministery of the Word whereby they will be both instructed in the whole matter of Prayer and convinced of their own concernment therein with all other Helps of coming to the knowledge of God and themselves all which they are to attend unto who intend to pray in a due manner To furnish men with Prayers to be said by them and so to satisfy their Consciences whilst they live in the neglect of these things is to deceive them and not to help or instruct them And if they do conscientiously attend unto these things they will have no need of those other pretended helps For men to live and converse with the World not once enquiring into their own ways or reflecting on their own hearts unless under some charge of Conscience accompanied with fear or danger never endeavouring to examine try or compare their state and condition with the Scripture nor scarce considering either their own wants or Gods Promises to have a Book lye ready for them wherein they may read a Prayer and so suppose they have discharged their Duty in that matter is a course which surely they ought not to be countenanced or encouraged in Nor is the perpetual Rotation of the same words and Expressions suited to instruct or carry on men in the knowledge of any thing but rather to divert the mind from the due consideration of the things intended and therefore commonly issues in Formality And where men have words or Expressions prepared for them and suggested unto them that really signify the things wherein they are concerned yet if the Light and knowledge of those Principles of Truth whence they are derived and whereinto they are resolved be not in some measure fixed and abiding in their Minds they cannot be much benefited or edisied by their Repetition 6. Experience is pleaded in the same case and this with me where Persons are evidently conscientious is of more moment than an hundred notional Arguments that cannot be brought to that Trial. Some therefore say that they have had spiritual Advantage the Exercise of Grace and Holy Entercourse with God in the use of such Forms and have their Affections warmed and their Hearts much bettered thereby And this they take to be a clear Evidence and token that they are not disapproved of God Yea that they are a great advantage at least unto many in Prayer Answ. Whether they are approved or disapproved of God whether they are Lawful or Unlawful we do not consider but only whether they are for spiritual Benefit and Advantage for the good of our own Souls and the Edification of others as set up in competition with the Exercise of the Gift before described And herein I am very unwilling to oppose the Experience of any one who seems to be under the conduct of the least beam of Gospel Light Only I shall desire to propose some few things to their consideration As 1. Whether they understand aright the difference that is between natural Devotion occasionally excited and the due actings of Evangelical Faith and Love with other Graces of the Spirit in a way directed unto by Divine Appointment All men who acknowledge a Deity or Divine Power which they adore when they address themselves seriously to perform any Religious Worship thereunto in their own way be it what it will will have their Affections moved and excited suitably unto the Apprehensions they have of what they worship Yea though in particular it have no Existence but in their own Imaginations For these things ensue on the general notion of a Divine Power and not on the