condition whereunto they are taken upon their Faith in Christ Jesus They are made Children of God by Adoption and it is meet they be taught to carry themselves as becomes that new Relation Because ye are Sons he hath given you the Spirit of his Son without which they cannot walk before him as becometh Sons He teacheth them to bear and behave themselves no longer as Foreigners and Strangers nor as Servants only but as Children and Heirs of God Rom. 8. 15. He endoweth them with a frame and disposition of heart unto Holy filial obedience For as he takes away the distance making them to be nigh who were Aliens and far from God so he removes that fear dread and bondage which they are kept in who are under the power of the Law 2 Tim. 1. 7. For God hath not given us the Spirit of fear but of power and love and of a sound mind Not the Spirit of fear or a Spirit of bondage unto fear as Rom. 8. 15. that is in and by the efficacy of the Law filling our minds with dread and such considerations of God as will keep us at a distance from him But he is in the Sons on whom he is bestowed a Spirit of Power strengthening and enabling them unto all Duties of Obedience This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that whereby we are enabled to Obedience which the Apostle gives thanks for 1 Tim. 1. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Christ that enableth me that is by his Spirit of Power For without the Spirit of Adoption we have not the least strength or Power to behave our selves as Sons in the Family of God And he is also as thus bestowed a Spirit of Love who worketh in us that Love unto God and that delight in him which becometh Children towards their Heavenly Father This is the first genuine consequent of this Relation There may be many Duties performed unto God where there is no true Love to him at least no love unto him as a Father in Christ which alone is genuine and accepted And lastly he is also a Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a modest grave and sober mind Even Children are apt to wax wanton and curious and proud in their Fathers House but the Spirit enables them to behave themselves with that Sobriety Modesty and Humility which becometh the Family of God And in these three things spiritual Power Love and Sobriety of mind consists the whole deportment of the Children of God in his Family This is the State and Condition of those who by the effectual working of the Spirit of Adoption are delivered from the Spirit of Bondage unto fear which the Apostle discourseth of Rom. 8 15. Those who are under the Power of that Spirit or that efficacious working of the Spirit by the Law cannot by virtue of any Aids or Assistance make their Addresses unto him by Prayer in a due manner For although the means whereby they are brought into this State be the Spirit of God acting upon their Souls and Consciences by the Law yet formally as they are in the State of Nature the Spirit whereby they are acted is the unclean Spirit of the World or the influence of him who rules in the Children of disobedience The Law that they obey is the Law of the Members mentioned by the Apostle Rom. 7. The Works which they perform are the unfruitful works of darkness and the fruits of these unfruitful Works are Sin and Death Being under this Bondage they have no power to approach unto God and their Bondage tending unto fear they can have no Delight in an access unto him Whatever other provisions or preparations such Persons may have for this Duty they can never perform it unto the Glory of God or so as to find acceptance with him With those who are delivered from this State all things are otherwise The Spirit whereby they are acted is the Spirit of God the Spirit of Adoption of Power Love and a sound mind The Law which they are under Obedience unto is the Holy Law of God as written in the fleshly Tables of their Hearts The Effects of it are Faith and Love with all other Graces of the Spirit whereof they receive the Fruits in peace with joy unspeakable and full of Glory Thirdly An Instance is given of his effectual working these things in the adopted Sons of God in the Duty of Prayer crying Abba Father 1. The Object of the especial Duty intended is God even the Father Eph. 2. 18. Abba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abba is the Syriack or Chaldee name for Father then in common use among the Jews And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the same name amongst the Greeks or Gentiles So that the Common Interest of Jews and Gentiles in this Priviledge may be intended Or rather an holy boldness and intimate confidence of Love is designed in the Reduplication of the name The Jews have a saying in the Babylonian Talmud in the Treatise of Blessings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Servants and handmaids that is Bondservants do not call on such a one Abba or Imma Freedom of State with a Right unto Adoption whereof they are uncapable in regard unto this Liberty and confidence God gives unto his adopted Sons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a frèe Spirit Psal. 51. 14. a Spirit of gracious filial ingenuity This is that Spirit which cryes Abba that is the word whereby those who were adopted did first salute their Fathers to testify their affection and obedience For Abba signifies not only Father but my Father For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Father in the Hebrew is rendred by the Chaldee Paraphrast only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abba see Gen. 19. 34. and elsewhere constantly To this purpose speaks Chrysostome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being willing to shew the ingenuity that is in this Duty he useth also the language of the Hebrews and says not only Father but Abba Father which is a word proper unto them who are highly ingenuous And this he effecteth two ways 1. By the Excitation of Graces and Gracious Affections in their Souls in this Duty especially those of Faith Love and Delight 2 By enabling them to exercise those Graces and express those Affections in Vocal Prayer For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes not only crying but an earnestness of mind expressed in Vocal Prayer It is praying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is said of our Saviour Math. 27. 50. For the whole of our Duty in our Supplications is expressed herein Now we are not concerned or do not at present enquire what course they take what means they imploy or what helps they use in Prayer who are not as yet Partakers of this priviledge of Adoption It is only those who are so whom the Spirit of God assists in this Duty And the only question is What such Persons are to do in complyance with his Assistance or what it is that they obtain thereby And we may compare the different expressions
of Scripture wherein these things are expresly revealed and proposed unto us for to insist on them all were endless This we principally labour in as that whereby not only must the controversy be finally determined but the Persons that manage it be eternally judged What is added concerning the Experience of them that do believe the Truth herein claims no more of Argument unto them that have it not than it hath Evidence of proceeding from and being suited unto those Divine Testimonies But whereas the things that belong unto it are of great moment unto them who do enjoy it as containing the principal Acts Ways and Means of our Entercourse and Communion with God by Christ Jesus they are here somewhat at large on all occasions insisted on for the Edification of those whose concernment lyeth only in the practice of the Duty it self Unless therefore it can be proved that the Testimonies of the Scripture produced and insisted on do not contain that sense and Understanding which the words do determinately express for that only is pleaded or that some have not an Experience of the Truth and Power of that sense of them enabling them to live unto God in this Duty according to it all other Contests about this matter are vain and useless But yet there is no such Work of the Holy Spirit pleaded herein as should be absolutely inconsistent with or Condemnatory of all those outward Aids of Prayer by set composed Forms which are almost every where made use of For the Device being antient and in some degree or measure received generally in the Christian World though a no less general Apostasy in many things from the Rule of Truth at the same time in the same Persons and places cannot be denied I shall not judge of what Advantage it may be or hath been unto the Souls of men nor what Acceptance they have found therein where it is not too much abused The substance of what we plead from Scripture and Experience is only this That whereas God hath graciously promised his Holy Spirit as a Spirit of Grace and Supplications unto them that do believe enabling them to pray according to his Mind and Will in all the circumstances and capacities wherein they are or which they may be called unto it is the Duty of them who are enlightened with the Truth hereof to expect those promised Aids and Assistances in and unto their Prayers and to pray according to the Ability which they receive thereby To deny this to be their Duty or to deprive them of their Liberty to discharge it on all occasions riseth up in direct opposition unto the Divine Instruction of the sacred Word But moreover as was before intimated there are some generally allowed Principles which though not always duely considered yet cannot at any time be modestly denyed that give Direction towards the right Performance of our Duty herein And they are these that sollow 1. It is the Duty of every man to pray for himself The Light of Nature multiplied Divine Commands with our necessary dependance on God and subjection unto him give Life and Light unto this Principle To owne a Divine Being is to owne That which is to be prayed unto and that it is our Duty so to do 2. It is the Duty of some by vertue of natural Relation or of Office to pray with and for others also So is it the Duty of Parents and Masters of Families to pray with and for their Children and Housholds This also derives from those great Principles of natural Light that God is to be worshipped in all Societies of his own erection and that those in the Relations mentioned are obliged to seek the chiefest good of them that are committed unto their care and so is it frequently enjoyned in the Scripture In like manner it is the Duty of Ministers to pray with and for their Flocks by vertue of especial Institution These things cannot be nor so far as I know of are questioned by any But practically the most of men live in an open neglect of their Duty herein Were this but diligently attended unto from the first instance of natural and moral Relations unto the instituted Offices of Ministers and publick Teachers we should have less contests about the Nature and Manner of praying than at present we have It is holy practice that must reconcile differences in Religion or they will never be reconciled in this World 3. Every one who prayeth either by himself and for himself or with others and for them is obliged as unto all the uses properties and circumstances of Prayer to pray as well as he is able For by the Light of Nature every one is obliged in all instances to serve God with his Best The Consirmation and Exemplification hereof was one end of the Institution of Sacrifices under the Old Testament For it was ordained in them that the chief and best of every thing was to be offered unto God Neither the nature of God nor our own Duty towards him will admit that we should expect any Acceptance with him unless our design be to serve him with the Best that we have both for matter and manner So is the mind of God himself declared in the Prophet If you offer the blind for Sacrifice is it not Evil and if you offer the Lame and the Sick is it not Evil Ye brought that which was torn and that which was Lame and Sick should I accept this at your hands saith the Lord But cursed be the Deceiver who hath in his Flock a Male and voweth and sacrificeth unto the Lord a corrupt thing For I am a great King saith the Lord of Hosts and my Name is dreadful among the Heathen 4. In our Reasonable service the Best wherewith we can serve God consists in the Intense sincere actings of the Faculties and Affections of our minds according unto their respective powers through the use of the best Assistances we can attain And if we omit or forgo in any instance the Exercise of them according to the utmost of our present Ability we offer unto God the Sick and the Lame If men can take it on themselves in the Sight of God that the Invention and use of set Forms of Prayer and other the like outward modes of Divine Worship is the best that he hath endowed them withal for his service they are free from the force of this consideration 5. There is no man but in the use of the Aids which God hath prepared for that purpose he is able to pray according to the Will of God and as he is in Duty obliged whether he pray by himself and for himself or with others and for them also There is not by these means perfection attainable in the performance of any Duty Neither can all attain the same measure and degree as unto the usefulness of Prayer and manner of praying But every one may attain unto that wherein he shall be accepted with God and according
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
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
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
general be they never so well worded so queint and elegant in Expressions are so empty and jejune as that they can be of no manner of use unto any unless to keep them from praying whilest they live And such we have Books good store filled withal easy enough to be composed by such as never in their lives prayed according to the mind of God From the former sort much may be learned as they Doctrinally exhibite the Matter and Arguments of Prayer But the Composition of them for others to be used as their Prayers is that which no man hath any Promise of peculiar spiritual Assistance in with respect unto Prayer in particular 2. No man hath any Promise of the Spirit of Grace and Supplication to enable him to compose a Form or forms of Prayer for himself The Spirit of God helps us to pray not to make Prayers in that sense Suppose men as before in so doing may have his Assistance in general as in other Studies and Endeavours yet they have not that especial Assistance which he gives as a Spirit of Grace and Supplication enabling us to cry Abba Father For men do not compose Forms of Prayer however they may use them by the immediate actings of Faith Love and Delight in God with those other Graces which he Excites and Acts in those Supplications which are according to the Divine Will Nor is God the immediate object of the actings of the Faculties of the Souls of men in such a Work Their Inventions Memories Judgments are immediately exercised about their present composition and there they rest Wherefore whereas the exercise of Grace immediately on God in Christ under the Formal notion of Prayer is no part of mens Work or design when they compose and set down Forms for themselves or others if any so do they are not under a Promise of especial Assistance therein in the manner before declared 3. As there is no Assistance promised unto the composition of such Forms so it is no institution of the Law or Gospel Prayer it self is a Duty of the Law of Nature and being of such singular and indispensible use unto all Persons the Commands for it are reiterated in the Scripture beyond those concerning any other particular Duty whatever And if it hath respect unto Jesus Christ with sundry Ordinances of the Gospel to be performed in his name it falls under a New Divine Institution Hereon are Commands given us to pray to pray continually without ceasing to pray and faint not to pray for our selves to pray for one another in our Closets in our Families in the Assemblies of the Church But as for this Work of making or composing Forms of Prayers for our selves to be used as Prayers there is no Command no Institution no mention in the Scriptures of the Old Testament or the New It is a Work of Humane Extract and Original nor can any thing be expected from it but what proceeds from that fountain A Blessing possibly there may be upon it but not such as issueth from the especial Assistance of the Spirit of God in it nor from any Divine Appointment or Institution whatever But the Reader must observe that I do not urge these things to prove Forms of Prayer Unlawful to be used but only at present declare their Nature and Original with respect unto that Work of the Holy Spirit which we have described 4. This being the Original of Forms of Prayer the Benefit and Advantage which is in their Use which alone is pleadable in their behalf comes next under Consideration And this may be done with respect unto two sorts of Persons 1. Such as have the Gift or Ability of Free Prayer bestowed on them or however have attained it 2. Such as are mean and low in this Ability and therefore incompetent to perform this Duty without that Aid and Assistance of them And unto both sorts they are pleaded to be of Use and Advantage 1. It is pleaded that there is so much Good and so much Advantage in the use of them that it is expedient that those who can pray otherwise unto their own and others Edification yet ought sometimes to use them What this Benefit is hath not been distinctly declared nor do I know nor can divine wherein it should consist Sacred things are not to be used meerly to shew our Liberty And there seems to be herein a neglect of stirring up the Gift if not also of the Grace of God in those who have received them The manifestation of the Spirit is given to every one to profit withal And to forgo its exercise on any just occasion seems not warrantable We are bound at all times in the Worship of God to serve him with the best that we have And if we have a made in the Flock and do sacrifice that which in comparison thereof is a corrupt thing we are deceivers Free Prayer unto them who have an Ability for it is more suited to the nature of the Duty in the Light of Nature it self to Scripture-Commands and Examples than the use of any prescribed Forms To omit therefore the Exercise of a spiritual Ability therein and voluntarily to divert unto the other Relief which yet in that case at least is no Relief doth not readily present its advantage unto a sober Consideration And the Reader may observe that at present I examine not what men or Churches may agree upon by common consent as judging and avowing it best for their own Edification which is a matter of another consideration but only of the Duty of Believers as such in their Respective Stations and Conditions 2. It is generally supposed that the Use of such Forms are of singular Advantage unto them that are low and mean in their Ability to pray of themselves I propose it thus because I cannot grant that any who sincerely believeth that there is a God is sensible of his own wants and his absolute dependance upon him is utterly unable to make Requests unto him for relief without any help but what is suggested unto him by the working of the natural Faculties of his own Soul What men will wilfully neglect is one thing and what they cannot do if they seriously apply themselves unto their Duty is another Neither do I believe that any man who is so far instructed in the Knowledge of Christ by the Gospel as that he can make use of a composed Prayer with Understanding but also that in some measure he is able to call upon God in the name of Christ with respect unto what he feels in himself and is concerned in and farther no mans Prayers are to be extended I speak therefore of those who have the least measure and lowest degree of this Ability seeing none are absolutely uninterested therein Unto this sort of Persons I know not of what use these Forms are unless it be to keep them low and mean all the Days of their Lives For whereas both in the state of nature and
the state of Grace in one whereof every man is supposed to be there are certain Heavenly sparks suited unto each condition the main Duty of all men is to stir them up and encrease them Even in the Remainders of lapsed nature there are Coelestes igniculi in-notices of Good and Evil Accusations and Apologies of Conscience These none will deny but that they ought to be stirred up and encreased which can be no otherwise done but in their sedulous exercise Nor is there any such effectual way of their Exercise as in the Souls application of it self unto God with respect unto them which is done in Prayer only But as for those whom in this matter we principally regard that is professed Believers in Jesus Christ there is none of them but have such Principles of spiritual Life and therein of all obedience unto God and communion with him as being improved and exercised under those continual supplies of the Spirit which they receive from Christ their Head will enable them to discharge every Duty that in every Condition or Relation is required of them in an acceptable manner Among these is that of an Ability for Prayer and to deny them to have it supposing them true Believers is expresly to contradict the Apostle affirming that because we are Sons God sends forth the Spirit of his Son into our Hearts whereby we cry Abba Father But this Ability as I have shewed is no way to be improved but in and by a constant exercise Now whether the use of the Forms enquired into which certainly taketh men off from the Exercise of what Ability they have do not tend directly to keep them still low and mean in their Abilities is not hard to determine But suppose these spoken of are not yet real Believers but only such as profess the Gospel not yet sincerely converted unto God whose Duty also it is to pray on all occasions These have no such principle or Ability to improve and therefore this Advantage is not by them to be neglected I answer that the matter of all spiritual Gifts is spiritual Light according therefore to their measure in the Light of the knowledge of the Gospel such is their measure in spiritual Gifts also If they have no spiritual Light no insight into the knowledge of the Gospel Prayers framed and composed according unto it will be of little use unto them If they have any such Light it ought to be improved by Exercise in this Duty which is of such indispensible necessity unto their Souls 5. But yet the Advantage which all sorts of Persons may have hereby in having the matter of Prayer prepared for them and suggested unto them is also insisted on This they may be much to seek in who yet have sincere desires to pray and whose Affections will comply with what is proposed unto them And this indeed would carry a great Appearance of Reason with it but that there are other ways appointed of God unto this End and which are sufficient thereunto under the Guidance conduct and assistance of the Blessed Spirit whose Work must be admitted in all parts of this Duty unless we intend to frame Prayers that shall be an abomination to the Lord. Such are mens diligent and sedulous consideration of themselves their spiritual state and condition their wants and desires a diligent consideration of the Scripture or the Doctrine of it in the Ministery of the Word whereby they will be both instructed in the whole matter of Prayer and convinced of their own concernment therein with all other Helps of coming to the knowledge of God and themselves all which they are to attend unto who intend to pray in a due manner To furnish men with Prayers to be said by them and so to satisfy their Consciences whilst they live in the neglect of these things is to deceive them and not to help or instruct them And if they do conscientiously attend unto these things they will have no need of those other pretended helps For men to live and converse with the World not once enquiring into their own ways or reflecting on their own hearts unless under some charge of Conscience accompanied with fear or danger never endeavouring to examine try or compare their state and condition with the Scripture nor scarce considering either their own wants or Gods Promises to have a Book lye ready for them wherein they may read a Prayer and so suppose they have discharged their Duty in that matter is a course which surely they ought not to be countenanced or encouraged in Nor is the perpetual Rotation of the same words and Expressions suited to instruct or carry on men in the knowledge of any thing but rather to divert the mind from the due consideration of the things intended and therefore commonly issues in Formality And where men have words or Expressions prepared for them and suggested unto them that really signify the things wherein they are concerned yet if the Light and knowledge of those Principles of Truth whence they are derived and whereinto they are resolved be not in some measure fixed and abiding in their Minds they cannot be much benefited or edisied by their Repetition 6. Experience is pleaded in the same case and this with me where Persons are evidently conscientious is of more moment than an hundred notional Arguments that cannot be brought to that Trial. Some therefore say that they have had spiritual Advantage the Exercise of Grace and Holy Entercourse with God in the use of such Forms and have their Affections warmed and their Hearts much bettered thereby And this they take to be a clear Evidence and token that they are not disapproved of God Yea that they are a great advantage at least unto many in Prayer Answ. Whether they are approved or disapproved of God whether they are Lawful or Unlawful we do not consider but only whether they are for spiritual Benefit and Advantage for the good of our own Souls and the Edification of others as set up in competition with the Exercise of the Gift before described And herein I am very unwilling to oppose the Experience of any one who seems to be under the conduct of the least beam of Gospel Light Only I shall desire to propose some few things to their consideration As 1. Whether they understand aright the difference that is between natural Devotion occasionally excited and the due actings of Evangelical Faith and Love with other Graces of the Spirit in a way directed unto by Divine Appointment All men who acknowledge a Deity or Divine Power which they adore when they address themselves seriously to perform any Religious Worship thereunto in their own way be it what it will will have their Affections moved and excited suitably unto the Apprehensions they have of what they worship Yea though in particular it have no Existence but in their own Imaginations For these things ensue on the general notion of a Divine Power and not on the