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
their Natural Necessary fundamental Acknowledgment of that divine Being which they did own Neither are there any considerable stories extant recording the monuments of the antient Heathen Nations of the World wherein to the shame of degenerate Christianity it may be spoken there are not more frequent accounts given of their sacred Invocations and Supplications unto their supposed Gods than are to be found in any of the Historical Monuments and stories concerning the Actions of Christian Nations in these latter Ages This therefore is the most natural and most eminent way and means of our Converse with God without which converse we have no present advantage above the beasts that perish but such as will turn unto our eternal disadvantage in that misery whereof they are uncapable This is the way whereby we exercise towards him all that Grace which we do receive from him and render him an acceptable acknowledgment of that Homage and Revenue of Glory which we are never able to exhibit in their due kind and measure Of what use and advantage the due performance of this Duty is unto our selves no man is able fully to express every one can add somewhat of his own experience But we need not insist on the Commendation of Prayer for it will be said by whom was it ever discommended And I wish I saw Reason to acquiesce in that Reply For not only the Practice of the most but the declared Opinions of many do evidence that neither the Excellency of this Duty nor its necessity do find that acceptance and esteem in the minds of men as is pretended But this being not my present design I shall not further insist upon it For my purpose is not to treat of the Nature Necessity Properties Uses Effects and Advantages of this gracious Duty as it is the vital breath of our spiritual Life unto God It s original in the Law of nature as the first and principal means of the acknowledgment of a Divine Power whereof the neglect is a sufficient evidence of practical Atheism for he that prayeth not says in his heart there is no God Its Direction in the Scripture as to the Rule manner and proper object of it the Necessity of its constant use and practice both from especial Commands and our state in this World with the whole variety of inward and outward occasions that may befal us or we may be exercised withal Arguments motives and encouragements unto constancy fervency and perseverance in the performance of the Duty of it with known Examples of its mighty efficacy and marvellous success the certain Advantages which the Souls of Believers do receive thereby in spiritual Aids and supplies of strength with peace and consolation with sundry other of its concernments although much treated of already by many might yet be further considered and improved But none of these are my present design The interest of the Holy Spirit of God by his gracious Operations in it is that alone which I shall enquire into And it cannot be denied but that the Work and actings of the Spirit of Grace in and towards Believers with respect unto the Duty of prayer are more frequently and expresly asserted in the Scripture than his Operations with respect unto any other particular Grace or Duty what ever If this should be called into question the ensuing Discourse I hope will sufficiently vindicate and confirm Truth But hereby Believers are instructed as in the importance of the Duty it self so in the use and necessity of the Aid and Assistance of the Spirit of God in and unto the right discharge or performance of it For where frequent plain Revelations concur in multiplied commands and directions with continual Experience as it is with them in this case their Instruction is firm and in a way of being fixed on their minds As this rendreth an Enquiry hereinto both necessary and seasonable for what can be more so than that wherein the spiritual life and comfort of Believers are so highly concerned and which exhibiteth unto us so gracious a condescention of Divine Love and Goodness so moreover the opposition that is made in the World against the Work of the Spirit of God herein above all other his Operations requires that something be spoken in the vindication of it But the Enmity hereunto seems to be peculiar unto these latter Ages I mean among such as pretend unto any acquaintance with these things from the Scripture It will be hard to find an instance in former Ages of any unto whom the Spirit of God as a Spirit of Grace and Supplications was a reproach But as now the contradiction herein is great and fierce so is there not any difference concerning any practical duty of Religion wherein Parties at variance are more confident and satisfied in and about their own apprehensions than they are who dissent about the Work of the Spirit of God in our Prayers and Supplications For those who oppose what is ascribed by others unto him herein are not content to deny and reject it and to refuse a communion in the faith and practice of the work so ascribed unto him but moreover such is the confidence they have in their own conceptions that they revile and speak evil contemptuously and despitefully of what they do oppose Hence Ability to pray as is pleaded by the Assistance of the Holy Ghost is so far from being allowed to be a Gift or a Grace or a Duty or any way useful among men that it is derided and scorned as a paltry faculty fit to be exploded from among Christians And at length it is traduced as an invention and artifice of the Jesuits to the surprizal and offence of many sober persons the unadvisedness of which insinuation the ensuing discourse will manifest Others again profess that of all the Priviledges whereof they are made partakers in this World of all the Aids Assistances or Gifts which they receive from or by the Spirit of God that which he communicates and helps them withal in their Prayers and Supplications is the most excellent and inestimable And herein they have living and dying in all Troubles Distresses Temptations and Persecutions such assurance and satisfaction in their minds as that they are not in the least moved with all the scorn and contempt that are cast upon their profession and practice in the exercise of the Gift which they have received but rather judge that they contract the guilt of great sin to themselves by whom this work of the Spirit is reproached Hence I know not any difference about Religious things that is managed with greater Animosities in the minds of men and worse Consequents than this which is about the work of the Spirit of God in Prayer which indeed is the hinge on which all other differences about Divine Worship do turn and depend It may therefore be well worth our while yea it is our Duty sedately and diligently to enquire into what the Scripture teacheth us in this matter
a Gracious Ability for the discharge of it in a due manner These therefore must belong unto and do comprise his Efficiency as a Spirit of Supplication Both of them are included in that of the Apostle The Spirit it self maketh Intercession for us Rom. 8. 26. Those who can put any other sense on this Promise may do well to express it Every one consistent with the Analogy of Faith shall be admitted so that we do not judge the Words to be void of sense and to have nothing in them To deny the Spirit of God to be a Spirit of Supplication in and unto Believers is to reject the Testimony of God himself By the ways mentioned we affirm that he is so nor can any other way be assigned 1. He is so by working gracious Inclinations and Dispositions in us unto this Duty It is he who prepareth disposeth and inclineth the hearts of Believers unto the Exercise thereof with delight and Spiritual Complacency And where this is not no Prayer is acceptable unto God He Delights not in those cryes which an unwilling mind is pressed and forced unto by Earthly desires distress or misery James 4. 5. Of our selves naturally we are averse from any converse and entercourse with God as being alienated from living unto him by the Ignorance and vanity of our minds And there is a secret Alienation still working in us from all duties of immediate Communion with him It is he alone who worketh us unto that frame wherein we Pray Continually as it is required of us Our Hearts being kept ready and prepared for this Duty on all Occasions and Opportunities being in the mean time acted and steered under the Conduct and Influence of those Graces which are to be exercised therein This some call the Grace of Prayer that is given us by the Holy Ghost as I suppose improperly though I will not contend about it For Prayer absolutely and formally is not a peculiar Grace distinct from all other Graces that are exercised in it But it is the Way and Manner whereby we are to exercise all other Graces of Faith Love Delight fear Reverence self Abasement and the like unto certain especial Ends. And I know no Grace of Prayer distinct or different from the exercise of these Graces It is therefore an Holy commanded Way of the exercise of other Graces but not a peculiar Grace it self Only where any Person is singularly disposed and devoted unto this Duty we may if we please though improperly say that he is Eminent in the Grace of Prayer And I do suppose that this part of his Work will not be denied by any no not that it is intended in the Promise If any are minded to stand at such a distance from other things which are ascribed unto him or have such an abhorrency of allowing him part or interest in our Supplications as that we may in any sense be said to Pray in the Holy Ghost that they will not admit of so much as the Work of his Grace and that wrought in Believers by virtue of this Promise they will manage an Opposition unto his other Actings at too dear a rate to be gainers by it 2. He is so by giving an Ability for Prayer or communicating a Gift unto the minds of men enabling them profitably unto themselves and others to exercise all his Graces in that especial way of Prayer It will be granted afterwards that there may be a Gift of Prayer used where there is no Grace in exercise nor perhaps any to be exercised that is as some improperly express it the Gift of Prayer where the Grace of Prayer is not But in declaring how the Spirit is a Spirit of Supplication we must take in the Consideration of both He both disposeth us to pray that is to the Exercise of Grace in that especial way and enableth us thereunto And where this Ability is wholly and absolutely wanting or where it is rejected or despised although he may act and exercise those very Graces which are to be exercised in Prayer and whose Exercise in that way is commonly called the Grace of Prayer yet this Work of his belongs unto the General head of Sanctification wherein he preserves excites and acts all our Graces and not unto this especial Work of Prayer nor is he a Spirit of Supplication therein He is therefore only a Spirit of Supplication properly as he communicates a Gift or Ability unto Persons to exercise all his Graces in the way and Duty of Prayer This is that which he is here promised for and promised to be poured out for that is to be given in an abundant and plentiful manner Whereever he is bestowed in the accomplishment of this Promise he both disposeth the hearts of men to pray and enableth them so to do This Ability indeed he communicates in great variety as to the Degrees of it and usefulness unto others in its exercise but he doth it unto every one so far as is necessary unto his own Spiritual Concernments or the discharge of his Duty towards God and all others But whereas this Assertion contains the Substance of what we plead for the farther confirmation of it must be the Principal Subject of the ensuing Discourse That this is the sense of the place and the mind of the Holy Ghost in the Words needs no other Demonstration but that it is expressive of their proper Signification neither can any other sense tolerably be affixed on them To deny the Holy Spirit to be denominated a Spirit of Supplication because he enclineth disposeth and enableth them to pray unto whom he is promised and on whom he is bestowed as such is to use a little too much Liberty in Sacred things A Learned man of late out of hatred unto the Spirit of Prayer or Prayer as his Gift hath endeavoured to deprive the Church of God of the whole benefit and comfort of this Promise Amyrald praefat in Psal. For he contends that it belongs not unto the Christian Church but unto the Jews only Had he said it belonged unto the Jews in the first place who should be converted unto Christ he had not gone so wide from the Truth nor from the sense of other Expositors though he had said more than he could prove But to suppose that any Grace any Mercy any Priviledge by Jesus Christ is promised unto the Jews wherein Gentile Believers shall be no Sharers that they should not partake of the same kind whoever hath the Prerogative as to Degrees is fond and impious For if they also are Children of Abraham if the Blessing of Faithful Abraham do come upon them also if it is through them that he is the Heir of the World his Spiritual Seed inhabiting it by Right in all places then unto them do all the Promises belong that are made unto him and his Seed And whereas most of the Exceeding great and precious Promises of the Old Testament are made to Jacob and Israel to Hierusalem and
used by the Apostle in this matter whereby the general Nature of the Work of the Spirit herein will further appear In this place he saith God hath sent forth into our Hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of his Son crying Abba Father Rom. 8. 15. He saith we have received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit of Adoption the Spirit of the Son given us because we are Sons whereby or in whom we cry Abba Father His acting in us and our acting by him is expressed by the same word And the enquiry here is how in the same Duty he is said to cry in us and we are said to cry in him And there can be no Reason hereof but only because the same Work is both his and ours in divers Respects As it is an Act of Grace and Spiritual Power it is his or it is wrought in us by him alone As it is a Duty performed by us by virtue of his Assistance it is ours by him we cry Abba Father And to deny his actings in our Duties is to overthrow the Gospel And it is Prayer formally considered and as comprizing the Gift of it with its outward Exercise which is intended The mere excitation of the Graces of Faith Love Trust Delight Desire Self-abasement and the like animating Principles of Prayer cannot be expressed by crying though it be included in it Their actual Exercise in Prayer formally considered is that which is ascribed unto the Spirit of God And they seem to deal somewhat severely with the Church of God and all Believers who will not allow that the Work here expresly assigned unto the Spirit of Adoption or of the Son is sufficient for its end or the discharge of this Duty either in private or in the Assemblies of the Church There is no more required unto Prayer either way but our crying Abba Father that is the making our Requests known unto him as our Father in Christ with Supplications and Thanksgivings according as our State and occasions do require And is not the Aid of the Spirit of God sufficient to enable us hereunto It was so of Old and that unto all Believers according as they were called unto this Duty with respect unto their Persons Families or the Church of God If it be not so now it is because either God will not now communicate his Spirit unto his Children or Sons according to the Promise of the Gospel or because indeed this Grace and Gift of his is by men despised neglected and lost And the former cannot be asserted on any safe grounds whatever the latter is our interest to consider This two-fold Testimony concerning the Promise of the Communication of the Holy Spirit or a Spirit of Supplication unto Believers under the New Testament and the accomplishment of it doth sufficiently evince our general Assertion that there is a peculiar Work or special gracious operation of the Holy Ghost in the Prayers of Believers enabling them thereunto For we intend no more hereby but that as they do receive him by vertue of that Promise which the World cannot do in order unto his Gracious efficiency in the Duty of Supplication so he doth actually incline dispose and enable them to cry Abba Father or to call upon God in Prayer as their Father by Jesus Christ. To deny this therefore is to rise up in contradiction unto the express Testimony of God himself and by our unbelief to make him a Lyar. And had we nothing farther to plead in this cause this were abundantly sufficient to reprove the petulant folly of them by whom this Work of the Holy Ghost and the Duty of Believers thereon to Pray in the Spirit if we may use the despised and blasphemed expressions of the Scripture is scorned and derided For as to the Ability of Prayer which is thus received some there are who know no more of it as exercised in a way of Duty but the outside shell and appearance of it and that not from their own Experience but from what they observed in others Of these there are not a few who confidently affirm that it is wholly a Work of Fancy Invention Memory and Wit accompanied with some Boldness and Elocution unjustly fathered on the Spirit of God who is no way concerned therein And it may be they do perswade many no better skilled in these things than themselves that so it is indeed Howbeit those who have any Experience of the real Aids and Assistances of the Spirit of God in this Work and Duty any Faith in the express Testimonies given by God himself hereunto cannot but despise such fabulous Imaginations You may as soon perswade them that the Sun doth not give Light nor the Fire Heat that they see not with their Eyes nor hear with their Ears as that the Spirit of God doth not enable them to pray or assist them in their Supplications And there might some probability be given unto these pretences and unto the total Exclusion of the Holy Ghost from any concernment herein if those concerning whom and their Duties they thus judge were generally Persons known to excel others in those Natural Endowments and acquired Abilities whereunto this Faculty of Prayer is ascribed But will this be allowed by them who make use of this pretence namely that those who are thus able to pray as they pretend by virtue of a Spiritual Gift are Persons excelling in Fancy Memory Wit Invention and Elocution It is known that they will admit of no such thing but in all other Instances they must be represented as dull stupid ignorant unlearned and brutish Only in Prayer they have the advantage of those natural Endowments These things are hardly consistent with common Ingenuity For is it not strange that those who are so contemptible with respect unto natural and acquired Endowments in all other things whether of Science or of Prudence should yet in this one Duty or Work of Prayer so improve them as to out-go the Imitation of them by whom they are despised For as they do not as they will not pray as they do so their own Hearts tell them they cannot which is the true Reason why they so despitefully oppose this praying in the Spirit whatever Pride or Passion pretends to the contrary But things of this nature will again occurr unto us and therefore shall not be here further insisted on Having therefore proved that God hath promised a plentiful dispensation of his Spirit unto Believers under the New Testament to enable them to pray according unto his mind and that in general this Promise is accomplished in and towards all the Children of God It remaineth in the second place as to what we have proposed that we declare what is the Work of the Holy Ghost in them unto this end and purpose or how he is unto us a Spirit of Prayer or Supplication CHAP. IV. The nature of Prayer Rom. 8. 26. Opened and Vindicated PRayer at present I take to be a Gift Ability
themselves in our Supplications are innumerable And there is nothing so excellent in its self so useful unto us so acceptable unto God in the matter of Prayer but it may be vitiated corrupted and Prayer it self rendred vain by an Application of it unto false or mistaken Ends. And what is the Work of the Spirit to guide us herein we shall see in its proper place CHAP. V. The Work of the Holy Spirit as to the matter of Prayer THese things are considerable as to the matter of Prayer and with respect unto them of our selves we know not what we should pray for nor how nor when And the first Work of the Spirit of God as a Spirit of Supplication in Believers is to give them an understanding of all their wants and of the supplies of Grace and Mercy in the Promises causing a sense of them to dwell and abide on their minds as that according unto their measure they are continually furnished with the matter of Prayer without which men never pray and by which in some sense they pray always For 1. He alone doth and he alone is able to give us such an understanding of our own wants as that we may be able to make our thoughts about them known unto God in Prayer and Supplication And what is said concerning our wants is so likewise with respect unto the whole matter of Prayer whereby we give Glory to God either in Requests or Prayers And this I shall manifest in some instances whereunto others may be reduced 1. The Principal matter of our Prayer concerneth Faith and Unbelief So the Apostles prayed in a particular manner Lord increase our Faith and so the poor man prayed in his distress Lord help thou my unbelief I cannot think that they ever pray aright who never pray for the pardon of Unbelief for the removal of it and for the encrease of Faith If Unbelief be the greatest of Sins and if Faith be the greatest of the Gifts of God we are not Christians if those things are not one principal part of the matter of our Prayers Unto this end we must be convinced of the nature and guilt of Unbelief as also of the nature and use of Faith nor without that conviction do we either know our own chiefest wants or what to pray for as we ought And that this is the especial Work of the Holy Ghost our Saviour expresly declares John 16. 9. He convinceth the World of Sin because they believe not on him I do and must deny that any one is or can be convinced of the nature and guilt of that Unbelief either in the whole or in the remainder of it which the Gospel condemneth and which is the great condemning Sin under the Gospel without an especial Work of the Holy Ghost on his mind and Soul For Unbelief as it respecteth Jesus Christ not believing in him or not believing in him as we ought is a Sin against the Gospel and it is by the Gospel alone that we may be convinced of it and that as it is the ministration of the Spirit Wherefore neither the Light of a natural Conscience nor the Law will convince any one of the guilt of Unbelief with respect unto Jesus Christ nor instruct them in the nature of Faith in him No innate Notions of our Minds no Doctrines of the Law will reach hereunto And to think to teach men to pray or to help them out in praying without a sense of Unbelief or the remainders of it in its Guilt and Power the nature of Faith with its necessity use and efficacy is to say unto the naked and the hungry be ye warmed and filled and not give them those things that are needful to the Body This therefore belongs unto the Work of the Spirit as a Spirit of Supplication And let men tear and tire themselves Night and Day with a multitude of Prayers if a Work of the Spirit of God in teaching the nature and Guilt of Unbelief the nature efficacy and use of Faith in Christ Jesus go not with it all will be lost and perish And yet it is marvellous to consider how little mention of these things occurreth in most of those compositions which have been published to be used as Forms of Prayer They are generally omitted in such endeavours as if they were things wherein Christians were very little concerned The Gospel positively and frequently determines the present Acceptation of men with God or their Disobedience with their future Salvation and Condemnation according unto their Faith or Unbelief For their Obedience or Disobedience are infallible consequents thereon Now if things that are of the greatest Importance unto us and whereon all other things wherein our spiritual Estate is concerned do depend be not a part of the subject matter of our daily Prayer I know not what deserveth so to be Secondly The matter of our Prayer respects the Depravation of our natures and our wants on that account The Darkness and Ignorance that is in our Understandings our unacquaintedness with heavenly things and Alienation from the Life of God thereby the secret workings of the Lusts of the mind under the shades and Covert of this darkness the stubbornness obstinacy and perverseness of our Wills by nature with their reluctancies unto and dislike of things spiritual with innumerable latent guiles thence arising all keeping the Soul from a due conformity unto the Holiness of God are things which Believers have an especial regard unto in their Confessions and Supplications They know this to be their Duty and find by experience that the greatest concernment between God and their Souls as to Sin and Holiness do lye in these things And they are never more jealous over themselves than when they find their Hearts least affected with them And to give over treating with God about them for Mercy in their pardon for Grace in their removal and the daily Renovation of the Image of God in them thereby is to renounce all Religion and all designs of living unto God Wherefore without a knowledge a sense a due comprehension of these things no man can pray as he ought because he is unacquainted with the matter of Prayer and knows not what to pray for But this knowledge we cannot attain of our selves Nature is so corrupted as not to understand its own depravation Hence some absolutely deny this Corruption of it so taking away all necessity of labouring after its cure and the Renovation of the Image of God in us And hereby they overthrow the Prayers of all Believers which the Antient Church continually pressed the Pelagians withal Without a sense of these things I must profess I understand not how any man can pray And this knowledge as was said we have not of our selves Nature is blind and cannot see them it is proud and will not own them stupid and is senseless of them It is the Work of the Spirit of God alone to give us a due conviction of a spiritual insight
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
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
alone And this is a part of it that he keeps our Souls intent upon Christ according unto what is required of us as he is the Way of our Approach unto God the Means of our Admittance and the Cause of our Acceptance with him And where Faith is not actually exercised unto this purpose all Prayer is vain and unprofitable And whether our Duty herein be answered with a few words wherein his name is expressed with little spiritual regard unto him is worth our Enquiry To enable us hereunto is the Work of the Holy Ghost He it is that glorifies Jesus Christ in the Hearts of Believers John 16. 14. And this he doth when he enableth them to act Faith on him in a due manner So speaks the Apostle expresly Eph. 2. 18. For through him we have an access by one Spirit unto the Father It is through Jesus alone that we have our Access unto God and that by Faith in him So we have our Access unto him for our Persons in Justification Rom. 5. 2. By whom we have an Access by Faith unto this Grace wherein we stand And by him we have our actual Access unto him in our Supplications when we draw nigh to the Throne of Grace But this is by the Spirit It is he who enables us hereunto by keeping our minds spiritually intent on him in all our Addresses unto God This is a genuine Effect of the Spirit as he is the Spirit of the Son under which Consideration in an especial manner he is bestowed on us to enable us to pray Gal. 4. 6. And hereof Believers have a refreshing Experience in themselves Nor doth any thing leave a better savour or relish on their Souls than when they have had their Hearts and minds kept close in the exercise of Faith on Christ the Mediator in their Prayers I might yet insist on more Instances in the Declaration of the Work of the Holy Ghost in Believers as he is a Spirit of Grace and Supplication But my design is not to declare what may be spoken but to speak what ought not to be omitted Many other things therefore might be added but these will suffice to give an express understanding of this Work unto them who have any spiritual Experience of it and those who have not will not be satisfied with Volumes to the same purpose Yet something may be here added to free our passage from any just Exceptions For it may be some will think that these things are not pertinent unto our present purpose which is to discover the Nature of the Duty of Prayer and the Assistance which we receive by the Spirit of God therein Now this is only in the Words that we use unto God in our Prayers and not in that Spiritual Delight and Confidence which have been spoken unto which with other Graces if they may be so esteemed are of another Consideration An. 1. It may be that some think so and also it may be and is very likely that some who will be talking about these things are utterly ignorant what it is to pray in the Spirit and the whole nature of this Duty Not knowing therefore the thing they hate the very name of it as indeed it cannot but be uncouth unto all who are no way interessed in the Grace and priviledge intended by it The objections of such Persons are but as the stroaks of Blind-men whatever strength and violence be in them they always miss the mark Such are the fierce arguings of the most against this Duty they are full of Fury and Violence but never touch the Matter intended 2. My design is so to discover the Nature of Praying in the Spirit in general as that therewith I may declare what is a furtherance thereunto and what is an hindrance thereof For if there be any such Ways of Praying which men use or oblige themselves unto which do not comply with or are not suited to promote or are unconcerned in or do not express those workings of the Holy Ghost which are so directly assigned unto him in the Prayers of Believers they are all nothing but means of Quenching the Spirit of disappointing the Work of his Grace and rendring the Prayers themselves so used and as such unacceptable with God And apparent it is at least that most of the ways and modes of Prayer used in the Papacy are inconsistent with and exclusive of the whole Work of the Spirit of Supplication CHAP. VII The nature of Prayer in General with respect unto Forms of Prayer and Vocal Prayer Eph. 6. 18. Opened and Vindicated THE Duty I am endeavouring to express is that injoyned in Eph. 6. 18. Praying always with all Prayer and Supplication in the Spirit and watching thereunto with all Perseverance and Supplication for all Saints Some have made bold to advance a fond Imagination as what will not Enmity unto the Holy ways of God put men upon that praying in the Spirit intends only praying by vertue of an extraordinary and miraculous Gift But the use of it is here enjoyned unto all Believers none excepted men and Women who yet I suppose had not all and every one of them that extraordinary miraculous Gift which they fansie to be intended in that Expression And the Performance of this Duty is enjoyned them in the manner prescribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 always say we in every season that is such just and due seasons of Prayer as Duty and our Occasions call for But the Apostle expresly confines the exercise of extraordinary Gifts unto some certain seasons when under some Circumstances they may be needful or useful unto Edification 1 Cor. 14. There is therefore a praying in the Spirit which is the constant Duty of all Believers and it is a great reproach unto the Profession of Christianity where that name it self is a matter of Contempt If there be any thing in it that is Foolish Conceited Fanatical the Holy Apostle must answer for it Yea he by whom he was inspired But if this be the Expression of God himself of that Duty which he requireth of us I would not willingly be among the number of them by whom it is derided let their pretences be what they please Besides in the Text all Believers are said thus to pray in the Spirit at all seasons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all Prayer and Supplication that is with all manner of Prayer according as our own Occasions and Necessities do require A man certainly by vertue of this Rule can scarce judge himself obliged to confine his performance of this Duty unto a prescript form of Words For a Variety in our Prayers commensurate unto the various occasions of our selves and of the Church of God being here enjoyned us how we can comply therewith in the constant use of any one Form I know not those who do are left unto their Liberty And this we are obliged unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligently watching unto this very
unto his own Condition Relations Occasions and Duties Certainly there is not a man in the World who hath not forfeited all his Reason and Understanding unto Atheism or utterly buried all their Operations under the fury of brutish Affections but he is convinced that it is his Duty to pray to the Deity he owns in words of his own as well as he is able For this and none other is the genuine and natural notion of Prayer This is implanted in the Heart of Mankind which they need not be taught nor directed unto The Artificial help of constant forms is an Arbitrary Invention And I would hope that there are but few in the World especially of those who are called Christians but that at one time or other they do so pray And those who for the most part do betake themselves to other Reliefs as unto the reading of Prayers composed unto some good End and Purpose though not absolutely to their occasions as to the present state of their minds and the things they would pray for which is absolutely impossible cannot as I conceive but sometimes be conscious to themselves not only of the weakness of what they do but of their neglect of the Duty which they profess to perform And as for such who by the prevalency of Ignorance the Power of Prejudice and infatuation of Superstition are diverted from the Dictates of Nature and Light of Scripture directions to say a Pater-noster it may be an Ave or a Credo for their Prayer intending it for this or that end the benefit it may be of this or that Person or the obtaining of what is no way mentioned or included in what they utter there is nothing of Prayer in it but a meer taking the name of God in vain with the horrible Prophanation of an Holy Ordinance Persons tyed up unto such Rules and Forms never pray in their Lives but in their occasional Ejaculations which break from them almost by Surprizal And there hath not been any one more effectual means of bringing Unholiness with an ungodly Course of Conversation into the Christian World than this one of teaching men to satisfy themselves in this Duty by their Saying Reading or Repetition of the words of other men which it may be they understand not and certainly are not in a due manner affected withal For it is this Duty whereby our whole Course is principally influenced And let men say what they will our Conversation in walking before God which principally regards the frame and disposition of our Hearts is influenced and regulated by our Attendance unto and Performance of this Duty He whose Prayers are Hypocritical is an Hypocrite in his whole Course and he who is but negligent in them is equally negligent in all other Duties Now whereas our whole Obedience unto God ought to be our reasonable service Rom. 12. 1. how can it be expected that it should be so when the foundation of it is laid in such an irrational supposition that men should not pray themselves what they are able but read the Forms of others instead thereof which they do not understand 2. All the Examples we have in the Scripture of the Prayers of the Holy men of Old either under the Old Testament or the New were all of them the effects of their own Ability in expressing the gracious Conceptions of their minds wrought in them by the Holy Ghost in the way and manner before described I call it their own Ability in opposition to all outward Aids and Assistances From others or an antecedaneous prescription of a Form of Words unto themselves Not one Instance can be given to the contrary Sometimes it is said they spread forth their Hands sometimes that they listed up their voices sometimes that they fell upon their knees and cryed sometimes that they poured out their Hearts when overwhelmed all according unto present occasions and circumstances The Solemn Benediction of the Priests instituted of God like the present Forms in the Administration of the Sacraments were of another Consideration as shall be shewed And as for those who by immediate Inspiration gave out and wrote discourses in the form of Prayers which were in part Mystical and in part Prophetical we have before given an Account concerning them Some plead indeed that the Church of the Jews under the Second Temple had sundry Forms of Prayers in use among them even at the time when our Saviour was conversant in the Temple and their Synagogues But they pretend and plead what they cannot prove and I challenge any Learned man to give but a tolerable Evidence unto the Assertion For what is found to that purpose among the Talmudists is mixed with such ridiculous fables as the first suiting the number of their Prayers to the number of the Bones in the back of a man as fully defeats its own Evidence 3. The Commands which are given us to pray thus according unto our own Abilities are no more nor less than all the Commands we have in the Scripture to pray at all Not one of them hath any regard or respect unto outward Forms Aids or helps of Prayer And the manner of Prayer it self is so described limited and determined as that no other kind of Prayer can be intended For whereas we are commanded to pray in the Spirit to pray earnestly and servently with the mind and understanding continually with all manner of Prayer and Supplication to make our Requests known unto God so as not to take care our selves about our present concerns to pour out our Hearts unto God to cry Abba Father by the Spirit and the like I do not understand how those things are suited unto any kind of Prayer but only that which is from the Ability which men have received for the entire discharge of that Duty For there are evidently intimated in these Precepts and Directions such various Occasional Workings of our Minds and Spirits such Actings of Gracious Affections as will not comply with a constant use of a prescribed Form of Words 4. When we speak of mens own Ability in this matter we do include therein the conscientious diligent use of all means which God hath appointed for the Communication of this Ability unto them or to help them in the due use exercise and improvement of it Such means there are and such are they to attend unto As 1. The diligent searching of our own Hearts in their Frames Dispositions Inclinations and Actings that we may be in some measure acquainted with their state and condition towards God Indeed the Heart of man is absolutely unsearchable unto any but God himself that is as unto a compleat and perfect knowledge of it Hence David prays that God would search and try him and lead and conduct him by his Grace according unto what he found in him and not leave him wholly to act or be acted according unto his own Apprehensions of himself Psal. 139. 23 24. But yet where we do in sincerity enquire
the Holy Spirit And the nature of the thing it self that is the Duty of Prayer doth manifest it For all that the Spirit of God works in our Hearts with respect unto this Duty is in order unto the Expression of it for what he doth is to enable us to pray And if he gives not that Expression all that he doth besides may be lost as to its principal End and Use. And indeed all that he doth in us where this is wanting or that in fixed Meditation which in some particular cases is equivalent thereunto riseth not beyond that frame which David expresseth by his keeping Silence whereby he declares an Estate of trouble wherein yet he was not freely brought over to deal with God about it as he did afterwards by Prayer and found Relief therein That which with any Pretence of Reason can be objected hereunto namely that not any part only but the whole Duty of Prayer as we are commanded to Pray is an effect in us of the Holy Spirit as a Spirit of Grace and Supplication or that the Grace of Prayer and the Gift of Prayer as some distinguish are inseparable consists in two unsound Consequents which as is supposed will thence ensue As 1. That every one who hath the Grace of Prayer as it is called or in whom the Holy Spirit worketh the Gracious Disposition before described hath also the Gift of Prayer seeing these things are inseparable And 2. That every one who hath the Gift of Prayer or who hath an Ability to pray with Utterance unto the Edification of others hath also the Grace of Prayer or the actings of saving Grace in Prayer which is the thing intended But these things it will be said are manifestly otherwise and contrary to all Experience Ans. 1. For the first of these Inferences I grant it follows from the Premises and therefore affirm that it is most true under the ensuing Limitations 1. We do not speak of what is called the Grace of Prayer in its Habit or Principle but in its actual Exercise In the first respect it is in all that are sanctified even in those Infants that are so from the Womb. It doth not hence follow that they must also have the Gift of Prayer which respects only Grace in its Exercise And thus our meaning is that all those in whom the Spirit of God doth graciously act Faith Love Delight Desire in a way of Prayer unto God have an Ability from him to express themselves in Vocal Prayer 2. It is required hereunto that such Persons be found in a way of Duty and so meet to receive the influential Assistance of the Holy Spirit Whoever will use or have the Benefit of any Spiritual Gift must himself in a way of Duty stir up by constant and frequent Exercise the Ability wherein it doth consist Stir up the Gift of God that is in thee 2 Tim. 1. 6. And where this Duty is neglected which neglect must be accounted for it is no wonder if any Persons who yet may have as they speak the Grace of Prayer should not yet have the Gift or a faculty to express their Minds and Desires in Prayer by Words of their own Some think there is no such Ability in any and therefore never look after it in themselves but despise whatever they hear spoken unto that purpose What Assistance such Persons may have in their Prayers from the Spirit of Grace I know not but it is not likely they should have much of his Aid or help in that wherein they despise him And some are so accustomed unto and so deceived by pretended helps in Prayer as making use of or reading Prayers by others composed for them that they never attempt to pray for themselves but always think they cannot do that which indeed they will not As if a Child being bred up among none but such impotent Persons as go on Crutches as he groweth up should refuse to try his own strength and resolve himself to make use of Crutches also Good Instruction or some sudden Surprizal with fear removing his prejudice he will cast away this needless help and make use of his Strength Some Gracious Persons brought up where Forms of Prayer are in general use may have a Spiritual Ability of their own to Pray but neither know it nor ever try it through a Compliance with the Principles of their Education Yea so as to think it impossible for them to pray any otherwise But when Instruction frees them from this Prejudice or some suddain surprizal with fear or Affliction cast them into an Entrance of the Exercise of their own Ability in this kind their former Aids and Helps quickly grow into disuse with them 3. The Ability which we ascribe unto all who have the Gracious Assistance of the Spirit in Prayer is not absolute but suited unto their Occasions Conditions Duties Callings and the like We do not say that every one who hath received the Spirit of Grace and Supplication must necessarily have a Gift enabling him to pray as becomes a Minister in the Congregation or any Person on the like solemn occasion no nor yet it may be to pray in a Family or in the Company of many if he be not in his Condition of life called thereunto But every one hath this Ability according to his Necessity Condition of Life and Calling He that is only a private Person hath so and he who is the Ruler of the Family hath so and he that is a Minister of the Congregation hath so also And as God enlargeth mens Occasions and Calls so he will enlarge their Abilities provided they do what is their Duty to that End and Purpose For the slothful the negligent the fearful those that are under the Power of Prejudices will have no share in this Mercy This therefore is the summ of what we affirm in this particular Every Adult Person who hath received and is able to exercise Grace in Prayer any saving Grace without which Prayer it self is an Abomination if he neglect not the improvement of the Spiritual Aids communicated unto him doth so far partake of this Gift of the Holy Spirit as to enable him to pray according as his own occasions and Duty do require He who wants mercy for the Pardon of Sin or Supplies of Grace for the Sanctification of his Person and the like If he be sensible of his Wants and have gracious desires after this supply wrought in his Heart will be enabled to ask them of God in an acceptable manner if he be not wofully and sinfully wanting unto himself and his own Duty Secondly As to the second Inference namely that if this Ability be inseparable from the gracious assistance of the Spirit of Prayer then whosoever hath this Gift and Ability he hath in the exercise of it that Gracious Assistance or he hath received the Spirit of Grace and hath saving Graces acted in him I answer 1. It doth not follow on what we have asserted
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
Application of them to such Idols as indeed are nothing in the World There will be in such Persons Dread and Reverence and Fear as there was in some of the Heathen unto an unspeakable Horror when they entred into the Temples and meerly imaginary presence of their Gods the whole Work being begun and finished in their Fancies And sometimes great joys satisfactions and delights do ensue on what they do For as what they so do is suited to the best Light they have and men are apt to have a complacency in their own inventions as Micah had Judg. 17. 13. and upon inveterate prejudices which are the Guides of most men in Religion their Consciences find Relief in the discharge of their Duty These things I say are found in Persons of the Highest and most dreadful Superstitions in the World yea heightened unto inexpressible Agitations of Mind in Horror on the one side and Raptures or Ecstasies on the other And they are all tempered and qualifyed according to the mode and way of Worship wherein men are ingaged but in themselves they are all of the same nature that is natural or effects and impressions upon Nature So it is with the Mahumetans who excel in this Devotion and so it is with Idolatrous Christians who place the Excellency and Glory of their profession therein Wherefore such Devotion such affections will be excited by Religious offices in all that are sincere in their use whether they be of Divine Appointment or no. But the actings of Faith and Love on God through Christ according to the Gospel or the Tenour of the New Covenant with the effects produced thereby in the Heart and Affections are things quite of another kind and nature and unless men do know how really to distinguish between these things it is to no purpose to plead Spiritual Benefit and Advantage in the use of such Forms seeing possibly it may be no other but of the same kind with what all false Worshippers in the World have or may have Experience of 2. Let them diligently enquire whether the effects on their Hearts which they plead do not proceed from a precedent preparation a good design and upright Ends occasionally excited Let it be supposed that those who thus make use of and plead for Forms of Prayer especially in publick do in a due manner prepare themselves for it by Holy Meditation with an endeavour to bring their Souls into an holy Frame of Fear Delight and Reverence of God let it also be supposed that they have a good End and design in the Worship they address themselves unto namely the Glory of God and their own spiritual Advantage the Prayers themselves though they should be in some things irregular may give occasion to exercise those Acts of Grace which they were otherwise prepared for And I say yet farther 3. That whilest these Forms of Prayer are cloathed with the general notions of Prayer that is are esteemed as such in the minds of them that use them are accompained in their use with the Motives and Ends of Prayer express no matter unlawful to be insisted on in Prayer directing the Souls of men to none but lawful Objects of Divine Worship and Prayer the Father Son and Holy Spirit and whilest men make use of them with the true design of Prayer looking after due assistance unto Prayer I do not judge there is any such evil in them as that God will not communicate his Spirit to any in the use of them so as that they should have no holy Communion with him in and under them Much less will I say that God never therein regards their Persons or rejects their praying as unlawful For the Persons and Duties of men may be accepted with God when they walk and act in sincerity according to their Light though in many things and those of no small importance sundry irregularities are found both in what they do and in the manner of doing it Where Persons walk before God in their Integrity and practise nothing contrary to their Light and conviction in his Worship God is merciful unto them although they order not every thing according to the Rule and measure of the Word So was it with them who came to the Passover in the Days of Hezekiah they had not cleansed themselves but did eat the Passover otherwise than it was written 2 Chorn. 30. 18. For whom the good King made the Solemn Prayer suited to their occasion The good Lord pardon every one that prepareth his Heart to seek the Lord God of his Fathers though he be not cleansed according to the purification of the sanctuary and the Lord hearkened unto Hezekiah and healed the People ver 18 19 20. Here was a Duty for the substance of it appointed of God but in the manner of its performance there was a failure they did it not according to what was written which is the sole rule of all Religious Duties This God was displeased withal yet graciously passed by the offence and accepted them whose Hearts were upright in what they did In the mean time I do yet judge that the use of them is in it self obstructive of all the principal Ends of Prayer and sacred Worship Where they are alone used they are opposite to the Edification of the Church and where they are imposed to the absolute exclusion of other Prayer are destructive of its Liberty and render a good part of the purchase of Christ of none effect Things being thus stated it will be enquired whether the use of such Forms of Prayer is lawful or no. To this Enquiry some thing shall be returned briefly in way of Answer and an End put unto this discourse And I say 1. To compose and write Forms of Prayer to be Directive and Doctrinal helps unto others as to the matter and method to be used in the right discharge of this Duty is lawful and may in some cases be useful It were better it may be if the same thing were done in another way suited to give direction in the case and not cast into the Form of a Prayer which is apt to divert the mind from the due consideration of its proper End and use unto that which is not so But this way of Instruction is not to be looked on as unlawful meerly for the Form and method whereinto it is cast whilest its true use only is attended unto 2. To Read Consider and Meditate upon such written Prayers as to the matter and Arguments of Prayer expressed in them composed by Persons from their own Experience and the Light of Scripture directions or to make use of Expressions set down in them where the Hearts of them that read them are really affected because they find their state and Condition their wants and desires declared in them is not unlawful but may be of good use unto some though I must acknowledge I never heard any expressing any great benefit which they had received thereby But it is possible