of Scripture wherein these things are expresly revealed and proposed unto us for to insist on them all were endless This we principally labour in as that whereby not only must the controversy be finally determined but the Persons that manage it be eternally judged What is added concerning the Experience of them that do believe the Truth herein claims no more of Argument unto them that have it not than it hath Evidence of proceeding from and being suited unto those Divine Testimonies But whereas the things that belong unto it are of great moment unto them who do enjoy it as containing the principal Acts Ways and Means of our Entercourse and Communion with God by Christ Jesus they are here somewhat at large on all occasions insisted on for the Edification of those whose concernment lyeth only in the practice of the Duty it self Unless therefore it can be proved that the Testimonies of the Scripture produced and insisted on do not contain that sense and Understanding which the words do determinately express for that only is pleaded or that some have not an Experience of the Truth and Power of that sense of them enabling them to live unto God in this Duty according to it all other Contests about this matter are vain and useless But yet there is no such Work of the Holy Spirit pleaded herein as should be absolutely inconsistent with or Condemnatory of all those outward Aids of Prayer by set composed Forms which are almost every where made use of For the Device being antient and in some degree or measure received generally in the Christian World though a no less general Apostasy in many things from the Rule of Truth at the same time in the same Persons and places cannot be denied I shall not judge of what Advantage it may be or hath been unto the Souls of men nor what Acceptance they have found therein where it is not too much abused The substance of what we plead from Scripture and Experience is only this That whereas God hath graciously promised his Holy Spirit as a Spirit of Grace and Supplications unto them that do believe enabling them to pray according to his Mind and Will in all the circumstances and capacities wherein they are or which they may be called unto it is the Duty of them who are enlightened with the Truth hereof to expect those promised Aids and Assistances in and unto their Prayers and to pray according to the Ability which they receive thereby To deny this to be their Duty or to deprive them of their Liberty to discharge it on all occasions riseth up in direct opposition unto the Divine Instruction of the sacred Word But moreover as was before intimated there are some generally allowed Principles which though not always duely considered yet cannot at any time be modestly denyed that give Direction towards the right Performance of our Duty herein And they are these that sollow 1. It is the Duty of every man to pray for himself The Light of Nature multiplied Divine Commands with our necessary dependance on God and subjection unto him give Life and Light unto this Principle To owne a Divine Being is to owne That which is to be prayed unto and that it is our Duty so to do 2. It is the Duty of some by vertue of natural Relation or of Office to pray with and for others also So is it the Duty of Parents and Masters of Families to pray with and for their Children and Housholds This also derives from those great Principles of natural Light that God is to be worshipped in all Societies of his own erection and that those in the Relations mentioned are obliged to seek the chiefest good of them that are committed unto their care and so is it frequently enjoyned in the Scripture In like manner it is the Duty of Ministers to pray with and for their Flocks by vertue of especial Institution These things cannot be nor so far as I know of are questioned by any But practically the most of men live in an open neglect of their Duty herein Were this but diligently attended unto from the first instance of natural and moral Relations unto the instituted Offices of Ministers and publick Teachers we should have less contests about the Nature and Manner of praying than at present we have It is holy practice that must reconcile differences in Religion or they will never be reconciled in this World 3. Every one who prayeth either by himself and for himself or with others and for them is obliged as unto all the uses properties and circumstances of Prayer to pray as well as he is able For by the Light of Nature every one is obliged in all instances to serve God with his Best The Consirmation and Exemplification hereof was one end of the Institution of Sacrifices under the Old Testament For it was ordained in them that the chief and best of every thing was to be offered unto God Neither the nature of God nor our own Duty towards him will admit that we should expect any Acceptance with him unless our design be to serve him with the Best that we have both for matter and manner So is the mind of God himself declared in the Prophet If you offer the blind for Sacrifice is it not Evil and if you offer the Lame and the Sick is it not Evil Ye brought that which was torn and that which was Lame and Sick should I accept this at your hands saith the Lord But cursed be the Deceiver who hath in his Flock a Male and voweth and sacrificeth unto the Lord a corrupt thing For I am a great King saith the Lord of Hosts and my Name is dreadful among the Heathen 4. In our Reasonable service the Best wherewith we can serve God consists in the Intense sincere actings of the Faculties and Affections of our minds according unto their respective powers through the use of the best Assistances we can attain And if we omit or forgo in any instance the Exercise of them according to the utmost of our present Ability we offer unto God the Sick and the Lame If men can take it on themselves in the Sight of God that the Invention and use of set Forms of Prayer and other the like outward modes of Divine Worship is the best that he hath endowed them withal for his service they are free from the force of this consideration 5. There is no man but in the use of the Aids which God hath prepared for that purpose he is able to pray according to the Will of God and as he is in Duty obliged whether he pray by himself and for himself or with others and for them also There is not by these means perfection attainable in the performance of any Duty Neither can all attain the same measure and degree as unto the usefulness of Prayer and manner of praying But every one may attain unto that wherein he shall be accepted with God and according
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
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
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
A DISCOURSE OF THE WORK OF THE HOLY SPIRIT IN PRAYER WITH A brief Enquiry into the Nature and Use of Mental Prayer and Forms By JOHN OWEN D. D. LONDON Printed for Nathanael Ponder at the Sign of the Peacock in the Poultry near the Church 1682. PREFACE TO THE READER IT is altogether needless to premise any thing in this place concerning the Necessity Benefit and Use of Prayer in general All men will readily acknowledge that as without it there can be no Religion at all so the Life and Exercise of all Religion doth principally consist therein Wherefore that Way and Profession in Religion which gives the best Directions for it with the most effectual Motives unto it and most aboundeth in its Observance hath therein the Advantage of all others Hence also it follows that as all Errors which either pervert its nature or countenance a neglect of a due Attendanceunto it are pernitious in Religion so Differences in Opinion and Disputes about any of its Vital Concerns cannot but be dangerous and of evil consequence For on each hand these pretend unto an immediate Regulation of Christian practice in a matter of the highest Importance unto the Glory of God and the Salvation of the Souls of men Whereas therefore there is nothing more requisite in our Religion than that true Apprehensions of its Nature and Use be preserved in the minds of men the Declaration and Defence of them when they are opposed or unduely traduced is not only justifiable but necessary also This is the Design of the ensuing Discourse There is in the Scripture a Promise of the Holy Ghost to be given unto the Church as a Spirit of Grace and Supplications As such also there are particular Operations ascribed unto him Mention is likewise frequently made of the Aids and Assistances which he affords unto Believers in and unto their Prayers Hence they are said to PRAY ALWAYS WITH ALL PRAYER AND SUPPLICATIONS IN THE SPIRIT Of the want of these Aids and Assistances to enable them to pray according to the Mind of God some do profess that they have Experience as also of their Efficacy unto that End when they are received Accordingly these regulate themselves in this whole Duty in the Expectation or Improvement of them And there are those who being accommodated with other Aids of another Nature to the same purpose which they esteem sufficient for them do look on the former Profession and Plea of an Ability to pray by the Aids and Assistances of the Holy Spirit to be a meer empty pretence And in the management of these different Apprehensions those at Variance seem to be almost Barbarians one to another the one being not able to understand what the other do vehemently affirm For they are determined in their minds not meerly by notions of Truth and Falshood but by the Experience which they have of the things themselves a sense and understanding whereof they can by no means communicate unto one another For whereas spiritual Experience of Truth is above all other Demonstrations unto them that do enjoy it so it cannot be made an Argument for the Enlightening and Conviction of others Hence those who plead for Prayer by vertue of supplies of Gifts and Grace from the Holy Spirit do admire that the use or necessity of them herein should be contradicted Nor can they understand what they intend who seem to deny that it is every mans Duty in all his Circumstances to pray as well as he can and to make use in his so doing of the Assistance of the Spirit of God And by Prayer they mean that which the most eminent and only proper signification of the word doth denote namely that which is vocal Some on the other side are so far from the understanding of these things or a conviction of their Reality that with the highest confidence they despise and reproach the pretence of them To pray in the Spirit is used as a notable Expression of scorn the thing signified being esteemed fond and contemptible Moreover in such cases as this men are apt to run into Excesses in things and ways which they judge expedient either to countenance their own Opinions or to depress and decry those of them from whom they differ And no Instances can be given in this kind of greater Extravagancies than in that under consideration For hence it is that some do ascribe the Original of Free Prayer amongst us by the Assistance of the Spirit of God unto an Invention of the Jesuits which is no doubt to make them the Authors of the Bible And others do avow that all Forms of Prayer used amongst us in publick Worship are meer Traductions from the Roman Breviaries and Missal But these things will be afterwards spoken unto They are here mentioned only to evince the use of a sedate enquiry into the Truth or the mind of God in this matter which is the design of the ensuing Discourse That which should principally guide us in the management of this enquiry is that it be done unto spiritual advantage and Edification without strife or contention Now this cannot be without a diligent and constant Attendance unto the two sole Rules of judgment herein namely Scripture-Revelation and the Experience of them that do believe For although the latter is to be regulated by the former yet where it is so it is a safe Rule unto them in whom it is And in this case as in water Face answereth unto Face so do Scripture Revelation and spiritual Experience unto one another All other Reasonings from Customs Traditions and feigned consequences are here of no use The enquiries before us are concerning the Nature of the Work of the Holy Spirit in the Aids and Assistances which he gives unto Believers in and unto their Prayers according unto the mind of God as also what are the Effects and Fruits of that Work of his or what are the spiritual Abilities which are communicated unto them thereby Antecedently hereunto it should be enquired whether indeed there be any such thing or no or whether they are only vainly pretended unto by some that are deceived But the Determination hereof depending absolutely on the foregoing enquirie it may be handled jointly with them and needs no distinct consideration He that would not deceive nor be deceived in his enquiry after these things must diligently attend unto the two forementioned Rules of Scripture Testimony and Experience Other safe Guides he hath none Yet will it also be granted that from the Light of Nature whence this Duty springs wherein it is founded from whence as unto its Essence it cannot vary as also from generally received Principles of Religion suited thereunto with the uncorrupted practice of the Church of God in former Ages much direction may be given unto the Understanding of those Testimonies and Examination of that Experience Wherefore the foundation of the whole ensuing Discourse is laid in the consideration and exposition of some of those Texts
deny all internal real efficacious Operations of the Holy Spirit on the Souls of men and deride all their effects have so far diffused and riveted themselves into the minds of many that little is to be expected from a Retreat unto those Aids and Reliefs This Evil in the profession of Religion was reserved for these latter Ages For although the Work and Grace of the Holy Spirit in Divine Worship was much neglected and lost in the World Yet no Instances can be given in Ages past of such contempt cast upon all his internal Grace and Operations as now abounds in the World If the Pelagians who were most guilty did fall into any such Excesses they have escaped the Records and monuments that remain of their Deportment Bold Efforts they are of Atheistical Inclinations in men openly avowing their own Ignorance and utter want of all experience in things Spiritual and Heavenly Neither doth the Person of Christ or his Office meet with better entertainment amongst many and by some have been treated with scurrility and Blasphemy In the mean time the contests about Communion with Churches are great and fierce But where these things are received and approved those who live not on a Traditionary Faith will not forsake Christ and the Gospel or renounce Faith and Experience for the Communion of any Church in the World But all Flesh almost hath corrupted its Ways The Power of Religion and the Experience of it in the Souls of Men being generally lost the profession of it is of no great use nor will long abide Yea multitudes all the World over seem to be weary of the Religion which themselves profess so far as it is pleaded to be of Divine Revelation be it true or false unless it be where they have great secular advantages by their profession of it There is no greater pretence of a flourishing State in Religion than that of some Churches of the Roman Communion especially one at this day But if the account which is given us from among themselves concerning it be true it is not much to be gloried in For set aside the multitude of Atheists Antiscripturists and avowed Disbelievers of the supernatural Mysteries of the Gospel and the Herd that remains influenced into an Hatred and persecution of the Truth by a combination of men upholding themselves and their way by extravagant secular Interests and Advantages is not very highly considerable Yea their present height seems to be on a precipice What inroads in other places bold Opinions concerning the Authority of Scripture and the Demonstration of it the Person and Office of Christ the Holy Spirit and all his operations with the Advancement of a pretence of Morality in opposition to Evangelical Grace in its Nature and Efficacy are made every day is known unto all who consider these things And although the effects of this Poyson discover themselves daily in the decays of Piety the encrease of Immoralities of all sorts and the abounding of flagitious Sins exposing Nations unto the high Displeasure of God Yet the security of most in this state of things proclaims it self in various fruits of it and can never be sufficiently deplored Whereas therefore one means of the preservation of the Church and its Deliverance out of these Evils is a due attendance unto the discharge of this Duty of Prayer the Declaration of its Nature with a Vindication of the Springs and Causes from whence it derives its efficacy which are attempted in the Ensuing Discourse may I hope through the blessing of God be of some Use unto such whose minds are sincere in their Enquiries after Truth ERRATA PAg. 13. l. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 16. l. 15. Supplication And it is l. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 18. l. 13. these r. therefore l. 14. in r. for l. 15. but r. put p. 23. l. 17. r. out for p. 28. l. 1. r. prophecy p. 41. margin dele Abba Father the meaning of it l. 7. r. Ymma l. 9. in regard r. is required l. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 51. l. 12. what whereas r. that p. 72. l. 26. liked not p. 73. These words in the margin Omnino oportet nos were the beginning of a quotation which is omitted the whole is as followeth Omnino oportet nos orationis tempore in curiam intrare coelestem illam utique curiam in qua Rex Regum stellato sedet solio circumdante innumerabili inessabili beatorum Spirituum exercitu Quanta ergo cum reverentia quanto timore quantâ illuc humilitate accedere debet è palude sua procedens ranuncula vilis quà m tremebundus quà m denique humilis solicitus toto intentus animo Majestatali gloriae Bernard Serm. de quatuor orandi modis p. 74. l. 7. r. Prayers p. 119. l. 22. Others there are p. 120. l. 28. unwearied r. unvaried p. 142. l. 2. this r. their p. 144. l. 21. Afflictions r. Affections p. 175. l. 21. their r. these p. 201. l. 26. the r. their p. 202. l. 11. r. noxious l. 14. r. obnoxious THE WORK OF THE Holy Spirit IN PRAYER AS The Spirit of Grace and Supplications and the Duty of Believers therein with a brief enquiry into the nature and use of Mental Prayer and Forms CHAP. I. The Use of Prayer and the Work of the Holy Spirit therein THE Works of the Spirit of God towards Believers are either general and not confined with a respect unto any one Duty more than another or particular with respect unto some especial Duty Of the first sort are Regeneration and Sanctification which being common unto them all are the general Principles of all actings of Grace or particular Duties in them But there are moreover sundry especial Works or Operations of this holy Spirit in and towards the Disciples of Christ which although they may be reduced unto the general head of Sanctification yet they fall under an especial consideration proper unto themselves of this sort is the Aid or Assistance which he gives unto us in our Prayers and Supplications I suppose it will be granted that Prayer in the whole compass and extent of it as comprizing Meditation Supplication Praise and Thanksgiving is one of the most signal Duties of Religion The Light of nature in its most pregnant notions with its practical Language in the Consciences of mankind concur in their suffrage with the Scripture in this matter For they both of them jointly witness that it is not only an important Duty in Religion but also that without it there neither is nor can be the exercise of any Religion in the world Never any Persons lived in the acknowledgment of a Deity but under the conduct of the same apprehension they thought the duty of Vows Prayers and Praises incumbent on them as they found occasion Yea although they found out external Ceremonious ways of solemnizing their Devotions yet it was this Duty of Prayer alone which was
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
Zion it is but saying that they are all confined unto the Jews and so at once despoil the Church of God of all Right and Title to them which Impious folly and Sacriledge hath been by some attempted But whereas all the Promises belong unto the same Covenant with all the Grace contained in them and exhibited by them who ever is interessed by Faith in that Covenant is so in all the Promises of God that belong thereunto and hath an equal Right unto them with those unto whom they were first given To suppose now that the Jews are rejected for their Unbelief that the Promises of God made unto them whilst they stood by Faith are ceased and of no use is to overthrow the Covenant of Abraham and indeed the whole Truth of the New Testament But the Apostle assures us that all the Promises of God are in Christ Yea and in him Amen unto the Glory of God by us that is in their Accomplishment in us and towards us 2 Cor. 1. 20. So also he positively affirms that all Believers have Received those Promises which Originally were made unto Israel 2 Cor. 6. 16 17 18. Chap 7. 1. And not only so but he declareth also that the Promises which were made of old unto particular Persons on especial Occasions as to the Grace Power and Love contained in them and intended by them do yet belong unto all individual Believers and are applicable by them unto all their especial Occasions Heb. 13. 5 6. And their Right unto or interest in all the Promises of God is that which those who are concerned in the Obedience of Faith would not forego for all that this World can supply them withal This therefore is only a particular Instance of the Work and Effect of the Spirit as he is in general promised in the Covenant And as we have declared the Promises of him as a Spirit of Grace and Holiness in the Covenant belong unto the Believers of the Gentiles also If they do not they have neither share nor Interest in Christ which is a better Plea for the Jew than this peculiar Instance will afford But this Promise is only an especial Declaration of what in one case this Spirit shall do who is promised as a Spirit of Grace and Holiness in the Covenant And therefore the Author of the Evasion suspecting that the fraud and Sacriledge of it would be detected betakes himself to other Subterfuges which we shall afterwards meet with so far as we are concerned It may be more soberly objected that the Spirit of Grace and Supplication was given unto Believers under the Old Testament and therefore if there be no more in it if some Extraordinary Gift be not here intended how comes it to be made an Especial Promise with Respect unto the times of the New Testament It may therefore be supposed that not the Ordinary Grace or Gift of Prayer which Believers and especially the Officers of the Church do receive but some Extraordinary Gift bestowed on the Apostles and first Converts to the Church is here intended So the Prophecies concerning the Effusion of the Spirit on all sorts of Persons Joel 2. is interpreted by Peter and applied unto the sending of the Holy Ghost in Miraculous Gifts on the Day of Pentecost Acts 2. Answer 1. I have elsewhere already in General obviated this Objection by shewing the prodigious folly of that Imagination that the Dispensation of the Spirit is confined unto the first times of the Gospel whereof this Objection is a Branch as Enmity unto the matter treated of is the Occasion of the whole 2. We no where find Grace and Prayer the things here promised to be reckoned among the Extraordinary Gifts of the Spirit under the New Testament Prayer indeed in an Unknown Tongue was so but Prayer it self was not so no more than Grace which if it were the whole present Church is Graceless 3. The Promise in Joel had express Respect unto the Extraordinary Gifts of Prophecy and Visions and therefore had its Principal Accomplishment in the Day of Pentecost This Promise is quite of another nature 4. That which is Necessary for and the Duty of all Believers and that always is not an Extraordinary Gift bestowed on a few for a season Now if there are any who think that Grace and Prayer are not Necessary unto all Believers or that they may have Abilities and exercise them without any Aid of the Holy Spirit I will not at present contend with them for this is not a place to plead with those by whom the principles of the Christian Faith are denyed Divine Commands are the Rule of our Duty not mans Imaginations 5. If this be not an Especial Promise of the New Testament because the matter of it or Grace Promised was in some Degree and measure enjoyed under the Old then is there no Promise made with Respect unto that Season For the Saints under the Old Testament were really made Partakers of all the same Graces with those under the New Wherefore 6. Two things are intended in the Promise with Respect unto the times of the Gospel 1. An Ampliation and Enlargement of this Grace or Favour as unto the Subjects of it Extensively It was under the Old Testament confined unto a few but now it shall be communicated unto many and diffused all the World over It shall be so poured out as to be shed abroad and imparted thereby unto many That which before was but as the watering of a Garden by an especial hand is now as the Clouds pouring themselves forth on the whole Face of the Earth 2. An Increase of the Degrees of Spiritual Abilities for the performance of it Tit. 3. 5 6. There is now a Rich Communication of the Spirit of Grace and Prayer granted unto Believers in comparison of what was enjoyed under the Old Testament This the very Nature of the Dispensation of the Gospel wherein we Receive from Jesus Christ Grace for Grace doth evince and confirm I suppose it needless to prove that as unto all Spiritual supplies of Grace there is brought in an abundant Administration of it by Jesus Christ the whole Scripture testifying unto it There were indeed under the Old Testament Prayers and Praises of God dictated by a Spirit of Prophecy and Received by immediate Divine Revelation containing Mysteries for the Instruction of the Church in all Ages These Prayers were not suggested unto them by the Aid of the Spirit as a Spirit of Supplication but dictated in and to them by the Spirit as a Spirit of Prophecy Nor did they themselves comprehend the mind of the Holy Spirit in them fully but inquired diligently thereinto as into other Prophecies given out by the Spirit of Christ which was in them 1 Pet. 1. 11 12. An Instance whereof we may have in Psal. 22. A Prayer it is with thanksgiving from first to last Now although David unto whom it was given by Inspiration might find in his own Condition
or Spiritual Faculty of exercising Faith Love Reverence Fear Delight and other Graces in a way of vocal Requests Supplications and Praises unto God In every thing making our Request known unto God Phil. 4. 6. This Gift and Ability I affirm to be bestowed and this Work by Vertue thereof to be wrought in us by the Holy Ghost in the Accomplishment of the Promise insisted on so crying Abba Father in them that do believe And this is that which we are to given an account of wherein we shall assert nothing but what the Scripture plainly goeth before us in and what the experience of Believers duly exercised in Duties of Obedience doth confirm And in the Issue of our Endeavour we shall leave it unto the Judgement of God and his Church whether they are ecstatical enthusiastical unaccountable Raptures that we plead for or a real Gracious Effect and Work of the Holy Spirit of God The first thing we ascribe unto the Spirit herein is that he supplieth and furnisheth the mind with a due comprehension of the Matter of Prayer or what ought both in general and as unto all our particular occasions to be prayed for Without this I suppose it will be granted that no man can pray as he ought For how can any man pray that knows not what to pray for Where there is not a Comprehension hereof the very nature and being of Prayer is destroyed And herein the Testimony of the Apostle is express Rom. 8. 26. Likewise also the Spirit helpeth our Infirmities for we know not what we should pray for as we ought but the Spirit it self maketh Intercession for us with groans that cannot be uttered It is that expression only which at present I urge We know not what we should pray for as we ought This is generally supposed to be otherwise Namely that men know well enough what they ought to pray for only they are wicked and careless and will not pray for what they know they ought so to do I shall make no excuse or Apology for the wickedness and carelesness of men which without doubt are abominable But yet I must abide by the truth asserted by the Apostle which I shall further evidence immediately namely that without the especial Aid and Assistance of the Holy Spirit no man knoweth what to pray for as he ought But yet there is another Relief in this matter and so no need of any Work of the Holy Ghost therein And we shall be accounted Impudent if we ascribe any thing unto him whereof there is the least colourable pretence that it may be otherwise effected or provided for so great an unwillingness is there to allow him either Place Work or Office in the Christian Religion or the practice of it Wherefore it is pretended that although men do not of themselves know what to pray for yet this defect may be supplied in a Prescript form of words prepared on purpose to teach and confine men unto what they are to pray for We may therefore dismiss the Holy Spirit and his Assistance as unto this Concernment of Prayer for the due matter of it may be so set down and fixed on Ink and Paper that the meanest capacity cannot miss of his Duty therein This therefore is that which is to be tryed in our ensuing discourse Namely what whereas it is plainly affirmed that we know not of our selves what we should pray for as we ought which I judge to be universally true as unto all Persons as well those who prescribe Prayers as those unto whom they are prescribed and that the Holy Spirit helps and relieveth us herein whether we may or ought to relinquish and neglect his Assistance and so to rely only on such supplies as are invented or used unto that end for which he is promised that is plainly whether the Word of God be to be trusted unto in this matter or not It is true that whatever we ought to pray for is declared in the Scripture yea and summarily comprised in the Lords Prayer But it is one thing to have what we ought to pray for in the Book another thing to have it in our Mind and Hearts without which it will never be unto us the due matter of Prayer It is out of the abundance of the Heart that the Mouth must speak in this matter Mat. 12. 34. There is therefore in us a threefold defect with repect unto the matter of Prayer which is supplied by the Holy Spirit and can be so no other way nor by any other means And therein is he unto us a Spirit of Supplication according to the Promise For 1. we know not our own wants 2. we know not the supplied of them that are expressed in the Promises of God and 3. we know not the end whereunto what we pray for is to be directed which I add unto the former Without the knowledge and understanding of all these no man can pray as he ought and we can no way know them but by the Aid and Assistance of the Spirit of Grace And if these things be manifest it will be evident how in this first Instance we are enabled to pray by the Holy Ghost 1. Our wants as they are to be the Matter of Prayer may be referr'd unto three Heads and none of them of our selves do we know aright so as to make them the due Subject of our Supplications and of some of them we know nothing at all This first consists in our outward straits pressures and Difficulties which we desire to be delivered from with all other temporal things wherein we are concerned In those things it should seem wondrously clear that of our selves we know what to pray for But the truth is whatever our sense may be of them and our natural desires about them yet how and when under what conditions and limitations with what frame of heart and Spirit what submission unto the pleasure of God they are to be made the matter of our Prayers we know not Therefore doth God call the Prayers of most about them howling and not a crying unto him with the Heart Hos. 7. 14. There is indeed a Voice of nature crying in its distress unto the God of nature But that is not the Duty of Evangelical Prayer which we enquire after And men oft-times most miss it where they think themselves most ready and prepared To know our Temporal wants so as to make them the matter of Prayer according to the mind of God requires more Wisdom than of our selves we are furnished withal For who knoweth what is good for man in this Life all the days of his vain life which he spendeth as a shadow Eccl. 6. 12. And oft-times Believers are never more at a loss than how to pray aright about temporal things No man is in pain or distress or under any wants whose continuance would be destructive to his Being but he may yea he ought to make deliverance from them the matter of his Prayer So
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
the force of this Testimony some one at least would have this Intercession of the Spirit to be the Intercession of the Spirit in Christ for us now at the right Hand of God so that no Work of the Spirit it self in Believers is intended Such irrational Evasions will men sometimes make use of to escape the convincing Power of Light and Truth For this is such a Description of the Intercession of Christ at the Right Hand of God as will scarcely be reconciled unto the Analogy of Faith That it is not an humble oral Supplication but a blessed Representation of his Oblation whereby the efficacy of it is continued and applied unto all the particular occasions of the Church or Believers I have elsewhere declared and it is the common Faith of Christians But here it should be reported as the labouring of the Spirit in him with unutterable groans the highest expression of an humble burthened sollicitous Endeavour Nothing is more unsuited unto the present Glorious condition of the Mediator It is true that in the Days of his Flesh he prayed with strong cryes and tears in an humble deprecation of Evil Heb. 5. 7. But an humble prostration and praying with unutterable groans is altogether inconsistent with his present state of Glory his fulness of Power and Right to dispense all the Grace and Mercy of the Kingdom of God Besides this Exposition is as adverse to the context as any thing could be invented Ver. 15. It is said that we receive the Spirit of Adoption whereby we cry Abba Father which Spirit God sends forth into our Hearts Gal. 4. 6. And the blessed Work of this Spirit in us is further described v. 16 17. And thereon v. 23. having received the first-fruits of this Spirit we are said to groan within our selves to which it is added that of our selves not knowing what we ought to pray for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that very Spirit so given unto us so received by us so working in us makes intercession for us with groans that cannot be uttered Wherefore without offering violence unto the Context here is no place for the Introduction of the Intercession of Christ in Heaven especially under such an expression as is contrary to the nature of it It is mentioned afterwards by the Apostle in its proper place as a consequent and fruit of his Death and Resurrection ver 34. And there he is said simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Spirit here is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implies an additional supply unto what is in our selves Yet to give countenance unto this uncouth Exposition a force is put upon the beginning of both the verses 26 27. For whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth constantly in the Scripture denote any kind of infirmity or weakness spiritual or corporal it is said here to be taken in the latter sense for diseases with troubles and dangers which latter it no where signifies For so the meaning should be That in such conditions we know not what to pray for whether wealth or health or Peace or the like but Christ interceeds for us And this must be the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which yet in the Text doth plainly denote an help and assistance given unto our weaknesses that is unto us who are weak in the discharge of the Duty of Prayer as both the words themselves and the ensuing reasons of them do evince Wherefore neither the Grammatical sence of the words nor the Context nor the Analogy of Faith will admit of this new and uncouth Exposition In like manner if it be enquired why it is said that he who searcheth the Heart knoweth the mind of the Spirit which plainly refers to some great and secret Work of the Spirit in the Heart of man if the Intercession of Christ be intended nothing is offered but this Paraphrase And then God that by being a searcher of Hearts knoweth our wants exactly understands also the desire and intention of the Spirit of Christ. But these things are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and have no dependance the one on the other Nor was there any need of the mentioning the searching of our Hearts to introduce the Approbation of the Intercession of Christ. But to return That is wrought in the Hearts of Believers in their Duty which is pervious to none but him that searcheth the Heart This frame in all our Supplications we ought to aim at especially in time of Distress Troubles and Temptations such as was the season here especially intended when commonly we are most sensible of our own infirmities And wherein we come short hereof in some measure it is from our Unbelief or carelesness and negligence which God abhors I do acknowledge that there may be that there will be more earnestness and intention of mind and of our natural Spirit therein in this Duty at one time than another according as outward occasions or other motives do excite them or stir them up So our Saviour in his Agony prayed more earnestly than usuall not with an higher exercise of Grace which always acted it self in him in perfection but with a greater vehemency in the working of his natural faculties So it may be with us at especial seasons But yet we are always to endeavour after the same Aids of the Spirit the same actings of Grace in every particular Duty of this kind Thirdly The Holy Spirit gives the Soul of a Believer a Delight in God as the Object of Prayer I shall not insist on his exciting moving and acting all other Graces that are required in the exercise of this Duty as Faith Love Reverence Fear Trust Submission Waiting Hope and the like I have proved elsewhere that the exercise of them all in all Duties and of all other Graces in like manner is from him and shall not therefore here again confirm the same Truth But this Delight in God as the Object of Prayer hath a peculiar consideration in this matter For without it ordinarily the Duty is not accepted with God and is a barren burthensome task unto them by whom it is performed Now this Delight in God as the Object of Prayer is for the substance of it included in that description of Prayer given us by the Apostle namely that it is crying Abba Father Herein a Filial Holy Delight in God is included such as Children have in their Parents in their most affectionate addresses unto them as hath been declared And we are to enquire wherein this Delight in God as the object of Prayer doth consist or what is required thereunto And there is in it 1. A Sight or prospect of God as on a Throne of Grace A prospect I say not by carnal Imagination but spiritual Illumination By Faith we see him who is invisible Heb. 11. 27. For it is the Evidence of things not seen making its proper Object evident and present unto them that do believe Such a sight of God on a Throne of Grace is necessary unto
this Delight Under this consideration he is the proper object of all our Addresses unto him in our Supplications Heb. 4. 16. Let us come boldly to the Throne of Grace that we may obtain Mercy and find Grace to help in a time of need The Duty of Prayer is described by the subject matter of it namely Mercy and Grace and by the only object of it God on a Throne of Grace And this Throne of Grace is further represented unto us by the place where it is erected or set up and that is in the Holiest or most Holy Place For in our coming unto God as on that Throne we have boldness to enter into the Holiest by the Blood of Jesus Heb. 10. 19. And hereby the Apostle shews that in the expression he had respect or alludes unto the Mercy-Seat upon the Ark covered with the Cherubims which had a Representation of a Throne And because of Gods especial Manifestation of himself thereon it was called his Throne And it was a Representation of Jesus Christ as I have shewed elsewhere God therefore on a Throne of Grace is God as in a readiness through Jesus Christ to dispense Grace and Mercy to suppliant Sinners When God comes to execute Judgment his Throne is otherwise represented See Dan. 7. 9 10. And when Sinners take a view in their minds of God as he is in himself and as he will be unto all out of Christ it ingenerates nothing but Dread and Terror in them with foolish Contrivances to avoid him or his displeasure Isa. 33. 14. Mic. 6. 7 8. Rev. 6. 16. All these places and others testifie that when Sinners do ingage into serious thoughts and conceptions of the Nature of God and what entertainment they shall meet with from him all their Apprehensions issue in Dread and Terror This is not a frame wherein they can cry Abba Father If they are delivered from this fear and bondage it is by that which is worse namely carnal boldness and presumption whose Rise lyeth in the highest Contempt of God and his Holiness When men give up themselves to the customary performance of this Duty or rather saying of their Prayers I know not out of what Conviction that so they must do without a due Consideration of God and the Regard that he hath unto them they do but provoke him to his Face in taking his name in Vain Nor however they satisfie themselves in what they do have they any Delight in God in their approaches unto him Wherefore there is required hereunto a Prospect of God by Faith as on a Throne of Grace as exalted in Christ to shew Mercy unto Sinners So is he represented Isa. 30. 18. Therefore will the Lord wait that he may be gracious and therefore will he be exalted that he may have Mercy Without this we cannot draw nigh to him or call upon him with Delight as becometh Children crying Abba Father And by whom is this discovery made unto us Is this a fruit of our own Fancy and Imagination So it may be with some to their ruine But it is the Work of the Spirit who alone in and through Christ revealeth God unto us and enableth us to discern him in a due manner Hence our Apostle prays for the Ephesians that the God of our Lord Jesus Christ the Father of Glory would give unto them the Spirit of Wisdom and Revelation in the knowledge of him that the Eyes of their understanding being enlightned they might know what is the hope of his Calling and what the Riches of the Glory of his Inheritance in the Saints Chap. 1. 17 18. All the Acquaintance which we have with God in a way of Grace is from the Revelation made in us by his Spirit See Col. 2. 1. 2. By him doth God say unto us That Fury is not in him and that if we lay hold on his Arm that we may have peace we shall have peace Isa. 29. 4 5. Secondly Unto this Delight is required a sense of Gods Relation unto us as a Father By that name and under that Consideration hath the Lord Christ taught us to address our selves unto him in all our Supplications And although we may use other Titles and Appellations in our speaking to him even such as he hath given himself in the Scripture or those which are Analogous thereunto yet this Consideration principally influenceth our Souls and minds that God is not ashamed to be called our Father that the Lord Almighty hath said that he will be a Father unto us and that we shall be his Sons and Daughters 2 Cor. 6. Wherefore as a Father is he the ultimate object of all Evangelical Worship of all our Prayers So is it expressed in that Holy and Divine Description of it given by the Apostle Eph. 2. 18. Through Christ we have an Access by one Spirit unto the Father No Tongue can express no mind can reach the Heavenly placidness and Soul-satisfying Delight which are intimated in these words To come to God as a Father through Christ by the help and assistance of the Holy Spirit revealing him as a Father unto us and enabling us to go to him as a Father how full of sweetness and satisfaction is it Without a due Apprehension of God in this Relation no man can pray as he ought And hereof we have no sense herewith we have no Acquaintance but by the Holy Ghost For we do not consider God in a general manner as he may be said to be a Father unto the whole Creation but in an especial distinguishing Relation as he makes us his Children by Adoption And as it is the Spirit that bears witness with our Spirit that we are thus the Children of God Rom. 8. 16. giving us the highest and utmost Assurance of our Estate of Sonship in this World so being the Spirit of Adoption it is by him alone that we have any Acquaintance with our interest in that Priviledge Some may apprehend that these things belong but little and that very remotely unto the Duty of Prayer and the Assistance we receive by the Spirit therein But the truth is those who are so minded on Consideration know neither what it is to pray nor what doth belong thereunto There is nothing more essential unto this Duty than that in the performance of it we addresse our selves unto God under the Notion of a Father that is the Father of our Lord Jesus Christ and in him our Father also Without this we cannot have that Holy Delight in this Duty which is required in us and the want whereof ordinarily ruines our design in it And this we can have no spiritual satisfactory sense of but what we receive by and from the Spirit of God Thirdly There belongeth thereunto that Boldness which we have in our Access into the Holy Place or unto the Throne of Grace Having therefore boldness to enter into the Holiest by the Blood of Jesus let us draw near with a true Heart in full assurance
end that our Prayers may be suited unto our Occasions He who can divide this Text or cut it out into a garment to cloath set forms of Prayer with will discover an admirable dexterity in the using and disposal of a Text of Scripture But yet neither do I conclude from hence that all such forms are unlawful only that another way of Praying is here enjoyned us is I suppose unquestionable unto all impartial searchers after Truth And doubtless they are not to be blamed who endeavour a Compliance therewith And if Persons are able in the daily constant reading of any Book whatever meerly of an humane Composition to rise up in answer to this Duty of Praying always with all manner of Prayer and Supplication in the Spirit or the Exercise of the aid and assistance received from him and his holy acting of them as a Spirit of Grace and Supplication endeavouring labouring and watching thereunto I shall say no more but that they have attained what I cannot understand The sole Enquiry remaining is how they are enabled to pray in whose minds the Holy Ghost doth thus work as a Spirit of Grace and Supplication And I do say in answer thereunto that those who are thus affected by him do never want a gracious Ability of making their Addresses unto God in Vocal Prayer so far as is needful unto them in their circumstances Callings States and Conditions And this is that which is called the Gift of Prayer I speak of ordinary Cases for there may be such interpositions of Temptations and Desertions as that the Soul being overwhelmed with them may for the present be able only to mourn as a Dove or to chatter as a Crane that is not to express the sense of their minds clearly and dictinctly but only as it were to mourn and groan before the Lord in brokenness of spirit and expressions But this also is sufficient for their acceptance in that Condition And hereof there are few Believers but at one time or other they have more or less experience And as for those whose Devotion dischargeth it self in a formal course of the same words as it must needs be in the Papacy wherein for the most part they understand not the signification of the Words which they make use of they are strangers unto the true Nature of Prayer at least unto the Work of the Spirit therein And such Supplications as are not variously influenced by the Variety of the Spiritual Conditions of them that make them according to the Variety of our spiritual exercise are like one constant Tone or noise which hath no Harmony nor Musick in it I say therefore 1. That the things insisted on are in some degree and measure necessary unto all acceptable Prayer The Scripture assigns them thereunto and Believers find them so by their own Experience For we discourse not about Prayer as it is the working of Nature in its straits and difficulties towards the God of Nature expressing thereby its dependence on him with an acknowledgement of his Power in which sence all Flesh in one way or other under one notion or other come to God Nor yet upon those Cries which legal Convictions will wrest from them that fall under their Power But we treat only of Prayer as it is required of Believers under the Gospel as they have an Access through Christ in one Spirit unto the Father And 2. That those in whom this Work is wrought by the Holy Spirit in any degree do not in ordinary Cases want an Ability to express themselves in this Duty so far as is needful for them It is acknowledged that an Ability herein will be greatly increased and improved by Exercise and that not only because the exercise of all moral Faculties is the genuine way of their strengthning and improvement but principally because it is instituted appointed and commanded of God unto that end God hath designed the Exercise of Grace for the means of its growth and giveth his blessing in answer to his institution But the nature of the thing it self requires a performance of the Duty suitably unto the Condition of him that is called unto it And if men grow not up unto further Degrees in that Ability by Exercise in the Duty it self by stirring up the Gifts and Grace of God in them it is their Sin and Folly And hence it follows 3. That although set forms of Prayer may be Lawful unto some as is pretended yet are they necessary unto none that is unto no true Believers as unto acceptable Evangelical Prayer But whoever is made Partaker of the Work of the Spirit of God herein which he doth infallibly effect in every one who through him is enabled to cry Abba Father as every Child of God is he will be able to pray according to the mind and Will of God if he neglect not the Aid and Assistance offered unto him for that purpose Wherefore to plead for the necessity of forms of Prayer unto Believers beyond what may be doctrinal or instructive in them is a fruit of inclination unto Parties or of Ignorance or of the want of a due Attendance unto their own Experience Of what use forms of Prayer may be unto those that are not Regenerate and have not therefore received the Spirit of Adoption belongs not directly unto our disquisition Yet I must say that I understand not clearly the Advantage of them unto them unless a contrivance to relieve them in that condition without a due endeavour after a deliverance from it may be so esteemed For these Persons are of Two sorts 1. Such as are openly under the Power of Sin their minds being not Effectually influenced by any Convictions These seldom pray unless it be under Dangers Fears Troubles Pains or other Distresses When they are smitten they will cry even to the Lord they will cry and not else And their Design is to treat about their especial occasions and the present sense which they have thereof And how can any man conceive that they should be supplied with forms of Prayer expressing their Sense Conceptions and Affections in their particular Cases And how ridiculously they may mistake themselves in reading these Prayers which are no way suited unto their Condition is easily supposed A form to such Persons may prove little better than a Charm and their minds be diverted by it from such a performance of Duty as the Light of Nature would direct to Jonahs Mariners in the Storm cryed every one unto his God and called on him also to do so too Chap. 1. 5 6. The Substance of their Prayer was that God would think upon them that they might not perish And men in such Conditions if not diverted by this pretended Relief which indeed is none will not want words to express their minds so far as there is any thing of Prayer in what they do and beyond that whatever words they are supplied withal they are of no use nor advantage unto them And it is
possible when they are left to work naturally towards God however unskilled and rude their Expressions may be a deep sense may be left upon their minds with a Reverence of God and Remembrance of their own Error which may be of use to them But the bounding and directing of the workings of Natural Religion by a form of words perhaps little suited unto their Occasions and not at all to their Affections tends only to stifle the operation of an awakened Conscience and to give them up unto their former security 2. Others such as by Education and the Power of Convictions from the word by one means or other are so far brought under a sense of the Authority of God and their own Duty as conscientiously according unto their Light to attend unto Prayer as unto other Duties also Now the Case of these men will be more fully determined afterwards where the whole of the use of Forms of Prayer will be spoken unto For the present I shall only say that I cannot believe until further Conviction that any one whose Duty it is to pray is not able to express his Requests and Petitions in Words so far as he is affected with the matter of them in his mind and what he doth by any Advantage beyond that belongeth not to Prayer Men may by Sloth and other vitious distempers of mind especially of a negligence in getting their Hearts and Consciences duly affected with the Matter and Object of Prayer keep themselves under a real or supposed disability in this matter But whereas Prayer in this sort of Persons is an effect of common Illumination and Grace which are also from the Spirit of God if Persons do really and sincerely endeavour a due sense of what they pray for and about he will not be wanting to help them to express themselves so far as is necessary for them either privately or in their Families But those who will never enter the Water but with Flags or Bladders under them will scarce ever learn to swim And it cannot be denyed but that the constant and unwearied use of set forms of Prayer may become a great occasion of quenching the Spirit and hindring all progress or growth in Gifts or Graces When every one hath done what he can it is his best and will be accepted of him it being according unto what he hath before that which is none of his CHAP. VIII The Duty of External Prayer by Vertue of ae spiritual Gift explained and Vindicated WHAT we have hitherto discoursed concerning the Work of the Spirit of Grace and Supplication enabling Believers to pray or to cry Abba Father belongeth principally unto the internal spiritual nature of the Duty and the Exercise of Grace therein wherein we have occasionally only diverted unto the Consideration of the Interest of Words and the use of set formes either freely or imposed And indeed what hath been evinced from Scripture Testimony herein doth upon the matter render all further dispute about these things needless For if the things mentioned be required unto all acceptable Prayer and if they are truly effected in the minds of all Believers by the Holy Ghost it is evident how little use there remains of such pretended Aids But moreover Prayer falleth under another Consideration namely as to its external Performance and as the Duty is discharged by any one in lesser or greater Societies wherein upon his words and expressions do depend their Conjunction with him their Communion in the Duty and consequently their Edification in the whole This is the Will of God that in Assemblies of his Appointment as Churches and Families and occasional meetings of two or three or more in the name of Christ one should pray in the name of himself and the rest that joyn with him Thus are Ministers enabled to pray in Church-Assemblies as other Christians in occasional meetings of the Disciples of Christ in his name Parents in their Families and in Secret every Believer for himself There is a Spiritual Ability given unto men by the Holy Ghost whereby they are enabled to express the matter of Prayer as taught and revealed in the manner before described in words fitted and suited to lead on their own minds and the minds of others unto an Holy Communion in the Duty to the Honour of God and their own Edification I do not confine the use of this Ability unto Assemblies every one may and usually is to make use of it according to the measure which he hath received for himself also For if a man have not an Ability to pray for himself in private and alone he can have none to pray in publick and Societies Wherefore take Prayer as Vocal without which Adjunct it is not compleat and this Ability belongs to the Nature and Essence of it And this also is from the Spirit of God This is that which meets with such Contradiction and opposition from many and which hath other things set up in Competition with it yea to the Exclusion of it even from Families and Closets also What they are we shall afterwards examine And judged it is by some not only to be separable from the Work of the Spirit of Prayer but no way to belong thereunto A fruit they say it is of Wit Fancy Memory Elocution Volubility and readiness of Speech namely in them in whom on other Accounts they will acknowledge none of these things to be at least in no considerable degree Some while since indeed they defended themselves against any esteem of this Ability by crying out that all those who thus prayed by the Spirit as they call it did but babble and talk non-sense But those who have any sobriety and modesty are convinced that the generality of those who do pray according to the Ability received do use words of Truth and soberness in the exercise thereof And it is but a sorry relief that any can find in cavilling at some expressions which perhaps good and wholesom in themselves yet suit not their Palats or if they are such as may seem to miss of due order and decency yet is not their failure to be compared with the Extravagancies considering the nature of the Duty of some in supposed quaint and elegant expressions used in this Duty But herein they betake themselves unto this Countenance That this Ability is the effect of the natural Endowments before mentioned only which they think to be set off by a Boldness and Confidence but a little beneath an intolerable Impudence Thus it seems is it with all who desire to pray as God enables them that is according to his mind and will if any thing in the Light of Nature the common Voice of mankind Examples of Scripture express Testimonies and Commands are able to declare what is so I shall therefore make way unto the declaration and Confirmation of the Truth asserted by the ensuing Observations 1. Every man is to pray or call upon God according as he is able with respect
into them by the help of that spiritual Light which we have received we may discern so much of them as to guide us aright in this and all other Duties If this be neglected if men live in the dark unto themselves or satisfie themselves only with an acquaintance with those things which an accusing Conscience will not suffer them to be utterly ignorant of they will never know either how to pray or what to pray for in a due manner And the want of a due discharge of this Duty which we ought continually to be exercised in especially on the account of that unspeakable Variety of spiritual changes which we are subject unto is a cause of that barrenness in Prayer which is found among the most as we have observed He that would abound in all manner of Supplication which is injoined us who would have his Prayers to be proper useful fervent must be diligent in the search and consideration of his own Heart with all its dispositions and inclinations and the secret guilt which it doth variously contract 2. Constant diligent Reading of the Scriptures is another Duty that this Ability greatly depends upon From the Precepts of God therein may we learn our own wants and from his Promises the Relief which he hath provided for them And these things as hath been shewed supply us with the matter of Prayer Moreover we thence learn what words and expressions are meet and proper to be used in our Accesses unto God No words nor expressions in themselves or their signification are meet or acceptable herein but from their Analogie unto those in the Scripture which are of Gods own Teaching and Directions And where men are much conversant in the Word they will be ready for and furnished with meet Expressions of their Desires to God always This is one means whereby they may become so to be And other Helps of the like nature might be insisted on 5. There is an use herein of the Natural Abilities of Invention Memory and Elocution Why should not men use in the Service and Worship of God what God hath given them that they may be able to serve and worship him Yea it setteth off the Use and Excellency of this Spiritual Gift that in the Exercise of it we use and act our Natural Endowments and Abilities as spiritualised by Grace which in the way set up in Competition with it cannot be done The more the Soul is engaged in its Faculties and Powers the more intent it is in and unto the Duty Nor do I deny but that this Gift may be varied in degrees and divers Circumstances according unto these Abilities though it have a Being of its own distinct from them Even in Extraordinary Gifts as in the receiving and giving out of immediate Revelations from God there was a variety in outward Modes and Circumstances which followed the diversity and variety of the Natural Abilities and Qualifications of them who were imployed in that Work Much more may this Difference both be and appear in the Exercise of ordinary Gifts which do not so absolutely influence and regulate the faculties of the mind as the other And this difference we find by Experience among them who are endowed with this spiritual Ability All men who have the Gift of Prayer do not pray alike as to the matter of their Prayers or the manner of their praying but some do greatly excel others some in one thing some in another And this doth in part proceed from that Difference that is between them in the natural Abilities of Invention Judgment Memory Elocution especially as they are improved by Exercise in this Duty But yet neither is this absolutely so nor doth the difference in this matter which we observe in constant Experience depend solely hereon For if it did then those who having received this spiritual Ability do excel others in those natural Endowments would also constantly excel them in the Exercise of the Gift it self which is not so as is known to all who have observed any thing in this matter But the Exercise of these Abilities in Prayer depends on the especial Assistance of the Spirit of God And for the most part the Gift as the Scion ingrafted or inoculated turns the nature of those Abilities into it self and modifieth them according unto its own efficacy and virtue and is not it self changed by them Evidently that which makes any such difference in the discharge of this Duty as wherein the Edification of others is concerned is the frequent conscientious Exercise of the Gift received without which into whatever stock of Natural Abilities it may be planted it will neither thrive nor flourish 6. Spiritual Gifts are of two sorts 1. Such as are distinct from all other Abilities having their whole Foundation Nature and Power in themselves Such were the extraordinary Gifts of Miracles Healing Tongues and the like These were entire in themselves not built upon or adjoyned unto any other Gifts or Graces whatever 2. Such as were Adjuncts of or annexed unto any other Gifts or Graces without which they could have neither place nor use As the Gift of Utterance depends on Wisdom and knowledge For Utterance without knowledge or that which is any thing but the way of expressing sound knowledge unto the Benefit of others is folly and babling And of this latter sort is the Gift of Prayer as under our present Consideration with respect unto the Interest of words in that Duty And this we affirm to be a peculiar Gift of the Holy Ghost and shall now farther prove it so to be For 1. It is an inseparable Adjunct of that Work of the Spirit which we have described and is therefore from him who is the Author of it For he who is the Author of any thing as to its Being is the Author of all its Inseparable Adjuncts That the Work of enabling us to pray is the Work of the Spirit hath been proved and it is an immeasurable Boldness for any to deny it and yet pretend themselves to be Christians And he is not the Author of any one part of this Work but of the whole all that whereby we cry Abba Father Hereunto the Expressions of the desires of our Souls in Words suited unto the Acting of our own Graces and the Edification of others doth inseparably belong When we are commanded to pray if our Necessity Condition Edification with the Advantage and benefit of others do require the use of Words in Prayer then are we so to pray For Instance When a Minister is commanded to pray in the Church or Congregation so as to go before the Flock in the discharge of that Duty he is to use words in Prayer Yet are we not in such cases required to pray any otherwise than as the Spirit is promised to enable us to pray and so as that we may still be said to pray in the Holy Ghost So therefore to pray falls under the Command and Promise and is a Gift of
the Holy Spirit And the nature of the thing it self that is the Duty of Prayer doth manifest it For all that the Spirit of God works in our Hearts with respect unto this Duty is in order unto the Expression of it for what he doth is to enable us to pray And if he gives not that Expression all that he doth besides may be lost as to its principal End and Use. And indeed all that he doth in us where this is wanting or that in fixed Meditation which in some particular cases is equivalent thereunto riseth not beyond that frame which David expresseth by his keeping Silence whereby he declares an Estate of trouble wherein yet he was not freely brought over to deal with God about it as he did afterwards by Prayer and found Relief therein That which with any Pretence of Reason can be objected hereunto namely that not any part only but the whole Duty of Prayer as we are commanded to Pray is an effect in us of the Holy Spirit as a Spirit of Grace and Supplication or that the Grace of Prayer and the Gift of Prayer as some distinguish are inseparable consists in two unsound Consequents which as is supposed will thence ensue As 1. That every one who hath the Grace of Prayer as it is called or in whom the Holy Spirit worketh the Gracious Disposition before described hath also the Gift of Prayer seeing these things are inseparable And 2. That every one who hath the Gift of Prayer or who hath an Ability to pray with Utterance unto the Edification of others hath also the Grace of Prayer or the actings of saving Grace in Prayer which is the thing intended But these things it will be said are manifestly otherwise and contrary to all Experience Ans. 1. For the first of these Inferences I grant it follows from the Premises and therefore affirm that it is most true under the ensuing Limitations 1. We do not speak of what is called the Grace of Prayer in its Habit or Principle but in its actual Exercise In the first respect it is in all that are sanctified even in those Infants that are so from the Womb. It doth not hence follow that they must also have the Gift of Prayer which respects only Grace in its Exercise And thus our meaning is that all those in whom the Spirit of God doth graciously act Faith Love Delight Desire in a way of Prayer unto God have an Ability from him to express themselves in Vocal Prayer 2. It is required hereunto that such Persons be found in a way of Duty and so meet to receive the influential Assistance of the Holy Spirit Whoever will use or have the Benefit of any Spiritual Gift must himself in a way of Duty stir up by constant and frequent Exercise the Ability wherein it doth consist Stir up the Gift of God that is in thee 2 Tim. 1. 6. And where this Duty is neglected which neglect must be accounted for it is no wonder if any Persons who yet may have as they speak the Grace of Prayer should not yet have the Gift or a faculty to express their Minds and Desires in Prayer by Words of their own Some think there is no such Ability in any and therefore never look after it in themselves but despise whatever they hear spoken unto that purpose What Assistance such Persons may have in their Prayers from the Spirit of Grace I know not but it is not likely they should have much of his Aid or help in that wherein they despise him And some are so accustomed unto and so deceived by pretended helps in Prayer as making use of or reading Prayers by others composed for them that they never attempt to pray for themselves but always think they cannot do that which indeed they will not As if a Child being bred up among none but such impotent Persons as go on Crutches as he groweth up should refuse to try his own strength and resolve himself to make use of Crutches also Good Instruction or some sudden Surprizal with fear removing his prejudice he will cast away this needless help and make use of his Strength Some Gracious Persons brought up where Forms of Prayer are in general use may have a Spiritual Ability of their own to Pray but neither know it nor ever try it through a Compliance with the Principles of their Education Yea so as to think it impossible for them to pray any otherwise But when Instruction frees them from this Prejudice or some suddain surprizal with fear or Affliction cast them into an Entrance of the Exercise of their own Ability in this kind their former Aids and Helps quickly grow into disuse with them 3. The Ability which we ascribe unto all who have the Gracious Assistance of the Spirit in Prayer is not absolute but suited unto their Occasions Conditions Duties Callings and the like We do not say that every one who hath received the Spirit of Grace and Supplication must necessarily have a Gift enabling him to pray as becomes a Minister in the Congregation or any Person on the like solemn occasion no nor yet it may be to pray in a Family or in the Company of many if he be not in his Condition of life called thereunto But every one hath this Ability according to his Necessity Condition of Life and Calling He that is only a private Person hath so and he who is the Ruler of the Family hath so and he that is a Minister of the Congregation hath so also And as God enlargeth mens Occasions and Calls so he will enlarge their Abilities provided they do what is their Duty to that End and Purpose For the slothful the negligent the fearful those that are under the Power of Prejudices will have no share in this Mercy This therefore is the summ of what we affirm in this particular Every Adult Person who hath received and is able to exercise Grace in Prayer any saving Grace without which Prayer it self is an Abomination if he neglect not the improvement of the Spiritual Aids communicated unto him doth so far partake of this Gift of the Holy Spirit as to enable him to pray according as his own occasions and Duty do require He who wants mercy for the Pardon of Sin or Supplies of Grace for the Sanctification of his Person and the like If he be sensible of his Wants and have gracious desires after this supply wrought in his Heart will be enabled to ask them of God in an acceptable manner if he be not wofully and sinfully wanting unto himself and his own Duty Secondly As to the second Inference namely that if this Ability be inseparable from the gracious assistance of the Spirit of Prayer then whosoever hath this Gift and Ability he hath in the exercise of it that Gracious Assistance or he hath received the Spirit of Grace and hath saving Graces acted in him I answer 1. It doth not follow on what we have asserted
For although whereever is the Grace of Prayer there is the Gift also in its measure yet it follows not that where the Gift is there must be the Grace also For the Gift is for the Graces sake and not on the contrary Grace cannot be acted without the Gift but the Gift may without Grace 2. We shall assent that this Gift doth grow in another soyl and hath not its root in it self It followeth on and ariseth from one distinct part of the Work of the Holy Spirit as a Spirit of Supplication from which it is inseparable And this is his Work on the mind in acquainting it with the things that are to be prayed for which he doth both in the inward Convictions of mens own Souls and in the Declaration made thereof in the Scripture Now this may in some be only a common work of Illumination which the Gift of Vocal Prayer may flow from and accompany when the Spirit of Grace and Supplication works no farther in them Wherefore it is acknowledged that men in whom the Spirit of Grace did never reside nor savingly operate may have the Gift of utterance in Prayer unto their own and others Edification For they have the Gift of Illumination which is its foundation and from which it is inseparable Where this spiritual Illumination is not granted in some measure no Abilities no Industry can attain the Gift of Utterance in Prayer unto Edification For Spiritual Light is the matter of all spiritual Gifts which in all their variety are but the various exercise of it And to suppose a man to have a Gift of Prayer without it is to suppose him to have a Gift to pray for he knows not what which real or pretended Enthusiasms we abhor Wherefore where-ever is this Gift of Illumination and Conviction there is such a foundation of the Gift of Prayer as that it is not ordinarily absent in some measure where due use and exercise are observed Add unto what hath been spoken That the Duty of Prayer ordinarily is not compleat unless it be expressed in words It is called pleading with God filling our mouths with Arguments crying unto him and causing him to hear our voice which things are so expressed not that they are any way needful unto God but unto us And whereas it may be said that all this may be done in Prayer by internal meditation where no use is made of the voice or of words as it is said of Hanna that she prayed in her Heart but her voice was not heard 1 Sam. 1. 13. I grant in some cases it may be so where the Circumstances of the Duty do not require it should be otherwise or where the vehemency of Afflictions which cause men to cry out and roar will permit it so to be But withal I say that in this Prayer by Meditation the things and matter of Prayer are to be formed in the mind into that sence and those sentences which may be expressed and the mind can conceive no more in this way of Prayer than it can express So of Hanna it is said when she prayed in her Heart and as she said her self out of the abundance of her meditation ver 16. that her lips moved though her voice was not heard she not only framed the sense of her Supplications into Petitions but tacitely expressed them to her self And the obligation of any Person unto prescribed Forms is as destructive of Prayer by inward Meditation as it is of Prayer Conceived and Expressed For it takes away the Liberty and prevents the Ability of framing Petitions or any other parts of Prayer in the mind according to the sense which the Party praying hath of them Wherefore if this expression of Prayer in words do necessarily belong unto the Duty it self it is an effect of the holy Spirit or he is not the Spirit of Supplication unto us Secondly Utterance is a peculiar Gift of the Holy Ghost so it is mentioned 1 Cor. 1. 5. 2 Cor. 8. 7. Eph. 6. 19. Col. 4. 3. And hereof there are two parts or there are two Duties to be discharged by vertue of it 1. An Ability to speak unto men in the name of God in the preaching of the Word 2. An Ability to speak unto God for our selves or in the name and on the behalf of others And there is the same reason of Utterance in both these Duties And in each of them it is equally a peculiar Gift of the Spirit of God See 1 Cor. 1. 5. 2 Cor. 8. 7. Eph. 6. 19. Col. 4. 3. The word used in these places is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Speech which is well rendred Utterance that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Facultas Libertas dicendi an ability and liberty to speak out the things we have conceived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 6. 19. Utterance in the opening of the mouth with Boldness or rather freedom of Speech This in sacred things in Praying and Preaching is the Gift of the Holy Spirit and as such are we enjoyned to pray for it that it may be given unto us or others as the Edification of the Church doth require And although this Gift may by somebe despised yet the whole Edification of the Church depends upon it yea the Foundation of the Church was laid in it as it was an extraordinary Gift Acts 2. 4. and its superstructure is carryed on by it For it is the sole means of publick or solemn entercourse between God and the Church It is so if there be such a thing as the Holy Ghost if there be such things as spiritual Gifts The matter of them is Spiritual Light and the manner of their Exercise is Utterance This Gift or Ability as all others of the like nature may be considered either as to the Habit or as to the external Exercise of it And those who have received it in the Habit have yet experience of great variety in the Exercise which in natural and moral habits where the same preparations preceed doth not usually appear For as the Spirit of Grace is free and acts arbitrarily with respect unto the Persons unto whom he communicates the Gift it self for he divideth to every man as he will so he acteth also as he pleases in the Exercise of those Gifts and Graces which he doth bestow Hence Believers do sometimes find a greater Evidence of his gracious working in them in Prayer or of his Assistance to pray as also enlargment in Utterance than at other times for in both he breatheth and acteth as he pleaseth These things are not their own not absolutely in their own power nor will either the Habitual Grace they have received enable them to pray Graciously nor their Gift of Utterance unto Edification without his actual Excitation of that Grace and his Assistance in the Exercise of that Gift Both the conceiving and utterance of our desires in an acceptable manner are from him and so are all spiritual enlargements in this Duty Vocal Prayer whether
private or publick whereof we speak is the uttering of our Desires and Requests unto God called The making of our Requests known unto him Phil. 4. 6. This Utterance is a Gift of the Holy Ghost so also is Prayer as to the manner of the performance of it by words in Supplication And if any one say he cannot so pray suitable unto his own occasions he doth only say that he is a stranger to this Gift of the Holy Ghost and if any one will not by him it is despised And if these things are denyed by any because they understand them not we cannot help it Thirdly It is the Holy Spirit that enables men to discharge and perform every Duty that is required of them in a due manner so that without his enabling of us we can do nothing as we should As this hath been sufficiently confirmed in other Discourses on this Subject so we will not always contend with them by whom such Fundamental Principles of Christianity are denyed or called into question And he doth so with respect unto all sorts of Duties whether such as are required of us by vertue of especial Office and calling or on the more general account of an holy conversation according to the Will of God And Vocal Prayer is a Duty under both these considerations For 1. It is the Duty of the Ministers of the Gospel by vertue of especial Office Supplications Prayers Intercessions and Giving of thanks are to be made in the Assemblies of the Church 1 Tim. 2. 1. Herein it is the Office and Duty of Ministers to go before the Congregation and to be as the mouth of the Church unto God The nature of the Office and the due discharge of it with what is necessary unto the Religious Worship of publick Assemblies manifest it so to be The Apostles as their Example gave themselves continually unto Prayer and the Ministry of the Word Acts 6. 4. It is therefore the Gift of the Holy Ghost whereby these are enabled so to do For of themselves they are not able to do any thing This is one of those good Gifts which is from above and cometh down from the Father of Lights Jam. 1. 17. And these Gifts do they receive for the perfecting of the Saints for the Work of the Ministry for the edifying of the Body of Christ Eph. 4. 12. Utterance therefore in Praying and Preaching is in them the Gift of the Holy Ghost with respect unto their Office And that such a Gift as those who are utterly destitute of it cannot discharge their office unto the Edification of the Church Let men pretend what they please if a spiritual Ability in praying and preaching belong not necessarily unto the office of the Ministry no man can tell what doth so or what the office signifies in the Church For no other Ordinance can be administred without the Word and Prayer nor any part of Rule it self in a due manner And to deny these to be Gifts of the Holy Ghost is to deny the Continuance of his dispensation unto and in the Church which at once overthrows the whole Truth of the Gospel and the sole Foundation that the Ministry of it is built upon 2. The like may be spoken with respect unto Duties to be performed by vertue of our general vocation Such are the Duties of Parents and Masters of Families I know not how far any are gone in ways of prophaneness but hope none are carried unto such a length as to deny it to be the Duty of such Persons to pray with their Families as well as for them The Families that call not on the name of the Lord are under his Curse And if this be their Duty the performance of it must be by the Aid of the Spirit of God by vertue of the general rule we proceed upon Fourthly The Benefit Profit Advantage and Edification of particular Persons of Families but especially of the Church in its Assemblies in and by the use and exercise of this Gift are such and so great as that it is impious not to ascribe it to the operation of the Holy Spirit Men are not of themselves without his especial Aid Authors or Causers of the principal spiritual benefit and Advantage which the Church receiveth in the World If they are so or may be so what need is there of him or his Work for the Preservation and Edification of the Church But that it hath this blessed effect and fruit we plead the experience of all who desire to walk before God in sincerity and leave the determination of the question unto the Judgment of God himself Nor will we at present refuse in our Plea a consideration of the different condition as to an holy Conversation between them who constantly in their life and at their death give this Testimony and theirs by whom it is opposed and denyed We are none of us to be ashamed of the Gospel of Christ nor of any effect of his Grace It must therefore be said that the Experience which Believers of all sorts have of the spiritual benefit and advantage of this Ability both in themselves and others is not to be moved or shaken by the Cavils or Reproaches of such who dare profess themselves to be strangers thereunto Fifthly The Event of things may be pleaded in Evidence of the same truth For were not the Ability of praying a Gift of him who divideth to every one according unto his own will there would not be that difference as to the participation of it among those who all pretend unto the Faith of the same Truth as there is openly and visibly in the World And if it were a matter purely of mens natural Abilities it were impossible that so many whose concern it is in the highest degree to be interessed in it should be such strangers to it so unacquainted with it and so unable for it They say indeed it is but the meer improvement of natural Abilities with confidence and exercise Let it be supposed for once that some of them at least have confidence competent unto such a Work and let them try what success meer Exercise will furnish them withal In the mean time I deny that without that Illumination of the mind which is a peculiar Gift of the Holy Ghost the Ability of Prayer treated of is attainable by any And it will be a hard thing to perswade Persons of any ordinary consideration that the difference which they do or may discover between men as to this Gift and Ability proceeds meerly from the difference of their natural and acquired Abilities wherein as it is strenuously pretended the advantage is commonly on that side which is most defective herein Some perhaps may say that they know there is nothing in this Faculty but the exercise of natural endowments with boldness and elocution and that because they themselves were expert in it and found nothing else therein on which ground they have left it for that which is
better But for evident reasons we will not be bound to stand unto the Testimony of those men although they shall not here be pleaded In the mean time we know that from him which hath not is taken away that which he had And it is no wonder if Persons endowed sometimes with a Gift of Prayer proportionable unto their Light and Illumination improving neither the one nor the other as they ought have lost both their Light and Gift also And thus suitably unto my design and purpose I have given a delineation of the Work of the Holy Ghost as a Spirit of Grace and Supplication promised unto and bestowed on all Believers enabling them to cry Abba Father CHAP. IX Duties inferred from the preceding Discourse THE issue of all inquiries in these things is How we may improve them unto Obedience in the Life of God For if we know them happy are we if we do them and not otherwise And our practice herein may be reduced unto these two heads 1. A due and constant returning of Glory unto God on the account of his Grace in that free Gift of his whose Nature we have enquired into 2. A constant Attendance unto the Duty which we are graciously enabled unto thereby And 1. We ought continually to bless God and give Glory to him for this great priviledge of the Spirit of Grace and Supplication granted unto the Church This is the principal means on their part of all holy entercourse with God and of giving Glory unto him How doth the World which is destitute of this fruit of divine bounty grope in the dark and wander after vain imaginations whilst it knows not how to manage its convictions nor how at all to deal with God about its concerns That World which cannot receive the Spirit of Grace and Truth can never have ought to do with God in a due manner There are by whom this Gift of God is despised is reviled is blasphemed and under the shades of many pretences do they hide themselves from the Light in their so doing But they know not what they do nor by what Spirit they are acted Our Duty it is to pray that God would pour forth his Spirit even on them also who will quickly cause them to look on him whom they have pierced and mourn And it appears two ways how great a Mercy it is to enjoy and improve this priviledge 1. In that both the Psalmist and the Prophet pray directly in a Spirit of Prophecy and without limitation that God would pour out his fury on the Families that call not on his name Psal. 79. 6. Jer. 10. 25. and 2. In that the whole work of Faith in Obedience is denominated from this Duty of Prayer For so it is said that whosoever shall call on the name of the Lord shall be saved Rom. 10. 13. For Invocation or Prayer in the Power of the Spirit of Grace and Supplications is an infallible evidence and fruit of saving Faith and Obedience and therefore is the Promise of Salvation so eminently annexed unto it Or it is placed by a Synecdoche for the whole Worship of God and Obedience of Faith And it were endless to declare the benefits that the Church of God and every one that belongeth thereunto hath thereby No Heart can conceive that Treasury of Mercies which lye in this one priviledge in having Liberty and Ability to approach unto God at all times according unto his Mind and Will This is the Relief the Refuge the Weapons and assured Refreshment of the Church in all Conditions 2. It is a matter of Praise and Glory to God in an especial manner that he hath granted an Ampliation of this Priviledge under the Gospel The Spirit is now poured forth from above and enlarged in his dispensation both intensively and extensively Those on whom he is bestowed do receive him in a larger measure than they did formerly under the Old Testament Thence is that Liberty and boldness in their access unto the Throne of Grace and their crying Abba Father which the Apostle reckons among the great priviledges of the Dispensation of the Spirit of Christ which of old they were not partakers of If the difference between the Old Testament State and the New lay only in the outward letter and the Rule thereof it would not be so easily discerned on which side the advantage lay especially methinks it should not be so by them who seem really to preferr the Pomp of Legal worship before the plainness and simplicity of the Gospel But he who understands what it is not to receive the Spirit of Bondage to fear but to receive the Spirit of Adoption whereby we cry Abba Father and what it is to serve God in the newness of the Spirit and not in the oldness of the letter understands their difference well enough And I cannot but admire that some will make use of Arguments or a pretence of them for such helps and Forms of Prayer as seem not compliant with the Work of the Spirit of Supplication before described from the Old Testament and the practice of the Church of the Jews before the time of our Saviour though indeed they can prove nothing from thence For do they not acknowledge that there is a more plentiful effusion of the Spirit on the Church under the New Testament than of the Old To deny it is to take away the principal difference between the Law and the Gospel And is not the performance of Duties to be regulated according to the supplies of Grace If we should suppose that the People being then carnal and obliged to the observation of carnal ordinances did in this particular stand in need of Forms of Prayer which indeed they did not of those which were meerly so and only so nor had that we know of any use of them doth it follow that therefore Believers under the New Testament who have unquestionably a larger portion of the Spirit of Grace and Supplication poured on them should either stand in need of them or be obliged unto them And it is in vain to pretend a different dispensation of the Spirit unto them and us where different fruits and effects are not acknowledged He that hath been under the Power of the Law and hath been set free by the Law of the Spirit of Life in Christ Jesus knows the difference and will be thankful for the Grace that is in it Again it is extensively enlarged in that it is now communicated unto Multitudes whereas of old it was confined unto a few Then the dews of it only watered the land of Canaan and the Posterity of Abraham according to the Flesh now the showrs of it are poured down on all Nations even all that in every place call on the name of Jesus Christ our Lord both theirs and ours In every Assembly of Mount Zion through the World called according to the mind of Christ Prayers and Supplications are offered unto God through the effectual working
of the Spirit of Grace and Supplication unless he be despised And this is done in the accomplishment of that great Promise Mal. 1. 11. For from the rising of the Sun to the going down of the same my name shall be great among the Gentiles and in every place Incense shall be offered unto my name and a pure Offering for my name shall be great among the Heathens saith the Lord of hosts Prayer and Praises in the Assemblies of the Saints is the pure Offering and that Sacrifice which God promiseth shall be offered unto him And this Oblation is not to be kindled without the Eternal Fire of the Spirit of Grace No Sacrifice was to be offered of old but with fire taken from the Altar Be it what it would if it were offered with strange fire it was an Abomination Hence they were all called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the firings of the Lord. And this was in a Resemblance of the Holy Ghost Whence Christ is said to offer himself to God through the eternal Spirit And so must we do our Prayers In the fruits and effects of his Workslyes all the Glory and Beauty of our Assemblies and Worship Take them away and they are contemptible dead and carnal And he carrieth this Work into the Families of them that do believe Every Family apart is enabled to pray and serve God in the Spirit and such as are not do live in darkness all their Dayes He is the same to Believers all the World over in their Closets or their Prisons They have all where ever they are an Access by one Spirit unto the Father Eph. 2. 18. And for this enlargement of Grace God justly expects a revenue of Glory from us 3. It is assuredly our Duty to make use of the Gift of the Spirit as that which is purchased for us by Christ and is of inestimable advantage unto our Souls There are two ways whereby men may be guilty of the neglect of this heavenly favour 1. They are so when the Gift it self is not valued nor sought after nor endeavoured to be attained And this is done under various pretences some imagine that it is no Gift of the Spirit and so despise it others think that either by them it is not attainable or that if it be attained it will not answer their labour in it and diligence about it which it doth require and therefore take up with another way and means which they know to be more easy and hope to be as useful By many the whole Duty is despised and consequently all Assistance in the performance of it is so also None of those do I speak unto at present But 2. We are guilty of this neglect when we do not constantly and diligently on all Occasions make use of it for the End for which it is given us yea abound in the exercise of it Have you an Ability to pray always freely given you by the Holy Ghost why do you not pray always in private in Families according to all occasions and opportunities administred Of what concernment unto the Glory of God and in our Life unto him Prayer is will be owned by all It is that only single Duty wherein every Grace is acted every Sin opposed every good thing obtained and the whole of our Obedience in every instance of it is concerned What difficulties lye in the way of its due performance what discouragements rise up against it how unable we are of our selves in a due manner to discharge it what Aversation there is in corrupted nature unto it what Distractions and Weariness are apt to befall us under it are generally known also unto them who are any way exercised in these things Yet doth the Blessedness of our present and future Condition much depend thereon To relieve us against all these things to help our Infirmities to give us Freedom Liberty and Confidence in our Approaches to the Throne of Grace to enable us as Children to cry Abba Father with Delight and Complacency is this Gift of the Spirit of Grace and Supplication given unto us by Jesus Christ. Who can express how great a folly and Sin it is not to be found in the constant exercise of it Can we more by any means grieve this Holy Spirit and endamage our own Souls Hath God given unto us the Spirit of Grace and Supplication and shall we be remiss careless and negligent in Prayer Is not this the worst way whereby we may quench the Spirit which we are so cautioned against Can we go from day to day in the neglect of Opportunities occasions and just seasons of Prayer How shall we answer the Contempt of this gracious Aid offered us by Jesus Christ Do others go from day to day in a neglect of this Duty in their Closets and Families blame them not or at least they are not worthy of so much blame as we They know not how to pray they have no Ability for it But for those to walk in a neglect hereof who have received this Gift of the Holy Ghost enabling them thereunto making it easy unto them and pleasant unto the inner man how great an Aggravation is it of their Sin Shall others at the tinkling of a Bell rise and run unto prayers to be said or sung wherein they can have no spiritual interest only to pacify their Consciences and comply with the prejudices of their Education and shall we be found in the neglect of that Spiritual Aid which is graciously afforded unto us How will the blind Devotion and Superstition of multitudes with their diligence and pains therein rise up in Judgment against such negligent Persons We may see in the Papacy how upon the ringing of a Bell or the lifting up of any Ensign of Superstition they will some of them rise at Midnight others in their Houses yea in the Streets fall on their knees unto their Devotions Having lost the conduct of the Spirit of God and his gracious Guidance unto the performance of Duty in its proper seasons they have invented ways of their own to keep up a frequency in this Duty after their manner which they are true and punctual unto And shall they who have received that Spirit which the World cannot receive be treacherous and disobedient unto his Motions or what he constantly inclines and enables them unto Besides all other Disadvantages which will accrew hereby unto our Souls who can express the horrible Ingratitude of such a Sin I press it the more and that unto all sorts of Prayer in private in Families in Assemblies for that end because the Temptations and Dangers of the daies wherein we live do particularly and eminently call for it If we would talk less and pray more about them things would be better than they are in the World at least we should be better enabled to bear them and undergo our portion in them with the more satisfaction To be negligent herein at such a Season is a sad token of such
a security as foreruns destruction 4. Have any received this Gift of the Holy Ghost let them know that it is their Duty to cherish it to stir it up and improve it it is freely bestowed but it is carefully to be preserved It is a Gospel Talent given to be traded withal and thereby to be encreased There are various degrees and measures of this Gift in those that do receive it But what ever Measure any one hath from the greatest to the least he is obliged to cherish preserve and improve We do not assert such a Gift of Prayer as should render our Diligence therein unnecessary or the Exercise of our natural Abilities useless Yea the end of this Gift is to enable us to the diligent exercise of the Faculties of our Souls in Prayer in a due manner And therefore as it is our Duty to use it so it is to improve it And it is one Reason against the restraint of Forms because there is in them too little exercise of the Faculties of our Minds in the worship of God Therefore this being our Duty it may be enquired by what way or means we may stir up this Grace and Gift of God so at least as that if through any weakness or infirmity of mind we thrive not much in the outward part if it yet that we decay not nor lose what we have received The Gifts of the Holy Ghost are the fire that kindleth all our Sacrifices to God Now although that fire of old on the Altar first came down from Heaven or forth from the Lord Levit. 9. 24. yet after it was once there placed it was always to be kept alive with care and diligence for otherwise it would have been extinguished as any other fire Levit. 6. 12 13. Hence the Apostle warns Timothy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1. 6. to excite and quicken the fire of his Gift blowing off the ashes and adding fuel unto it Now there are many things that are useful and helpful unto this end As 1. A constant Consideration and Observation of our selves our own Hearts with our spiritual state and condition Thence are the matters of our Requests or Petitions in Prayer to be taken Psal. 16. 7. And as our state in general by reason of the Depths and Deceitfulness of our Hearts with our Darkness in spiritual things is such as will find us matter of continual search and Examination all the daies of our lives as is expressed in those Prayers Psal. 19. 12. Psal. 139. 23 24. So we are subject unto various Changes and Alterations in our spiritual frames and actings every day as also unto Temptations of all sorts About these things according as our occasions and necessities do require are we to deal with God in our Supplications Phil. 4. 6. How shall we be in a readiness hereunto prepared with the proper matter of Prayer if we neglect a constant and diligent Observation of our selves herein or the state of our own Souls This being the food of the Gift where it is neglected the Gift it self will decay If men consider only a Form of Things in a course they will quickly come to a Form of Words To assist us in this search and examination of our selves to give Light into our state and wants to make us sensible thereof is part of the Work of the Spirit as a Spirit of Grace and Supplication and if we neglect our Duty towards him herein how can we expect that he should continue his Aid unto us as to the outward part of the Duty Wherefore let a man speak in Prayer with the Tongues of men and Angels to the highest Satisfaction and it may be good Edification of others yet if he be negligent if he be not wise and watchful in this Duty of considering the state Actings and Temptations of his own Soul he hath but a perishing decaying outside and shell of this Gift of the Spirit And those by whom this self-search and judgement is attended unto shall ordinarily thrive in the Power and life of this Duty By this means may we know the beginnings and entrances of Temptation the deceitful Actings of indwelling Sin the risings of particular Corruptions with the Occasions yielding them advantages and Power the Supplies of Grace which we dayly receive and waies of deliverance And as he who prayeth without a due consideration of these things prayeth at Random fighting uncertainly as one beating the Air so he whose Heart is filled with a sense of them will have always in a readiness the due matter of Prayer and will be able to fill his mouth with Pleas and Arguments whereby the Gift it self will be cherished and strengthned 2. Constant searching of the Scripture unto the same purpose is another subservient Duty unto this of Prayer it self That is the Glass wherein we may take the best view of our selves because it at once represents both what we are and what we ought to be what we are in our selves and what we are by the Grace of God what are our Frames Actions and Ways and what is their defect in the Sight of God And an higher instruction what to pray for or how to pray cannot be given us Psal. 19. 7 8 9. Some imagine that to search the Scriptures thence to take Forms of speech or Expressions accommodated unto all the parts of Prayer and to set them in order or retain them in memory is a great help to Prayer Whatever it be it is not that which I intend at present It is most true if a man be mighty in the Scriptures singularly conversant and exercised in them abounding in their senses and expressions and have the help of a faithful Memory withal it may exceedingly further and assist him in the exercise of this Gift unto the edification of others But this Collection of Phrases speeches and expressions where perhaps the mind is barren in the sense of the Scripture I know not of what use it is That which I press for is a diligent search into the Scripture as to the things revealed in them For therein are our Wants in all their Circumstances and Consequents discovered and represented unto us and so are the Supplies of Grace and Mercy which God hath provided for us the former with Authority to make us sensible of them and the latter with that Evidence of Grace and faithfulness as to encourage us to make our Requests for them The Word is the Instrument whereby the Holy Spirit reveals unto us our wants when we know not what to ask and so enables us to make Intercessions according to the mind of God Rom. 8. Yea who is it who almost at any time reading the Scripture with a due Reverence of God and Subjection of Conscience unto him that hath not some particular matter of Prayer or Praise effectually suggested unto him And Christians would find no small advantage on many accounts not here to be insisted upon if they would frequently if not constantly
turn what they read into Prayer or Praise unto God whereby the Instructions unto Faith and obedience would be more confirmed in their Minds and their Hearts be more engaged into their practice An example hereof we have Psal. 119. wherein all Considerations of Gods will and our Duty are turned into Petitions 3. A due Meditation on Gods glorious Excellencies tends greatly to the cherishing of this gracious Gift of the Holy Spirit There is no example that we have of Prayer in the Scripture but the entrance into it consists in Expressions of the Name and most commonly of some other glorious Titles of God whereunto the Remembrance of some mighty acts of his Power is usually added And the nature of the thing requires it should be so For besides that God hath revealed his Name unto us for this very purpose that we might call upon him by the Name which he owns and takes to himself it is necessary we should by some external description determine our minds unto Him to whom we make our Addresses seeing we cannot conceive any Image or Idea of him therein Now the End hereof is twofold 1. To ingenerate in us that Reverence and Godly fear which is required of all that draw nigh to this infinitely Holy God Lev. 10. 3. Heb. 12. 29. The most signal incouragement unto Boldness in Prayer and an Access to God thereby is in Heb. 10. 19 20 21 22. with Chap. 4. 16. Into the Holy place we may go with Boldness and unto the Throne of Grace And it is a Throne of Grace that God in Christ is represented unto us upon But yet it is a Throne still whereon Majesty and Glory do reside And God is always to be considered by us as on a Throne 2. Faith and confidence are excited and acted unto a due Frame thereby For Prayer is our betaking our selves unto God as our shield our Rock and our Reward Prov. 18. 10. Wherefore a due previous consideration of those Holy properties of his Nature which may encourage us so to do and assure us in our so doing is necessary And this being so great a part of Prayer the great Foundation of Supplication and Praise frequent Meditation on these holy Excellencies of the Divine Nature must needs be an excellent preparation for the whole Duty by filling the Heart with a sense of those things which the Mouth is to express and making ready those Graces for their exercise which is required therein 4. Meditation on the Mediation and Intercession of Christ for our Encouragement is of the same importance and tendency To this End spiritually is he proposed unto us as abiding in the discharge of his Priestly Office Heb. 4. 15 16. Chap. 10. 19 20 21 22. And this is not only an Encouragement unto and in our Supplications but a means to increase and strengthen the Grace and Gift of Prayer it self For the Mind is thereby made ready to exercise it self about the effectual Interposition of the Lord Christ at the Throne of Grace in our behalf which hath a principal place and consideration in the Prayers of all Believers And hereby principally may we try our Faith of what Race and kind it is whether truly Evangelical or no. Some relate or talk that the Eagle tries the Eyes of her young ones by turning them to the Sun which if they cannot look steadily on she rejects them as spurious We may truly try our Faith by immediate Intuitions of the Sun of Righteousness Direct Faith to act it self immediately and directly on the Incarnation of Christ and his Mediation and if it be not of the right kind and race it will turn its Eye aside unto any thing else Gods essential Properties his Precepts and Promises it can bear a fixed consideration of but it cannot fix it self on the Person and Mediation of Christ with steadiness and satisfaction There is indeed much profession of Christ in the World but little Faith in him 5. Frequency in Exercise is the immediate way and means of the Increase of this Gift and its improvement All spiritual Gifts are bestowed on men to be imployed and exercised For the manifestation of the Spirit is given to every one to profit withal 1 Cor. 12. 7. God both requireth that his Talents be traded withal that his Gifts be imployed and exercised and will also call us to an account of the discharge of the trust committed unto us in them see 1 Pet. 4. 10 11. Wherefore the Exercise of this and of the like Gifts tends unto their improvement on a double account For 1. whereas they reside in the mind after the manner and nature of an Habit or a Faculty it is natural that they should be encreased and strengthned by Exercise as all Habits are by a multiplication of Acts proceeding from them So also by desuetude they will weaken decay and in the issue be utterly lost and perish So is it with many as to the Gift of Prayer They were known to have received it in some good measure of usefulness unto their own Edification and that of others But upon a neglect of the Use and Exercise of it in publick and private which seldome goes alone without some secret or open enormities they have lost all their Ability and cannot open their mouths on any Occasion in Prayer beyond what is prescribed unto them or composed for them But the just hand of God is also in this matter depriving them of what they had for their abominable neglect of his Grace and Bounty therein 2. The Encrease will be added unto by vertue of Gods blessing on his own appointment For having bestowed their Gifts for that End where Persons are faithful in the discharge of the trust committed unto them He will graciously add unto them in what they have This is the eternal Law concerning the dispensation of Evangelical Gifts Unto every one that hath shall be given and he shall have abundance but from him that hath not shall be taken away even that which he hath Mat. 25. 29. It is not the meer having or not having of them that is intended but the using or not using of what we have received as is plain in the Context Now I do not say that a man may or ought to exercise himself in Prayer meerly with this design that he may preserve and improve his Gift It may indeed in some cases be lawful for a man to have Respect hereunto but not only As where a Master of a Family hath any one in his Family who is able to discharge that Duty and can attend unto it yet he will find it his Wisdom not to omit his own performance of it unless he be contented his Gift as to the use of his Family should wither and decay But all that I plead is that he who conscientiously with respect unto all the ends of Prayer doth abound in the exercise of this Gift he shall assuredly thrive and grow in it or at least preserve it
in answer unto the measure of the Gift of Christ. For I do not propose these things as though every man in the diligent use of them may constantly grow and thrive in that part of the Gift which consists in Utterance and Expression For there is a measure of the Gift of Christ assigned unto every one whose bounds he shall not pass Eph. 4. 7. But in these paths and ways the Gift which they have received will be preserved kept thrifty and flourishing and from the least beginnings of a Participation of it they will be carryed on unto their own proper measure which is sufficient for them 6. Constant fervency and Intention of mind and Spirit in this Duty works directly towards the same End Men may multiply Prayers as to the outward Work in them and yet not have the least spiritual Advantge by them If they are dull dead and slothful in them if under the Power of customariness and formality what issue can they expect Fervency and Intention of mind quickneth and enlargeth the faculties and leaveth vigorous Impressions upon them of the things treated about in our Supplications The whole Soul is cast into the mould of the matter of our Prayers and is thereby prepared and made ready for continual fresh spiritual Engagements about them And this fervency we intend consists not in the Vehemency or Loudness of words but in the Intention of the mind For the earnestness or vehemency of the voice is allowable only in two cases 1. When the Edification of the Congregation doth require it which being numerous cannot hear what is spoken unless a man lift up his voice 2. When the vehemency of Affections will bear no restraint Psal. 20. 2. Heb. 5. 7. Now as all these are means whereby the Gift of Prayer may be cherished preserved and improved so are they all of them the ways whereby Grace acts it self in Prayer and have therefore an equal respect unto the whole Work of the Spirit of Supplication in us 5. Our Duty it is to use this Gift of Prayer unto the ends for which it is freely bestowed on us And it is given 1. with respect unto themselves who do receive it and 2. with respect unto the Benefit and Advantage of others And with respect unto them that receive it its End is and it is a blessed means and help to stir up excite quicken and act all those Graces of the Spirit whereby they have Communion with God in this Duty Such are Faith Love Delight Joy and the like For 1. under the conduct of this Gift the mind and Soul are led into the consideration of and are fixed on the proper objects of those Graces with the due occasions of their exercise When men are bound unto a Form they can act Grace only by the things that are expressed therein which whatever any apprehend is strait and narrow compared with the extent of that divine Entercourse with God which is needful unto Believers in this Duty But in the Exercise of this Gift there is no concernment of Faith or Love or delight but it is presented unto them and they are excited unto a due exercise about them Unto this end therefore is it to be used namely as a means to stir up and act those Graces and holy Affections in whose working and exercise the Life and efficacy of Prayer doth consist 2. Although the Exercise of the Gift it self ought to be nothing but the Way of those Graces acting themselves towards God in this Duty for Words are supplied only to cloath and express gracious Desires and when they wholly exceed them they are of no Advantage yet as by vertue of the Gift the mind is able to comprehend and manage the things about which those Graces and gracious desires are to be exercised so in the use of Expressions they are quickned and ingaged therein For as when a man hath heard of a miserable object he is moved with compassion towards it but when he cometh to behold it his own Eye affecteth his heart as the Prophet speaks Lam. 3. 17. whereby his compassion is actually moved and encreased so although a man hath a comprehension in his mind of the things of Prayer and is affected with them yet his own Words also will affect his Heart and by Reflection stir up and enflame spiritual Affections So do many even in private find advantage in the use of their own Gift beyond what they can attain in meer Mental Prayer which must be spoken unto afterwards Again this Gift respecteth others and is to be used unto that End For as it is appointed of God to be exercised in Societies Families Church-Assemblies and occasionally for the good of any so it is designed for their Edification and profit For there is in it an Ability of expressing the Wants Desires and Prayers of others also And as this discharge of the Duty is in a peculiar manner incumbent on Ministers of the Gospel as also on Masters of Families and others as they are occasionally called thereunto so they are to attend unto a fourfold direction therein 1. Unto their own experience if such persons are Believers themselves they have experience in their own Souls of all the general concernments of those in the same condition As Sin worketh in one so it doth in another as Grace is effectual in one so it is in another as he that prayeth longeth for Mercy and Grace so do they that joyn with him Of the same kind with his Hatred of Sin his Love to Christ his Labouring after Holiness and Conformity to the Will of God are also those in other Believers And hence it is that Persons praying in the Spirit according to their own experience are oftentimes supposed by every one in the Congregation rather to pray over their Condition than their own And so it will be whilst the same Corruption in kind and the same Grace in kind with the same kind of Operations are in them all But this extends not it self unto particular Sins and Temptations which are left unto every one to deal about between God and their own Souls 2. Unto Scripture Light This is that which lively expresseth the spiritual state and Condition of all sorts of Persons namely both of those that are unregenerate and of those which are converted unto God Whatever that expresseth concerning either sort may safely be pleaded with God in their behalf And hence may abundant matter of Prayer be taken for all occasions Especially may it be so in a peculiar manner from that holy Summary of the Churches desires to God given us in the Lords Prayer All we can duly apprehend spiritually understand and draw out of that Myne and Heavenly Treasury of Prayer may be safely used in the name and the behalf of the whole Church of God But without understanding of the things intended the Use of the words prositeth not 3 Unto an Observation of their ways and walking with whatever overt discovery they
yea abused to the worst imaginable The experience of the Church both under the Old Testament and the New witnesseth hereunto as the Apostle Peter declares 2 Pet. 2. 1. For among them of old there were multitudes of false pretenders unto visions dreams Revelations and such spiritual Ecstasies some of whom wore a rough Garment to deceive which went not alone but accompanied with all such appearing austerities as might beget an opinion of Sanctity and Integrity in them And when the Body of the People were grown corrupt and superstitious this sort of men had credit with them above the true Prophets of God Yet did they for the most part shew themselves to be Hypocritical Liars And we are abundantly warned of such Spirits under the New Testament as we are foretold that such there would be by whom many should be deluded And all such pretenders unto extraordinary intercourse with God we are commanded to try by the unerring Rule of the word and desire only Liberty so to do But suppose that those who assert these Devotions and Enjoyments of God in their own Experience are not false pretenders unto what they profess nor design to deceive but are perswaded in their own minds of the reality of what they endeavour to declare yet neither will this give us the least security of their Truth For it is known that there are so many ways partly natural partly Diabolical whereby the Fancies and Imaginations of persons may be so possessed with false images and apprehensions of things and that with so vehement an efficacy as to give them a confidence of the Truth and Reality that no assurance of them can be given by a perswasion of the sincerity of them by whom they are pretended And there are so many wayes whereby men are disposed unto such a frame and actings or are disposed to be imposed on by such delusions especially where they are prompted by Superstition and are encouraged doctrinally to an Expectation of such imaginations that it is a far greater wonder that more have not fallen into the same Extravagancies than that any have so done We find by Experience that some have had their imaginations so fixed on things evil and noxioos by Satanical delusions that they have confessed against themselves things and crimes that have rendred them obnoxions unto Capital punishments whereof they were never really and actually guilty Wherefore seeing these acts or Duties of Devotion are pretended to be such as wherein there is no sensible actuation of the mind or understanding and so cannot rationally be accounted for nor rendred perceptible unto the understanding of others it is not unreasonable to suppose that they are only fond imaginations of deluded Fancies which superstitious credulous Persons have gradually raised themselves unto or such as they have exposed themselves to be imposed on withal by Satan through a groundless unwarrantable desire after them or Expectation of them But what ever there may be in the height of this contemplative Prayer as it is called it neither is Prayer nor can on any account be so esteemed That we allow of Mental Prayer and all actings of the mind in Holy Meditation was before declared Nor do we deny the usefulness or necessity of those other things of mortifying the Affections and Passions of an entire resignation of the whole Soul unto God with complacency in him so far as our nature is capable of them in this World But it is that incomparable Excellency of it in the silence of the Soul and the pure adhesion of the Will without any actings of the understanding that we enquire into And I say whatever else there may be herein yet it hath not the nature of Prayer nor is to be so esteemed though under that name and notion it be recommended unto us Prayer is a Natural Duty the notion and understanding whereof is common unto all mankind And the concurrent voice of Nature deceiveth not Whatever therefore is not compliant therewith at least what is contradictory unto it or inconsistent with it is not to be esteemed Prayer Now in the common sense of mankind this Duty is that acting of the mind and Soul wherein from an acknowledgement of the Soveraign Being self-sufficiency Rule and Dominion of God with his infinite Goodness Wisdom Power Righteousness and Omniscience and Omnipresence with a sense of their own Universal dependance on him his will and pleasure as to their Beings Lives Happiness and all their concernments they address their desires with Faith and trust unto him according as their state and condition doth require or ascribe praise and glory unto him for what he is in himself and what he is to them This is the general notion of Prayer which the Reason of mankind centers in neither can any man conceive of it under any other notion whatever The Gospel directs the performance of this Duty in an acceptable manner with respect unto the Mediation of Christ the Aids of the Holy Ghost and the Revelation of the Spiritual Mercies we all do desire but it changeth nothing in the general nature of it It doth not introduce a Duty of another kind and call it by the name of that which was known in the Light of Nature but is quite another thing But this general nature of Prayer all men universally understand well enough in whom the first innate principles of natural Light are not extinguished or wofully depraved This may be done among some by a long traditional course of an Atheistical and Bruitish Conversation But as large and extensive as are the convictions of men concerning the Being and Existence of God so are their Apprehensions of the Nature of this Duty For the first actings of Nature towards a Divine Being are in Invocation Jonahs Mariners knew how Every one to call on his God when they were in a storm And where there is not Trust or Affiance in God acted whereby men glorify him as God and where Desires or praises are not offered unto him neither of which can be without express acts of the Mind or Understanding there is no Prayer whatever else there may be Wherefore this contemplative Devotion wherein as it is pretended the Soul is ecstasied into an advance of the Will and affections above all the actings of the mind or understanding hath no one property of Prayer as the nature of it is manifest in the Light of Nature and common Agreement of mankind Prayer without an actual Acknowledgement of God in all his Holy Excellencies and the actings of Faith in Fear Love Confidence and gratitude is a Monster in Nature or a By-blow of imagination which hath no Existence in rerum natura These Persons therefore had best find out some other name wherewith to impose this kind of Devotion upon our Admiration for from the whole precincts of Prayer or invocation on the name of God it is utterly excluded and what place it may have in any other part of the worship of God we shall
judged by them a serving of God with the best that they have I shall not take the least notice of them nor of any Dissent about them But whereas a perswasion not only of their lawfulness but of their necessity is made use of unto other ends and purposes wherein the Peace and Edification of Believers is highly concerned it is necessary we should make some enquiry thereinto I say it is only with respect unto such a sense of their nature and necessity of their use as give Occasion or a supposed Advantage unto men to oppose deny and speak evil of that way of Prayer with its Causes and Ends which we have described that is that any way consider these Forms of Prayer and their Use. For I know well enough that I have nothing to do to Judge or Condemn the Persons or Duties of Men in such Acts of Religious Worship as they chuse for their best and hope for Acceptance in unless they are expresly Idolatrous For unless it be in such Cases or the like which are plain either in the Light of Nature or Scripture Revelation it is a silly Apprehension and tending to Atheism that God doth not require of all Men to regulate their Actings towards Him according to that Sovereign Light which he hath erected in their own Minds What the Forms intended are how composed how used how in some Cases imposed are things so known to all that we shall not need to speak to them Prayer is God's Institution and the Reading of these Forms is that which Men have made and set up in the Likeness thereof or in Compliance with it For it is said That the Lord Christ having provided the Matter of Prayer and commanded us to pray it is left unto us or others to Compose Prayer as unto the Manner of it as we or they shall see cause But besides that there is no Appearance of Truth in the Inference the direct contrary rather insuing on the Proposition laid down it is built on this Supposition That besides the provision of matter of Prayer and the Command of the Duty the Lord Christ hath not moreover promised doth not communicate unto his Church such Spiritual Aids and Assistances as shall enable them without any other outward pretended Helps to pray according unto the Mind of God Which we must not admit if we intend to be Christians In like manner he hath provided the whole Subject Matter of Preaching and commanded all his Ministers to Preach But it doth not hence follow that they may all or any of them make one Sermon to constantly read in all Assemblies of Christians without any variation unless we shall grant also that he ceaseth to Give gifts unto Men for the Work of the Ministry Our Enquiry therefore will be what Place or Use they may have therein or in our Duty as performed by Vertue thereof which may be expressed in the ensuing Observations 1. The Holy Ghost as a Spirit of Grace and Supplications is no where that I know of promised unto any to help or assist them in composing Prayers for others and therefore we have no ground to pray for him or his Assistance unto that End in particular nor foundation to build Faith or Expectation of receiving him upon Wherefore he is not in any especial or gracious manner concerned in that Work or Endeavour Whether this be a Duty that falls under his care as communicating gifts in general for the Edification of the Church shall be afterwards Examined That which we plead at present is that he is no where peculiarly promised for that End nor have we either command or direction to ask for his Assistance therein If any shall say that he is promised to this purpose where he is so as a Spirit of Grace and Supplication I answer besides what hath been already pleaded at large in the Explication and vindication of the proper sense of that Promise that he is promised directly to them that are to pray and not to them that make Prayers for others which themselves will not say is praying But supposing it a Duty in general so to compose Prayers for our own or the use of others it is lawful and warrantable to pray for the Aid and Guidance of the Holy Ghost therein not as unto his peculiar Assistances in Prayer not as he is unto Believers a Spirit of Supplication but as he is our Sanctifier the Author and efficient cause of every gracious Work and Duty in us It may be the Prayers composed by some Holy men under the Old Testament by the immediate inspiration of the Holy Ghost for the use of the Church will be also pretended But as the Inspiration or Assistance which they had in their Work was a thing quite of another kind than any thing that is ordinarily promised or that any Persons can now pretend unto so whether they were dictated unto them by the Holy Ghost to be used afterwards by others as meer Forms of Prayer may be yet farther enquired into The great Plea for some of these external Aids of Prayer is by this one Consideration utterly removed out of the way It is said that some of these Prayers were prepared by great and Holy men Martyrs it may be some of them for the Truth of the Gospel and Testimony of Jesus And indeed had any men in the World a Promise of especial Assistance by the Spirit of God in such a Work I should not contend but the Persons intended were as likely to partake of that Assistance as any others in these latter Ages Extraordinary supernatural Inspiration they had not And the Holy Apostles who were always under the Influence and Conduct of it never made use of it unto any such purpose as to prescribe Forms of Prayer either for the whole Church or single Persons Whereas therefore there is no such especial Promise given unto any this Work of composing Prayer is forreign unto the Duty of Prayer as unto any Interest in the gracious Assistance which is promised thereunto however it may be a common Duty and fall under the help and Blessing of God in general So some men from their acquaintance with the matter of Prayer above others which they attain by spiritual Light Knowledge and Experience and their Comprehension of the Arguments which the Scripture directs unto to be used and pleaded in our Supplications may set down and express a Prayer that is the matter and outward Form of it that shall declare the substance of things to be prayed for much more accommodate to the conditions wants and desires of Christians than others can who are not so clearly enlightened as they are nor have had the Experience which they have had For those Prayers as they are called which men without such Light and Experience compose of phrases and Expressions gathered up from others taken out of the Scripture or invented by themselves and cast into a contexture and method such as they suppose suited unto Prayer in