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 [Page 2] 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 [Page 3] 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 their Natural, Necessary, fundamental Acknow­ledgment of that divine Being which they did own. Neither are there any consi­derable stories extant recording the monu­ments of the antient Heathen Nations of the World, wherein (to the shame of degenerate Christianity it may be spoken) there are not more frequent accounts given of their sacred Invocations and Supplications unto their supposed Gods, than are to be found in any of the Historical Monuments and stories concerning the Actions of Christian Nations in these latter Ages. This there­fore is the most natural and most eminent way and means of our Converse with God, without which converse we have no present advantage above the beasts that perish; but such as will turn unto our e­ternal disadvantage in that misery whereof they are uncapable. This is the way where­by we exercise towards him all that Grace which we do receive from him; and ren­der him an acceptable acknowledgment of that Homage and Revenue of Glory, which [Page 4] we are never able to exhibit in their due kind and measure. Of what use and advantage the due performance of this Duty is unto our selves, no man is able fully to express; every one can add somewhat of his own ex­perience. But we need not insist on the Commendation of Prayer, for it will be said by whom was it ever discommended?

And I wish I saw Reason to acquiesce in that Reply. For not only the Practice of the most, but the declared Opinions of many do evidence, that neither the Excellency of this Duty, nor its necessity, do find that acceptance and esteem in the minds of men as is pretended. But this being not my present design, I shall not further insist up­on it.

For my purpose is not to treat of the Na­ture, Necessity, Properties, Uses, Effects and Advantages of this gracious Duty, as it is the vital breath of our spiritual Life, unto God. Its original in the Law of nature as the first and principal means of the acknow­ledgment of a Divine Power, whereof the neglect is a sufficient evidence of practical Atheism; (for he that prayeth not, says in his heart there is no God) Its Direction in the Scripture as to the Rule, manner and proper object of it; the Necessity of its con­stant [Page 5] use and practice, both from especial Commands and our state in this World, with the whole variety of inward and outward occasions that may befal us, or we may be exercised withal; Arguments, motives and encouragements unto constancy, fer­vency, and perseverance in the performance of the Duty of it; with known Examples of its mighty efficacy and marvellous success; the certain Advantages which the Souls of Believers, do receive thereby, in spiritual Aids and supplies of strength, with peace and consolation, with sundry other of its concernments, although much treated of already by many, might yet be further con­sidered and improved. But none of these are my present design. The interest of the Holy Spirit of God by his gracious Opera­tions in it, is that alone which I shall en­quire into.

And it cannot be denied, but that the Work and actings of the Spirit of Grace in and towards Believers with respect unto the Duty of prayer, are more frequently and ex­presly asserted in the Scripture, than his Opera­tions with respect unto any other particular Grace or Duty what ever. If this should be called into question, the ensuing Discourse I hope will sufficiently vindicate and confirm [Page 6] Truth. But hereby Believers are instructed as in the importance of the Duty it self, so in the use and necessity of the Aid and Assistance of the Spirit of God in and unto the right discharge or performance of it. For where frequent, plain Revelations con­cur in multiplied commands and directions, with continual Experience as it is with them in this case, their Instruction is firm, and in a way of being fixed on their minds. As this rendreth an Enquiry hereinto both necessary and seasonable; for what can be more so, than that wherein the spiritual life and comfort of Believers are so highly concerned, and which exhibiteth unto us so gracious a condescention of Divine Love and Goodness; so moreover, the opposition that is made in the World against the Work of the Spirit of God herein, above all other his Operations, requires that something be spoken in the vindication of it.

But the Enmity hereunto seems to be peculiar unto these latter Ages, I mean a­mong such as pretend unto any acquaintance with these things, from the Scripture. It will be hard to find an instance in former Ages, of any unto whom the Spirit of God, as a Spirit of Grace and Supplications, was a reproach. But as now the contradiction [Page 7] herein is great and fierce; so is there not any difference concerning any practical duty of Religion, wherein Parties at variance are more confident and satisfied, in and a­bout their own apprehensions, than they are, who dissent about the Work of the Spirit of God in our Prayers and Supplica­tions. For those who oppose what is ascri­bed by others unto him herein, are not content to deny and reject it, and to refuse a communion in the faith and practice of the work so ascribed unto him; but more­over, such is the confidence they have in their own conceptions, that they revile and speak evil contemptuously and despiteful­ly of what they do oppose. Hence Ability to pray, as is pleaded, by the Assistance of the Holy Ghost, is so far from being allowed to be a Gift, or a Grace, or a Duty, or any way useful among men, that it is derided and scorned as a paltry faculty fit to be ex­ploded from among Christians. And at length it is traduced as an invention and artifice of the Jesuits, to the surprizal and offence of many sober persons; the unadvisedness of which insinuation, the ensuing discourse will manifest.

Others again, profess that of all the Priviledges whereof they are made partakers [Page 8] in this World, of all the Aids, Assistances or Gifts which they receive from or by the Spirit of God, that which he communicates and helps them withal in their Prayers and Supplications, is the most excellent and inesti­mable. And herein they have living and dying, in all Troubles, Distresses, Tempta­tions and Persecutions, such assurance and satisfaction in their minds, as that they are not in the least moved with all the scorn and contempt that are cast upon their profes­sion and practice in the exercise of the Gift which they have received; but rather judge, that they contract the guilt of great sin to themselves, by whom this work of the Spirit is reproached. Hence I know not any difference about Religious things, that is managed with greater Animosities in the minds of men, and worse Consequents, than this which is about the work of the Spirit of God in Prayer, which indeed is the hinge on which all other differences a­bout Divine Worship do turn and depend. It may therefore be well worth our while, yea it is our Duty, sedately and diligently to enquire into what the Scripture teacheth us in this matter, wherein we must acquiesce, and whereby all Experiences on the one side or the other must be tryed and regulated. [Page 9] Two things therefore I do propose unto my self in the ensuing Discourse, concerning both which I shall plainly and briefly endea­vour the satisfaction of indifferent and unprejudiced Readers. And these are first, to evince that there is promised, and actually granted an especial work of the Spirit of God in the Prayers or praises of Believers under the New Testament; Secondly, to declare the Nature of that work wherein it doth consist, or the manner of the operation of the Holy Spirit therein. And if in these things no impression can be made on the minds of men possessed with those mighty prejudices which reject their very Proposal, and all con­sideration of them with contempt; yet it may be of use, unto them, who being not byassed with the undue love or hatred of parties of men, nor elated with high va­luations of their own conceptions above those of others, whom they think they have reason if not to hate, yet to scorn, do sincerely desire to live unto God, and to preferr the performance of their Duty unto all other considerations, endeavouring to subdue their inclinations and affections thereunto. Nor do I desire more of any Reader, but that he will grant that he is herein conversant a­bout things, which will have an influence into his everlasting account.

THE especial Promise of the Administra­tion of the Spirit of God unto the end under consideration, is that which I shall lay as the foundation of the ensuing discourse, Zech. 12. 10. I will pour upon the House of Da­vid, and the Inhabitants of Jerusalem the spirit of Grace and Supplications. The Spirit here promised is the Spirit of God; the Holy Spirit, with respect unto the especial end for which he is promised. And the manner of his Ad­ministration in the accomplishment of the promise is expressed by [...] I will pour out. The same word is used to the same purpose, Ezek. 39. 29. Joel 2. 28. as are also other words of the same importance which we render by pouring out, as Prov. 1. 23. Isa. 32. 15. Chap. 44. 3. Chap. 52. 10.

Two things have been elsewhere decla­red concerning this Expression, applied un­to the Communication of the Holy Ghost.

(1) That a plentiful Dispensation of him unto the end for which he is promised, with respect unto a singular and eminent Degree in his operations, is intended there­in. [Page 11] The Apostle expresseth this word, or the accomplishment of what is promised in it, by [...], Tit. 3. 6. he hath richly, or abundantly, poured out his spirit. Not therefore a meer Grant and Communi­cation of the Spirit, but a plentiful Effusion of him is intended; which must have some eminent Effects, as pledges and tokens there­of. For it is absurd to speak of a plentiful abundant Effusion with Degrees above what was before granted, and yet there be no certain ways or means whereby it may be evidenced and demonstrated. The Spirit therefore is so promised in this place, as to produce some notable and peculiar Effects of his Communication. (2.) That this Pro­mise is peculiar unto the Days of the Go­spel; I mean every Promise is so, where mention is made of pouring out the Spirit on men; which may be evinced by the consi­deration of every place where this expres­sion is used. But in this place it is most unquestionable, the immediate effect of it, being a looking unto Christ as he was pier­ced. And it may be yet further observed, that there is a tacit comparison in it, with some other time or season, or some other act of God, wherein or whereby he gave his Spi­rit before; but not in that way, manner, [Page 12] or measure, that he now promiseth to bestow him. Of the whole of these observations, Dydimus gives us a brief account, De Spir. Sanct. l. 1. Significat autem effusionis verbum, largam, & divitem muneris abundantiam; i­taque cùmunus quis alicubi, aut duo Spiritum Sanctum accipiunt, non dicitur, Effundam de Spiritu meo, sed tunc quando in universas gentes munus Spiritus Sancti redundaverit.

(2.) Those unto whom he is thus pro­mised, are the House of David and the Inha­bitants of Jerusalem; that is the whole Church expressed in a Distribution into the ruling family and the body of the people under their rule. And the Family of David, which was then in supream power among the peo­ple, in the Person of Zerubbabel, is expres­ly mentioned for three reasons: (1.) Because the Faithfulness of God in his Promises, was concerned in the preservation of that Fa­mily, whereof the Messiah was to spring, Christ himself being thereby in the Rule of the Church typed out in an especial man­ner. (2.) Because all the Promises in a pe­culiar manner, were first to be fulfilled in the Person of Christ, so typed by David and his House. On him the Spirit under the New Testament was first to be poured out in all fullness, and from him to be com­municated [Page 13] unto others. (3.) It may be to denote the especial Gifts and Graces that should be communicated unto them, who were to be imployed in the Rule and con­duct of the Church, under him, the King and Head thereof. And the Inhabitants of Jerusalem, is a phrase expressive of the whole Church; because that was the seat of all their publick ordinances of worship. See Psal. 122. 1, 2, 3, 4, 5, 6, 7, 8, 9. Where­fore the whole spiritual Church of God, all Believers are the object of this Promise as represented in the Family of David and the Inhabitants of Jerusalem.

(3.) The especial Qualifications of the promised Spirit are two: For (1.) He is to be [...] a Spirit of Grace. [...] which the Greek constantly render [...], and we from the Latine Gratia, Grace, is derived of [...], as is also the following word, which signi­fies to have Mercy, or Compassion, to be Gracious; as all the words whereby Gods Gracious dealings with Sinners in the He­brew do include the signification of Pity, Compassion, free Goodness and Bounty. And it is variously used in the Scripture. Sometimes for the Grace and Favour of God, as it is the fountain of all gracious and mer­ciful effects towards us, Rom. 1. 7. Chap. 4. [Page 14] 4, 16. Chap. 5. 2, 14, 20. Chap. 6. 1. Chap. 11. 5. 1 Cor. 1. 3. and in other places innume­rable; and sometimes for the principal Effect hereof, or the gracious Favour of God where­by he accepts us in Christ, Eph. 2. 5. 2 Thes. 1. 12. which is the Grace the Apostle prays for in the behalf of the Church, Rom. 16. 20. 1 Cor. 16. 23. And sometimes it is applied unto the Favour of men, and acceptation with them, called the finding grace or favour in the sight of any, Gen. 39. 4, 21. Chap. 41. 24. 1 Sam. 2. 26. Rom. 15. 11. Esther 2. 15, 17. Chap. 5. 2. Luk. 2. 52. Acts 4. 33. And sometimes for the free effectual Efficacy of Grace in those in whom it is, Acts 14. 26. 1 Cor. 15. 10. 2 Cor. 11. 9. And some­times for our Justification and Salvation, by the free Grace or favour of God in Christ, John 1. 17. 1 Pet. 1. 13. For the Gospel it self, as the instrument of the declaration and communication of the Grace of God, 2 Cor. 6. 1. Eph. 3. 2. Col. 1. 6. Tit. 2. 11. For the free donation of the Grace and gifts of the Spirit, John 1. 16. Eph. 4. 7. And many other significations it hath, which be­long not unto our purpose.

Three things may be intended in this adjunct; of Grace.

(1.) A respect of the Soveraign Cause of [Page 15] his Dispensation, which is no other but the mere Grace of God. He may be called a Spirit of Grace, because his donation is an effect of Grace, without the least respect unto any desert in those unto whom he is given. This Reason of the Appellation is declared, Titus 3, 4, 5, 6. The sole cause and reason in opposition unto our own works or deservings of the pouring out of the Spirit upon us, is the Love and Kindness of God in Jesus Christ; whence he may be justly cal­led, a Spirit of Grace. (2.) Because he is the Author of all Grace in and unto them on whom he is poured out; So God is called the God of all Grace, because he is the Foun­tain and Author of it. And that the Holy Spirit is the immediate efficient cause of all Grace in us, hath been elsewhere pro­ved both in general and in the principal instances of Regeneration and Sanctification, and it shall be yet further confirmed in what doth ensue. (3.) [...] is commonly used for that Grace or Favour which one hath with another: Let me find grace in thy sight, as in the instances before-quoted. And so the Spirit also may be called a Spirit of Grace, because those on whom he is poured out, have Grace and Favour with God; they are gracious with him as being [Page 16] accepted in the beloved, Eph. 2. 18. Where­as therefore all these concur where-ever this Spirit is communicated, I know no reason why we may not judge them all here included; though that in the second place be especially intended. The Spirit is promised to work Grace and Holiness, in all on whom he is bestowed.

He is as thus poured out a Spirit [...], of Supplications, that is of Prayer for Grace and mercy. The word is formed from [...] as the other, to be gracious or merciful; and expressing our Act towards God, it is Prayer for Grace, Supplication. And the original word is never used but to express vocal pray­er, either in the Assemblies of the people of God, or by private persons. Harken to the voice of my Supplications is rendred by the Apostle Paul [...], Heb. 5. 7. in which place alone in the Scripture that word is used. Originally it signifies a Bough or Olive branch wrapt about with Wooll or Bays, or something of the like nature, which those carried in their hands and lifted up, who were Suppliants unto others for the obtaining of Peace, or the averting of their Displeasure. Hence came the phrase of ve­lamenta praeferre, to hold out such covered branches. So Livy de Bel. Punic. Ramas [Page 17] oleae, ac velamenta alia Supplicantium por­tantes, orant ut reciperent sese: Holding forth Olive branches and other covered tokens used by Suppliants, they prayed that they might be received into Grace and Favour. Which custome Virgil declares in his Aeneas ad­dressing himself to Evander.

And they called them [...] Branches of Supplication, or Prayer. And they constantly called those Prayers which they made solemnly unto their gods, Sup­plicia and Supplicationes, Liv. lib. 10. Eo anno multa prodigia erant, quarum avertendarum causa Supplicationes in biduum Senatus de­crevit. A form of which kind of Prayer we have in Cato, de re rustica, cap 13. Mars pater te precor quaesoque ut calamitates—.

Some render [...] by Miserationes, or Lamentationes, and interpret it of mens bemoaning themselves in their Prayers for Grace and Mercy, which in the issue varies not from the sense insisted on. But whereas it is derived from [...] which signifies to be merciful or gracious, and ex­presses an act of ours towards God, it can [Page 18] properly signifie nothing but Supplications for Mercy and Grace. Nor is it otherwise used in the Scripture. See Job 40. 21. Prov. 18. 23. Dan. 9. 3. Jer. 31. 60. 2 Chron. 6. 21. Jer. 3. 21. Psal. 28. 2, 6. 31, 23. 116. 1. 130. 2. 140. 7. 143. 1. Dan. 9. 18. 25. Psal. 46. 6. which are all the places, be­sides this, where the word is used; in all which it denotes, deprecation of Evil and Supplication for Grace, constantly in the plural Number to denote the Earnestness of Men.

[...] these are properly Supplications for Grace and Mercy in freedom and de­liverance from Evil, but by a Synecdoche for all sorts of Prayer whatever. We may therefore enquire in what sense the Holy Spirit of God is called a Spirit of Supplica­tion, or what is the Reason of this Attribu­tion unto him. And he must be so either formally or efficiently, either because he is so in himself, or unto us. If in the former way, then he is a Spirit who himself pray­eth, and according to the import of those Hebraisms, aboundeth in that Duty. As a man of wickedness, Isaiah 55. 7. or a man of Blood is a man wholly given to wickedness and violence; So on the other hand, a Spirit of Supplication should be a Spirit [Page 19] abounding in Prayer for Mercy, and the diverting of evil, as the word imports. Now the Holy Ghost cannot be thus a Spirit of Supplication, neither for himself nor us. No Imagination of any such thing can be admitted with respect unto himself, with­out the highest Blasphemy. Nor can he in his own Person make Supplications for us. For besides that any such Interposition in Heaven on our behalf is in the Scripture wholly confined unto the Priestly Office of Christ and his Intercession, all Prayer, whether Oral or Interpretative only, is the Act of a nature inferiour unto that which is prayed unto. This the Spirit of God hath not, he hath no Nature inferiour un­to that which is Divine. We cannot there­fore suppose him to be formally a Spirit of Supplication, unless we deny his Deity. He is therefore so Efficiently with respect unto us, and as such he is promised unto us. Our enquiry therefore in General is how or in what sense he is so. And there are but two ways conceivable whereby this may be affirmed of him. (1.) By working Gracious Inclinations and dispositions in us unto this Duty. (2.) By giving a Gracious Ability for the discharge of it in a due manner. These therefore must belong [Page 20] 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.

[Page 21] 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 [Page 22] 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 [Page 23] 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 [Page 24] 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 [Page 25] 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 [Page 26] 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 [Page 27] 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 [Page 28] 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 [Page 29] 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 [Page 30] 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 [Page 31] 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 things that had some low and mean Resemblance of what was intended in the Words suggested unto him by the Holy Spirit, as he was a Type of Christ, yet the Depth of the Mysteries con­tained therein, the principal Scope and De­sign of the Holy Ghost, was in a great measure concealed from himself, and much more from others. Only it was given out unto the Church by immediate Inspiration, that Believers might search and diligently inquire into what was signified and foretold therein, that so thereby they might be gradually led into the Knowledge of the Mysteries of God according as he was pleased graciously to communicate of his Saving Light unto them. But withal it was Re­vealed unto David and the other Prophets, that in these things, they did not minister unto themselves but unto us, as having Mysteries in them, which they could not, which they were not, to comprehend. But as this Gift is ceased under the New Testa­ment after the finishing of the Canon of the [Page 32] Scripture, nor is it by any pretended unto: So was it confined of old unto a very few inspired Persons, and belongs not unto our present enquiry; for we speak only of those things which are common unto all Be­lievers. And herein a preference must in all things be given unto those under the New Testament.

If therefore it could be proved, which I know it cannot be, that the Generality of the Church under the Old Testament made use of any Forms of Prayers as mere Forms of Prayer, without any other end, use or mystical Instruction (all which con­curred in their Prophetical Composures) for the sole end of Prayer; yet would it not, whatever any pretend or plead, thence follow, that Believers under the New Testament may do the same, much less that they may be obliged always so to do. For there is now a more Plentiful and Rich Effusion of the Spirit of Grace and Sup­plication upon them, than was upon those of old. And as our Duty is to be regu­lated by Gods Commands, so Gods Com­mands are suited unto the Dispensation of his Grace. For Persons under the New Testament who are Commanded to Pray, not to make use constantly in their so doing, of [Page 33] the Gifts, Aids, and Assistance of the Spi­rit, which are peculiarly dispensed and communicated therein, on pretence of what was done under the Old, is to reject the Grace of the Gospel, and to make them­selves Guilty of the highest Ingratitude. Wherefore although we may and ought to bear with them, who having not received any thing of this promised Grace and As­sistance, nor do believe there is any such thing, do plead for the use of Forms of Prayer to be composed by some and read by others or themselves, and that only, in the Discharge of this Duty; Yet such as have been made Partakers of this Grace, and who own it their Duty constantly to use and improve the promised Aids of the Spirit of God, will be careful not to ad­mit of any such principles or practice, as would plainly annihilate the Promise.

Thus much then we may suppose our selves to have obtained in the Considera­tion of this Testimony, That God hath promised under the New Testament to give unto Believers in a plentiful manner or measure, the Spirit of Grace and Supplica­tion, or his own Holy Spirit enabling them to pray according to his mind and will. The way and manner of his Work therein, shall be [Page 34] afterwards declared. And it may suffice to oppose in General this one Promise unto the open reproaches and bold Contempts that are by many cast on the Spirit of Pray­er, whose Framers unless they can blot this Text out of the Scripture, will fail at last in their design. We shall not therefore need to plead any other Testimony to the same purpose in the way of Promises. Only we may observe, that this being expresly assigned as a part of the Gracious Work of the Holy Spirit, as promised under the New Testament, there is no one Promise to that purpose, wherein this Grace is not in­cluded: Therefore the known Multiplication of them addeth strength unto our Argu­ment.

THE next general Evidence given unto the Truth under Consideration, is the Account of the Accomplishment of this Promise under the New Testament, where also the Nature of the Operation of the Holy Spirit herein, is in general expressed. [Page 35] And' this is, Gal. 4. 6. Because ye are sons, God hath sent forth the Spirit of his Son crying Abba Father. An Account as was said, is here given of the Accomplishment of the Promise before explained. And sundry things may be considered in the Words.

First, The Subject on whom he is bestow­ed and in whom he worketh, are Believers or those who by the Spirit of Adoption are made the Children of God. We receive the Adoption of Sons, and because we are Sons, he sendeth his Spirit into our Hearts. And this priviledge of Adoption we ob­tain by Faith in Christ Jesus, John 1. 12. To as many as received him, he gave Power to become the Sons of God, even to them that believed on his Name. Secondly. There is an especial Appellation or Description of the Spirit as promised and given unto this purpose, He is the Spirit of the Son. That the Original ground and Reason hereof, is his Eternal Relation to the Son as proceed­ing from him, hath been elsewhere evin­ced. But there is something more par­ticular here intended. He is called the Spirit of the Son, with respect unto his Communication to Believers. There is therefore included herein, that especial [Page 36] Regard unto Jesus Christ the Son of God which is in the Work mentioned, as it is an Evangelical Mercy and Priviledge. He is therefore called the Spirit of the Son, not only because of his eternal Procession from him; But (1.) Because he was in the first place given unto him as the Head of the Church, for the Unction, Consecration and Sanctification of his humane Nature. Here he laid the Foundation, and gave an exam­ple of what he was to do in and towards all his Members. (2.) It is immediately from and by him, that he is communicated unto us, and that two ways: (1.) Autho­ritatively, by Virtue of the Covenant be­tween the Fatherand him, whereon, upon his Accomplishment of the Work of the Mediation in a State of Humiliation ac­cording to it, he received the Promise of the Spirit, that is, Power and Authority to bestow him on whom he would, for all the ends of that Mediation, Acts 2. 33. Chap. 5. 31. (2) Formally, in that all the Graces of the Spirit are derived unto us from him as the Head of the Church, as the spring of all spiritual Life, in whom they were all treasured and laid up unto that purpose, Col. 2. 19. Eph. 4. 16. Col. 3. 1, 2, 3, 4. [Page 37] Secondly, The Work of this Spirit in ge­neral as bestowed on Believers, is partly included, partly expressed in these words. In general (which is included) He enables them to behave themselves suitably unto that state and condition whereunto they are taken upon their Faith in Christ Jesus. They are made Children of God by Adoption, and it is meet they be taught to carry themselves as becomes that new Relation. Because ye are Sons, he hath given you the Spirit of his Son, without which they can­not walk before him as becometh Sons. He teacheth them to bear and behave them­selves no longer as Foreigners and Strangers, nor as Servants only, but as Children and Heirs of God, Rom. 8. 15. He endoweth them with a frame and disposition of heart unto Holy filial obedience: For as he takes away the distance, making them to be nigh who were Aliens, and far from God; so he removes that fear, dread and bondage which they are kept in who are under the power of the Law, 2 Tim. 1. 7. For God hath not given us the Spirit of fear, but of power and love, and of a sound mind. Not the Spirit of fear, or a Spirit of bondage unto fear, as Rom. 8. 15. that is, in and by the efficacy of the Law filling our minds with [Page 38] dread and such considerations of God as will keep us at a distance from him. But he is in the Sons, on whom he is bestowed, a Spirit of Power; strengthening and ena­bling them unto all Duties of Obedience. This [...] is that whereby we are enabled to Obedience, which the A­postle gives thanks for, 1 Tim. 1. 12. [...], to Christ that enableth me that is, by his Spirit of Power. For without the Spirit of Adoption we have not the least strength or Power to behave our selves as Sons in the Family of God. And he is also, as thus bestowed, a Spirit of Love, who worketh in us that Love unto God and that delight in him, which be­cometh Children towards their Heavenly Father. This is the first genuine conse­quent of this Relation. There may be many Duties performed unto God where there is no true Love to him; at least no love unto him as a Father in Christ, which alone is genuine and accepted. And lastly, he is also a Spirit [...], of a modest, grave and sober mind. Even Children are apt to wax wanton and curious and proud in their Fathers House; but the Spirit enables them to behave themselves with that Sobriety, Modesty and Humility which be­cometh [Page 39] the Family of God. And in these three things, spiritual Power, Love, and So­briety of mind, consists the whole deport­ment of the Children of God in his Family. This is the State and Condition of those who by the effectual working of the Spirit of Adoption, are delivered from the Spirit of Bondage unto fear, which the Apostle dis­courseth of, Rom. 8 15.

Those who are under the Power of that Spirit, or that efficacious working of the Spirit by the Law, cannot by virtue of any Aids or Assistance make their Addresses unto him by Prayer in a due manner. For al­though the means whereby they are brought into this State, be the Spirit of God acting upon their Souls and Consciences by the Law; yet formally, as they are in the State of Nature, the Spirit whereby they are acted is the unclean Spirit of the World, or the influence of him who rules in the Children of disobedience. The Law that they obey, is the Law of the Members mentioned by the Apo­stle, Rom. 7. The Works which they perform, are the unfruitful works of darkness, and the fruits of these unfruitful Works are Sin and Death. Being under this Bondage they have no power to approach unto God, and their Bondage tending unto fear, they can have [Page 40] no Delight in an access unto him. Whatever other provisions or preparations such Per­sons may have for this Duty, they can never perform it unto the Glory of God, or so, as to find acceptance with him. With those who are delivered from this State, all things are otherwise. The Spirit where­by they are acted is the Spirit of God, the Spirit of Adoption, of Power, Love and a sound mind. The Law which they are under Obedience unto, is the Holy Law of God, as written in the fleshly Tables of their Hearts. The Effects of it are Faith and Love with all other Graces of the Spi­rit, whereof they receive the Fruits in peace with joy unspeakable and full of Glory.

Thirdly, An Instance is given of his ef­fectual working these things in the adopted Sons of God in the Duty of Prayer; crying Abba Father. (1.) The Object of the es­pecial Duty intended, is God even the Father, Eph. 2. 18. Abba [...], Abba is the Syriack or Chaldee name for Father, then in common use among the Jews; And [...] was the same name amongst the Greeks or Gentiles, So that the Common Interest of Jews and Gentiles in this Priviledge may be intended. Or rather an holy boldness and intimate confidence of Love is designed in the Re­duplication [Page 41] of the name. The Jews have a say­ing in the Babylonian Talmud in the Treatise of Blessings Abba, Father, the meaning of it. [...] Servants and handmaids (that is Bondservants) do not call on such a one Abba or Imma, Freedom of State, with a Right unto Adoption, whereof they are uncapable in regard unto this Liberty and confidence. God gives unto his adopted Sons [...] a frèe Spirit, Psal. 51. 14. a Spirit of gracious filial ingenuity. This is that Spirit which cryes Abba; that is the word, whereby those who were adopted, did first salute their Fathers, to testify their affection and obedience. For Abba signifies not only Father, but my Father; For [...] my Father in the Hebrew, is rendred by the Chaldee Paraphrast only [...] Abba; see Gen. 19. 34. and elsewhere constantly. To this purpose speaks Chrysostome, [...]. Being willing to shew the in­genuity (that is in this Duty) he useth also the language of the Hebrews; and says not only Father, but Abba Father, which is a word [Page 42] proper unto them who are highly ingenuous.

And this he effecteth two ways, (1.) By the Excitation of Graces and Gracious Af­fections in their Souls in this Duty; especi­ally those of Faith, Love and Delight. (2) By enabling them to exercise those Graces and express those Affections in Vocal Prayer. For [...] denotes not only crying, but an earnestness of mind expressed in Vocal Pray­er. It is praying [...], as it is said of our Saviour, Math. 27. 50. For the whole of our Duty in our Supplications is expressed herein. Now we are not con­cerned or do not at present enquire, what course they take, what means they imploy, or what helps they use in Prayer, who are not as yet Partakers of this priviledge of Adoption: It is only those who are so, whom the Spirit of God assists in this Duty. And the only question is, What such Persons are to do, in complyance with his Assistance, or what it is that they obtain thereby?

And we may compare the different ex­pressions used by the Apostle in this matter, whereby the general Nature of the Work of the Spirit herein, will further appear. In this place he saith, God hath sent forth into our Hearts [...], the Spirit of his Son, crying Abba Father, Rom. [Page 43] 8. 15. He saith we have received [...], The Spirit of Adop­tion, the Spirit of the Son given us because we are Sons, whereby, or in whom we cry Abba Father. His acting in us, and our acting by him is expressed by the same word. And the enquiry here is, how in the same Duty he is said to cry in us, and we are said to cry in him. And there can be no Rea­son hereof, but only because the same Work is both his and ours in divers Re­spects. As it is an Act of Grace and Spi­ritual Power, it is his, or it is wrought in us by him alone. As it is a Duty perform­ed by us, by virtue of his Assistance, it is ours; by him we cry Abba Father. And to deny his actings in our Duties is to over­throw the Gospel. And it is Prayer for­mally considered, and as comprizing the Gift of it, with its outward Exercise, which is intended. The mere excitation of the Graces of Faith, Love, Trust, Delight, Desire, Self-abasement, and the like anima­ting Principles of Prayer, cannot be ex­pressed by crying, though it be included in it. Their actual Exercise in Prayer formal­ly considered, is that which is ascribed un­to the Spirit of God. And they seem to deal somewhat severely with the Church [Page 44] of God and all Believers, who will not allow that the Work here expresly assigned unto the Spirit of Adoption or of the Son, is sufficient for its end, or the discharge of this Duty, either in private or in the As­semblies of the Church. There is no more required unto Prayer either way, but our crying Abba Father, that is, the making our Requests known unto him as our Father in Christ, with Supplications and Thanksgi­vings, according as our State and occasions do require. And is not the Aid of the Spirit of God sufficient to enable us here­unto? It was so of Old, and that unto all Believers according as they were called un­to this Duty, with respect unto their Per­sons, Families, or the Church of God. If it be not so now, it is because either God will not now communicate his Spirit unto his Children or Sons according to the Pro­mise of the Gospel, or because indeed this Grace and Gift of his is by men despised, neglected and lost. And the former cannot be asserted on any safe grounds whatever: the latter is our interest to consider.

This two-fold Testimony concerning the Promise of the Communication of the Holy Spirit, or a Spirit of Supplication, unto Believers under the New Testament, [Page 45] and the accomplishment of it, doth suf­ficiently evince our general Assertion, that there is a peculiar Work or special gracious ope­ration of the Holy Ghost in the Prayers of Be­lievers enabling them thereunto. For we intend no more hereby, but that as they do receive him by vertue of that Promise, which the World cannot do, in order un­to his Gracious efficiency in the Duty of Sup­plication; so he doth actually incline, dispose, and enable them to cry Abba Fa­ther, or to call upon God in Prayer as their Father by Jesus Christ. To deny this there­fore, is to rise up in contradiction unto the express Testimony of God himself; and by our unbelief to make him a Lyar. And had we nothing farther to plead in this cause, this were abundantly sufficient to reprove the petulant folly of them by whom this Work of the Holy Ghost, and the Duty of Be­lievers thereon to Pray in the Spirit, if we may use the despised and blasphemed ex­pressions of the Scripture, is scorned and derided.

For as to the Ability of Prayer which is thus received, some there are, who know no more of it as exercised in a way of Duty, but the outside, shell and appearance of it; and that not from their own Experience, [Page 46] but from what they observed in others. Of these there are not a few who con­fidently affirm, that it is wholly a Work of Fancy, Invention, Memory, and Wit, accompanied with some Boldness and Elocu­tion, unjustly fathered on the Spirit of God, who is no way concerned therein. And it may be they do perswade many, no better skilled in these things than them­selves, that so it is indeed. Howbeit those who have any Experience of the real Aids and Assistances of the Spirit of God in this Work and Duty, any Faith in the ex­press Testimonies given by God himself hereunto, cannot but despise such fabulous Imaginations. You may as soon perswade them that the Sun doth not give Light, nor the Fire Heat, that they see not with their Eyes, nor hear with their Ears, as that the Spirit of God doth not enable them to pray, or assist them in their Supplica­tions. And there might some probability be given unto these pretences, and unto the total Exclusion of the Holy Ghost from any concernment herein, if those concer­ning whom and their Duties they thus judge, were generally Persons known to excel others in those Natural Endowments and acquired Abilities whereunto this [Page 47] Faculty of Prayer is ascribed. But will this be allowed by them who make use of this pretence, namely, that those who are thus able to pray as they pretend by virtue of a Spiritual Gift, are Persons excelling in Fancy, Memory, Wit, Invention, and Elocution? It is known that they will ad­mit of no such thing; but in all other In­stances they must be represented as dull, stupid, ignorant, unlearned and brutish. Only in Prayer they have the advantage of those natural Endowments. These things are hardly consistent with common In­genuity. For is it not strange that those who are so contemptible with respect unto natural and acquired Endowments in all other things, whether of Science or of Pru­dence, should yet in this one Duty or Work of Prayer so improve them, as to out­go the Imitation of them by whom they are despised? For as they do not, as they will not pray as they do, so their own Hearts tell them, they cannot, which is the true Reason why they so despitefully oppose this praying in the Spirit, whatever Pride or Passion pretends to the contrary. But things of this nature will again occurr un­to us, and therefore shall not be here fur­ther insisted on. Having therefore proved [Page 48] that God hath promised a plentiful dispen­sation of his Spirit unto Believers under the New Testament to enable them to pray according unto his mind; and that in ge­neral this Promise is accomplished in and towards all the Children of God; It re­maineth in the second place, as to what we have proposed, that we declare what is the Work of the Holy Ghost in them unto this end and purpose, or how he is unto us a Spirit of Prayer or Supplication.

PRayer at present I take to be, a Gift, Ability 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, [Page 49] 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 [Page 50] 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 [Page 51] 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 [Page 52] 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 [Page 53] 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 [Page 54] 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 in that case he knows in some measure, or in general, what he ought to pray for, with­out any peculiar spiritual illumination. But yet the Circumstances of those things, and wherein their respect unto the Glory of God and the supreme End, or chiefest good of the Persons concerned, doth stand, (with regard whereunto they can alone be made the matter of prayer acceptable unto God in Christ) is that which of themselves they cannot understand, but have need of an interest in that Promise made to the Church, that they shall be all taught of God. And this is so much more in such things as be­long only unto the Conveniences of this Life, whereof no man of himself knows what is good for him, or useful unto him.

(2.) We have Internal wants that are discerned in the light of a natural Consci­ence: such is the Guilt of Sin, whereof that accuseth; Sins against natural Light and [Page 55] plain outward letter of the Law. These things we know somewhat of without any especial Aid of the Holy Spirit, Rom. 2. 14, 15. and desires of Deliverance are insepa­rable from them. But we may observe here two things, [1.] That the know­ledge which we have hereof of our selves, is so dark and confused, as that we are no ways able thereby to manage our wants in Prayer aright unto God. A Natural Conscience awakened and excited by Af­flictions or other providential Visitations, will discover it self in unfeign'd and severe Reflections of Guilt upon the Soul. But un­till the Spirit doth convince of Sin, all things are in such disorder and confusion in the mind, that no man knows how to make his Address unto God about it in a due manner. And there is more required to treat aright with God about the Guilt of Sin, than a mere Sense of it. So far as men can proceed under that sole conduct and guidance, the Heathens went in dealing with their supposed Gods, without a due respect unto the Propitiation made by the Blood of Christ. Yea Prayer about the guilt of Sin discerned in the Light of a na­tural Conscience, is but an abomina­tion.

[Page 56] Besides, [2.] We all know how small a portion of the concernment of Believers doth lye in those things which fall under the Light and determination of a natural Conscience. For,

(3.) The things about which Believers do, and ought to treat principally, and deal with God in their Supplications, are the inward Spiritual frames and dispositions of their Souls, with the actings of Grace and Sin in them. Hereon David was not satis­fied with the Confession of his Original and all known actual Sins, Psal. 51. 5. nor yet with an acknowledgment that none knoweth his own wanderings, whence he desireth cleansing from unknown Sins, Psal. 19. 12. But moreover, he begs of God to undertake the inward search of his Heart, to find out what was amiss, or right, in him, Psal. 139. 23, 24. as knowing, that God principally required Truth in the inward part, Psal. 51. 6. Such is the carrying on of the Work of sanctification in the whole Spirit and Soul, 1 Thess. 5. 23.

The inward sanctification of all our facul­ties, is what we want and pray for. Supplies of Grace from God unto this purpose, with a sense of the Power, Guilt, violence and deceit of Sin in its inward actings in the [Page 57] mind and affections, with other things in­numerable thereunto belonging, make up the principal matter of Prayer as formally Supplication.

Add hereunto, that unto the matter of Prayer taken largely for the whole Duty so called, every thing wherein we have entercourse with God in Faith and Love, doth belong. The Acknowledgement of the whole mystery of his Wisdom, Grace and Love in Christ Jesus, with all the Fruits, Effects and Benefits which thence we do receive, all the Workings and actings of our Souls towards him, with their Faculties and Affections; in brief, every thing and every conception of our minds, wherein our spiritual Access unto the Throne of Grace doth consist, or which doth belong thereunto, with all occasions and emergen­cies of Spiritual Life, are in like manner comprised herein. And that we can have such an Acquaintance with these things as to manage them acceptably in our Suppli­cations, without the Grace of spiritual il­lumination from the Holy Ghost, few are so ignorant or profane as to assert. Some I confess seem to be strangers unto these things, which yet renders them not of the less weight or moment.

[Page 60] For some can see no necessity of thus under­standing the Grace and Mercy, that is in the Promises unto Prayer; and suppose that men know well enough what to pray for without it.

But those who so speak, neither know what it is to pray, nor it seems are willing to learn. For we are to pray in Faith, Rom. 10. 14. And Faith respects Gods Pro­mises, Heb. 4. 1. Rom. 4. If therefore we understand not what God hath promised, we cannot pray at all. It is marvellous what thoughts such persons have of God and themselves, who without a due compre­hension of their own Wants, and without an understanding of Gods Promises, where­in all their supplies are laid up, do say their Prayers as they call it continually. And indeed in the poverty, or rather mi­sery, of devised Aids of Prayer, this is not the least pernicious effect or consequent, that they keep men off from searching the Pro­mises of God, whereby they might know what to pray for. Let the matter of Pray­er be so prescribed unto men, as that they shall neverneed, either to search their own Hearts or Gods Promises about it, and this whole Work is dispatcht out of the way. But then is the Soul prepared aright for this [Page 61] Duty, and then only, when it understands its own condition, the supplies of Grace provided in the Promise, the suitableness of those supplies unto its wants, and the means of its Conveyance unto us by Jesus Christ. That all this we have by the Spirit and not otherwise, shall be immediately declared.

Thirdly, Unto the matter of Prayer I joyn the End we aim at, in the things we pray for, and which we direct them unto. And herein also are we in our selves at a loss: And men may lose all the benefit of their Prayers by proposing undue Ends unto themselves in the things they pray for. Our Saviour saith, Ask and you shall receive; but the Apostle James affirms of some, Chap. 4. 3. Ye ask and receive not, because ye ask amiss, to consume it on your pleasures. To pray for any thing, and not expresly unto the end whereunto of God it is designed, is to ask amiss and to no purpose. And yet whatever confidence we may have of our own Wisdom and Integrity; if we are left unto our selves, without the especial guidance of the Spirit of God, our aims will never be suited unto the Will of God. The ways and means whereby we may fail, and do so in this kind, when not under the actual conduct of the Spirit of God, that [Page 62] is, when our own natural and distempered Affections do immix themselves in our Sup­plications, are innumerable. And there is nothing so excellent in its self, so useful unto us, so acceptable unto God in the matter of Prayer, but it may be vitiated, corrupted, and Prayer it self rendred vain, by an Application of it unto false or mista­ken Ends. And what is the Work of the Spirit to guide us herein, we shall see in its proper place.

THese things are considerable as to the matter of Prayer; and with respect unto them, of our selves we know not what we should pray for, nor how, nor when. And the first Work of the Spirit of God, as a Spirit of Supplication in Believers, is to give them an understanding of all their wants, and of the supplies of Grace and Mercy in the Promises, causing a sense of them to dwell and abide on their minds; as that, ac­cording unto their measure, they are con­tinually [Page 63] furnished with the matter of Pray­er, without which men never pray, and by which, in some sense, they pray always. For,

(1.) He alone doth, and he alone is able to give us such an understanding of our own wants, as that we may be able to make our thoughts about them known unto God in Prayer and Supplication. And what is said concerning our wants, is so likewise with respect unto the whole matter of Pray­er, whereby we give Glory to God, either in Requests or Prayers. And this I shall manifest in some instances, whereunto o­thers may be reduced.

(1.) The Principal matter of our Pray­er concerneth Faith and Unbelief. So the Apostles prayed in a particular manner, Lord increase our Faith; and so the poor man prayed in his distress, Lord help thou my unbelief. I cannot think that they ever pray aright, who never pray for the par­don of Unbelief, for the removal of it, and for the encrease of Faith. If Unbelief be the greatest of Sins, and if Faith be the greatest of the Gifts of God, we are not Christians, if those things are not one prin­cipal part of the matter of our Prayers. Un­to this end we must be convinced of the [Page 64] nature and guilt of Unbelief, as also of the nature and use of Faith; nor without that conviction do we either know our own chiefest wants, or what to pray for as we ought. And that this is the especial Work of the Holy Ghost, our Saviour expresly declares, John 16. 9. He convinceth the World of Sin, because they believe not on him. I do, and must deny, that any one is or can be convinced of the nature and guilt of that Unbelief, either in the whole or in the remainder of it, which the Gospel condemn­eth, and which is the great condemning Sin under the Gospel, without an especial Work of the Holy Ghost on his mind and Soul. For Unbelief as it respecteth Jesus Christ, not believing in him, or not belie­ving in him as we ought, is a Sin against the Gospel, and it is by the Gospel alone that we may be convinced of it, and that as it is the ministration of the Spirit. Where­fore neither the Light of a natural Consci­ence, nor the Law, will convince any one of the guilt of Unbelief with respect unto Jesus Christ, nor instruct them in the nature of Faith in him. No innate Notions of our Minds, no Doctrines of the Law will reach hereunto. And to think to teach men to pray, or to help them out in pray­ing, [Page 65] without a sense of Unbelief, or the re­mainders of it in its Guilt and Power, the nature of Faith with its necessity, use and efficacy, is to say unto the naked and the hungry, be ye warmed and filled, and not give them those things that are needful to the Body. This therefore belongs unto the Work of the Spirit as a Spirit of Supplication. And let men tear and tire themselves Night and Day with a multitude of Prayers, if a Work of the Spirit of God in teaching the nature and Guilt of Unbelief, the nature, efficacy and use of Faith in Christ Jesus, go not with it, all will be lost and perish. And yet it is marvellous to consider how little mention of these things occurreth in most of those compositions, which have been published to be used as Forms of Prayer. They are generally omitted in such endea­vours, as if they were things, wherein Christians were very little concerned. The Gospel positively and frequently deter­mines the present Acceptation of men with God, or their Disobedience, with their fu­ture Salvation and Condemnation accor­ding unto their Faith or Unbelief. For their Obedience or Disobedience are infal­lible consequents thereon. Now if things that are of the greatest Importance unto us, [Page 66] and whereon all other things, wherein our spiritual Estate is concerned, do depend, be not a part of the subject matter of our dai­ly Prayer, I know not what deserveth so to be.

Secondly, The matter of our Prayer re­spects the Depravation of our natures and our wants on that account. The Darkness and Ignorance that is in our Understandings, our unacquaintedness with heavenly things, and Alienation from the Life of God there­by, the secret workings of the Lusts of the mind under the shades and Covert of this darkness; the stubbornness, obstinacy and perverseness of our Wills by nature, with their reluctancies unto, and dislike of things spiritual, with innumerable latent guiles thence arising, all keeping the Soul from a due conformity unto the Holiness of God, are things which Believers have an especial regard unto in their Confessions and Supplications. They know this to be their Duty, and find by experience, that the greatest concernment between God and their Souls, as to Sin and Holiness, do lye in these things. And they are ne­ver more jealous over themselves, than when they find their Hearts least affected with them. And to give over treating with [Page 67] God about them, for Mercy in their par­don, for Grace in their removal, and the daily Renovation of the Image of God in them thereby, is to renounce all Religion, and all designs of living unto God.

Wherefore without a knowledge, a sense, a due comprehension of these things, no man can pray as he ought, because he is un­acquainted with the matter of Prayer, and knows not what to pray for. But this knowledge we cannot attain of our selves. Nature is so corrupted, as not to understand its own depravation. Hence some absolutely deny this Corruption of it, so taking away all necessity of labouring after its cure, and the Renovation of the Image of God in us. And hereby they overthrow the Prayers of all Believers, which the Antient Church continually pressed the Pelagians withal. Without a sense of these things I must pro­fess, I understand not how any man can pray. And this knowledge, as was said, we have not of our selves. Nature is blind, and cannot see them; it is proud, and will not own them; stupid, and is senseless of them. It is the Work of the Spirit of God alone, to give us a due conviction of, a spiritual insight into, and sense of the Concernment of these things. This I have elsewhere so [Page 68] fully proved, as not here again to insist on it.

It is not easy to conjecture, how men pray, or what they pray about, who know not the plague of their own Hearts. Yea, this Ignorance, want of Light into, or con­viction of the depravation of their nature, and the remainders thereof, even in those that are renewed, with the Fruits, Con­sequents and Effects thereof, is the principal cause of mens Barrenness in this Duty, so that they can seldome go beyond what is prescribed unto them. And they can thence also satisfie themselves with a set or frame of well composed words, wherein they might easily discern that their own con­dition and concernment are not at all ex­pressed, if they were acquainted with them. I do not fix measures unto other men, nor give bounds unto their understandings; Only I shall take leave to profess for my own part, that I cannot conceive or ap­prehend how any man doth or can know what to pray for as he ought, in the whole compass and course of that Duty, who hath no Spiritual illumination enabling him to discern in some measure the Corruption of his nature, and the internal Evils of his Heart. If men judge the faculties of [Page 69] their Souls to be undepraved, their minds free from vanity, their Hearts from Guile and deceit, their Wills from perverseness and carnality, I wonder not on what Grounds they despise the Prayers of others, but should do so, to find real Humilia­tion, and fervency in their own.

Hereunto I may add the irregularity and disorder of our Affections. These I con­fess are discernible in the Light of Nature, and the rectifying of them, or an attempt for it, was the principal end of the old Philosophy. But the chief respect that on this principle it had unto them, is, as they disquiet the mind, or break forth into out­ward expressions, whereby men are defiled, or dishonoured, or distressed. So far na­tural Light will go, and thereby in the working of their Consciences, as far as I know, men may be put to pray about them. But the chief depravation of the Affections lyes in their aversation unto things spiritual and Heavenly.

They are indeed sometimes ready of themselves to like things spiritual under false Notions of them, and divine Worship under Superstitious Ornaments and mere­tricious dresses, in which respect they are the spring and life of all that Devotion, [Page 70] which is in the Church of Rome. But take Heavenly and Spiritual things in themselves with respect unto their proper Ends, and there is in all our Affections, as corru­pted, a dislike of them and aversation unto them, which variously act themselves, and influence our Souls unto Vanities and dis­orders in all Holy Duties. And no man knows what it is to pray, who is not exer­cised in Supplications for mortifying, chang­ing and renewing of these Affections as spiritually irregular. And yet is it the Spi­rit of God alone, which discovereth these things unto us and gives us a sense of our concernment in them. I say the Spiritual ir­regularity of our Affections, and their Aver­sation from spiritual things, is discernible in no Light, but that of supernatural il­lumination. For if without that, Spiritual things themselves cannot be discerned, as the Apostle assures us they cannot, 1 Cor. 2. it is impossible that the disorder of our Affections with respect unto them, should be so. If we know not an object in the true nature of it, we cannot know the actings of our minds towards it. Wherefore al­though there be in our Affections an innate universal aversation from spiritual things, seeing by nature we are wholly alienated [Page 71] from the life of God, yet can it not be discerned by us in any Light but that which discovers these spiritual things themselves unto us. Nor can any man be made sen­sible of the Evil and Guilt of that disorder, who hath not a Love also implanted in his Heart unto those things, which it finds ob­structed thereby. Wherefore the Mortifi­cation of these Affections and their Reno­vation with respect unto things Spiritual and Heavenly, being no small part of the matter of the Prayers of Believers, as being an especial part of their Duty, they have no otherwise an acquaintance with them or sense of them, but as they receive them by Light and Conviction from the Spirit of God. And those who are destitute here­of must needs be strangers unto the Life and Power of the Duty of Prayer it self.

As it is with respect unto Sin, so it is with respect unto God and Christ, and the Covenant, Grace, Holiness and Priviledges. We have no spiritual conceptions about them, no right Understanding of them, no insight into them, but what is given us by the Spirit of God. And without an Ac­quaintance with these things, what are our Prayers, or what do they signifie? Men without them may say on to the World's [Page 72] end, without giving any thing of Glory unto God, or obtaining of any Advantage unto their own Souls.

And this I place as the first part of the Work of the Spirit of Supplications in Be­lievers, enabling them to pray, according to the mind of God, which of themselves they know not how to do, as is afterward in the place of the Apostle insisted on. When this is done, when a right apprehension of Sin and Grace, and of our concernment in them, is fixed on our minds, then have we in some measure the matter of Prayer al­ways in readiness, which words and ex­pressions will easily follow, though the Aid of the Holy Spirit be necessary there­unto also, as we shall afterwards de­clare.

And hence it is, that the Duty per­formed with respect unto this part of the Aid and assistance of the Spirit of God, is of late by some (as was said) vilified and reproached. Formerly their exceptions lay all of them against some Expressions or weakness of some Persons in conceived Pray­er, which they liked. But now scorn is poured out upon the matter of Prayer it self, especially the humble and deep con­fessions of Sin, which on the discoveries [Page 73] before mentioned, are made in the Suppli­cations of Ministers and others. The things themselves are traduced as absurd, foolish and irrational, as all Spiritual things are unto some sorts of men. Neither do I see how this disagreement is capable of any Reconciliation. For they who have no Light to discern those respects of Sin and Grace, which we have mentioned, cannot but think it uncouth to have them con­tinually made the matter of mens Prayers. And those on the other hand who have re­ceived a Light into them, and Acquaintance with them by the Spirit of God, are trou­bled at nothing more, than that they cannot sufficiently Omnino opor­tet nos. abase themselves under a sense of them, nor in any words fully express that impression on their minds which is put on them by the Holy Ghost; nor cloath their desires after Grace and Mercy, with words sufficiently significant and emphatical. And therefore this difference is irreconcileable by any but the Spirit of God himself. Whilst it doth abide, those who have re­spect only unto what is discernible in the Light of Nature or of a natural Conscience in their Prayers, will keep themselves unto general expressions and outward things, in [Page 74] words prepared unto that purpose by them­selves or others, do we what we can to the contrary. For men will not be led be­yond their own Light, neither is it meet they should. And those who do receive the Supplies of the Spirit in this matter, will in their Prayer be principally conversant about the spiritual internal concernments of their Souls in Sin and Grace, let others despise them and reproach them whilst they please. And it is in vain much to contend about these things, which are regulated not by Arguments but by Principles. Men will invincibly adhere unto the capacity of their Light. Nothing can put an end to this difference, but a more plentiful Effusion of the Spirit from above, which according unto the Promise we wait for.

Secondly, We know not what to pray for as we ought, but the Holy Ghost acquaints us with the Grace and Mercy which are prepared in the Promises of God for our Relief. That the Knowledge hereof is ne­cessary to enable us to direct our Prayers unto God in a due manner, I declared be­fore; and I suppose it will not be denied. For what do we pray for? What do we take a prospect and design of in our Sup­plications? What is it we desire to be made [Page 75] Partakers of? Praying only by saying or repeating so many words of Prayer, whose sence and meaning those who make use of them, perhaps understand not, as in the Papacy; or so as to rest in the saying or Repetition of them without an especial design of obtaining some thing or things which we make known in our Supplica­tions, is unworthy the Disciples of Christ, indeed of rational Creatures. Deal thus with thy Governour, Will he be pleased with thee or accept thy Person? as Mal. 1. 8. neither Ruler nor Friend nor Neighbour would accept it at our hands, if we should constantly make solemn addresses unto them, without any especial design: We must pray with our understanding; that is, under­stand what we pray for. And these things are no other but what God hath promised, which if we are not regulated by in our Supplications, we ask amiss. It is there­fore indispensably necessary unto Prayer, that we should know what God hath pro­mised, or that we should have an under­standing of the Grace and Mercy of the Promises. God knoweth our wants, what is good for us, what is useful to us, what is necessary to bring us unto the injoyment of himself, infinitely better than we do our [Page 76] selves; Yea, we know nothing of these things but what he is pleased to teach us. These are the things which he hath prepared for us, as the Apostle speaks, 1 Cor. 2. 9. And what he hath so prepar'd, he declareth in the Promises of the Covenant. For they are the declaration of the Grace and good pleasure which he hath purposed in himself. And hence Believers may learn, what is good for them and what is wanting unto them in the Promises, more clearly and certainly than by any other means whatever. From them therefore do we learn what to pray for as we ought. And this is another Reason, why men are so barren in their Supplications, they know not what to pray for, but are forced to be­take themselves unto a confused Repeti­tion of the same requests; namely their ignorance of the Promises of God, and the Grace exhibited in them. Our enquiry therefore is, by what way or means we come to an Acquaintance with these Promi­ses, which all Believers have in some mea­sure, some more full and distinct than o­thers, but all in an useful sufficiency. And this we say is by the Spirit of God, without whose Aid and Assistance we can neither understand them, nor what is con­tained in them.

[Page 77] I do confess, that some by frequent read­ing of the Scripture, by the only help of a faithful Memory, may be able to ex­press in their Prayers the Promises of God, without any spiritual Acquaintance with the Grace of them, whereby they admi­nister unto others, and not unto themselves. But this Remembrance of Words or Expres­sions belongs not unto the especial Work of the Holy Ghost in supplying the Hearts and minds of Believers with the matter of Prayer. But this is that which he doth herein; He openeth their Eyes, he giveth an understanding, he enlighteneth their minds, so that they shall perceive the things that are of God prepared for them, and that are contained in the Promises of the Gospel; and represents them therein in their beauty, Glory, suitableness and desirableness unto their Souls. He maketh them to see Christ in them, and all the Fruits of his Mediation in them, all the effect of the Grace and Love of God in them, the Excel­lency of Mercy and Pardon, of Grace and Holiness, of a new Heart, with Principles, dis­positions, Inclinations and Actings, all as they are proposed in the Truth and Faithfulness of God. Now when the mind and Heart is continually filled with an Understanding [Page 78] and due Apprehensions of these things; it is always furnished with the matter of Prayer and praise unto God, which Persons make use of according as they have actual as­sistance and utterance given unto them. And whereas this Holy Spirit together with the knowledge of them, doth also im­plant a Love unto them upon the minds of Believers, they are not only hereby di­rected what to pray for, but are excited and stirred up to seek after the injoyment of them, with ardent Affections and earnest Endeavours, which is to pray. And although among those on whose Hearts these things are not implanted, some may (as was be­fore observed) make an appearance of it, by expressing in Prayer the words of the Promises of God retined in their memo­ries, yet for the most part they are not able themselves to pray in any tolerable useful manner, and do either wonder at, or de­spise those that are so enabled.

But it may be said, that where there is any defect herein, it may be easily supplied. For if men are not acquainted with the Promises of God themselves in the manner before described, and so know not what they ought to pray for, others who have the un­derstanding of them may compose Prayers [Page 79] for their use according to their Apprehen­sions of the mind of God in them, which they may read, and so have the matter of Prayer always in a readiness.

I answer, (1.) I do not know that any one hath a Command, or Promise of As­sistance, to make or compose Prayers to be said or read by others as their Prayers; and therefore I expect no great matter from what any one shall do in that kind. The Spirit of Grace and Supplication is promised, as I have proved, to enable us to pray, not to enable us to make or compose Prayers for others.

(2.) It savours of some unacquaintance with the Promises of 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 [Page 80] 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 [Page 81] 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 [Page 82] 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 [Page 83] 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 [Page 84] 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, [Page 85] as God alone knoweth and under­standeth in their full extent and latitude. That of our selves we are apt to fail and mistake hath been declared from James 4. 3.

I shall not here insist on particulars, but only mention two general Ends of Prayer which the Holy Spirit keeps the minds of Believers unto in all their Requests, where he hath furnished them with the matter of them according to the mind of God. For he doth not only make Intercession in them, according unto the mind of God, with respect unto the matter of their Requests, but also with respect unto the End which they aim at, that it may be accepted with him. He guides them therefore to de­sign,

(1.) That all the success of their Peti­tions and Prayers, may have an immediate tendency unto the Glory of God. It is he alone who enables them to subordinate all their desires unto Gods Glory. Without his especial Aid and Assistance we should aim at Self only and ultimately in all we do. Our own profit, case, satisfaction, Mercies, Peace and Deliverance would be the End whereunto we should direct all our Sup­plications, whereby they would be all [Page 86] 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.

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 [Page 88] 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 [Page 89] 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 [Page 90] 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 [Page 91] injoyment of them, as no Words can utter or expresly declare, that is, fully and compleatly; which is the sense of the place.

To avoid the force of this Testimony some (one at least) would have this In­tercession of the Spirit, to be the Intercession of the Spirit in Christ for us now at the right Hand of God, so that no Work of the Spi­rit it self in Believers is intended. Such irrational Evasions will men sometimes make use of, to escape the convincing Power of Light and Truth. For this is such a De­scription of the Intercession of Christ at the Right Hand of God, as will scarcely be re­conciled unto the Analogy of Faith. That it is not an humble, oral Supplication, but a blessed Representation of his Oblation whereby the efficacy of it is continued and applied unto all the particular occasions of the Church or Believers, I have elsewhere declared, and it is the common Faith of Christians. But here it should be reported as the labouring of the Spirit in him with unutterable groans, the highest expression of an humble, burthened, sollicitous En­deavour. Nothing is more unsuited unto the present Glorious condition of the Medi­ator. It is true, that in the Days of his [Page 92] 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 [Page 93] 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 [Page 94] 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 [Page 95] 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 [Page 96] 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 [Page 97] 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 [Page 98] 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, [Page 99] 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. [Page 100] 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, [Page 101] 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 [Page 102] required in us, and the want whereof or­dinarily ruines our design in it. And this we can have no spiritual satisfactory sense of, but what we receive by and from the Spirit of God.

Thirdly, There belongeth thereunto, that Boldness which we have in our Access into the Holy Place, or unto the Throne of Grace. Having therefore boldness to en­ter into the Holiest by the Blood of Jesus, let us draw near with a true Heart in full assurance of Faith, Heb. 10. 19, 22. Where there is on men a Spirit of Fear unto Bon­dage, they can never have any Delight in their Approaches unto God. And this is removed by the Spirit of Grace and Sup­plication, Rom. 8. 15. For ye have not received the Spirit of Bondage again unto fear; but ye have received the Spirit of A­doption whereby we cry Abba Father. These things are opposed, and the one is only removed and taken away by the other. And where the Spirit of Bondage unto fear abides, there we cannot cry Abba Father, or pray in a due manner. But where the Spirit of God is, there is Liberty, 2 Cor. 3. 18. And this, as we render the Word, con­sists in two things, (1.) in orandi libertate, (2.) in exauditionis fiducia. (1.) There is [Page 103] in it an Enlarged Liberty and freedom of speech in Prayer unto God. So the word signifies. [...] is as much as [...], a Freedom to speak all that is to be spoken, a Confidence that countenanceth men in the freedom of speech according to the Exigency of their state, condition and cause. So the word is commonly used, Eph. 6. 19. Where there is servile fear and dread, the Heart is straitned, bound up, knows not what it may, what it may not utter, and is pained about the Issue of all it thinks or speaks; or it cannot pray at all beyond what is prescribed unto it, to say, as it were, whether it will or no: But where this Spirit of Liberty and Boldness is, the Heart is enlarged with a true genuine Open­ness and Readiness to express all its con­cerns unto God as a Child unto its Father. I do not say that those who have this Aid of the Spirit have always this Liberty in Exercise, or equally so. The exercise of it may be variously impeded by Tempta­tions, spiritual Indispositions, Desertions, and by our own negligence in stirring up the Grace of God. But Believers have it always in the Root and Principle, even all that have received the Spirit of Adoption, and are ordinarily assisted in the use of it. [Page 104] Hereby are they enabled to comply with the blessed advice of the Apostle, Phil. 4. 6. Be careful in nothing, but in every thing by Prayer and Supplication with thanksgiving let your requests be made known unto God. The whole of our concern in this World, is to be committed unto God in Prayer, as that we should not retain any dividing cares in our own minds about them. And herein the Apostle would have us to use an holy Free­dom and Boldness in speaking unto God on all occasions, as one who concerns him­self in them; hide nothing from God, which we do what lyeth in us, when we pre­sent it not unto him in our Prayers; but use a full plain-hearted open Liberty with him, In every thing let your requests be made known unto God. He is ready to hear all that you have to offer unto him, or plead before him. And in so doing, the peace of God which passeth all understanding, shall keep your hearts and minds through Jesus Christ, v. 7. which is ordinarily the condition of those who are found in diligent obedience unto this Command.

(2.) There is also in it a Confidence of Acceptance, or being heard in Prayer; that is, that God is well pleased with their Duties, accepting both them and their [Page 105] Persons in Jesus Christ. Without this we can have no Delight in Prayer, or in God as the Object of it, which vitiates the whole Duty. When Adam thought there was no Acceptance with God for him, he had no confidence of access unto him; but as the first effect of folly that ensued on the entrance of Sin, went to hide himself. And all those who have no Ground of spiritual Confidence for Acceptance with Christ, do in their Prayer but endeavour to hide them­selves from God by the Duty which they per­form. They cast a mist about them, to obscure themselves from the Sight of their own Convictions, wherein alone they sup­pose that God sees them also. But in such a frame there is neither Delight nor Enlarge­ment, nor Liberty, nor indeed Prayer it self.

Now this Confidence or Boldness which is given unto Believers in their Prayers by the Holy Ghost, respects not the Answer of every particular Request, especially in their own understanding of it; but it con­sists in an Holy perswasion that God is well pleased with their Duties, accepts their Per­sons and delights in their Approaches unto his Throne. Such Persons are not terrified with Apprehensions that God will say unto [Page 106] them, What have you to do to take my name into your mouths, or to what purpose are the multitude of your Supplications? when you make many Prayers I will not hear. Will he, saith Job, plead with me with his great Power? no, but he will put strength in me, Chap. 23. 6. Yea they are assured that the more they are with God, the more con­stantly they abide with him, the better is their Acceptance. For as they are com­manded to Pray always and not to faint, so they have a sufficient Warranty from the Encouragement and Call of Christ to be fre­quent in their spiritual Addresses to him; so he speaks to his Church, Cant. 2. 14. Oh my Dove, let me see thy Countenance, let me hear thy Voice; for sweet is thy Voice, and thy Countenance is comely. And herein al­so is comprized a due Apprehension of the Goodness and Power of God, whereby he is in all conditions ready to receive them, and able to relieve them. The Voice of Sinners by Nature, let presumption and superstition pretend what they please to the contrary, is, that God is austere and not capable of Condescension or compassion. And the proper acting of Unbelief lyes in limiting the most Holy; saying, Can God do this or that thing, which the Supplies [Page 107] of our necessities do call for, are they pos­sible with God? So long as either of these worketh in us with any kind of prevalency, it is impossible we should have any Delight in calling upon God. But we are freed from them by the Holy Ghost in the Representa­tion he makes of the ingaged goodness and Power of God in the Promises of the Cove­nant, which gives us Boldness in his presence.

Fourthly, It is the Work of the Holy Spirit in Prayer to keep the Souls of Belie­vers Intent upon Jesus Christ, as the only way and means of Acceptance with God. This is the fundamental Direction for Pray­er now under the Gospel. We are now to ask in his name, which was not done ex­presly under the Old Testament. Through him, we Act Faith on God in all our Sup­plications. By him we have an Access un­to the Father. We enter into the Holiest through the new and living Way that he hath consecrated for us. The various Re­spect which Faith hath unto Jesus Christ as Mediator in all our Prayers, is a matter worthy a particular enquiry, but is not of our present consideration, wherein we declare the Work of the Spirit alone. And this is a part of it, that he keeps our Souls in­tent upon Christ according unto what is [Page 108] 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 [Page 109] 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 [Page 110] 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 [Page 111] 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.

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 [Page 112] 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 [Page 113] 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 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 [Page 114] 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 [Page 115] 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 [Page 116] 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 [Page 117] 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 [Page 118] 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 [Page 119] 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 [Page 120] 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 [Page 121] 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.

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 [Page 122] 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 [Page 123] 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 [Page 124] that all those who thus prayed by the Spirit as they call it, did but babble and talk non­sense. 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. [Page 125] 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 unto his own Condition, Relations, Oc­casions and Duties. Certainly there is not a man in the World who hath not forfeited all his Reason and Understanding unto A­theism, or utterly buried all their Opera­tions under the fury of brutish Affections, but he is convinced that it is his Duty to pray to the Deity he owns, in words of his own, as well as he is able. For this, and none other, is the genuine and natural no­tion of Prayer. This is implanted in the Heart of Mankind, which they need not be taught, nor directed unto. The Arti­ficial help of constant forms is an Arbitrary Invention. And I would hope that there are but few in the World, especially of those who are called Christians, but that at one time or other, they do so pray. And those who for the most part do betake themselves to other Reliefs, (as unto the reading of Prayers composed unto some good End and Purpose, though not absolute­ly to their occasions, as to the present state of their minds, and the things they would [Page 126] pray for, which is absolutely impossible) cannot as I conceive but sometimes be con­scious to themselves, not only of the weak­ness of what they do, but of their neglect of the Duty which they profess to perform. And as for such who by the prevalency of Ignorance, the Power of Prejudice, and infatuation of Superstition, are diverted from the Dictates of Nature and Light of Scripture directions, to say a Pater-noster, it may be an Ave or a Credo for their Pray­er, intending it for this or that end, the benefit it may be of this or that Person, or the obtaining of what is no way men­tioned or included in what they utter; there is nothing of Prayer in it, but a meer taking the name of God in vain, with the horrible Prophanation of an Holy Ordi­nance.

Persons tyed up unto such Rules and Forms never pray in their Lives, but in their occasional Ejaculations, which break from them almost by Surprizal. And there hath not been any one more effectual means of bringing Unholiness with an ungodly Course of Conversation into the Christian World, than this one of teaching men to satisfy themselves in this Duty by their Saying, Reading, or Repetition of the words [Page 127] of other men, which it may be they un­derstand not, and certainly are not in a due manner affected withal. For it is this Duty, whereby our whole Course is prin­cipally influenced. And let men say what they will, our Conversation in walking be­fore God, which principally regards the frame and disposition of our Hearts, is in­fluenced and regulated by our Attendance unto, and Performance of this Duty. He whose Prayers are Hypocritical is an Hypo­crite in his whole Course; and he who is but negligent in them, is equally negligent in all other Duties. Now whereas our whole Obedience unto God ought to be our reasonable service, Rom. 12. 1. how can it be expected that it should be so, when the foundation of it is laid in such an irratio­nal supposition, that men should not pray themselves what they are able, but read the Forms of others instead thereof, which they do not understand?

2. All the Examples we have in the Scripture of the Prayers of the Holy men of Old, either under the Old Testament or the New, were all of them the effects of their own Ability in expressing the graci­ous Conceptions of their minds, wrought in them by the Holy Ghost in the way and [Page 129] manner before described. I call it their own Ability, in opposition to all outward Aids and Assistances From others, or an antecedaneous prescription of a Form of Words unto themselves. Not one Instance can be given to the contrary. Sometimes it is said, they spread forth their Hands, sometimes that they listed up their voices, sometimes that they fell upon their knees and cryed; sometimes that they poured out their Hearts when overwhelmed, all ac­cording unto present occasions and cir­cumstances. The Solemn Benediction of the Priests instituted of God, like the pre­sent Forms in the Administration of the Sacraments, were of another Consideration, as shall be shewed. And as for those who by immediate Inspiration gave out and wrote discourses in the form of Prayers, which were in part Mystical, and in part Prophetical, we have before given an Account con­cerning them. Some plead indeed, that the Church of the Jews under the Second Temple had sundry Forms of Prayers in use among them, even at the time when our Saviour was conversant in the Temple and their Synagogues. But they pretend and plead what they cannot prove; and I challenge any Learned man to give but [Page 129] a tolerable Evidence unto the Assertion. For what is found to that purpose among the Talmudists, is mixed with such ridi­culous fables (as the first, suiting the num­ber of their Prayers to the number of the Bones in the back of a man) as fully de­feats its own Evidence.

(3.) The Commands which are given us to pray thus according unto our own Abi­lities, are no more nor less than all the Commands we have in the Scripture to pray at all. Not one of them hath any regard or respect unto outward Forms, Aids or helps of Prayer. And the manner of Pray­er it self is so described, limited and deter­mined, as that no other kind of Prayer can be intended. For whereas we are commanded to pray in the Spirit, to pray earnestly and servently, with the mind and understanding, continually with all manner of Prayer and Supplication, to make our Requests known unto God, so as not to take care our selves about our present concerns, to pour out our Hearts unto God, to cry Abba Father by the Spirit and the like; I do not understand how those things are suited unto any kind of Prayer, but only that which is from the Ability which men have received for the entire discharge of [Page 130] that Duty. For there are evidently inti­mated in these Precepts and Directions, such various Occasional Workings of our Minds and Spirits, such Actings of Gracious Affections, as will not comply with a constant use of a prescribed Form of Words.

(4.) When we speak of mens own A­bility in this matter, we do include there­in the conscientious diligent use of all means which God hath appointed for the Com­munication of this Ability unto them, or to help them in the due use, exercise and improvement of it. Such means there are, and such are they to attend unto.

As (1.) The diligent searching of our own Hearts in their Frames, Dispositions, In­clinations and Actings, that we may be in some measure acquainted with their state and condition towards God. Indeed the Heart of man is absolutely unsearchable un­to any but God himself, that is, as unto a compleat and perfect knowledge of it. Hence David prays, that God would search and try him, and lead and conduct him by his Grace according unto what he found in him, and not leave him wholly to act or be acted according unto his own Appre­hensions of himself, Psal. 139. 23, 24. [Page 131] But yet where we do in sincerity enquire 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 [Page 132] 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 [Page 133] 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 [Page 134] 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,

[Page 135] (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 [Page 136] 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 [Page 137] 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 [Page 138] 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 [Page 139] 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 [Page 140] 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; [Page 141] 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 [Page 142] 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 [Page 143] 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, where­ever is this Gift of Illumination and Con­viction, there is such a foundation of the [Page 144] 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 [Page 145] 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. [Page 146] 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.

[Page 147] 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 [Page 148] 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 [Page 149] 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 [Page 148] [...] [Page 149] [...] [Page 150] 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 [Page 151] 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 [Page 152] 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 [Page 153] 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 [Page 154] 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.

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 [Page 155] of the Spirit of Grace [...]. Chrysost. Hom. 67. de Prec. 1. 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 [Page 156] 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.

[Page 157] (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 [Page 158] 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 [Page 159] 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 [Page 160] 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 [Page 161] 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, [...]; Chrys. Hom. 67. de Prec. 1. 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 [Page 162] 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 [Page 163] 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 [Page 164] 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 [Page 165] 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 [Page 166] 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 [Page 167] 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 [Page 168] 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 [Page 169] 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 [Page 170] 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 [Page 171] 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 [Page 172] 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 [Page 173] 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 [Page 174] 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 [Page 175] 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 [Page 176] 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 [Page 177] 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 [Page 178] 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 [Page 179] 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 [Page 180] 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 [Page 181] 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 [Page 182] 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 make of their Condition and Temptations. He who is constantly to be the mouth of others to God, is not to pray at Random, as though all Persons and Conditions were alike unto him. None prayeth for others constantly by vertue of especial Duty, but he is called also to watch over them and observe their ways. In so doing he may know That of their state, which may be a great Direction unto his Supplications with them and for them. Yea without this no man can ever dis­charge this Duty aright in the behalf of o­thers, so as they may find their particular [Page 183] concernments therein. And if a Mi­nister be obliged to consider the Ways, Light, Knowledge, and walking of his Flock in his preaching unto them, that what he teacheth may be suited unto their Edification; he is no less bound unto the same consideration in his Prayers also with them and for them, if he intends to pray unto their use and profit. The like may be said of others in their capacity. The Wisdom and Caution which are to be used herein, I may not here insist upon.

(4.) Unto the Account which they re­ceive from themselves concerning their Wants, their state and Condition. This in some cases Persons are obliged to give unto those whose Duty it is to help them by their Prayers, James 5. 16. And if this Duty were more attended unto, the minds of many might receive inconceivable Relief thereby.

6. Let us take heed, (1.) That this Gift be not solitary, or alone; and (2.) That it be not solitarily acted at any time. When it is solitary, that is, where the Gift of Prayer is in the Mind, but no Grace to ex­ercise in Prayer in the Heart; it is at best but a part of that Form of Godliness which men may have, and deny the Power there­of, and is therefore consistent with all sorts [Page 184] of secret Lusts and Abominations. And it were easy to demonstrate that whatever Advantage others may have by this Gift in them who are destitute of saving Grace, yet themselves are many ways worsted by it. For hence are they lifted up with spiritual pride, which is the ordinary Consequent of all unsanctified Light; and hereby do they countenance themselves against the Reflections of their Consciences on the guilt of other Sins, resting and pleasing them­selves in their own performances. But to the best Observation that I have been able to make, of all spiritual Gifts which may be communicated for a time unto Unsancti­fied minds, this doth soonest decay and wither. Whether it be that God takes it a­way Judicially from them, or that them­selves are not able to bear the Exercise of it, because it is diametrically opposite un­to the lusts wherein they indulge them­selves; for the most part it quickly and vi­sibly decaies, especially in such as with whom the continuance of it by reason of open Sins and Apostasie might be a matter of danger or Scandal unto others. (2.) Let it not be acted solitarily. Persons in whom is a principle of spiritual Life and Grace, who are endowed with those Graces [Page 185] of the Spirit which ought to be acted in all our Supplications, may yet even in the use and exercise of this Gift neglect to stir them up and act them. And there is no greater Evidence of a weak, sickly spiritual Constitution, than often to be surprized into this miscarriage. Now this is so▪ when men in their Prayers ingage only their Light, Invention, Memory and Elocution, without especial actings of Faith and delight in God. And he who watcheth his Soul and its actings, may easily discern when he is sin­fully negligent in this matter, or when outward Circumstances and Occasions have made him more to attend unto the Gift, than unto Grace in Prayer; for which he will be humbled. And these few things I thought meet to add concerning the due use and improvement of this Gift of the Spirit of God.

HAving described or given an account of the Gift of Prayer, and the use of it in the Church of God, and the Na­ture of the Work of the Spirit therein; it will be necessary to consider briefly what is by some set up in Competition with it, as a more Excellent way in this part of Di­vine Worship. And in the first place Mental Prayer as described by some devout persons of the Church of Rome, is preferred above it. They call it pure spiritual Prayer, or a quiet repose of Contemplation; that which ex­cludes all Images of the Fancy, and in time all perceptible actuations of the Understanding, and is exercised in single Elevations of the Will, without any force at all, yet with ad­mirable Efficacy; and to dispose a Soul for such Prayer there is previously required an entire Calmness and even Death of the Passions, a perfect purity in the spiritual affections of the will, and an entire abstraction from all Creatures, Cressy Church Hist. Pref. parag. 42, 43.

[Page 187] 1. The Truth is, I am so fixed in a dislike of that meer outside formal course of reading or singing Prayers, which is in use in the Roman Church (which though in Mr. Cressy's esteem, it have a shew of a very civil Conversation with God, yet is it indeed accompanied with the highest con­tempt of his infinite purity and all Divine Excellencies) and do so much more abhor that Magical incantation which many a­mong them use in the Repetition of Words which they understand not, or of applying what they repeat, to another End than what the words signifie, as saying so many Prayers for such an End or purpose, where­of it may be there is not one word of men­tion in the Prayers themselves; that I must approve of any search after a real internal entercourse of Soul with God in this Duty. But herein men must be careful of two things: (1.) That they assert not what they can fansie, but what indeed in some measure they have an Experience of. For men to conjecture what others do experience (for they can do no more) and thence to form Rules or Examples of Duty, is dan­gerous always, and may be pernicious un­to those who shall follow such Instructions. And herein this Author fails, and gives [Page 188] nothing but his own Fancies of others pre­tended Experience. (2.) That what they pretend unto an Experience of, be confir­mable by Scripture Rule or Example. For if it be not so, we are directed unto the Conduct of all extravagant imaginations in every one who will pretend unto spiritual Experience. Attend unto these Rules, and I will grant in Prayer all the ways whereby the Soul or the Faculties of it, can rati­onally act it self towards God in an Holy and spiritual manner. But if you extend it unto such kind of actings as our Nature is not capable of, at least in this World, it is the open fruit of a deceived Fancy, and makes all that is tendred from the same hand to be justly suspected. And such is that instance of this Prayer, that it is in the Will and its Affections without any actings of the Mind or Understanding. For al­though I grant that the Adhesion of the Will and Affections unto God by Love, Delight, Complacency, Rest and Satisfa­ction in Prayer, belongs to the Improvement of this Duty; yet to imagine that they are not guided, directed, acted by the Under­standing in the contemplation of Gods Goodness, Beauty, Grace and other Divine excellencies, is to render our Worship and [Page 189] Devotion, brutish or irrational; whereas it is and ought to be our Reasonable ser­vice.

And that this very Description here given us of Prayer, is a meer effect of Fancy and Imagination, and not that which the Author of it was led unto by the conduct of spiritual Light and Experi­ence, is evident from hence, that it is bor­rowed from those Contemplative Philosophers, who after preaching of the Gospel in the World, endeavoured to refine and advance Heathenism into a Compliance with it; at least is fansied in imitation of what they ascribe unto a perfect mind. One of them, and his expressions in one place may suffice for an instance. Plotinus En­nead. 6. lib. 9. Cap. 10. For after many other ascriptions unto a Soul that hath at­tained Union with the chiefest Good, he adds: [...]. A mind thus risen up is no way moved, no anger, no desire of [Page 190] any thing is in it (a perfect rest of the Af­fections.) Nay, neither Reason nor Under­standing (are acted) nor, if I may say so, it self; but being Ecstasied and filled with God, it comes into a quiet, still, im­moveable repose and state, no way declining (by any sensible actings) from its own Essence, nor exercising any reflect act upon it self, is wholly at rest, as having attained a perfect state, or to this purpose; with much more to the same. And as it is easy to find the substance of our Authors Notion in these words, so the Reader may see it more at large declared in that last Chapter of his Enneads. And all his Companions in design about that time speak to the same purpose.

2. The spiritual intense fixation of the mind, by contemplation on God in Christ, until the Soul be as it were swal­lowed up in admiration and delight, and being brought unto an utter loss through the infiniteness of those Excellencies which it doth admire and adore, it returns again into its own Abasements; out of a sense of its infinite distance from what it would absolutely and eternally embrace, and with all the inexpressible Rest and satisfaction which the will and Affections [Page 191] receive in their approaches unto the Eternal fountain of goodness; are things to be aimed at in Prayer, and which through the riches of Divine condescension, are frequently enjoy­ed. The Soul is hereby raised and ravished, not into Ecstasies or unaccountable Raptures, not acted into Motions above the Power of its own Understanding and Will, but in all the Faculties and Affections of it through the effectual workings of the Spirit of Grace, and the lively impressions of Divine Love, with intimations of the Relations and kind­ness of God, is filled with Rest, in joy un­speakable and full of Glory. And these spiri­tual acts of Communion with God, where­of I may say with Bernard, Rara Hora, Bre­vis Mora, may be enjoyed in mental or Vocal Prayer indifferently. But as the Description here given of Mental spiritual Prayer, hath no countenance given it from the Scriptures, yea those things are spoken of it which are expresly contrary thereun­to, as perfect purity, and the like; and as it cannot be confirmed by the Rational Ex­perience of any, so it no way takes off from the Necessity and usefulness of Vocal Prayer, whereunto it is opposed. For still the use of Words is necessary in this Duty, from the nature of the Duty it self, the command [Page 192] of God, and the Edification of the Church. And it is fallen out unhappily as to the Ex­altation of the conceived excellency of this Mental Prayer, that our Lord Jesus Christ not only instructed his Disciples to pray by the use of Words, but did so himself, and that constantly, so far as we know, Mat. 26. 39, 42. Yea, when he was most intense and engaged in this Duty, instead of this pretended still Prayer of Contemplation, he prayed [...] with a strong outcry, Heb. 5. which Psal. 22. is called the voice of his Roaring. And all the Reproaches which this Author casts on servent, earnest Vocal Prayer, namely that it is a tedious, loud, impetuous and an un­civil conversation with God, a meer artifi­cial slight and facility, may with equal Truth be cast on the outward manner of the praying of our Lord Jesus Christ, which was oft-times long, sometimes loud and ve­hement. And unto the Examples of their Lord and Master we may add that of the Prophets and Apostles, who mention no­thing of this pretended Elevation, but con­stantly made use of, and desired God to hear their voices, their cry, their Words in their Supplications; the words of many of them, being accordingly recorded: [Page 193] Wherefore Words proper, suggested by the Spirit of God, and taken either Direct­ly or Analogically out of the Scripture, do help the mind and enlarge it with Suppli­cations. Interdum voce nos ipsos ad devo­tionem & acrius incitamus, August. Epist. 121. ad Probam. The use of such Words, being first led unto by the desires of the mind, may and doth lead the mind on to express its further desires also, and encreaseth those which are so expressed. It is from Gods Institution and Blessing that the Mind and Will of praying do lead unto the Words of Prayer, and the words of Prayer do lead on the mind and will, enlarging them in desires and Supplications. And without this Aid, many would oftentimes be strait­ned in acting their Thoughts and Affections towards God, or distracted in them, or diverted from them. And we have expe­rience that an obedient, sanctified persisten­cy in the use of gracious words in Prayer, hath prevailed against violent Temptations and injections of Satan, which the mind in its silent Contemplations was not able to grapple with; And holy Affections are thus also excited hereby. The very words and Expressions which the Mind chuseth to declare its thoughts, conceptions and [Page 194] desires about Heavenly things, do reflect upon the Affections encreasing and exciting of them. Not only the things themselves fixed on, do affect the Heart, but the Words of Wisdom and sobriety whereby they are expressed, do so also. There is a recoiling of Efficacy, if I may so speak, in deep impressions on the Affections, from the words that are made use of to express those Affections by. But we treat of Pray­er principally, as it is to be performed in Families, Societies, Assemblies, Congrega­tions, where this Mental Prayer would do well to promote the Edification which is at­tainable in the silent Meetings of the Qua­kers.

And because this kind of Prayer, as it is called, is not only recommended unto us, but preferred before all other ways and methods of Prayer, and chosen as an in­stance to set off the Devotion of the Church of Rome, to invite others there­unto, I shall a little more particularly in­quire into it. And I must needs say that on the best view I can take, or Examination of it, it seems to be a matter altogether useless, uncertain, an effect of, and Enter­tainment for vain Curiosity, whereby men intrude themselves into those things which [Page 195] they have not seen, being vainly puft up by their own fleshly mind. For to call over what was before intimated, in things that are Practical in Religion, no man can un­derstand any thing whereof he can have no experience. Nothing is rejected by ver­tue of this Rule, whereof some men through their own default have no Ex­perience; but every thing is so justly, whereof no man in the discharge of his Duty can attain any Experience. He that speaks of such things unto others, if any such there might be, belonging unto our Con­dition in this World, must needs be a Barbarian unto them, in what he speaks; and whereas also he speaks of that wherein his own Reason and Understanding have no interest, he must be so also unto him­self. For no man can by the use of Reason however advanced by spiritual Light, un­derstand such actings of the Souls of other men or his own, as wherein there is no ex­ercise of Reason or Understanding; such as these Raptures are pretended to consist in. So whereas one of them says, sundus animae meae tangit fundum Essentiae Dei; it had certainly been better for him to have kept his Apprehensions or Fancy to himself, than to express himself in words which in [Page 196] their own proper sense are Blasphemous, and whose best defensative is, that they are unintelligible. And if it be not unlaw­ful, it is doubtless inexpedient for any one in things of Religion, to utter what it is impossible for any Body else to understand, with this only Plea that they do not indeed understand it themselves; it being what they enjoyed without any acts or actings of their own Understanding. To allow such pretences is the ready way to introduce Babel into the Church, and Expose Religion to scorn. Some pretending unto such Raptures a­mong our selves I have known, wherein for a while they stirred up the Admiration of weak and credulous Persons; but through a little observation of what they did, spake, and pretended unto, with an Examination of all by the unerring Rule, they quickly came into contempt. All I intend at present is, that whatever be in this pretence, it is altogether useless unto Edification, and therefore ought the de­claration of it, to be of no regard in the Church of God. If the Apostle would not allow the use of Words, though miracu­lously suggested unto them that used them, without an immediate interpretation of their signification, what would he have said [Page 197] of such words and things as are capable of no interpretation, so as that any man living should understand them? For those by whom at present they are so extolled and commended unto us, do themselves dis­course at Random, as blind men talk of Colours, for they pretend not to have any Experience of these things themselves. And it is somewhat an uncouth way of proce­dure to enhance the value of the Com­munion of their Church, and to invite o­thers unto it, by declaring that there are some amongst them who enjoyed such spi­ritual Ecstasies, as could neither by them­selves, nor any others be understood. For nothing can be so, wherein or whereabout there is no exercise of Reason or Under­standing. Wherefore the old Question cui bono, will discharge this pretence from being of any value or esteem in Religion with considerate men.

Again, As the whole of this kind of Prayer is useless as to the Benefit and Edi­fication of the Church or any member of it; so it is impossible there should ever be any certainty about the Raptures wherein it is pretended to consist, but they must ever­lastingly be the subject of contention and dispute. For who shall assure me that the [Page 198] Persons pretending unto these Duties or En­joyments are not meer pretenders? Any man that lives, if he have a mind unto it, may say such things, or use such expressions concerning himself. If a man indeed shall pretend and declare that he doth, or enjoy­eth such things as are expressed in the Word of God as the Duty or priviledge of any, and thereon are acknowledged by all to be things in themselves true and real, and likewise attainable by Believers, he is ordinarily, so far as I know, to be belie­ved in his Profession, unless he can be con­victed of falshood by any thing inconsist­ent with such Duties or Enjoyments. Nor do I know of any great Evil in our credu­lity herein, should we happen to be decei­ved in or by the Person so professing, seeing he speaks of no more than all acknowledge it their Duty to endeavour after. But when any one shall pretend unto spiritual actings or Enjoyments which are neither pre­scribed nor promised in the Scripture, nor are investigable in the Light of Reason, no man is upon this meer profession obliged to give credit thereunto; Nor can any man tell what evil effect or Consequences his so doing may produce. For when men are once taken off from that sure Ground of [Page 199] Scripture, and their own understandings, putting themselves afloat on the uncer­tain Waters of fancies or conjectures, they know not how they may be tossed; nor whither they may be driven. If it shall be said, that the Holiness and Honesty of the Persons by whem these especial priviledges are enjoyed, are sufficient Reason why we should believe them in what they pro­fess; I answer, they would so in a good measure, if they did not pretend unto things repugnant unto Reason and un­warranted by the Scripture, which is suf­ficient to crush the Reputation of any mans Integrity. Nor can their Holiness and Honesty be proved to be such, as to render them absolutely impregnable against all Temptations, which was the preeminence of Christ alone. Neither is there any more strength in this Plea, but what may be re­duced unto this Assertion, that there nei­ther are, nor ever were any Hypocrites in the World undiscoverable unto the Eyes of men. For if such there may be, some of these pretenders may be of their Number, notwithstanding the appearance of their Holiness and Honesty. Besides, if the Holiness of the best of them were examined by Evangelical Light and Rule, perhaps it [Page 200] would be so far from being a sufficient countenance unto other things, as that it would not be able to defend its own Re­putation. Neither is it want of charity, which makes men doubtful and unbelie­ving in such cases; but that Godly Jealousy and Christian prudence which require them to take care that they be not deceived or deluded, do not only warrant them to a­bide on that guard, but make it their ne­cessary Duty also. For it is no new thing that pretences of Raptures, Ecstasies, Re­velations and unaccountable extraordinary Enjoyments of God, should be made use of unto corrupt Ends, 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 [Page 201] 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 [Page 202] 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.

[Page 203] 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 [Page 204] 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 [Page 205] 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 [Page 206] 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 immediately enquire.

But this Examination of it by the Light of Nature will be looked on as most absurd and impertinent. For if we must try all matters of Spiritual Communion with God, and that in those things which wholly de­pend on Divine supernatural Revelation by this Rule and Standard, our measures of them will be false and perverse. And I say, no doubt they would. Wherefore we call only that concern of it unto a Trial hereby, whose true notion is confessedly fixed in the Light of Nature. Without extending that line beyond its due bounds, we may by it, take a just measure of what is Prayer, and what is not; for therein it cannot deceive nor be deceived: And this is all which at present we engage a­bout. And in the pursuit of the same en­quiry we may bring it also unto the Scri­pture, [Page 207] from which we shall find it as fo­reign as from the Light of Nature. For as it is described, so far as any thing intel­ligible may be from thence collected, it ex­ceeds or deviates from whatever is said in the Scripture concerning Prayer, even in those places where the Grace and privi­ledges of it are most emphatically expressed; and as it is exemplified in the Prayers of the Lord Christ himself, and all the Saints recorded therein. Wherefore the Light of Nature, and the Scripture do by common consent exclude it from being Prayer in any kind. Prayer in the Scripture-repre­sentation of it, is the Souls Access and Ap­proach unto God by Jesus Christ through the Aids of his Holy Spirit, to make known its requests unto him with Supplication and Thanksgiving. And that whereon it is re­commended unto us are its external Adjuncts, and its internal Grace and efficacy. Of the first sort, Earnestness, fervency, importunity, constancy and perseverance are the princi­pal. No man can attend unto these or any of them in a way of Duty, but in the Exercise of his mind and understanding. Without this, whatever looks like any of them, is bruitish fury or obstinacy.

And as unto the internal form of it, in [Page 208] that description which is given us of its na­ture in the Scripture, it consists in the e­special exercise of Faith, Love, Delight, Fear, all the Graces of the Spirit as occasion doth require. And in that Exercise of these Graces wherein the Life and Being of Pray­er doth consist, a continual regard is to be had unto the Mediation of Christ, and the free Promises of God, through which means he exhibits himself unto us as a God hearing Prayer. These things are both plainly and frequently mentioned in the Scripture, as they are all of them exempli­fied in the Prayers of those holy Persons which are recorded therein. But for this contemplative Prayer as it is described by our Author and others, there is neither precept for it, nor Direction about it, nor Motive unto it, nor Example of it in the whole Scripture. And it cannot but seem marvellous to some at least, that whereas this Duty and all its concernments are more insisted on therein, than any other Christi­an Duty or priviledge what ever, that the Height and Excellency of it, and that in comparison whereof all other kinds of Prayer, all the actings of the mind and Soul in them are decried, should not obtain the least intimation therein.

[Page 209] For if we should take a view of all the particular places wherein the nature and excellency of this Duty are described, with the Grace and priviledge wherewith it is accompained, such as for instance, Ephes. 6. 18. Phil. 4. 6. Heb. 4. 16. Chap. 10. 19, 20, 21, 22. there is nothing that is con­sistent with this contemplative Prayer. Nei­ther is there in the Prayers of our Lord Jesus Christ, nor of his Apostles, nor of any Holy men from the beginning of the World, either for themselves or the whole Church, any thing that gives the least countenance unto it. Nor can any man declare, what is, or can be the Work of the Holy Spirit therein, as he is a Spirit of Grace and Sup­plication; nor is any Gift of his mentioned in the Scripture, capable of the least ex­ercise therein: so that in no sense it can be that praying in the Holy Ghost which is pre­scribed unto us. There is therefore no Example proposed unto our imitation, no mark set before us, nor any direction gi­ven for the attaining of this pretended Ex­cellency and perfection. Whatever is fan­cied or spoken concerning it, it is utterly forraign to the Scripture, and must owe it self unto the deluded imagination of some few Persons.

[Page 210] Besides, the Scripture doth not propose unto us any other kind of Access unto God under the New Testament, nor any nearer approaches unto him, than what we have in and through the Mediation of Christ and by Faith in him: but in this pretence there seems to be such an immediate Enjoyment of God in his Essence aimed at, as is regardless of Christ, and leaves him quite behind. But God will not be All in all immediately unto the Church, until the Lord Christ hath fully delivered up the Mediatory King­dom unto him. And indeed the silence concerning Christ, in the whole of what is ascribed unto this contemplative Prayer, or rather the Exclusion of him from any concernment in it as Mediator, is sufficient with all considerate persons, to evince that it hath not the least interest in the Duty of Prayer, name or thing.

Neither doth this Imagination belong any more unto any other part or exercise of Faith in this World; and yet here we uni­versally walk by Faith and not by sight. The whole of what belongs unto it may be reduced unto the two heads of what we do towards God, and what we do enjoy of him therein. And as to the first, all the actings of our Souls towards God belong [Page 211] unto our Reasonable service, Rom. 12. 1. more is not required of us in a way of Du­ty. But that is no part of our Reasonable service, wherein our Minds and understand­ings have no concernment. Nor is it any part of our Enjoyment of God in this life. For no such thing is any where promised unto us, and it is by the Promises alone that we are made partakers of the Divine Nature, or have any thing from God com­municated unto us. There seems therefore to be nothing in the Bravery of these af­fected expressions, but an endeavour to fancy somewhat above the measure of all possible attainments in this life, falling unspeakably beneath those of future Glory. A kind of Purgatory it is in Devotion, somewhat out of this World and not in another; a­bove the Earth, and beneath Heaven, where we may leave it in Clouds and darkness.

THERE are also great Pleas for the use of prescribed limited Forms of Prayer, in opposition to that spiritual Abili­ty in Prayer, which we have described and proved to be a Gift of the Holy Ghost. Where these Forms are contended for by men, with respect unto their own use and practice only, as suitable to their Experi­ence, and 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 [Page 213] 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 [Page 214] 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 [Page 215] 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 [Page 216] 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 [Page 217] 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 [Page 218] 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 general, be they ne­ver so well worded, so queint and elegant in Expressions, are so empty and jejune, as that they can be of no manner of use unto any, unless to keep them from praying whilest they live. And such we have Books good store filled withal, easy enough to be composed by such as never in their lives prayed according to the mind of God. From the former sort much may be learned, as they Doctrinally exhibite the Matter and Arguments of Prayer. But the Composition of them for others to be used as their Pray­ers, is that which no man hath any Promise of peculiar spiritual Assistance in, with re­spect unto Prayer in particular.

2. No man hath any Promise of the Spi­rit of Grace and Supplication to enable him to compose a Form or forms of Prayer for him­self. The Spirit of God helps us to pray, not to make Prayers in that sense. Suppose men, as before, in so doing, may have his Assistance in general, as in other Studies, and Endeavours; yet they have not that especial Assistance which he gives as a Spirit of Grace and Supplication, enabling us to [Page 219] cry Abba Father. For men do not com­pose Forms of Prayer, however they may use them, by the immediate actings of Faith, Love, and Delight in God, with those o­ther Graces, which he Excites and Acts in those Supplications which are according to the Divine Will. Nor is God the immedi­ate object of the actings of the Faculties of the Souls of men in such a Work. Their Inventions, Memories, Judgments are im­mediately exercised about their present com­position, and there they rest. Wherefore whereas the exercise of Grace immediately on God in Christ, under the Formal no­tion of Prayer, is no part of mens Work or design when they compose and set down Forms for themselves or others, if any so do, they are not under a Promise of especial Assistance therein in the manner before de­clared.

3. As there is no Assistance promised unto the composition of such Forms, so it is no institution of the Law or Gospel. Prayer it self, is a Duty of the Law of Na­ture, and being of such singular and indispen­sible use unto all Persons, the Commands for it are reiterated in the Scripture, be­yond those concerning any other particu­lar Duty whatever. And if it hath respect [Page 220] unto Jesus Christ with sundry Ordinances of the Gospel, to be performed in his name, it falls under a New Divine Institution. Here­on are Commands given us to pray, to pray continually without ceasing, to pray and faint not, to pray for our selves, to pray for one another, in our Closets, in our Families, in the Assemblies of the Church. But as for this Work, of making or composing Forms of Prayers for our selves to be used as Prayers, there is no Command, no Institution, no mention in the Scriptures of the Old Testa­ment or the New. It is a Work of Hu­mane Extract and Original, nor can any thing be expected from it, but what pro­ceeds from that fountain. A Blessing pos­sibly there may be upon it, but not such as issueth from the especial Assistance of the Spirit of God in it, nor from any Divine Appointment or Institution whatever. But the Reader must observe, that I do not urge these things to prove Forms of Prayer Unlawful to be used, but only at present declare their Nature and Original, with respect unto that Work of the Holy Spirit, which we have described.

4. This being the Original of Forms of Prayer, the Benefit and Advantage which is in their Use, which alone is pleadable in [Page 221] their behalf, comes next under Considera­tion. And this may be done with respect unto two sorts of Persons: (1.) Such as have the Gift or Ability of Free Prayer be­stowed on them, or however have at­tained it. (2.) Such as are mean and low in this Ability, and therefore incompetent to perform this Duty without that Aid and Assistance of them. And unto both sorts they are pleaded to be of Use and Advan­tage.

1. It is pleaded that there is so much Good and so much Advantage in the use of them, that it is expedient that those who can pray otherwise unto their own and others Edification, yet ought sometimes to use them. What this Benefit is, hath not been distinct­ly declared, nor do I know, nor can divine wherein it should consist. Sacred things are not to be used meerly to shew our Liberty. And there seems to be here­in a neglect of stirring up the Gift, if not also of the Grace of God, in those who have received them. The manifestation of the Spirit is given to every one to profit withal. And to forgo its exercise on any just occasion, seems not warrantable. We are bound at all times in the Worship of God to serve him with the best that we have. [Page 222] And if we have a made in the Flock and do sacrifice that which in comparison thereof, is a corrupt thing, we are deceivers. Free Prayer unto them who have an Ability for it, is more suited to the nature of the Du­ty in the Light of Nature it self, to Scrip­ture-Commands and Examples, than the use of any prescribed Forms. To omit there­fore the Exercise of a spiritual Ability there­in, and voluntarily to divert unto the o­ther Relief; which yet, in that case at least, is no Relief; doth not readily present its advantage unto a sober Consideration. And the Reader may observe that at pre­sent I examine not what men or Churches may agree upon by common consent, as judg­ing and avowing it best for their own Edi­fication, which is a matter of another con­sideration; but only of the Duty of Belie­vers as such in their Respective Stations and Conditions.

2. It is generally supposed that the Use of such Forms are of singular Advantage unto them that are low and mean in their Ability to pray of themselves. I propose it thus, because I cannot grant that any who sincerely believeth that there is a God, is sensible of his own wants, and his absolute dependance upon him, is utterly unable to [Page 223] make Requests unto him for relief, with­out any help, but what is suggested unto him by the working of the natural Facul­ties of his own Soul. What men will wil­fully neglect is one thing, and what they can­not do, if they seriously apply themselves unto their Duty, is another. Neither do I believe that any man who is so far in­structed in the Knowledge of Christ by the Gospel, as that he can make use of a com­posed Prayer with Understanding, but al­so that in some measure he is able to call upon God in the name of Christ, with respect unto what he feels in himself and is concerned in; and farther no mans Prayers are to be ex­tended. I speak therefore of those who have the least measure and lowest degree of this Ability, seeing none are absolutely uninterested therein. Unto this sort of Persons I know not of what use these Forms are, unless it be to keep them low and mean all the Days of their Lives. For whereas both in the state of nature and the state of Grace, in one whereof every man is supposed to be, there are certain Heavenly sparks suited unto each condition; the main Duty of all men, is to stir them up and encrease them. Even in the Remain­ders of lapsed nature, there are Coelestes [Page 224] igniculi, in-notices of Good and Evil, Ac­cusations and Apologies of Conscience. These none will deny, but that they ought to be stirred up, and encreased; which can be no otherwise done but in their sedulous exercise. Nor is there any such effectual way of their Exercise, as in the Souls ap­plication of it self unto God with respect unto them, which is done in Prayer only. But as for those whom in this matter we principally regard, that is, professed Belie­vers in Jesus Christ, there is none of them but have such Principles of spiritual Life, and therein of all obedience unto God, and communion with him, as being im­proved and exercised, under those conti­nual supplies of the Spirit which they re­ceive from Christ their Head, will enable them to discharge every Duty, that in e­very Condition or Relation is required of them, in an acceptable manner. Among these is that of an Ability for Prayer; and to deny them to have it, supposing them true Believers, is expresly to contradict the Apostle, affirming that because we are Sons, God sends forth the Spirit of his Son in­to our Hearts, whereby we cry Abba Father. But this Ability, as I have shewed, is no way to be improved, but in and by a [Page 225] constant exercise. Now whether the use of the Forms enquired into, which cer­tainly taketh men off from the Exercise of what Ability they have, do not tend di­rectly to keep them still low and mean in their Abilities, is not hard to determine.

But suppose these spoken of, are not yet real Believers, but only such as profess the Gospel, not yet sincerely converted unto God, whose Duty also it is to pray on all occasions: These have no such principle or Ability to improve, and therefore this Advantage is not by them to be neglected. I answer; that the matter of all spiritual Gifts is spiritual Light; according there­fore to their measure in the Light of the knowledge of the Gospel, such is their measure in spiritual Gifts also. If they have no spiritual Light, no insight into the knowledge of the Gospel, Prayers framed and composed according unto it will be of little use unto them. If they have any such Light, it ought to be improved by Exercise in this Duty which is of such indispensible necessity unto their Souls.

5. But yet the Advantage which all sorts of Persons may have hereby, in having the matter of Prayer prepared for them and suggested unto them, is also insisted on. This they may be much to seek in, who [Page 226] yet have sincere desires to pray, and whose Affections will comply with what is pro­posed unto them. And this indeed would carry a great Appearance of Reason with it, but that there are other ways appointed of God unto this End; and which are sufficient thereunto, under the Guidance, conduct and assistance of the Blessed Spirit, whose Work must be admitted in all parts of this Duty, unless we intend to frame Prayers that shall be an abomination to the Lord. Such are mens diligent and se­dulous consideration of themselves, their spi­ritual state and condition, their wants and desires; a diligent consideration of the Scripture, or the Doctrine of it in the Ministery of the Word, whereby they will be both instructed in the whole matter of Prayer, and convinced of their own con­cernment therein, with all other Helps of coming to the knowledge of God and themselves; all which they are to attend unto, who intend to pray in a due man­ner. To furnish men with Prayers to be said by them, and so to satisfy their Con­sciences whilst they live in the neglect of these things, is to deceive them, and not to help or instruct them. And if they do conscientiously attend unto these things, they will have no need of those other pre­tended [Page 227] helps. For men to live and con­verse with the World, not once enquiring into their own ways, or reflecting on their own hearts (unless under some charge of Conscience accompanied with fear or dan­ger,) never endeavouring to examine, try or compare their state and condition with the Scripture, nor scarce considering either their own wants or Gods Promises, to have a Book lye ready for them wherein they may read a Prayer, and so suppose they have discharged their Duty in that matter, is a course which surely they ought not to be countenanced or encouraged in. Nor is the perpetual Rotation of the same words and Expressions, suited to instruct or carry on men in the knowledge of any thing, but rather to divert the mind from the due consideration of the things intended, and therefore commonly issues in Formality. And where men have words or Expressions prepared for them, and suggested unto them, that really signify the things where­in they are concerned, yet if the Light and knowledge of those Principles of Truth, whence they are derived, and whereinto they are resolved, be not in some measure fixed and abiding in their Minds, they cannot be much benefited or edisied by their Repetition.

[Page 228] 6. Experience is pleaded in the same case; and this with me, where Persons are evidently conscientious, is of more moment than an hundred notional Argu­ments that cannot be brought to that Trial. Some therefore say that they have had spi­ritual Advantage, the Exercise of Grace, and Holy Entercourse with God in the use of such Forms, and have their Affecti­ons warmed and their Hearts much better­ed thereby. And this they take to be a clear Evidence and token that they are not disapproved of God; Yea, that they are a great advantage, at least unto many, in Prayer. Answ. Whether they are ap­proved or disapproved of God, whether they are Lawful or Unlawful, we do not consider; but only whether they are for spiritual Benefit and Advantage for the good of our own Souls and the Edification of others, as set up in competition with the Exercise of the Gift before described. And herein I am very unwilling to oppose the Experience of any one who seems to be under the conduct of the least beam of Gospel Light. Only I shall desire to propose some few things to their consideration. As,

1. Whether they understand aright the difference that is between natural Devotion occasionally excited, and the due actings [Page 229] of Evangelical Faith and Love with other Graces of the Spirit in a way directed un­to by Divine Appointment? All men who acknowledge a Deity or Divine Power which they adore, when they address themselves seriously to perform any Religious Worship thereunto in their own way, be it what it will, will have their Affections moved and excited suitably un­to the Apprehensions they have of what they worship; Yea though in particular it have no Existence but in their own Imaginations. For these things ensue on the general notion of a Divine Power, and not on the 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 [Page 230] 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 [Page 231] 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 [Page 232] 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 [Page 233] 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 [Page 234] 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 [Page 235] they had received thereby. But it is pos­sible that some may so do. For no such Freedom of Prayer is asserted as should make it unlawful for men to make use of any proper means the better to enable them to pray. Nor is any such Ability of Prayer granted, as to supersede the Duty of using means for the Encrease and furthe­rance of it.

3. To set up and prescribe the use of such Forms universally in opposition and unto the Exclusion of free Prayer by the Aid of the Spirit of Grace, is contrary not only to many Divine precepts before insisted on, but to the Light of nature it self re­quiring every man to pray, and on some occasions necessitating them thereunto. But whatever be the practice of some men, I know not that any such Opinion is plea­ded for, and so shall not farther oppose it.

4. It is not enquired whether Forms of Prayer, especially as they may be design­ed unto and used for other Ends and not to be read instead of Prayer, have in their Composition any thing of intrinsecal evil in them; for it is granted they have not: But the Enquiry is, whether in their use as Prayers they are not hindrances unto the right discharge of the Duty of Prayer according to the mind of God, and so may [Page 236] be unlawful in that respect. For I take it as granted that they are no where appoin­ted of God for such an Use, no where commanded so to be used; whence an ar­gument may be formed against their having any Interest in Divine acceptable Worship, but it is not of our present Consideration. For if on the accounts mentioned, they appear not contrary unto, or inconsistent with, or are not used in a way exclusive of that Work of the Holy Spirit in Prayer which we have described from the Scrip­ture, nor are reducible unto any Divine prohibition, whilest I may enjoy my own Liberty, I shall not contend with any a­bout them. Nor shall I now engage into the Examination of the Arguments that are pleaded in their behalf, which some have greatly multiplied, as I suppose, not much to the Advantage of their cause. For in things of Religious Practice one Testimony of Scripture rightly explained and applied, with the Experience of Believers thereon, is of more weight and value than a thousand dubi­ous Reasonings, which cannot be evident­ly resolved into those Principles. Where­fore some few additional Considerations shall put an issue unto this Discourse.

1. Some observe that there are Forms of Prayer composed and prescribed to be [Page 237] used both in the Old Testament and the New. Such, they say, was the Form of Blessing prescribed unto the Priests on so­lemn Occasions, Numb. 6. 24, 25, 26. And the Psalms of David, as also the Lords Prayer in the New Testament. (1.) If this be so, it proves that Forms of Prayer are not intrinsecally evil, which is gran­ted, yet may the use of them be unneces­sary. (2.) The Argument will not hold, so far as it is usually extended, at least; God himself hath prescribed some Forms of Prayer to be used by some Persons on some occasions, therefore men may in­vent yea and prescribe those that shall be for common and constant use. He who forbad all Images or all use of them in sacred things, appointed the making of the Cherubims in the Tabernacle and Tem­ple. (3.) The Argument from the practice in use under the Old Testament in this mat­ter, if any could thence be taken, when the People were carnal, and tyed up unto Carnal Ordinances, unto the Duty and practice of Believers under the New Testa­ment, and a more plentiful effusion of the Spirit, hath been before disproved. (4.) The words prescribed unto the Priests were not a Prayer properly, but an Authorita­tive Benediction, and an instituted sign of [Page 238] Gods blessing the People; For so it is ad­ded in the Explication of that Ordinance, They shall put my name upon the Children of Israel, and I will bless them, ver. 27. (5.) Davids Psalms were given out by imme­diate Inspiration, were most of them My­stical and Prophetical, appointed to be used in the Church, as all other Scriptures, only some of them in a certain manner, namely, of Singing; and that manner also determined by Divine Appointment. (6.) That any Form of Prayer is appointed in the New Testament to be used as a Form, is neither granted nor can be proved. (7.) Give us Prayers composed by Divine in­spiration with a command for their use, with the Time, Manner and Form of their usage, which these instances prove to be lawful, if they prove any thing in this case, and there will be no contest about them. (8.) All and every one of the Precedents or Examples which we have in the whole Scripture of the Prayers of any of the People of God, Men or Women, being all accommodated to their present occasions, and uttered in the Freedom of their own Spirits, do all give Testimony unto free Prayer, if not against the use of Forms in that Duty.

2. Moreover, it seems that when any [Page 239] one prayeth, his Prayer is a Form unto all that join with him, whether in Fami­lies or Church-Assemblies; which some lay great weight upon, though I am not able to discern the Force of it in this case. For (1.) The question is solely about him that prayeth and his discharge of Duty according to the mind of God, and not concerning them who join with him. (2.) The conjunction of others with him that prayeth according to his Ability, is an ex­press command of God. (3.) Those who so join are at Liberty when it is their Du­ty to pray themselves. (4.) That which is not a Form in it self, is not a Form to any; for there is more required to make it so, than meerly that the words and Ex­pressions are not of their own present In­vention. It is to them, the Benefit of a Gift bestowed for their Edification in its present Exercise according to the Mind of God. That only is a Form of Prayer unto any, which he himself useth as a Form; for its nature depends on its use. (5.) The Argument is incogent; God hath commanded some to pray according to the Ability they have received, and o­thers to join with them therein; therefore it is lawful to invent Forms of Prayer for our selves or others to be used as Prayers by them or us.

[Page 240] 3. That which those who pretend unto moderation in this matter plead, is, that Prayer it self is a commanded Duty; but Praying by or with a prescribed Form is only an outward manner and Circumstance of it, which is indifferent, and may or may not be used as we see occasion. And might a general Rule to this purpose be duely established, it would be of huge importance. But (1.) It is an easy thing to invent and prescribe such outward Forms and manner of outward Worship, as shall leave nothing of the Duty prescribed but the empty name. (2.) Praying before an image, or Wor­shipping God or Christ by an image is but an outward mode of Worship, yet such as renders the whole Idolatrous. (3.) Any outward mode of Worship, the Attendance whereunto, or the Observance whereof, is prejudicial unto the due performance of the Duty whereunto it is annexed, is in­expedient; and what there is hereof in the present instance, must be judged from the preceding discourse.