Our Saviour says, " When ye pray, say. Our Father," etc. On supposition of the sense contended for, and that a form of words is prescribed, I ask whether we may at any time pray and not say so, seeing he says, " When ye pray, say," — whether we may say any
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thing else, or use any other words? whether the saying of these words be a part of the worship of God, or whether any promise of accep- tation be annexed to the saying so? whether the Spirit of grace and suppUcations be not promised to all believers, and whether he be not given them to enable them to pray, both as to matter and manner? and if so, whether the repetition of the words mentioned by them who have not the Spirit given them for the ends before mentioned be available? and whether prayer by the Spirit, where these words are not repeated, as to the letters and syllables and order wherein they stand, be acceptable to God? whether the prescription of a form of words and the gift of a spirit of prayer be consistent? whether the form be prescribed because believers are not able to pray without it, or because there is a peculiar holiness, force, and energy in the letters, words, and syllables, as they stand in that form? and whether to say the first of these be not derogatory to the glory of God and efficacy of the Spirit promised and given to believers; and the second to assert the using of a charm in the worship of God? whether, in that respect, "Pater noster" be not as good as " Our Father?" whether innumerable poor souls are not deluded and hardened by satisfying their consciences in and with the use of this form, never knowing what it is to pray in the Holy Ghost? and whether the asserting this form of words to be used have not confirmed many in their atheistical blaspheming of the Holy Spirit of God and his grace in the prayers of his people? and whether the repetition of these words, after men have been long praying for the things contained in them, as the manner of some is, be not so remote from any pretence or colour of warrant in the Scripture as that it is, in plain terms, ridiculous? When Mr B., or any on his be- half, hath answered these questions, they may be supplied with more of the like nature and importance.
Of our address with all our religious worship to the Father by Jesus Christ, the mediator, how and in what manner we do so, and in what sense he is himself the ultimate object of divine worship, I have spoken before, and therefore I shall not need to insist on his next question, which makes some inquiry thereabout. That which follows is all that in this chapter needs any animadversion. The words are these: —
Q. Was it the custom during the time that Christ conversed on the earth (muck less before he came into the world) to pray xmto God in the name of Christ or through Christ ? or did it begin to be used after the resurrection and exaltation of Christ? What saith Christ himself concerning this?
A. John xvi. 24-26.
The times of the saints in this world are here distinguished into different seasons, — that before Christ's coming in the flesh, the time of his conversation on earth, and the time following his resurrection
5 so VINDICI.E EVANGELIC JS.
and exaltation. What was the custom in these several seasons of pray- ing to God in the name of Christ or through him is inquired after; and as to the first and second it is denied, but granted as to the last, ■which is farther confirmed, in the answer to the last question, from Heb. xiii. 20, 21. Some brief observations will disentangle Mr B.'s catechumens, if they shall be pleased to attend unto them.
1. It is not what was the custom of men to do, but what was the mind of God that they should do, that we inquire after. 2. That Jesus Christ, in respect of his divine nature, wherein he is one with his Father, was always worshipped and invocated ever since God made any creatures to worship him, hath been formerly declared. o. That there is a twofold knowledge of Christ the mediator, — (1.) In general, in thesi, of a mediator, the Messiah promised; which was the knowledge of the saints under the old testament. (2.) Particular, in hypothesi, that Jesus of Nazareth was that IMessiah; which also was and is known to the saints under the new testament. 4. That as to an explicit knowledge of the way and manner of salvation, which was to be wrought, accomplished, and brought about, by the Messiah, the promised seed, Jesus Christ, and the address of men unto God by him, it was much more evidently and clearly given after the resurrection and the ascension of Christ than before, the Spirit of revelation being then poured out in a more abundant man- ner than before. 5. There is a twofold praying unto God in the name of Christ, — one in express words, clear and distinct intention of mind, insisting on his mediation and our acceptance with God on his account; the other implied in all acts of faith and dependence on God, wherein we rely on him as the means of our access to God.