1 "Omnino opoi-tet nos orationis tempore curiam intrare ccelestem, illam. utique curiam, in qua rex regum stellato sedet solio, circumdante innumcrabili et ineffabili
beatorum spirituum exercitu Quanta ergo cum rcverentia, quanto timore, quanta
illuc humilitate acccdere debet, a palude sua procedens et repens ranuncula vilis? Quam tivniebundus, quam supplcx, quam denique humilis et sollicitus, et toto intentus animo mnjcstati gloria3, in praesentia angelorum, in concilio justorum et congregation© assistere potcrit miser homuncio?" — Bernard. tSerm. de quatuor orandi modis.
282 WORK OF THE HOLY SPIRIT IN PRAYER [BOOK VIL
them and reproach thein 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, accord- ing unto the promise, we wait for.
Secondly, We know not what to fray 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 partakers of? Praying only by saying or repeating so many words of prayer, whose sense and meaning those who make use of them perhaps un- derstand not, as in the Papacy, or so as to rest in the saying or re- petition 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 governor, will he be pleased with thee, or accept thy person?" as Mai. i. 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 under- standing;" that is, understand what we pray for. And these things are no other but what God hath promised ; which if we are not regu- lated by in our supplications, we " ask amiss." It is, therefore, indis- pensably 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 enjoy- ment of himself, infinitely better than we do ourselves ; 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. ii. 9 ; and what he hath so prepared he declareth in the pro- mises of the covenant, for they are the declaration of the grace and good pleasure which he hath purposed in himself. And hence be- lievers 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 ex- hibited in them. Our inquiry, therefore, is, by what way or means
CHAP. V.] THE SPIRIT'S WORK AS TO MATTER OF PRAYER. 283
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 a 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.
I do confess that some, by frequent reading of the Scripture, by only the help of & 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 be- longs 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 per- ceive 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 and due apprehension 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 be- lievers, they are not only hereby directed what to pray for, but are excited and stirred up to seek after the enjoyment of them with ardent affections and earnest endeavours; which is to pray. And although, among those on whose hearts these things are not im- planted, some may, as was before observed, make an appearance of it, by expressing in prayer the words of the promises of God retained in their memories, yet for the most part they are not able them- selves to pray in any tolerable useful manner, and do either wonder at or despise those that are so enabled.