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306 WORK OF THE HOLY SPIEIT IN PRAYER. [BOOK VII.
(2.) Constant, diligent reading of the Scriptures is another duty that this ability greatly depends upon. From the precepts of God therein may we learn our own wants, and from his promises the relief which he hath provided for them; and these things, as hath been showed, 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 ana- logy unto those in the Scripture, which are of God's own teaching and direction. 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 come so to be ; and other helps of the like nature might be in- sisted on.
5. There is a 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 na- tural endowments and abilities, as spiritualized by grace ; which, in the way set up in competition with it, cannot be done. The more the soul is engaged in its faculties and powers, the more intent it is in and unto the duty.
Nor do I deny but that this gift may be varied in degrees and divers circumstances according unto these abilities, though it have a being of its own distinct from them. Even in extraordinary gifts, as in the receiving and giving out of immediate revelations from God, there was a variety in outward modes and circumstances which fol- lowed the diversity and variety of the natural abilities and qualifi- cations of them who were employed in that work. Much more may this difference both be and appear in the exercise of ordinary gifts, which do not so absolutely influence and regulate the faculties of the mind as the other.
And this difference we find by experience among them who are endowed with this spiritual ability. All men who have the gift of prayer do not pray alike, as to the matter of their prayers, or the manner of their praying ; but some do greatly excel others, some in one thing, some in another. And this doth in part proceed from that difference that is between them in the natural abilities of inven- tion, 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 ex- perience depend solely hereon ; for if it did, then those who, having received this spiritual ability, do excel others in these natural endow-
CHAP. VIII.] THE DUTY OF EXTERNAL PRAYER. 307
ments, would also constantly excel them in the exercise of the gift itself, 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 itself, and modifieth them accordiag unto its own efficacy and virtue, and is not itself changed by them. Evi- dently, 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 what- ever stock of natural abilities it may be planted, it will neither thrive nor flourish.
6. Spiritual gifts are of two sorts: — (1.) Such as are distinct from all other abilities, having their whole foundation, nature, and power in themselves. Such were the extraordinary gifts of miracles, heal- ing, tongues, and the like. These were entire in themselves, not built upon or adjoined 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 babbling. And of this latter sort is the gift of prayer, as under our present con- sideration, with respect unto the interest of words in that duty. And this we affirm to be a peculiar gift of the Holy Ghost, and shall now farther prove it so to be ; for, —
(1.) It is an inseparable adjunct of that work of the Spirit which we have described, and is therefore from him who is the author of it ; for he who is the author of any thing as to its being is the author of all its inseparable adjuncts. That the work of enabling us to pray is the work of the Spirit hath been proved ; and it is an immeasurable boldness for any to deny it, and yet pretend themselves to be Chris- tians. 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 expression of the desires of our souls, in words suited unto the act- ing of our own graces and the edification of others, doth inseparably belong. When we are commanded to pray, if our necessity, condi- tion, 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, there-