SOS WORK OF THE HOLY SPIRIT IN PRAYER. [BOOK VII.
fore, to pray falls under the command and promise, and is a gift of the Holy Spirit.
And the nature of the thing itself, — that is, the duty of prayer, — doth manifest it; for all that the Spirit of God works in our hearts with respect unto this duty is in order unto the expression of it, for what he doth is to enable us to pray. And if he give 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 there- unto, 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 afterward by prayer, and found relief therein.
That which with any pretence of reason can be objected hereunto, — namely, that not any part only, but the whole duty of prayer as we are commanded to pray, is an effect in us of the Holy Spirit as a Spirit of grace and supplication, or that the grace of prayer and the gift of prayer, as some distinguish, are inseparable, — consists in two unsound consequents, which, as is supposed, will thence ensue; as, — (1.) "That every one who hath the grace of prayer, as it is called, or in whom the Holy Spirit worketh the gracious disposition before described, hath also the gift of prayer, seeing these things are in- separable." 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 expe- rience.
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 en- suing limitations: —
1st. 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 cloth graciously act faith, love, delight, desire, in a way of prayer unto God, have an ability from him to express themselves in vocal prayer.
Idly. It is required hereunto that such persons be found in a way
. of duty, and so meet to receive the influential assistance of the
Holy Spirit. Whoever will use or have the benefit of any spiritual
gift must himself, in a way of duty, stir up, by constant and frequent
exercise, the ability wherein it doth consist: " Stir up the gift of God
CHAP. VIII.] THE DUTY OF EXTERNAL PRAYER. 809
which is in thee," 2 Tim. i. 6. And where this duty is neglected, — which neglect must be accounted for, — it is no wonder if any persons who may have, as they speak, the " grace of prayer," should not yet have the gift or 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 read- ing prayers by others composed for them, that they never attempt to pray for themselves, but always think they cannot do that which, indeed, they will not; as if a child being 'bred up among none but such impotent persons as go on crutches, as he groweth up should refuse to try his own strength, and resolve himself to make use of crutches also. Good instruction, or some sudden surprisal 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 sudden surprisal with fear or affliction casts them into an entrance ot the exercise ol their own ability in" this kind, their former aids and helps quickly grow into disuse with them.
Sdly. 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 supplica- tion must necessarily have a gift enabling him to pray as becomes a minister in the congregation, or any person on the like solemn occa- sion,— 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 men's occa- sions 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 sum of what we affirm in this particular : — Every adult person who hath received,