CHAR IX.] DUTIES INFERRED FROM PRECEDING DISCOURSE. SI 7
vation of carnal ordinances, did in this particular stand in need of forms of prayer, — which indeed they did not, of those which were merely 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 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 showers of it are poured down on all nations, even on " 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, Mai. i. 11, " From the rising of the sun even unto 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 the heathen, 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 &&it) the "firings" of the Lord. And this was in a resemblance of the Holy Ghost ; whence Christ is said to " offer him- self to God through the eternal Spirit." And so must we do our prayers. In the fruits and effects of his works lies 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 days. He is the same to believers all the world over, in their closets or their prisons. They have all, wherever they are, an " access by one Spirit unto the Father," Eph. ii. 18. And for this enlargement of grace God justly expects a revenue of glory from us.
SIS WORK OF THE HOLT SPIRIT IN PRAYER. [BOOK VII.
2. (1.) It is, assuredly, our duty to make use of the gift of the Spirit, as that which is purchased for us by Christ,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 itself 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 the 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 these do I speak unto at present. But, [2.] We 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 administered? Of what concernment unto the glory of God, and in our living 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 diffi- culties lie in the way of its due performance, what discouragements rise up against it, how unable we are of ourselves 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 condi- tion 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 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 by any means more "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 where- by we may " quench the Spirit," which we are so cautioned against? Can Ave go from day to day in the neglect of opportunities, occasions,