[6.] Constant fervency and intension of mind and spirit in this duty works directly towards the same end. Men may multiply prayers as to the outward work in them, and yet not have the least spiri- tual advantage by them. If they are dull, dead, and slothful in them, if under the power of customariness and formality, what issue can they expect ? Fervency and intension of mind quickeneth and enlargeth the faculties, and leaveth vigorous impressions upon them of the things treated about in our supplications. The whole soul is cast into the mould of the matter of our prayers, and is thereby pre- pared and made ready for continual fresh spiritual engagements about them. And this fervency we intend consists not in the vehemency or loudness of words, but in the intension of the mind ; for the ear- nestness or vehemency of the voice is allowable only in two cases: 1st. When the edification of the congregation doth require it, which being numerous cannot hear what is spoken unless a man lift up his voice; 2dly. When the vehemency of affections will bear no restraint, Ps. xxii. 1, Heb. v. 7.
Now, as all these are means whereby the gift of prayer may be che- rished, preserved, and improved, so are they all of them the ways
CHAP. IX.] DUTIES INFERRED FROM PRECEDING DISCOURSE. 325
whereby grace acts itself in prayer, and have, therefore, an equal respect unto the whole work of the Spirit of supplication in us.
(3.) Our duty it is to use this gift of prayer unto the ends for which it is freely bestowed on us. And it is given, — [1.] With respect unto themselves who do receive it; and, [2.] With respect unto the bene- fit and advantage of others. And, [1.] With respect unto them that receive it, its end is, and it is a blessed means and help, to stir up, excite, quicken, and act all those graces of the Spirit whereby they have communion with God in this duty. Such are faith, love, de- light, joy, and the like; for, 1st. Under the conduct of this gift, the mind and soul are led unto the consideration of, and are fixed on, the proper objects of those graces, with the due occasions of their exer- cise. When men are bound unto a form, they can act grace only by the things that are expressed therein ; which, whatever any appre- hend, is strait and narrow, compared with the extent of that divine intercourse with God which is needful unto believers in this duty. But in the exercise of this gift there is no concernment of faith, or love, or delight, but it is presented unto them, and they are excited unto a due exercise about them. Unto this end, therefore, is it to be used, — namely, as a means to stir up and act those graces and holy affections in whose working and exercise the life and efficacy of prayer doth consist. 2dly. Although the exercise of the gift itself ought to be nothing but the way of those graces acting themselves towards God in this duty (for words are supplied only to clothe and express gracious desires, and when they wholly exceed them they are of no advantage), yet as by virtue of the gift the mind is able to comprehend and manage the things about which those graces and gracious desires are to be exercised, so in the use of expressions they are quickened and engaged therein. For as when a man hath heard of a miserable object, he is moved with compassion towards it, but when he cometh to behold it " his own eye affecteth his heart," as the prophet speaks, Lam. iii. 51, whereby his compassion is actually moved and increased ; so, although a man hath a comprehension in his mind of the things of prayer, and is affected with them, yet his own words also will affect his heart, and by reflection stir up and inflame spiritual affections. So do many, even in private, find 'ad- vantage in the use of their own gift, beyond what they can attain in mere mental prayer; which must be spoken unto afterward.
Again, [2.] This gift respecteth others, and is to be used unto that end: for as it is appointed of God to be exercised in societies, families, church-assemblies, and occasionally for the good of any, so it is designed for their edification and profit; for there is in it an ability of expressing the wants, desires, and prayers of others also. And as this discharge of the duty is in a peculiar manner incumbent
326 WORK OF THE HOLY SPIRIT IN PRAYER. [BOOK VII.
on ministers of the gospel, as also on masters of families and others, as they are occasionally called thereunto, so they are to attend unto a fourfold direction therein : —
1st. Unto their own experience. If such persons are believers themselves, they have experience in their own souls of all the gene- ral concernments of those in the same condition. As sin worketh in one, so it doth in another ; as grace is effectual in one, so it is in an- other; as he that prayeth longeth for mercy and grace, so do they that join with him. Of the same kind with his hatred of sin, his love to Christ, his labouring after holiness and conformity to the will of God, are also those in other believers. And hence it is that per- sons " praying in the Spirit" according to their own experience are oftentimes supposed by every one in the congregation rather to pray over their condition than their own. And so it will be whilst the same corruption in kind, and the same grace in kind, with the same kind of operations, are in them all. But this extends not itself unto particular sins and temptations, which are left unto every one to deal about between God and their own souls.