Idly. Unto Scripture light. This is that which lively expresseth the spiritual state and condition of all sorts of persons, — namely, both of those that are unregenerate, and of those which are converted unto God. Whatever that expresseth concerning either sort may safely be pleaded with God in their behalf; and hence may abundant matter of prayer be taken for all occasions. Especially may it be so in a peculiar manner from that holy summary of the church's desires to God given us in the Lord's Prayer. All we can duly apprehend, spiritually understand, and draw out of that mine and heavenly treasury of prayer, may be safely used in the name and behalf of the whole church of God; but without understanding of the things in- tended, the use of the words profiteth not.
Sdly. Unto an observation of their ways and walking, with whatever overt discovery they make of their condition and tempta- tions. He who is constantly to be the mouth of others to God is not to pray at random, as though all persons and conditions were alike unto him. None prayeth for others constantly, by virtue of especial duty, but he is called also to watch over them and observe their ways. In so doing he may know that of their state which may be a great direction unto his supplications with them and for them. Yea, without this no man can ever discharge this duty aright in the behalf of others, so as they may find their particular concernments therein. And if a minister be obliged to consider the ways, light, knowledge, and walking of his flock, in his preaching unto them, that what he teacheth may be suited unto their edifica- tion, he is no less bound unto the same consideration in his prayers
CHAP. IX.] DUTIES INFERRED FROM PRECEDING DISCOURSE. 327
also with them and for them, if he intend to pray unto their use and profit. The like may be said of others in their capacity. The wisdom and caution which are to be used herein I may not here insist upon.
Stilly. Unto the account which they receive from themselves con- cerning their wants, their state and condition. This, in some cases, persons are obliged to give unto those whose duty it is to help them by their prayers, James v. 16. And if this duty were more attended unto, the minds of many might receive inconceivable relief thereby.
(4.) Let us take heed, — [l.j That this gift be not solitary or alone; and, [2.] That it be not solitarily acted at any time. [1.] When it is solitary, — that is, where the gift of prayer is in the mind, but no grace to exercise in prayer in the heart, — it is at best but a part of that form of godliness which men may have, and deny the power thereof; and is, therefore, consistent with all sorts of secret lusts and abomina- tions. And it were easy to demonstrate that whatever advantage others may have by this gift in them who are destitute of saving grace, yet themselves are many ways worsted by it ; for hence are they lifted up with spiritual pride, which is the ordinary consequent of all unsanctified light, and hereby do they countenance themselves against the reflections of their consciences on the guilt of other sins, resting and pleasing themselves in their own performances. But, to the best observation that I have been able to make, of all spiritual gifts which may be communicated for a time unto unsanctified minds, this doth soonest decay and wither. Whether it be that God takes it away judicially from them, or that themselves are not able to bear the exercise of it, because it is diametrically opposite unto the lusts wherein they indulge themselves, for the most part it quickly and visibly decays, especially in such as with whom the continuance of it, by reason of open sins and apostasy, might be a matter of danger or scandal unto others. [2.] Let it not be acted solitarily. Per- sons in whom is a principle of spiritual life and grace, who are en- dowed with those graces of the Spirit which ought to be acted in all our supplications, may yet, even in the use and exercise of this gift, neglect to stir them up and act them. And there is no greater evi- dence of a weak, sickly, spiritual constitution, than often to be sur- prised into this miscarriage. Now, this is so when men in their prayers engage only their light, invention, memory, and elocution, without especial actings of faith and delight in God. And he who watcheth his soul and its actings may easily discern when he is sin- fully negligent in this matter, or when outward circumstances and occasions have made him more to attend unto the gift than unto the grace in prayer; for which he will be humbled.
And these few things I thought meet to add concerning the due use and improvement of this gift of the Spirit of God.
32S "WORK OF THE HOLY SPIRIT IN PRAYER, [BOOK VIL
CHAPTER X.
Of mental prayer as pretended unto by some in the church of Rome.
Having described or given an account of the gift of prayer, and the use of it in the church of God, and the nature of the work of the Spirit therein, it will be necessary to consider briefly what is by some set up in competition with it, as a more excellent way in this part of divine worship. And, in the first place, mental prayer, as described by some devout persons of the church of Home, is pre- ferred above it. They call it "pure spiritual prayer, or a quiet re- pose of contemplation ; that which excludes all images of the fancy, and in time all perceptible actuations of the understanding, and is exercised in signal elevations of the will, without any force at all, yet with admirable efficacy." And to dispose a soul for such prayer, there is previously required "an entire calmness and even death of the passions, a perfect purity in the spiritual affections of the will, and an entire abstraction from all creatures." — Cressy, Church Hist, pref. parag. 42, 43.