*When we are brought to this conviction, then we have done with all thought of being our own builders; the whole spirit of our mind is become a mere _faith_, and _hope_, and _trust_ in the sole operation of God’s Spirit, looking no more to any other power, to become new creatures, than we look to any other power for the resurrection of our bodies at the last day. Hence may be seen, that the trials of every state are its greatest blessings; they do that for us, which we most of all want to have done, they force us to know our own _nothingness_, and the _all_ of God.
*The soul is always safe in every state, if it makes every thing an occasion either of rising up, or falling down into the hands of God, and exercising faith, and trust, and resignation to him. And therefore the pious soul that eyes only God, that means nothing but being his alone, can have no stop put to its progress; joy and heaviness equally assist him; in the joy he looks up to God; in the heaviness he lays hold on God, and so they both do him the same good.
The best instruction that I can give you, as preparatory to the spirit of prayer, is already fully given, where we have set forth the original perfection, the miserable fall, and the glorious redemption of man. It is the true knowledge of these great things that can do all for you, which human instruction can do. These things must fill you with a dislike of your present state, and create an earnest longing after your first perfection. For prayer cannot be taught you, by giving you a book of prayers, but by awakening in you a sense of what you are, and what you should be; that so you may see, and know, and feel, what things you want, and are to pray for. For a man does not, cannot pray for any thing because a fine petition for it is put into his hands, but because his _own_ condition is a _reason_ and _motive_ for his asking for it. And therefore it is, that this tract began with a discovery of these high and important matters, at the sight of which the world, and all that is in it, shrinks into nothing, and every thing past, present, and to come, awakens in our hearts a continual prayer, and longing desire, after God and eternity.
_Academicus._ But surely you do not take this to be right in general, that the common people, who are mostly of low understandings, should kneel down in private, without any form of prayer, saying only what comes into their own heads.
_Theophilus._ It would be wrong to condemn a manual _as such_, or to say that none ought to make use of it; but it cannot be wrong, to shew, that prayer is the natural language of the heart, and such, does not want any form or borrowed words. Now all that has been said of manuals of prayers, only amounts to thus much; that they are not necessary, nor the most natural and excellent way of praying. If they happen to be necessary to any person, it is because the natural prayer of his heart is already engaged, loving, wishing, and longing after, the things of this life; which makes him so insensible of his spiritual wants, so blind and dead to the things of God, that he cannot pray for them, but so far as the words of other people are put into his mouth.
But when a man has had so much benefit from the gospel, as to know his own want of a Redeemer, who he is, and how he is to be found; there every thing seems to be done, both to awaken and direct his prayer, and make it a true praying in and by the spirit. For when the heart really pants after God, its prayer is a praying, as moved by the Spirit of God; it is the breath or inspiration of God, stirring, moving, and opening itself in the heart. Nothing can have the least desire to ascend to heaven, but that which came down from heaven; and therefore nothing in the heart can pray, and long after God, but the Spirit of God moving and stirring in it. Every breath therefore of the true spirit of prayer, is nothing else but the Spirit of God, breathing, inspiring, and moving the heart, in all its variety of motions and affections, towards God. And therefore every time a good desire stirs in the heart, a good prayer goes out of it, that reaches God, as being the fruit and work of his holy Spirit. When any man, feeling his corruption, looks up to God, with desire to be delivered from it, whether with words or without words, how can he pray better? What need of any change of thoughts, or words, or any variety of expressions, when the one desire of his heart made known to God, and continued in, is not only all, but the most perfect prayer he can make? Again, suppose the soul in another state, feeling with joy its offered Redeemer, and opening its heart for the full reception of him; if it stands in this state of wishing and longing for Christ, how can its prayer be in an higher degree?