TheWorkOfTheHolySpiritInPrayer

byJohnOwen

TABLEOFCONTENTS

Prefatorynote.

Analysis.

Prefacetothereader.

ChapterI.Theuseofprayer,andtheworkoftheHolySpiritinit.

ChapterII.Zec12.10explainedandvindicated.

ChapterIII.Gal4.6explainedandvindicated.

ChapterIV.Thenatureofprayer—Rom8.26explainedandvindicated.

ChapterV.TheworkoftheHolySpiritastothematterofprayer.

ChapterVI.Whattheduemannerofprayerconsistsin.

ChapterVII.Thenatureofprayeringeneral;itsforms—Eph6.18

Chapter VIII. The duty of external prayer by virtue of a spiritual gift,explainedandvindicated.

ChapterIX.Dutiesinferredfromtheprecedingdiscourse.

ChapterX.Ofmentalprayer aspretended toby some in theChurchofRome.

ChapterXI.Spiritualabilityinprayer,inoppositiontoprescribedformsofprayer

Prefatorynote.

The preface to the following treatise is of some interest as an earnestpleading against liturgical impositions on four different grounds; ashavingbeeninstrumental:(1)insecuring,atanearlyperiod,currencyforthe errors of the great apostasy; (2) in introducing the gorgeousembellishments of carnal fancy into the pure worship of the Christianreligion; (3) in tempting ecclesiastical authorities to employ civilpenalties in matters of faith; and (4) in leading to the cessation ofspiritualandministerialgiftsinthechurch.ThetreatiseitselfunfoldstheevidenceandnatureofthegraciousoperationoftheHolySpiritinprayer,anditwouldbeesteemedmeagreandincompleteifitwereregardedasatreatiseonthewholesubjectofprayer.Tounderstanditsprecisescope,itmust be considered simply as another book in the generalwork of ourauthoronthedispensationandoperationsoftheHolySpirit.Giventhatthesubsidiarydiscussionson thementalprayerof thechurchofRome,and the use of devotional formulas, are evidently connected with theparticularanddistinctiveobjectofthetreatise,itisdesignedtoillustratetheoperationsoftheSpiritinthedevotionalexercisesofbelievers.

Analysis.

Theobjectofthediscourseisexplained.Itstwomaindivisionsare:I.TheevidenceofaspecialworkoftheSpiritinprayerandpraise;and,II.Theillustrationofthenatureofthiswork,(ch.1).

I. The evidence of its reality consists in a minute explanation of twopassagesinScripture,Zec12.10andGal4.6(ch.2,3).

II.Itsgeneralnatureisconsidered—prayerbeingdefinedasaspiritualfaculty of exercising Christian graces in the way of vocal requests andsupplications to God (ch. 4). The work of the Spirit in the matter ofprayerisreviewedingreaterdetail:asenlighteningusintoaperceptionof our spiritual wants; acquainting us with the promises of grace andmercy for our relief; and leading us to express desires for any blessingaccordingtoitsrightandproperends,(ch.5).Hisworkastothemannerof prayer is described: as disposing us to obey God in this duty;implanting holy and gracious desires for the objects sought; giving usdelightinGodastheobjectofprayer;andkeepingusintentonChristasthe way and ground of acceptance, (ch. 6). The manner of prayer isfurther considered with special reference to Eph 6.18, (ch. 7). In thecourseofanargumentonthedutyofexternalprayer,thepromiseoftheSpirit is exhibited as superseding the necessity of recourse to externalforms,onthefollowinggrounds:

1.ThenaturalobligationtocallonGodaccordingtoourability;

2.TheexampleofthesaintsinScripture;

3.Thecircumstancethatinallthecommandstopray,thereisnorespecttooutwardhelps;

4. The existence of certain means for the improvement of our gift inprayer;

5. The use to which our natural faculties of invention, memory, and

elocution,arethusput;and,

6.Thenecessaryexerciseofourspiritualabilities,(ch.8).

Certaindutiesareinferredfromtheprecedingdiscourse:

1.TheascriptiontoGodofallthegloryonaccountofanygiftinprayer;and,

2.Constantattentiontothedutyofprayer,(ch.9).

Twosubsidiarydiscussionsfollow:

1. A searching exposure of the mental prayer recommended by theChurchofRome,inwhichprayerismergedintospiritualcontemplation,without any succession and utterance of thought; it is shown thatlanguage is no interference with the workings of devotional sentiment,butserves,onthecontrary,todefinetheobjectsofthought,andenhancethepowerofconception,(ch.10):and,

2.Adisquisition332ontheuseandvalueofforms:themereuseofthemby some men (as suited to their attainments and experience) isdistinguished from their allegednecessity for purposes ofworship; andagainstthelattertheseobjectionsareurged:

1.ThereisnopromiseoftheSpirittoassistinthecompositionofprayersforothers;

2.TheSpiritispromisedthatwemaybehelped,nottocomposeprayers,buttopray;

3.Formsofprayerarenotaninstitutioneitherofthelaworthegospel;

4. The alleged practical benefit held to result from them is veryquestionableinasmuchasthosewhohavethegiftofprayerdonotneedthem,andthosedeficientinthegift, ifbelievers,havethepromiseof it,andtheycanonlycultivateitbyactualexercise;

5. There are better ways in which we may have the matter of prayer

suggestedtous;and,

6. In the light of experience, forms of prayer are not so conducive tospiritualbenefitastheexerciseofthegift.Lastly,

7. Some arguments for forms of prayer from instances occurring inScriptureareconsideredandsetaside,(ch.11).

—Ed.

ThePreface.

No one who is acquainted with the Scriptures and believes them, candoubtthattherearevariousgreatandeminentpromisesreferringtoNewTestamenttimes,concerningthepouringoutoftheSpirit.Byperformingthem,achurchhasbeenbegottenandmaintainedintheworldthroughall ages since theascensionofChrist, sometimeswith greater light andspiritualluster,andsometimeswithless.Ithasbeenoneofthegloriesofthe Protestant Reformation that it has been accompanied with a veryconspicuousandremarkableeffusionoftheSpirit.Andindeed,therebyasealfromheavenhasbeensetandawitnessbornetothatgreatworkofGod. In this invaluable blessing,we in this nation have had a rich andplentifulshare,insomuchthatitseemsSatanandhisministershavebeentormentedandexasperatedbyit.Andfromthisithascometopassthatsome among us have risen up, who havemanifested they are not onlydespisersinheart,butvirulentreproachersoftheoperationsoftheSpirit.God,whoknowshowtobringgoodoutofevil,forholyandblessedendsofhisown,allowedthosehorridblasphemiestobeparticularlyvented.

Itwasonthisoccasionthatthisgreat,andlearned,andholyperson,theauthor of these discourses, took up thoughts of writing concerning theblessed Spirit and his whole economy. This is what I understood fromhimanumberofyearsago,discussingwithhimconcerningsomebooks,thennewlypublished, fullofcontumelyandcontemptof theHolySpiritandhisoperations.ForasitwaswithPaulatAthenswhenhesawthecity

whollygiventoidolatry,soDr.Owen'sspiritwasstirredinhimwhenhereadthescoffsandblasphemiescastupontheHolySpiritandhisgrace,andgifts,andaids,insomerecentwriters.

IfPelagiushadnotventedhis corruptopinionsconcerning thegraceofGod, it is likely the church would never have had the learned andexcellent writings of Augustine in defense of it. It appears fromBradwardin that the revival of Pelagianism in his days stirred up hiszealousandpiousspirittowritethatprofoundandelaboratebookofhis,'DeCausaDei.'ArminiusandtheJesuits,endeavoringtoplantthesameweedagain,producedthescholasticwritingsofTwisseandAmes(nottomentionforeigndivines);forwhichweinthisgenerationhaveabundantcause for enlarged thankfulness to the Father of lights. The occasionwhichtheHolyGhostlaidholdontocarryforthPaultowritehisEpistletotheGalatians(inwhichthedoctrineofjustificationbyfaithissofullycleared), was bringing 'another gospel' in among them by corruptteachers;afterthis,manyinthosechurchesweresoondrawnaway.Theobstinate adherence of many among the Jews to the Mosaic rites andobservances, and the inclination of others to apostatize from the NewTestamentworship andordinances,was in likemanner the occasionoftheEpistletotheHebrews.Thelightwhichshinesandisheldoutintheseepistles,thechurchofChristcouldillhavewanted.

ThelikewayandworkingofthewisdomofGodistobeseenandadoredinstirringupthislearnedandexcellentpersontocommunicateandleavetotheworldthat light, touchingtheSpiritandhisoperations,whichhehad received by that Spirit from the sacred oracles of truth, theScriptures.

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To what advantage and increase of light it is performed, is not for soincompetent a pen to say aswrites this.Nevertheless, I have no doubtthat the discerning readerwill observe such excellencies shining out inthis and others of this great author's writings, as to greatly commendthemtothechurchofGod,andwilldosoinagestocome,howeverthiscorruptanddegenerategenerationmayentertainthem.Theyarenotthecrude,andhasty,anduntimelyabortionsofaself-full,distemperedspirit

—muchlesstheboilings-overofinwardcorruptionandrottennessputtofermenting.Buttheyare themature, sedate, andseasonable issuesofarichmagazineoflearning,welldigestedwithgreatexactnessofjudgment.There is in them a great light cast and reflected on, as well as derivedfrom, the holy Scriptures, those inexhaustible mines of light in sacredthings. They are not filled with vain, impertinent jangling, nor with anoiseofmultipliedfutiledistinctions,norwithnovelanduncouthtermsforeigntothethingsofGod,asthemannerofsomewritersis,tothepointof nausea. But there is in them a happy and rare conjunction of firmsolidity, enlightening clearness, and heart-searching spiritualness,evidencingthemselvesallalong,andtherebyapprovingandcommendinghiswritingstothejudgment,conscience,spiritualtaste,andexperience,ofallthosewhohaveanyacquaintancewithandrelishforthegospel.

On theseand likeaccounts, thewritingsof thisgreat and learnedman,and also his ordinary sermons, if any of them will be published (aspossibly some of them may), will be — while the world stands — anupbraiding and condemning of this generation, whose vitiated and ill-affected eyes could not bear so great a light set up and shining on acandlestick,andwhichthereforeendeavoredtoputitunderabushel.

Thesetwodiscourses,withthoseformerlypublished,makeupallthatDr.Owen perfected or designed on this subject of the Spirit, as the readermayperceiveintheaccountwhichhehimselfhasgiveninhisprefacestosomeoftheformerpieces,publishedbyhimselfinhislifetime.Andtherearesomeetherlucubrations505ofhisonsubjectsnearlyalliedtothese,whichpossiblymaybepublishedhereafter—namely,oneentitled, 'TheEvidences of the Faith of God's Elect,' and perhaps some others.WhatfurtherhemighthavehadinhisthoughtstodoisknowntoHimwhomhe served so industriously and so faithfully in his spirit in the gospelwhilehewashereonearth,andwithwhomhenowenjoystherewardofallhislaborsandallhissufferings.ForconcerningDr.Owen,itiscertainthatasGodgavehimverytranscendentabilities,sowiththathegavehimaboundlessenlargednessofheart,andaninsatiabledesiretodoserviceto Christ and his church, insomuch that he was thereby carried onthroughgreatbodilyweakness,languishing,andpains,besidesmanifoldothertrialsanddiscouragements,tobringoutofhistreasury,likeascribe

well instructed in the kingdom of heaven, many useful and excellentfruitsofhisstudies—muchbeyondtheexpectationandhopesof thosewhosawhowoftenandhowlonghewasnearthegrave.

But while he was thus indefatigably and restlessly laying out for theservice of Christ, in this and succeeding generations, those rich talentswithwhichhewasfurnished,hisLordsaidtohim,'Welldone,yougoodandfaithfulservant;enterintothejoyofyourLord.'Nomaneveryet,butJesusChrist,wasabletofinishallthatwasinhishearttodoforGod.Ontheremovalofsuchaccomplishedandusefulpersons,Ihavesometimesrelievedmyselfwiththisthought:thatChristlivesinheavenstill,andtheblessedSpirit,fromwhomtheheadandheartofthischosenvesselweresorichlyreplenished,livesstill.

Nath.Mather506

October27,1692.

ChapterI.Theuseofprayer,andtheworkofthe

HolySpiritinit.

TheworksoftheSpiritofGodtowardsbelieversareeithergeneral,andnotconfinedwithrespecttoanyonedutymorethananother,ortheyareparticular, with respect to some special duty. Of the first sort areregenerationandsanctification,which being common to all duties, arethe general principles of all actings of grace or our particular duties inthem.Butthereare,moreover,variousspecialworksoroperationsofthisHolySpirit inand towards thedisciplesofChrist,which,although theymay be reduced to the general head of sanctification, they fall under aspecialconsiderationthatispropertothemselves.Ofthissortistheaidorassistancewhichhegivestousinourprayersandsupplications.

Isupposeitwillbegrantedthatprayer,inthewholecompassandextentof it—ascomprisingmeditation,supplication,praise,andthanksgiving— isoneof themost signaldutiesof religion.The light ofnature in itsmostpregnantnotions,with itspractical language in theconsciencesofmankind,concursinitssuffrage356withtheScriptureinthismatter.Fortheyjointlywitnessthatit isnotonlyanimportantdutyinreligion,butwithoutit,thereneitherisnorcanbetheexerciseofanyreligionintheworld.Nopersons ever lived in the acknowledgment of aDeity, exceptunder the conduct of the same apprehension: they thought the duty ofvows, prayers, and praises were incumbent on them as they foundoccasion. Indeed, even though they discovered external, ceremoniousways of solemnizing their devotions, it was this duty of prayer alonewhichwastheirnatural,necessary,andfundamentalacknowledgmentofthatDivineBeingwhichtheyowned.

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Norarethereanyconsiderablestoriesextant,recordingthemonumentsof theancientheathennationsof theworld, inwhich(itmaybesaidto

the shame of degenerate Christianity) there are no more frequentaccounts given of their sacred invocations and supplications to theirsupposedgods,thanaretobefoundinanyofthehistoricalmonumentsand stories concerning the actions of Christian nations in these latterages. This, therefore, is the most natural and most eminent way andmeans of our converse with God. Without this converse, we have nopresentadvantageabovethebeaststhatperish,exceptwhatwill turntooureternaldisadvantageinthatmiseryofwhichtheyareincapable.Thisis theway bywhichwe exercise towardsHim, all that grace whichwereceivefromhim,andrenderhimanacceptableacknowledgmentofthathomageand revenueof glorywhichwe arenever able to exhibit in thekind and measure that are due. Of what use and advantage the dueperformanceofthisdutyistoourselves,nomanisabletofullyexpress,thougheveryonecanaddsomethingofhisownexperience.Butweneednotemphasizethecommendationofprayer,foritwillbesaid,'Bywhomwasiteverdiscommended?'

IwishIsawreasontoacquiesceinthatreply.Fornotonlythepracticeofmost, but the declared opinions of many, evidence that neither theexcellence of this duty, nor its necessity, finds such acceptance andesteem in theminds ofmen as pretended. But because this is not mypresent design, Iwill not further insist on it. Formy purpose is not toaddressthenature,necessity,properties,uses,effects,andadvantages,ofthisgraciousduty,asitisthevitalbreathofourspirituallifetoGod.Andyetitmightbefurtherconsideredandimproved,consideringthese:

Thatitsoriginisinthelawofnature,asthefirstandprincipalmeansofacknowledgingaDivinePower;

Thatitsneglectissufficientevidenceofpracticalatheism(forhethatdoesnotpray,saysinhisheart,'ThereisnoGod');ThattheScripturegivesdirectionastotherule,manner,andproperobjectofprayer;Its constant use and practice is necessary, both from specialcommands, and fromour state in thisworld, alongwith thewholevarietyof inwardandoutwardoccasionsthatmaybefallus,or thatwemaybeexercisedwith;All the arguments, motives, and encouragements to constancy,

fervency, and perseverance in performing the duty, with knownexamplesofitsmightyefficacyandmarvelloussuccess;The certain advantages which the souls of believers receive byprayer, in spiritual aids and supplies of strength, with peace andconsolation;Various other concerns of prayer, although largely addressed bymanyalready.

Butnoneoftheseismypresentdesign.WhataloneIwillinquireinto,isthe interest of the Holy Spirit of God in prayer, by his graciousoperations.

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ItcannotbedeniedthattheworkandactingsoftheSpiritofgraceinandtowardsbelieverswithrespecttothedutyofprayer,aremorefrequentlyandexpresslyassertedintheScripture,thanhisoperationswithrespectto any other particular grace or duty whatever. If this were called intoquestion, the ensuing discourse, I hope, will sufficiently vindicate andconfirmitstruth.Butherebybelieversareinstructedintheimportanceofthedutyitself,andalsointheuseandnecessityoftheaidandassistanceoftheSpiritofGodtorightlydischargeorperformit.Forwherefrequentplain revelations concur, in multiplied commands and directions, withcontinual experience — as it is with believers in this case — theirinstructionisfirm,asawayofbeingfixedontheirminds.Thisrendersaninquiry into this both necessary and timely. For what can bemore so,thanthatinwhichthespirituallifeandcomfortofbelieversaresohighlyconcerned,andwhichexhibitssograciousacondescensionofdivineloveand goodness? Moreover, the opposition that is made in the worldagainst the work of the Spirit of God in prayer, above all His otheroperations,requiresthatsomethingbesaidinvindicationofit.

Buttheenmitytothisseemstobeparticulartotheselatterages,ImeanamongthosewhopretendtoanyacquaintancewiththesethingsfromtheScripture. It will be hard to find an instance in former ages of any towhom the Spirit of God, as a Spirit of grace and supplication, was areproach. But now the contradiction in this is great and fierce; and sothere isnodifferenceconcerninganypracticaldutyof religion inwhich

parties at variance aremore confident and satisfied in and about theirown apprehensions, than those are who dissent about the work of theSpirit of God in our prayers and supplications. For those who opposewhat is ascribed toHim in this by others, are not content to deny andreject it,andtorefusecommunionin the faithandpracticeof theworkthat issoascribedtohim.Butsuch is theconfidence theyhave in theirconceptions, that they moreover revile and speak evil of what theyoppose,contemptuouslyanddespitefully.HencetheabilitytopraybytheassistanceoftheHolyGhost,aspleaded,issofarfrombeingallowedtobeagift,oragrace,oraduty,orinanywayusefulamongmen,thatitisderided and scorned as a paltry faculty, fit to be expelled from amongChristians. At length, it ismaligned as an invention and artifice of theJesuits, tothesurpriseandoffenseofmanysoberpersons.Theensuingdiscoursewillmanifesttheunadvisednessofthisinsinuation.

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Again,othersprofessthatofalltheprivilegestheyaremadepartakersofinthisworld—ofalltheaids,assistances,orgiftstheyreceivefromorbytheSpiritofGod—whatHecommunicatesandhelpsthemwithintheirprayers and supplications, is the most excellent and inestimable. Andwhether living or dying, in all troubles, distresses, temptations, andpersecutions.theyhaveinprayersuchassuranceandsatisfactionintheirminds,thattheyarenotintheleastmovedbyallthescornandcontemptcastupon theirprofessionandpractice in theexerciseof thegiftwhichtheyhavereceived.Rather,theyjudgethatthosewhoreproachthisworkoftheSpirit,contractforthemselvestheguiltofgreatsin.HenceIknowof no difference about religious things that is managed with greateranimositiesinthemindsofmen,andwithworseconsequents,thanthisoneabouttheworkoftheSpiritofGodinprayer.Indeed,thisisthehingeonwhichallotherdifferencesaboutdivineworshipturnanddepend.Itmay, therefore, be well worth our while —indeed, it is our duty — tosedatelyanddiligentlyinquireintowhattheScriptureteachesusinthismatter.Wemustacquiesceinthat.AndallexperiencesononesideortheothermustbetriedandregulatedbytheScripture.

Therefore, I propose two things for myself in the ensuing discourse,concerningwhichIwillplainlyandbrieflyendeavortosatisfyindifferent

andunprejudicedreaders.Andtheseare,

First,toevincethataspecialworkoftheSpiritofGod,intheprayersorpraises of believers, is promised and actually granted under theNewTestament;

Secondly, to declarewhat the nature of that work consists in, or themanneroftheoperationoftheHolySpiritinprayer.

If no impression in these things can be made on the minds of men,possessedwiththosemightyprejudiceswhichreject theirveryproposalandallconsiderationofthemwithcontempt,thenitmayyetbeofusetothosewhosincerelydesiretolivetoGod—thosewhoarenotbiasedwithan undue love or hatred of the parties of men, nor elated with highvaluations of their own conceptions above those of others (whom theythink theyhave reason to scorn, ifnot tohate)— thosewhoprefer theperformance of their duty to all other considerations, endeavoring tosubduetheirinclinationsandaffectionstothisduty.NordoIdesiremoreofanyreaderthanthathewillgrant,inthis,thatheisconversantaboutthingswhichwillhaveaninfluenceintohiseverlastingaccount.

ChapterII.Zec12.10explainedandvindicated.

ThespecialpromiseoftheadministrationoftheSpiritofGodtotheendunder consideration, iswhat Iwill lay as the foundationof theensuingdiscourse.

Zec12.10,'IwillpouruponthehouseofDavid,andupontheinhabitantsofJerusalem,theSpiritofgraceandofsupplications.'

The Spirit promised here is the Spirit of God, 'the Holy Spirit,' withrespect to thespecialend forwhichhe ispromised.And themannerofhis administration, in the accomplishment of the promise, is expressedby, 'Iwillpourout.'ThesamewordisusedforthesamepurposeinEze39.29, and Joel 2.28, as other words of the same importance are also,whichwerender'pouringout,'suchasPro1.23;Isa32.15,44.3,52.15.

1.Two thingshavebeendeclaredelsewhereconcerning thisexpression,asappliedtothecommunicationoftheHolyGhost:

(1.)Whatisintendedinthis,isaplentifuldispensationofhimtotheendforwhichheispromised,withrespecttoasingularandeminentdegreeinhisoperations.Theapostleexpressesthisword,ortheaccomplishmentofwhatispromisedinit,byTit3.6,'hehasrichly'orabundantly'pouredout his Spirit.' Therefore, what is intended is not a mere grant andcommunicationoftheSpirit,butaplentifuleffusionofhim;whichmusthavesomeeminenteffectsaspledgesandtokensofthis.Foritisabsurdtospeakofa'plentiful,abundanteffusion,'withdegreesabovewhatwasgranted before, and yet there be no certainways ormeans bywhich itmaybeevidencedanddemonstrated.TheSpirit,therefore,issopromisedin this verse as to produce some notable and specific effects of hiscommunication.

(2.)Thispromiseisspecifictothedaysofthegospel;Imeanthateverypromise is specificwheremention ismadeofpouring out theSpirit on

men.Thismaybeevincedbytheconsiderationofeveryplacewherethisexpression is used. But in this place, it ismost unquestionable that itsimmediateeffectislookingtoChristashewaspierced.Anditmayyetbefurther observed that there is a tacit comparison in itwith some othertimeorseason,orsomeotheractofGod, inwhichorbywhichhegavehisSpiritbefore.Butitwasnotinthatway,manner,ormeasurethathenowpromisestobestowhim.

2.Those towhomhe is thuspromisedare 'thehouseofDavid,and theinhabitants of Jerusalem,' — that is, the whole church, expressed as adistributionintotherulingfamily,andthebodyofthepeopleundertheirrule.

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The family of David, then in supreme power among the people in thepersonofZerubbabel,isexpresslymentionedforthreereasons:

(1.)BecausethefaithfulnessofGodinhispromiseswasconcernedinthepreservation of that family from which the Messiah was to spring —Christhimself,intheruleofthechurch,wastherebybeingtypedoutinaspecialmanner.

(2.)BecauseallthepromisesinauniquemannerwerefirsttobefulfilledinthepersonofChrist,typedbyDavidandhishouse.TheSpirit,underthe New Testament, was first to be poured out on Christ in allfullness;andthencommunicatedfromHimtoothers.

(3.) It may be to denote the special gifts and graces that would becommunicatedtothosewhoweretobeemployedintheruleandconductof the church under Him, the king and head of the church. And 'theinhabitants of Jerusalem' is a phrase that expresses the whole church,because thatwas the seat of all theirpublic ordinancesofworship. SeePsa122.

Therefore,thewholespiritualchurchofGod,allbelievers,aretheobjectofthispromise,asrepresentedinthe'houseofDavidandtheinhabitantsofJerusalem.'

3.TherearetwospecialqualificationsofthepromisedSpirit;for—

(1.)Heistobea'Spiritofgrace,'Heb.chen[OT:02580]whichtheGreekconstantlyrenderscharis,andwerender'grace,'fromtheLatingratia.Itisderivedfromchanan[OT:02603],asisthefollowingwordtachanuwn[OT:08469 supplication], which signifies to 'have mercy,' or'compassion,' to be 'gracious.' All the words by which God's graciousdealingswith sinners are expressed inHebrew, include themeaning ofpity,compassion,freegoodness,andbounty.Andit isvariouslyusedinthe Scripture. Sometimes it is used for the grace and favor of God,becauseitisthefountainofallgraciousandmercifuleffectstowardsus,Rom1.7,4.16,5.2,15,20,6.1,11.5;1Cor1.3;andincountlessotherplaces.Andsometimes it isused for theprincipaleffectof this,or thegraciousfavorofGodbywhichheacceptsusinChrist,Eph2.5;2Thes1.12.Thisisthegracetheapostlepraysfor inbehalfofthechurch,Rom16.20;1Cor16.23.And sometimes it is applied to the favorofmen, and acceptancewith them, called 'finding grace' or 'favor' in the sight of anyone, Gen39.4,21;1Sam2.26;Pro3.4;Est2.15,17,5.2;Luk2.52;Acts4.33.Andsometimes for the freeeffectual efficacyof grace in those inwhom it isfound, Acts 14.26; 1Cor 15.10; 2Cor 12.9. And sometimes for ourjustificationandsalvationbythefreegraceorfavorofGodinChrist,Joh1.17;1Pet1.13;—forthegospelitself,astheinstrumentofthedeclarationandcommunicationof thegraceofGod,2Cor6.1;Eph3.2;Col 1.6;Tit2.11;—forthefreedonationofthegraceandgiftsoftheSpirit,Joh1.16;Eph 4.7. And it hasmany othermeanings which do not belong to ourpurpose.

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Threethingsmaybeintendedinthisadjunctofgrace.

[1.]A respect to thesovereigncauseofhisdispensation,which isnoneother than themeregraceofGod.Hemay be called a 'Spirit of grace,'becausehisdonationisaneffectofgrace,withouttheleastrespecttoanydesert in those towhomhe is given. This reason for the appellation isdeclaredinTit3.4-7.ThesolecauseandreasonforpouringouttheSpirituponus, in opposition to our ownworks ordeservings, is the love andkindnessofGod in JesusChrist. This iswhyHemay be justly called a

'Spiritofgrace.'

[2.]Asheistheauthorofallgraceinandtothoseonwhomheispouredout.SoGodiscalledthe'Godofallgrace,'becauseheisthefountainandauthorofit.AndithasbeenprovedelsewherethattheHolySpiritistheimmediate efficient cause of all grace in us, both in general and in theprincipal instancesof regenerationand sanctification; and itwill yetbefurtherconfirmedinwhatensues.

[3.]TheHebrewchen is commonly used for thatgraceor favorwhichonehaswithanother:'Letmefindgraceinyoursight;'asintheinstancesquoted before. And so the Spirit may also be called a 'Spirit of grace'becausethoseonwhomheispouredouthavegraceandfavorwithGod;theyaregraciouswithhim,asbeing'acceptedintheBeloved,'Eph1.6.

Because, therefore, all these concur wherever this Spirit iscommunicated,Iknowofnoreasonwhywemaynotjudgethemalltobeincludedhere,thoughthesecondoneisespeciallyintended.TheSpiritispromisedtoworkgraceandholinessinallonwhomheisbestowed.

(2.)Heis,asthuspouredout,a'Spiritofsupplications;'thatis,ofprayerforgraceandmercy.Thewordisformedfromchen,astheotherwas—to be gracious or merciful. And expressing our act towards God, it isprayerforgrace—asupplication;anditisneverusedexcepttoexpressvocalprayer,eitherintheassembliesofthepeopleofGodorbyprivatepersons. 'Hearken to the voice ofmy supplications,' is rendered by theapostlePaulhiketeria[NT:2428],Heb5.7;itisusedinthisplacealoneinthe Scripture. Originally it signified a bough or olive-branch wrappedwithwoolorbays,orsomethingoflikenature,whichwerecarriedinthehandsandliftedupbythosewhoweresuppliantstoothersforobtainingpeace,oraverting their displeasure.Hence came the phrasevelamentaproeferre, to hold out such covered branches. So Livy uses it,De Bel.Punic., lib.24cap.30, 'Holdingfortholive-branches,andothercoveredtokensusedbysuppliants,theyprayedthattheymightbereceived' intograceandfavor.

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They called them 'branches of supplication,' or prayer. And theyconstantlycalledthoseprayerswhichtheymadesolemnlytotheirgods,supplications.

Somerendertachanuwnasmiserationesorlamentationes,andinterpretitasmenbemoaningthemselvesintheirprayersforgraceandmercy—intheend,thisdoesnotvaryfromthesenseinsistedon.Butbecauseitisderived from chen, which signifies to be merciful or gracious, and itexpressesanactofourstowardsGod,itcanproperlysignifynothingbutsupplications for mercy and grace; nor is it used otherwise in theScripture.SeeJob41.3;Pro18.23;Dan9.3;Jer31.9;2Chr6.21;Jer3.21;Psa 28.2, 6; 31.22; 116.1; 130.2; 140.6; 143.1; Dan 9.18, 23; Psa 86.6.Thesearealltheplaces,besidesthisone,wherethewordisused.Inallofthem,itdenotesdeprecationofevilandsupplicationforgrace,constantlyinthepluralnumber,todenotetheearnestnessofmen.

Therefore, these are properly supplications for grace and mercy, forfreedomanddeliverancefromevil.Byasynecdoche,itreferstoallsortsofprayerwhatever.WemaythereforeinquireinwhatsensetheHolySpiritof God is called a 'Spirit of supplications,' or what the reason is forattributingthistohim.Andhemustbesuch,eitherformallyorefficiently—eitherbecauseheissuchaspiritinhimself,orheissuchaspirittous.If it is in the former way, then he is a Spirit who himself prays; andaccordingtothe importof thoseHebraisms,heaboundsinthatduty.A'manofwickedness,'Isa55.7,ora'manofblood,'isamanwhollygiventowickednessandviolence.So,ontheotherhand,a'Spiritofsupplications'wouldbeaSpiritaboundinginprayerformercyanddivertingevil,asthewordimports.Now,theHolyGhostcannotbeaSpiritofsupplicationinthisway,either forhimself or forus.No imaginationof any such thingcanbeadmittedwithrespecttohim,withoutthehighestblasphemy.Norcan he make supplications for us in his own person; for any suchinterpositioninheavenonourbehalfiswhollyconfinedintheScriptureto the priestly office of Christ and his intercession. All prayer,whetheroralor interpretative only, is the act of a nature that is inferior to thatwhichisprayedto.TheSpiritofGodhasnonatureinferiortothatwhichisdivine.Therefore,unlesswedenyHisdeity,wecannot supposehe isformally a Spirit of supplication.He is such, therefore, efficiently with

respecttous;andheispromisedtousassuch.Therefore,ingeneral,ourinquiryishoworinwhatsenseheisaSpiritofsupplication.

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And there arebut twoways conceivablebywhich thismaybe affirmedabouthim:

[1.]Byworkinggraciousinclinationsanddispositionsinustothisduty;

[2.]Bygivingusagraciousabilityfordischargingitinaduemanner.

These,therefore,mustbelongtoandcomprisehisefficiencyasaSpiritofsupplication.

Both of them are included in that statement of the apostle, 'The Spirititselfmakesintercessionforus,'Rom8.26.Thosewhocanputanyothersenseonthispromise,woulddowelltoexpressit.Everysenseconsistentwiththeanalogyoffaithwillbeadmitted,sothatwedonotjudgethatthewordsarevoidofsenseandhavenothinginthem.TodenythattheSpiritof God is a Spirit of supplication, in and to believers, is to reject thetestimonyofGodhimself.

By thewaysmentioned,weaffirm thathe is suchaSpirit, nor cananyotherwaybeassigned.

[1.]Heissuchbyworkinggraciousinclinationsanddispositionsinustothisduty.Heistheonewhoprepares,disposes,andinclinestheheartsofbelievers to exercise this duty with delight and spiritual contentment.Andwhere this is not so, no prayer is acceptable to God.He does notdelightinthosecrieswhichanunwillingmindispressedorforcedtobyearthlydesires,distress,ormisery,Jas4.3.Ofourselves,naturally,weareaverse to any converse and intercourse with God, because we arealienatedfromlivingtohim,bytheignoranceandvanityofourminds.

And there is a secret alienation still working in us from all duties ofimmediatecommunionwithhim.Itishealonewhoworksustowardthatframeinwhichwepraycontinually,asitisrequiredofus.Ourheartsarekeptreadyandpreparedforthisdutyonalloccasionsandopportunities.

Andinthemeantime,theyareactedandsteeredundertheconductandinfluenceofthosegraceswhicharetobeexercisedinthem.Somecallthisthe'graceofprayer'thatisgiventousbytheHolyGhost.Isupposetheydo so improperly, though I will not contend about it. For prayer,absolutelyand formally, isnotaparticular gracedistinct fromall othergracesthatareexercisedinit.Rather,itisthewayandmannerbywhichwearetoexerciseallothergracesof faith, love,delight, fear,reverence,self-abasementandthelike,tocertainspecialends.Iknowofnograceofprayerthatisdistinctordifferentfromtheexerciseofthesegraces.Itisthereforeaholycommandedwaytoexerciseothergraces,butitisnotaparticulargraceitself.Only,whereanypersonissingularlydisposedanddevotedtothisduty,wemay,ifweplease(thoughimproperly),sayheiseminentinthegraceofprayer.AndIsupposethatitwillnotbedeniedbyanyone,thatthispartofHisworkisintendedinthepromise.

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If any areminded to distance themselves from other things which areascribed tohim—or if theyabhorallowinghimpartor interest in oursupplications,suchthatwemayinanysensebesaidto'prayintheHolyGhost'—oriftheywillnotallowsomuchastheworkofhisgracebeingwroughtinbelieversbyvirtueofthispromise—thentheywillmanagetoopposehisotheractingsattoodeararatetobegainersbyit.

[2.]HeissuchaSpiritbygivinganabilityforprayer,orcommunicatingagifttothemindsofmen,thatenablesthemtoprofitablyexerciseallhisgracesinthatspecialwayofprayer,forthemselvesandothers.Itwillbegrantedafterwardthattheremaybeagiftofprayerusedwherethereisnograceinitsexercise,norperhapsisthereanytobeexercised—thatis,as some improperly express it, 'the gift of prayer, where the grace ofprayer is absent.' But in declaring how the Spirit is a Spirit ofsupplication,wemusttakebothintoconsideration.Hebothdisposesustopray—thatis,toexercisegraceinthatspecialway—andheenablesustopray.Wherethisabilityiswhollyandabsolutelylacking,orwhereitisrejectedordespised—eventhoughhemayactandexercisethoseverygraceswhicharetobeexercisedinprayer,andwhoseexerciseinthatwayiscommonlycalledthe'graceofprayer'—thisworkofhisbelongstothegeneralheadofsanctification,inwhichhepreserves,excites,andactsall

our graces, andnot to this specialwork of prayer; nor is he a Spirit ofsupplicationinit

Therefore, He is only a Spirit of supplication, properly, as hecommunicatesagiftorabilitytoanyone,toexerciseallHisgracesinthewayanddutyofprayer.Thisiswhatheispromisedforhere,andwhatheis promised to be poured out for, that is, in an abundant and plentifulmanner.Whereverheisbestowedintheaccomplishmentofthispromise,hebothdisposestheheartsofmentopray,andheenablesthemtodoso.Indeed,he communicates this ability to others in great variety as to itsdegrees,anditsusefulnessinitsexercise.Buthedoesitforeveryonesofarasnecessaryforhisownspiritualconcerns,orforthedischargeofhisdutytowardsGodandallothers.Butthoughthisassertioncontainsthesubstance ofwhatwe plead for, further confirmation of itmust be theprincipalsubjectoftheensuingdiscourse.

Itneedsnootherdemonstrationthat this is thesenseofZec12.10,andthat it is the mind of the Holy Ghost in the words. It expresses theirpropermeaning,norcananyothersensebetolerablyaffixedtothem.TodenythattheHolySpiritisdesignatedaSpiritofsupplicationbecauseheinclines, disposes, and enables to pray, those towhomhe is promised,andonwhomheisbestowedassuch,istousealittletoomuchlibertyinsacredthings.

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Alearnedmanoflate,outofhatredfortheSpiritofprayer,orforprayerbeingHisgift,hasendeavoredtodeprivethechurchofGodofthewholebenefit and comfort of this promise. For he contends that it does notbelong to the Christian church, but to the Jews only. If he had said itbelongedtotheJewsinthefirstplace,whowouldbeconvertedtoChrist,hewould not have gone sowide from the truth, nor from the sense ofotherexpositors,eventhoughhesaidmorethanhecouldprove.Butitisfoolishandimpioustosupposethatanygrace,anymercy,anyprivilegebyJesusChrist, ispromisedtotheJews, inwhichGentilebelieverswillnotbesharers,orthatwhoeverhastheprerogativeastodegrees,wouldnotpartakeofthesamekind.ForiftheytooarechildrenofAbraham,iftheblessingof faithfulAbrahamcomesupon themalso. If it is through

them thathe is theheirof theworld,his spiritual seed inhabiting itbyrightinallplaces,thenallthepromisesmadetohimandhisseed,belongtothem.Andbecausemostofthe'exceedinggreatandpreciouspromises'of the Old Testament aremade to Jacob and Israel, to Jerusalem andZion,itissayingthatallthepromisesareconfinedtotheJews.Andsoatonce, thisdespoils thechurchofGodofall rightandtitle to them.Thisimpiousfollyandsacrilegehasbeenattemptedbysome.

But because all the promises belong to the same covenant,with all thegracecontainedinthemandexhibitedbythem,whoeverhasaninterestinthatcovenantbyfaith,hasaninterestinallthepromisesofGodthatbelong to it. And that person has an equal right to themwith those towhomtheywerefirstgiven.Tosuppose,nowthattheJewsarerejectedfor their unbelief, that the promises of God made to them while theystood by faith, have ceased and are of no use, is to overthrow thecovenantofAbraham.Indeed, itoverthrowsthewholetruthof theNewTestament. But the apostle assures us that 'all the promises of God inChristareyes,andAmeninhim,tothegloryofGodbyus;'2Cor1.20—thatis,intheiraccomplishmentinusandtowardsus.Healsopositivelyaffirms that all believers have received those promises which wereoriginally made to Israel, 2Cor 6.16-18, 7.1. And not only so, but hedeclaresthatthepromiseswhichweremadeofoldtoparticularpersonsonspecialoccasions—astothegrace,power,andlovecontainedinthemandintendedbythem—stillbelongtoallindividualbelievers,andtheyare applicable by them to all their special occasions, Heb 13.5-6. AndtheirrighttoorinterestinallthepromisesofGod,iswhatthosewhoareconcerned in the obedience of faith, would not forego for all that thisworldcansupplythemwith.

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This,therefore,isonlyaparticularinstanceoftheworkandeffectoftheSpirit, ashe is generallypromised in the covenant.Aswedeclared, thepromisesofhimasaSpiritofgraceandholinessinthecovenant,belongtothebelieversoftheGentilesalso.Iftheydonot,thentheyhaveneithersharenor interest inChrist;which isabetterplea for theJewthanthisparticular instance will afford. But this promise is only a specialdeclarationofwhat,inonecase,thisSpiritwilldo,whoispromisedasa

Spiritofgraceandholinessinthecovenant.Andthereforetheauthorofthe evasion, suspecting that the fraud and sacrilege of it would bedetected, resorts to other subterfuges,whichwewill afterward address,sofarasweareconcerned.

Itmaybemoresoberlyobjectedthat,

'TheSpiritofgraceandsupplicationwasgiventobelieversundertheOldTestament.Andtherefore,ifthereisnomoreinit,ifsomeextraordinarygift is not intended here, then how does it come to bemade a specialpromisewithrespecttothetimesoftheNewTestament?Itmaythereforebesupposedthatwhatisintendedhereisnottheordinarygraceorgiftofprayer,whichbelieversreceive,andespeciallytheofficersofthechurch,butsomeextraordinarygiftbestowedontheapostlesandfirstconvertstothechurch.ThisishowtheprophecyconcerningtheeffusionoftheSpiritonallsortsofpersons(Joel2.28-32)isinterpretedbyPeter,andappliedto sending theHolyGhost inmiraculous gifts on the day of Pentecost,Acts2.15-21.'

Ans. 1. I have already obviated this objection elsewhere, in general, byshowingtheprodigiousfollyofthatimaginationthatthedispensationoftheSpirit isconfinedto the first timesof thegospel.Thisobjection isabranchof thatobjection—enmity to thematter itself is theoccasionofthewholeobjection.

Ans.2.Nowheredowefindgraceandprayer,thethingspromisedhere,reckoned among the extraordinary gifts of the Spirit under the NewTestament.Prayer inanunknowntonguewasextraordinary;butprayeritselfwas not, anymore than grace;which if it was, thewhole presentchurchisgraceless.

Ans.3.ThepromiseinJoelhadexpressrespecttotheextraordinarygiftsof prophecy and visions; and therefore it had its principalaccomplishmentonthedayofPentecost.Thispromiseisofquiteanothernature.

Ans.4.Whatisnecessaryforallbelievers,andtheirduty,andalwaysso,isnotanextraordinarygiftbestowedonafewforaseason.Now,ifthere

are any who think that grace and prayer are not necessary for allbelievers,orthattheymayhaveabilitiesandexercisethemwithoutanyaidoftheHolySpirit,thenIwillnotatpresentcontendwiththem.Forthis is not a place to plead with those who deny the principles of theChristian faith. Divine commands are the rule of our duty, not man'simaginations.

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Ans.5.IfthisisnotaspecialpromiseoftheNewTestament,becausethematter of it, or the grace promised, was in some degree and measureenjoyedunder theOldTestament, then there is no promisemadewithrespecttothatscion.ForthesaintsundertheOldTestamentwerereallymade partakers of all the same graces with those under the New.Therefore,

Ans.6.Twothingsareintendedinthepromisewithrespecttothetimesofthegospel:

(1.) An application and enlargement of this grace or favor, as to itssubjectsextensively. Itwasconfined toa fewunder theOldTestament,butnowitwillbecommunicatedtomany,anddiffusedallovertheworld.Itwillbesopouredoutas tobe 'shedabroad,'and impartedtherebytomany.Whatbeforewasonlylikewateringagardenbyaspecialhand,isnow like the clouds pouring themselves out on the whole face of theearth.

(2.)Anincreaseofthedegreesofspiritualabilitiesfortheperformanceofit,Tit3.5-6.ThereisnowarichcommunicationoftheSpiritofgraceandprayergrantedtobelievers,incomparisontowhatwasenjoyedundertheOldTestament.Theverynatureofthedispensationofthegospelevincesandconfirmsthis,inwhichwereceivefromJesusChrist'graceforgrace.'Isupposeitisneedlesstoprovethat,astoallspiritualsuppliesofgrace,anabundantadministrationofitisbroughtinbyJesusChrist,thewholeScripturetestifyingtoit.

Therewere, indeed,under theOldTestament,prayerstoandpraisesofGoddictatedbyaSpiritofprophecy,andreceivedby immediatedivine

revelation, containingmysteries for the instruction of the church in allages.TheseprayerswerenotsuggestedtothembytheaidoftheSpiritasa Spirit of supplication, but they were dictated in and to them by theSpiritasaSpiritofprophecy.NordidtheythemselvesfullycomprehendthemindoftheHolySpirit inthem,but inquireddiligently intothis,asintootherpropheciesgivenoutbytheSpiritofChristwhichwasinthem,1Pet 1.10-12;— an instance of whichwemay have in Psalm 22; it is aprayerwith thanksgiving from first to last.NowDavid, towhom itwasgiven by inspiration, might find in his own condition, things that hadsomelowandmean373resemblancetowhatwasintendedinthewordssuggestedtohimbytheHolySpirit,asDavidwasatypeofChrist.Yetthedepthofthemysteriescontainedinit,theprincipalscopeanddesignoftheHolyGhost,was ingreatmeasureconcealed fromDavid,andmuchmore from others. Only, it was given out to the church by immediateinspiration, so that believers might search and diligently inquire intowhat was signified and foretold in this — that they might thereby begradually led into the knowledge of the mysteries of God, as he waspleasedtograciouslycommunicatehissavinglighttothem.

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Butwiththis,itwasrevealedtoDavidandtheotherprophets,sothatinthesethings 'theydidnotministertothemselves,buttous,'1Pet1.12ashavingmysteries inthemwhichtheycouldnot,whichtheywerenot, tocomprehend.But just as this gift has ceasedunder theNewTestament(afterfinishingthecanonoftheScripture),andnoonepretendstoit,soitwasconfinedofoldtoaveryfewinspiredpersons.Itdoesnotbelongtoourpresentinquiry,forwespeakonlyofthosethingswhicharecommontoall believers.And in this, apreference in all thingsmust be given tothoseundertheNewTestament.

Therefore,ifitcouldbeproved(whichIknowitcannotbe)thatmostofthechurchundertheOldTestamentmadeuseofanyformsofprayers,asmere forms of prayer — without any other end, use, or mysticalinstruction(all ofwhich concurred in theirprophetic composures), andforthesoleendofprayer—itwouldnotfollowfromthis,whateveranypretend or plead, that believers under the New Testamentmay do thesame;much less that theymaybeobliged toalwaysdo so.For there is

now a more plentiful and rich effusion of the Spirit of grace andsupplicationuponthemthanwasuponthoseofold.AndasourdutyistoberegulatedbyGod's commands, soGod's commandsare suited to thedispensation of his grace. Persons under the New Testament arecommanded to pray. For themnot to constantlymake use of the gifts,aids,andassistancesof theSpirit,whichareparticularlydispensedandcommunicated inprayer,underapretenseofwhatwasdoneunder theOld,istorejectthegraceofthegospel,andtomakethemselvesguiltyofthehighestingratitude.Therefore,wemayandoughttobearwiththosewho,nothavingreceivedanythingofthispromisedgraceandassistance,norbelievingthereisanysuchthing,pleadfortheuseofformsofprayertobecomposedbysomeandreadbyothersor themselves,andonly inthe discharge of this duty of prayer. Yet those who have been madepartakersofthisgrace,andwhoownitastheirdutytoconstantlyuseandimprove the promised aids of the Spirit of God, will be careful not toallow any such principles or practice that would plainly annihilate thepromise.

Thismuch, then,wemay suppose to have obtained in consideration ofthistestimony:ThatGodhaspromisedundertheNewTestamenttogivetobelievers,inaplentifulmannerormeasure,theSpiritofgraceandofsupplications,orhisownHolySpirit,enablingthemtoprayaccordingtohismindandwill.

Thewayandmannerofhisworkinthiswillbedeclaredafterward.Itmaysufficetogenerallyopposethisonepromise,totheopenreproachesandboldcontemptsthatarecastontheSpiritofprayerbymany.Intheend,theirframerswillfailintheirdesign,unlesstheycanblotthistextoutoftheScripture.

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Wewill not, therefore, need to plead any other testimony to the samepurpose in the way of promises. Only, wemay observe that this beingexpressly assigned as a part of the graciouswork of theHoly Spirit, aspromised under the New Testament, there is no one promise to thatpurpose in which this grace is not included. Therefore, the knownmultiplicityofthemaddsstrengthtoourargument.

ChapterIII.Gal4.6explainedandvindicated.

Thenextgeneralevidencegivenforthetruthunderconsiderationistheaccount of the accomplishment of this promise under the NewTestament,wherethenatureoftheoperationoftheHolySpiritinthisisalsoexpressedingeneral.Andthisis

Gal4.6, 'Becauseyouare sons,Godhas sent forth theSpiritofhisSonintoyourhearts,crying,Abba,Father.'

As was said, an account is given here of the accomplishment of thepromise explainedbefore; and various thingsmaybe considered in thewords:

First.ThesubjectsonwhomtheSpiritisbestowedandinwhomheworksare first,believers,or thosewhoby theSpiritofadoptionaremade thechildren of God.We receive the adoption of sons. Andbecause we aresons,HesendshisSpiritintoourhearts.Andweobtainthisprivilegeofadoption,byfaithinChristJesus:Joh1.12,'Asmanyasreceivedhim,tothemhegavepowertobecomethesonsofGod,eventothosewhobelieveonhisname.'Secondly,thereisaspecialappellationordescriptionoftheSpiritaspromisedandgivenforthispurpose:heisthe'SpiritoftheSon.'IthasbeenevincedelsewherethattheoriginalgroundandreasonforthisishiseternalrelationtotheSon,asproceedingfromhim.Butsomethingmoreparticularisintendedhere.Heiscalledthe'SpiritoftheSon'withrespecttohiscommunicationtobelievers.Therefore, includedinthis isthatspecialregardtoJesusChrist,theSonofGod,whichismentionedinthe work, as it is an evangelical mercy and privilege. He is thereforecalled the 'Spirit of the Son' not only because of hiseternal processionfromhim,but—

1.BecausetheSpiritwasinthefirstplacegiventoChristastheheadofthechurch,fortheunction,consecration,andsanctificationofhishumannature.HeretheSpiritlaidthefoundation,andgaveanexampleofwhat

Hewastodoinandtowardsallhismembers.

2.ItisimmediatelyfromandbytheSonthattheSpiritiscommunicatedtous,intwoways:

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(1.)Authoritatively, by virtue of the covenant between the Father andSon,onwhich—uponChrist'saccomplishmentoftheworkofmediationinastateofhumiliation,andaccordingtoit—he'receivedthepromiseoftheHolyGhost;'thatis,thepowerandauthoritytobestowHimonwhomhewould,foralltheendsofthatmediation,Acts2.33,5.32.

(2.)Formally, in thatall thegracesof theSpirit arederived tous fromChrist, as the head of the church, as the spring of all spiritual life, inwhomtheywerealltreasuredandlaidupforthatpurpose,Col1.19,2.19;Eph4.16;Col3.1-4.

Secondly.TheworkofthisSpiritingeneral,asbestowedonbelievers,ispartlyincludedandpartlyexpressedinthesewords.Ingeneral(whichisincluded), he enables them to behave themselves suitably to that stateandconditionintowhichtheyaretakenupontheirfaithinChristJesus.TheyaremadechildrenofGodbyadoption;anditisfittingthattheybetaughttocarrythemselvesasbecomesthatnewrelation.'Becauseyouaresons,hehasgivenyoutheSpiritofhisSon;'withoutwhichtheycannotwalkbeforehimasbecomes sons.He teaches them tobearandbehavethemselvesno longer as foreigners and strangers, nor as servants only,butas'children'and'heirsofGod,'Rom8.15,17.Heendowsthemwithaframeanddispositionofhearttowardholiness,andfilialobedience.Forjust as he takes away the distance,making those nearwhowere aliensand far fromGod, so he removes that fear, dread, and bondage whichthosewhoareunderthepowerofthelawarekeptin:2Tim1.7,'Godhasnotgivenusthespiritoffear;butofpower,andoflove,andofasoundmind.'Thisisnot'thespiritoffear,'ora'spiritofbondagetofear,'asinRom8.15—thatis,inandbytheefficacyofthelawfillingourmindswithdread, and those considerationsofGod thatkeepusat adistance fromhim.But in the sons onwhomhe is bestowed, he is a Spirit ofpower:strengtheningandenablingthemtoalldutiesofobedience.

ThisSpiritofpoweristhatbywhichweareenabledtoobedience,whichtheapostlegivesthanksforin1Tim1.12,'ToChristthatenablesme;'thatis,byhisSpiritofpower.Forwithout theSpiritofadoption,wedonothavetheleaststrengthorpowertobehaveourselvesassonsinthefamilyofGod.Andheisalso,asthusbestowed,aSpiritoflove,whoworksinusthat love for God and that delight in him, which becomes childrentowardstheirheavenlyFather.Thisisthefirstgenuineconsequentofthisrelation.TheremaybemanydutiesperformedtoGodwherethereisnotrue love tohim,orat leastno love tohimasaFather inChrist,whichaloneisgenuineandaccepted.And,lastly,heisalsoaSpiritofamodest,grave, and sober mind. Even children are apt to grow wanton, andcurious,andproudintheirFather'shouse.ButtheSpiritenablesthemtobehave themselves with that sobriety, modesty, and humility, whichbecomesthefamilyofGod.

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And in these three things, spiritual power, love, and sobrietyofmind,consiststhewholedeportmentofthechildrenofGodinhisfamily.Thisisthe state and condition of those who, by the effectual working of theSpiritofadoption,aredeliveredfromthe'spiritofbondagetofear,'whichtheapostlediscussesinRom8.15.

ThosewhoareunderthepowerofthatSpirit,orthatefficaciousworkingoftheSpiritbythelaw,cannot,byvirtueofanyaidsorassistance,maketheir addresses to him by prayer in a due manner. For although themeansbywhichtheyarebroughtintothisstateistheSpiritofGodactingupontheirsoulsandconsciencesbythelaw,yetformally,astheyareinthe state of nature, the spirit by which they are moved is the unclean'spiritoftheworld,'ortheinfluenceofhimwho'rulesinthechildrenofdisobedience.' The law that they obey is the 'law of the members'mentionedbytheapostleinRom7.23.Theworkswhichtheyperformarethe'unfruitfulworksofdarkness;'andthefruitsoftheseunfruitfulworksare 'sin' and 'death.' Being under this bondage, they have no power toapproach God; and their bondage tending to fear, they can have nodelightinaccesstohim.Whateverotherprovisionsorpreparationssuchpersonsmayhaveforthisduty,theycanneverperformittothegloryofGod,norsoastofindacceptancewithhim.

Withthosewhoaredeliveredfromthisstate,allthingsareotherwise.TheSpirit by which they are moved is the Spirit of God — the Spirit ofadoption, of power, love, and a sound mind. The law which they areunderobediencetoistheholylawofGod,aswritteninthefleshytabletsoftheirhearts.2Cor3.3Itseffectsarefaithandlove,withallothergracesof the Spirit; from this they receive the fruits in peace, with joyunspeakableandfullofglory.1Pet1.8

Thirdly.Aninstanceisgivenofhiseffectivelyworkingthesethingsintheadopted sons of God in the duty of prayer,crying 'Abba, Father.' Theobject of the special duty intended is 'God, even the Father,' Eph 2.18.'Abba,oPater.'Abba is the Syriac or Chaldee name for Father, then incommonuseamongtheJews;andPaterwasthesamenameamongtheGreeksorGentiles—sothatthecommoninterestofJewsandGentilesinthis privilegemaybe intended, or rather, a holy boldness and intimateconfidenceofloveisdesignedinthereduplicationofthename.TheJewshavea saying in theBabylonianTalmud, in theTreatiseofBlessings—'Servantsandhandmaids'(that is,bond-servants) 'donotcallonsuchaone,Abba orYmma.'Freedomof state,with a right to adoption,whichtheyareincapableof,isrequiredforthislibertyandconfidence

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God gives his adopted sonsnadiyb ru'ach,'a free Spirit,' Psa 51.12— aSpirit of gracious, filial ingenuousness.This is that Spirit which cries'Abba.'That is thewordbywhich thosewhowereadopted first salutedtheir fathers, to testify to their affection and obedience. For 'abba'signifies not only 'father,' but 'my father;' for 'ab,'my father,' in theHebrew,isrenderedbytheChaldeeparaphrastonly,'abba.'SeeGen19.34,and elsewhere constantly. To this purpose, Chrysostom says: 'Beingwillingtoshowtheingenuousness'(thatis,inthisduty),'healsousesthelanguageof theHebrews,andsaysnotonly 'Father,'but 'Abba,Father;'whichisawordpropertothosewhoarehighlyingenuous.'

AndtheSpiriteffectsthisintwoways:

1.Bytheexcitationofgracesandgraciousaffectionsintheirsoulsinthis

duty,especiallythoseoffaith,love,anddelight.

2.Byenablingthemtoexercisethosegracesandexpressthoseaffectionsinvocalprayer;forchrazondenotesnotonlycrying,butanearnestnessofmind expressed in vocal prayer. It is praying 'with a loud voice,'as it issaid of our Savior in Mat 27.50; for the whole of our duty in oursupplicationsisexpressedinthis.

Now,we are not concerned, nor dowe at present inquire,what coursethose take,whatmeans they employ, orwhat helps theyuse inprayer,whoarenotasyetpartakersofthisprivilegeofadoption.Itisonlythosewhoareadopted,whom theSpiritofGodassists in thisduty.Theonlyquestion is, what such persons are to do in compliance with hisassistance,orwhatitisthattheyobtainbyit.

Andwemaycomparethedifferentexpressionsusedbytheapostleinthismatter,bywhichthegeneralnatureoftheworkoftheSpirit inthiswillfurtherappear.Inthisplacehesays, 'GodhassentforthintoourheartstheSpiritofhisSon,crying,Abba,Father.'InRom8.15.hesayswehavereceived 'the Spirit of adoption,' — the Spirit of the Son, given to usbecausewearesons—'bywhich,'orinwhom,'wecry,Abba,Father.'Hisactinginus,andouractingbyhim,areexpressedbythesameword.Andtheinquiryhereishow,inthesameduty,heissaidto'cry'inus,andwearesaidto'cry'inhim.Andtherecanbenoreasonforthisexceptthatthesameworkisbothhisandoursindiverserespects.Asitisanactofgraceandspiritualpower,itishis,oritisworkedinusbyhimalone.Andasitisadutyperformedbyus,byvirtueofhisassistance,itisours—byhimwecry, 'Abba,Father.'Todenyhisactingsinourdutiesistooverthrowthegospel.

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Anditisprayerformallyconsidered,ascomprisingthegiftofprayerwithitsoutwardexercise,whichisintended.Themereexcitationofthegracesoffaith,love,trust,delight,desire,self-abasement,andsimilaranimatingprinciplesofprayer,cannotbeexpressedbycrying,thoughitisincludedinit.Theiractualexerciseinprayer,formallyconsidered,isthatwhichisascribedtotheSpiritofGod.Andthosewhowillnotallowthatthework

hereexpresslyassignedtotheSpiritofadoption,ortheSpiritoftheSon,is sufficient for its end, or for the discharge of this duty — either inprivate or in the assemblies of the church — seem to deal somewhatseverely with the church of God and all believers. There is no morerequiredforprayereitherway,thanourcrying,'Abba,Father,'—thatis,making our requests known to him as our Father in Christ— withsupplicationsandthanksgivings,asourstateandoccasionsrequire.AndistheaidoftheSpiritofGodnotsufficienttoenableustodothis?Itwassoofold;and thatwas forallbelieversas theywerecalled to thisdutywithrespecttotheirpersons,families,orthechurchofGod.Ifitisnotsonow,thenitiseitherbecauseGodwillnotnowcommunicatehisSpirittohis children or sons, according to the promise of the gospel; or it isbecause,indeed,thisgraceandgiftofhisisdespisedbymen,neglected,andlost.The former cannotbe assertedonany safe groundswhatever;anditisourinteresttoconsiderthelatter.

Thistwofoldtestimony,concerningthepromiseofthecommunicationofthe Holy Spirit or a Spirit of supplication to believers under the NewTestament, and its accomplishment, sufficiently evinces our generalassertionthatthereisaparticularworkorspecialgraciousoperationoftheHolyGhostintheprayersofbelievers,enablingthemtothis.Forweintend no more by this than that they receive him by virtue of thatpromise (which theworld cannotdo), inorder to [receive]his graciousefficiency in the duty of supplication. And so he actually inclines,disposes,andenablesthemtocry 'Abba,Father,'ortocalluponGodinprayer,astheirFather,byJesusChrist.Todenythis,therefore,istoriseupincontradictiontotheexpresstestimonyofGodhimself,andtomakehim a liar by our unbelief. If we had nothing further to plead in thiscause,thiswouldbeabundantlysufficienttoreprovethepetulantfollyofthose by whom this work of theHoly Ghost, and the duty of believerstherebyto'prayintheSpirit,'isscornedandderided(ifwemayusethatdespisedandblasphemedexpressionoftheScripture).

Forastotheabilityofprayerwhichisthusreceived,therearesomewhoknownomoreofit(asexercisedinawayofduty)thantheoutside,shell,andappearanceofit.Andeventhatisnotfromtheirownexperience,butfromwhattheyhaveobservedinothers.

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There arenot a fewof thesewho confidently assert that suchprayer iswholly awork of fancy, invention,memory, andwit, accompaniedwithsome boldness and elocution, that is unjustly fathered on the Spirit ofGod,whois innowayconcernedinthis.And, itmaybe, theypersuademanywhoarenobetterskilledinthesethingsthanthemselves,thatitissoindeed.However,thosewhohaveanyexperienceoftherealaidsandassistances of the Spirit of God in thiswork and duty, any faith in theexpresstestimoniesgivenbyGodhimselftothis,cannothelpbutdespisesuchfabulous imaginationsonthepartof thosewhoareunskilled in it.Youmayassoonpersuadethemthatthesundoesnotgivelightnorthefiregiveheat,thattheydonotseewiththeireyesnorhearwiththeirears,astopersuadethemthattheSpiritofGoddoesnotenablethemtopray,orassistthemintheirsupplications.

There might be some probability given to these assertions of theunskilled,astothetotalexclusionoftheHolyGhostfromanyconcerninprayer, if thepersonswhoseprayerfulduties they judge,weregenerallyknowntoexcelothersinthosenaturalendowmentsandacquiredabilitiesto which this faculty of prayer is ascribed. But will this be allowed bythem?Namely,willtheyallowthatthosewhoarethusabletopray,dosoonlybyvirtueofaspiritualglib—thattheyexcelothersinimagination,memory,wit, invention, and elocution? It is known that thosewho areunskilled in such prayer will admit no such thing. Rather, in all otherinstances they represent those who pray in this way, as dull, stupid,ignorant,unlearned,andbrutish.Itisonlyinprayerthattheysomehowgain the advantage of those natural endowments! These two things arehardlyconsistentwithcommoningenuousness.Forisitnotstrangethatthose who are so otherwise contemptible with respect to natural andacquired endowments in all other things — whether of science or ofprudence—shouldinthisonedutyorworkofprayer,besoimprovedastooutdo the imitationof themby thosewhodespise them?For just asthesedespisersdonot,astheywillnot,prayastheseskilledonesdo,sothedespisers'ownhearts tell them theycannot.This is the true reasonwhytheysodespitefullyopposethisprayingintheSpirit,whateverprideorpassionpretendstothecontrary.

Butthingsofthisnaturewillagainoccurtous,andthereforeitwillnotbefurtherinsistedonhere.IthasbeenprovedthatGodpromisedaplentifuldispensationofhisSpirittobelieversundertheNewTestamenttoenablethem to pray according to His mind. And it has been proved that, ingeneral, thispromise isaccomplished inandtowardsall thechildrenofGod. Therefore, it remains in the second place, as to what we haveproposed,thatwedeclarewhattheworkoftheHolyGhostisinthem,tothisendandpurpose—orhowheisaSpiritofprayerorsupplicationtous.

ChapterIV.Thenatureofprayer—Rom8.26

explainedandvindicated.

PrayeratpresentItaketobeagiftandability,oraspiritualfacultyofexercising faith, love, reverence, fear, delight, and other graces, in awayofvocalrequests,supplications,andpraisestoGod: 'Ineverything…letyourrequestsbemadeknowntoGod,'Phi4.6.

Iaffirmthisgiftandabilityisbestowed;andbyvirtueofthis,thisworkiswroughtinusbytheHolyGhost, intheaccomplishmentofthepromiseinsistedon,crying'Abba,Father,'inthosewhobelieve.Andthisiswhatwearetogiveanaccountof.InthiswewillassertnothingbutwhattheScriptureplainlygoesbeforeusin,andwhattheexperienceofbelieversconfirms,dulyexercised indutiesofobedience.And in the issueofourendeavor,wewillleaveittothejudgmentofGodandhischurch,whethertheyare'ecstatic,enthusiastic,unaccountableraptures'thatwepleadfor,orarealgraciouseffectandworkoftheHolySpiritofGod.

The first thing we ascribe to the Spirit in this, is that he supplies andfurnishesthemindwithaduecomprehensionofthematterofprayer,orwhatoughttobeprayedfor,bothingeneralandastoallourparticularoccasions.Withoutthis,Isupposeitwillbegrantedthatnomancanprayasheshould;forhowcananymanpraywhodoesnotknowwhattoprayfor? Where there is not a comprehension of this, the very nature andbeingofprayerisdestroyed.Andinthis,thetestimonyoftheapostle isexpress:

Rom8.26, 'Likewise theSpirit alsohelpsour infirmities: forwedonotknowwhatweshouldpray forasweshould:but theSpirit itselfmakesintercessionforuswithgroaningswhichcannotbeuttered.'

ItisthisexpressionalonewhichIurgeatpresent:'Wedonotknowwhatwe should pray for as we should.' This is generally supposed to be

otherwise—namely,thatmenknowwellenoughwhattheyshouldprayfor.Only, theyarewickedandcareless,andwillnot pray forwhat theyknow they should. Iwillmakenoexcuseorapology for thewickednessand carelessness ofmen,whichwithout a doubt, are abominable. Yet Imust abide by the truth asserted by the apostle, which I will furtherevidenceimmediately:namely,thatwithoutthespecialaidandassistanceoftheHolySpirit,nomanknowswhattoprayforasheshould.

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Yetthereisanotherreliefinthismatter,andsothereisnoneedforanyworkoftheHolyGhostinthis.Andwewillbeaccountedimpudentifweascribeanythingtohimofwhichthereisatokenpretensethatitmaybeotherwiseeffectedorprovidedfor.Thereissuchagreatunwillingnesstoallow him either place, work, or office in the Christian religion or thepracticeof it! It is thereforepretendedthat,althoughmendonotknowwhat to pray for of themselves, this defect may be supplied in aprescribedformofwords,preparedonpurpose,toteachandconfinementowhattheyaretoprayfor.

Wemay, therefore,dismiss theHolySpiritandhisassistanceas to thisconcernofprayer.Fortheduematterofitmaybesosetdownandfixedoninkandpaper,thatthelowliestcapacitycannotmisshisdutyinthis!This, therefore, iswhat is tobe tried inour ensuingdiscourse:namely,thatbecauseitisplainlyaffirmedthat'wedonotknow'ofourselves'whatweshouldprayforasweshould'(whichIjudgetobeuniversallytrueforallpersons,thosewhoprescribeprayers,aswellasthoseforwhomtheyareprescribed),andbecausetheHolySpirithelpsandrelievesusinthis,wemayorshouldrelinquishandneglecthisassistance,andrelyonlyonthose supplies which are invented or used to that end for which he ispromised.Plainlyput, thequestion iswhether thewordofGod is tobetrustedinthismatterornot.

Itistrue,thatwhateverweoughttoprayforisdeclaredintheScripture;and yes, it is summarily comprised in the Lord's Prayer. But it is onethingtohavewhatweoughttoprayforinthebook,andanotherthingtohaveitinourmindsandhearts—withoutwhichitwillneverbetheduematter of our prayer. It is out of the 'abundance of the heart' that the

mouth must speak in this matter, Mat 12.34. There is, therefore, athreefold defect in us with respect to the matter of prayer, which issuppliedbytheHolySpirit,andthiscannotbesuppliedinanyotherwaynorbyanyothermeans.Andinthis,heisaSpiritofsupplicationtous,accordingtothepromise.For—

1.Wedonotknowourownwants;

2.We do not know the supplies of them, that are expressed in thepromisesofGod;and,

3.Wedonotknowtheendtowhichwhatweprayforistobedirected,whichIaddtotheformer.

Withouttheknowledgeandunderstandingofallthese,nomancanprayas he should; andwe can in noway know them except by the aid andassistanceoftheSpiritofgrace.Andifthesethingsaremanifest,itwillbeevident how in this first instance, we are enabled to pray by the HolyGhost.

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First.Ourwants,astheyaretobethematterofprayer,maybereferredtothreeheads.Andweknownoneofthemrightlyofourselves,soastomakethemtheduesubjectofoursupplications;andweknownothingatallaboutsomeofthem:

1.Thisfirstconsistsinouroutwardrestraints,pressures,anddifficulties,whichwedesire tobedelivered from,with all other temporal things inwhichweareconcerned.Inthosethings,itshouldseemwondrouslyclearthatofourselvesweknowwhattoprayfor.Butthetruthis,whateveroursense may be of them and our natural desires about them, we do notknowhowandwhen,underwhatconditionsand limitations,withwhatframeofheartandspirit,withwhatsubmission to thepleasureofGod,theyaretobemadethematterofourprayers.Therefore,Godcallsmostprayers about suchmatters a 'howling,' andnot crying to himwith theheart,Hos7.14.ThereisindeedavoiceofnaturecryinginitsdistresstotheGodofnature;butthatisnotthedutyofevangelicalprayerwhichwe

inquireafter.Andmenoftentimesmostmissitwhentheythinktheyaremost ready and prepared for it. To know our temporal wants so as tomakethemthematterofprayeraccordingtothemindofGod,requiresmorewisdom thanwe are furnishedwith of ourselves. For 'whoknowswhat is good forman in this life, all the days of his vain lifewhich hespendsasashadow?'Ecc6.12.Often,believersarenevermoreata lossthan[knowing]howtorightlyprayabouttemporalthings.Nomanisinpain or distress, or under any wants, where continuance would bedestructive to his being, that he may not, indeed, he ought to makedeliverancefromthemthematterofhisprayer.Sointhatcaseheknowsinsomemeasure,or ingeneral,whatheought topray for,without anyspecialspiritual illumination.Yetmencannotunderstandof themselvesthecircumstancesofthosethings,andinwhatrespecttheystandtotheglory of God, and to the supreme end or highest good of the personsconcerned.AnditiswithregardtothesethingsalonethatthematterofprayercanbemadeacceptabletoGodinChrist.Theyneedaninterestinthatpromisemadetothechurch,that'theywillallbetaughtbyGod.'Andthis is so much more in those things which belong only to theconveniencesof this life—ofwhichnoman,ofhimself, knowswhat isgoodforhimorusefultohim.

2.We have internalwants that are discerned in the light of anaturalconscience:suchistheguiltofsinwhichtheconscienceaccusesusof—sins against natural light and the plain outward letter of the law. Weknowsomethingabout these thingswithout any special aidof theHolySpirit, Rom 2.14-15; and desires for deliverance are inseparable fromthem.Butwemayobservetwothings:

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(1.)Thattheknowledgewhichwehaveofthis,ofourselves,issodarkandconfusedthatweareinnowayabletotherebyrightlymanageourwantsin prayer to God. A natural conscience, awakened and excited byafflictionsorotherprovidentialvisitations,willrevealitselfinunfeignedand severe reflections of guilt upon the soul. But until the Spiritconvincesusofsin,all thingsare insuchdisorderandconfusioninthemind,thatnomanknowshowtomakehisaddresstoGodaboutitinaduemanner.There ismore required to rightlydealwithGodabout the

guilt of sin, than amere sense of it.Men can proceed under that soleconduct and guidance, just as the heathens did in dealing with theirsupposed gods,without a due respect for the propitiationmade by theblood of Christ. Indeed, prayer about the guilt of sin, discerned in thelightofanaturalconscience,isbutan'abomination.'Besides,

(2.)Weallknowhowsmallaportionof theconcernofbelievers lies inthose things which fall under the light and determination of a naturalconscience;for—

3.ThethingsaboutwhichbelieversdoandoughttoprincipallyaddressanddealwithGodintheirsupplications,aretheinwardspiritualframesanddispositionsoftheirsouls,withtheactingsofgraceandsininthem.Concerning this, David was not satisfied with the confession of hisoriginal and all known actual sins, Psa 51.1-5; nor with anacknowledgmentthat 'nooneknowshisownwanderings,'which iswhyhe desires cleansing from 'unknown sins,' Psa 19.12. But moreover, hebegsGod toundertake the inward searchofhisheart, to findoutwhatwas amiss or not right in him, Psa 139.23-24, knowing that Godprincipallyrequired'truthintheinwardparts,'Psa51.6.Suchistheworkofsanctificationcarriedoninthewholespiritandsoul,1Thes5.23.

The inward sanctification of all our faculties iswhatwewant and prayfor. Supplies of grace from God for this purpose, with a sense of thepower,guilt,violence,anddeceitofsininitsinwardactingsinthemindandaffections,withotherinnumerablethingsbelongingtothis,makeuptheprincipalmatterofprayerasitisformallyasupplication.

AddtothisthateverythinginwhichwehaveintercoursewithGodinfaithand love, belongs to prayer; this is largely understood to be the wholedutyofprayer.Similarlycomprisedinthisdutyaretheacknowledgmentofthewholemysteryofhiswisdom,grace,andloveinChristJesus,alongwithall the fruits,effects,andbenefitswhichwereceive fromit;all theworkingsandactionsofoursoulstowardshim,alongwiththeirfacultiesandaffections;inbrief,everythingandeveryconceptionofourmindsinwhich our spiritual access to the throne of grace consists, or whichbelongstoit,alongwithalloccasionsandemergenciesofspirituallife.

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Few are so ignorant or profane as to assert that we can have such anacquaintance with these things as to manage them acceptably in oursupplications,without the graceof spiritual illumination from theHolyGhost. Some, I confess, seem tobe strangers to these things—yet thisrendersthemofnolessweightormoment.

Hence itcomes topass that theprayersofbelieversabout these things,especiallytheirconfessionsofwhatsensetheyhaveofthepowerandguiltof the inward actings of sin, have been exceedingly maligned andreproachedbysome.Foroutof their ignorancetheycannotunderstandsuch things; out of their pride, heightened by sensuality of life, theydespiseandcontemnthem.

Secondly. Thematter of prayermay be consideredwith respect to thepromisesofGod.Thesearethemeasureofprayer,andtheycontainthematterof it.Weare topray forwhatGodhaspromised,all thathehaspromised,andnothingelse.For'secretthingsbelongtotheLordourGod'alone.Butthedeclarationofhiswillandgracebelongstous,anditisourrule.Deu29.29Therefore,thereisnothingthatwereallydoormaystandinneedof,thatGodhasnotpromisedtosupply,insuchawayandundersuch limitations as may make it good and useful to us. And there isnothingthatGodhaspromisedthatwedonotstandinneedof,orthatinsomewayorotherwearenotconcernedwithasmembersofthemysticalbodyofChrist.Therefore,'wedonotknowwhatweshouldprayforasweought,'unlessweknoworunderstandthegoodness,grace,kindness,andmercy, that is preparedandproposed in thepromisesofGod.Forhowcouldwe,seeingthatweare topray forall thatGodhaspromised,andfornothingexceptwhatGodhaspromised,andashehaspromisedit?

Theinquirythatremains,therefore, iswhetherweofourselves,withoutthespecialassistanceoftheHolySpirit,understandthesethingsornot.The apostle tells us that the 'things of God,' spiritual things, 'no oneknows,excepttheSpiritofGod;'andwemustreceivetheSpiritofGodto'knowthethingsthatarefreelygiventousbyGod,' 1Cor2.11-12.Thesearethegrace,mercy,love,andkindnessofthepromises,2Cor7.1.Tosaythat of ourselves we can perceive, understand, and comprehend these

things,withoutthespecialassistanceoftheHolyGhost, istooverthrowthewholegospelandthegraceofourLordJesusChrist,asdemonstratedelsewhere.

Butitmayandwillbesaid,'Thereismorestirredthanneedstobeinthismatter. God help poor sinners, if all this is required for their prayers!Surelymenmaypray at a cheaper rate, andwithmuch less trouble,orelse very few will continue long in that duty.' For some can see nonecessitytothusunderstandthegraceandmercythatisinthepromises,as toprayer, and suppose thatmenknowwell enoughwhat topray forwithoutit.

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Butthosewhospeakinthisway,donotknowwhatitistopray,noraretheywillingtolearn,itseems.Forwearetoprayinfaith,Rom10.14;andfaith respectsGod's promises,Heb 4.1,Rom4. Therefore, ifwe do notunderstand what God has promised, we cannot pray at all. It ismarvellouswhatthoughtssuchpersonshaveofGodandthemselves,whowithout a due comprehension of their own wants, and without anunderstandingofGod'spromises,inwhichalltheirsuppliesarelaidup,'saytheirprayers,'astheycallit,continually.Andindeed,inthepoverty,or rather, in themisery of devised aids to prayer, this is not the leastperniciouseffectorconsequent: that theykeepmen fromsearching thepromises of God, by which theymight knowwhat to pray for. Let thematterofprayerbesoprescribedtomenthat theyneverneedeither tosearchtheirownhearts,orGod'spromisesaboutit,andthiswholeworkis dispatched out of theway. The soul is rightly prepared for this dutyonly when it understands its own condition, the supplies of graceprovidedinthepromises,thesuitablenessofthosesuppliesforitswants,andthemeansofitsconveyancetousbyJesusChrist.ItwillimmediatelybedeclaredthatwehaveallthisbytheSpirit,andnototherwise.

Thirdly.Astothematterofprayer,Ijointheendweaimatinthethingswepray for,andwhichwedirect themto.And in this,also,weareataloss in ourselves. Men may lose all the benefit of their prayers byproposing undue ends for themselves in the things they pray for. OurSaviorsays, 'Ask,andyouwillreceive.'ButtheapostleJamesaffirmsof

some,Jas4.3, 'Youask,anddonotreceive,becauseyouaskamiss,thatyoumayconsumeitonyourpleasures.'Toprayforanything,andnottoexpresslyprayfortheendtowhichGoddesignedit,istoaskamiss,andtonopurpose.Yet,whateverconfidencewemayhaveinourownwisdomandintegrity, ifweare left toourselves,without thespecialguidanceoftheSpiritofGod,ouraimswillneverbesuitedtothewillofGod.Therearecountlesswaysandmeansbywhichwemayanddofail inthisway,whenwearenotundertheactualconductoftheSpiritofGod—thatis,whenourownnaturalanddistemperedaffectionsintermixthemselvesinoursupplications.Thereisnothingsoexcellentinitself,souseful tous,soacceptabletoGod,inthematterofprayer,thatitmaynotbevitiatedandcorrupted,andprayeritselfberenderedvain,byapplyingittofalseormistakenends. In itsproperplace,wewill seewhat theworkof theSpiritis,toguideusinthis.

ChapterV.TheworkoftheHolySpiritastothe

matterofprayer.

These things are considerable as to the matter of prayer. And withrespecttothem,wedonotknowofourselveswhatweshouldprayfor,norhow, norwhen. The first work of the Spirit of God, as a Spirit ofsupplication in believers, is to give them an understanding of all theirwants, and of the supplies of grace and mercy in the promises. Thiscauses such a sense of them to dwell and abide on their minds that,according to their measure, they are continually furnished with thematterofprayer,withoutwhichmenneverpray,andbywhich,insomesense,theyprayalways;for—

First.TheSpiritalonegivesus,andhealone isable togiveus, suchanunderstanding of our own wants,that we may be able to make ourthoughtsaboutthemknowntoGodinprayerandsupplication.Andwhatis said concerningourwants, is likewise saidwith respect to thewholematter of prayer by which we give glory to God, either in requests orprayers. Iwillmanifest this in some instances, towhichothersmaybereduced.

1.Theprincipalmatterofourprayersconcernsfaithandunbelief.Sotheapostlesprayedinaparticularmanner,'Lord,increaseourfaith;'andsothe poorman prayed in his distress, 'Lord, helpmy unbelief.' I cannotthink that those who never pray for the pardon of unbelief, for itsremoval,andfortheincreaseoffaith,everprayrightly.Ifunbeliefisthegreatestofsins,andiffaithisthegreatestofthegiftsofGod,wearenotChristiansifthesethingsarenotoneprincipalpartofthematterofourprayers. To this end we must be convinced of the nature and guilt ofunbelief,andalsoofthenatureanduseoffaith.Withoutthatconviction,wecanneitherknowourownhighestwants,norwhattoprayforasweought.OurSaviorexpresslydeclares that this is the specialworkof theHolyGhost,Joh16.8-9, 'Hewillconvincetheworldofsin,becausethey

do not believe inme.' I deny andmust deny that anyone is or can beconvincedofthenatureandguiltofthatunbelief,eitherinthewholeorin its remainders—which thegospelcondemns,andwhich is the greatcondemning sinunder thegospel—withouta specialworkof theHolyGhostonhismindandsoul.Forunbelief, as it respectsJesusChrist—not believing in him, or not believing in him as we should — is a sinagainstthegospel.Anditisbythegospelalonethatwemaybeconvincedofit;andthatisbytheministrationoftheSpirit.

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Thus,neitherthelightofanaturalconsciencenorthe lawwillconvinceanyoneof theguiltofunbeliefwithrespecttoJesusChrist,nor instructthem in thenatureof faith inhim.No innatenotionsofourminds,nodoctrinesofthelaw,willreachtothis.Tothinktoteachmentopray,ortohelptheminpraying,withoutasenseofunbelief,oroftheremaindersof it initsguiltandpower—andwithoutasenseof thenatureof faith,with its necessity, use, and efficacy — is to say to the naked and thehungry,'Bewarmedandfilled,'andnottogivethemthosethingsthatareneedfulforthebody.Therefore,thisbelongstotheworkoftheSpiritasaSpirit of supplication. Let men tear and tire themselves night and daywithamultitudeofprayers,ifaworkoftheSpiritofGodinteachingthenatureandguiltofunbelief,andthenature,efficacy,anduseoffaithinChrist Jesus, do not go with it, all will be lost and perish. Yet it ismarvelloustoconsiderhowlittlementionofthesethingsoccursinmostofthosecompositionswhichhavebeenpublishedtobeusedasformsofprayer. They are generally omitted in such endeavors, as if they werethings in which Christians were very little concerned. The gospelpositivelyandfrequentlydeterminesthepresentacceptanceofmenwithGodortheirdisobedience,withtheirfuturesalvationandcondemnation,accordingto their faithorunbelief.For theirobedienceordisobedienceare infallibleconsequentsof that.Now, if things thatareof thegreatestimportance to us, and on which depend all other things in which ourspiritual estate is concerned, and these things are not a part of thesubject-matterofourdailyprayer, thenIdonotknowwhatdeservestobe.

2.Thematterofourprayerrespectsthedepravationofournature,and

ourwantsonthataccount:

Thedarknessandignorancethatisinourunderstandings;Ourunacquaintednesswithheavenlythings;OuralienationfromthelifeofGodthereby;The secret workings of the lusts of themind under the shade andcovertofthisdarkness;The stubbornness, obstinacy, and perverseness of our wills bynature;Ourwills'reluctancetowardanddislikeofspiritualthings;Innumerablelatentguilesarisingfromthisreluctance.

AllofthesekeepthesoulfromadueconformitytotheholinessofGod.Andso theyare thingswhichbelievershavea special regard to in theirconfessionsandsupplications.Theyknowthisis theirduty,andfindbyexperience that thegreatestconcernbetweenGodandtheirsouls,as tosinandholiness,liesinthesethings.Andtheyarenevermoreconcernedforthemselvesthanwhentheyfindtheirheartsleastaffectedwiththem.TogiveupentreatingGodabout them—formercy in theirpardon, forgrace in their removal, and thedaily renovationof the imageofGod inthem thereby— is to renounce all religion and all designs of living forGod.

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Therefore,withoutaknowledge,a sense,aduecomprehensionof thesethings,nomancanprayasheshould,becausehe isunacquaintedwiththe matter of prayer, and he does not know what to pray for. But wecannotattainthisknowledgeofourselves.Ournatureissocorruptedasnottounderstanditsowndepravation.Hencesomeabsolutelydenythiscorruption, thustakingawayallnecessity for laboringafter itscureandtherenovationoftheimageofGodinus.Andherebytheyoverthrowtheprayersofallbelievers,whichtheancientchurchcontinuallypressedthePelagianswith.Withoutasenseofthesethings,ImustprofessthatIdonotunderstandhowanymancanpray.Andaswassaid,wedonothavethisknowledgeofourselves.Ournatureisblind,andcannotseethem;itisproud,andwillnotownthem;itisstupid,andsenselessofthem.Itisthe work of the Spirit of God alone to give us a due conviction of, a

spiritualinsightinto,andasenseoftheconcernofthesethings.Ihavesofullyprovedthiselsewhere,asnottoinsistonithereagain.

Itisnoteasytoconjecturehowmenpray,orwhattheyprayabout,whodonotknowtheplagueoftheirownhearts.Indeed,thisignorance,lackoflightinto,orconvictionof,thedepravationoftheirnature—andtheremainders of it even in those who are renewed, with the fruits,consequents, and effects of it — are the principal cause of men'sbarrennessinthisduty.Itissuchthattheycanseldomgobeyondwhatisprescribedtothem.Andfromthis,theycanalsosatisfythemselveswithasetorframeofwell-composedwords.Theymighteasilydiscernthattheirownconditionandconcernarenotatallexpressedinthese,iftheywereacquainted with them. I do not fix measures for other men, nor giveboundstotheirunderstandings.Only,Iwilltakeleavetoprofess,formyownpart,thatIcannotconceiveorapprehendhowanymandoesorcanknowwhattoprayforasheshould,inthewholecompassandcourseofthatduty, ifhehasnospiritual illuminationenablinghimtodiscern, insomemeasure,thecorruptionofhisnature,andtheinternalevilsofhisheart.Ifmenjudgethatthefacultiesoftheirsoulsareundepraved,theirmindsare free from vanity, their hearts are free from guile and deceit,theirwillsare free fromperversenessandcarnality, Idonotwonderonwhatgrounds they despise the prayers of others, butwouldwonder onwhatgroundstheymightfindrealhumiliationandfervencyintheirown.

TothisImayaddtheirregularityanddisorderofouraffections.These,Iconfess, are discernible in the light of nature. And rectifying them, orattemptingto,wastheprincipalendoftheoldphilosophy.Butthechiefrespectithadtothemonthisprinciple,isthattheydisquietthemind,oreruptintooutwardexpressionsbywhichmenaredefiled,dishonored,ordistressed.Thisishowfarnatural lightwillgo.Andbythis light, intheworkingoftheirconsciences,asfarasIknow,menmaybeputtoprayerabout them. But the chief depravation of the affections lies in theiraversiontospiritualandheavenlythings.

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They are, indeed, sometimes ready to like spiritual things under falsenotions of them, and to like divine worship under superstitious

ornamentsandmeretriciousdresses.Inthisrespect,theyarethespringand life of all that devotion which is in the church of Rome. But takeheavenlyandspiritualthingsinthemselves,withrespecttotheirproperends, and there is a dislike of themand an aversion to them in all ouraffections, which are corrupted. These variously act themselves, andinfluenceour souls tovanitiesanddisorders inallholyduties.Nomanknowswhat itmeans to pray,who is not exercised in supplications formortifying,changing,andrenewingtheseaffectionswhicharespirituallyirregular.AndyetitistheSpiritofGodalonewhichrevealsthesethingsto us, and gives us a sense of our concern in them. I say, the spiritualirregularity of our affections, and their aversion to spiritual things, isdiscernible in no other light than supernatural illumination. For ifspiritual thingscannotbediscernedwithoutthat,astheapostleassuresus they cannot, 1Cor 2.14,then it is impossible that the disorder of ouraffectionscandoso.Ifwedonotknowthetruenatureofanobject,wecannot know the actings of our minds towards it. Therefore, althoughthereisaninnate,universalaversiontospiritualthingsinouraffections,seeing that by nature we are wholly alienated from the life of God, itcannot bediscerned by us in any light except that which reveals thesespiritualthingstous.Norcananymanbemadesensibleoftheevilandguilt of that disorder, who does not also have a love implanted in hisheart for those things which the heart finds obstructed thereby.Therefore,themortificationoftheseaffections,andtheirrenovationwithrespect to spiritual and heavenly things — being no small part of thematteroftheprayersofbelievers,andaspecialpartoftheirduty—theyhavenoother acquaintancewith themor sense of them except as theyreceivethemby lightandconviction fromtheSpiritofGod.Thosewhoaredestituteofthis,mustnecessarilybestrangerstothelifeandpowerofthedutyofprayeritself.

Asitiswithrespecttosin,soitiswithrespecttoGodandChrist,andthecovenant, grace, holiness, and privileges. We have no spiritualconceptionsaboutthem,norightunderstandingofthem,noinsightintothem, except what is given to us by the Spirit of God. Without anacquaintance with these things, what are our prayers, or what do theysignify?Menwithoutsuchanacquaintance,mayprayon to theworld'send,withoutgivinganythingofglorytoGod,orobtaininganyadvantage

fortheirownsouls.

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AndthisIplaceasthefirstpartoftheworkoftheSpiritofsupplicationinbelievers:enablingthemtoprayaccordingtothemindofGod,whichtheydonot knowhow todo of themselves, as insistedonafterward inthispassageoftheapostle.Whenthisisdone,whenarightapprehensionofsinandgraceandofourconcerninthemisfixedonourminds,theninsome measure we always have thematter of prayer in readiness. Itswordsandexpressionswilleasilyfollow,thoughtheaidoftheHolySpiritisalsonecessaryforthis,aswewillafterwarddeclare.

And this iswhy thedutyperformedwith respect to thispartof theaidandassistanceoftheSpiritofGodhaslatelybeenvilifiedandreproachedbysome(assaidbefore).Formerlyall theirexceptions layagainstsomeexpressions, or against the weakness of some persons in conceivedprayer, which they did not like. But now scorn is poured out on thematterofprayeritself,especiallythehumbleanddeepconfessionsofsin(upon its discovery mentioned before) which are made in thesupplications of ministers and others. The things themselves aremalignedasabsurd, foolish,and irrational, asall spiritual thingsaretosomesortsofmen.NordoIseehowthisdisagreementiscapableofanyreconciliation. For thosewhohaveno light to discern those respectsofsinandgracewhichwementioned,cannothelpbutthinkitisuncouthtohave them continuallymade thematter ofmen's prayers.On theotherhand, those who have received a light into sin and grace, and areacquaintedwiththembytheSpiritofGod,aretroubledatnothingmorethanthis:thattheycannotsufficientlyabasethemselvesunderasenseofthem,nor in anywords can they fully express that impressionon theirmindswhichismadebytheHolyGhost,norcantheyclothetheirdesiresforgraceandmercywithwordssufficientlysignificantandemphatic.AndthereforethisdifferenceisirreconcilablebyanyexcepttheSpiritofGodhimself.Whileitabides,thosewhorespect intheirprayersonlywhat isdiscernibleinthelightofnature,orfromanaturalconscience,willkeepthemselves to general expressions and outward things. They will usewordspreparedforthatpurposebythemselvesorothers,dowhatwecantothecontrary;formenwillnotbe ledbeyondtheirownlight,nor is it

fittingthattheyshould.AndthosewhoreceivethesuppliesoftheSpiritinthismatter,willprincipallybe conversant in theirprayers, about thespiritual, internal concerns of their souls in sin and grace, howeverpleasedothersmaybetodespiseandreproachthemforit.

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Itisinvaintocontendmuchaboutthesethings,whichareregulatednotby arguments but by principles. Men will invincibly adhere to thecapacityoftheirlight.Nothingcanputanendtothisdifferenceexceptamore plentiful effusion of the Spirit from above. According to thepromise,thisiswhatwewaitfor.

Secondly.Wedonotknowwhattoprayforasweought,buttheHolyGhostacquaintsuswiththegraceandmercywhicharepreparedinthepromisesofGod forour relief. Ideclaredbefore, that theknowledgeofthis is necessary to enable us to direct our prayers to God in a duemanner,andI suppose itwillnotbedenied.For,whatdowepray for?Whatdowehaveasaprospectanddesigninoursupplications?Whatisit that we desire to be made partakers of? Praying only by saying orrepeating so many words of prayer, whose sense and meaning areperhaps not understood by those who make use of them (as in thePapacy)—ordoingsotorestinthesayingorrepetitionofthem,withouthaving a special design to obtain some thing or thingswhichwemakeknowninoursupplications—isunworthythedisciplesofChrist,indeedof rational creatures. 'Deal this way with your governor; will he bepleased with you, or accept you?' Mal 1.8. Neither ruler, friend, norneighbor,wouldacceptitfromourhands,ifweweretoconstantlymakesolemnaddressestothemwithoutanyspecialdesign.Wemust'praywithourunderstanding;'1Cor14.15thatis,wemustunderstandwhatweprayfor.

AndthesethingsarenoneotherthanwhatGodhaspromised.Ifwearenotregulatedbytheminoursupplications,we'askamiss.'Itis,therefore,indispensablynecessarytoprayerthatweknowwhatGodhaspromised,or thatweshouldhaveanunderstandingof thegraceandmercyof thepromises.Godknowsourwants,whatisgoodforus,whatisusefultous,whatisnecessarytobringustotheenjoymentofhimself,infinitelybetter

thanwe do ourselves. Indeed, we know nothing of these things exceptwhat he is pleased to teach us. These are the things which he has'prepared' for us, as the apostle says in 1Cor 2.9; and what he hasprepared,hedeclares in the promises of the covenant, for they are thedeclaration of the grace and good pleasure which he has purposed inhimself.Fromthis,believersmaylearnwhatisgoodforthem,andwhatis lacking for them in the promises,more clearly and certainly than byanyothermeanswhatever.Therefore,we learnfromthemwhattoprayforasweshould.And this is another reasonwhymenare sobarren intheirsupplications:theydonotknowwhattoprayfor,butareforcedtotakethemselvestoaconfusedrepetitionofthesamerequests—namely,theirignoranceofthepromisesofGod,andthegraceexhibitedinthem.

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Our inquiry, therefore, is by what way or means we come to anacquaintance with these promises. All believers have this in somemeasure, somemore full and distinct than others, but all have it in ausefulsufficiency.Andwesay thisacquaintance isby theSpiritofGod,withoutwhose aid and assistancewe can neither understand themnorwhatiscontainedinthem.

Iconfessthatsome,byfrequentreadingoftheScriptureandonlybythehelp of a faithfulmemory,may be able to express in their prayers thepromises of God, without any spiritual acquaintance with the grace ofthem. By this they minister to others, but not to themselves. ThisremembranceofwordsorexpressionsdoesnotbelongtothespecialworkoftheHolyGhostinsupplyingtheheartsandmindsofbelieverswiththematterofprayer.Rather,thisiswhathedoesinthiswork:heopenstheireyes,hegivesanunderstanding,heenlightenstheirminds,sothattheywillperceivethethingsthatarepreparedforthembyGod,andthatarecontainedinthepromisesofthegospel.Andinthisherepresentsthemintheir beauty, glory, suitableness, and desirableness to their souls. HemakesthemseeChristinthem,allthefruitsofhismediationinthem,alltheeffectof thegraceand loveofGod in them;theexcellenceofmercyand pardon, of grace and holiness, of a new heart, with principles,dispositions, inclinations, andactings—all as theyareproposed in thetruthandfaithfulnessofGod.

Now, when the mind and heart are continually filled with anunderstanding and due apprehension of these things, it is alwaysfurnishedwiththematterofprayerandpraisetoGod.Personsmakeuseof this as theyhaveactual assistanceandutterancegiven to them.AndbecausetheHolySpiritimplantsaloveforthesethingsonthemindsofbelievers,togetherwiththeknowledgeofthem,theyarenotonlydirectedwhat topray forby this,but theyareexcitedandstirredup toseek theenjoymentofthemwithardentaffectionsandearnestendeavors.This isto pray. Among those onwhose hearts these things are not implanted,somemay,asobservedbefore,makeanappearanceofitbyexpressinginprayerthewordsofthepromisesofGodretainedintheirmemories.Yetfor themost part, they arenot able to pray in any tolerable andusefulmanner;andtheyeitherwonderatordespisethosewhoaresoenabled.

Butitmaybeobjectedthat,

'Wherethereisanydefectinthis,itmaybeeasilysupplied.Forifmenarenot acquainted with the promises of God themselves, in the mannerdescribed before, and do not knowwhat they ought to pray for, otherswho understand the promises may compose prayers for their use,accordingtotheirapprehensionsofthemindofGodinthem,whichtheymay read. And so they will have the matter of prayer always inreadiness.'

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Ianswer—

1.Idonotknowthatanyonehasacommandorapromiseofassistancetomakeor composeprayers that are tobe saidor readby others as theirprayers.AndthereforeIexpectnogreatmatterfromwhatanyonewilldoof thatkind.TheSpiritofgraceandsupplication ispromised,as Ihaveproved, to enable us to pray, not to enable us to make or composeprayersforothers.

2. It savors of some unacquaintancewith the promises ofGod and thedutyofprayer, to imagine that thematterof them, inorder to suit the

variousconditionsofbelievers,canbepentupinanyoneformofman'sdevising. Much of what we are to pray about may be in general anddoctrinallycomprisedinaformofwords,astheyareintheLord'sPrayer.This gives directions in and a boundary for our requests. But it is afantasytothinkthatthethingsthemselvescouldbepreparedandsuitedfortheconditionandwantsofthosewhoaretopray.

3.Thereisavastdifferencebetweenobjectivelyproposinggoodthingstobeprayedforinconsiderationofthosewhoaretopray(whichmenmaydo), and implanting an acquaintance with them, and a love for them,uponthemindandheart:thisistheworkoftheHolyGhost.

4.Whenthingsaresopreparedandcastintoaformofprayer,thosebywhomsuch formsareused,nomoreunderstand them than if theyhadneverbeencastintoanysuchform,unlesstheSpiritofGodgivesthemanunderstanding;buttheformitselfisnotasanctifiedmeansforthis.Andwherethatunderstandingisgiven,thereisnoneedfortheform.

5.ItistheworkoftheHolySpirittogivebelieverssuchacomprehensionofpromisedgraceandmercy,thattheymayconstantlyapplytheirmindstoit,ortothosethingswhich,inaspecialway,aresuitedtotheirpresentdailywantsandoccasions,withtheframeanddispositionsoftheirsoulsand spirit. This is what gives spiritual beauty and order to the duty ofprayer—namely,suitingthewantsandsuppliesofathankfuldispositionandpraises,ofloveandadmiration,totheexcellenciesofGodinChrist,andallbythewisdomoftheHolyGhost.Butwhenapersonismadetopray by his directory, for things that, although good in themselves, arenot suited to his present state, frame, inclination, wants, and desires,thereisnothingbutspiritualconfusionanddisorder.

Again;whatwesaidconcerningthepromisesmustalsobeappliedtoallthepreceptsorcommandsofGod.Theseinlikemannerarethematterofour prayers, both as to confession and supplication. Without a rightunderstandingofthem,wecanperformnopartofthisdutyasweshould.

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Thisisevidentintheapprehensionofthosewho,repeatingthewordsof

theDecalogue,subjointheiracknowledgmentsofadesireformercywithrespecttothetransgressionofthelaw,Isuppose,andtheirdesiretohavetheirheartsinclinedtokeepthelaw.ButthelawwithallthecommandsofGodare spiritual and inward.We cannothaveauseful acquaintancewiththeirtruesenseandimportance,intheirextentandlatitude,exceptby the enlightening, instructing efficacy of the grace of the Spirit. Andwherethis isgiven, themind isgreatlysuppliedwiththetruematterofprayer.Forwhenthesoulhaslearnedthespiritualityandholinessofthelaw—itsextenttotheinwardframeanddispositionofourhearts,aswellas to our outward actions — and learned that it requires absoluteholiness,rectitude,andconformitytoGodatall timesandinall things,thenthesoulseesandlearnsitsowndiscrepancyfromitanditscomingshortofit—evenwhenitisunblamableastoitsoutwardactsandduties.Andfromthisproceedthoseconfessionsofsin,inthebestandmostholybelievers,which thosewho do not understand these things, deride andscorn. By this means, therefore, the Holy Spirit helps us to pray, bysupplyinguswiththedueandpropermatterofsupplications—evenbyacquainting us and affecting our hearts with the spirituality of thecommand, and of our coming short of this in our dispositions andfrequentinordinateactingsofourmindsandaffections.Theonewhoisinstructed in this, will on all occasions be prepared with a fullness ofmatterforconfessionandhumiliation,andalsowithasenseofthatgraceand mercy which we stand in need of with respect to the obediencerequiredofus.

Thirdly,Healoneguidesanddirectsbelieverstoprayoraskforanythingaccordingtorightandproperends.Forthereisnothingsoexcellentinitself,sousefultous,andsoacceptabletoGod,asthematterofprayer.Butitmaybevitiated,corrupted,andtheprayeritselfberenderedvain,byapplyingittofalseormistakenends.Anditisplaininthetextunderconsideration,thatinthiscasewearerelievedbytheHolyGhost.Forhe'makesintercessionforusaccordingtoGod,'helpingourinfirmities,andteachinguswhat topray forasweshould—that is,according toGod'smindorhiswill,Rom8.27.Hedoesthisinusandbyus,orheenablesustodoso.

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For the Spirit himself, without us,hasno office to be performedimmediatelytowardsGod,noranynaturethatisinferiortothedivine,inwhichhemightintercede.ThewholeofanysuchworkwithrespecttousisincumbentonChrist.Healone,andinhisownperson,performswhatistobedonewithGodforus.WhattheSpiritdoes,hedoesinandbyus.He thereforedirectsandenablesus tomakesupplications 'according tothemindofGod.'Andinthis,Godissaidto'knowthemindoftheSpirit;'that is, to know his end and design in thematter of his requests.Godknowsthis;thatis,heapprovesofandacceptsit.SoitistheSpiritofGodwhodirectsusastothedesignandendofourprayers,thattheymayfindacceptancewithGod.

Yet theremay be, and I believe there is,more in that expression, 'Godknows the mind of the Spirit.' For he works such high, holy, spiritualdesiresanddesignsinthemindsofbelieversintheirsupplications,thatGodaloneknowsandunderstandsthemintheirfullextentandlatitude.Ofourselves,weareapttofailandmistake,asdeclaredfromJas4.3.

Iwillnotemphasizeparticularshere,butonlymentiontwogeneralendsofprayertowhichtheHolySpiritkeepsthemindsofbelieversinalltheirrequests,wherehehasfurnishedthemwiththematteroftheirrequestsaccordingtothemindofGod.ForhenotonlymakesintercessioninthemaccordingtothemindofGodwithrespecttothematteroftheirrequests,butalsowithrespecttotheendwhichtheyaimat,thatitmaybeacceptedwithhim.Hethereforeguidesthemtodesign,

1. That all the success of their petitions and prayers may have animmediatetendencytothegloryofGod.ItishealonewhoenablesthemtosubordinatealltheirdesirestoGod'sglory.Withouthisspecialaidandassistance,wewould aimat self only and ultimately,in all we do. Ourownprofit,ease,satisfaction,mercies,peace,anddeliverance,wouldbetheendtowhichwewoulddirectalloursupplications;andbythis,theywouldallbevitiatedandbecomeabominable.

2.Hekeepsthemtothisalso:thattheissueoftheirsupplicationsmaybethe improvement of holiness in them, and thereby their conformity toGod,withtheirneareraccesstohim.Wheretheseendsarenotfound,thematterofprayermaybegoodandaccordingtothewordofGod,andyet

ourprayerswouldbeanabomination.

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Wemay pray formercy and grace, and the best promised fruits of theloveofGod;andyetforlackoftheseends,wewillfindnoacceptanceinoursupplications.TokeepustothemisHiswork,becauseitconsistsincasting out all self ends and aims, bringing all natural desires insubordinationtoGod,whichheworksinusifheworksinusanythingatall.

Andthis isthefirstpartoftheworkoftheSpirit towardsbelieversasaSpiritofgraceandsupplication—hefurnishesandfillstheirmindswiththe matter of prayer, teaching them thereby what to pray for as theyshould.Andwherethisisnotworkedinsomemeasureanddegree,thereisnoprayingaccordingtothemindofGod.

ChapterVI.Whattheduemannerofprayer

consistsin.

The Holy Spirit gives themind a due apprehension of the things weoughttoprayfor,orfurnishesitwiththematterofprayer.Havingdonethat, hemoreover works upon the will and affections a due sense andvaluation of them, with desires for them; the duemanner of prayerconsistsinthis.Butthesethingsareseparable.Themindmayhavelightto discern the things that are to be prayed for, and yet the will andaffectionsmaybedeadtothem,orunconcernedinthem.Theremaybeagift of prayer founded on this, but the soul does not spiritually acttowardsGodinitsexercise—forlightisthematterofallcommongifts.And by virtue of a perishing illumination, a man may attain a gift inprayer which may be of use for the edification of others; for 'themanifestationoftheSpiritisgiventoeverymantoprofitwith.'1Cor12.7In themeantime, for themanwho thus prays, it is notmuch differentthan it was with those of old who prayed in an unknown tongue: 'hisspiritprays, buthisunderstanding isunfruitful.' 1Cor 14.4Heprays byvirtueof the lightandgift thathehas received,buthisownsoul isnotbenefited or improved by it. Only sometimes Godmakes use of men'sown gifts to convey grace into their own souls. But prayer, properly socalled, is the obediential acting of the whole soul towards God.Therefore,—

First.WheretheHolySpiritcompleteshisworkinusasaSpiritofgraceandsupplication,heworksonthewillandaffectionstoactobedientiallytowardsGod in and about thematter of our prayers. Thus,when he ispoured out as a Spirit of supplication, he fills those to whom he iscommunicated, with mourning and godly sorrow. They are to beexercisedintheirprayersasthematterrequires,Zec12.10.Henotonlyenablesthemtopray,butheworksaffectionsinthemthataresuitabletowhattheyprayabout.

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And in this work of the Spirit lies the fountain of that inexpressiblefervency and delight, of those enlarged laborings of mind and desires,whichareintheprayersofbelievers,especiallywhentheyareunderthepower of more than ordinary influences from him. For these thingsproceedfromtheworkoftheSpiritontheirwillsandaffections,stirringthemupandcarrying them forth toGod, inandby thematter of theirprayers. This is done in such amanner that no vehement working ofnaturalaffectionscanreach it.And therefore theSpirit is said to 'makeintercession foruswithgroaningswhichcannotbeuttered,'Rom8.26-27; he intercedes.He had just expressed his work in general byhelping,which intends help by working, by carrying us on in ourundertaking in this duty beyond our own strength (for he helps usonwardunderourinfirmitiesorweaknesses).Andthenhisspecialactingis declared here by making intercession; that is, by an additionalinterposition, likethatofanadvocateforhisclient,pleadinginhiscasewhattheclientisnotabletodobyhimself.Thissamewordisusedoncein theserviceofacontrarydesign:speakingof theprayerofElijah, theapostle says, 'How he makes intercession to God against Israel,' Rom11.2.Inthesameway, theHebrewwordbasar isconstantlyusedintheOldTestamentto'declaregoodtidings,tidingsofpeace;'Nah1.15butitisappliedonce in a contrarymeaning, for tidings of evil anddestruction,1Sam4.17.Themanthatbroughtthenewsofthedestructionofthearmyof the Israelites and of the taking of the ark by thePhilistines is calledhamebasar.Buttheproperuseofthiswordistointercedeforgraceandfavor;andtheSpiritdoesthiswithunutterablegroans.Weourselvesaresaid to 'groan,'Rom8.23; that is, tohumbly,mournfully,andearnestlydesire. And here the Spirit is said to 'intercede for us with groanings;'whichcanbenothingotherthanhisworkinginus,andactingbyus,thatframe of heart and those fervent, laboring desires, which are thusexpressed.Andthisisdonewithsuchadepthofintensionandlaboringofmind, that they cannot be uttered. He does this by the work nowmentioned.

Secondly.Havingtrulyaffectedthewholesoul—havingenlightenedthemind in the perception of the truth, beauty, and excellence of spiritual

things;engagedthewillinthechoiceandprevalentloveofthem;excitedtheaffectionstodelightinanddesirethem—thereisworkedinthesoul,intheactualdischargeofthisdutyofprayer,bythepowerandefficacyofHis grace, such an inward laboring of heart and spirit, such a holy,supernaturaldesireandendeavorforaunionwiththethingsprayedfor,intheenjoymentofthem—thatnowordscanutterorexpresslydeclareit;thatis,expressitfullyandcompletely.Thatisthesenseoftheplace.

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Toavoidtheforceofthistestimony,some(atleastone)wouldhavethisintercessionoftheSpirit,betheintercessionoftheSpiritinChristforus,nowat the right hand ofGod— so that nowork of the Spirit itself inbelievers is intended by it.Men sometimesmake use of such irrationalevasionstoescapetheconvincingpoweroflightandtruth.Forthiswouldbe such a description of the intercession of Christ at the right hand ofGod,that it canscarcelybereconciled to theanalogyof faith.Ideclaredelsewhere, and it is the common faith of Christians, that this is not ahumble, oral supplication,but a blessed representation of Christ'soblation, by which its efficacy is continued and applied to all theparticular occasions of the church, or believers. But here it would bereportedasthelaboringoftheSpiritinChristwithunutterablegroans;the highest expression of a humble, burdened, concerned endeavor.Nothing is more unsuited to the present glorious condition of theMediator. It is true that 'in thedaysofhis flesh'heprayed 'withstrongcryingandtears,'inahumbledeprecationofevil,Heb5.7.Butahumbleprostration and praying with unutterable groans is altogetherinconsistentwithhispresentstateofglory,hisfullnessofpower,hisrighttodispenseallthegraceandmercyofthekingdomofGod.Besides, thisexpositionisasadversetothecontextasanythingthatcouldbeinvented.InRom8.15,itissaidthatwe'receivetheSpiritofadoptionbywhichwecry,Abba,Father,'theSpiritwhich'Godsendsforthintoourhearts,'Gal4.6.AndtheblessedworkofthisSpiritinusisfurtherdescribedinRom8.16-17.Anduponthat,verse23,havingreceived 'the first-fruitsof thisSpirit,'wearesaidto 'groanwithinourselves;'towhichitisadded,thatwedonotknowofourselveswhatweoughttoprayfor,'thatverySpirit,'sogiventous,soreceivedbyus,soworkinginus,'makesintercessionfor

uswithgroaningswhichcannotbeuttered.'Therefore,withoutofferingviolence to the context, there is no place for the introduction of theintercession of Christ in heaven, especially under an expression that iscontrary to its nature. It is mentioned afterward by the apostle, in itsproper place, as a consequent and fruit of his death and resurrection,verse 34. And there he is said simply to plead, entugchanein; but theSpirit here, in verse 26, is said to super-plead, which implies anadditionalsupplytowhatisinourselves.

Yet,tocountenancethisotheruncouthexposition,emphasisisputonthebeginningofbothverses26and27: for thoughastheneia constantly inScripture denotes any kind of infirmity or weakness, spiritual orcorporeal, it is said here to be taken in the latter sense— for diseases,with troubles and dangers — which it nowhere signifies. The meaningwouldthenbethat,insuchconditions,wedonotknowwhattoprayfor,whetherwealth, health, peace, or the like; but Christ intercedes for us.Andthis,theysay,mustbethesenseof'helpsinourweaknesses.'

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Yet in the text it plainly denotes a help and assistance given to ourweaknesses(thatis,touswhoareweak)inthedischargeofthedutyofprayer—asboththewordsthemselvesandtheensuingreasonsforthemevince. Therefore, neither the grammatical sense of the words, nor thecontext, nor the analogy of faith, will allow this new and uncouthexposition.

In like manner, it may be inquired why it is said that 'the one whosearches the hearts knowswhat themind of the Spirit is' Rom8.27—which plainly refers to some great and secret work of the Spirit in theheart of man. If the intercession of Christ is intended by this, thennothing is offered but this paraphrase: 'And then God, by being asearcherofhearts, knowsourwants exactly, and thusalsounderstandsthe desire and intention of the Spirit of Christ.' But these things areabsurd,424andhavenodependenceononeanother;norwouldtherebeanyneedtomentionthesearchingofourheartsinordertointroducetheapprobationoftheintercessionofChrist.Buttoreturn.

Whatisworkedintheheartsofbelieversintheirduty,ispervioustononebutHimthatsearchestheheart.Weoughttoaimatthisframeinalloursupplications, especially in time of distress, troubles, and temptations.Such was the season especially intended here, whenwe are commonlymost sensible of our own infirmities. Andwhen we come short of thisframe in some measure, it is from our unbelief, or carelessness andnegligence; which God abhors. I acknowledge that there may be, thattherewillbe,moreearnestnessandintensionofmind,andofournaturalspirit in this duty, at one time than another, as outward occasions orothermotivesexciteor stir themup.SoourSavior inhis agonyprayedmoreearnestly thanusual—notwithahigher exercise of grace,whichalwaysmoveditselfinhiminperfection—butwithagreatervehemencein the working of his natural faculties. So itmay be with us at specialtimes.AndyetwearealwaystoendeavorafterthesameaidsoftheSpirit,thesameactingsofgrace,ineveryparticulardutyofthiskind.

Thirdly.TheHolySpiritgivesthesoulofabelieveradelightinGodastheobjectofprayer.Iwillnot insistonHisexciting,moving,andactingallothergracesthatarerequired intheexerciseof thisduty,suchas faith,love,reverence,fear,trust,submission,waiting,hope,andthelike.Ihaveproved elsewhere that the exercise of them all, in all duties, and of allothergracesinlikemanner,isfromhim;andthereforeIwillnotconfirmthesametruthhereagain.ButthisdelightinGodastheobjectofprayer,has a particular consideration in this matter. For without it, the dutyordinarilyisnotacceptedwithGod,anditisabarren,burdensometasktothosewhoperformit.

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Now, this delight in God as the object of prayer is, for its substance,included in that description of prayer given to us by the apostle —namely, that it is crying 'Abba, Father.' A filial, holy delight in God isincluded in this, such as children have in their parents in their mostaffectionateaddresses to them,asdeclared.Andweare to inquirewhatthisdelightinGodconsistsin,orwhatisrequiredforit,astheobjectofprayer.Inthisdelightthereis—

1.AsightorprospectofGodasonathroneofgrace—aprospect,Isay,

notbycarnalimagination,butspiritualillumination.'Byfaithweseehimwhoisinvisible,'Heb11.27.Foritisthe'evidenceofthingsnotseen'thatmakesitsproperobjectevidentandpresenttothosewhobelieve.SuchasightofGodonathroneofgraceisnecessaryforthisdelight.Underthisconsideration,he is theproperobjectofallouraddresses tohiminoursupplications:Heb4.16, 'Letuscomeboldlytothethroneofgrace, thatwemayobtainmercy,andfindgracetohelpintimeofneed.'Thedutyofprayerisdescribedbyitssubject-matter,namely,'mercy'and'grace,'andbyitsonlyobject,'Godonathroneofgrace.'

Andthis'throneofgrace'isfurtherrepresentedtousbytheplacewhereitiserectedorsetup,andthatisintheholiestormostholyplace.ForincomingtoGodonthatthrone,wehave'boldnesstoenterintotheholiestby thebloodof Jesus,'Heb 10.19.Andhereby the apostle shows in theexpression, that he respects or alludes to the mercy-seat on the ark,coveredwiththecherubims,whichrepresentedathrone;andbecauseofGod's special manifestation of himself on that seat, it was called Histhrone; and it was a representation of Jesus Christ, as I have shownelsewhere.

Therefore, God on a throne of grace is ready, through Jesus Christ, todispense grace and mercy to suppliant sinners. When God comes toexecute judgment, his throne is representedotherwise. SeeDan 7.9-10.AndwhensinnerstakeaviewintheirmindsofGodasheis inhimself,andashewillbetoalloutsideofChrist,itingeneratesnothingbutdreadand terror in them, with foolish contrivances to avoid him or hisdispleasure, Isa 33.14;Mic. 6.6-7;Rev 6.16-17.427 All these places andothers testify that when sinners engage in serious thoughts andconceptionsofthenatureofGod,andwhattheywillencounterfromhim,all theirapprehensions issue indreadandterror.This isnota frame inwhichtheycancry,'Abba,Father.'Iftheyaredeliveredfromthisfearandbondage, it is by that which is worse — namely, carnal boldness andpresumption, whose rise lies in the highest contempt of God and hisholiness.

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When men give themselves only to a perfunctory performance of this

duty, 'saying their prayers,' — out of what conviction I know not, andwithout a due consideration ofGod and the regardHehas for them—theybutprovokehimtohisfaceintakinghisnameinvain.Nordotheyhave anydelight inGod in their approaches to him, however theymaysatisfythemselvesinwhattheydo.

Therefore,whatisrequiredinthis,isaprospectofGod,byfaith,asbeingona'throneofgrace,'asexaltedinChristtoshowmercytosinners.SoheisrepresentedinIsa30.18:'ThereforetheLordwillwait,thathemaybegracious, and therefore he will be exalted, that he may have mercy.'Withoutthis,wecannotdrawneartohim,orcalluponhimwithdelight,asbecomeschildrencrying,'Abba,Father.'Andbywhomisthisrevealedtous?Isthisafruitofourownfancyandimagination?Itmaybesowithsome, to their ruin. But it is thework of the Spirit, who alone, in andthroughChrist,revealsGodtous,andenablesustodiscernhiminaduemanner.HenceourapostlepraysfortheEphesiansthat 'theGodofourLord Jesus Christ, the Father of glory, would give them the Spirit ofwisdom and revelation in the knowledge of him; that the eyes of theirunderstandingbeingenlightened, theymight knowwhat is the hope ofhiscalling,andwhataretherichesofthegloryofhis inheritanceinthesaints,'Eph1.17-18.

AlltheacquaintancewhichwehavewithGod,inawayofgrace,isfromtherevelationmadeinusbyhisSpirit.SeeCol2.1-2.ByhimGodsaystous that 'fury isnot inhim,' and that ifwe layholdonhisarm,wemayhavepeace,wewillhavepeace,Isa27.4-5.

2.AsenseofGod'srelationtousasaFatherisrequiredforthisdelight.By thatname,andunder thatconsideration, theLordChristhas taughtustoaddressourselvestohiminalloursupplications.Andalthoughwemay use other titles and appellations in speaking to him, even thosewhichhehasgivenhimselfintheScripture,orthosewhichareanalogousto it, it is this consideration that principally influences our souls andminds, thatGod isnot ashamed tobe calledourFather, that 'the LordAlmightyhassaidthathewillbeaFathertous,andthatwewillbehissonsanddaughters,'2Cor6.18.Therefore,asaFather,heistheultimateobjectofallevangelicalworship,ofallourprayers.So it isexpressedinthat holy and divine description of it given by the apostle inEph 2.18:

'ThroughChristwehaveaccessby one Spirit to theFather.'No tonguecan express, no mind can reach, the heavenly placidness and soul-satisfyingdelightwhichareintimatedinthesewords.

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Howfullof sweetnessandsatisfaction it is tocome toGodasaFather,throughChrist, by the help and assistance of theHoly Spirit, revealinghimasaFathertous,andenablingustogotoHimasaFather!WithoutadueapprehensionofGodinthisrelation,nomancanprayasheshould.Andwehavenosenseofthis,wehavenoacquaintancewithit,exceptbytheHolyGhost.ForwedonotconsiderGodinageneralmanner,ashemay be said to be a Father to the whole creation, but in an especial,distinguishingrelation—ashemakesushis childrenbyadoption. It is'theSpiritthatbearswitnesswithourspiritthatwearethusthechildrenof God,' Rom 8.16, giving us the highest and utmost assurance of ourestateofsonshipinthisworld.AndthusbeingtheSpiritofadoption,itisby him alone that we have any acquaintance with our interest in thatprivilege.

Some may apprehend that these things belong but little, and veryremotely,tothedutyofprayer,andtheassistancewereceivebytheSpiritin this.But the truth is, thosewho are sominded, upon consideration,knowneitherwhatitmeanstopraynorwhatbelongstoprayer.Thereisnothingmore essential to this duty than, in the performance of it, weaddress ourselves to God under the notion of a Father — that is, theFather of our Lord Jesus Christ, and in him, our Father also.Withoutthis,wecannothavethatholydelightinthisdutywhichisrequiredofus;andthe lackof itordinarilyruinsourdesigninprayer.Wecanhavenospiritual, satisfactory senseof this, exceptwhatwe receivebyand fromtheSpiritofGod.

3.Therebelongstoprayer,thatboldnesswhichwehaveinouraccessintothe holy place, or to the throne of grace: 'Having therefore boldness toenterintotheholiestbythebloodofJesus, letusdrawnearwithatrueheartinfullassuranceoffaith,'Heb10.19,22.Wherethereisa'spiritoffear to bondage' on men, they can never have any delight in theirapproaches to God. This fear is removed by the Spirit of grace and

supplication: Rom 8.15, 'You have not received the spirit of bondageagaintofear;butyouhavereceivedtheSpiritofadoption,bywhichwecry,Abba,Father.'Thesethingsareopposed,andtheoneisonlyremovedandtakenawaybytheother.Andso,wherethe'spiritofbondagetofear'abides,wecannotcry,'Abba,Father,'orprayinaduemanner.But'wheretheSpiritoftheLordis,thereisliberty,'2Cor3.17.Andthis,aswerendertheword,consistsintwothings:

(1.)Inorandilibertate;inthelibertyofprayer.

(2.)Inexauditionisfiducia;intheconfidenceofbeingheard.

(1.)ThereisanenlargedlibertyandfreedomofspeechinprayertoGod;sothewordsignifies.Boldness431isthesameasfreedomtosayallthatisto be spoken, a confidence that countenances men in the freedom ofspeechaccordingtotheexigencyof theirstate,condition,andcause.Sothewordiscommonlyused,asinEph6.19.

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Wherethereisservilefearanddread,theheartisrestricted,boundup.Itdoesnotknowwhat itmayormaynotutter,and it ispainedabout theresultsofallitthinksorspeaks—oritcannotprayatallbeyondwhatisprescribedforittosay,asitwere,whetheritwillornot.ButwherethisSpiritoflibertyandboldnessisfound,theheart isenlargedwithatrue,genuineopenness and readiness to express all its concerns toGodas achildtoitsfather.IdonotsaythatthosewhohavethisaidoftheSpiritalways have this liberty in exercise, or that it is equally exercised. Itsexercise may be variously impeded by temptations, spiritualindispositions,desertions,andbyourownnegligence in stirringup thegraceofGod.Butbelieversalwayshaveitintherootandprinciple—allwhohavereceivedtheSpiritofadoption,andareordinarilyassistedinitsuse.Hereby they are enabled to comply with the blessed advice of theapostle:Phi4.6, 'Beconcernedfornothing;butineverything,byprayerandsupplication,withthanksgiving,letyourrequestsbemadeknowntoGod.'ThewholeofourconcernsinthisworldaretobecommittedtoGodinprayer,sothatwewillnotretainanydividingcaresinourownmindsabout them.And in this, theapostlewouldhaveususe aholy freedom

and boldness in speaking to God on all occasions, as the one whoconcernshimselfwiththem.HidenothingfromGod,whichiswhatwedowhenwe do not present it to him in our prayers. But use a full,plain-hearted,openlibertywithhim:'IneverythingletyourrequestsbemadeknowntoGod.'Heisreadytohearallthatyouhavetoofferhimorpleadbefore him. And in so doing, the 'peace of God, which passes allunderstanding, will keep your hearts andminds through JesusChrist,'verse7.Thisisordinarilytheconditionofthosewhoarefoundindiligentobediencetothiscommand.

(2.)There is also aconfidenceofacceptance in it, or of being heard inprayer—thatis,thatGodiswellpleasedwiththeirduties,acceptingboththem and their persons in Jesus Christ. Without this, we can have nodelight inprayer,or inGodas itsobject,whichvitiates thewholeduty.WhenAdamthoughttherewasnoacceptancewithGodforhim,hehadnoconfidenceofhavingaccesstohim.Rather,asthefirsteffectof follythat ensued upon the entrance of sin, hewent to hide himself. And allthose who have no ground of spiritual confidence for acceptance withChrist,onlyendeavorintheirprayerstohidethemselvesfromGodbytheduty theyperform.They cast amistabout them, toobscure themselvesfromthesightoftheirownconvictions,inwhichalonetheysupposethatGod sees them also. But in such a frame, there is neither delight, norenlargement,norliberty,norindeedprayeritself.

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Now, this confidence or boldness which is given to believers in theirprayers, by the Holy Ghost, does not respect the answer of everyparticularrequest,especiallyintheirownunderstandingofit.Rather,itconsists inaholypersuasion thatGod iswellpleasedwith theirduties,that he accepts their persons, and delights in their approaches to histhrone.Suchpersonsarenot terrifiedwithapprehensions thatGodwillsay to them, 'Why do you takemy name into yourmouths, or towhatpurposearethemultitudeofyoursupplications?Whenyoumakemanyprayers, I will not hear.' 'Will he,' says Job, 'plead againstmewith hisgreatpower?No;buthewouldputstrengthinme,'Job23.6.Indeed,theyare assured that themore they arewithGod, themore constantly theyabide with him, the better is their acceptance. For just as they are

commanded to pray always and not to faint, so they have a sufficientwarrant from the encouragement and call of Christ, to be frequent intheirspiritualaddresses tohim.Sohesays tohis church,Song2.14, 'Omydove,letmeseeyourcountenance,letmehearyourvoice;forsweetisyourvoiceandyourcountenanceisattractive.'AndalsocomprisedinthisisadueapprehensionofthegoodnessandpowerofGod,bywhichheis,in all conditions, ready to receive them and able to relieve them. Thevoice of sinners by nature is that God is austere, and not capable ofcondescension or compassion — let presumption and superstitionpretend what they please to the contrary. And the proper acting ofunbelief lies in limiting theMostHoly, saying, 'CanGoddo thisor thatthing,whichthesuppliesofournecessitiescallfor;aretheypossiblewithGod?'Solongaseitheroftheseworksinuswithanykindofprevalence,itisimpossiblethatwewouldhaveanydelightincallinguponGod.ButwearefreedfromthembytheHolyGhost,intherepresentationhemakesoftheengagedgoodnessandpowerofGodinthepromisesofthecovenant;andthisgivesusboldnessinhispresence.

Fourthly.ItistheworkoftheHolySpiritinprayer,tokeepthesoulsofbelievers intent upon Jesus Christ, as the only way and means ofacceptancewithGod.This is the fundamentaldirection forprayernow,under the gospel. We are now to ask in his name; this was not doneexpresslyundertheOldTestament.ThroughhimweactfaithonGodinalloursupplications;byhimwehaveanaccess to theFather.Weenterintotheholiest throughthenewandlivingwaythathehasconsecratedforus.ThevariedrespectwhichfaithhastoJesusChristasmediatorinallourprayers, isamatterworthyaparticular inquiry,but it isnotourpresent consideration,which is to declare thework of the Spirit alone.But this is a part of it: that He keeps our souls intent upon Christ,accordingtowhat isrequiredofus,ashe is thewayofourapproachtoGod,themeansofouradmittance,andthecauseofouracceptancewithhim.

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Andwherefaithisnotactuallyexercisedtothispurpose,allprayerisvainandunprofitable.Thusitisworthourinquiry,whetherourdutyinthisisfulfilled with a few words, in which his name is expressed with little

spiritualregardtohim.

It istheworkoftheHolyGhosttoenableusforthis.HeglorifiesJesusChrist in the hearts of believers, Joh 16.14. And he does this when heenables them to act faith on him in a due manner. So the apostleexpressly says:Eph2.18, 'Throughhimwehaveaccess by oneSpirit totheFather.'ItisthroughJesusalonethatwehaveouraccesstoGod,andthatisbyfaithinhim.SowehaveouraccesstoGodinjustification:Rom5.2,'Bywhomwehaveaccessbyfaithintothisgraceinwhichwestand.'AndbyJesuswehaveouractualaccesstoGodinoursupplications,whenwedrawneartothethroneofgrace.ButthisisbytheSpirit.Heistheonewhoenablesustothis,bykeepingourmindsspirituallyintentonJesusinallouraddressestoGod.ThisisagenuineeffectoftheSpiritasheisthe'SpiritoftheSon.'Underthisconsideration,inaspecialmanner,heisbestowed on us to enable us to pray, Gal 4.6. And believers have arefreshing experience of this in themselves; nor does anything leave abetter savoror relishon their souls thanwhen, in the exerciseof faith,theyhavehadtheirheartsandmindskeptcloseonChrist, themediatorintheirprayers.

ImightprovidemoreinstancesinthedeclarationoftheworkoftheHolyGhost inbelievers, likebeingaSpiritofgraceandsupplication.Butmydesignisnottodeclarewhatmaybespoken,buttospeakwhatoughtnotto be omitted.Many other thingsmight be added, therefore, but thesewill suffice to give an express understanding of thiswork to thosewhohave any spiritual experience of it. And those who do not, will not besatisfiedwithvolumestothesamepurpose.

Yet something may be added here to free our passage from any justexceptions.Foritmaybethatsomethinkthesethingsarenotpertinentto our present purpose, which is to discover the nature of the duty ofprayer, and the assistance which we receive in it by the Spirit of God.Now,thisisonlyinthewordsthatweusetoGodinourprayers,andnotin that spiritual delight and confidence which have been spoken to.Those, with other graces (if they may be so esteemed), are of anotherconsideration.

Ans. 1. It may be that some think so; and it may also be (and is very

likely) that some who will be talking about these things, are utterlyignorantofwhatitistoprayintheSpirit,andofthewholenatureofthisduty. Not knowing the thing, therefore, they hate the very name of it.Indeed,itwillbeuncouthtoallwhoareinnowayinterestedinthegraceandprivilegeintendedbyit.

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Theobjectionsofsuchpersonsarelikethestrikesofblindmen:whateverstrengthandviolenceare in them, theyalwaysmiss themark.Sucharethe fierce arguings ofmost against this duty. They are full of fury andviolence,butnevertouchthematterintended.

Ans. 2. My design is to reveal the nature of praying in the Spirit ingeneral,sothatwithitImaydeclarewhatfurthersitandwhathindersit.For if there are any such ways of praying which men use or obligethemselvesto,whichdonotcomplywith,orarenotsuitedtopromote,orareunconcernedin,ordonotexpressthoseworkingsoftheHolyGhostwhich are so directly assigned toHim in the prayers of believers, thentheyareallnothingbutmeansofquenchingtheSpirit,ofdisappointingthe work of his grace, and of rendering the prayers themselvesunacceptable to God. It is at least apparent thatmost of the ways andmodesofprayerusedinthePapacyareinconsistentwith,andexclusiveof,thewholeworkoftheSpiritofsupplication.

ChapterVII.Thenatureofprayeringeneral;its

forms—Eph6.18

Thenatureofprayeringeneral,withrespecttoformsofprayerandvocalprayer—Eph6.18explainedandvindicated.

The duty I am endeavoring to express is that enjoined in Eph 6.18,'Praying always with all prayer and supplication in the Spirit, andwatching to this with all perseverance and supplication for all saints.'Somehaveboldlyadvancedafantasy(whatwillenmitytotheholywaysof God not put men upon?) that 'praying in the Spirit' intends onlyprayingbyvirtueofanextraordinaryandmiraculousgift.Buttheuseofitisenjoinedhereforallbelievers,noneexcepted,menandwomen;andIsuppose all and every one of them did not have that extraordinary,miraculousgiftwhichsomefancyisintendedinthatexpression.Andtheperformanceofthisdutyisenjoinedinthemannerprescribed: 'always,'oraswesay,'ineveryseason'—thatis,inthosejustanddueseasonsofprayer as duty and our occasions call for. But the apostle expresslyconfinestheexerciseofextraordinarygiftstosomecertainseasonswhen,undersomecircumstances,theymaybeneedfulorusefulforedification,1Cor14.Thereisthereforea'prayingintheSpirit,'whichistheconstantduty of all believers. And it is a great reproach to the profession ofChristianity,wherethattermitselfisamatterofcontempt.

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If there is anything in it that is 'foolish, conceited, fanatical,' the holyapostlemustanswerforit—indeed,theOnebywhomhewasinspired.ButifthisistheexpressionofGodhimself,ofthatdutywhichherequiresofus,thenIwouldnotwillinglybeamongthenumberofthosebywhomthetermisderided,whatevertheirpretensesmaybe.Besides,inthetextall believers are said 'to pray in the Spirit at all seasons,' and 'with allprayerandsupplication'—thatis,withallmannerofprayer,asourown

occasionsandnecessitiesrequire.Certainlybyvirtueofthisrule,amancan scarcely judge himself obliged to confine his performance of thisduty, to a prescribed form of words. For a variety in our prayers isenjoinedhere,commensuratewiththevariousoccasionsofourselvesandofthechurchofGod.ThusIdonotknowhowwecancomplywithit intheconstantuseofanyoneform.Thosewhodo,arelefttotheirliberty.Andweareobliged to this, 'diligentlywatching to thisveryend,'so thatourprayersmaybesuitedtoouroccasions.Theonewhocandividethistext, or cut it out tomake a garmentwithwhich to clothe set forms ofprayer,willrevealanadmirabledexterityintheuseanddisposalofatextofScripture.

Yet neither do I conclude from this that all such forms of prayer areunlawful—onlythatanotherwayofprayingisenjoinedhere.Isupposethis is unquestioned for all impartial searchersof truth.Anddoubtless,thosewhoendeavortocomplywithitarenottobeblamed.Ifpersonsinthe daily, constant reading of any book whatever, merely of a humancomposition,areabletoriseupinresponsetothisdutyof'prayingalwayswith all manner of prayer and supplication in the Spirit,' or in theexerciseoftheaidandassistancereceivedfromHim,andHisholyactingofthemasaSpiritofgraceandsupplication,endeavoring,laboring,andwatching to this, then I will say nomore than this: they have attainedwhatIcannotunderstand.

The sole inquiry remaining is this: how believers are enabled to pray,thoseinwhosemindstheHolyGhostthusworksasaSpiritofgraceandsupplication.AndIsayinanswertothis,thatthosewhoarethusaffectedby himnever lack a gracious ability tomake their addresses to God invocalprayer,sofarasneedfulforthemintheircircumstances,callings,states, and conditions. And this is what is called the gift of prayer. Ispeak of ordinary cases; for there may be such interpositions oftemptations anddesertions, that the soul, beingoverwhelmedby them,mayforthepresentbeableonlyto'mournasadove,'orto'chatterasacrane'Isa38.14—thatis,nottoexpressthesenseoftheirmindsclearlyanddistinctly,butonly,asitwere,tomournandgroanbeforetheLordinbrokennessofspiritandexpressions.

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Butthisalsoissufficientfortheiracceptanceinthatcondition.Therearefewbelieversthathavenotmoreorlessexperiencedthis,atonetimeorother.Asforthosewhosedevotiondischargesitselfinaformalcourseofthesamewords,asitnecessarilyisinthePapacy—inwhichforthemostpart theydonotunderstand themeaningof thewords theyuse— theyarestrangers to the truenatureofprayer,orat least to theworkof theSpiritinit.Andthosesupplicationswhicharenotvariouslyinfluencedbythevaryingspiritualconditionsofthosewhomakethem,accordingtothevariety of our spiritual exercises, are like one constant tone or noise,whichhasnoharmonyormusicinit.Isay,thereforethat—

1.Thethingsinsistedonareinsomedegreeandmeasurenecessarytoallacceptableprayer.TheScriptureassignsthemtoprayerand,bytheirownexperience,believersfindtheyarenecessarytoit.Forwedonotdiscussprayer as the working of nature, in its restrictions and difficulties,towardstheGodofnature—therebyexpressingdependenceonhim,andacknowledginghispower.Inthissense,allfleshcomestoGodinonewayorother,underonenotionorother.Nor isprayer coming toGoduponthosecrieswhichlegalconvictionswrestfromthosewhofallundertheirpower.Rather,wetreatprayeronlyasitisrequiredofbelieversunderthegospel, as theyhave 'access throughChristbyoneSpirit to theFather.'Eph2.18And,

2.ThoseinwhomthisworkiswroughtbytheHolySpiritinanydegree,donotordinarilylackanabilitytoexpressthemselvesinthisduty,sofarasitisneedfulforthem.Itisacknowledgedthatanabilityinthiswillbegreatlyincreasedandimprovedbyexercise.Thatisnotonlybecausetheexercise of all moral faculties is the genuine way to strengthen andimprove them, but principally because it is instituted, appointed, andcommandedbyGodtothatend.Godhasdesignedtheexerciseofgracefor themeans of its growth; and he gives his blessing in answer to hisinstitution.But the nature of the thing itself requires a performance ofthedutythatissuitabletotheconditionoftheonewhoiscalledtoit.Ifmendonotgrowuptofurtherdegreesinthatability,byexercise intheduty itself—by stirring up the gifts and graces ofGod in them— it istheirsinandfolly.Andhenceitfollows,

3. That although set forms of prayermay be lawful for some, as it ispretended,theyarenecessarytonone—thatis,tonotruebelievers—astoacceptable,evangelicalprayer.Butwhoeverismadeapartakerof theworkoftheSpiritofGodinthis—whichHeinfalliblyeffectsineveryonewhoisenabledthroughHimtocry,'Abba,Father'(aseverychildofGodis)—willbeabletoprayaccordingtothemindandwillofGod,ifhedoesnotneglecttheaidandassistanceofferedtohimforthatpurpose.

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Therefore, to plead for the necessity of forms of prayer for believers,beyond what may be doctrinal or instructive in them, is a fruit ofinclinationtoparties,orofignorance,orofthelackofdueattendancetotheirownexperience.

Whatuseformsofprayermaybetothosewhoarenotregenerate,andtherefore have not received the Spirit of adoption, does not belongdirectly to our disquisition. Yet I must say that I do not clearlyunderstandtheadvantagetheyprovidetothem,exceptasacontrivancetorelievetheminthatcondition,withoutadueendeavortodeliverthemfromit.Forthesepersonsareoftwosorts:

(1.)Thosewhoareopenlyunderthepowerofsin,fortheirmindsarenotbeingeffectivelyinfluencedbyanyconvictions.Theseseldomprayunlessitisunderdangers,fears,troubles,pains,orotherdistresses.Whentheyarestruck,theywillcry—'eventotheLordtheywillcry,'Psa18.41andnototherwise.Theirdesignistoaddresstheirspecialoccasions,andthepresentsensewhichtheyhaveofit.Howcananymanconceivethattheyshould be supplied with forms of prayer that express their sense,conceptions,andaffections,intheirparticularcases?Itiseasilysupposedhow ridiculously theymaymistake themselves in reading thoseprayerswhichareinnowaysuitedtotheircondition.Aformtosuchpersonsmayprove littlebetter thanacharm;and theirmindsmaybedivertedby itfrom that performance of duty which the light of nature would directthemto.Jonah'smarinersinthestorm 'criedeveryonetohisgod,'andcalledonJonahtodosotooJon1.5-6.Thesubstanceoftheirprayerwasthat Godwould 'think upon them, that theymight not perish.'Men insuchcondition, ifnotdivertedby thispretended relief (which indeed is

none) will not lack words to express their minds, so far as there isanythingofprayer inwhat theydo—andbeyond that,whateverwordsthey are supplied with, they are of no use or advantage to them. It ispossible when they are left to work naturally towards God, howeverunskilled and rude their expressionsmay be, a deep sensemay be leftupon theirminds,witha reverence forGod, and remembrance of theirownerror,whichmaybeofusetothem.Buttheboundinganddirectingof theworkings of natural religion by a formofwords—perhaps littlesuitedtotheiroccasionsandnotatalltotheiraffections—tendsonlytostifle the operation of an awakened conscience, and to release them totheirformersecurity.

(2.) There are others who, by education and the power of convictionsfromtheword,byonemeansoranother,aresofarbroughtunderasenseof the authority of God, and of their own duty, as to conscientiouslyattendtoprayeraccordingtotheirlight,astheydotootherdutiesalso.

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Now, the case of these men will be more fully determined afterward,when the whole use of the forms of prayer will be spoken to. For thepresent,IwillonlysaythatIcannotbelieve,untilfurtherconvinced,thatanyonewhoseduty it is topray, isnotable toexpresshis requests andpetitions in [his own]words, so far ashe is affectedwith thematter oftheminhismind.Andwhathedoesbeyondthat,byanyadvantage,doesnotbelongtoprayer.Menmay,bysloth,andotherviciousdistempersofmind—especiallybynegligence ingetting theirheartsandconsciencesduly affected with the matter and object of prayer — keep themselvesunderarealorsupposeddisabilityinthismatter.Butbecauseprayerinthissortofpersonisaneffectofcommonilluminationandgrace,whicharealsofromtheSpiritofGod, ifpersonsreallyandsincerelyendeavorfor a due sense ofwhat they pray for and about, the Spirit will not belackingtohelpthemexpressthemselvessofarasitisnecessaryforthem,eitherprivatelyorintheirfamilies.Butthosewhoneverenterthewaterexceptwithflotationdevicesunderthem,willscarcelyeverlearntoswim.AnditcannotbedeniedthattheconstantandunvarieduseofsetformsofprayermaybecomeagreatoccasiontoquenchtheSpirit,andhinderallprogressorgrowthingiftsorgraces.Wheneachonehasdonewhathe

can, it ishisbest, and itwill be acceptedbyHim, it beingaccording towhathehas,beforethatwhichisnoneofhis.

ChapterVIII.Thedutyofexternalprayerbyvirtue

ofaspiritualgift,explainedandvindicated.

Whatwehavediscusseduptohereconcerningtheworkof theSpiritofgrace and supplication in enabling believers to pray, or to cry 'Abba,Father,'belongsprincipallytothe internal,spiritualnatureoftheduty,and the exercise of grace in this duty. In this, we have only divertedoccasionallytoconsiderthe interestofwords,andtheuseofset forms,either freely or imposed. And indeed, what has been evinced fromScripturetestimonyonthematter,rendersallfurtherdisputeaboutthesethings needless. For if the things mentioned are required for allacceptable prayer, and if they are truly effected in the minds of allbelieversbytheHolyGhost,thenitisevidenthowlittleuseremainsforsuchpretendedaids.

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Butmoreover,prayerfallsunderanotherconsideration:namely,astoitsexternalperformance,andasthedutyisdischargedbyanyoneinlesseror greater societies, in which their conjunction with him, theircommunionintheduty,andconsequentlytheiredificationinthewhole,depend on his words and expressions. This is the will of God: that inassemblies of his appointment, such as churches and families, andoccasionalmeetingsoftwoormoregatheredinthenameofChrist,oneshouldpray onbehalf of himself and the restwho joinwith him.Thusministers are enabled topray in church-assemblies, as otherChristiansprayinoccasionalmeetingsofthedisciplesofChristinhisname,parentsintheirfamilies,andeverybelieverprivatelyforhimself.

There is a spiritual ability given tomen by theHoly Ghost, bywhichtheyareenabledtoexpressthematterofprayer,astaughtandrevealedinthemannerdescribedbefore,inwordsfittedandsuitedtoleadtheir

ownmindsandthemindsofothersontoaholycommunionintheduty,tothehonorofGodandtheirownedification.

Idonotconfinetheuseofthisabilitytoassemblies.Everyonemay,andusually is tomake use of it for himself also, according to themeasurewhichhehasreceived.For ifamandoesnothaveanabilitytoprayforhimselfinprivateandalone,thenhecanhavenonetoprayinpublicandinsocieties.Therefore, takeprayerasvocal,withoutwhichadjunct it isnotcomplete,andthisabilitybelongstothenatureandessenceofprayer.AndthisalsoisfromtheSpiritofGod.

This iswhatmeetswith such contradiction and opposition frommany,andwhichhasother thingssetup incompetitionwith it, indeed,totheexclusion of it, even from families andprayer closets.Wewill examinewhatthoseareafterward.VocalprayerisjudgedbysomenotonlytobeseparablefromtheworkoftheSpiritofprayer,butinnowaybelongingtoit.Theysay,'itisafruitofwit,fancy,memory,elocution,volubilityandreadinessofspeech'—namely,inthoseinwhom,onotheraccounts,theyacknowledge none of these things exist, at least in no considerabledegree! Some time ago, they indeed defended themselves against anyesteemofthisability,bycryingoutthat'allthosewhothusprayedbytheSpirit,as theycall it,onlybabbledandtalkednonsense.'But thosewhohaveanysobrietyandmodestyareconvincedthatmostofthosewhoprayaccordingtotheabilityreceived,usewordsoftruthandsobernessinitsexercise. It is but a sorry relief that any can find in cavilling at someexpressionswhich, perhaps good andwholesome in themselves, donotsuittheirpalates.Oriftheyseemtomisshavingdueorderanddecency,their failure is not to be compared with the extravagances of some(considering the nature of the duty) in supposedly quaint and elegantexpressionsusedinthisduty.

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Butinthis,theyresorttothisclaim:thatthisabilityisonlytheeffectofthenaturalendowmentsmentionedbefore,whichtheythinkareoffsetbyaboldnessandconfidencethatarelittlelessthanintolerableimpudence.If seems that it is this way with all those who desire to pray as Godenablesthem,thatis,accordingtoHismindandwill—ifanythinginthe

lightofnature,thecommonvoiceofmankind,examplesofScripture,andexpresstestimoniesandcommands,areabletodeclarewhatthatis.Iwilltherefore make way for the declaration and confirmation of the truthasserted,bytheensuingobservations.

1.EverymanistoprayorcalluponGod,asheisable,withrespecttohisowncondition,relationships,occasions,andduties.Certainlythereisnot a man in the world who has not forfeited all his reason andunderstandingtoatheism,orutterlyburiedalltheiroperationsunderthefuryofbrutishaffections,thatisnotconvinceditishisdutytopraytothedeity he owns, inwords of his own, aswell as he is able. For this, andnoneother,isthegenuineandnaturalnotionofprayer.Thisisimplantedintheheartofmankind,whichtheyneednotbetaughtordirectedto.Iwouldhope there are but few in theworld, especially of thosewho arecalledChristians,thatatonetimeorotherdonotsopray.Theartificialhelpofconstantformsisanarbitraryinvention.Andtherearethosewho,forthemostpart,resorttootherreliefs.Theymayreadprayerscomposedfor some good end and purpose, though not absolutely for theirsituations, as to the present state of their minds, and the things theywouldprayfor(whichisabsolutelyimpossible).AsIconceiveofit,theycannot help but be conscious sometimes, not only of the weakness ofwhat they do, but of their neglect of the duty which they profess toperform. And there are those who are diverted from the dictates ofnature, and the light of Scripture directions, by the prevalence ofignorance, thepowerofprejudice,andan infatuationwith superstition.They say a 'paternoster' for their prayer, maybe an 'ave' or 'credo,'intendingitforthisorthatend,orforthebenefitofthisorthatpersonmaybe,ortoobtainwhatisinnowaymentionedorincludedinwhattheyutter.There isnothingofprayer in it,butameretakingof thenameofGodinvain,withthehorribleprofanationofaholyordinance.Exo20.7

Personstiedtosuchrulesandformsneverpray in their lives,except intheiroccasionalejaculationswhichbreakfromthemalmostbysurprise.And there has not been any one more effectual means of bringingunholinessintotheChristianworld,withanungodlycourseofbehavior,thanthisoneofteachingmentosatisfythemselvesinthisdutyofprayer,bysaying,reading,orrepeatingthewordsofothermen,whichtheymay

notunderstand,andcertainlyarenotaffectedbyinaduemanner.Foritisthisdutybywhichourwholecourseisprincipallyinfluenced.

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Letmen saywhat theywill, our conduct inwalking before God, whichprincipallyregardstheframeanddispositionofourhearts,isinfluencedandregulatedbyourattendancetoandperformanceofthisduty.Theonewhoseprayersarehypocritical,isahypocriteinhiswholecourse.Andtheonewhoisonlynegligentinthem,isequallynegligentinallotherduties.Now, because ourwhole obedience toGod ought to be our 'reasonableservice,'Rom12.1,howcan itbeexpected that itwouldbesowhenthefoundationofitislaidinsuchanirrationalsupposition,thatmenshouldnotpraythemselveswhattheyareable,butinsteadshouldreadtheformsofothers—formswhichtheydonotunderstand?

2.All theexampleswehave in the Scripture of the prayers of the holymen of old, either under the Old Testament or the New, were all theeffectsoftheirownabilityinexpressingthegraciousconceptionsoftheirminds, worked in them by the Holy Ghost in the way and mannerdescribedbefore.Icall ittheirownability, inoppositiontoalloutwardaidsandassistancesfromothers,oranantecedentprescriptionofaformof words to them. Not one instance can be given to the contrary.Sometimesitissaidthey'spreadforththeirhands,'sometimesthatthey'lifted up their voices,' sometimes that they 'fell upon their knees andcried,'sometimesthatthey 'pouredouttheirhearts'whenoverwhelmed— all according to present occasions and circumstances. The solemnbenedictionofthepriests,institutedbyGod,likethepresentformsintheadministrationofthesacraments,wereofanotherconsideration,aswillbeshown.Andasforthosewho,byimmediateinspiration,gaveoutandwrotediscoursesintheformofprayerswhichweremysticalinpartandprophetic in part, we have given an account concerning them before.SomeindeedpleadthatthechurchoftheJews,underthesecondtemple,hadvariousformsofprayersinuseamongthem,evenatthetimewhenourSaviorwasconversantinthetempleandtheirsynagogues.Buttheypretendandpleadwhat theycannotprove;and I challengeany learnedmantogivebutatolerableevidencefortheassertion.Forwhatisfoundto that purpose among the Talmudists, is mixed with such ridiculous

fablesthatitfullydefeatsitsownevidence—suchasthefirst,suitingthenumberoftheirprayerstothenumberofthebonesinthebackofaman!

3. The commandswhich are given to thus pray according to our ownabilities,are no more or less than all the commands we have in theScripture to pray at all. Not one of them has any regard or respect tooutwardforms,aids,orhelpsofprayer.

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Andthemannerofprayeritselfissodescribed,limited,anddetermined,thatnootherkindofprayercanbeintended.Forwearecommandedto'pray in the Spirit;' to pray earnestly and fervently with 'the spirit andunderstanding;'continually,withallmannerof'prayerandsupplication;'to 'make our requests known to God,' so as not to take care ourselvesaboutourpresentconcerns;to'pouroutourheartstoGod;'tocry,'Abba,Father,' by the Spirit, and the like. And thus I do not understand howthesethingsaresuitedtoanykindofprayerexceptthatwhichisfromtheabilitywhichmenhavereceivedfortheentiredischargeofthatduty.Forthere are evidently intimated in these precepts and directions, suchvaried situational workings of our minds and spirits, such actings ofgracious affections, that they will not comply with a constant use of aprescribedformofwords.

4.Whenwe speak ofmen's own ability in thismatter, we include theconscientious,diligentuseofallmeanswhichGodhasappointedforthecommunication of this ability to them, or to help them in the due use,exercise,and improvementof it.Therearesuchmeans,and theyare toattendtosuch,as—

(1.) The diligent searching of our own hearts, in their frames,dispositions, inclinations,andactings, thatwemayinsomemeasurebeacquaintedwiththeirstateandconditiontowardsGod.Indeed,theheartofmanisabsolutelyunsearchableforanybutGodhimself—thatis,astoa complete and perfect knowledge of it. Hence David prays that Godwould 'search and try him,' and lead and conduct him by his graceaccordingtowhathefoundinhim,andnotleavehimwhollytoactorbemovedaccordingtohisownapprehensionsofhimself,Psa139.23-24.Yet

wherewe sincerely inquire into themby the help of that spiritual lightwhichwehavereceived,wemaydiscernsomuchofthemastoguideusrightlyinthisandallotherduties.Ifthisisneglected,ifmenliveinthedarkforthemselves,orsatisfythemselvesonlywithanacquaintancewiththose things which an accusing conscience will not allow them to beutterlyignorantof,theywillneverknowhowtopray,orwhattoprayfor,inaduemanner.Thelackofaduedischargeofthisdutyisacauseofthatbarrenness in prayer which is found amongmost, as we observed.Weshould be continually exercised in it, especially on account of thatunspeakablevarietyofspiritualchangeswhichwearesubjectto.Theonewhowouldaboundinallmannerofthatsupplicationwhichisenjoinedofus,whowouldhavehisprayersbeproper,useful, and fervent,mustbediligent in the search and consideration of his own heart, with all itsdispositions and inclinations, and the secret guilt which it variouslycontracts.

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(2.)Constant,diligentreadingoftheScripturesisanotherdutythatthisability greatly depends on. From the precepts of God in them,wemaylearnourownwants;andfromhispromises,wemaylearnthereliefhehasprovidedforthem.Thesethings,asithasbeenshown,supplyuswiththe matter of prayer. Moreover, from there we learn what words andexpressions are fit and proper to be used in our accesses to God. Nowords or expressions, in themselves or in their meaning, are fit oracceptableinthis,exceptastheyareanalogoustothoseintheScripture,whichareofGod'sownteachinganddirection.Andwheremenareveryconversantintheword,theywillalwaysbereadyforandfurnishedwithfitexpressionsof theirdesires toGod.This isonemeansbywhich theymaycometobeso;otherhelpsofalikenaturemightbeinsistedon.

5.Inthisspiritualabilityuseismadeofthenaturalabilitiesofinvention,memory, and elocution. Why should men not use in the service andworshipofGod,whatGodhasgiventhem,thattheymaybeabletoserveand worship him? Indeed, it sets off the use and excellence of thisspiritual gift, that in the exercise of it we use and act our naturalendowments and abilities, as spiritualized by grace. If it is set up incompetitionwithit,thiscannotbedone.Themorethesoulisengagedin

itsfacultiesandpowers,themoreintentitis,inandtotheduty.

Nor do I deny that this gift may be varied in degrees and diversecircumstancesaccordingtotheseabilities,eventhoughithasabeingofitsown,distinct from them.Even in extraordinarygifts, as in receivingand imparting immediate revelations from God, there was variety inoutwardmodesandcircumstances. It followed thediversityandvarietyofthenaturalabilitiesandqualificationsofthosewhowereemployedinthat work. This difference may appear much more in the exercise ofordinary gifts, which do not so absolutely influence and regulate thefacultiesofthemindastheotherdoes.

Andwefindthisdifferencebyexperienceamongthosewhoareendowedwiththisspiritualability.Allmenwhohavethegiftofprayer,donotprayalike as to thematter of their prayers, nor as to themanner of theirpraying. But some greatly excel others — some in one thing, some inanother.Andinpart,thisproceedsfromthatdifferencebetweenthemintheirnaturalabilitiesof invention, judgment,memory,andelocution—especiallyas theseare improvedbyexercise in thisduty.Yet this isnotabsolutelyso,nordoesthedifferenceinthismatterdependsolelyonthis,asweobserveinconstantexperience.

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For if itdid, thenthosewhoreceive thisspiritualability,andwhoexcelothersinthesenaturalendowments,wouldalsoconstantlyexceltheminthe exercise of the gift itself. This is not so, as all who have observedanything in thismatterwill know. But the exercise of these abilities inprayer depends on the special assistance of the Spirit of God. For themostpart,thegift,likethescionthatisingraftedorinoculated,turnsthenature of those abilities into itself, andmodifies them according to itsown efficacy and virtue, and is not itself changed by them. Evidently,whatmakesanysuchdifference in thedischargeof thisduty—suchasthat in which the edification of others is concerned — is the frequentconscientiousexerciseofthegiftreceived.Withoutthis,whateverstockofnaturalabilitiesitmaybeplantedinto,itwillneitherthrivenorflourish.

6.Spiritualgiftsareoftwosorts:

(1.)Thosewhicharedistinct from allotherabilities,having theirwholefoundation, nature, and power in themselves. Such were theextraordinarygiftsofmiracles,healing,tongues,andthelike.Thesewereentire in themselves, not built upon or adjoined to any other gifts orgraceswhatsoever.

(2.) Those which were adjuncts of, or annexed to, any other gifts orgraces,withoutwhichtheycouldhaveneitherplacenoruse.Forexample,the gift of utterance depends onwisdomand knowledge. For utterancewithoutknowledge,oranything thatdoesnotexpress soundknowledgeforthebenefitofothers,isfollyandbabbling.

Thegift ofprayer is of this latter sort, underour present considerationwithrespecttotheinterestofwordsinthatduty.AndweaffirmthatthisisauniquegiftoftheHolyGhost,andwillnowfurtherproveittobeso;for—

(1.)ItisaninseparableadjunctofthatworkoftheSpiritwhichwehavedescribed.It is fromhimas itsauthor; for theonewho is theauthorofanything,as to itsbeing, is theauthorofall its inseparableadjuncts. Ithasbeenprovedthattheworkofenablingus topray is theworkof theSpirit;anditisanimmeasurableboldnessforanyonetodenyit,andyetpretendtobeaChristian.Andheisnottheauthorofanyonepartofthiswork, but of thewhole, all that by which we cry, 'Abba, Father.' Theexpressionofthedesiresofoursouls,inwordssuitedtotheactingofourowngracesand theedificationofothers, inseparablybelongs toprayer.When we are commanded to pray, if our necessity, condition, andedification,alongwiththeadvantageandbenefit toothers,requires theuse ofwords in prayer, then we are to pray with words. For instance,whenaministeriscommandedtoprayinthechurchorcongregation,soastogobeforetheflockinthedischargeofthatduty,heistousewordsinprayer.Yeteveninsuchcases,wearenotrequiredtoprayotherthanastheSpiritispromisedtoenableustopray,andaswedo,thatwemaystillbe said to 'pray in the Holy Ghost.' Therefore, praying falls under thecommandandpromise,anditisagiftoftheHolySpirit.

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Andthenatureofthethingitself—thatis,thedutyofprayer—manifestsit.ForallthattheSpiritofGodworksinourhearts,withrespecttothisduty,isinorderforustoexpressit;forwhathedoes,istoenableustopray.Andifhedoesnotgivethatexpression,thenallthathedoesbesidesmaybelostastoitsprincipalendanduse.Indeed,allthathedoesinuswherethisislacking,orthathedoesinfixedmeditation,whichinsomeparticular cases is equivalent to this, does not rise beyond that framewhich David expresses by keeping silence. He declares an estate oftroublebythis,inwhichhewasnotyet freelybroughttodealwithGodaboutit,ashelaterdidbyprayer;andhefoundreliefinthis.

Whatcanbeobjectedtothiswithanypretenseofreason,isthis:notonlyapart,butthewholedutyofprayer,aswearecommandedtopray,isaneffectinusoftheHolySpiritasaSpiritofgraceandsupplication—i.e.,thegraceofprayerandthegiftofprayer,assomedistinguishthem,areinseparable.Theobjectionconsistsintwounsoundconsequentswhich,itissupposed,willensuefromthis;suchas—

(1.) 'That everyone who has the grace of prayer, as it is called, or inwhom theHoly Spirit works the gracious disposition described before,alsohasthegiftofprayer,seeingthatthesethingsareinseparable.'And,

(2.) 'Thateveryonewhohas thegiftofprayer,orwhohasanabilitytoprayvocallyfortheedificationofothers,alsohasthegraceofprayer,orthe actings of saving grace in prayer,' which is the thing intended. Butthesethings,itwillbesaid,aremanifestlyotherwise,andcontrarytoallexperience.

Ans.1.For the first of these inferences, I grant that it follows from thepremises, and therefore I affirm that it ismost true,under the ensuinglimitations:

1st.Wearenotspeakingofwhatiscalledthegraceofprayerinitshabitorprinciple,butinitsactualexercise.Inthefirstrespect,graceexistsinallwhoaresanctified,eveninthose infantswhoaresanctifiedfromthewomb.Itdoesnot followfromthis, that theymustalsohave thegiftofprayer,whichrespectsgraceonlyinitsexercise.Andthusourmeaningisthat all those in whom the Spirit of God graciously acts faith, love,

delight,anddesire,bywayofprayertoGod,haveanabilityfromHimtoexpressthemselvesinvocalprayer.

2dly.Itisrequiredforthis,thatsuchpersonsbefoundinawayofduty[to pray]; and so they are fit to receive the influential assistance of theHolySpiritinit.Whoeverwoulduseorhavethebenefitofanyspiritualgift must himself, in a way of duty, stir up by constant and frequentexercise,theabilityinwhichthatgiftconsists:

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'StirupthegiftofGodwhichisinyou,'2Tim1.6.Andwherethisdutyisneglected—forwhichanaccountmustbegiven—itisnowonderifanywhomayhave,astheysay,the'graceofprayer,'yetdonothavethegiftorfaculty to express their minds and desires in prayer by words of theirown.Some think there isno suchability in anyone.And therefore theynever look for it in themselves, anddespisewhatever they hear said tothat purpose.What assistance such persons may have in their prayersfromtheSpiritofgrace,Idonotknow;butitisnotlikelytheywouldhavemuchofhisaidorhelpindoingwhattheydespisehimfor.Somearesoaccustomed toand sodeceivedbypretendedhelps inprayer—suchasmaking use of or reading prayers composed for themby others— thatthey never attempt to pray for themselves. But they always think theycannotdo thatwhich, indeed, theywillnot do. It is as if a child, beingraisedamongnonebutimpotentpersonswhogoaboutoncrutches,wereto refuse to try his own strength, and resolves tomake use of crutchesalso. But by good instruction, or some sudden surprise with fear,removinghisprejudice,hewouldcastawaythisneedlesshelp,andmakeuse of his strength. Some gracious persons brought upwhere forms ofprayerareingeneraluse,mayhaveaspiritualabilityoftheirowntopray.But theyneitherknowit,norever try it,becauseof complyingwith theprinciples of their education — indeed, they think it is impossible forthem to pray otherwise. But when instruction frees them from thisprejudice,orsomesuddensurprisewithfearorafflictionforcesthemtoenterintoanexerciseoftheirownabilityinthiskind,theirformeraidsandhelpswillquicklygrowintodisusewiththem.

3dly.Theabilitywhichweascribetoallwhohavethegraciousassistance

of the Spirit in prayer is not absolute, but is suited to their occasions,conditions,duties,callings,andthelike.WedonotsaythateveryonewhohasreceivedtheSpiritofgraceandsupplicationmustnecessarilyhaveagiftenablinghimtoprayasbecomesaminister in thecongregation,orany person on a like solemn occasion— nor yetmay he be enabled toprayinafamily,orinthecompanyofmany,ifheisnotcalledtothisinhis condition of life. But everyone has this ability according to hisnecessity,conditionoflife,andcalling.Onewhoisonlyaprivatepersonhas it; and one who is the ruler of the family has it, and he that is aminister of the congregation has it also. And as God enlarges men'soccasions and calls, so he will enlarge their abilities, provided they dotheir duty to that end and purpose. For the slothful, the negligent, thefearful,thosewhoareunderthepowerofprejudices,willhavenoshareinthismercy.

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This, therefore, is the sum of what we affirm in this particular: Everyadultpersonwhohasreceivedandisabletoexercisegraceinprayer,oranysavinggrace—withoutwhichprayeritselfisanabomination—ifhedoesnotneglecttheimprovementofthespiritualaidscommunicatedtohim,sofarpartakesofthisgiftoftheHolySpiritastoenablehimtoprayaccording as his own occasions and duty require. The one who wantsmercyforthepardonofsin,orsuppliesofgraceforthesanctificationofhisperson,and the like, ifhe is sensibleofhiswants,andhasgraciousdesiresfortheirsupplytobeworkedinhisheart,willbeenabledtoaskthemofGod inanacceptablemanner, ifhe isnotwoefullyandsinfullylackinginhimselfandhisownduty.

Ans. 2. As to the second inference, namely, that if this ability isinseparable from the gracious assistance of the Spirit of prayer, thenwhoever has this gift and ability, has that gracious assistance in theexercise of it, or he has received the Spirit of grace, and he has savinggracesactedinhim,Ianswer—

1st. This does not follow from what we have asserted. For althoughwherever thegrace of prayer is, there also is thegift in itsmeasure, itdoesnotfollowthatwherethegiftis,therealsomustbethegrace;forthe

gift is for thegrace's sake, andnot the contrary.Grace cannotbe actedwithoutthegift,butthegiftmaybeactedwithoutthegrace.

2dly.Wewillassentthatthisgiftdoesgrowinanothersoil,anditdoesnothaveitsrootinitself.Itfollowsonandarisesfromonedistinctpartoftheworkof theHoly Spirit as a Spirit of supplication, fromwhich it isinseparable.Andthisishisworkonthemind:inacquaintingitwiththethings that are to be prayed for, which he does both in the inwardconvictionsofmen'sownsouls,andinthedeclarationmadeofthisintheScripture.Now,insomethismaybeonlyacommonworkofillumination,which thegiftofvocalprayermay flow fromandaccompany,when theSpiritofgraceandsupplicationworksnofurtherinthem.Therefore,itisacknowledged that men in whom the Spirit of grace never resided orsavinglyoperated,mayhavethegiftofutterance inprayer to theirownandothers'edification.Fortheyhavethegiftofillumination,whichisitsfoundation, and from which it is inseparable. Where this spiritualillumination is not granted in somemeasure, no abilities, no industry,canattain thegift of vocalprayerunto edification.For spiritual light isthe matter of all spiritual gifts, which in all their variety are but thevarious exercise of it. And to suppose that a man has a gift of prayerwithoutit,istosupposethathehasagifttoprayforheknowsnotwhat—weabhorsuchrealorpretendedenthusiasm.Thus,whereverthisgiftofilluminationandconvictionis,thereissuchafoundationofthegiftofprayer, that it isnotordinarilyabsent in somemeasure,wheredueuseandexerciseareobserved.

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Add to what has been said, that the duty of prayer ordinarily is notcompleteunlessitisexpressedinwords.Itiscalled'pleadingwithGod,''fillingourmouthswitharguments,' 'cryingtohim,'and'causinghimtohearour voice.'These thingsare so expressed,not that they are in anywayneedful toGod,but tous.Andbecause itmaybe said that all thismaybedone inprayerby internalmeditation,wherenouse ismadeofthevoiceorofwords,asitissaidofHannahthat'shespokeinherheart,buthervoicewasnotheard,'1Sam1.13,Igrantthatinsomecasesitmaybeso.Thisiswherethecircumstancesofthedutydonotrequireittobeotherwise,orwherethevehemenceofaffections,whichcausesmentocry

out and roar,will permit it to be so. That being said, in this prayer bymeditation,thethingsandmatterofprayeraretobeformedinthemindinto that sense and those sentences which may be expressed; and themindcanconceivenomoreinthiswayofprayerthanitcanexpress.SoitissaidofHannah,whensheprayedinherheart,andasshesaidherself,'outoftheabundanceofhermeditation,'verse16,that 'herlipsmoved,'though 'her voicewasnot heard;' shenot only framed the sense of hersupplications into petitions, but she tacitly expressed them to herself.Obligating anyone to prescribed forms, is as destructive of prayer byinwardmeditation,asitisofprayerthatisconceivedandexpressed.Forit takes away the liberty, and it prevents the ability, of framing in themind those petitions or other parts of prayer, according to the sensewhich the person praying has of them. Therefore, if this expression ofprayerinwordsnecessarilybelongstothedutyitself,thenitisaneffectoftheHolySpirit,orelseheisnottheSpiritofsupplicationtous.

(2.)UtteranceisaparticulargiftoftheHolyGhostasmentionedin1Cor1.5;2Cor8.7;Eph6.19;Col4.3.Therearetwoparts,ortwoduties,tobedischargedbyvirtueofthisgift:

[1.]AnabilitytospeaktomeninthenameofGodinthepreachingoftheword;

[2.]An ability to speak toGod for ourselves, or in thenameof and onbehalfofothers.

Thereisthesamereasonforutteranceinboththeseduties;andineachofthemitisequallyaparticulargiftoftheSpiritofGod.See1Cor1.5;2Cor8.7;Eph6.19;Col4.3.Thewordused in theseplaces is logos, 'speech,'which is well rendered 'utterance,' — that is, an ability and liberty tospeak out the things we have conceived: Eph 6.19 — 'Utterance inopeningthemouthwithboldness,'orratherfreedomofspeech.Insacredthings,inprayingandpreaching,thisisthegiftoftheHolySpirit.Andassuchweareenjoinedtoprayforit,thatitmaybegiventousorothers,astheedificationofthechurchrequires.

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Althoughthisgiftmaybedespisedbysome,thewholeedificationofthechurchdependsonit;indeed,thefoundationofthechurchwaslaidinit,asitwasanextraordinarygift,Acts2.4;anditssuperstructureiscarriedonbyit—foritisthesolemeansofpublicorsolemnintercoursebetweenGodandthechurch.ItissoifthereissuchathingastheHolyGhost,andiftherearesuchthingsasspiritualgifts.Thematterofthemisspirituallight;andthemanneroftheirexerciseisutterance.

This gift or ability, as it is with all others of like nature, may beconsideredeitherastothehabitofit,orastotheexternalexerciseofit.Thosewhohavereceivedthehabitofit,haveexperiencedgreatvarietyinits exercise; yet it doesnot usually appear innatural andmoral habits,even where the same preparations precede it. For just as the Spirit ofgraceisfree,andactsarbitrarilywithrespecttothepersonstowhomhecommunicatesthegifthimself—for'hedividestoeverymanashewills'1Cor12.11—sohealsoactsashepleasesintheexerciseofthosegiftsandgraces which he bestows. Hence believers sometimes find a greaterevidence of his graciousworking in them in prayer (or evidence of hisassistance inpraying),andalsoenlargement inutterance, thanatothertimes.Forinboththese,hebreathesandactsashepleases.Thesethingsarenottheirown,norabsolutelyintheirownpower.Thehabitualgracetheyreceivedwillnotenablethemtopraygraciously,norwilltheirgiftofutterance enable them for edification, without the Spirit's actualexcitation of that grace, and his assistance in the exercise of that gift.Both conceiving, anduttering our desires in an acceptablemanner, arefromhim; and so are all spiritual enlargements in this duty. The vocalprayerofwhichwespeak,whetherprivateorpublic,istheutteringofourdesiresandrequeststoGod,called'makingourrequestsknowntohim,'Phi4.6.ThisutteranceisagiftoftheHolyGhost;sotooisprayer,astothemannerof itsperformancebywords, insupplication.Ifanyonesayshecannotthuspraysuitablytohisownoccasions,heonlysaysthatheisastrangertothisgiftoftheHolyGhost;andifanyonewillnotthuspray,thenitisdespisedbyhim.Ifthesethingsaredeniedbyanybecausetheydonotunderstandthem,wecannothelpit.

(3.) It is the Holy Spirit that enables men to discharge and performeverydutythatisrequiredoftheminaduemanner;sothatwithoutthe

Spirit's enabling, we can do nothing as we should. Asthis has beensufficiently confirmed in other discourses on this subject, we will notalways contend with those by whom such fundamental principles ofChristianity are denied or called into question. The Spirit enablesmenwithrespecttoallsortsofduties,whetherthoserequiredofusbyvirtueofa specialofficeandcalling,oron themoregeneralaccountof aholyconductaccording to thewillofGod.Vocalprayer isadutyunder boththeseconsiderations;for—

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[1.]Itisthedutyoftheministersofthegospelbyvirtueofspecialoffice.'Supplications, prayers, intercessions, and giving of thanks,' are to bemadeintheassembliesofthechurch,1Tim2.1.Inthis,itistheofficeanddutyofministerstogobeforethecongregation,andtobeasthemouthofthechurchtoGod.Thenatureof theoffice,andtheduedischargeof it,with what is necessary to the religious worship of public assemblies,manifest that it is so. The apostles, as their example, 'gave themselvescontinually to prayer, and to the ministry of the word,' Acts 6.4. It isthereforethegiftoftheHolyGhostbywhichtheseareenabledtodoso;forof themselves theyarenot able todoanything.This is oneof those'good gifts' which are 'from above, and come down from the Father oflights,' Jas 1.17. And they receive these gifts 'for the perfecting of thesaints,fortheworkoftheministry,fortheedifyingofthebodyofChrist,'Eph4.12.Therefore,utteranceinprayingandpreaching,isthegiftoftheHolyGhostwithrespecttotheiroffice.Andthatissuchagift,thatthosewho are utterly destitute of it cannot discharge their office for theedificationofthechurch.

Letmen pretend what they please, if a spiritual ability in praying andpreachingdoesnotbelongnecessarilytotheofficeof theministry, thennomancantellwhatdoesbelongtoit,orwhattheofficesignifiesinthechurch. For no other ordinance can be administered without the wordand prayer, nor can any part of rule itself be administered in a duemanner. To deny that these are gifts of theHoly Ghost, is to deny thecontinuanceofhisdispensationtoandinthechurch.Thiswouldatonceoverthrowthewholetruthofthegospel,andthesolefoundationthattheministryofthegospelisbuiltupon.

[2.] The same may be said with respect to duties to be performed byvirtueofourgeneralvocation.Sucharethedutiesofparentsandmastersoffamilies.Idonotknowhowfaranyhavegoneinwaysofprofaneness,butIhopenonearecarriedtosuchalengthastodenyitistheirdutytopraywiththeirfamiliesaswellasforthem.FamiliesthatdonotcallonthenameoftheLord,areunderhiscurse.Andifthisistheirduty,thenitsperformancemustbebytheaidoftheSpiritofGod,byvirtueofthegeneralruleweproceedupon.

(4.)Thebenefit,profit,advantage,andedificationofparticularpersons,andoffamilies,butespeciallyofthechurchinitsassemblies,inandbytheuseandexerciseofthisgift,aresuchandsogreat,thatitisimpiousnottoascribeittotheoperationoftheHolySpirit.

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Menarenotofthemselves,withoutHisspecialaid,authorsorcausersoftheprincipalspiritualbenefitandadvantagewhichthechurchreceivesintheworld. If they are so, ormay be so, thenwhat need is there of theSpiritorhisworkforthepreservationandedificationofthechurch?ButwepleadtheexperienceofallwhodesiretowalkbeforeGodinsincerity,thatithasthisblessedeffectandfruit;andweleavethedeterminationofthe question to the judgment of God himself. Nor will we at presentrefuseinourplea,aconsiderationofthedifferentconditions(astoaholywayoflife)betweenthosewhoconstantlyintheirlifeandattheirdeath,give this testimony, and those bywhom this testimony is opposed anddenied.NoneofusaretobeashamedofthegospelofChrist,norofanyeffectofHis grace. Itmust therefore be said that the experiencewhichbelieversof all sorts have of the spiritual benefit and advantage of thisability,both in themselvesandothers, isnot tobemovedor shakenbythe cavils or reproaches of those who dare to profess that they arestrangerstoit.

(5.)Theeventofthingsmaybepleadedinevidenceofthesametruth.Forif theabilityofprayingwerenotagiftofHimwhodivides toeveryoneaccording to his own will,1Cor 12.11 then there would not be such adifferenceasthereis,openlyandvisiblyintheworld,astothesharingof

thatgiftamongallthosewhopretendtofaithinthesametruth.Andifitwere a matter purely of men's natural abilities, then it would beimpossiblethatsomany,whosehighestconcernistobeinterestedinit,shouldbesuchstrangerstoit,sounacquaintedwithit,andsounableforit.Theysay,indeed,'Itisbutthemereimprovementofnaturalabilities,with confidenceandexercise.'Let itbe supposed for once that someofthematleasthaveconfidencethatiscompetentforsuchawork;letthemtestwhatsuccessmereexercisewillfurnishthemwith.Inthemeantime,I will deny that the ability of the prayer that is addressed here, isattainablebyany,withoutthatilluminationofthemindwhichisauniquegiftoftheHolyGhost.Itwillbeahardthingtopersuadepersonsofanyordinaryconsideration, that thedifferencewhich theydiscoverbetweenmen, as to this gift and ability, proceedsmerely from the difference intheir natural and acquired abilities, in which (as it is strenuouslypretended) the advantage is commonly on that side which is mostdefectiveinthem.

Some, perhaps,may say that they know there is nothing in this facultybuttheexerciseofnaturalendowments,withboldnessandelocution;andthatisbecausetheythemselveswereexpertinit,andfoundnothingelse.Onthatground,theyhaveleftitforwhatisbetter.

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Butforevidentreasons,wewillnotbeboundtostandbythetestimonyofthosemen,eventhoughtheywillnotbepleadedhere.Inthemeantime,we know that 'whoever does not have, even what he has will be takenawayfromhim.'Mat13.12Itisnowonderifpersonsendowedsometimeswith a gift of prayer proportionate to their light and illumination,improvingneither the onenor the other as they should, have lost boththeirlightandgiftalso.

Andthus,suitabletomydesignandpurpose,IhavegivenadelineationoftheworkoftheHolyGhostasaSpiritofgraceandsupplication,promisedtoandbestowedonallbelievers,enablingthemtocry,'Abba,Father.'

ChapterIX.Dutiesinferredfromthepreceding

discourse.

The result of all our inquiries is howwemay improve these duties forobedienceinthelifeofGod;for'ifweknowthem,happyareweifwedothem,'andnototherwise.Andourpracticeinthismaybereducedtothesetwoheads:

1.AdueandconstantreturningofglorytoGodonaccountofhisgraceinthatfreegiftofhis,whosenaturewehaveinquiredinto.

2.Aconstantattendancetothedutyforwhichwearegraciouslyenabledbythisgift.

And—

1.AdueandconstantreturningofglorytoGod:

(1.)WeoughttocontinuallyblessGodandgiveglorytohimforthisgreatprivilegeof theSpiritofgraceandsupplicationgranted to the church.ThisistheprincipalmeansontheirpartofallholyintercoursewithGod,andof giving glory tohim.Theworld isdestituteof this fruit of divinebounty.Howitgropes inthedarkandwandersaftervain imaginations,while itdoesnotknowhowtomanageitsconvictions,noratallhowtodealwithGod about its concerns!Thatworldwhich cannot receive theSpiritofgraceandtruth,canneverhaveanythingtodowithGodinaduemanner. There are those bywhom this gift ofGod is despised, reviled,and blasphemed; and under the shades of many pretenses, they hidethemselvesfromthelightindoingso.Buttheydonotknowwhattheydo,norbywhatspirittheyaremoved.ItisourdutytopraythatGodwouldpourouthisSpiritevenon themalso,whichwillquicklycause themto'lookonhimwhomtheyhavepierced,andmourn.'Zec12.10

Itappearsintwoways,howgreatamercyitistoenjoyandimprovethis

privilege:

[1.]Inthatboththepsalmistandtheprophetpraydirectly,inaspiritofprophecy, andwithout limitation, thatGodwould 'pourouthis furyonthefamiliesthatdonotcallonhisname,'Psa79.6;Jer10.25.And,

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[2.]Inthatthewholeworkoffaithinobedienceisdesignatedfromthisdutyofprayer;thusitissaidthat'whoeverwillcalluponthenameoftheLordwillbesaved,'Rom10.13—forinvocationorprayer,inthepoweroftheSpiritofgraceandsupplication, isaninfallibleevidenceandfruitofsavingfaithandobedience.Andtherefore,thepromiseofsalvationissoeminently annexed to it; or by a synecdoche,it is used for the wholeworshipofGodandobedienceoffaith.Itwouldbeendlesstodeclarethebenefits that the churchofGodandeveryonewhobelongs to it, hasbyprayer.Noheartcanconceiveofthattreasuryofmercieswhichliesinthisone privilege: in having the liberty and ability to approach God at alltimes, according tohismind andwill. This is the relief, the refuge, theweapons,andtheassuredrefreshmentofthechurchinallconditions.

(2.)ItisamatterofpraiseandglorytoGod,inaspecialmanner,thathehasgrantedanamplificationofthisprivilegeunderthegospel.TheSpiritisnowpoured forth fromabove,andenlarged inhisdispensation,bothintensivelyandextensively.Thoseonwhomheisbestowed,receivehimin a larger measure than they did formerly under the Old Testament.Fromtherecomesthatlibertyandboldnessintheiraccesstothethroneof grace, and their crying 'Abba, Father,' which the apostle reckonsamong the great privileges of the dispensation of the Spirit of Christ,which thoseof oldwere not partakers of. If the difference between theOldTestamentstateandtheNewlayonly intheoutwardletterandtherule of it, then it would not be so easily discerned on which side theadvantage lay. I think, especially, that it would not be so discerned bythose who seem really to prefer the pomp of legal worship, before theplainnessandsimplicityofthegospel.Buttheonewhounderstandsthatitisnotto'receivethespiritofbondagetofear,'butto'receivetheSpiritof adoption, by which we cry, Abba, Father;' Rom 8.15 and whounderstandswhatitmeansto'serveGodinthenewnessoftheSpirit,and

notintheoldnessoftheletter,'Rom7.6understandstheirdifferencewellenough.Icannothelpbutadmirethatsomemakeuseofarguments,orapretenseofthem,forthosehelpsandformsofprayerwhichdonotseemcompliant with the work of the Spirit of supplication from the OldTestament,describedbefore,andthepracticeof thechurchof theJewsbeforethetimeofourSavior;thoughindeedtheycanprovenothingfromthat.FordotheynotacknowledgethatthereisamoreplentifuleffusionoftheSpiritonthechurchundertheNewTestamentthanundertheOld?Todeny it is to takeaway theprincipaldifferencebetween the lawandthegospel.Andisnottheperformanceofdutiestoberegulatedaccordingtothesuppliesofgrace?

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Suppose that those people, then being carnal and obliged to observecarnal ordinances in this particular, needed forms of prayer — whichindeedtheydidnot(onesthatweremerelyandonlyformal);nordidtheyuse themthatweknowof.Does it therefore followthatbelieversunderthe New Testament, who unquestionably have a larger portion of theSpiritofgraceandsupplicationpouredouton them,would eitherneedthem,orbeobligedtothem?Itisinvaintopretendtherewasadifferentdispensationof theSpirit to themthantous,wheredifferent fruitsandeffectsarenotacknowledged.Theonewhohasbeenunderthepowerofthe law, and has been set free by the law of the Spirit of life in ChristJesus,knowsthedifference;andhewillbethankfulforthegracethatisinit.

Again;theprivilegeoftheSpiritisextensivelyenlarged,inthatitisnowcommunicatedtomultitudes,whileofolditwasconfinedtoafew.Thenitsdewsonlywatered the landofCanaanand theposterityofAbrahamaccordingtotheflesh;nowitsshowersarepoureddownonallnations,evenon'allwhoineveryplacecallonthenameofJesusChristourLord,both theirs and ours.' 1Cor 1.2 In every assembly of mount Zionthroughouttheworld,calledaccordingtothemindofChrist,prayersandsupplications are offered to God through the effectual working of theSpiritofgraceandsupplication(unlessheisdespised).Andthisisdoneintheaccomplishmentofthatgreatpromise,Mal1.11,'Fromtherisingofthe sun even to its going down, my name will be great among the

Gentiles; and in every place incensewill be offered tomy name, and apure offering. Formy namewill be great among the heathen, says theLordofhosts.'Prayer andpraises in the assemblies of the saints is thepure offering and that sacrifice which God promises will be offered tohim.AndthisoblationisnottobekindledwithouttheeternalfireoftheSpiritofgrace.Nosacrificewastobeofferedofold,exceptwithfiretakenfromthealtar.Bethatwhatitmay,ifitwasofferedwithstrangefire,Lev10.1itwasanabomination;hencetheywereallcalledesh,the'firings'ofthe Lord. And this was a semblance of the Holy Ghost; which is whyChristissaidto 'offerhimselftoGodthroughtheeternalSpirit.'Andsomustweofferourprayers. In the fruitsandeffectsofhisworks, liesallthegloryandbeautyofourassembliesandworship.Takethemaway,andtheyarecontemptible,dead,andcarnal.Andhecarriesthisworkintothefamiliesofthosewhobelieve.Everyfamilyseparately isenabledtoprayandserveGodinthespirit;andthosewhicharenot,liveindarknessalltheirdays.Heisthesametobelieversallovertheworld,intheirclosetsorintheirprisons.Wherevertheyare,theyallhave'accessbyoneSpiritto the Father,' Eph 2.18. And for this enlargement of grace, God justlyexpectsarevenueofgloryfromus.

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2.Aconstantattendancetothedutyforwhichwearegraciouslyenabledbythisgift.

(1.) It isassuredlyourduty tomakeuseof thegiftof theSpirit,as thatwhich ispurchased forusbyChrist, and is of inestimable advantage tooursouls.Therearetwowaysbywhichmenmaybeguiltyoftheneglectofthisheavenlyfavor:

[1.]Theyareguiltyofneglectwhenthegiftitselfisnotvaluedorsoughtafter, nor endeavored to be attained. And this is done under variouspretenses. Some imagine that it is not a gift of the Spirit, and so theydespiseit.Othersthinkeitherthatitisnotattainablebythem,orthatifitis attained, it will not match the labor and diligence it requires. Andthereforetheytakeupwithanotherwayandmeanswhichtheyknowiseasier, andhope is asuseful.Thewhole duty is despised by some; andconsequently, all assistance in its performance is also despised. I will

speaktononeoftheseatpresent.But,

[2.] We are guilty of this neglect when we do not constantly anddiligently,onalloccasions,makeuseofitfortheendtowhichitisgiventous,andindeed,aboundinitsexercise.Doyouhaveanabilitytoprayalways,freelygiventoyoubytheHolyGhost?Thenwhydoyounotprayalways, in private, in families, according to all occasions andopportunities administered? What concern prayer has to the glory ofGod,andinlivingtohim,willbeownedbyall.Itisthatsingledutyaloneinwhich every grace is acted, every sin is opposed, every good thing isobtained, and the whole of our obedience in every instance of it isconcerned. It iswidelyknownto thosewhoare inanywayexercised inthesethings,whatdifficultieslieinthewayofitsdueperformance,whatdiscouragements rise up against it, how unable we are of ourselves todischargeitinaduemanner,whataversionthereistoitinourcorruptednature,andwhatdistractionsandwearinessareapttobefallusunderit.Yettheblessednessofourpresentandfutureconditionmuchdependsonprayer.

This gift of the Spirit of grace and supplication is given to us by JesusChrist to relieve us against all these things, to 'help our infirmities,' togiveusfreedom,liberty,andconfidenceinourapproachestothethroneofgrace,toenableusaschildrentocry, 'Abba,Father,'withdelightandcontentment.Who can express howgreat a folly and sin it is not to befound in the constant exercise of prayer? Canwe, by anymeans,more'grievethisHolySpirit'anddamageourownsouls?Godhavinggivenusthe Spirit of grace and supplication, will we be remiss, careless, andnegligentinprayer?Isthisnottheworstwaybywhichwemay 'quenchtheSpirit,'whichwearesocautionedagainst?

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Canwegofromdaytodayintheneglectofopportunities,occasions,andjust times of prayer? How will we answer for the contempt of thisgraciousaidofferedtousbyJesusChrist?Doothersgofromdaytodayinneglectofthisdutyintheirclosetsandfamilies?Donotblamethem,oratleasttheyarenotworthyofasmuchblameasweare:fortheydonotknowhowtopray;andtheyhavenoabilityforit.Butforthosetowalkin

neglect of this, who have received this gift of the Holy Ghost enablingthemforit,andmakingiteasyforthemandpleasanttotheinnerman,howgreatanaggravationitisoftheirsin!

Willothers,atthetinklingofabell,riseandruntoprayerstobesaidorsung—prayersinwhichtheycanhavenospiritualinterest,doingitonlyto pacify their consciences, and to comply with the prejudices of theireducation—andyetwillwebefoundinneglectofthatspiritualaidwhichisgraciouslyaffordedtous?Howwilltheblinddevotionandsuperstitionofmultitudes,withtheirdiligenceandpainsinthis,riseupinjudgmentagainst such negligent persons?Wemay see in the Papacy how, uponringingabell,orliftingupanyensignofsuperstition,someofthemwillriseatmidnight;othersintheirhouses,indeed,inthestreets,fallontheirkneestotheirdevotions.HavinglosttheconductoftheSpiritofGod,andhisgraciousguidanceforperformingthisdutyinitsproperseasons,theyhave inventedwaysof theirowntokeepupa frequency in thisduty, intheirmanner, towhich they are true andpunctual.Andwill thosewhohavereceivedthatSpiritwhichtheworldcannotreceive,betreacherousand disobedient to his motions, or to what he constantly inclines andenablesthemtodo?Besidesallotherdisadvantageswhichaccruetooursoulsbyit,whocanexpressthehorribleingratitudeofsuchasin?Ipressit all the more, as to all sorts of prayer — in private, in families, inassemblies for that end— because the temptations and dangers of thedaysinwhichwelive,particularlyandeminentlycallforit.Ifwewouldtalklessandpraymoreaboutthem,thingswouldbebetterthantheyarein theworld; or at leastwewouldbe better enabled to bear them, andundergoourportion in themwithmore satisfaction.Tobenegligent inthis,atsuchatimeasthis,isasadtokenofa[false]securitythatforerunsdestruction.

(2.)HaveanyreceivedthisgiftoftheHolyGhost?—letthemknowthatitis their duty to cherish it, to stir it up and improve it. It is freelybestowed,butitistobepreservedcarefully.Itisagospeltalentgiventobetradedwith,andtherebytobeincreased.Mat25.14fTherearevariousdegrees andmeasures of this gift in thosewho receive it.Butwhatevermeasure anyone has, from the greatest to the least, he is obliged tocherish,preserve,andimproveit.Wedonotassertsuchagiftofprayer

thatwouldrenderourdiligenceinitunnecessary,orrendertheexerciseofournaturalabilitiesuseless.

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Indeed, the end of this gift is to enable us to diligently exercise thefacultiesofoursoulsinprayerinaduemanner.Andtherefore,asitisourdutytouseit,soitisourdutytoimproveit.Itisonereasonagainsttherestraint of forms, because there is too little exercise of the faculties ofourmindsintheworshipofGodinthem.Therefore,thisbeingourduty,itmaybeinquiredbywhatwayormeanswemaystirupthisgraceandgift ofGod, so that if we do not thrivemuch in the outward part of it(throughanyweaknessorinfirmityofmind),atleastwedonotdecayinorlosewhatwehavereceived.ThegiftsoftheHolyGhostarethefirethatkindles all our sacrifices to God. Now, although of old that fire on thealtarfirstcamedownfromheaven,orit 'cameforthfromtheLord,'Lev9.24,onceitwasplacedthere,itwasalwaystobekeptalivewithcareanddiligence.Forotherwise itwouldhavebeenextinguished likeany otherfire, Lev 6.12-13.Hence the apostlewarnsTimothy, 2Tim 1.6, to exciteand'quickenthefireofhisgift,'byblowingofftheashesandaddingfueltoit.Now,therearemanythingsthatareusefulandhelpfultothisend;suchas—

[1.] A constant consideration and observation of ourselves, our ownhearts,withourspiritualstateandcondition.Themattersofourrequestsorpetitions inprayerare tobetakenfromthere,Psa16.7.,Ourstate ingeneral,becauseof thedepthsanddeceitfulnessofourhearts,withourdarkness in spiritual things, is such that it will find us matter forcontinual search and examination all the days of our lives, as it isexpressedinthoseprayersinPsa19.12,139.23-24.Andsowearesubjectto various changes and alterations in our spiritual frames and actingsevery day, and also to temptations of all sorts. As our occasions andnecessities require, we are to deal with God about these things in oursupplications,Phi4.6.Howwillwebereadyforthis,andpreparedwiththe proper matter of prayer, if we neglect a constant and diligentobservationofourselvesinit,orofthestateofourownsouls?Thisbeingthefoodofthegift,whereitisneglected,thegiftitselfwilldecay.Ifmenconsider only a form of things in a course of action, they will quickly

cometoaformofwords.

Toassistusinthissearchandexaminationofourselves,togivelightintoourstateandwants,tomakeussensibleofthis,ispartoftheworkoftheSpiritas a Spirit of grace and supplication. And ifwe neglect our dutytowardshiminthis,howcanweexpecthimtocontinuehisaidtous,astotheoutwardpartoftheduty?Therefore,letamanspeakinprayerwiththetonguesofmenandangels,tothehighestsatisfaction,andmaybethegood edification of others; yet if he is negligent, if he is not wise andwatchfulinthisdutyofconsideringthestate,actings,andtemptationsofhisownsoul,hehasbutaperishing,decaying,outsideandshellof thisgiftoftheSpirit.

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And those by whom this self-search and judgment is attended to, willordinarilythriveinthepowerandlifeofthisduty.Bythismeans,wemayknowthebeginningsandentrancesoftemptation;thedeceitfulactingsofindwelling sin; the risings of particular corruptions, with the occasionsthat yield them advantages and power; the supplies of grace which wedaily receive, and the ways of deliverance. Just as the one who prayswithout a due consideration of these things, prays at random, 'fightinguncertainlyasonebeating theair,' 1Cor9.26 so theonewhoseheart isfilledwithasenseofthem,willalwayshaveinreadinesstheduematterofprayer;andhewillbeabletofillhismouthwithpleasandargumentsbywhichthegiftitselfwillbecherishedandstrengthened.

[2.]ConstantsearchingoftheScripturetothesamepurpose isanothersubservientdutytothisdutyofprayeritself.Thatisthemirrorinwhichwemaytakethebestviewofourselves,becauseitatoncerepresentsbothwhatweare, andwhat we ought to be; what we are in ourselves, andwhatwearebythegraceofGod;whatourframes,actions,andwaysare,andwhat their defect is in the sight of God. A higher instruction as towhattoprayfor,orhowtopray,cannotbegiventous,Psa19.7-9.Someimagine that to 'search the Scriptures,' to take forms of speech orexpressionsfromthere,thatareaccommodatedtoallthepartsofprayer,and to set them in order, or retain them inmemory, is a great help toprayer.Whateverthatis,itisnotwhatIintendatpresent.Itismosttrue

that if a man is 'mighty in the Scriptures,' singularly conversant andexercisedinthem,aboundingintheirsensesandexpressions,andhasthehelpofafaithfulmemorywithit,itmaygreatlyfurtherandassisthiminthe exerciseof this gift for the edification of others.But I donot knowwhatuse this collectionofphrases, speeches, andexpressions is,whereperhapsthemindisbarreninthesenseoftheScripture.WhatIpressfor,isadiligentsearchintotheScripturesastothethingsrevealedinthem—for indoingthat,ourwants inall theircircumstancesandconsequents,arerevealedandrepresentedtous;andsoarethesuppliesofgraceandmercy which God has provided for us. The wants are revealed withauthority,tomakeussensibleofthem;andthesuppliesarerevealedwiththatevidenceofgraceandfaithfulnesswhichwillencourageustomakeour requests for them. The word is the instrument by which the HolySpiritrevealsourwantstous,whenwedonotknowwhattoaskfor;andso he enables us to make intercessions according to themind of God,Rom 8.26-27. Indeed, who is it that, almost any time reading theScripturewithaduereverenceforGod,andasubjectionofhisconscienceto Him, does not have some particular matter of prayer or praiseeffectivelysuggestedtohim?

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Christianswouldfindnosmalladvantage,onmanyaccountsthatarenotto be insisted on here, if theywould frequently, if not constantly, turnwhat they read, into a prayer or praise to God. By doing this, theinstructions to faithandobediencewouldbe further confirmed in theirminds,andtheirheartswouldbemoreengagedintheirpractice.WehaveanexampleofthisinPsalm119,inwhichallconsiderationsofGod'swillandourdutyareturnedintopetitions.

[3.]AduemeditationonGod'sgloriousexcellenciesgreatlytendstothecherishingofthisgraciousgiftoftheHolySpirit.Thereisnoexamplewehave of prayer in the Scripture, that the entrance into prayer does notconsistinexpressionsofHisname,andmostcommonly,ofsomeoftheglorioustitlesofGod,towhichisusuallyaddedtheremembranceofsomemightyactsofhispower.Thenatureofthethingrequiresthatitshouldbe so; for besides God having revealed his name to us for this verypurpose—thatwemightcalluponhimbythenamewhichheownsand

takes to himself— it is necessary that we should, by some externaldescription,determineourmindstowardtheOnetowhomwemakeouraddresses, seeing thatwe cannot conceive any image or idea of him inthis.Now,theendofthisistwofold:

1st.Toingenerateinusthatreverenceandgodlyfearwhichisrequiredofall who draw near to this infinitely holy God, Lev 10.3;Heb 12.28.Themost signal encouragement toboldness inprayer, andhaving access toGodthereby,isinHeb10.19-22,withHeb4.16.Wemaygointotheholyplacewithboldness,andtothethroneofgrace.Anditisuponathroneofgrace thatGod inChrist is represented to us; yet it is still a throne onwhichmajesty and glory reside, andGod is always to be considered asbeingonathrone.

2dly.Faithandconfidenceareexcitedandactedtowardadueframebythis;forprayeristakingourselvestoGodasourshield,ourrock,andourreward,Pro18.10.Therefore,adueandpreviousconsiderationof thoseholypropertiesofhisnatureisnecessary,whichmayencourageustodoso,andassureusinourdoingso.Becausethisissogreatapartofprayer,andthegreatfoundationofsupplicationandpraise,frequentmeditationontheseholyexcellenciesofthedivinenatureisanecessaryandexcellentpreparation for the whole duty. It fills the heart with a sense of thosethingswhichthemouthistoexpress,makingthosegracesreadyfortheirexercise,whichisrequiredinthis.

[4.] Meditation on themediation and intercession of Christ, for ourencouragement, has the same importance and tendency. To this end,spiritually,heisproposedtousasabidinginthedischargeofhispriestlyoffice,Heb4.15-16,10.19-22.

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Thisisnotonlyanencouragementtooursupplications,andinthem,butameanstoincreaseandstrengthenthegraceandgiftofprayeritself.Forthe mind is thereby made ready to exercise itself about the effectualinterposition of the Lord Christ at the throne of grace on our behalf,which has a principal place and consideration in the prayers of allbelievers.Andhereby,principally,wemaytestourfaithastowhatrace

and kind it is,whether it is truly evangelical or not. Some say that theeagleteststheeyesofheryoungonesbyturningthemtothesun;iftheycannotlooksteadilyonit,sherejectsthemasspurious.Wemaytrulytestour faith by immediate intuitions of the Sun of Righteousness. DirectfaithtoactimmediatelyanddirectlyontheincarnationofChristandhismediation;andifitisnotoftherightkindandrace,thenitwillturnitseye aside to anything else. It can bear a fixed consideration of God'sessentialproperties,hispreceptsandpromises;butitcannotfixitselfonthe person and mediation of Christ with steadiness and satisfaction.Thereis,indeed,muchprofessionofChristintheworld,butlittlefaithinhim.

[5.] Frequency in exercise is the immediate way and means of theincreaseandimprovementofthisgift.Allspiritualgiftsarebestowedonmentobeemployedandexercised;for'themanifestationoftheSpiritisgiventoeveryonetoprofitwith,'1Cor12.7.GodrequiresthathistalentsbetradedwithMat25.14f(thathisgiftsbeemployedandexercised);andhewillalsocallustoaccountforthedischargeofthetrustcommittedtousinthem.See1Pet4.10-11.Therefore,theexerciseofthisandlikegiftstendstotheirimprovementonadoubleaccount:

1st.Becausetheyresideinthemindinthemannerandnatureofahabitorafaculty, it isnatural thattheywouldbe increasedandstrengthenedbyexercise,asallhabitsarebymultiplyingactsproceedingfromthem.Soalsobydisusetheywillweakenanddecay,andintheissue,theywillbeutterly lost andperish.So it iswithmanyas to thegiftofprayer.Theywereknown to receive it in somegoodmeasure of usefulness, for theirown edification and that of others. But upon neglecting the use andexerciseof it inpublicandprivate—whichseldomgoesalone,withoutsome secret or open enormities — they have lost all their ability, andcannot open their mouths on any occasion in prayer, beyond what isprescribed to themor composed for them.But the just hand ofGod isalsointhismatter,deprivingthemofwhattheyhad,fortheirabominableneglectofhisgraceandbountyinthis.Mat13.12

2dly.Theincreasewillbeaddedto,byvirtueofGod'sblessingonhisownappointment;forhavingbestowedthesegiftsforthatend,wherepersonsare faithful in the discharge of the trust committed to them, he will

graciouslyaddtowhattheyhave.This is theeternal lawconcerningthedispensation of evangelical gifts, 'To everyone that has, more will begiven,andhewillhaveabundance:butfromhimthatdoesnothave,evenwhathehaswillbetakenaway,'Mat25.29.

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Itisnotthemerehavingornothavingthatisintended,butusingornotusingwhatwehavereceived,asisplaininthecontext.Now,Idonotsaythatamanmayorought to exercisehimself inprayermerelywith thisdesignthathemaypreserveandimprovehisgift.Insomecases, itmayindeedbelawfulforamantoconsiderit,butnotonlythis.Forexample,amaster of a family may have someone in his family who is able todischargethatdutyandcanattendtoit.Yethewillfindithiswisdomnottoomithisownperformanceofit,unlessheiscontentthathisgift,astoitsusetohisfamily,shouldwitheranddecay.ButallthatIpleadisthis:that theonewhoconscientiously,withrespect toall theendsofprayer,aboundsintheexerciseofthisgift,willassuredlythriveandgrowinit,oratleasthewillpreserveitinresponsetothemeasureofthegiftofChrist.ForIdonotproposethesethingsasthougheverymaninthediligentuseof themmay constantly grow and thrive in that part of the gift whichconsistsinutteranceandexpression.Forthereisa'measureofthegiftofChrist'assignedtoeveryone,whoseboundshewillnotpass,Eph4.7.Butin these paths and ways, the gift which they have received will bepreserved,keptthriftyandflourishing.Andfromtheleastbeginningsofaparticipation in it, theywillbecarriedon to theirownpropermeasure,whichissufficientforthem.

[6.] Constant fervency and intension of mind and spirit in this duty,worksdirectlytowardsthesameend.Menmaymultiplyprayersastotheoutwardworkinthem,andyetnothavetheleastspiritualadvantagebythem.Iftheyaredull,dead,andslothfulinthem,ifthesearedoneunderthepowerofhabitandformality,whatresultcantheyexpect?Fervencyand intension of mind quickens and enlarges the faculties, and leavesvigorous impressions on them of the things addressed in oursupplications.Thewholesouliscastintothemouldofthematterofourprayers, and it is thereby prepared andmade ready for continual freshspiritualengagementsaboutthem.Andthisfervencythatweintend,does

notconsistinthevehemenceorloudnessofwords,butintheintensionofthemind.Fortheearnestnessorvehemenceofthevoiceisallowableonlyintwocases:

1st. When the edification of the congregation requires it, which beingnumerous, they cannot hear what is spoken unless a man lifts up hisvoice;

2dly.Whenthevehemenceofaffectionswillbearnorestraint,Psa22.1,Heb5.7.

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Now, just as all these are means by which the gift of prayer may becherished,preserved,andimproved,soallofthemarethewaysbywhichgrace acts itself inprayer.And therefore, theyhave an equal respect tothewholeworkoftheSpiritofsupplicationinus.

(3.) It is our duty to use this gift of prayer for the ends towhich it isfreelybestowedonus.Anditisgiven—

[1.]Withrespecttothosewhoreceiveit;and,

[2.]Withrespecttothebenefitandadvantageofothers.

[1.]With respect to thosewho receive it, its end is (and it is a blessedmeansandhelp)tostirup,excite,quicken,andactallthosegracesoftheSpirit by which they have communionwith God in this duty. Such arefaith,love,delight,joy,andthelike;for,

1st. Under the conduct of this gift, the mind and soul are led to theconsiderationof,andarefixedupon,theproperobjectsof thosegraces,withthedueoccasionsoftheirexercise.Whenmenareboundtoaform,they can act grace only by the things that are expressed in that form.Whateveranymayapprehendfromitisstraitandnarrow,comparedwiththe extent of that divine intercourse with God which is needful forbelieversinthisduty.Butintheexerciseofthisgift,thereisnoconcernoffaith,or love,ordelight,thatwillnotbepresentedtothem,andtheyareexcitedtoadueexerciseaboutthem.Therefore,itistobeusedtothis

end: — namely, as a means to stir up and act those graces and holyaffections, inwhoseworkingandexercise the lifeandefficacyofprayerconsists.

2dly.Theexerciseofthegiftitselfshouldbenothingbutthewayofthosegraces acting themselves towards God in this duty. For words aresupplied only to clothe and express gracious desires; and when theywhollyexceedthem,theyareofnoadvantage.Yet,justasbyvirtueofthegift,themindisabletocomprehendandmanagethethingsaboutwhichthose graces and gracious desires are to be exercised, so in the use ofexpressionstheyarequickenedandengagedinthis.Forwhenamanhasheardofamiserableobject,heismovedwithcompassiontowardsit;butwhenhecomestobeholdit'hisowneyeaffectshisheart,'astheprophetsaysinLam.3.51.Bybeholdingit,hiscompassionisactuallymovedandincreased.Sotoo,althoughamanmayhaveacomprehensioninhismindaboutthethingsofprayer,andhe isaffectedwiththem,hisownwordswillalsoaffecthisheart;andbyreflection,theywillstirupandinflamespiritual affections.So too, even inprivate,many findadvantage in theuseoftheirowngift,beyondwhattheycanattaininmerementalprayer;whichmustbeaddressedafterward.Again,

[2.]Thisgiftrespectsothers,anditistobeusedtothatend.Forjustasitis appointed by God to be exercised in societies, families, churchassemblies,andonoccasionforthegoodofany,soitisdesignedfortheiredification andprofit. For there is an ability in it to express thewants,desires, andprayersof others also.Andas thisdischargeof theduty isparticularlyincumbentonministersofthegospel,andalsoonmastersoffamilies and others, as they are called to it on occasion, so they are toattendtoafourfolddirectioninit:

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1st. To their own experience. If such persons are believers themselves,they have experienced in their own souls, all the general concerns ofthosewhoareinthesamecondition.Assinworksinone,soitworksinanother;asgraceiseffectualinone,soitiseffectualinanother;ashethatprays, longs for mercy and grace, so do those who join with him. Hishatred of sin, his love for Christ, his laboring after holiness and

conformity to the will of God, are of the same kind as those in otherbelievers also.Hence, persons 'praying in the Spirit' according to theirownexperience,areoftensupposedbyeveryoneinthecongregationtobeprayingovertheircondition,ratherthantheirown.Andsoitwillbewhilethesamecorruptioninkind,andthesamegraceinkind,withthesamekind of operations, are in them all. But this does not extend itself toparticular sins and temptations,whichare left to everyone todealwithbetweenGodandtheirownsouls.

2dly.ToScripture light.This iswhat lively expresses the spiritual stateand condition of all sorts of persons — namely, both those who areunregenerate,and thosewhoare converted toGod.Whatever that lightexpressesconcerningeithersort,maysafelybepleadedwithGodintheirbehalf; and abundantmatter for prayermay be taken from this for alloccasions.Mayitbeespeciallyso,andinaparticularmanner,fromthatholysummaryof thechurch'sdesires toGodthataregiventous in theLord's Prayer. All we can duly apprehend, spiritually understand, anddrawoutofthatmineandheavenlytreasuryofprayer,maybesafelyusedin the name and on behalf of the whole church of God. But withoutunderstandingthethingsintended,theuseofthewordswillnotprofit.

3dly.Toanobservationoftheirwaysandwalking,withwhateverovertdiscoverytheymakeoftheirconditionandtemptations.Theonewhoisconstantly the mouth of others to God, is not to pray at random, asthough all persons and conditionswere alike to him.No one prays forothers constantly,byvirtueof specialduty, thathe isnot also called towatch over them and observe their ways. In doing so, he may knowsomething of their state which may be a great direction to hissupplicationswiththemandforthem.Indeed,withoutthis,nomancanever rightly discharge this duty in behalf of others, such that theymayfindtheirparticularconcernsinit.Andifaministerisobligedtoconsidertheways, light,knowledge,andwalkingofhis flock, inhispreaching tothem—sothatwhatheteachesmaybesuitedtotheiredification—heisnolessboundtothesameconsiderationinhisprayerswiththemandforthem,ifheintendstopraytotheiruseandprofit.Thesamemaybesaidof others in their capacity. I may not insist on here, the wisdom andcautionwhicharetobeusedinthis.

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4thly.Totheaccountwhichothersreceive fromthemconcerning theirwants, their state and condition. In some cases, persons are obliged togivethisaccounttothosewhosedutyitistohelpthembytheirprayers,Jas 5.16. If this dutyweremore attended to, theminds ofmanymightreceiveinconceivablereliefbyit.

(4.)Letustakeheed—

[1.]Thatthisgiftisnotsolitaryoralone;and,

[2.]Thatitisnotsolitarilyactedatanytime.

[1.]Whenitissolitary—thatis,wherethegiftofprayerisinthemind,butnogracetoexerciseinprayerisintheheart—itisatbestbutapartof that form of godliness which men may have, and yet deny itspower.2Tim3.5Itisthereforeconsistentwithallsortsofsecretlustsandabominations.Itwouldbeeasytodemonstratethatwhateveradvantageothersmayhavebythisgiftinthosewhoaredestituteofsavinggrace,yetthey themselvesareworstedby it inmanyways.For fromthis theyarelifted up with spiritual pride, which is the ordinary consequence of allunsanctifiedlight.Andbythis,theycountenancethemselvesagainstthereflectionsoftheirconsciencesontheguiltofothersins,thusrestingandpleasing themselves in their own performances. But to the bestobservationIhavebeenabletomake,ofallspiritualgiftswhichmaybecommunicatedforatimetounsanctifiedminds,thisonesoonestdecaysandwithers.WhetherGodtakesitawayfromthemjudicially,ortheyarenotable tobear theexerciseof itbecause it isdiametricallyopposite tothe lusts inwhich they indulge themselves, for themost part it quicklyandvisiblydecays.Thisisespeciallysowhere,becauseofopensinsandapostasy,itscontinuanceinthemmightbeamatterofdangerorscandalforothers.

[2.]Letitnotbeactedsolitarily.Personsinwhomthereisaprincipleofspirituallifeandgrace,whoareendowedwiththosegracesof theSpiritwhichoughttobeactedinalloursupplications,mayyet,evenintheuseandexerciseofthisgift,neglecttostirthemupandactthem.Thereisno

greaterevidenceofaweak,sickly,spiritualconstitution,thantooftenbesurprisedintothismiscarriage.Now,thisissowhenmenintheirprayersengageonlytheirlight,invention,memory,andelocution,withoutspecialactingsoffaithanddelightinGod.Theonewhowatcheshissoulanditsactingsmayeasilydiscernwhenheissinfullynegligentinthismatter,orwhenoutwardcircumstancesandoccasionshavemadehimattendmoretothegiftthantothegraceinprayer—forthis,hewillbehumbled.

And these few things I thought fit to add concerning the due use andimprovementofthisgiftoftheSpiritofGod.

ChapterX.Ofmentalprayeraspretendedtoby

someintheChurchofRome.

Havingdescribedorgivenanaccountofthegiftofprayer,andtheuseofitinthechurchofGod,andthenatureoftheworkoftheSpiritinthis,itwill be necessary to consider briefly what some have set up incompetition with it, as a more excellent way in this part of divineworship.Inthefirstplace,mentalprayer,asdescribedbysomedevoutpersons of the church ofRome, is preferred above it. They call it 'purespiritualprayer,oraquietreposeofcontemplation;thatwhichexcludesall images of the fancy, and in time, all perceptible actuations of theunderstanding;anditisexercisedinsignalelevationsofthewill,withoutany force at all, yet with admirable efficacy.' And to dispose a soul forsuch prayer, there is previously required 'an entire calmness and evendeath of the passions, a perfect purity in the spiritual affections of thewill,andanentireabstractionfromallcreatedthings.'—Cressy,ChurchHist.pref.par.42,43.

1.Thetruthis,Iamfixedinadislikeofthatmereoutside,formalcourseof reading or singing prayers which is in use in the Roman church.ThoughinMr.Cressy'sesteem,ithasashowofaverycivilconductwithGod, it is indeed accompanied with the highest contempt for God'sinfinitepurityandalldivineexcellencies.AndIsomuchmoreabhorthatmagical incantationwhichmany among them use, in the repetition ofwordswhichtheydonotunderstand,orofapplyingwhattheyrepeattoanendotherthanwhatthewordssignify.Itissayingsomanyprayersforsuchanend,orforsuchpurpose,ofwhichtheremaybenotonewordofmention in the prayers themselves. And thus I must approve of anysearchforareal internal intercourseofsoulwithGod in thisduty.Butmenmustbecarefuloftwothingsinthis:

(1.)Thattheydonotassertwhattheycanfancy,butwhatindeed,insomemeasure, theyhaveanexperienceof.It is alwaysdangerous formen to

conjectureaboutwhatothersexperience(fortheycandonomore),andfromthere,toformrulesorexamplesofduty;anditmaybepernicioustothosewhofollowsuchinstructions.Andinthis,Mr.Cressyfails.Hegivesnothingbuthisownfanciesofothers'pretendedexperience.

(2.)Thatwhat theypretend tohaveanexperienceof, is confirmablebyScripture rule or example. For if it is not, then we are directed to theconduct of all extravagant imaginations in everyone who pretends to aspiritualexperience.

Attendtothesetworules,andIwillgrantinprayerallthewaysbywhichthesoul,oritsfaculties,canrationallyactitselftowardsGodinaholyandspiritualmanner.

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Butifyouextendittothekindofactingsthatournatureisnotcapableof,at leastnot in thisworld, it is theopen fruitofadeceived fancy,and itmakesallthatistenderedfromthesamehand,tobejustlysuspect.Andsuch is that instance of this mental prayer: it is in the will and itsaffectionswithoutanyactingsofthemindorunderstanding.ForIgrantthat the adhesion of the will and affections to God, by love, delight,contentment, rest, and satisfaction, in prayer, belongs to theimprovementofthisduty.Andyet, to imaginethattheyarenotguided,directed,ormovedby theunderstanding in the contemplationofGod'sgoodness, beauty, grace and other divine excellencies, is to render ourworshipanddevotionbrutishor irrational,whereit is,andoughttobe,our'reasonableservice.'Rom12.1

Thisverydescriptionofprayergivenhere, isamereeffectof fancyandimagination, and not what its author was led to by the conduct ofspiritual light and experience. That is evident from this: that it isborrowed from those contemplative philosophers who, after preachingthegospelintheworld,endeavoredtorefineandadvanceheathenismtocomplywithit—atleastitisfanciedinimitationofwhattheyascribetoaperfectmind.Oneofthem,andhisexpressionsinoneplace,maysufficefor an instance — Plotinus in his Enneads. For after many otherascriptions to a soul that has attained unionwith the highest good, he

addsthis:—

'Amindthusrisenupisinnowaymoved,noanger,nodesireofanythingis in it' (a perfect rest of the affections); 'no, neither reason norunderstanding'(areacted),'nor,ifImaysayso,itself.Butbeingecstasiedand filledwithGod, it comes into a quiet, still, immovable repose andstate,innowaydeclining'(byanysensibleactings)'fromitsownessence,nor exercising any reflex act upon itself; it is wholly at rest, as havingattainedaperfectstate;'

—or to thispurpose,withmuchmoreof thesame.Andas it is easy tofind the substance of our author's notion in thesewords, so the readermay see it furtherdeclaredat large in that last chapterofhisEnneads.And indesign,allhiscompanionsatabout that timespeak to thesamepurpose.

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2.Thespiritualintensefixationofthemind,bycontemplationonGodinChrist, until the soul is, as it were, swallowed up in admiration anddelight. And being brought to an utter loss through the infiniteness ofthoseexcellencieswhich it admiresandadores, it returnsagain into itsownabasements,outofasenseofitsinfinitedistancefromwhatitwouldabsolutelyandeternallyembrace.Andwith that come the inexpressiblerest and satisfaction which the will and affections receive in theirapproaches to the eternalFountainof goodness.These are things tobeaimedatinprayer,andwhicharefrequentlyenjoyedthroughtherichesofdivinecondescension.Thesoulisherebyraisedandravished,notintoecstasiesorunaccountableraptures,notactivatedintomotionsabovethepowerofitsownunderstandingandwill;butitisfilledwithrestinallitsfaculties and affections, through the effectual workings of the Spirit ofgrace and the lively impressions of divine love,with intimations of therelations and kindness of God— in 'joy unspeakable and full of glory.'1Pet1.8AndthesespiritualactsofcommunionwithGod,ofwhichImaysaywithBernard,Rarahora,brevismora,maybeenjoyedinmentalorvocalprayerindifferently.

Butbecausethedescriptiongivenhereofmental,spiritualprayerhasno

countenancegivento it fromtheScriptures—indeed, those thingssaidaboutitareexpresslycontrarytoit,suchas'perfectpurity'andthelike—andasitcannotbeconfirmedbytherationalexperienceofanyone,itinnowaytakesawayfromthenecessityandusefulnessofvocalprayer, towhich it isopposed.For theuseofwords is stillnecessary in thisduty,from the nature of the duty itself, the command of God, and theedificationofthechurch.

And it has fallen out unhappily, as to the exaltation of the conceivedexcellence of this mental prayer, that our Lord Jesus Christ not onlyinstructedhisdisciples toprayby theuseofwords,butdid sohimself,andthatwasconstantlysofarasweknow,Mat26.39,42.Indeed,whenhewasmostintenseandengagedinthisduty, insteadofthispretendedstill prayer of contemplation, he prayed 'with a strong outcry,' Heb5.7,which in Psa 22.1 is called the 'voice of his roaring.' And all thereproaches which this author casts on fervent, earnest, vocal prayer—namely, that it is a tedious, loud, impetuous, and uncivil conduct withGod,amereartificialslightandfacility—maywithequaltruthbecastontheoutwardmanneroftheprayingofourLordJesusChrist,whichwasoften long, and sometimes loud and vehement. And to the example oftheir Lord and Master, we may add the example of the prophets andapostles,whomentionnothingofthispretendedelevation,butconstantlymadeuseof,anddesiredGodtohearintheirsupplication,their'voices,'their 'cry,' their 'words'— thewordsofmanyof themwereaccordinglyrecorded.Therefore,wordsproper, suggested by the Spirit ofGod, andtakeneitherdirectlyoranalogicallyoutof theScripture,help themind,andenlargeitwithsupplications.

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Theuseofsuchwords,beingfirstledtobythedesiresofthemind,leadsthe mind on to express its further desires also; and it increases thosewhicharesoexpressed.ItisfromGod'sinstitutionandblessing,thatthemindandwill ofpraying lead to thewordsof prayer, and thewordsofprayer lead on themind and will, enlarging them in their desires andsupplications.Withoutthisaid,manywouldoftenberestrainedinactingtheir thoughtsandaffections towardsGod,orbedistracted in them,ordiverted from them.We have experienced that an obedient, sanctified

persistenceintheuseofgraciouswordsinprayer,hasprevailedagainstviolenttemptationsandinjectionsofSatan,whichthemindin itssilentcontemplationswasnotabletograpplewith.Andholyaffectionsarethusalso excited by it. The very words and expressions which the mindchoosestodeclareitsthoughts,conceptions,anddesiresaboutheavenlythings,reflectupontheaffections,increasingandexcitingthem.Notonlydothethingsthemselvesthatarefixedonaffecttheheart,butthewordsof wisdom and the sobriety by which they are expressed also affect it.Thereisarecoilingofefficacy,ifImaysayso,indeepimpressionsontheaffections, from thewordsbywhich thoseaffections are expressed.Butwe address prayer principally as it is to be performed in families,societies,assemblies,andcongregations,wherethismentalprayerwoulddoaswelltopromoteedification,asthatwhichisattainableinthesilentmeetingsoftheQuakers.

Andbecausethiskindof'prayer,'asitiscalled,isnotonlyrecommendedto us, but preferred before all other ways andmethods of prayer, andchosenas an instance tohighlight thedevotionof the churchofRome,and to inviteothers to it, Iwill inquire into it a littlemoreparticularly.AndImustsaythat,onthebestvieworexaminationIcantakeof it, itseemstobeamatterthatisaltogetheruseless,uncertain,aneffectofthevaincuriositywhichitentertains,andbywhichmen'intrudethemselvesinto those things which they have not seen, being vainly puffed up bytheirownfleshlymind.'Col2.18For(nottogooverwhatwasintimatedbefore about practical things in religion) no man can understandanythingwhichhecannotexperience.Andsonothingisrejectedbyvirtueof this rule,which somemen have no experience of through their owndefault; but everything is justly rejected which no man can attain anyexperienceofinthedischargeofhisduty.Ifanysuchthingsbelongedtoour condition in thisworld, and someone speaks of them to others, hemustbeabarbariantotheminwhathesays.Andbecausehespeaksofthat in which his own reason and understanding have no interest, hemustalsobeabarbariantohimself.

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Fornomancanunderstandby theuseof reason,howeveradvancedbyspirituallight,suchactingsofthesoulsofothermen,orofhisownsoul,

wherethereisnoexerciseofreasonorunderstanding,astheserapturesare pretended to consist in. Thus one of them says, 'The ground ofmysoul, touches thegroundof theessenceofGod.' Itwouldcertainlyhavebeenbetterforhimtokeephisapprehensionsorfancytohimself,thantoexpress himself in words which, in their own proper sense, areblasphemous,andwhosebestdefenseisthattheyareunintelligible.Andevenifitisnotunlawful,itisdoubtlessinexpedientforanyone,inthingsofreligion,toutterwhatitisimpossibleforanybodyelsetounderstand,with thispleaalone: that indeed, theydonotunderstand it themselves,for it is what they enjoyed without any acts or actings of their ownunderstanding. To allow such pretenses is the ready way to introduceBabelintothechurch,andtoexposereligiontoscorn.Ihaveknownsomeamong us, pretending to such raptures; for a while they stirred up theadmiration of weak and credulous persons. But through a littleobservation of what they did, spoke, and pretended to, with anexamination of it all by the unerring rule, they quickly came intocontempt.

AllIintendatpresentisthat,whateverisinthispretense,itisaltogetheruseless for edification; and therefore its declaration ought to have noregard in the church of God. If the apostle would not allow the use ofwords, thoughmiraculouslysuggested to thosewhoused them,withoutanimmediateinterpretationoftheirmeaning, thenwhatwouldhehavesaidofsuchwordsandthingsthatarecapableofnointerpretation,suchthatanymanlivingcouldunderstandthem?Forthosewhosoextolandcommendthesetousatpresent,discussthemat random,asblindmentalkofcolors—fortheydonotpretendtohaveanyexperienceof thesethings themselves. It is somewhat an uncouth way of proceeding, toenhancethevalueofthecommunionoftheirchurch,andtoinviteothersto it, by declaring that there are some among them who enjoyed suchspiritualecstasieswhichcouldnotbeunderstoodeitherbythemselvesoranyothers.Fornothingcanbeunderstoodwherethereisnoexerciseofreason or understanding. Therefore, the old question, cui bono? willdischargethispretensefrombeingofanyvalueoresteeminreligionwithconsideratemen.

Again, thewhole of this kind of prayer is useless as to the benefit and

edificationofthechurchoranymemberofit.Soitisimpossibleforthereto ever be any certainty about the raptures inwhich it is pretended toconsist.Rather,theymusteverlastinglybethesubjectofcontentionanddispute. For who will assure me that the persons pretending to thesedutiesorenjoymentsarenotmerepretenders?

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Anymanthat lives, ifhehasamind for it,maysay such things,orusesuch expressions concerning himself. If a man, indeed, pretends anddeclares thathedoesorenjoys those thingswhichare expressed in thewordofGodasbeing thedutyorprivilegeofanyone—andupon that,they are acknowledged by all to be things that are true and real inthemselves, and likewise attainable by other believers — then he isordinarily,sofarasIknow,tobebelievedinhisprofession(unlesshecanbe convicted of falsehood by anything inconsistent with such duties orenjoyments).NordoIknowofanygreatevilinourcredulityinthis,ifwehappen to be deceived in or by the person professing it; because hespeaksofnomore thanwhatallacknowledgeas theirduty toendeavorafter.ButwhenanyonepretendstospiritualactingsorenjoymentswhichareneitherprescribednorpromisedintheScripture,norareinvestigablein the lightof reason,noman is obliged to give credit to this uponhismereprofession.Norcananymantellwhatevileffectsorconsequenceshisdoingsomayproduce.Foroncemenare takenawayfromthatsureground of Scripture and their own understandings, putting themselvesafloatontheuncertainwatersoffanciesorconjectures,theydonotknowhowtheymaybetossed,norwheretheymaybedriven.

If it issaidthattheholinessandhonestyof thepersonsbywhomthesespecialprivilegesareenjoyedaresufficientreasonwhyweshouldbelievetheminwhattheyprofess,Ianswerthattheywouldbeholyandhonestingoodmeasure, if they did not pretend to things that are repugnant toreasonandunwarrantedbytheScripture—thisissufficienttocrushthereputationofanyman'sintegrity.Norcantheirholinessandhonestybeprovedtobesuchthatitrendersthemabsolutelyimpregnableagainstalltemptations;thatwasthepre-eminenceofChristalone.Noristhereanymore strength in this plea thanwhatmaybe reduced to this assertion:thattherearenotnorwerethereeveranyhypocritesintheworldwhoare

undiscoverabletotheeyesofmen.Foriftheremaybesuch,thensomeofthese pretenders may be of their number, notwithstanding theappearanceof theirholinessandhonesty.Besides, if theholinessof thebestofthemweretobeexaminedbyevangelicallightandrule,perhapsitwouldbesofarfrombeingasufficientcountenanceforotherthings,thatitwouldnotbeabletodefenditsownreputation.Norisitlackofcharitywhichmakesmendoubtfulandunbelievinginsuchcases;butitisgodlyjealousy and Christian prudence, which require them to take care thattheynotbedeceivedordeluded.Thesenotonlywarrantthattheystayontheir guard, butmake it their necessary duty also. For it is not a newthing, that pretenses of raptures, ecstasies, revelations, andunaccountable,extraordinaryenjoymentsofGod,shouldbemadeuseofforcorruptends—indeed,abusedtotheworstendsimaginable.

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The experience of the church, both under the Old Testament and theNew, witnesses to this, as the apostle Peter declares in 2Pet 2.1.Foramongthoseofold,thereweremultitudesofthosewhofalselypretendedtohavevisions,dreams,revelations,andsuchspiritualecstasies—someofwhomwore a 'rough garment to deceive.' Zec 13.4And thiswas notalone, but it was accompanied with all those apparent austerities thatmightproduceanopinionofsanctityandintegrityinthem.Andwhenthebodyofthepeoplehadgrowncorruptandsuperstitious,thissortofmenhad creditwith them above the true prophets ofGod; yet for themostparttheyshowedthemselvestobehypocriticalliars.WeareabundantlywarnedaboutsuchspiritsundertheNewTestament,asweare foretoldthatmanywouldbedeludedbythem.Wearecommandedtotest,bytheunerring rule of the word, all such pretenders to extraordinaryintercoursewithGod.Andwedesireonlythelibertytodoso.

But suppose that those who assert these devotions and enjoyments ofGod in their own experience, are not false pretenders to what theyprofess; nor do they design to deceive; but they are persuaded in theirownmindsof the realityofwhat theyendeavor todeclare.Yet thiswillnot give us the least security of their truth either. For it is known thatthere are somanyways, partly natural, partly diabolical, by which thefancies and imaginations of persons may be so possessed with false

imagesandapprehensionsofthings—andwithsovehementanefficacyastogivethemaconfidenceoftheirtruthandreality—thatnoassuranceofthesethingscanbegivenbybeingpersuadedofthesincerityofthosebywhomtheyarepretended.Therearesomanywaysbywhichmenaredisposedtosuchaframeandactings,orbywhichtheyareimposedonbysuchdelusions,especiallywheretheyarepromptedbysuperstition,andareencourageddoctrinally to expect such imaginations.Thus it is a fargreaterwonder thatmore have not fallen into the same extravagances,thananythathavedoneso.Wefindbyexperiencethatsome,bysatanicdelusions,havehadtheirimaginationssofixedonthingsthatareevilandnoxious, that they have confessed to things and crimes that haverendered them liable to capital punishments— things theywere neverreallyandactuallyguiltyof.Therefore,seeingthattheseactsordutiesofdevotionarepretended tobesuch that there isnosensibleactuationofthe mind or understanding in them, and so they cannot rationally beaccountedfor,orrenderedperceptibletotheunderstandingofothers—itisnotunreasonabletosupposethattheyareonlyfantasiesofdeludedfancies, which superstitious, credulous persons have gradually raisedthemselvesto.OrtheyaresuchthatthesepersonsexposedthemselvestobeingimposedonbySatan,throughagroundless,unwarrantabledesireforthem,oranexpectationofthem.

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Butwhatevertheremaybeintheheightofthis'contemplativeprayer,'asitiscalled,itisnotprayer;noronanyaccountcanitbeesteemedprayer.Itwasdeclaredbeforethatweallowformentalprayer,andallactingsofthemindinholymeditations.Nordowedenytheusefulnessornecessityof thoseother things—ofmortifying theaffectionsandpassions,of anentireresignationofthewholesoultoGod,withcontentmentinhim,sofar as our nature is capable of these things in thisworld. Butwhatweinquireintoisthatincomparableexcellenceofprayerinthesilenceofthesoul, and the pure adhesion of the will, without any actings of theunderstanding.AndIsay,whateverelsetheremaybeinthis,itdoesnothavethenatureofprayer,norisittobeesteemedasprayer,eventhoughitisrecommendedtousunderthatnameandnotion.Prayerisanaturalduty,thenotionandunderstandingofwhichiscommontoallmankind;

andtheconcurrentvoiceofnaturedoesnotdeceive.Therefore,whateverisnotcompliantwithit,at leastwhatiscontradictorytoorinconsistentwithit,isnottobeesteemedprayer.

Now, in the common sense ofmankind, this duty is that acting of themindandsoulinwhichtheyaddresstheirdesirestoGod,withfaithandtrust; or they ascribepraise andglory tohim forwhathe is inhimself,and what he is to them. This is done from an acknowledgment of thesovereign being, self-sufficiency, rule, and dominion of God, with hisinfinite goodness, wisdom, power, righteousness, omniscience andomnipresence.Andit iswithasenseof theirownuniversaldependenceonGod,onhiswillandpleasure,astotheirbeings,lives,happiness,andalltheirconcerns,astheirstateandconditionrequire.Thisisthegeneralnotion of prayer,which the reason ofmankind centers in; nor can anymanconceiveof itunderanyothernotionwhatever.ThegospeldirectstheperformanceofthisdutyinanacceptablemannerwithrespecttothemediationofChrist,theaidsoftheHolyGhost,andtherevelationofthespiritual mercies we all desire. But it changes nothing in the generalnatureofit.Itdoesnotintroduceadutyofanotherkind,andcallitbythename of thatwhich is known in the light of nature, butwhich is quiteanotherthing.Allmeninwhomthefirstinnateprinciplesofnaturallightarenot extinguished, orwoefully depraved, universally understand thisgeneralnatureofprayerwellenough.Prayermaybedoneamongsomebya long traditional course of an atheistic andbrutish conduct.But aslargeandextensiveas theconvictionsofmenare, concerning thebeingand existence of God, so are their apprehensions of the nature of thisduty. For the first actings of nature towards a Divine Being are ininvocation.EveryoneofJonah'smarinersknewhow to call onhisgodwhentheywereinastorm.

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AndwherethereisnotrustoraffianceinGodacted,bywhichmenglorifyhimasGod,andwheredesiresorpraisesarenotofferedtohim—neitherofwhichcanbedonewithoutexpressactsofthemindorunderstanding— there is no prayer, whatever else there may be. Therefore, thiscontemplative devotion — in which it is pretended that the soul isecstasied,andthewillandaffectionsareadvancedabovealltheactingsof

themindorunderstanding—thisdoesnothaveonepropertyofprayer,as the nature of prayer is manifested in the light of nature and thecommon agreement of mankind. Prayer without an actualacknowledgment of God in all his holy excellencies, and the actings offaithinfear,love,confidence,andgratitude,isamonsterinnature,oraside-effect of imagination, which has no existence in rerum natura.Thesepersons, therefore,hadbest findsomeothernamewithwhich toimposethiskindofdevotiononouradmiration;foritisutterlyexcludedfrom the whole precincts of prayer or invocation on the name of God.WhatplaceitmayhaveinanyotherpartoftheworshipofGod,wewillimmediatelyinquireinto.

Butthisexaminationofprayerbythelightofnaturewillbelookedatasmostabsurdandimpertinent.ForourmeasuresofallmattersofspiritualcommunionwithGodwillbe falseandperverse ifwemust try thembythisruleandstandard—andthatisinthosethingswhichwhollydependondivine,supernaturalrevelation.Isay,nodoubttheywould.Therefore,wecallonlythatconcernaboutittoatrialhereby,whosetruenotionisconfessedly fixed in the light of nature. Without extending that linebeyonditsduebounds,wemaytakebyitajustmeasureofwhatprayerisandisnot;forinthisitcannotdeceivenorbedeceived.Andthisisallweengage in at present. In the pursuit of the same inquiry, wemay alsobringittotheScripture,fromwhichwewillfindthatsuchmentalprayerisasforeigntoit,asitisfromthelightofnature.Forasitisdescribed,sofar as anything intelligible may be collected from that, it exceeds ordeviatesfromwhateverissaidintheScriptureconcerningprayer.Thisistrue even in those places where the grace and privileges of prayer aremostemphaticallyexpressed,andasitisexemplifiedintheprayersoftheLordChristhimself,andofallthesaintsrecordedinit.

Therefore, the light of nature and the Scripture, by common consent,exclude it from being prayer of any kind. Prayer, in the Scripture'srepresentation of it, is the soul's access and approach to God by JesusChrist,throughtheaidsofhisHolySpirit,tomakeknownitsrequeststohim, with supplication and thanksgiving. And that on which it isrecommendedtous,areitsexternaladjuncts,anditsinternalgraceandefficacy. Of the first sort (external adjuncts), the principal ones are

earnestness,fervency,importunity,constancy,andperseverance.Nomancan attend to these, or any of them, in a way of duty, except in theexerciseofhismindandunderstanding.Withoutthis,whateverlookslikeanyofthem,isbrutishfuryorobstinacy.

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Andastotheinternalformofit(graceandefficacy),inthatdescriptionwhich is given of its nature in the Scripture, it consists in the specialexercise of faith, love, delight, fear, and all the graces of the Spirit, asoccasionrequires.Andinthatexerciseof thesegraces, inwhichthe lifeand being of prayer consists, a continual regard is to be had to themediationofChristandthefreepromisesofGod.Throughthesemeans,he exhibits himself to us as a God who hears prayer. These things arebothplainlyandfrequentlymentionedintheScripture,asallofthemareexemplifiedintheprayersofthoseholypersonswhicharerecordedinit.But for this contemplative prayer, as it is described by our author andothers, there isneitherprecept for it,nordirectionabout it,normotivefor it, nor example of it, in the whole of Scripture. It must seemmarvellous,tosomeatleast,thatalthoughthisdutyandall itsconcernsare more insisted on in Scripture than any other Christian duty orprivilege whatever, that in the height and excellency of contemplativeprayer(incomparisontoallotherkindsofprayer),alltheactingsofthemind and soul are decried — and yet this has not obtained the leastintimationinScripture.

For if we were to take a view of all the particular places in which thenature and excellence of this duty are described, and the grace andprivilegewithwhich it is accompanied— for instance, inEph6.18,Phi4.6, Heb 4.16, 10.19-22— there is nothing that is consistent with thiscontemplativeprayer.NeitheristhereanythingintheprayersofourLordJesusChrist,norofhisapostles,norofanyholymenfromthebeginningof the world, either for themselves or the whole church, that gives theleastcountenance to it.Nor cananymandeclarewhat is or canbe theworkoftheHolySpiritinthis,asheisaSpiritofgraceandsupplication;nor is any gift of his, mentioned in the Scripture, capable of the leastexerciseinit.Soinnosensecanthisbethatactof 'praying intheHolyGhost'whichisprescribedforus.Thereisthereforenoexampleproposed

for our imitation, no mark set before us, nor any direction given, forattainingthispretendedexcellenceandperfection.Whateverisfanciedorspokenconcerningit,isutterlyforeigntotheScripture,anditmustoweitselftothedeludedimaginationofafewpersons.

Besides,theScripturedoesnotproposetousanyotherkindofaccesstoGodunder theNewTestament,noranynearerapproaches tohimthanwhatwehaveinandthroughthemediationofChrist,andbyfaithinhim.But in this pretense, what is aimed at seems to be such an immediateenjoyment of God in his essence, that it is regardless of Christ, and itleaveshimquitebehind.

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ButGodwillnotbe 'all inall' immediatelytothechurch,until theLordChristhasfullydeliveredthemediatorykingdomtohim.1Cor15.28And,indeed,thesilenceconcerningChristinthewholeofwhatisascribedtothis contemplative prayer, or rather the exclusion of him from anyconcern in it as mediator, is sufficient with all considerate persons toevince that it does not have the least interest in the duty of prayer,whethernameorthing.

Nordoesthisimaginationbelonganymoretoanyotherpartorexerciseoffaithinthisworld;andyethereweuniversallywalkbyfaith,andnotby sight. Thewhole ofwhat belongs to itmay be reduced to these twoheads:whatwedotowardsGod,andwhatweenjoyofHiminthis.Astothe first, all the actings of our souls towards God belong to our'reasonableservice,'Rom12.1;moreisnotrequiredofusinawayofduty.Butthatinwhichourmindsandunderstandingshavenoconcern,isnopartofourreasonableservice;norisitanypartofourenjoymentofGodinthislife.Fornosuchthingispromisedtousanywhere;anditisbythepromisesalonethatwearemadepartakersofthedivinenature,orhaveanything from God communicated to us. Therefore, there seems to benothing in the bravery492 of these affected expressions, than anendeavor to fancy something above the measure of all possibleattainments in this life, and yet falling unspeakably beneath those offutureglory.Itisthereforeakindofpurgatoryindevotion—somethingthatisoutofthisworldandyetnotinanother;itisabovetheearthand

beneathheaven,wherewemayleaveitincloudsanddarkness.

ChapterXI.Spiritualabilityinprayer,in

oppositiontoprescribedformsofprayer

There are also great pleas for the use of prescribed, limited forms ofprayer, in opposition to that spiritual ability in prayer which we havedescribedandprovedtobeagiftof theHolyGhost.Wheretheseformsare contended for by men with respect to their own use and practiceonly,assuitabletotheirexperience,andjudgedbythemasservingGodwiththebestthattheyhave,Iwillnottaketheleastnoticeofthem,norofany dissent about them. But because a persuasion not only of theirlawfulness but of their necessity is made use of for other ends andpurposes, in which the peace and edification of believers are highlyconcerned,it isnecessarythatweshouldmakesomeinquiry intothis.Isay, it is only with respect to such a sense of their nature,and thenecessityof their use, that gives occasion or a supposed advantage formentooppose,deny,andspeakevilofthatwayofprayer,withitscausesandends,whichwedescribed,thatIwillinanywayconsidertheseformsofprayerandtheiruse.

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For I know well enough that I have nothing to do with judging orcondemning the persons or duties of men in such acts of religiousworshipastheychoosefortheirbest,andhopeforacceptancein,unlessthey are expressly idolatrous. For unless it is in such cases or the like,whichareplaineitherinthelightofnatureorScripturerevelation,itisasillyapprehension,andtendingtoatheism,thatGoddoesnotrequireallmen to regulate their actings towards him according to that sovereignlightwhichhehaserectedintheirownminds.

Whattheformsintendedare,howtheyarecomposed,howtheyareused,andhowinsomecasestheyareimposed,arethingssowellknowntoall,

thatwewillnotneedtospeaktothem.Prayer isGod's institution;andthe reading of these forms is what men have made and set up in thelikenessofthisinstitution,Exo20.4orincompliancewithit.Foritissaidthat 'theLordChristhavingprovided thematterofprayer, andhavingcommandedustopray,itislefttousorotherstocomposeprayer,astothemannerofit,asweortheyseecause.'Butthereisnoappearanceoftruth in the inference; rather, the direct contrary ensues from theproposition laid down. It is built on the supposition that, besides theprovisionofthematterofprayer,andthecommandofthedutytopray,theLordChristhasnotfurtherpromised,andhedoesnotcommunicatetohischurch,thosespiritualaidsandassistancesthatwillenablethemtoprayaccordingtothemindofGod,withoutanyotheroutwardpretendedhelps. We must not admit this if we intend to be Christians. In likemanner, he has provided the whole subject-matter of preaching, andcommandedallhisministerstopreach.But itdoesnot followfromthisthatalloranyofthemmaymakeonesermon,whichistobeconstantlyread in all assemblies of Christians, without any variation — that is,unlesswealsograntthatheceasestogivegiftstomenfortheworkoftheministry.Ourinquirywillthereforebe,whatplaceoruseformsmayhaveinthis,orinourdutyasperformedbyvirtueofthis.Itmaybeexpressedintheensuingobservations:

1.TheHolyGhostasaSpiritofgraceandsupplication,isnowhere,thatIknowof,promisedtoanytohelporassistthemincomposingprayersforothers. And therefore we have no ground to pray for Him or hisassistancetothatendinparticular,noranyfoundationonwhichtobuildfaith or expectation of receiving him for that. Therefore, He is notconcerned in thatworkor endeavor in any special or graciousmanner.Whetherthisisadutythatfallsunderhiscareascommunicatinggiftsingeneralfortheedificationofthechurch,willbeexaminedafterward.

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Whatwepleadatpresentisthatheisnowhereparticularlypromisedforthat end; nor do we have either command or direction to ask for hisassistance in it. If anyone says thathe ispromised to thispurposeasaSpiritofgraceandsupplication,Ianswerthatheispromiseddirectlytothosewhoaretopray,andnot to thosewhomakeprayers forothers—

theythemselvessaythisisnotpraying.Thisisbesideswhathasalreadybeen pleaded at large in the explication and vindication of the propersenseof thatpromise.But supposing it isaduty ingeneral to composeprayers for our own use or for the use of others, it is lawful andwarrantabletoprayfortheaidandguidanceoftheHolyGhostinthis—butthatisnotastohisparticularassistanceinprayer;anditisnotasheisaSpiritofsupplicationtobelievers.Rather,itisasheisoursanctifier,theauthorandefficientcauseofeverygraciousworkanddutyinus.

Itmaybethattheprayerscomposedbysomeholymenfortheuseofthechurch under the Old Testament, by the immediate inspiration of theHoly Ghost, will also be pretended. But because the inspiration orassistancewhich theyhad in theirworkwasofquiteanotherkind thananything that is ordinarily promised, or that any persons can nowpretend to, it may yet be further inquired into, whether they weredictated to them by the Holy Ghost to be used afterward by others asmereformsofprayer.

The great plea for some of these external aids of prayer, is utterlyremovedoutofthewaybythisoneconsideration.Itissaidthat'someoftheseprayerswerepreparedbygreatandholymen;itmaybethatsomeofthemweremartyrsforthetruthofthegospelandtestimonyofJesus.'Andindeed,ifanymenintheworldhadapromiseofspecialassistancebytheSpiritofGodinsuchawork,Iwouldnotcontendthatthepersonsreferredtowerenotaslikelytopartakeofthatassistanceasanyothersinthese latter ages. But they did not have extraordinary, supernaturalinspiration.Andtheholyapostles,whowerealwaysundertheinfluenceandconductoftheSpirit,nevermadeuseofitforanysuchpurposeastoprescribe forms of prayer, either for the whole church or for singlepersons.Therefore,becausethereisnosuchspecialpromisegiventoany,thisworkofcomposingprayersisforeigntothedutyofprayer,astoanyinterest in the gracious assistance which is promised for it — howevermuchitmaybeacommonduty,andfallunderthehelpandblessingofGod in general. Thus somemenmay set downand express a prayer—thatis,thematterandoutwardformofit—thatdeclaresthesubstanceofthings to be prayed for. This is done from their acquaintance with thematterofprayer,whichisaboveothers.Andtheyattainthisbyspiritual

light, knowledge, and experience, and their comprehension of theargumentswhichtheScripturedirectsaretobeusedandpleadedinoursupplications.

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Their [composed]prayermaymuchmoreaccommodate theconditions,wants,anddesiresofChristians,thanthecompositionsofotherswhoarenot so clearly enlightened as they are, and who have not had theexperiencewhichtheyhavehad.Asforthose'prayers,'astheyarecalled,whichmenwithout such light and experience compose, of phrases andexpressionsgatheredfromothers,takenoutoftheScripture,orinventedby themselves, they are cast into a contexture andmethod which theysuppose is suited to prayer in general.Howeverwell-worded these are,however quaint and elegant in expression — they are so empty andjejune,493thattheycanbeofnomannerofusetoanyone,excepttokeepthemfromprayingwhilethey live.Wehaveagoodstoreofsuchbooks,filledwiththem,easyenoughtobecomposedbythosewhoneverintheirlivesprayedaccordingtothemindofGod.Muchmaybelearnedfromtheformer enlightened sort, as they doctrinally exhibit the matter andarguments of prayer. But the composition of prayers for others, to beused as their prayers, is what no man has any promise of particularspiritualassistancein,withrespecttoprayerinparticular.

2. Noman has any promise of the Spirit of grace and supplication toenablehimtocomposeaformorformsofprayerforhimself.TheSpiritofGodhelpsus topray, not tomakeprayers in that sense. As before,supposeindoingso,thatmenmayhaveHisassistanceingeneralastheydo in other studies and endeavors; they still do not have that specialassistancewhichhegivesasaSpiritofgraceandsupplication,enablingus to cry, 'Abba, Father.' For men do not compose forms of prayer,howevertheymayusethem,bytheimmediateactingsoffaith,love,anddelight inGod,with theothergraceswhichheexcitesandacts in thosesupplications, according to the divine will. Nor is God the immediateobjectof theactingsof thefacultiesof thesoulsofmen insuchawork.Their inventions,memories, and judgments, are immediately exercisedabout their present composition; and there they rest. The exercise ofgraceimmediatelyonGodinChrist,undertheformalnotionofprayer,is

not a part of men's work or design when they compose and set downformsofprayerforthemselvesorothers.Therefore,ifanydoso,theyarenotunderapromiseofspecialassistanceinthis,inthemannerdeclaredbefore.

3.Asthereisnoassistancepromisedforthecompositionofsuchforms,itisnotaninstitutionofthelaworgospel.Prayeritselfisadutyofthelawof nature. And being of such singular and indispensable use to allpersons,thecommandsforitarereiteratedintheScripturebeyondthoseconcerning any other particular dutywhatever. And if it has respect toJesus Christ, with various ordinances of the gospel that are to beperformedinhisname,itfallsunderanewdivineinstitution.

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On this, commandsaregiven tous topray, topray continuallywithoutceasing, to pray and not faint, to pray for ourselves, to pray for oneanother, inourclosets, inour families, in theassembliesof thechurch.But as for this work of making or composing forms of prayers forourselves,tobeusedasprayers,thereisnocommand,noinstitution,andnomention in the scriptures of the Old Testament or the New. It is aworkofhumanextractandorigin;norcananythingbeexpectedfromitexcept what proceeds from that fountain. There may possibly be ablessingon it,butnotonethat issues fromthespecialassistanceof theSpirit of God in it, nor from any divine appointment or institutionwhatever.ButthereadermustobservethatIdonoturgethesethingstoproveformsofprayerareunlawfultobeused.AtpresentIonlydeclaretheirnatureandoriginwithrespecttothatworkoftheHolySpiritwhichwehavedescribed.

4.Thisbeingtheoriginofformsofprayer,thebenefitandadvantageoftheir use, which alone is pleadable in their behalf, comes next underconsideration.Andthismaybedonewithrespecttotwosortsofpersons:

(1.)Thosewhohavethegiftorabilityoffreeprayerbestowedonthem,orwhohaveattaineditsomehow.

(2.) Those who are mean and lowly in this ability, and therefore

incompetenttoperformthisdutywithouttheaidandassistanceofforms.

Andformsarepleadedtobeofuseandadvantagetobothsorts.

(1.)Itispleadedthatthereissomuchgoodandsomuchadvantageintheuseofforms,thatitisexpedientthatthosewhocanotherwiseprayfortheirownandothers'edification,shouldstillsometimesusethem.Whatthisbenefitishasnotbeendistinctlydeclared;nordoIknow,norcanIdivine,whatitwouldconsistin.Sacredthingsarenottobeusedmerelytoshowourliberty.Andthereseemstobeinthisaneglectofstirringupthe gift, if not also the grace ofGod, in thosewhohave received them.'ThemanifestationoftheSpiritisgiventoeveryonetoprofitwith.'1Cor12.7 And so, to forego its exercise on any just occasion does not seemwarrantable.Weareboundatall times, in theworshipofGod, toservehimwiththebestwehave.Ifwehaveamaleintheflockandwesacrificewhat, by comparison, is a corrupt thing, then we are deceivers. Freeprayerforthosewhohaveanabilityforit,ismoresuitedtothenatureofthe duty in the light of nature itself, and to Scripture commands andexamples,thantotheuseofanyprescribedforms.Therefore,toomittheexerciseofaspiritualabilityinthis,andtovoluntarilydiverttotheotherrelief—which,inthatcaseatleast,isnorelief—doesnotreadilypresentits advantage to a sober consideration. The readermay observe that atpresent I do not examine what men or churches may agree upon bycommon consent, judging and avowing what is best for their ownedification (which is a matter for another consideration); but I onlyexamine the duty of believers as such, in their respective stations andconditions.

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(2.) It is generally supposed that the use of such forms is of singularadvantage to those who are low and mean in their ability to pray ofthemselves.Iproposeitthisway,becauseIcannotgrantthatanyonewhosincerelybelievesthereisaGod,whoissensibleofhisownwantsandhisabsolutedependenceonHim,isutterlyunabletomakerequeststoHimforrelief,withouthelpbeyondwhatissuggestedtohimbytheworkingofthe natural faculties of his own soul.Whatmenwilfully neglect is onething;andwhattheycannotdo,iftheyseriouslyapplythemselvestotheir

duty,isanother.NordoIbelievethereisanymanwhoissofarinstructedby the gospel in the knowledge of Christ, that he can make use of acomposed prayer with understanding, who is not also able in somemeasuretocalluponGodinthenameofChrist,withrespecttowhathefeels in himself and is concerned in— and noman's prayers are to beextendedfurtherthanthis.

Therefore,Ispeakofthosewhohavetheleastmeasureandlowestdegreeof thisability, seeing thatnoneareabsolutelyuninterested in this. Idonotknowofwhatusetheseformsaretothissortofpersons,unlessitistokeepthemlowandmeanall thedaysof their lives.Forbecause inboththestateofnatureandthestateofgrace(andeverymanisinoneortheother), there are certain heavenly sparks suited to each condition, themaindutyofallmen is to stir themupand increase them.Even in theremaindersof lapsednature, thereare 'celestial fires,'innoticesofgoodandevil,inaccusationsandapologiesofconscience.Nonewilldenythattheyoughttobestirredupandincreased;andthiscannotbedoneotherthanintheirsedulousexercise.Noristhereanyeffectualwaytoexercisethem,but in the soul'sapplying itself toGodwith respect to them;andthisisdoneinprayeronly.Butasforthosewhomweprincipallyregardin thismatter—that is,professedbelievers inJesusChrist—therearenonewhodonothave suchprinciplesof spiritual life;and in this, theyhaveprinciplesofallobediencetoGodandcommunionwithhim.Beingimproved and exercised under those continual supplies of the Spiritwhich they receive from Christ their head, these will enable them todischarge every duty that is required of them, in every condition orrelation,inanacceptablemanner.Amongthesedutiesisthatofanabilityforprayer.Todenythattheyhaveit,assumingtheyaretruebelievers,isto expressly contradict the apostle affirming that 'becausewe are sons,God sends forth the Spirit of his Son into ourhearts, bywhichwe cry,Abba,Father.'

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Butthisability,asIhaveshown, is innowaytobe improvedexceptbyconstantexercise.Now,itisnothardtodeterminewhethertheuseoftheformsinquiredinto,whichcertainlytakesmenawayfromtheexerciseofwhateverabilitytheyhave,directlytendstokeepthemlowandmeanin

theirabilities.

'But suppose those spoken of are not yet real believers, but only thosewho profess the gospel, who have not yet sincerely converted to God,whose duty it also is to pray on all occasions. These have no suchprincipleorabilitytoimprove;andthereforethisadvantageisnottobeneglectedbythem.'

Ianswer,thatthematterofallspiritualgiftsisspirituallight.Therefore,according to theirmeasure in the light of the knowledge of the gospel,suchistheirmeasureinspiritualgiftsalso.Iftheyhavenospirituallight,no insight into the knowledge of the gospel, then prayers framed andcomposedaccordingtothatlightwillbeoflittleusetothem.Iftheyhaveanysuchlight,itoughttobeimprovedbyexerciseinthisduty,whichissuchanindispensablenecessitytotheirsouls.

5.Yettheadvantagethatallsortsofpersonsmayhavebythis,inhaving'thematterofprayerpreparedforthemandsuggestedtothem,' isalsoinsistedon.'Theyhavemuchtoseekinthiswhoyethavesinceredesiresto pray, andwhoseaffections complywith what is proposed to them.'Andthis,indeed,wouldcarryagreatappearanceofreasonwithit,exceptthat there are other ways appointed by God to this end. And they aresufficientforitundertheguidance,conduct,andassistanceoftheblessedSpirit,whoseworkmustbeadmittedinallpartsofthisduty—unlessweintend to frame prayers that will be an abomination to the Lord. Suchways are men's diligent and sedulous consideration of themselves, oftheir spiritual state and condition, their wants and desires; a diligentconsiderationoftheScripture,oritsdoctrineintheministryoftheword.Bythesetheywillbeboth instructedinthewholematterofprayer,andconvincedoftheirownconcerninit,withallotherhelpsofcomingtotheknowledgeofGodandofthemselves—allofwhichthosewhointendtoprayinaduemanneraretoattendto.

But to furnishmenwith prayers to be said by them, seeking to satisfytheir consciences while they live in the neglect of these things, is todeceivethemandnottohelporinstructthem.Iftheywillconscientiouslyattendto these thingsmentioned, theywillhavenoneedof thoseotherpretendedhelps.Formento liveandconversewith theworld,notonce

inquiring into theirownways,or reflectingon their ownhearts (unlessunder some charge of conscience, accompanied with fear or danger);neverendeavoringtoexamine,try,orcomparetheirstateandconditionwith the Scripture, nor scarcely considering either their own wants orGod'spromises;tohaveabookliereadyfortheminwhichtheymayreadaprayer—andbydoing so, assume theyhavedischarged theirduty inthatmatter—thisisacoursewhichsurelyshouldnotbecountenancedorencouraged.

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Noristheperpetualrotationofthesamewordsandexpressionssuitedtoinstructorcarrymenonintheknowledgeofanything.Rather,itdivertsthe mind from the due consideration of the things intended; andtherefore it commonly results in formality. Where men have words orexpressionspreparedforthemandsuggestedtothem,thatreallysignifythethingsinwhichtheyareconcerned,andyetthelightandknowledgeofthoseprinciplesoftruthfromwhichtheyarederived,andintowhichthey are resolved, is not in some measure fixed and abiding in theirminds,theycannotbemuchbenefitedoredifiedbytheirrepetition.

6.Experience is pleaded in the same case. For me, where persons areevidentlyconscientious,thisisofmoremomentthanahundrednotionalargumentsthatcannotbebroughttothattrial.Somethereforesaythat,intheuseofsuchforms,theyhavehadaspiritualadvantage,theexerciseof grace, and holy intercourse with God; and they have had theiraffectionswarmedandtheirheartsmuchbetteredbyit.Theytakethistobe a clear evidence and token that they are not disapproved by God;indeed,thattheyareagreatadvantageinprayer,atleastformany.

Ans.WhethertheyareapprovedordisapprovedbyGod,whethertheyarelawfulorunlawful,wedonotconsider;butonlywhethertheseformsareforspiritualbenefitandadvantage—whethertheyareforthegoodofourownsoulsandtheedificationofothers,assetupincompetitionwiththeexerciseof thegiftdescribedbefore.And in this, Iamveryunwillingtooppose theexperienceofanyonewhoseemstobeunder theconductofthe leastbeamofgospel light;only, Idesire toproposea fewthingsfortheirconsideration:suchas—

(1.) Whether they rightly understand the difference between naturaldevotionthat isoccasionallyexcited,and thedueactingsofevangelicalfaithand love, with other graces of the Spirit, in a way directed to bydivineappointment?AllmenwhoacknowledgeaDeityorDivinePowerwhichtheyadore,whentheyseriouslyaddressthemselvestoperformanyreligiousworshiptothisdeityintheirownway,bethatwhatitmay,theywill have their affections moved and excited suitably to theapprehensions they have of what they worship, even though it has noexistenceexceptintheirownimaginations.FortheseaffectionsensueonthegeneralnotionofaDivinePower,andnotontheapplicationofthemtosuchidolsthatindeedarenothingintheworld.Insuchpersonstherewill be dread, and reverence, and fear, as there were in some of theheathen, even to an unspeakable horror when they entered into thetemplesandthemerelyimaginarypresenceoftheirgods;thewholeworkwasbegunandfinishedintheirfancies.

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Andsometimesgreatjoys,satisfactions,anddelights,ensueonwhattheydo;forjustaswhattheydoissuitedtothebestlighttheyhave,sotheirconsciencesfindreliefinthedischargeoftheirduty.Formenareapttobe complacent in their own inventions (as Micah was, Jdg 17.13), andfrominveterateprejudices,whicharetheguidesofmostmeninreligion.Thesethings,Isay,arefoundinpersonsofthehighestandmostdreadfulsuperstitionsintheworld,indeed,heightenedtoinexpressibleagitationsofmind—inhorrorononeside,andrapturesorecstasiesontheother.Andtheyarealltemperedandqualifiedaccordingtothemodeandwayofworshipinwhichmenareengaged.Butinthemselves,theyareallofthesamenature;thatis,theyarenatural,ortheyareeffectsandimpressionsuponnature.SoitiswiththeMohammedans,whoexcelinthisdevotion;andsoitiswithidolatrousChristians,whoplacetheexcellenceandgloryof their profession of Christ in this. Therefore, such devotion, suchaffections,will be excited by religious offices, in all who are sincere intheiruse,whethertheyareofdivineappointmentornot.Buttheactingsof faithand loveonGodthroughChrist,according to thegospel,or thetenorofthenewcovenant,withtheeffectsproducedbyitintheheartandaffections,arethingsofquiteanotherkindandnature.Unlessmenknow

how to really distinguish between these things, it serves no purpose toplead that there is a spiritual benefit and advantage in the use of suchforms; for the benefit and advantage is possibly of no other kind thanwhatallfalseworshippersintheworldhave,ormayexperience.

(2.)Letthemdiligentlyinquirewhethertheeffectsontheirhearts,whichthey plead, proceed from a precedent preparation, a good design anduprightends,thatareoccasionallyexcited.Letitbesupposedthatthosewho make use of and plead for forms of prayer, especially in public,prepare themselves for it in a duemanner by holymeditation,with anendeavor to bring their souls into a holy frame of fear, delight, andreverenceofGod; let italsobesupposedthattheyhaveagoodendanddesign in theworshipwhich they address themselves to—namely, thegloryofGodandtheirownspiritualadvantage—theprayersthemselves,eventhoughtheywouldbeirregularinsomethings,maygiveoccasiontoexercisethoseactsofgracewhichthesepersonswereotherwisepreparedfor.AndIsayyetfurther—

(3.)Thatwhiletheseformsofprayerareclothedwiththegeneralnotionsofprayer—thatis,

theyareesteemedassuchinthemindsofthosewhousethem;they are accompanied in their use with the motives and ends ofprayer;theyexpressnomatterthatisunlawfultobeinsistedoninprayer;they direct the souls of men to none but lawful objects of divineworshipandprayer(theFather,Son,andHolySpirit);menmakeuseofthemwiththetruedesignofprayer,lookingfordueassistanceinprayer;

— I do not judge that there is any such evil in them thatGodwill notcommunicatehisSpirittoanyintheiruse,suchthattheywouldhavenoholycommunionwithHiminandunderthem.

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Much less will I say that God never regards their persons in this, orrejectstheirprayingasunlawful.Forthepersonsanddutiesofmenmay

be acceptedwithGodwhen theywalk and act in sincerityaccording totheir light; even though in many things, and those being of no smallimportance,variousirregularitiesarefoundbothinwhattheydo,andinthemannerofdoingit.WherepersonswalkbeforeGodintheirintegrity,andpracticenothingcontrarytotheirlightandconvictioninhisworship,God is merciful to them, even though they do not order everythingaccordingtotheruleandmeasureoftheword.Soitwaswiththosewhocame to the Passover in the days of Hezekiah. They had not cleansedthemselves, but 'ate the Passover contrary to what was written,' 2Chr30.18. The good king made a solemn prayer for them, suited to theiroccasion,'ThegoodLordpardoneveryonewhoprepareshishearttoseekGod,theLordGodofhisfathers,thoughheisnotcleansedaccordingtothepurificationof the sanctuary.And theLordhearkened toHezekiah,and healed the people,' verses 18-20. Here was a duty that, for itssubstance,wasappointedbyGod;buttherewasafailureinthemannerof its performance— they did not do it according to what was written,whichisthesoleruleofallreligiousduties.Godwasdispleasedwiththis,andyetHegraciouslypassedby theoffense, andaccepted thosewhoseheartswereuprightinwhattheydid.Inthemeantime,Istill judgethattheuseofformsisinitselfobstructiveofalltheprincipalendsofprayerandsacredworship.Wheretheyaloneareused,theyareoppositetotheedification of the church; and where they are imposed to the absoluteexclusion of other prayer, they are destructive of its liberty, and theyrenderagoodpartofthepurchaseofChrist,ofnoeffect.

Thingsbeingthusstated,itwillbeaskedwhethertheuseofsuchformsofprayerislawfulornot.Tothisinquirysomethingwillbereturnedbrieflyinwayofananswer,andanendwillbeputtothisdiscourse.Isay—

1.Tocomposeandwrite formsofprayer tobedirective and doctrinalhelps to others, as to the matter and method to be used in the rightdischargeof this duty, is lawful; and in some cases itmaybeuseful. Itwould be better, maybe, if the same thing were done in another way,suited to give direction in the case, and not cast into the form of aprayer,whichisapttodivertthemindfromthedueconsiderationofitsproperendandusetothatwhichisnotso.Butthiswayofinstructionisnot to be looked at as unlawful merely for the form and method into

whichitiscast,whileitstrueuse,only,isattendedto.

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2.Toread,consider,andmeditateuponsuchwrittenprayers,astothematterandargumentsofprayerexpressedinthem,composedbypersonsfrom their own experience and the light of Scripture directions; or tomakeuseofexpressionssetdowninthem,wheretheheartsofthosewhoreadthemarereallyaffected,becausetheyfindtheirstateandcondition,theirwantsanddesires,declaredinthem,isnotunlawful,butmaybeofgood use to some — though I must acknowledge, I never heard anyexpressinganygreatbenefitwhichtheyreceivedbythis.Butitispossiblethat some may do so. For no such freedom of prayer is asserted thatwould make it unlawful for men to make use of any proper means tobetterenablethemtopray.Norisanysuchabilityofprayergranted,thatsupersedesthedutyofusingmeanstoincreaseandfurtherit.

3. To set up and prescribe the use of such forms universally, inoppositionandtotheexclusionoffreeprayerbytheaidof theSpiritofgrace,iscontrarynotonlytomanydivinepreceptsinsistedonbefore,buttothelightofnatureitself,whichrequireeverymantopray,andonsomeoccasionsnecessitatingthemtopray.Butwhatevermaybethepracticeofsomemen,Idonotknowthatanysuchopinionispleadedfor,andsoIwillnotfurtheropposeit.

4.It isnotinquiredwhetherformsofprayer,especiallyastheymaybedesignedandusedforotherends,andnot toberead insteadofprayer,have in their composition anything of intrinsic evil in them; for it isgranted that they have not. But the inquiry is whether in their use asprayerstheyarehindrancestotherightdischargeof thedutyofprayeraccordingtothemindofGod,andsomaybeunlawfulinthatrespect.ForI take it as granted that theyarenowhereappointedbyGod for suchause,andnowherecommandedtobesoused.Fromthis,anargumentmaybeformedagainsttheirhavinganyinterestindivine,acceptableworship;butthis isnotpartofourpresent consideration.For if on theaccountsmentioned, theydonot appear contrary to, or inconsistentwith, or arenot used in a way exclusive of, that work of the Holy Spirit in prayerwhich we have described from the Scripture, nor are reducible to any

divine prohibition, then while I may enjoy my own liberty, I will notcontendwithanyaboutthem.NorwillInowengageintheexaminationof the arguments pleaded on their behalf, which some have greatlymultiplied,andwhichIsupposearenotmuchto theadvantageof theircause. For in things of religious practice, one testimony of Scripturerightlyexplainedandapplied,withtheexperienceofbelieversuponthattestimony, is of more weight and value than a thousand dubiousreasonings which cannot be evidently resolved into those principles.Therefore a few additional considerations will put an exit to thisdiscourse.

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1.Someobservethatthereareformsofprayercomposedandprescribedtobeusedboth in theOldTestamentandtheNew.Such,theysay,wastheformofblessingprescribedtothepriestsonsolemnoccasions,asinNum6.22-26,andthePsalmsofDavid,andalsotheLord'sPrayerintheNewTestament.

(1.) If this isso, then itproves that formsofprayerarenot intrinsicallyevil,whichisgranted;yettheuseofthemmaybeunnecessary.

(2.)Theargumentwillnothold,sofaras it isusuallyextendedatleast:'God himself has prescribed some forms of prayer to be used by somepersons on some occasions; therefore, men may invent, yes, andprescribethoseformsthatwillbeforcommonandconstantuse.'TheOnewhoforbadeallimages,oralluseofthem,insacredthings,appointedthemakingofthecherubimsinthetabernacleandtemple.

(3.)The argument taken from thepractice under theOld Testament inthismatter(ifanythingcouldbetakenfromthere),whenthepeoplewerecarnalandtiedtocarnalordinances,andappliedtothedutyandpracticeofbelieversundertheNewTestamentandamoreplentifuleffusionoftheSpirit,hasbeendisprovedbefore.

(4.) The words prescribed to the priests were not a prayer, properlyspeaking, but an authoritative benediction, and an instituted sign ofGod's blessing the people. For it is added in the explication of that

ordinance, 'Thus theywillputmynameon thechildrenof Israel;andIwillblessthem,'Num6.27.

(5.) David's Psalms were given by immediate inspiration, and most ofthemweremysticalandprophetic,appointedtobeusedinthechurchasallotherScripturesare;onlysomeof themweretobeusedinacertainmanner (namely, singing); and that manner was also determined bydivineappointment.

(6.) That any formof prayer is appointed in theNewTestament, to beusedasaform,isneithergrantednorcanitbeproved.

(7.)Giveusprayerscomposedbydivineinspiration,withacommandfortheiruse,withthetime,manner,andformoftheirusage—whichtheseinstances prove to be lawful— and if they prove anything in this case,therewillbenocontestaboutthem.

(8.)Allandeveryoneoftheprecedentsorexampleswhichwehaveinthewhole Scripture, of the prayers of any of the people of God, men orwomen,allbeingaccommodatedtotheirpresentoccasions,andutteredinthefreedomoftheirownspirits,givetestimonyfor freeprayer,ifnotagainsttheuseofformsinthatduty.

2.Moreover,itissaidthat'whenanyoneprays,hisprayerisaformforallwho joinwithhim,whether in familiesorchurch-assemblies.'Somelaygreatweightonthis,thoughIamnotabletodiscerntheforceofitinthiscase:for—

(1.)Thequestionissolelyabouttheonewhoprays,andhisdischargeofduty according to themindofGod, andnot concerning thosewho joinwithhim.

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(2.)The conjunctionof otherswith the onewhoprays according tohisability,isanexpresscommandofGod.

(3.) Those who join him are at liberty, when it is their duty, to praythemselves.

(4.)Whateverisnotaforminitself,isnotaformtoanyone;formoreisrequiredtomakeitaformthanmerelyhavingthewordsandexpressionsnotbeoftheirownpresentinvention.Forthem,itisthebenefitofagift,bestowed for their edification in its present exercise, according to themind of God. Only that is a form of prayer, which someone uses as aform;foritsnaturedependsonitsuse.

(5.) This argument is not cogent: 'God has commanded some to prayaccordingtotheabilitytheyhavereceived,andotherstojoinwiththemin this; therefore, it is lawful to invent formsof prayer for ourselves orothers,tobeusedasprayersbythemorus.'

3.What thosewho pretend tomoderation in thismatter plead, is that'prayer itself isacommandedduty;butprayingbyorwithaprescribedform is only an outward manner and circumstance of it, which isindifferent; itmayormaynotbeusedaswe seeoccasion.' If a generalrule to this purpose might be duly established, it would be of hugeimportance.But,

(1.) It is an easy thing to invent andprescribe suchoutward formsandmanner of outwardworship, as to leavenothing of the duty prescribedexcepttheemptyname.

(2.)Prayingbeforeanimage,orworshippingGodorChristbyanimage,is but an outward mode of worship; yet it renders the whole of itidolatrous.

(3.) Any outward mode of worship, the attendance to which, or theobservanceofwhich,isprejudicialtothedueperformanceofthedutytowhich it is annexed, is inexpedient.501Andwhat there is of this in thepresentinstance,mustbejudgedfromtheprecedingdiscourse.

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