Chapter 8

The Duty of External Prayer by Virtue of ae spiritual Gift explained and Vindicated.

WHAT we have hitherto discoursed concerning the Work of the Spirit of Grace and Supplication enabling Believers to pray or to cry Abba Father, belongs principally unto the internal spiritual nature of the Duty and the Exercise of Grace therein, wherein we have occasionally only diverted unto the Consideration of the Interest of Words; and the use of set formes, either freely or imposed. And indeed what has been evinced from Scripture Testimony herein, does upon the matter render all further dispute about these things needless. For if the things mentioned be required unto all acceptable Prayer, and if they are truly effected in the minds of all Believers by the Holy Ghost, it is evident how little use there remains of such pretended Aids.

But moreover, Prayer falls under another Consideration, namely, as to its external Performance, and as the Duty is discharged by any one in lesser or greater Societies, wherein upon his words and expressions do depend their Conjunction with him, their Communion in the Duty, and consequently their Edification in the whole. This is the Will of God, that in Assemblies of his Appointment, as Churches and Families, and occasional meetings of two or three or more in the name of Christ, one should pray in the name of himself and the rest that joyn with him. Thus are Ministers enabled to pray in Church-Assemblies, as other Christians in occasional meetings of the Disciples of Christ in his name; Parents in their Families; and in Secret, every Believer for himself.

There is a Spiritual Ability given unto men by the Holy Ghost, whereby they are enabled to express the matter of Prayer as taught and revealed in the manner before described, in words fitted and suited to lead on their own minds and the minds of others unto an Holy Communion in the Duty, to the Honor ofGod, and their own Edification. I do not confine the use of this Ability unto Assemblies; every one may, and usually is to make use of it according to the measure which he has received for himself also. For if a man have not an Ability to pray for himself in private and alone, he can have none to pray in public and Societies. Wherefore take Prayer as Vocal, without which Adjunct it is not compleat, and this Ability belongs to the Nature and Essence of it. And this also is from the Spirit of God.

This is that which meets with such Contradiction and opposition from many, and which has other things set up in Competition with it, yea to the Exclusion of it, even from Families and Closets also. What they are, we shall afterwards examine. And judged it is by some, not only to be separable from the Work of the Spirit of Prayer, but no way to belong thereunto. A fruit they say it is of Wit, Fancy, Memory, Elocution, Volubility and readiness of Speech, namely, in them in whom on other Accounts they will acknowledge none of these things to be, at least in no considerable degree. Some while since indeed they defended themselves against any esteem of this Ability, by crying out that all those who thus prayed by the Spirit as they call it, did but babble and talk nonsense. But those who have any sobriety and modesty are convinced, that the generality of those who do pray according to the Ability received, do use words of Truth and soberness in the exercise thereof. And it is but a sorry relief that any can find in cavilling at some expressions, which perhaps good and wholesom in themselves, yet suit not their Palats; or if they are such as may seem to miss of due order and decency, yet is not their failure to be compared with the Extravagancies, (considering the nature of the Duty) of some in supposed quaint and elegant expressions used in this Duty. But herein they betake themselves unto this Countenance, That this Ability is the effect of the natural Endowments before mentioned only, which they think to be set off by a Boldness and Confidence, but a little beneath an intolerable Impudence. Thus it seems is it with all who desire to pray as God enables them, that is, according to his mind and will, if any thing in the Light of Nature, the common Voice of mankind, Examples of Scripture, express Testimonies and Commands, are able to declare what is so. I shall therefore make way unto the declaration and Confirmation of the Truth asserted, by the ensuing Observations.

1. Every man is to pray or call upon God according as he is able, with respect unto his own Condition, Relations, Occasions and Duties. Certainly there is not a man in the World who has not forfeited all his Reason and Understanding unto Atheism, or utterly buried all their Operations under the fury of brutish Affections, but he is convinced that it is his Duty to pray to the Deity he owns, in words of his own, as well as he is able. For this, and none other, is the genuine and natural notion of Prayer. This is implanted in the Heart of Mankind, which they need not be taught, nor directed unto. The Artificial help of constant forms is an Arbitrary Invention. And I would hope that there are but few in the World, especially of those who are called Christians, but that at one time or other, they do so pray. And those who for the most part do betake themselves to other Reliefs, (as unto the reading of Prayers composed unto some good End and Purpose, though not absolutely to their occasions, as to the present state of their minds, and the things they would pray for, which is absolutely impossible) cannot as I conceive but sometimes be conscious to themselves, not only of the weakness of what they do, but of their neglect of the Duty which they profess to perform. And as for such who by the prevalency of Ignorance, the Power of Prejudice, and infatuation of Superstition, are diverted from the Dictates of Nature and Light of Scripture directions, to say a Pater-noster, it may be an Ave or a Credo for their Prayer, intending it for this or that end, the benefit it may be of this or that Person, or the obtaining of what is no way mentioned or included in what they utter; there is nothing of Prayer in it, but a mere taking the name of God in vain, with the horrible Prophanation of an Holy Ordinance.

Persons tyed up unto such Rules and Forms never pray in their Lives, but in their occasional Ejaculations, which break from them almost by Surprizal. And there has not been any one more effectual means of bringing Unholiness with an ungodly Course of Conversation into the Christian World, than this one of teaching men to satisfy themselves in this Duty by their Saying, Reading, or Repetition of the words of other men, which it may be they understand not, and certainly are not in a due manner affected withal. For it is this Duty, whereby our whole Course is principally influenced. And let men say what they will, our Conversation in walking before God, which principally regards the frame and disposition of our Hearts, is influenced and regulated by our Attendance unto, and Performance of this Duty. He whose Prayers are Hypocritical is an Hypocrite in his whole Course; and he who is but negligent in them, is equally negligent in all other Duties. Now whereas our whole Obedience unto God ought to be our reasonable service, Romans 12:1. how can it be expected that it should be so, when the foundation of it is laid in such an irrational supposition, that men should not pray themselves what they are able, but read the Forms of others instead thereof, which they do not understand?

2. All the Examples we have in the Scripture of the Prayers of the Holy men of Old, either under the Old Testament or the New, were all of them the effects of their own Ability in expressing the gracious Conceptions of their minds, wrought in them by the Holy Ghost in the way and manner before described. I call it their own Ability, in opposition to all outward Aids and Assistances From others, or an antecedaneous prescription of a Form of Words unto themselves. Not one Instance can be given to the contrary. Sometimes it is said, they spread forth their Hands, sometimes that they listed up their voices, sometimes that they fell upon their knees and cryed; sometimes that they poured out their Hearts when overwhelmed, all according unto present occasions and circumstances. The Solemn Benediction of the Priests instituted of God, like the present Forms in the Administration of the Sacraments, were of another Consideration, as shall be shewed. And as for those who by immediate Inspiration gave out and wrote discourses in the form of Prayers, which were in part Mystical, and in part Prophetical, we have before given an Account concerning them. Some plead indeed, that the Church of the Jews under the Second Temple had sundry Forms of Prayers in use among them, even at the time when our Saviour was conversant in the Temple and their Synagogues. But they pretend and plead what they cannot prove; and I challenge any Learned man to give but a tolerable Evidence unto the Assertion. For what is found to that purpose among the Talmudists, is mixed with such ridiculous fables (as the first, suiting the number of their Prayers to the number of the Bones in the back of a man) as fully defeats its own Evidence.

(3.) The Commands which are given us to pray thus according unto our own Abilities, are no more nor less than all the Commands we have in the Scripture to pray at all. Not one of them has any regard or respect unto outward Forms, Aids or helps of Prayer. And the manner of Prayer it self is so described, limited and determined, as that no other kind of Prayer can be intended. For whereas we are commanded to pray in the Spirit, to pray earnestly and servently, with the mind and understanding, continually with all manner of Prayer and Supplication, to make our Requests known unto God, so as not to take care ourselves about our present concerns, to pour out our Hearts unto God, to cry Abba Father by the Spirit and the like; I do not understand how those things are suited unto any kind of Prayer, but only that which is from the Ability which men have received for the entire discharge of that Duty. For there are evidently intimated in these Precepts and Directions, such various Occasional Workings of our Minds and Spirits, such Actings of Gracious Affections, as will not comply with a constant use of a prescribed Form of Words.

(4.) When we speak of mens own Ability in this matter, we do include therein the conscientious diligent use of all means which God has appointed for the Communication of this Ability unto them, or to help them in the due use, exercise and improvement of it. Such means there are, and such are they to attend unto.

As (1.) The diligent searching of our own Hearts in their Frames, Dispositions, Inclinations and Actings, that we may be in some measure acquainted with their state and condition towards God. Indeed the Heart of man is absolutely unsearchable unto any but God himself, that is, as unto a compleat and perfect knowledge of it. Hence David prays, that God would search and try him, and lead and conduct him by his Grace according unto what he found in him, and not leave him wholly to act or be acted according unto his own Apprehensions of himself, Psalm 139:23, 24. But yet where we do in sincerity inquire into them, by the help of that spiritual Light which we have received, we may discern so much of them as to guide us aright in this and all other Duties. If this be neglected, if men live in the dark unto themselves, or satisfie themselves only with an acquaintance with those things which an accusing Conscience will not suffer them to be utterly ignorant of, they will never know either how to pray, or what to pray for in a due manner. And the want of a due discharge of this Duty, which we ought continually to be exercised in, especially on the account of that unspeakable Variety of spiritual changes which we are subject unto, is a cause of that barrenness in Prayer which is found among the most, as we have observed. He that would abound in all manner of Supplication which is injoined us, who would have his Prayers to be proper, useful, fervent, must be diligent in the search and consideration of his own Heart, with all its dispositions and inclinations, and the secret guilt which it does variously contract.

(2.) Constant diligent Reading of the Scriptures is another Duty that this Ability greatly depends upon. From the Precepts of God therein may we learn our own wants, and from his Promises the Relief which he has provided for them. And these things (as has been shewed) supply us with the matter of Prayer. Moreover we thence learn what words and expressions are meet and proper to be used in our Accesses unto God. No words nor expressions in themselves or their signification are meet or acceptable herein, but from their Analogie unto those in the Scripture which are of Gods own Teaching and Directions. And where men are much conversant in the Word, they will be ready for and furnished with meet Expressions of their Desires to God always. This is one means whereby they may become so to be. And other Helps of the like nature, might be insisted on.

(5.) There is an use herein of the Natural Abilities of Invention, Memory and Elocution. Why should not men use in the Service and Worship of God what God has given them, that they may be able to serve and worship him? Yea, it setts off the Use and Excellency of this Spiritual Gift, that in the Exercise of it, we use and act our Natural Endowments and Abilities, as spiritualised by Grace, which in the way, set up in Competition with it, cannot be done. The more the Soul is engaged in its Faculties and Powers, the more intent it is in and unto the Duty.

Nor do I deny but that this Gift may be varied in degrees and divers Circumstances according unto these Abilities, though it have a Being of its own, distinct from them. Even in Extraordinary Gifts, as in the receiving and giving out of immediate Revelations from God, there was a variety in outward Modes and Circumstances which followed the diversity and variety of the Natural Abilities and Qualifications of them who were imployed in that Work. Much more may this Difference both be, and appear, in the Exercise of ordinary Gifts, which do not so absolutely influence and regulate the faculties of the mind, as the other.

And this difference we find by Experience among them who are endowed with this spiritual Ability. All men who have the Gift of Prayer, do not pray alike, as to the matter of their Prayers or the manner of their praying; but some do greatly excel others, some in one thing, some in another. And this does in part, proceed from that Difference that is between them in the natural Abilities of Invention, Judgment, Memory, Elocution, especially as they are improved by Exercise in this Duty. But yet neither is this absolutely so, nor does the difference in this matter, which we observe in constant Experience, depend solely hereon. For if it did, then those, who having received this spiritual Ability, do excel others in those natural Endowments, would also constantly excel them in the Exercise of the Gift it self; which is not so, as is known to all who have observed any thing in this matter. But the Exercise of these Abilities in Prayer depends on the especial Assistance of the Spirit of God. And for the most part the Gift, as the Scion ingrafted or inoculated, turns the nature of those Abilities into it self, and modifieth them according unto its own efficacy and virtue, and is not it self changed by them. Evidently that which makes any such difference in the discharge of this Duty, as wherein the Edification of others is concerned, is the frequent conscientious Exercise of the Gift received, without which, into whatever stock of Natural Abilities it may be planted, it will neither thrive nor flourish.

(6.) Spiritual Gifts are of two sorts,

(1.) Such as are distinct from all other Abilities, having their whole Foundation, Nature and Power in themselves. Such were the extraordinary Gifts of Miracles, Healing, Tongues, and the like. These were entire in themselves, not built upon or adjoyned unto any other Gifts or Graces whatever. (2.) Such as were Adjuncts of, or annexed unto, any other Gifts or Graces, without which they could have neither place nor use. As the Gift of Utterance depends on Wisdom and knowledge. For Utterance without knowledge, or that which is any thing but the way of expressing sound knowledge unto the Benefit of others, is folly and babling. And of this latter sort is the Gift of Prayer, as under our present Consideration with respect unto the Interest of words in that Duty. And this we affirm to be a peculiar Gift of the Holy Ghost, and shall now farther prove it so to be. For,

(1.) It is an inseparable Adjunct of that Work of the Spirit, which we have described, and is therefore from him who is the Author of it. For he who is the Author of any thing as to its Being, is the Author of all its Inseparable Adjuncts. That the Work of enabling us to pray, is the Work of the Spirit has been proved; and it is an immeasurable Boldness for any to deny it, and yet pretend themselves to be Christians. And he is not the Author of any one part of this Work, but of the whole, all that whereby we cry Abba Father. Hereunto the Expressions of the desires of our Souls, in Words suited unto the Acting of our own Graces and the Edification of others, does inseparably belong. When we are commanded to pray, if our Necessity, Condition, Edification, with the Advantage and benefit of others, do require the use of Words in Prayer, then are we so to pray. For Instance, When a Minister is commanded to pray in the Church or Congregation, so as to go before the Flock in the discharge of that Duty, he is to use words in Prayer. Yet are we not in such cases required to pray any otherwise than as the Spirit is promised to enable us to pray, and so as that we may still be said to pray in the Holy Ghost. So therefore to pray, falls under the Command and Promise, and is a Gift of the Holy Spirit.

And the nature of the thing it self, that is the Duty of Prayer, does manifest it. For all that the Spirit of God works in our Hearts with respect unto this Duty, is in order unto the Expression of it; for what he does is to enable us to pray. And if he gives not that Expression, all that he does besides, may be lost as to its principal End and Use. And indeed all that he does in us, where this is wanting, or that in fixed Meditation, which in some particular cases is equivalent thereunto, riss not beyond that frame which David expresss by his keeping Silence, whereby he declares an Estate of trouble, wherein yet he was not freely brought over to deal with God about it, as he did afterwards by Prayer, and found Relief therein.

That which with any Pretense of Reason can be objected hereunto, namely, that not any part only, but the whole Duty of Prayer as we are commanded to Pray, is an effect in us of the Holy Spirit as a Spirit of Grace and Supplication, or that the Grace of Prayer and the Gift of Prayer as some distinguish, are inseparable, consists in two unsound Consequences, which as is supposed, will thence ensue. As (1.) That every one who has the Grace of Prayer, as it is called, or in whom the Holy Spirit works the Gracious Disposition before described, has also the Gift of Prayer, seeing these things are inseparable. And (2.) That every one who has the Gift of Prayer, or who has an Ability to pray with Utterance, unto the Edification of others, has also the Grace of Prayer, or the actings of saving Grace in Prayer, which is the thing intended. But these things it will be said, are manifestly otherwise, and contrary to all Experience.

Ans. (1.) For the first of these Inferences, I grant it follows from the Premises, and therefore affirm that it is most true under the ensuing Limitations. (1.) We do not speak of what is called the Grace of Prayer in its Habit or Principle, but in its actual Exercise. In the first respect, it is in all that are sanctified, even in those Infants that are so from the Womb. It does not hence follow that they must also have the Gift of Prayer, which respects only Grace in its Exercise. And thus our meaning is, that all those in whom the Spirit of God does graciously act Faith, Love, Delight, Desire, in a way of Prayer unto God, have an Ability from him to express themselves in Vocal Prayer.

(2.) It is required hereunto that such Persons be found in a way of Duty; and so meet to receive the influential Assistance of the Holy Spirit. Whoever will use, or have the Benefit of any Spiritual Gift, must himself in a way of Duty, stir up by constant and frequent Exercise, the Ability wherein it does consist. Stir up the Gift of God that is in you, 2 Timothy. 1:6. And where this Duty is neglected, which neglect must be accounted for, it is no wonder if any Persons who yet may have, as they speak, the Grace of Prayer, should not yet have the Gift or a faculty to express their Minds and Desires in Prayer by Words of their own. Some think there is no such Ability in any, and therefore never look after it in themselves, but despise whatever they hear spoken unto that purpose. What Assistance such Persons may have in their Prayers from the Spirit of Grace, I know not; but it is not likely they should have much of his Aid or help in that wherein they despise him. And some are so accustomed unto, and so deceived by pretended helps in Prayer, as making use of, or reading Prayers by others composed for them, that they never attempt to pray for themselves, but always think they cannot do, that which indeed they will not. As if a Child being bred up among none but such impotent Persons as go on Crutches, as he grows up, should refuse to try his own strength, and resolve himself to make use of Crutches also. Good Instruction or some sudden Surprizal with fear, removing his prejudice, he will cast away this needless help, and make use of his Strength. Some Gracious Persons brought up where Forms of Prayer are in general use, may have a Spiritual Ability of their own to Pray, but neither know it, nor ever try it, through a Compliance with the Principles of their Education; Yea so as to think it impossible for them to pray any otherwise. But when Instruction frees them from this Prejudice, or some suddain surprizal with fear or Affliction cast them into an Entrance of the Exercise of their own Ability in this kind, their former Aids and Helps quickly grow into disuse with them.

(3.) The Ability which we ascribe unto all who have the Gracious Assistance of the Spirit in Prayer, is not absolute, but suited unto their Occasions, Conditions, Duties, Callings and the like. We do not say, that every one who has received the Spirit of Grace and Supplication, must necessarily have a Gift, enabling him to pray as becomes a Minister in the Congregation, or any Person on the like solemn occasion; no, nor yet it may be to pray in a Family, or in the Company of many, if he be not in his Condition of life called thereunto. But every one has this Ability according to his Necessity, Condition of Life and Calling. He that is only a private Person has so, and he who is the Ruler of the Family has so, and he that is a Minister of the Congregation has so also. And as God enlargs mens Occasions and Calls, so he will enlarge their Abilities, provided they do what is their Duty to that End and Purpose; For the slothful, the negligent, the fearful, those that are under the Power of Prejudices, will have no share in this Mercy. This therefore is the summ of what we affirm in this particular. Every Adult Person who has received, and is able to exercise Grace in Prayer, any saving Grace, without which Prayer it self is an Abomination, if he neglect not the improvement of the Spiritual Aids communicated unto him, does so far partake of this Gift of the Holy Spirit as to enable him to pray according as his own occasions and Duty do require. He who wants mercy for the Pardon of Sin, or Supplies of Grace for the Sanctification of his Person, and the like; If he be sensible of his Wants, and have gracious desires after this supply wrought in his Heart, will be enabled to ask them of God in an acceptable manner, if he be not wofully and sinfully wanting unto himself and his own Duty.

Secondly, As to the second Inference, namely, that if this Ability be inseparable from the gracious assistance of the Spirit of Prayer, then whosoever has this Gift and Ability, he has in the exercise of it that Gracious Assistance, or he has received the Spirit of Grace, and has saving Graces, acted in him: I answer, (1.) It does not follow on what we have asserted. For although whereever is the Grace of Prayer, there is the Gift also in its measure; yet it follows not, that where the Gift is, there must be the Grace also. For the Gift is for the Graces sake, and not on the contrary. Grace cannot be acted without the Gift, but the Gift may without Grace.

(2.) We shall assent that this Gift does grow in another soyl, and has not its root in it self. It follows on, and ariss from, one distinct part of the Work of the Holy Spirit, as a Spirit of Supplication, from which it is inseparable. And this is his Work on the mind, in acquainting itwith the things that are to be prayed for, which he does both in the inward Convictions of mens own Souls, and in the Declaration made thereof in the Scripture. Now this may in some be only a common work of Illumination which the Gift of Vocal Prayer may flow from and accompany, when the Spirit of Grace and Supplication works no farther in them. Wherefore it is acknowledged that men in whom the Spirit of Grace did never reside nor savingly operate, may have the Gift of utterance in Prayer unto their own and others Edification. For they have the Gift of Illumination, which is its foundation, and from which it is inseparable. Where this spiritual Illumination is not granted in some measure, no Abilities, no Industry can attain the Gift of Utterance in Prayer unto Edification. For Spiritual Light is the matter of all spiritual Gifts, which in all their variety, are but the various exercise of it. And to suppose a man to have a Gift of Prayer without it, is to suppose him to have a Gift to pray for he knows not what; which real or pretended Enthusiasms we abhor. Wherefore, whereever is this Gift of Illumination and Conviction, there is such a foundation of the Gift of Prayer, as that it is not ordinarily absent in some measure, where due use and exercise are observed.

Add unto what has been spoken, That the Duty of Prayer ordinarily is not compleat, unless it be expressed in words. It is called pleading with God, filling our mouths with Arguments, crying unto him, and causing him to hear our voice; which things are so expressed, not that they are any way needful unto God, but unto us. And whereas it may be said that all this may be done in Prayer by internal meditation, where no use is made of the voice, or of words, as it is said of Hanna that she prayed in her Heart, but her voice was not heard, 1 Samuel. 1:13. I grant, in some cases it may be so, where the Circumstances of the Duty do not require it should be otherwise; or where the vehemency of Afflictions which cause men to cry out and roar, will permit it so to be. But withal I say that in this Prayer by Meditation, the things and matter of Prayer are to be formed in the mind into that sence and those sentences which may be expressed; and the mind can conceive no more in this way of Prayer than it can express. So of Hanna it is said, when she prayed in her Heart, and as she said her self out of the abundance of her meditation, ver. 16. that her lips moved though her voice was not heard; she not only framed the sense of her Supplications into Petitions, but tacitely expressed them to her self. And the obligation of any Person unto prescribed Forms, is as destructive of Prayer by inward Meditation, as it is of Prayer Conceived and Expressed; For it takes away the Liberty, and prevents the Ability of framing Petitions or any other parts of Prayer in the mind, according to the sense which the Party praying has of them. Wherefore if this expression of Prayer in words do necessarily belong unto the Duty it self, it is an effect of the holy Spirit, or he is not the Spirit of Supplication unto us.

Secondly, Utterance is a peculiar Gift of the Holy Ghost; so it is mentioned 1 Corinthians. 1:5. 2 Corinthians. 8:7. Ephesians 6:19. Colossians 4:3. And hereof there are two parts, or there are two Duties to be discharged by virtue of it. (1.) An Ability to speak unto men in the name of God in the preaching of the Word. (2.) An Ability to speak unto God for ourselves, or in the name and on the behalf of others. And there is the same reason of Utterance in both these Duties. And in each of them it is equally a peculiar Gift of the Spirit of God: See 1 Corinthians. 1:5. 2 Corinthians. 8:7. Ephesians 6:19. Colossians 4:3. The word used in these places is [illegible]Speech, which is well rendred, Utterance, that is [illegible], Facultas & Libertas dicendi; an ability, and liberty to speak out the things we have conceived. [illegible], Ephesians 6:19. Utterance in the opening of the mouth with Boldness, or rather freedom of Speech. This in sacred things, in Praying and Preaching, is the Gift of the Holy Spirit; and as such, are we enjoyned to pray for it, that it may be given unto us or others, as the Edification of the Church does require. And although this Gift may by somebe despised, yet the whole Edification of the Church depends upon it; yea the Foundation of the Church was laid in it, as it was an extraordinary Gift, Acts 2:4. and its superstructure is carryed on by it. For it is the sole means of public or solemn intercourse between God and the Church. It is so if there be such a thing as the Holy Ghost, if there be such things as spiritual Gifts. The matter of them is Spiritual Light, and the manner of their Exercise is Utterance.

This Gift or Ability, as all others of the like nature, may be considered either as to the Habit, or as to the external Exercise of it. And those who have received it in the Habit, have yet experience of great variety in the Exercise, which in natural and moral habits, where the same preparations preceed, does not usually appear. For as the Spirit of Grace is free, and acts arbitrarily, with respect unto the Persons unto whom he communicates the Gift it self; for he divids to every man as he will; so he acts also as he pleases in the Exercise of those Gifts and Graces which he does bestow. Hence Believers do sometimes find a greater Evidence of his gracious working in them in Prayer, or of his Assistance to pray, as also enlargment in Utterance, than at other times; for in both he breaths and acts as he pleass. These things are not their own, not absolutely in their own power, nor will either the Habitual Grace they have received, enable them to pray Graciously, nor their Gift of Utterance unto Edification, without his actual Excitation of that Grace and his Assistance in the Exercise of that Gift. Both the conceiving and utterance of our desires in an acceptable manner are from him, and so are all spiritual enlargements in this Duty. Vocal Prayer whether private or public, whereof we speak, is the uttering of our Desires and Requests unto God; called The making of our Requests known unto him, Philippians 4:6. This Utterance is a Gift of the Holy Ghost, so also is Prayer as to the manner of the performance of it by words in Supplication. And if any one say he cannot so pray suitable unto his own occasions, he does only say, that he is a stranger to this Gift of the Holy Ghost, and if any one will not, by him it is despised. And if these things are denyed by any, because they understand them not, we cannot help it.

Thirdly, It is the Holy Spirit that enables men to discharge and perform every Duty that is required of them in a due manner, so that without his enabling of us we can do nothing as we should. As this has been sufficiently confirmed in other Discourses on this Subject, so we will not always contend with them by whom such Fundamental Principles of Christianity are denyed, or called into question. And he does so, with respect unto all sorts of Duties, whether such as are required of us by virtue of especial Office and calling, or on the more general account of an holy conversation according to the Will of God: And Vocal Prayer is a Duty under both these considerations.

For (1.) It is the Duty of the Ministers of the Gospel by virtue of especial Office; Supplications, Prayers, Intercessions and Giving of thanks are to be made in the Assemblies of the Church, 1 Timothy. 2:1. Herein it is the Office and Duty of Ministers to go before the Congregation, and to be as the mouth of the Church unto God. The nature of the Office and the due discharge of it, with what is necessary unto the Religious Worship of public Assemblies, manifest it so to be. The Apostles, as their Example, gave themselves continually unto Prayer and the Ministry of the Word, Acts 6:4. It is therefore the Gift of the Holy Ghost whereby these are enabled so to do. For of themselves they are not able to do any thing. This is one of those good Gifts, which is from above and coms down from the Father of Lights, Jam. 1:17. And these Gifts do they receive for the perfecting of the Saints, for the Work of the Ministry, for the edifying of the Body of Christ, Ephesians 4:12. Utterance therefore in Praying and Preaching, is in them the Gift of the Holy Ghost with respect [〈1 page duplicate〉][〈1 page duplicate〉] unto their Office. And that such a Gift, as those who are utterly destitute of it, cannot discharge their office unto the Edification of the Church.

Let men pretend what they please, if a spiritual Ability in praying and preaching belong not necessarily unto the office of the Ministry, no man can tell what does so, or what the office signifies in the Church. For no other Ordinance can be administred without the Word and Prayer, nor any part of Rule it self in a due manner. And to deny these to be Gifts of the Holy Ghost, is to deny the Continuance of his dispensation unto and in the Church, which at once overthrows the whole Truth of the Gospel, and the sole Foundation that the Ministry of it is built upon.

(2.) The like may be spoken with respect unto Duties to be performed by virtue of our general vocation. Such are the Duties of Parents and Masters of Families. I know not how far any are gone in ways of prophaneness, but hope none are carried unto such a length, as to deny it to be the Duty of such Persons to pray with their Families as well as for them. The Families that call not on the name of the Lord are under his Curse. And if this be their Duty, the performance of it must be by the Aid of the Spirit of God, by virtue of the general rule we proceed upon.

Fourthly, The Benefit, Profit, Advantage and Edification of particular Persons, of Families, but especially of the Church in its Assemblies in and by the use and exercise of this Gift, are such and so great, as that it is impious not to ascribe it to the operation of the Holy Spirit. Men are not of themselves without his especial Aid, Authors or Causers of the principal spiritual benefit and Advantage which the Church receivs in the World. If they are so, or may be so, what need is there of him or his Work for the Preservation and Edification of the Church? But that it has this blessed effect and fruit, we plead the experience of all who desire to walk before God in sincerity, and leave the determination of the question unto the Judgment of God himself: Nor will we at present refuse in our Plea, a consideration of the different condition as to an holy Conversation, between them who constantly in their life and at their death give this Testimony, and theirs by whom it is opposed and denyed. We are none of us to be ashamed of the Gospel of Christ, nor of any effect of his Grace. It must therefore be said that the Experience which Believers of all sorts, have of the spiritual benefit and advantage of this Ability, both in themselves and others, is not to be moved or shaken by the Cavils or Reproaches of such, who dare profess themselves to be strangers thereunto.

Fifthly, The Event of things may be pleaded in Evidence of the same truth. For were not the Ability of praying a Gift of him, who divids to every one according unto his own will, there would not be that difference as to the participation of it among those, who all pretend unto the Faith of the same Truth, as there is openly and visibly in the World. And if it were a matter purely of mens natural Abilities, it were impossible that so many, whose concern it is in the highest degree to be interessed in it, should be such strangers to it, so unacquainted with it, and so unable for it. They say indeed, it is but the mere improvement of natural Abilities with confidence and exercise. Let it be supposed for once, that some of them at least, have confidence competent unto such a Work, and let them try what success mere Exercise will furnish them withal. In the mean time I deny that without that Illumination of the mind, which is a peculiar Gift of the Holy Ghost, the Ability of Prayer treated of, is attainable by any. And it will be a hard thing to perswade Persons of any ordinary consideration, that the difference which they do or may discover between men as to this Gift and Ability, proceeds meerly from the difference of their natural and acquired Abilities, wherein as it is strenuously pretended, the advantage is commonly on that side which is most defective herein.

Some perhaps may say, that they know there is nothing in this Faculty but the exercise of natural endowments with boldness and elocution, and that because they themselves were expert in it, and found nothing else therein, on which ground they have left it for that which is better. But for evident reasons we will not be bound to stand unto the Testimony of those men, although they shall not here be pleaded. In the mean time we know that from him which has not, is taken away that which he had. And it is no wonder if Persons endowed sometimes with a Gift of Prayer proportionable unto their Light and Illumination, improving neither the one nor the other, as they ought, have lost both their Light and Gift also. And thus suitably unto my design and purpose I have given a delineation of the Work of the Holy Ghost, as a Spirit of Grace and Supplication, promised unto and bestowed on all Believers, enabling them to cry Abba Father.

The duty of external prayer by virtue of a spiritual gift, explained and defended.

Everything discussed so far concerning the work of the Spirit of grace and supplication in enabling believers to pray — to cry 'Abba, Father' — has been chiefly about the internal spiritual nature of the duty and the exercise of grace within it. We have touched on the matter of words and the use of set forms, whether freely adopted or imposed, only in passing. And what has been established from Scripture testimony on this subject makes any further dispute largely unnecessary. For if the things described are required for all acceptable prayer, and if they are truly produced in the minds of all believers by the Holy Spirit, it is evident how little room remains for such so-called aids.

But prayer also comes under another consideration — its outward performance, and how, when one person leads in prayer for a smaller or larger group, the others' participation, their communion in the duty, and consequently their edification, all depend on his words and expressions. It is God's will that in gatherings He has appointed — churches, households, and occasional meetings of two or three or more in Christ's name — one person should pray on behalf of himself and all who join with him. In this way ministers lead prayer in church gatherings, other Christians lead in occasional meetings of disciples in Christ's name, parents lead in their households, and in private every believer prays for himself.

The Holy Spirit gives people a spiritual ability to express the matter of prayer — as it has been taught and revealed in the manner described — in words fitted and suited to carry both their own minds and the minds of others into holy communion in the duty, to the honor of God and the edification of all. I do not limit this ability to group settings. Every person may, and generally should, use it according to the measure he has received, for himself as well. For if a man has no ability to pray in private and alone, he has none to pray in public or in groups either. Therefore, take prayer as it is vocal — without which it is not complete — and this ability belongs to the very nature and essence of it. And this too comes from the Spirit of God.

This is what many contradict and oppose, and what they set other things against — even to the exclusion of it from households and private rooms as well. What those alternatives are we will examine later. Some judge this ability to be not only separable from the work of the Spirit of prayer but to have no connection to it at all. They say it is a product of natural wit, imagination, memory, eloquence, and fluency of speech — claiming this even about people in whom, by their own admission, none of these natural gifts are present in any significant degree. For a time they defended their low view of this ability by claiming that all who pray in the Spirit in this way do nothing but babble and talk nonsense. But those with any sobriety and honesty are convinced that the great majority of those who pray according to the ability they have received do use words of truth and good sense in doing so. And it is a poor defense to pick at certain expressions that, though perhaps sound and wholesome in themselves, do not suit their taste — or that may appear to fall short of proper order and refinement, when the failures in such cases are not to be compared with the excesses of some who use supposedly polished and elegant language in this duty. So they fall back on this claim: that this ability is nothing more than the natural endowments just mentioned, displayed with a boldness and confidence that they consider barely distinguishable from unbearable presumption. This, it seems, is what is said of all who desire to pray as God enables them — that is, according to His mind and will — if natural light, the common voice of mankind, scriptural examples, and clear testimonies and commands tell us anything about what that means. I will therefore make way for the declaration and confirmation of the truth by the following observations.

First, every person is to pray or call on God as he is able, according to his own condition, relationships, circumstances, and duties. Certainly there is no one in the world who has not surrendered all reason and understanding to atheism, or buried their operations entirely under the force of animal passions, who is not convinced that it is his duty to pray to the God he acknowledges, in his own words, as best he can. For this — and nothing else — is the genuine and natural meaning of prayer. It is planted in the human heart; people do not need to be taught it or directed to it. The artificial help of fixed forms is an arbitrary invention. And I would hope that there are few in the world, especially among those called Christians, who do not at one time or another pray in just this way. Those who for the most part turn to other substitutes — such as reading prayers composed with some good general purpose, though not fitted to their particular circumstances, the present state of their minds, or the specific things they want to pray for (which is absolutely impossible) — cannot but sometimes be aware not only of the weakness of what they are doing, but of their neglect of the very duty they profess to be performing. And as for those who, through deep ignorance, the power of prejudice, and the delusion of superstition, are turned from the promptings of nature and the directions of Scripture to say a Pater Noster, or perhaps an Ave Maria or a Creed, as their prayer — intending it for this or that purpose, for the benefit of this or that person, or to obtain something not mentioned or contained in what they are saying — there is nothing of prayer in it at all. It is nothing but a taking of God's name in vain and a terrible profaning of a holy ordinance.

People bound to such rules and forms never truly pray in their lives, except in spontaneous brief prayers that break from them almost by surprise. And there has been no more effective means of bringing ungodliness and an unholy manner of life into the Christian world than this one practice of teaching people to satisfy themselves in this duty by saying, reading, or repeating the words of others — words they may not even understand and certainly are not genuinely moved by. For it is this duty above all that shapes our whole way of life. Whatever people may say, our walk before God — which chiefly concerns the frame and disposition of our hearts — is shaped and governed by how we attend to and perform this duty. The person whose prayers are hypocritical is a hypocrite in his whole life; and the person who is merely negligent in prayer is equally negligent in all other duties. Since our whole obedience to God is to be our reasonable service (Romans 12:1), how can we expect it to be so when the foundation is laid in such an irrational assumption — that people should not pray in their own words as best they can, but should read others' forms instead, which they do not even understand?

Second, all the examples of prayer by holy men in Scripture — whether under the Old Testament or the New — were the product of their own ability to express the gracious thoughts of their minds, wrought in them by the Holy Spirit in the way previously described. I call it their own ability, in contrast to all external aids from others or the prior prescription of a set form of words. Not one exception can be found. Sometimes they spread out their hands, sometimes they lifted their voices, sometimes they fell on their knees and cried out, sometimes they poured out their hearts when overwhelmed — all according to their present circumstances and occasions. The solemn priestly blessing instituted by God — like the current forms used in the administration of the sacraments — belongs to a different category, as will be shown. And as for those who by direct inspiration spoke and wrote discourses in the form of prayers — which were partly symbolic and partly prophetic — an account of them has already been given. Some argue that the Jewish church under the Second Temple had several fixed forms of prayer in use, even during the time when our Savior was present in the temple and their synagogues. But they claim what they cannot prove, and I challenge any scholar to produce even a reasonable case for this assertion. What is found on this subject among the Talmudists is mixed with such ridiculous fables — the first one matching the number of prayers to the number of bones in a man's spine — that it entirely undermines its own credibility.

Third, the commands given to us to pray according to our own ability are exactly the same as all the commands in Scripture to pray at all — no more and no less. Not one of them makes any reference to outward forms, aids, or helps in prayer. And the manner of prayer itself is so described, bounded, and defined that no other kind of prayer can be intended. We are commanded to pray in the Spirit, to pray earnestly and fervently, with the mind and understanding, continually and with all manner of prayer and supplication, to make our requests known to God in such a way that we are freed from anxiety about our present concerns, to pour out our hearts to God, to cry 'Abba, Father' through the Spirit, and the like. I do not see how any of these things are suited to any kind of prayer other than that which flows from the ability people have received for the full discharge of this duty. For these commands and directions clearly presuppose such varied and occasional workings of our minds and spirits, and such expressions of gracious affection, as will not fit with the constant use of a fixed form of words.

Fourth, when we speak of a person's own ability in this matter, we include in that the conscientious and diligent use of all the means God has appointed for conveying this ability to them, or for helping them to use, exercise, and develop it. Such means exist, and people are to attend to them.

The first such means is diligent examination of our own hearts — their frames, dispositions, inclinations, and workings — so that we may be in some measure acquainted with their condition before God. The human heart is utterly unsearchable to anyone but God Himself, at least in terms of complete and perfect knowledge. This is why David prayed that God would search and test him, and lead and guide him by grace according to what He found — not leaving him to act entirely on his own self-assessment (Psalm 139:23-24). Yet where we honestly inquire into our hearts by the help of the spiritual light we have received, we may see enough to guide us rightly in this duty and all others. If this is neglected — if people live in self-ignorance or content themselves only with what an accusing conscience will not let them ignore entirely — they will never know how to pray or what to pray for in a proper way. The neglect of this duty, which we ought to practice continually — especially given the extraordinary variety of spiritual changes we are subject to — is the cause of that barrenness in prayer that is found in most people, as we have observed. Anyone who wants to abound in all manner of supplication as commanded, whose prayers are to be fitting, useful, and fervent, must be diligent in examining his own heart — its dispositions and inclinations, and the various secret guilt it accumulates.

Second, constant and diligent reading of Scripture is another duty that this ability greatly depends on. From God's commands in Scripture we can learn our own needs, and from His promises the relief He has provided for them. These things, as has been shown, supply us with the matter of prayer. Furthermore, from Scripture we learn what words and expressions are fitting and proper to use when approaching God. No words or expressions are fitting or acceptable in prayer, in themselves or in their meaning, except as they correspond to those in Scripture which are God's own teaching and direction. Those who are deeply familiar with God's word will always be ready and well supplied with fitting expressions of their desires to God. This is one means by which they can become so, and other aids of a similar nature could be mentioned.

Fifth, natural abilities of thought, memory, and expression also have a place here. Why should people not use in the service and worship of God what He Himself has given them, so that they may be better able to serve and worship Him? In fact, it is one of the commendable features of this spiritual gift that in its exercise we use and employ our natural abilities and endowments, as they are sanctified by grace — something that the alternative approach set up against it cannot accomplish. The more the soul is engaged in all its faculties and powers, the more intensely it is focused on the duty.

Nor do I deny that this gift may vary in degree and in various features according to these natural abilities, even though it has its own distinct nature and power apart from them. Even in the extraordinary gifts — such as receiving and conveying direct revelations from God — there was a variety in outward manner and circumstance that reflected the diversity of natural ability and qualification in those employed in that work. Far more may such differences exist and show themselves in the exercise of ordinary gifts, which do not govern and regulate the mind's faculties as absolutely as the extraordinary ones did.

We see this difference by experience among those endowed with this spiritual ability. Not all who have the gift of prayer pray alike, whether in the matter of their prayers or the manner of their praying. Some greatly excel others — some in one respect, some in another. This is partly owing to differences among them in natural abilities of thought, judgment, memory, and expression, especially as these are developed through practice in this duty. But neither is this the whole explanation, nor does the observable difference depend on it alone. For if it did, then those who, having received this spiritual ability, also excel others in natural endowments would consistently excel them in exercising the gift itself — but this is not the case, as everyone who has paid any attention to the matter knows. Rather, the exercise of these abilities in prayer depends on the particular assistance of the Spirit of God. For the most part, the gift — like a graft inserted into a stock — transforms those natural abilities into itself and shapes them according to its own power and virtue, rather than being transformed by them. What most clearly makes a difference in how this duty is discharged — in terms of the edification of others — is the frequent and conscientious exercise of the gift received. Without this, however much natural ability the gift may be planted in, it will neither thrive nor grow.

Sixth, spiritual gifts are of two kinds.

First, there are those that are entirely distinct from all other abilities, having their whole foundation, nature, and power in themselves alone. Such were the extraordinary gifts of miracles, healing, tongues, and the like. These were complete in themselves, not built upon or joined to any other gifts or graces. Second, there are those that are attached to, or dependent on, other gifts or graces without which they would have no place or use. The gift of expression, for instance, depends on wisdom and knowledge. For expression without knowledge — anything other than a means of conveying sound understanding to benefit others — is foolishness and babbling. The gift of prayer belongs to this second kind, at least under our present discussion as it concerns the role of words in this duty. We affirm this to be a special gift of the Holy Spirit, and we will now prove it further. For this reason:

First, it is an inseparable accompaniment of the Spirit's work as we have described it, and therefore comes from Him who is its author. For whoever is the author of something in its being is also the author of all that inseparably belongs to it. That the work of enabling us to pray is the Spirit's work has been demonstrated, and it takes extraordinary presumption for anyone to deny it while still claiming to be a Christian. And He is the author not of one part of this work but of the whole — everything by which we cry 'Abba, Father.' The expression of our souls' desires in words suited to the working of our own graces and the edification of others belongs inseparably to this. When we are commanded to pray, if our need, condition, and the edification and benefit of others require the use of words in prayer, then we are to pray using words. For example, when a minister is commanded to lead in prayer in a church assembly, going before the congregation in the discharge of that duty, he is to use words. Yet in such cases we are not required to pray in any way other than as the Spirit is promised to enable us — so that we can still be said to be praying in the Holy Spirit. Therefore, to pray in this way falls under both the command and the promise and is a gift of the Holy Spirit.

The very nature of the duty of prayer itself makes this clear. Everything the Spirit of God works in our hearts with respect to this duty is directed toward its expression in prayer, for what He does is enable us to pray. If He does not give that expression, everything else He does may be lost as far as its chief end and use are concerned. Indeed, everything He works in us where this expression is lacking — or where, in certain special cases, sustained meditation takes the place of it — rises no higher than the condition David describes by his keeping silence: a state of trouble in which he had not yet been freely brought to deal with God about it in prayer, as he was afterward and found relief.

The only objection with any semblance of reason to what has been said — namely, that not just a part but the whole duty of prayer as we are commanded to pray is an effect in us of the Holy Spirit as a Spirit of grace and supplication, or that the grace of prayer and the gift of prayer (as some distinguish them) are inseparable — is that two unsound conclusions are thought to follow from this. First, that everyone who has the grace of prayer, as it is called — in whom the Holy Spirit works the gracious disposition described — also has the gift of prayer, since these things are inseparable. Second, that everyone who has the gift of prayer — who has the ability to pray with expression, to the edification of others — also has the grace of prayer, or the working of saving grace in prayer, which is the thing in view. But these conclusions, it will be said, are plainly wrong and contrary to all experience.

In answer: first, regarding the first of these conclusions, I grant it follows from the premises, and therefore affirm that it is completely true under the following qualifications. We are not speaking of what is called the grace of prayer in its settled habit or principle, but in its actual exercise. In the first sense, it is present in all who are sanctified, even in those infants who are so from the womb. It does not follow from this that they must also have the gift of prayer, which relates only to grace in its active exercise. Our meaning, then, is this: all those in whom the Spirit of God graciously acts through faith, love, delight, and desire in the way of prayer to God have from Him an ability to express themselves in vocal prayer.

Second, it is required that such persons be living in the path of duty, and thus be in a position to receive the Spirit's ongoing assistance. Whoever would use or benefit from any spiritual gift must himself, by diligent and frequent practice, actively stir up the ability in which the gift consists. Paul says, 'Kindle afresh the gift of God which is in you' (2 Timothy 1:6). Where this duty is neglected — and such neglect must be accounted for — it is no wonder if people who may have what is called the grace of prayer nonetheless lack the ability to express their minds and desires in prayer through their own words. Some people believe no such ability exists in anyone, and therefore never look for it in themselves, but despise whatever they hear said about it. What assistance such people may receive in their prayers from the Spirit of grace I cannot say — but it is unlikely they receive much of His aid in a matter where they despise Him. Others are so accustomed to and deceived by so-called prayer aids — using or reading prayers composed by others for them — that they never attempt to pray for themselves. They always think they cannot do what in truth they simply will not do. It is like a child raised entirely among people who walk on crutches, who as he grows up refuses to try his own strength and decides to use crutches too. Some good instruction, or a sudden shock of fear that removes his prejudice, and he will throw away this unnecessary support and make use of his own strength. Believers who have been raised where set forms of prayer are the norm may have a genuine spiritual ability to pray of their own, but never know it or try it because their upbringing has formed their thinking — to the point where they believe it impossible to pray any other way. But when teaching frees them from this prejudice, or a sudden burst of fear or affliction throws them into their first exercise of their own ability in this area, their former aids and props quickly fall into disuse.

Third, the ability we attribute to all who have the Spirit's gracious assistance in prayer is not absolute, but suited to their circumstances, condition, duties, calling, and the like. We do not say that everyone who has received the Spirit of grace and supplication must necessarily have a gift enabling him to pray as befits a minister before a congregation, or any person in a similar formal setting — nor even, perhaps, to lead prayer in a household or in company, if his life and calling do not require it. But everyone has this ability according to his need, circumstances, and calling. The person who is only a private individual has it, the head of a household has it, and the minister of a congregation has it also. And as God expands people's circumstances and calls, He will expand their abilities — provided they do what is their duty toward that end. The lazy, the negligent, the fearful, and those under the power of prejudice will have no share in this mercy. This, then, is the sum of what we affirm on this particular point. Every adult person who has received and is able to exercise grace in prayer — any saving grace, without which prayer itself is an abomination — if he does not neglect the growth of the spiritual aids given to him, will share in this gift of the Holy Spirit to the degree that enables him to pray according to his own needs and calling. The person who needs mercy for the forgiveness of sin, or supplies of grace for the sanctification of his life and the like — if he is genuinely aware of his needs and has gracious desires for that supply worked in his heart — will be enabled to ask these things from God in an acceptable way, provided he is not woefully and sinfully failing in his own duty.

Second, as to the second conclusion — that if this ability is inseparable from the Spirit's gracious assistance in prayer, then whoever has this gift and ability must have in its exercise that gracious assistance, or have received the Spirit of grace, with saving graces active in him — I answer: this does not follow from what has been asserted. For although wherever there is the grace of prayer there is also the gift in some measure, it does not follow that wherever the gift is found, the grace must also be present. The gift exists for the sake of the grace, not the other way around. Grace cannot be expressed without the gift, but the gift can exist without grace.

Second, we will acknowledge that this gift grows in another soil and does not have its root in itself. It follows from, and arises out of, one specific aspect of the Holy Spirit's work as a Spirit of supplication, from which it is inseparable. That aspect is His work on the mind, acquainting it with the things that are to be prayed for — a work He does both through inward conviction in a person's own soul and through what is declared in Scripture. Now this may in some people be only a common work of illumination, from which the gift of vocal prayer may flow and which it accompanies, even when the Spirit of grace and supplication does not work more deeply in them. It is therefore acknowledged that people in whom the Spirit of grace has never dwelt or worked in a saving way may still have the gift of expression in prayer, for their own and others' edification. For they have the gift of illumination, which is its foundation and from which the gift of expression is inseparable. Where this spiritual illumination is not granted in some measure, no natural talent or diligence can produce the gift of expression in prayer to edification. Spiritual light is the substance of all spiritual gifts, which in all their variety are simply various exercises of it. To suppose a person has a gift of prayer without it is to suppose he has a gift to pray for what he doesn't know — the kind of real or pretended enthusiasm we reject entirely. Therefore, wherever this gift of illumination and conviction is present, there is such a foundation for the gift of prayer that it is not ordinarily absent in some measure where the gift is properly used and exercised.

In addition to what has been said: the duty of prayer is ordinarily not complete unless it is expressed in words. It is called pleading with God, filling our mouths with arguments, crying to Him, and causing Him to hear our voice — expressions that are given not because they are in any way necessary for God, but because they are necessary for us. It may be said that all of this can be accomplished in prayer through inward meditation, without the use of the voice or words — as it is said of Hannah that she prayed in her heart but her voice was not heard (1 Samuel 1:13). I grant that in some cases this is appropriate, where the circumstances of the duty do not require it to be otherwise, or where the intensity of suffering — which sometimes makes people cry out — does not permit it. But I also say that even in this kind of prayer by meditation, the substance and matter of prayer must be formed in the mind into a sense and into sentences that could be expressed — and the mind can conceive no more in this kind of prayer than it could express. So we read that when Hannah prayed in her heart, out of the abundance of her meditation (as she herself said in verse 16), her lips moved even though her voice was not heard. She not only formed the sense of her supplications into petitions but silently expressed them to herself. And the obligation of any person to prescribed forms is just as destructive of prayer by inward meditation as it is of prayer that is conceived and spoken aloud — for it takes away the freedom and prevents the ability to form petitions or any other part of prayer in the mind according to the person's own sense of them. Therefore, if the expression of prayer in words necessarily belongs to the duty itself, it is an effect of the Holy Spirit — or else He is not the Spirit of supplication to us.

Second, expression is a special gift of the Holy Spirit — it is mentioned as such in 1 Corinthians 1:5; 2 Corinthians 8:7; Ephesians 6:19; and Colossians 4:3. This gift has two aspects, or two duties to be fulfilled by virtue of it. First, the ability to speak to people in the name of God in the preaching of the word. Second, the ability to speak to God for ourselves or in the name and on behalf of others. The same principle of expression applies in both these duties, and in each of them it is equally a special gift of the Spirit of God. The word used in these passages refers to expression — well translated as 'utterance' — meaning the ability and freedom to speak out the things we have conceived. Paul speaks in Ephesians 6:19 of utterance in opening the mouth boldly, or more precisely, with freedom of speech. In sacred matters — in praying and preaching — this is the gift of the Holy Spirit. As such, we are commanded to pray for it, that it may be given to us or to others as the edification of the church requires. Although some may despise this gift, the entire edification of the church depends on it. The church's very foundation was laid through it, as an extraordinary gift, at Pentecost (Acts 2:4), and its ongoing building is carried forward by it. For expression is the sole means of public and formal communication between God and His church. It is so, that is, if there is such a thing as the Holy Spirit, if there are such things as spiritual gifts — their substance is spiritual light, and the way they are exercised is through expression.

This gift or ability — like all others of a similar kind — may be considered either in its settled habit or in its outward exercise. Those who have received it in habit still experience considerable variety in its exercise, which does not usually appear in natural or moral habits where the same conditions consistently precede it. For just as the Spirit of grace is free and acts as He chooses with respect to the persons to whom He gives the gift itself — dividing to each one as He wills — He also acts as He pleases in the exercise of the gifts and graces He bestows. Therefore believers sometimes find greater evidence of His gracious working in them in prayer, or greater help in praying, along with greater freedom in expression, than at other times — for in both He breathes and acts as He pleases. These things are not their own, not entirely within their own control. Neither the habitual grace they have received will enable them to pray graciously, nor will their gift of expression enable edification, without His actual stirring of that grace and His assistance in exercising that gift. Both the forming and the expression of our desires in an acceptable manner come from Him, as do all spiritual expansions in this duty. Vocal prayer — whether private or public — is the uttering of our desires and requests to God, which Paul calls making our requests known to Him (Philippians 4:6). This expression is a gift of the Holy Spirit, as is prayer itself with respect to the manner of its performance in words of supplication. If anyone says he cannot so pray suited to his own particular needs, he is only saying that he is a stranger to this gift of the Holy Spirit — and if anyone will not, he despises it. And if these things are denied by any because they do not understand them, we cannot help that.

Third, it is the Holy Spirit who enables people to fulfill every duty required of them in the right way, so that without His enabling we can do nothing as we should. This has been sufficiently established in other treatments of this subject, and we will not always keep arguing with those who deny or question such foundational principles of Christianity. He enables us with respect to all kinds of duties — whether those required of us by virtue of a particular office and calling, or on the more general basis of living a holy life according to God's will. Vocal prayer is a duty under both of these considerations.

First, it is the duty of gospel ministers by virtue of their particular office. Supplications, prayers, intercessions, and thanksgiving are to be made in the gatherings of the church (1 Timothy 2:1). In this it is the office and duty of ministers to go before the congregation and to be, as it were, the mouth of the church to God. The nature of the office and its proper discharge, together with what is necessary for the public worship of assembled congregations, make this clear. The apostles, as examples for all who followed, gave themselves continually to prayer and the ministry of the word (Acts 6:4). Therefore it is the gift of the Holy Spirit by which ministers are enabled to do this, for of themselves they are not able to do anything. This is one of those good gifts that comes from above, descending from the Father of lights (James 1:17). These gifts are given for equipping the saints, for the work of ministry, for building up the body of Christ (Ephesians 4:12). Therefore, expression in praying and preaching is in ministers a gift of the Holy Spirit with respect to their office. Those who are entirely without this gift cannot discharge their office to the edification of the church.

Whatever pretexts people may offer, if a spiritual ability in praying and preaching does not belong necessarily to the office of ministry, no one can say what does belong to it or what the office means in the church. For no other ordinance can be administered without the word and prayer, nor can any aspect of church oversight be properly exercised. To deny that these are gifts of the Holy Spirit is to deny the continuation of His dispensation to and within the church, which at once overturns the whole truth of the Gospel and the sole foundation on which its ministry is built.

Second, the same can be said regarding duties that belong to our general calling as Christians. Such are the duties of parents and heads of households. I do not know how far any have gone in the ways of irreverence, but I hope none have gone so far as to deny it is the duty of such persons to pray with their families as well as for them. Families that do not call on the name of the Lord are under His curse. And if this is their duty, its performance must be by the aid of the Spirit of God, by virtue of the general principle we are proceeding on.

Fourth, the benefit, profit, advantage, and edification of individual believers, of families, and especially of the church in its gatherings, through the use and exercise of this gift, are so great that it would be impious not to ascribe them to the work of the Holy Spirit. People are not of themselves, without His particular aid, the authors or causes of the chief spiritual benefit and advantage that the church receives in the world. If they could be, or might be, what need would there be for the Spirit or His work for the preservation and edification of the church? That this gift has these blessed effects and fruits, we appeal to the experience of all who desire to walk sincerely before God, and we leave the final determination of the question to the judgment of God Himself. Nor will we, in making our case, refuse to consider the difference in godly living between those who consistently give this testimony both in their lives and at their deaths, and those by whom it is opposed and denied. None of us is to be ashamed of the Gospel of Christ or of any effect of His grace. It must therefore be said that the experience believers of all kinds have of the spiritual benefit and advantage of this ability — both in themselves and in others — is not to be moved or shaken by the objections or contempt of those who openly claim to be strangers to it.

Fifth, the observed facts of experience may be cited as evidence of the same truth. For if the ability to pray were not a gift from Him who distributes to each one as He wills, there would not be such visible and open differences in the world among those who all profess the same faith, in how much they share in this ability. And if it were purely a matter of natural abilities, it would be impossible for so many people — for whom having this ability is of the highest importance — to be so unfamiliar with it, so unacquainted with it, and so unable to exercise it. They say it is nothing more than the improvement of natural ability through confidence and practice. Let us suppose, for the sake of argument, that at least some of them have sufficient confidence for such a task — and let them try what mere practice will produce. In the meantime, I maintain that without the illumination of the mind that is a special gift of the Holy Spirit, this ability in prayer is not attainable by anyone. And it will be very difficult to persuade any thoughtful person that the differences they observe or may observe among people in this gift and ability are due solely to differences in natural and acquired abilities — especially when, as is energetically claimed, those with the most natural ability are often the most deficient in this particular gift.

Some may perhaps say they know there is nothing in this gift but the exercise of natural endowments with boldness and eloquence — and they say this because they themselves were once skilled in it and found nothing else in it, which is why they have left it for something they consider better. For clear reasons, however, we are not bound to accept the testimony of such people, though those reasons need not be spelled out here. In the meantime, we know that from the one who does not have, even what he once had will be taken away. It is no wonder that people who were once endowed with a gift of prayer proportionate to their light and illumination, and who improved neither the one nor the other as they ought, have lost both their light and their gift as well. And so, in keeping with my design and purpose, I have given an account of the work of the Holy Spirit as a Spirit of grace and supplication — promised to and bestowed on all believers — enabling them to cry 'Abba, Father.'