Chapter 9

Duties inferred from the preceding Discourse.

THE issue of all inquiries in these things, is, How we may improve them unto Obedience in the Life of God. For if we know them, happy are we if we do them, and not otherwise. And our practice herein may be reduced unto these two heads, (1.) A due and constant returning of Glory unto God on the account of his Grace in that free Gift of his, whose Nature we have enquired into. (2.) A constant Attendance unto the Duty which we are graciously enabled unto thereby. And,

(1.) We ought continually to bless God and give Glory to him for this great privilege of the Spirit of Grace and Supplication granted unto the Church. This is the principal means on their part, of all holy intercourse with God, and of giving Glory unto him. How does the World which is destitute of this fruit of divine bounty, grope in the dark and wander after vain imaginations, whilst it knows not how to manage its convictions, nor how at all to deal with God about its concerns? That World which cannot receive the Spirit of Grace and Truth, can never have ought to do with God in a due manner. There are by whom this Gift of God is despised, is reviled, is blasphemed; and under the shades of many pretenses do they hide themselves from the Light in their so doing. But they know not what they do, nor by what Spirit they are acted. Our Duty it is to pray that God would pour forth his Spirit even on them also, who will quickly cause them to look on him whom they have pierced and mourn.

And it appears two ways how great a Mercy it is to enjoy and improve this privilege, (1.) In that both the Psalmist and the Prophet pray directly in a Spirit of Prophecy and without limitation, that God would pour out his fury on the Families that call not on his name, Psalm 79:6. Jeremiah 10:25. and (2.) In that the whole work of Faith in Obedience is denominated from this Duty of Prayer. For so it is said, that whosoever shall call on the name of the Lord, shall be saved, Romans 10:13. For Invocation or Prayer in the Power of the Spirit of Grace and Supplications, is an infallible evidence and fruit of saving Faith and Obedience; and therefore is the Promise of Salvation so eminently annexed unto it; Or it is placed by a Synecdoche, for the whole Worship of God and Obedience of Faith. And it were endless to declare the benefits that the Church of God, and every one that belongs thereunto, has thereby. No Heart can conceive that Treasury of Mercies which lye in this one privilege, in having Liberty and Ability to approach unto God at all times according unto his Mind and Will. This is the Relief, the Refuge, the Weapons, and assured Refreshment of the Church in all Conditions.

(2.) It is a matter of Praise and Glory to God in an especial manner, that he has granted an Ampliation of this Privilege under the Gospel. The Spirit is now poured forth from above, and enlarged in his dispensation both intensively and extensively. Those on whom he is bestowed, do receive him in a larger measure than they did formerly under the Old Testament. Thence is that Liberty and boldness in their access unto the Throne of Grace and their crying Abba Father, which the Apostle reckons among the great privileges of the Dispensation of the Spirit of Christ, which of old they were not partakers of. If the difference between the Old Testament State and the New, lay only in the outward letter and the Rule thereof, it would not be so easily discerned on which side the advantage lay; especially methinks it should not be so by them, who seem really to preferr the Pomp of Legal worship, before the plainness and simplicity of the Gospel. But he who understands what it is, not to receive the Spirit of Bondage to fear, but to receive the Spirit of Adoption whereby we cry Abba Father, and what it is to serve God in the newness of the Spirit and not in the oldness of the letter, understands their difference well enough. And I cannot but admire that some will make use of Arguments, or a pretense of them, for such helps and Forms of Prayer as seem not compliant with the Work of the Spirit of Supplication before described, from the Old Testament, and the practice of the Church of the Jews before the time of our Saviour, though indeed they can prove nothing from thence. For do they not acknowledge that there is a more plentiful effusion of the Spirit on the Church under the New Testament than of the Old? To deny it, is to take away the principal difference between the Law and the Gospel. And is not the performance of Duties to be regulated according to the supplies of Grace? If we should suppose that the People being then carnal, and obliged to the observation of carnal ordinances, did in this particular stand in need of Forms of Prayer, which indeed they did not, of those which were meerly so, and only so; nor had, that we know of, any use of them; does it follow, that therefore Believers under the New Testament, who have unquestionably a larger portion of the Spirit of Grace and Supplication poured on them, should either stand in need of them, or be obliged unto them? And it is in vain to pretend a different dispensation of the Spirit unto them and us, where different fruits and effects are not acknowledged. He that has been under the Power of the Law, and has been set free by the Law of the Spirit of Life in Christ Jesus, knows the difference, and will be thankful for the Grace that is in it.

Again, it is extensively enlarged, in that it is now communicated unto Multitudes; whereas of old it was confined unto a few. Then the dews of it only watered the land of Canaan, and the Posterity of Abraham according to the Flesh; now the showrs of it are poured down on all Nations, even all that in every place call on the name of Jesus Christ our Lord, both theirs and ours. In every Assembly of Mount Zion, through the World, called according to the mind of Christ, Prayers and Supplications are offered unto God, through the effectual working of the Spirit of Grace and Supplication, unless he be despised. And this is done in the accomplishment of that great Promise, Malachi 1:11. For from the rising of the Sun to the going down of the same, my name shall be great among the Gentiles, and in every place Incense shall be offered unto my name, and a pure Offering; for my name shall be great amongthe Heathens, saith the Lord of hosts. Prayer and Praises in the Assemblies of the Saints, is the pure Offering and that Sacrifice which God promiss shall be offered unto him. And this Oblation is not to be kindled without the Eternal Fire of the Spirit of Grace. No Sacrifice was to be offered of old, but with fire taken from the Altar. Be it what it would, if it were offered with strange fire, it was an Abomination; Hence they were all called [illegible] the firings of the Lord. And this was in a Resemblance of the Holy Ghost. Whence Christ is said to offer himself to God, through the eternal Spirit. And so must we do our Prayers. In the fruits and effects of his Workslyes all the Glory and Beauty of our Assemblies and Worship. Take them away and they are contemptible, dead and carnal. And he carrieth this Work into the Families of them that do believe. Every Family apart is enabled to pray and serve God in the Spirit; and such as are not, do live in darkness all their Dayes. He is the same to Believers all the World over, in their Closets or their Prisons. They have all, where ever they are, an Access by one Spirit unto the Father, Ephesians 2:18. And for this enlargement of Grace, God justly expects a revenue of Glory from us.

(3.) It is assuredly our Duty to make use of the Gift of the Spirit as that which is purchased for us by Christ, and is of inestimable advantage unto our Souls. There are two ways whereby men may be guilty of the neglect of this heavenly favor; (1.) They are so when the Gift it self is not valued nor sought after nor endeavoured to be attained. And this is done under various pretenses: some imagine that it is no Gift of the Spirit, and so despise it; others think that either by them it is not attainable, or that if it be attained, it will not answer their labor in it, and diligence about it, which it does require; and therefore take up with another way and means, which they know to be more easy, and hope to be as useful. By many the whole Duty is despised, and consequently all Assistance in the performance of it is so also. None of those do I speak unto at present. But (2.) We are guilty of this neglect when we do not constantly and diligently on all Occasions make use of it for the End for which it is given us; yea abound in the exercise of it. Have you an Ability to pray always freely given you by the Holy Ghost, why do you not pray always, in private, in Families, according to all occasions and opportunities administred? Of what concernment unto the Glory of God, and in our Life unto him, Prayer is, will be owned by all. It is that only single Duty wherein every Grace is acted, every Sin opposed, every good thing obtained, and the whole of our Obedience in every instance of it, is concerned. What difficulties lye in the way of its due performance, what discouragements rise up against it, how unable we are of ourselves in a due manner to discharge it, what Aversation there is in corrupted nature unto it, what Distractions and Weariness are apt to befall us under it, are generally known also unto them who are any way exercised in these things. Yet does the Blessedness of our present and future Condition much depend thereon. To relieve us against all these things, to help our Infirmities, to give us Freedom, Liberty and Confidence in our Approaches to the Throne of Grace, to enable us as Children to cry Abba Father, with Delight and Complacency, is this Gift of the Spirit of Grace and Supplication given unto us by Jesus Christ. Who can express how great a folly and Sin it is, not to be found in the constant exercise of it? Can we more by any means grieve this Holy Spirit and endamage our own Souls? Has God given unto us the Spirit of Grace and Supplication, and shall we be remiss, careless, and negligent in Prayer? Is not this the worst way whereby we may quench the Spirit, which we are so cautioned against? Can we go from day to day in the neglect of Opportunities, occasions and just seasons of Prayer? How shall we answer the Contempt of this gracious Aid offered us by Jesus Christ? Do others go from day to day in a neglect of this Duty, in their Closets and Families? blame them not, or at least they are not worthy of so much blame as we. They know not how to pray, they have no Ability for it. But for those to walk in a neglect hereof, who have received this Gift of the Holy Ghost enabling them thereunto, making it easy unto them, and pleasant unto the inner man, how great an Aggravation is it of their Sin? Shall others at the tinkling of a Bell, rise and run unto prayers to be said or sung, wherein they can have no spiritual interest, only to pacify their Consciences and comply with the prejudices of their Education? and shall we be found in the neglect of that Spiritual Aid which is graciously afforded unto us? How will the blind Devotion and Superstition of multitudes, with their diligence and pains therein, rise up in Judgment against such negligent Persons? We may see in the Papacy, how upon the ringing of a Bell, or the lifting up of any Ensign of Superstition, they will some of them rise at Midnight; others in their Houses, yea in the Streets, fall on their knees unto their Devotions: Having lost the conduct of the Spirit of God, and his gracious Guidance unto the performance of Duty in its proper seasons, they have invented ways of their own to keep up a frequency in this Duty after their manner, which they are true and punctual unto. And shall they who have received that Spirit which the World cannot receive, be treacherous and disobedient unto his Motions, or what he constantly inclines and enables them unto? Besides all other Disadvantages which will accrew hereby unto our Souls, who can express the horrible Ingratitude of such a Sin? I press it the more, and that unto all sorts of Prayer, in private, in Families, in Assemblies for that end, because the Temptations and Dangers of the daies wherein we live do particularly and eminently call for it. If we would talk less, and pray more about them, things would be better than they are in the World; at least we should be better enabled to bear them and undergo our portion in them with the more satisfaction. To be negligent herein, at such a Season, is a sad token of such a security as foreruns destruction.

(4.) Have any received this Gift of the Holy Ghost, let them know that it is their Duty to cherish it, to stir it up and improve it; it is freely bestowed, but it is carefully to be preserved. It is a Gospel Talent given to be traded withal, and thereby to be increased. There are various degrees and measures of this Gift, in those that do receive it. But what ever Measure any one has, from the greatest to the least, he is obliged to cherish, preserve and improve. We do not assert such a Gift of Prayer, as should render our Diligence therein unnecessary; or the Exercise of our natural Abilities useless. Yea the end of this Gift is to enable us to the diligent exercise of the Faculties of our Souls in Prayer in a due manner. And therefore as it is our Duty to use it, so it is to improve it. And it is one Reason against the restraint of Forms, because there is in them too little exercise of the Faculties of our Minds in the worship of God. Therefore this being our Duty, it may be enquired by what way or means we may stir up this Grace and Gift of God, so at least, as that if through any weakness or infirmity of mind, we thrive not much in the outward part if it; yet that we decay not, nor lose what we have received. The Gifts of the Holy Ghost are the fire that kindls all our Sacrifices to God. Now although that fire of old on the Altar first came down from Heaven, or forth from the Lord, Levit. 9:24. yet after it was once there placed, it was always to be kept alive with care and diligence; for otherwise it would have been extinguished as any other fire, Levit. 6:12, 13. Hence the Apostle warns Timothy,[illegible], 2 Timothy. 1:6. to excite and quicken the fire of his Gift; blowing off the ashes and adding fuel unto it. Now there are many things that are useful and helpful unto this end: As,

(1.) A constant Consideration and Observation of ourselves, our own Hearts, with our spiritual state and condition. Thence are the matters of our Requests or Petitions in Prayer to be taken, Psalm 16:7. And as our state in general by reason of the Depths and Deceitfulness of our Hearts, with our Darkness in spiritual things, is such as will find us matter of continual search and Examination all the daies of our lives, as is expressed in those Prayers, Psalm 19:12. Psalm 139:23, 24. So we are subject unto various Changes and Alterations in our spiritual frames and actings every day; as also unto Temptations of all sorts. About these things according as our occasions and necessities do require, are we to deal with God in our Supplications, Philippians 4:6. How shall we be in a readiness hereunto, prepared with the proper matter of Prayer, if we neglect a constant and diligent Observation of ourselves herein, or the state of our own Souls? This being the food of the Gift, where it is neglected, the Gift it self will decay. If men consider only a Form of Things in a course, they will quickly come to a Form of Words.

To assist us in this search and examination of ourselves, to give Light into our state and wants, to make us sensible thereof, is part of the Work of the Spirit, as a Spirit of Grace and Supplication; and if we neglect our Duty towards him herein, how can we expect that he should continue his Aid unto us, as to the outward part of the Duty? Wherefore let a man speak in Prayer with the Tongues of men and Angels, to the highest Satisfaction, and it may be, good Edification of others; yet if he be negligent, if he be not wise and watchful in this Duty of considering the state, Actings and Temptations of his own Soul, he has but a perishing decaying outside and shell of this Gift of the Spirit. And those by whom this self-search and judgement is attended unto, shall ordinarily thrive in the Power and life of this Duty. By this means may we know the beginnings and entrances of Temptation; the deceitful Actings of indwelling Sin, the risings of particular Corruptions, with the Occasions yielding them advantages and Power; the Supplies of Grace which we dayly receive and waies of deliverance. And as he who prays without a due consideration of these things, prays at Random, fighting uncertainly as one beating the Air; so he whose Heart is filled with a sense of them, will have always in a readiness the due matter of Prayer, and will be able to fill his mouth with Pleas and Arguments whereby the Gift it self will be cherished and strengthned.

(2.) Constant searching of the Scripture unto the same purpose is another subservient Duty unto this of Prayer it self. That is the Glass, wherein we may take the best view of ourselves, because it at once represents both what we are, and what we ought to be; what we are in ourselves, and what we are by the Grace of God; what are our Frames, Actions and Ways, and what is their defect in the Sight of God. And an higher instruction what to pray for, or how to pray, cannot be given us, Psalm 19:7, 8, 9. Some imagine that to search the Scriptures, thence to take Forms of speech, or Expressions accommodated unto all the parts of Prayer, and to set them in order or retain them in memory, is a great help to Prayer. Whatever it be, it is not that which I intend at present. It is most true if a man be mighty in the Scriptures, singularly conversant and exercised in them, abounding in their senses and expressions, and have the help of a faithful Memory withal, it may exceedingly further and assist him in the exercise of this Gift unto the edification of others. But this Collection of Phrases, speeches, and expressions, where perhaps the mind is barren in the sense of the Scripture, I know not of what use it is. That which I press for, is a diligent search into the Scripture as to the things revealed in them. For therein are our Wants in all their Circumstances and Consequences discovered and represented unto us, and so are the Supplies of Grace and Mercy which God has provided for us; the former with Authority to make us sensible of them, and the latter with that Evidence of Grace and faithfulness, as to encourage us to make our Requests for them. The Word is the Instrument whereby the Holy Spirit reveals unto us our wants, when we know not what to ask, and so enables us to make Intercessions according to the mind of God, Romans 8. Yea who is it, who almost at any time reading the Scripture with a due Reverence of God, and Subjection of Conscience unto him, that has not some particular matter of Prayer or Praise effectually suggested unto him? And Christians would find no small advantage on many accounts, not here to be insisted upon, if they would frequently, if not constantly turn what they read into Prayer or Praise unto God, whereby the Instructions unto Faith and obedience would be more confirmed in their Minds, and their Hearts be more engaged into their practice. An example hereof we have, Psalm 119. wherein all Considerations of Gods will and our Duty are turned into Petitions.

(3.) A due Meditation on Gods glorious Excellencies, tends greatly to the cherishing of this gracious Gift of the Holy Spirit. There is no example that we have of Prayer in the Scripture, but the entrance into it consists in Expressions of the Name, and most commonly of some other glorious Titles of God; whereunto the Remembrance of some mighty acts of his Power, is usually added. And the nature of the thing requires it should be so. For besides that God has revealed his Name unto us, for this very purpose that we might call upon him by the Name which he owns and takes to himself, it is necessary we should by some external description determine our minds unto Him, to whom we make our Addresses, seeing we cannot conceive any Image or Idea of him therein. Now the End hereof is twofold, (1.) To ingenerate in us that Reverence and Godly fear, which is required of all that draw nigh to this infinitely Holy God, Lev. 10:3. Hebrews 12:29. The most signal incouragement unto Boldness in Prayer and an Access to God thereby, is in Hebrews 10:19, 20, 21, 22. with Chapter 4:16. Into the Holy place we may go with Boldness, and unto the Throne of Grace. And it is a Throne of Grace that God in Christ is represented unto us upon. But yet it is a Throne still, whereon Majesty and Glory do reside. And God is always to be considered by us as on a Throne. (2.) Faith and confidence are excited and acted unto a due Frame thereby. For Prayer is our betaking ourselves unto God as our shield, our Rock, and our Reward, Proverbs 18:10. Wherefore a due previous consideration of those Holy properties of his Nature, which may encourage us so to do, and assure us in our so doing, is necessary. And this being so great a part of Prayer the great Foundation of Supplication and Praise, frequent Meditation on these holy Excellencies of the Divine Nature, must needs be an excellent preparation for the whole Duty, by filling the Heart with a sense of those things, which the Mouth is to express, and making ready those Graces for their exercise, which is required therein.

(4.) Meditation on the Mediation and Intercession of Christ, for our Encouragement, is of the same importance and tendency. To this End spiritually is he proposed unto us, as abiding in the discharge of his Priestly Office, Hebrews 4:15, 16. Chapter 10:19, 20, 21, 22. And this is not only an Encouragement unto, and in our Supplications, but a means to increase and strengthen the Grace and Gift of Prayer it self. For the Mind is thereby made ready to exercise it self about the effectual Interposition of the Lord Christ at the Throne of Grace in our behalf, which has a principal place and consideration in the Prayers of all Believers. And hereby principally may we try our Faith of what Race and kind it is, whether truly Evangelical or no. Some relate or talk that the Eagle tries the Eyes of her young ones, by turning them to the Sun, which if they cannot look steadily on, she rejects them as spurious. We may truly try our Faith by immediate Intuitions of the Sun of Righteousness. Direct Faith to act it self immediately and directly on the Incarnation of Christ and his Mediation, and if it be not of the right kind and race, it will turn its Eye aside unto any thing else. Gods essential Properties, his Precepts and Promises it can bear a fixed consideration of; but it cannot fix it self on the Person and Mediation of Christ with steadiness and satisfaction. There is indeed much profession of Christ in the World, but little Faith in him.

(5.) Frequency in Exercise is the immediate way and means of the Increase of this Gift, and its improvement. All spiritual Gifts are bestowed on men to be imployed and exercised: For the manifestation of the Spirit is given to every one to profit withal, 1 Corinthians. 12:7. God both requirs that his Talents be traded withal, that his Gifts be imployed and exercised, and will also call us to an account of the discharge of the trust committed unto us in them, see 1 Peter. 4:10, 11. Wherefore the Exercise of this and of the like Gifts tends unto their improvement on a double account. For (1.) whereas they reside in the mind after the manner and nature of an Habit or a Faculty, it is natural that they should be increased and strengthned by Exercise, as all Habits are by a multiplication of Acts proceeding from them. So also by desuetude they will weaken, decay, and in the issue be utterly lost and perish. So is it with many as to the Gift of Prayer. They were known to have received it in some good measure of usefulness unto their own Edification and that of others. But upon a neglect of the Use and Exercise of it in public and private, which seldome goes alone without some secret or open enormities, they have lost all their Ability, and cannot open their mouths on any Occasion in Prayer, beyond what is prescribed unto them, or composed for them. But the just hand of God is also in this matter, depriving them of what they had, for their abominable neglect of his Grace and Bounty therein. (2.) The Increase will be added unto by virtue of Gods blessing on his own appointment. For having bestowed their Gifts for that End, where Persons are faithful in the discharge of the trust committed unto them, He will graciously add unto them in what they have. This is the eternal Law concerning the dispensation of Evangelical Gifts, Unto every one that has shall be given, and he shall have abundance; but from him that has not, shallbe taken away, even that which he has, Mat. 25:29. It is not the mere having or not having of them that is intended, but the using or not using of what we have received; as is plain in the Context. Now I do not say that a man may or ought to exercise himself in Prayer meerly with this design, that he may preserve and improve his Gift. It may indeed in some cases be lawful for a man to have Respect hereunto, but not only. As where a Master of a Family has any one in his Family who is able to discharge that Duty and can attend unto it; yet he will find it his Wisdom not to omit his own performance of it, unless he be contented his Gift, as to the use of his Family, should wither and decay. But all that I plead is, that he who conscientiously, with respect unto all the ends of Prayer, does abound in the exercise of this Gift, he shall assuredly thrive and grow in it, or at least preserve it in answer unto the measure of the Gift of Christ. For I do not propose these things, as though every man in the diligent use of them, may constantly grow and thrive in that part of the Gift which consists in Utterance and Expression. For there is a measure of the Gift of Christ assigned unto every one whose bounds he shall not pass, Ephesians 4:7. But in these paths and ways, the Gift which they have received, will be preserved, kept thrifty and flourishing; and from the least beginnings of a Participation of it, they will be carryed on unto their own proper measure, which is sufficient for them.

(6.) Constant fervency and Intention of mind and Spirit in this Duty, works directly towards the same End. Men may multiply Prayers as to the outward Work in them, and yet not have the least spiritual Advantge by them. If they are dull, dead and slothful in them, if under the Power of customariness and formality, what issue can they expect? Fervency and Intention of mind quickns and enlargs the faculties, and leavs vigorous Impressions upon them of the things treated about, in our Supplications. The whole Soul is cast into the mould of the matter of our Prayers, and is thereby prepared and made ready for continual fresh spiritual Engagements about them. And this fervency we intend, consists not in the Vehemency or Loudness of words, but in the Intention of the mind. For the earnestness or vehemency of the voice is allowable only in two cases: (1.) When the Edificationof the Congregation does require it, which being numerous, cannot hear what is spoken unless a man lift up his voice. (2.) When the vehemency of Affections will bear no restraint, Psalm 20:2. Hebrews 5:7. Now as all these are means whereby the Gift of Prayer may be cherished, preserved and improved; so are they all of them the ways whereby Grace acts it self in Prayer, and have therefore an equal respect unto the whole Work of the Spirit of Supplication in us.

5. Our Duty it is to use this Gift of Prayer unto the ends for which it is freely bestowed on us. And it is given, (1.) with respect unto themselves who do receive it; and, (2.) with respect unto the Benefit and Advantage of others. And with respect unto them that receive it, its End is, and it is a blessed means and help, to stir up, excite, quicken and act all those Graces of the Spirit whereby they have Communion with God in this Duty. Such are Faith, Love, Delight, Joy and the like. For (1.) under the conduct of this Gift, the mind and Soul are led into the consideration of, and are fixed on the proper objects of those Graces, with the due occasions of their exercise. When men are bound unto a Form, they can act Grace only by the things that are expressed therein, which whatever any apprehend, is strait and narrow, compared with the extent of that divine Intercourse with God, which is needful unto Believers in this Duty. But in the Exercise of this Gift there is no concernment of Faith or Love, or delight, but it is presented unto them, and they are excited unto a due exercise about them. Unto this end therefore, is it to be used; namely as a means to stir up and act those Graces and holy Affections, in whose working and exercise the Life and efficacy of Prayer does consist. (2.) Although the Exercise of the Gift it self, ought to be nothing but the Way of those Graces acting themselves towards God in this Duty, (for Words are supplied only to cloath and express gracious Desires, and when they wholly exceed them, they are of no Advantage;) yet as by virtue of the Gift the mind is able to comprehend and manage the things about which those Graces and gracious desires are to be exercised; so in the use of Expressions they are quickned and ingaged therein. For as when a man has heard of a miserable object, he is moved with compassion towards it, but when he coms to behold it, his own Eye affects his heart, as the Prophet speaks, Lam. 3:17. whereby his compassion is actually moved and increased; so although a man has a comprehension in his mind of the things of Prayer, and is affected with them, yet his own Words also will affect his Heart, and by Reflection stir up and enflame spiritual Affections. So do many even in private, find advantage in the use of their own Gift, beyond what they can attain in mere Mental Prayer, which must be spoken unto afterwards.

Again, this Gift respects others and is to be used unto that End. For as it is appointed of God to be exercised in Societies, Families, Church-Assemblies, and occasionally for the good of any; so it is designed for their Edification and profit. For there is in it an Ability of expressing the Wants, Desires and Prayers of others also. And as this discharge of the Duty is in a peculiar manner incumbent on Ministers of the Gospel, as also on Masters of Families and others as they are occasionally called thereunto; so they are to attend unto a fourfold direction therein: (1.) Unto their own experience, if such persons are Believers themselves they have experience in their own Souls of all the general concernments of those in the same condition. As Sin works in one, so it does in another; as Grace is effectual in one, so it is in another; as he that prays, longs for Mercy and Grace, so do they that joyn with him. Of the same kind with his Hatred of Sin his Love to Christ, his Labouring after Holiness and Conformity to the Will of God, are also those in other Believers. And hence it is that Persons praying in the Spirit according to their own experience, are oftentimes supposed by every one in the Congregation rather to pray over their Condition than their own. And so it will be whilst the same Corruption in kind, and the same Grace in kind, with the same kind of Operations, are in them all. But this extends not it self unto particular Sins and Temptations, which are left unto every one to deal about between God and their own Souls.

(2.) Unto Scripture Light. This is that which lively expresss the spiritual state and Condition of all sorts of Persons, namely, both of those that are unregenerate, and of those which are converted unto God. Whatever that expresss concerning either sort, may safely be pleaded with God in their behalf. And hence may abundant matter of Prayer be taken for all occasions. Especially may it be so in a peculiar manner from that holy Summary of the Churches desires to God, given us in the Lords Prayer. All we can duly apprehend, spiritually understand, and draw out of that Myne and Heavenly Treasury of Prayer, may be safely used in the name and the behalf of the whole Church of God. But without understanding of the things intended, the Use of the words prosits not.

(3) Unto an Observation of their ways and walking, with whatever overt discovery they make of their Condition and Temptations. He who is constantly to be the mouth of others to God, is not to pray at Random, as though all Persons and Conditions were alike unto him. None prays for others constantly by virtue of especial Duty, but he is called also to watch over them and observe their ways. In so doing he may know That of their state, which may be a great Direction unto his Supplications with them and for them. Yea without this no man can ever discharge this Duty aright in the behalf of others, so as they may find their particular concernments therein. And if a Minister be obliged to consider the Ways, Light, Knowledge, and walking of his Flock in his preaching unto them, that what he teachs may be suited unto their Edification; he is no less bound unto the same consideration in his Prayers also with them and for them, if he intends to pray unto their use and profit. The like may be said of others in their capacity. The Wisdom and Caution which are to be used herein, I may not here insist upon.

(4.) Unto the Account which they receive from themselves concerning their Wants, their state and Condition. This in some cases Persons are obliged to give unto those whose Duty it is to help them by their Prayers, James 5:16. And if this Duty were more attended unto, the minds of many might receive inconceivable Relief thereby.

6. Let us take heed, (1.) That this Gift be not solitary, or alone; and (2.) That it be not solitarily acted at any time. When it is solitary, that is, where the Gift of Prayer is in the Mind, but no Grace to exercise in Prayer in the Heart; it is at best but a part of that Form of Godliness which men may have, and deny the Power thereof, and is therefore consistent with all sorts of secret Lusts and Abominations. And it were easy to demonstrate that whatever Advantage others may have by this Gift in them who are destitute of saving Grace, yet themselves are many ways worsted by it. For hence are they lifted up with spiritual pride, which is the ordinary Consequent of all unsanctified Light; and hereby do they countenance themselves against the Reflections of their Consciences on the guilt of other Sins, resting and pleasing themselves in their own performances. But to the best Observation that I have been able to make, of all spiritual Gifts which may be communicated for a time unto Unsanctified minds, this does soonest decay and wither. Whether it be that God takes it away Judicially from them, or that themselves are not able to bear the Exercise of it, because it is diametrically opposite unto the lusts wherein they indulge themselves; for the most part it quickly and visibly decaies, especially in such as with whom the continuance of it by reason of open Sins and Apostasie might be a matter of danger or Scandal unto others. (2.) Let it not be acted solitarily. Persons in whom is a principle of spiritual Life and Grace, who are endowed with those Graces of the Spirit which ought to be acted in all our Supplications, may yet even in the use and exercise of this Gift neglect to stir them up and act them. And there is no greater Evidence of a weak, sickly spiritual Constitution, than often to be surprized into this miscarriage. Now this is so▪ when men in their Prayers ingage only their Light, Invention, Memory and Elocution, without especial actings of Faith and delight in God. And he who watchs his Soul and its actings, may easily discern when he is sinfully negligent in this matter, or when outward Circumstances and Occasions have made him more to attend unto the Gift, than unto Grace in Prayer; for which he will be humbled. And these few things I thought meet to add concerning the due use and improvement of this Gift of the Spirit of God.

Duties that follow from the preceding discussion.

The point of all inquiry into these things is how we may put them into practice in our life with God. If we know them, we are blessed only if we do them — and not otherwise. Our practice in this area falls under two headings: first, giving due and continual glory to God for His grace in this free gift whose nature we have examined; and second, constant attention to the duty this grace enables us to perform. These are as follows.

First, we ought to continually bless and give glory to God for this great privilege of the Spirit of grace and supplication granted to the church. This is the chief means on our part of all holy communion with God and of giving Him glory. How does the world, which is without this gift of divine generosity, grope in the dark and wander after vain ideas — not knowing how to deal with its own convictions, or how to approach God about its concerns at all? That world which cannot receive the Spirit of grace and truth can never have any true dealings with God. There are those who despise this gift of God, who mock it and speak against it, hiding themselves under many pretexts from the light in doing so. But they do not know what they are doing, or by what spirit they are being driven. Our duty is to pray that God would pour out His Spirit even on them — which would quickly cause them to look on Him whom they have pierced and mourn.

How great a mercy it is to enjoy and use this privilege is shown in two ways. First, both the psalmist and the prophet pray directly, in a spirit of prophecy and without qualification, that God would pour out His wrath on the families that do not call on His name (Psalm 79:6; Jeremiah 10:25). Second, the whole work of faith in obedience is named after this very duty of prayer: 'Everyone who calls on the name of the Lord will be saved' (Romans 10:13). For calling on God in prayer, through the power of the Spirit of grace and supplication, is an unmistakable evidence and fruit of saving faith and obedience — which is why the promise of salvation is so emphatically attached to it. Or, by a figure of speech, it stands for the whole worship of God and the obedience of faith. It would take forever to describe all the benefits that the church of God and every member of it receives through this privilege. No heart can conceive the treasury of mercies that lie in this one gift — the freedom and ability to approach God at all times according to His mind and will. This is the relief, the refuge, the weapon, and the certain refreshment of the church in every condition.

Second, it is a special reason for praise and glory to God that He has expanded this privilege under the Gospel. The Spirit has now been poured out from above and enlarged in His dispensation — both in depth and in breadth. Those on whom He is bestowed receive Him in greater measure than they did under the Old Testament. From this comes that freedom and boldness in approaching the throne of grace and crying 'Abba, Father' — which Paul counts among the great privileges of the dispensation of the Spirit of Christ, privileges that were not previously enjoyed. If the difference between the Old Testament state and the New consisted only in outward rules and their administration, it would not be so easy to see where the advantage lies — especially, it seems, for those who appear to genuinely prefer the outward splendor of the old legal worship over the simplicity of the Gospel. But whoever understands what it means not to receive the spirit of slavery leading to fear, but to receive the Spirit of adoption by which we cry 'Abba, Father' — and what it means to serve God in the newness of the Spirit and not in the oldness of the letter — understands the difference well enough. I cannot help being surprised that some will use arguments, or the pretense of arguments, for forms and aids of prayer that seem inconsistent with the work of the Spirit of supplication as described, drawing them from the Old Testament and the practice of the Jewish church before the time of our Savior — even though they can prove nothing from these sources. Do they not acknowledge that there is a more plentiful outpouring of the Spirit on the church under the New Testament than under the Old? To deny it is to remove the principal difference between the law and the Gospel. And should not the performance of our duties be regulated according to the grace supplied to us? If we were to suppose that the people then, being spiritually immature and bound to outward ordinances, needed forms of prayer at that time — which in fact they did not, for there is no evidence they had any forms in the way being argued — does it follow that believers under the New Testament, who unquestionably have a larger portion of the Spirit of grace and supplication poured out on them, should either need or be bound to them? And it is pointless to claim a different dispensation of the Spirit for them and for us while refusing to acknowledge different fruits and effects. The person who has been under the power of the law and has been set free by the law of the Spirit of life in Christ Jesus knows the difference, and will be thankful for the grace it contains.

Furthermore, the Spirit's dispensation has been expanded in breadth, in that it is now given to multitudes, whereas formerly it was confined to a few. In former times the dew of His presence watered only the land of Canaan and the physical descendants of Abraham; now the showers of it fall on all nations — on all who in every place call on the name of Jesus Christ our Lord, theirs and ours. In every assembly of Mount Zion throughout the world that is gathered according to the mind of Christ, prayers and supplications are offered to God through the effective working of the Spirit of grace and supplication — unless He is despised. This is the fulfillment of the great promise of Malachi 1:11: 'For from the rising of the sun to its setting, My name will be great among the nations, and in every place incense is going to be offered to My name, and a grain offering that is pure; for My name will be great among the nations.' The prayers and praises in the assemblies of the saints are the pure offering and the sacrifice God promised would be brought to Him. And this offering cannot be kindled without the eternal fire of the Spirit of grace. Under the old covenant, no sacrifice was to be offered except with fire taken from the altar. Whatever was offered with unauthorized fire was an abomination. All the offerings were therefore called the Lord's fire offerings. This was a picture of the Holy Spirit. From this Christ is said to have offered Himself to God through the eternal Spirit. And in the same way we must offer our prayers. In the fruits and effects of His work lies all the glory and beauty of our gatherings and worship. Remove them and they become contemptible, dead, and fleshly. And He carries this work into the households of believers. Every family individually is enabled to pray and serve God in the Spirit, and those that do not live in darkness all their days. He is the same to believers everywhere in the world — in their private rooms or their prison cells. Wherever they are, they all have access in one Spirit to the Father (Ephesians 2:18). And for this expansion of grace, God rightly expects from us a return of glory.

Third, it is certainly our duty to make use of the gift of the Spirit, which has been purchased for us by Christ and is of immeasurable benefit to our souls. There are two ways people may be guilty of neglecting this heavenly gift. The first is when the gift itself is not valued, sought after, or earnestly pursued. This happens under various pretexts: some imagine it is not a gift of the Spirit at all and despise it; others think it is either unattainable for them, or that even if attained it would not justify the effort and diligence it requires, and so they settle for another approach which they know to be easier and hope will be just as useful. Many despise the whole duty of prayer and consequently despise all assistance in performing it. None of those are who I am addressing at present. The second way of neglecting this gift is when we do not constantly and diligently make use of it on every occasion for the purpose for which it is given — when we do not abound in its exercise. You have been freely given by the Holy Spirit an ability to pray always — why do you not pray always, in private, in your household, according to every occasion and opportunity that presents itself? Everyone will acknowledge how important prayer is to the glory of God and to our life with Him. It is the one duty in which every grace is active, every sin is opposed, every good thing is obtained, and every aspect of our obedience is engaged. The difficulties that stand in the way of praying well, the discouragements that rise against it, our inability of ourselves to perform it rightly, the deep aversion in our fallen nature to it, the distractions and weariness that overtake us in it — all of this is well known to those who are at all practiced in these things. Yet the blessedness of our present and future condition greatly depends on it. To relieve us against all these obstacles, to help our weaknesses, to give us freedom, liberty, and confidence in approaching the throne of grace, to enable us as children to cry 'Abba, Father' with delight and satisfaction — this is why the gift of the Spirit of grace and supplication has been given to us by Jesus Christ. Who can express how great a folly and sin it is not to be found constantly exercising it? Can we grieve the Holy Spirit more deeply or damage our own souls by any other means? Has God given us the Spirit of grace and supplication, and shall we be lax, careless, and negligent in prayer? Is this not the very worst way of quenching the Spirit, against which we are so solemnly warned? Can we go from day to day neglecting opportunities, occasions, and proper seasons of prayer? How will we answer for our contempt of this gracious aid offered to us by Jesus Christ? Do others go from day to day neglecting this duty in their private rooms and homes? Do not judge them too harshly — or at least they are far less to blame than we are. They do not know how to pray; they have no ability for it. But for those who have received this gift of the Holy Spirit enabling them to pray, making it easy and pleasant to the inner person — how greatly does their neglect aggravate their sin? Shall others, at the ringing of a bell, rise and rush off to say or sing prescribed prayers in which they can have no spiritual interest, only to pacify their consciences and comply with the habits of their upbringing? And shall we be found neglecting the spiritual aid so graciously given to us? How will the blind devotion and superstition of multitudes, with all their diligence and effort, rise up in judgment against such negligent people? We can observe in the papacy how, at the ringing of a bell or the raising of some symbol of superstition, some will rise at midnight, others will fall on their knees in their homes or even in the streets in their devotions — having lost the Spirit of God's guidance toward performing duty in its proper seasons, they have invented their own ways to maintain frequent exercise of this duty in their own manner, and they are faithful and punctual to it. And shall those who have received the Spirit whom the world cannot receive be unfaithful and disobedient to His promptings, to what He constantly inclines and enables them toward? Apart from every other harm this neglect will cause to our souls, who can describe the terrible ingratitude of such a sin? I press this point all the more — and for all kinds of prayer, private, in households, and in assemblies gathered for that purpose — because the temptations and dangers of the times we live in call for it in a particular and urgent way. If we would talk less and pray more about them, things would be better than they are in the world — or at least we would be better equipped to bear them and endure our share in them with greater steadiness. To be negligent here, in such a season, is a sad sign of the kind of careless security that comes before destruction.

Fourth, those who have received this gift of the Holy Spirit should know that it is their duty to cherish it, to stir it up, and to develop it. It is freely given, but it must be carefully preserved. It is a Gospel talent given to be put to use and thereby increased. This gift comes in various degrees and measures to those who receive it, but whatever measure any person has — from the greatest to the least — he is obligated to cherish, preserve, and improve it. We do not describe a gift of prayer that makes our own diligence unnecessary or renders the exercise of our natural abilities useless. On the contrary, the very purpose of this gift is to enable the diligent exercise of our soul's faculties in prayer in the right way. Therefore, just as it is our duty to use this gift, it is also our duty to improve it. This is one reason against the restraint of set forms: they allow too little exercise of our mental faculties in the worship of God. Since this is our duty, it may be asked by what means we can stir up this grace and gift of God — at the very least so that, if through some weakness or infirmity of mind we do not grow much in the outward aspect of it, we at least do not decline and lose what we have received. The gifts of the Holy Spirit are the fire that kindles all our sacrifices to God. The fire on the old altar first came down from heaven (Leviticus 9:24), but once it was there it had to be kept alive with care and diligence, for otherwise it would have gone out like any other fire (Leviticus 6:12-13). This is why Paul urges Timothy to kindle afresh the gift of God within him (2 Timothy 1:6) — blowing away the ashes and adding fuel to the fire. Many things are helpful toward this end.

First, there is the constant observation and examination of ourselves, our own hearts, and our spiritual state and condition. From here the material for our petitions in prayer is to be drawn (Psalm 16:7). Our general condition — given the depths and deceitfulness of our hearts and our blindness in spiritual things — is such as will provide us with matter for continual search and examination all the days of our lives, as expressed in these prayers: Psalm 19:12 and Psalm 139:23-24. And we are subject to various changes and shifts in our spiritual frames and workings every day, as well as to temptations of every kind. These things, according to our circumstances and needs, are what we are to bring to God in our supplications (Philippians 4:6). How can we be in readiness for this, prepared with the right material for prayer, if we neglect constant and diligent self-observation and attention to the state of our own souls? Since this is the food of the gift, where it is neglected the gift itself will decay. If people attend only to the outward shape of things in a routine way, they will quickly reduce themselves to a routine of words.

Helping us in this self-examination, giving us light into our condition and needs, and making us genuinely aware of them — this is part of the Spirit's work as a Spirit of grace and supplication. If we neglect our duty toward Him in this, how can we expect Him to continue His aid in the outward part of the duty? Therefore, though a person may pray with the eloquence of men and angels, to the great satisfaction and perhaps the real edification of others, yet if he is negligent — if he is not wise and watchful in examining the condition, workings, and temptations of his own soul — he has only a fading, decaying shell of this gift of the Spirit. Those who do attend to this self-examination and self-judgment will ordinarily thrive in the power and life of this duty. By this means we come to know the early stirrings and approaches of temptation, the deceptive workings of indwelling sin, the rise of particular corruptions along with the circumstances that give them opportunity and power, and the daily supplies of grace and paths of deliverance. The person who prays without proper attention to these things prays aimlessly — fighting uncertainly, like one beating the air. But the person whose heart is filled with a sense of them will always have the right material for prayer ready at hand, and will be able to fill his mouth with pleas and arguments — by which the gift itself is nourished and strengthened.

Second, constant searching of the Scripture for the same purpose is another supporting duty that feeds the gift of prayer itself. Scripture is the mirror in which we may best see ourselves, because it at once shows us both what we are and what we ought to be — what we are in ourselves and what we are by God's grace, what our frames, actions, and ways are, and how they fall short in God's sight. No higher instruction in what to pray for or how to pray can be given us (Psalm 19:7-9). Some imagine that searching Scripture to collect forms of speech and expressions fitted to all the parts of prayer, and then arranging or memorizing them, is a great help to prayer. Whatever that may be, it is not what I am pressing for here. It is certainly true that if a person is well-versed in Scripture — deeply familiar and practiced in it, rich in its meaning and expressions, and aided by a good memory — this can greatly further and assist him in exercising this gift to the edification of others. But this collection of phrases and expressions, where the mind may remain empty of the Scripture's actual meaning, I do not know what use it is. What I am pressing for is a diligent inquiry into the Scripture for the things revealed in it. For there our needs are laid out before us in all their depth and consequences, as are the supplies of grace and mercy God has prepared for us — the former with authority to make us aware of them, and the latter with such evidence of grace and faithfulness as to encourage us to ask for them. The word is the instrument by which the Holy Spirit reveals to us our needs when we do not know what to ask, and so enables us to intercede according to God's mind (Romans 8). Indeed, who is there who, reading Scripture with proper reverence and submission of conscience to God, does not regularly have some particular matter for prayer or praise effectively prompted within him? And Christians would find no small benefit — on many grounds too numerous to go into here — if they would frequently, if not constantly, turn what they read into prayer or praise to God. This would confirm the instructions of faith and obedience more deeply in their minds and engage their hearts more fully in practicing them. We have an example of this in Psalm 119, where every consideration of God's will and our duty is turned into petition.

Third, proper meditation on God's glorious excellencies greatly tends to cherish this gracious gift of the Holy Spirit. In every example of prayer we have in Scripture, the entrance into it consists in expressions of God's name and usually of some other glorious titles of His, to which the remembrance of some of His mighty acts is commonly added. The nature of the thing requires it. For besides the fact that God has revealed His name to us for this very purpose — that we might call on Him by the name He owns and takes for Himself — it is necessary that by some outward description we fix our minds on the One to whom we are making our approach, since we cannot form any image or idea of Him. The purpose of this is twofold. First, it produces in us the reverence and godly fear required of all who draw near to this infinitely holy God (Leviticus 10:3; Hebrews 12:29). The greatest encouragement to boldness in prayer and to access to God is found in Hebrews 10:19-22 and Hebrews 4:16 — we may approach the Most Holy Place with confidence and come to the throne of grace. And God in Christ is represented to us as enthroned on a throne of grace. But it is still a throne, where majesty and glory reside — and God is always to be considered by us as enthroned. Second, faith and confidence are stirred up and brought to a right posture by this meditation. For prayer is our taking refuge in God as our shield, our rock, and our reward (Proverbs 18:10). Therefore a prior consideration of those holy attributes of His nature that encourage and assure us in so doing is necessary. And since this is so great a part of prayer — the great foundation of supplication and praise — frequent meditation on these holy excellencies of the divine nature must be an excellent preparation for the whole duty, filling the heart with a sense of the very things the mouth is to express, and readying those graces for their exercise that prayer requires.

Fourth, meditation on the mediation and intercession of Christ, for our encouragement, is of equal importance and leads to the same end. For this purpose He is set before us in His ongoing priestly office (Hebrews 4:15-16; Hebrews 10:19-22). And this is not only an encouragement to prayer and within it, but a means of increasing and strengthening the grace and gift of prayer itself. For the mind is thereby prepared to engage with the effective intercession of the Lord Christ at the throne of grace on our behalf — which holds a central place in the prayers of all believers. By this we may also most accurately test our faith — what kind it is, whether truly evangelical or not. It is said that the eagle tests the eyes of her young by turning them toward the sun, and if they cannot look steadily at it, she rejects them as not genuine. We may truly test our faith in the same way, by direct looking at the Sun of Righteousness. Direct faith to act immediately and directly on the incarnation of Christ and His mediation, and if it is not of the right kind, it will turn its eye aside to anything else. It can bear a fixed consideration of God's essential attributes, His commands and His promises — but it cannot fix itself on the person and mediation of Christ with steadiness and satisfaction. There is indeed much profession of Christ in the world, but little faith in Him.

Fifth, frequent exercise is the direct and immediate means of developing and improving this gift. All spiritual gifts are given to be used and exercised, for 'to each one is given the manifestation of the Spirit for the common good' (1 Corinthians 12:7). God requires that His talents be put to use and His gifts be employed and exercised, and He will also call us to account for how faithfully we have discharged the trust committed to us in them (1 Peter 4:10-11). The exercise of this and similar gifts tends to their growth on two grounds. First, since they reside in the mind in the nature of a habit or faculty, it is natural that they should be increased and strengthened by exercise, just as all habits grow through the accumulation of acts produced by them. By disuse they will weaken, decay, and ultimately be entirely lost. This is what happens with many people regarding the gift of prayer. They were known to have received it in a good measure, to their own and others' edification. But through neglect of using and exercising it — in public and in private, which neglect seldom goes alone without some secret or open failures — they have lost all their ability and can no longer open their mouths in prayer on any occasion beyond what has been prescribed or composed for them. But the just hand of God is at work in this as well, taking from them what they had, in response to their inexcusable neglect of His grace and generosity. Second, increase will also be added by virtue of God's blessing on what He Himself has appointed. Having given gifts for that purpose, where people are faithful in discharging the trust committed to them, He will graciously add to what they have. This is the eternal law governing the distribution of gospel gifts: 'For to everyone who has, more shall be given, and he will have an abundance; but from the one who does not have, even what he does have shall be taken away' (Matthew 25:29). It is not the mere having or not having of gifts that is in view, but the using or not using of what we have received, as the context makes plain. I am not saying that a person may or ought to exercise himself in prayer merely with the design of preserving and improving his gift. This may in some cases be a legitimate consideration, but not the only one. For instance, where a head of household has someone in his family who is able to lead prayer and can attend to it, he will still find it wise not to omit doing so himself — unless he is content to let his own gift, as far as his family is concerned, wither and decay. All I am contending is this: the person who conscientiously, with regard to all the proper ends of prayer, abounds in exercising this gift, will assuredly thrive and grow in it — or at the least preserve it, in keeping with the measure of Christ's gift to him. I do not claim that through diligent use of these means every person will continually grow in that aspect of the gift that consists in expression and eloquence. For every person has a measure of Christ's gift assigned to him beyond which he will not pass (Ephesians 4:7). But in these paths and ways, the gift they have received will be preserved, kept alive and fruitful — and from the smallest beginnings of sharing in it, they will be carried forward to their own proper measure, which is sufficient for them.

Sixth, constant fervency and intensity of mind and spirit in this duty works directly toward the same end. People may multiply prayers in terms of outward performance and yet gain not the slightest spiritual benefit from them. If they are dull, lifeless, and sluggish in them — if they are under the power of routine and mere formality — what fruit can they expect? Fervency and intensity of mind quicken and expand the faculties, leaving deep impressions of the things addressed in our supplications. The whole soul is shaped by the substance of our prayers and is thereby prepared and made ready for fresh spiritual engagement with them. The fervency intended here does not consist in the loudness or vehemence of the voice, but in the intensity of the mind. Earnestness and loudness of voice are appropriate in only two cases: first, when the size of the congregation requires it, since a large gathering cannot hear unless a person raises his voice; and second, when the force of one's affections cannot be restrained (Psalm 22:2; Hebrews 5:7). All of these things are means by which the gift of prayer may be cherished, preserved, and improved — and they are also all ways in which grace exercises itself in prayer, having therefore equal bearing on the whole work of the Spirit of supplication within us.

Fifth, it is our duty to use the gift of prayer for the ends for which it is freely given to us. It is given with respect to two things: first, for the benefit of those who receive it, and second, for the benefit and advantage of others. With respect to those who receive it, it is a blessed means and help for stirring up, awakening, and actively engaging all those graces of the Spirit by which they have communion with God in this duty — graces such as faith, love, delight, joy, and the like. First, under the leading of this gift, the mind and soul are directed to the proper objects of those graces and fixed on them, along with the appropriate occasions for their exercise. When people are confined to a fixed form, they can exercise grace only in connection with the things expressed in that form, which — whatever anyone may think — is narrow and limited compared with the breadth of the divine communion with God that believers need in this duty. But in the exercise of this gift, no concern of faith or love or delight is left unaddressed — all are presented to the soul, and it is stirred to exercise them rightly. This is therefore one of the purposes for which the gift is to be used: as a means of stirring up and actively engaging those graces and holy affections whose working and exercise constitute the life and power of prayer. Second, although the exercise of the gift itself ought to be nothing other than the way those graces express themselves toward God in this duty — for words are given only to clothe and express gracious desires, and when words outrun those desires entirely they are of no value — yet as the gift enables the mind to grasp and engage with the things about which those graces and gracious desires are to be exercised, so in the act of expressing them they are quickened and drawn more deeply into those things. For just as a person who has heard of a pitiful object is moved with compassion, but when he actually sees it his own eyes affect his heart — as the prophet says (Lamentations 3:17) — and his compassion is actually stirred and increased; so, even though a person already has a mental grasp of the things of prayer and is affected by them, his own words will also affect his heart, and by this reflection will stir up and inflame spiritual affections. In this way many people, even in private prayer, find benefit in the use of their own gift beyond what they can attain in purely mental prayer — which must be addressed separately.

Furthermore, this gift also has regard to others and is to be used for their benefit. Since it is appointed by God to be exercised in households, church assemblies, and occasional gatherings for the good of any who are present, it is designed for their edification and profit. For the gift includes the ability to express the needs, desires, and prayers of others. And since this discharge of the duty falls in a particular way on gospel ministers, as well as on heads of households and others as they are occasionally called to it, they are to attend to four directions. First, they are to draw on their own experience. If such persons are themselves believers, they have experienced in their own souls all the general concerns of others in the same condition. As sin works in one, so it works in another. As grace is effective in one, so it is in another. As the one who prays longs for mercy and grace, so do those who join with him. Their hatred of sin, their love of Christ, their striving after holiness and conformity to God's will — these are the same in kind as those of every other believer. This is why, when someone prays in the Spirit according to their own experience, every person in the congregation often supposes the prayer to be expressing their own condition rather than the one who is praying. And so it will be as long as the same corruption in kind and the same grace in kind, with the same kinds of workings, are present in all of them. But this does not extend to particular sins and temptations, which are left for each person to deal with between themselves and God alone.

Second, they are to draw on Scripture's light. Scripture vividly expresses the spiritual state and condition of all kinds of persons — both those who are unconverted and those who have been brought to God. Whatever it says concerning either group may safely be pleaded with God on their behalf. From Scripture, therefore, an abundance of material for prayer on every occasion may be drawn. This is especially true in a particular way from the holy summary of the church's desires to God given to us in the Lord's Prayer. Everything we can rightly understand, spiritually grasp, and draw out of that mine and heavenly treasury of prayer may safely be used in the name and on behalf of the whole church of God. But without understanding what is intended, the use of the words profits nothing.

Third, they are to draw on observation of the ways and walk of those they pray for, along with whatever they can visibly discern of their condition and temptations. The person who is constantly to serve as the mouth of others before God is not to pray aimlessly, as though all persons and conditions were the same to him. No one is regularly called to pray for others by virtue of a particular duty without also being called to watch over them and observe their ways. In doing so he may know things about their condition that can greatly guide his supplications with them and for them. Without this, no one can ever discharge this duty rightly on behalf of others in such a way that they find their own particular concerns addressed in it. And if a minister is obligated to consider the ways, understanding, knowledge, and walk of his flock in his preaching so that what he teaches is fitted to their edification, he is no less bound to the same consideration in his prayers with them and for them, if he intends those prayers to be useful and beneficial. The same applies to others in their respective roles. The wisdom and caution required in this are too extensive to go into here.

Fourth, they are to draw on the account given to them by those they pray for, concerning their needs, their state, and their condition. In some cases people are obligated to give such an account to those whose duty it is to help them through prayer (James 5:16). And if this duty were more consistently practiced, many minds might receive extraordinary relief through it.

Sixth, we must take care, first, that this gift not be isolated — that is, present without saving grace — and second, that it not be exercised in isolation from grace at any time. When the gift is isolated — when the gift of prayer is in the mind but there is no grace to exercise in prayer in the heart — it is at best only part of that outward form of godliness that people may have while denying its power, and is therefore consistent with all manner of secret lusts and abominations. It would be easy to show that whatever benefit others may receive from this gift in those who lack saving grace, those people themselves are in many ways harmed by it. For it lifts them up with spiritual pride — the ordinary consequence of all unsanctified light — and they use it to justify themselves against the accusations of their consciences about other sins, resting in and pleasing themselves with their own performances. But in all my observation, of all the spiritual gifts that may for a time be given to unsanctified minds, this one decays and withers the soonest. Whether God takes it away judicially, or whether such people are themselves unable to sustain its exercise because it is directly contrary to the lusts they indulge — for the most part it decays quickly and visibly, especially in those whose continued possession of it, in the face of open sin and apostasy, might become a source of danger or stumbling to others. Second, let this gift not be exercised in isolation from grace. People who have a principle of spiritual life and grace, and who are endowed with those graces of the Spirit that ought to be active in all our supplications, may still neglect to stir those graces up and engage them even while using and exercising this gift. And there is no greater evidence of a weak, sickly spiritual condition than to be frequently caught in this failure. This happens when people in prayer engage only their understanding, creativity, memory, and eloquence without any particular exercise of faith and delight in God. The person who watches his soul and its workings can easily discern when he is sinfully negligent in this matter, or when outward circumstances and occasions have caused him to attend more to the gift than to grace in prayer — for which he should be humbled. These are the things I thought it fitting to add concerning the proper use and improvement of this gift of the Spirit of God.