34. Chapter VIII.

Chapter VIII. The duty of external prayer by virtue of a spiritual gift, explained and vindicated.

What we have discussed up to here concerning the work of the Spirit of grace and supplication in enabling believers to pray, or to cry "Abba, Father," belongs principally to the internal, spiritual nature of the duty, and the exercise of grace in this duty. In this, we have only diverted occasionally to consider the interest of words, and the use of set forms, either freely or imposed. And indeed, what has been evinced from Scripture testimony on the matter, renders all further dispute about these things needless. For if the things mentioned are required for all acceptable prayer, and if they are truly effected in the minds of all believers by the Holy Ghost, then it is evident how little use remains for such pretended aids. But moreover, prayer falls under another consideration: namely, as to its external performance, and as the duty is discharged by anyone in lesser or greater societies, in which their conjunction with him, their communion in the duty, and consequently their edification in the whole, depend on his words and expressions. This is the will of God: that in assemblies of his appointment, such as churches and families, and occasional meetings of two or more gathered in the name of Christ, one should pray on behalf of himself and the rest who join with him. Thus ministers are enabled to pray in church-assemblies, as other Christians pray in occasional meetings of the disciples of Christ in his name, parents in their families, and every believer privately for himself.

There is a spiritual ability given to men by the Holy Ghost, by which they are enabled to express the matter of prayer, as taught and revealed in the manner described before, in words fitted and suited to lead their own minds and the minds of others on to a holy communion in the duty, to the honor of God and their own edification.

I do not confine the use of this ability to assemblies. Everyone may, and usually is to make use of it for himself also, according to the measure which he has received. For if a man does not have an ability to pray for himself in private and alone, then he can have none to pray in public and in societies. Therefore, take prayer as vocal, without which adjunct it is not complete, and this ability belongs to the nature and essence of prayer.443 And this also is from the Spirit of God. This is what meets with such contradiction and opposition from many, and which has other things set up in competition with it, indeed, to the exclusion of it, even from families and prayer closets. We will examine what those are afterward. Vocal prayer is judged by some not only to be separable from the work of the Spirit of prayer, but in no way belonging to it. They say, "it is a fruit of wit, fancy, memory, elocution, volubility and readiness of speech" — namely, in those in whom, on other accounts, they acknowledge none of these things exist, at least in no considerable degree! Some time ago, they indeed defended themselves against any esteem of this ability, by crying out that "all those who thus prayed by the Spirit, as they call it, only babbled and talked nonsense." But those who have any sobriety and modesty are convinced that most of those who pray according to the ability received, use words of truth and soberness in its exercise. It is but a sorry relief that any can find in cavilling444 at some expressions which, perhaps good and wholesome in themselves, do not suit their palates. Or if they seem to miss having due order and decency, their failure is not to be compared with the extravagances of some (considering the nature of the duty) in supposedly quaint and elegant expressions used in this duty.445 But in this, they resort to this claim: that this ability is only the effect of the natural endowments mentioned before, which they think are offset by a boldness and confidence that are little less than intolerable impudence. If seems that it is this way with all those who desire to pray as God enables them, that is, according to His mind and will — if anything in the light of nature, the common voice of mankind, examples of Scripture, and express testimonies and commands, are able to declare what that is. I will therefore make way for the declaration and confirmation of the truth asserted, by the ensuing observations.

1. Every man is to pray or call upon God, as he is able, with respect to his own condition, relationships, occasions, and duties. Certainly there is not a man in the world who has not forfeited all his reason and understanding to atheism, or utterly buried all their operations under the fury of brutish affections, that is not convinced 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 or directed to. I would hope there are but few in the world, especially of those who are called Christians, that at one time or other do not so pray. The artificial help of constant forms is an arbitrary invention. And there are those who, for the most part, resort to other reliefs. They may read prayers composed for some good end and purpose, though not absolutely for their situations, as to the present state of their minds, and the things they would pray for (which is absolutely impossible). As I conceive of it, they cannot help but be conscious sometimes, not only of the weakness of what they do, but of their neglect of the duty which they profess to perform. And there are those who are diverted from the dictates of nature, and the light of Scripture directions, by the prevalence of ignorance, the power of prejudice, and an infatuation with superstition. They say a "paternoster" for their prayer, maybe an "ave" or "credo," intending it for this or that end, or for the benefit of this or that person maybe, or to obtain what is in no way mentioned or included in what they utter. There is nothing of prayer in it, but a mere taking of the name of God in vain, with the horrible profanation of a holy ordinance.Exodus 20:7

Persons tied to such rules and forms never pray in their lives, except in their occasional ejaculations which break from them almost by surprise. And there has not been any one more effectual means of bringing unholiness into the Christian world, with an ungodly course of behavior, than this one of teaching men to satisfy themselves in this duty of prayer, by saying, reading, or repeating the words of other men, which they may not understand, and certainly are not affected by in a due manner. For it is this duty by which our whole course is principally influenced.

Let men say what they will, our conduct in walking before God, which principally regards the frame and disposition of our hearts, is influenced and regulated by our attendance to and performance of this duty. The one whose prayers are hypocritical, is a hypocrite in his whole course. And the one who is only negligent in them, is equally negligent in all other duties. Now, because our whole obedience to God ought to be our "reasonable service," Romans 12:1, how can it be expected that it would 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 instead should read the forms of others — forms 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 the effects of their own ability in expressing the gracious conceptions of their minds, worked in them by the Holy Ghost in the way and manner described before. I call it their own ability, in opposition to all outward aids and assistances from others, or an antecedent prescription of a form of words to them. Not one instance can be given to the contrary. Sometimes it is said they "spread forth their hands," sometimes that they "lifted up their voices," sometimes that they "fell upon their knees and cried," sometimes that they "poured out their hearts" when overwhelmed — all according to present occasions and circumstances. The solemn benediction of the priests, instituted by God, like the present forms in the administration of the sacraments, were of another consideration, as will be shown. And as for those who, by immediate inspiration, gave out and wrote discourses in the form of prayers which were mystical in part and prophetic in part, we have given an account concerning them before. Some indeed plead that the church of the Jews, under the second temple, had various forms of prayers in use among them, even at the time when our Savior 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 for the assertion. For what is found to that purpose among the Talmudists, is mixed with such ridiculous fables that it fully defeats its own evidence — such as the first, suiting the number of their prayers to the number of the bones in the back of a man! 446

3. The commands which are given to thus pray according to our own abilities, are no more or less than all the commands we have in the Scripture to pray at all. Not one of them has any regard or respect to outward forms, aids, or helps of prayer. And the manner of prayer itself is so described, limited, and determined, that no other kind of prayer can be intended. For we are commanded to "pray in the Spirit;" to pray earnestly and fervently with "the spirit and understanding;" continually, with all manner of "prayer and supplication;" to "make our requests known to God," so as not to take care ourselves about our present concerns; to "pour out our hearts to God;" to cry, "Abba, Father," by the Spirit, and the like. And thus I do not understand how these things are suited to any kind of prayer except 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 varied situational workings of our minds and spirits, such actings of gracious affections, that they will not comply with a constant use of a prescribed form of words.

4. When we speak of men’s own ability in this matter, we include the conscientious, diligent use of all means which God has appointed for the communication of this ability to them, or to help them in the due use, exercise, and improvement of it. There are such means, and they are to attend to such, as —

(1.) The diligent searching of our own hearts, in their frames, dispositions, inclinations, and actings, that we may in some measure be acquainted with their state and condition towards God. Indeed, the heart of man is absolutely unsearchable for any but God himself — that is, as to a complete and perfect knowledge of it. Hence David prays that God would "search and try him," and lead and conduct him by his grace according to what he found in him, and not leave him wholly to act or be moved according to his own apprehensions of himself, Psalms 139:23-24. Yet where we sincerely 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 rightly in this and all other duties. If this is neglected, if men live in the dark for themselves, or satisfy themselves only with an acquaintance with those things which an accusing conscience will not allow them to be utterly ignorant of, they will never know how to pray, or what to pray for, in a due manner. The lack of a due discharge of this duty is a cause of that barrenness in prayer which is found among most, as we observed. We should be continually exercised in it, especially on account of that unspeakable variety of spiritual changes which we are subject to. The one who would abound in all manner of that supplication which is enjoined of us, who would have his prayers be proper, useful, and 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 variously contracts.

(2.) Constant, diligent reading of the Scriptures is another duty that this ability greatly depends on. From the precepts of God in them, we may learn our own wants; and from his promises, we may learn the relief he has provided for them. These things, as it has been shown, supply us with the matter of prayer. Moreover, from there we learn what words and expressions are fit and proper to be used in our accesses to God. No words or expressions, in themselves or in their meaning, are fit or acceptable in this, except as they are analogous to those in the Scripture, which are of God’s own teaching and direction. And where men are very conversant in the word, they will always be ready for and furnished with fit expressions of their desires to God. This is one means by which they may come to be so; other helps of a like nature might be insisted on.

5. In this spiritual ability use is made of the natural abilities of invention, memory, and elocution. Why should men not use in the service and worship of God, what God has given them, that they may be able to serve and worship him? Indeed, it sets off the use and excellence of this spiritual gift, that in the exercise of it we use and act our natural endowments and abilities, as spiritualized by grace. If it is set up in competition with it, this cannot be done. The more the soul is engaged in its faculties and powers, the more intent it is, in and to the duty. Nor do I deny that this gift may be varied in degrees and diverse circumstances according to these abilities, even though it has a being of its own, distinct from them. Even in extraordinary gifts, as in receiving and imparting immediate revelations from God, there was variety in outward modes and circumstances. It followed the diversity and variety of the natural abilities and qualifications of those who were employed in that work. This difference may appear much more in the exercise of ordinary gifts, which do not so absolutely influence and regulate the faculties of the mind as the other does. And we find this difference by experience among those 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, nor as to the manner of their praying. But some greatly excel others — some in one thing, some in another. And in part, this proceeds from that difference between them in their natural abilities of invention, judgment, memory, and elocution — especially as these are improved by exercise in this duty. Yet this is not absolutely so, nor does the difference in this matter depend solely on this, as we observe in constant experience. For if it did, then those who receive this spiritual ability, and who excel others in these natural endowments, would also constantly excel them in the exercise of the gift itself. This is not so, as all who have observed anything in this matter will know. But the exercise of these abilities in prayer depends on the special assistance of the Spirit of God. For the most part, the gift, like the scion447 that is ingrafted or inoculated,448 turns the nature of those abilities into itself, and modifies them according to its own efficacy and virtue, and is not itself changed by them. Evidently, what makes any such difference in the discharge of this duty — such as that in which the edification of others is concerned — is the frequent conscientious exercise of the gift received. Without this, whatever stock of natural abilities it may be planted into, it will neither thrive nor flourish.

6. Spiritual gifts are of two sorts:

(1.) Those which 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 adjoined to any other gifts or graces whatsoever.

(2.) Those which were adjuncts of, or annexed to, any other gifts or graces, without which they could have neither place nor use. For example, the gift of utterance449 depends on wisdom and knowledge. For utterance without knowledge, or anything that does not express sound knowledge for the benefit of others, is folly and babbling. The gift of prayer is of this latter sort, under our present consideration with respect to the interest of words in that duty. And we affirm that this is a unique gift of the Holy Ghost, and will now further prove it to be so; for —

(1.) It is an inseparable adjunct of that work of the Spirit which we have described. It is from him as its author; for the one who is the author of anything, as to its being, is the author of all its inseparable adjuncts. It has been proved that the work of enabling us to pray is the work of the Spirit; and it is an immeasurable boldness for anyone to deny it, and yet pretend to be a Christian. And he is not the author of any one part of this work, but of the whole, all that by which we cry, "Abba, Father." The expression of the desires of our souls, in words suited to the acting of our own graces and the edification of others, inseparably belongs to prayer. When we are commanded to pray, if our necessity, condition, and edification, along with the advantage and benefit to others, requires the use of words in prayer, then we are to pray with words. 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 even in such cases, we are not required to pray other than as the Spirit is promised to enable us to pray, and as we do, that we may still be said to "pray in the Holy Ghost." Therefore, praying falls under the command and promise, and it is a gift of the Holy Spirit. And the nature of the thing itself — that is, the duty of prayer — manifests it. For all that the Spirit of God works in our hearts, with respect to this duty, is in order for us to express it; for what he does, is to enable us to pray. And if he does not give that expression, then all that he does besides may be lost as to its principal end and use. Indeed, all that he does in us where this is lacking, or that he does in fixed meditation, which in some particular cases is equivalent to this, does not rise beyond that frame which David expresses by keeping silence. He declares an estate of trouble by this, in which he was not yet freely brought to deal with God about it, as he later did by prayer; and he found relief in this.

What can be objected to this with any pretense of reason, is this: not only 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 — i.e., the grace of prayer and the gift of prayer, as some distinguish them, are inseparable. The objection consists in two unsound consequents which, it is supposed, will ensue from this; such as —

(1.) "That everyone who has the grace of prayer, as it is called, or in whom the Holy Spirit works the gracious disposition described before, also has the gift of prayer, seeing that these things are inseparable." And,

(2.) "That everyone who has the gift of prayer, or who has an ability to pray vocally for the edification of others, also has 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 that it follows from the premises, and therefore I affirm that it is most true, under the ensuing limitations:

1st. We are not speaking of what is called the grace of prayer in its habit or principle, but in its actual exercise. In the first respect, grace exists in all who are sanctified, even in those infants who are sanctified from the womb. It does not follow from this, that they must also have the gift of prayer, which respects grace only in its exercise. And thus our meaning is that all those in whom the Spirit of God graciously acts faith, love, delight, and desire, by way of prayer to God, have an ability from Him to express themselves in vocal prayer.

2dly. It is required for this, that such persons be found in a way of duty [to pray]; and so they are fit to receive the influential assistance of the Holy Spirit in it. Whoever would 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 in which that gift consists:

"Stir up the gift of God which is in you," 2 Timothy 1:6. And where this duty is neglected — for which an account must be given — it is no wonder if any who may have, as they say, the "grace of prayer," yet do not have the gift or faculty to express their minds and desires in prayer by words of their own. Some think there is no such ability in anyone. And therefore they never look for it in themselves, and despise whatever they hear said to that purpose. What assistance such persons may have in their prayers from the Spirit of grace, I do not know; but it is not likely they would have much of his aid or help in doing what they despise him for. Some are so accustomed to and so deceived by pretended helps in prayer — such as making use of or reading prayers composed for them by others — that they never attempt to pray for themselves. But they always think they cannot do that which, indeed, they will not do. It is as if a child, being raised among none but impotent persons who go about on crutches, were to refuse to try his own strength, and resolves to make use of crutches also. But by good instruction, or some sudden surprise with fear, removing his prejudice, he would 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 they neither know it, nor ever try it, because of complying with the principles of their education — indeed, they think it is impossible for them to pray otherwise. But when instruction frees them from this prejudice, or some sudden surprise with fear or affliction forces them to enter into an exercise of their own ability in this kind, their former aids and helps will quickly grow into disuse with them.

3dly. The ability which we ascribe to all who have the gracious assistance of the Spirit in prayer is not absolute, but is suited to their occasions, conditions, duties, callings, 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 becomes a minister in the congregation, or any person on a like solemn occasion — nor yet may he be enabled to pray in a family, or in the company of many, if he is not called to this in his condition of life. But everyone has this ability according to his necessity, condition of life, and calling. One who is only a private person has it; and one who is the ruler of the family has it, and he that is a minister of the congregation has it also. And as God enlarges men’s occasions and calls, so he will enlarge their abilities, provided they do their duty to that end and purpose. For the slothful, the negligent, the fearful, those who are under the power of prejudices, will have no share in this mercy.

This, therefore, is the sum of what we affirm in this particular: Every adult person who has received and is able to exercise grace in prayer, or any saving grace — without which prayer itself is an abomination — if he does not neglect the improvement of the spiritual aids communicated to him, so far partakes of this gift of the Holy Spirit as to enable him to pray according as his own occasions and duty require. The one who wants mercy for the pardon of sin, or supplies of grace for the sanctification of his person, and the like, if he is sensible of his wants, and has gracious desires for their supply to be worked in his heart, will be enabled to ask them of God in an acceptable manner, if he is not woefully and sinfully lacking in himself and his own duty.

Ans. 2. As to the second inference, namely, that if this ability is inseparable from the gracious assistance of the Spirit of prayer, then whoever has this gift and ability, has that gracious assistance in the exercise of it, or he has received the Spirit of grace, and he has saving graces acted in him, I answer —

1st. This does not follow from what we have asserted. For although wherever the grace of prayer is, there also is the gift in its measure, it does not follow that where the gift is, there also must be the grace; for the gift is for the grace’s sake, and not the contrary. Grace cannot be acted without the gift, but the gift may be acted without the grace.

2dly. We will assent that this gift does grow in another soil, and it does not have its root in itself. It follows on and arises 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 it with the things that are to be prayed for, which he does both in the inward convictions of men’s own souls, and in the declaration made of this in the Scripture. Now, in some this may 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 further in them. Therefore, it is acknowledged that men in whom the Spirit of grace never resided or savingly operated, may have the gift of utterance in prayer to 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 vocal 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 that a man has a gift of prayer without it, is to suppose that he has a gift to pray for he knows not what — we abhor such real or pretended enthusiasm. Thus, wherever this gift of illumination and conviction is, there is such a foundation of the gift of prayer, that it is not ordinarily absent in some measure, where due use and exercise are observed.

Add to what has been said, that the duty of prayer ordinarily is 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." These things are so expressed, not that they are in any way needful to God, but to us. And because 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 Hannah that "she spoke in her heart, but her voice was not heard," 1 Samuel 1:13, I grant that in some cases it may be so. This is where the circumstances of the duty do not require it to be otherwise, or where the vehemence of affections, which causes men to cry out and roar, will permit it to be so. That being said, in this prayer by meditation, the things and matter of prayer are to be formed in the mind into that sense and those sentences which may be expressed; and the mind can conceive no more in this way of prayer than it can express. So it is said of Hannah, when she prayed in her heart, and as she said herself, "out of the abundance of her meditation," verse 16, that "her lips moved," though "her voice was not heard;" she not only framed the sense of her supplications into petitions, but she tacitly expressed them to herself. Obligating anyone to prescribed forms, is as destructive of prayer by inward meditation, as it is of prayer that is conceived and expressed. For it takes away the liberty, and it prevents the ability, of framing in the mind those petitions or other parts of prayer, according to the sense which the person praying has of them. Therefore, if this expression of prayer in words necessarily belongs to the duty itself, then it is an effect of the Holy Spirit, or else he is not the Spirit of supplication to us.

(2.) Utterance is a particular gift of the Holy Ghost as mentioned in 1 Corinthians 1:5; 2 Corinthians 8:7; Ephesians 6:19; Colossians 4:3. There are two parts, or two duties, to be discharged by virtue of this gift:

[1.] An ability to speak to men in the name of God in the preaching of the word;

[2.] An ability to speak to God for ourselves, or in the name of and on behalf of others.

There is the same reason for utterance in both these duties; and in each of them it is equally a particular gift of the Spirit of God. See 1 Corinthians 1:5; 2 Corinthians 8:7; Ephesians 6:19; Col 4.3.450 The word used in these places is logos, "speech," which is well rendered "utterance," — that is, an ability and liberty to speak out the things we have conceived: Ephesians 6:19 — "Utterance in opening the mouth with boldness," or rather freedom of speech. In sacred things, in praying and preaching, this is the gift of the Holy Spirit. And as such we are enjoined to pray for it, that it may be given to us or others, as the edification of the church requires.

Although this gift may be despised by some, the whole edification of the church depends on it; indeed, the foundation of the church was laid in it, as it was an extraordinary gift, Acts 2:4; and its superstructure is carried on by it — for it is the sole means of public or solemn intercourse between God and the church. It is so if there is such a thing as the Holy Ghost, and if there are 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 it is with all others of like nature, may be considered either as to the habit of it, or as to the external exercise of it. Those who have received the habit of it, have experienced great variety in its exercise; yet it does not usually appear in natural and moral habits, even where the same preparations precede it. For just as the Spirit of grace is free, and acts arbitrarily with respect to the persons to whom he communicates the gift himself — for "he divides to every man as he wills" 1 Corinthians 12:11 — so he also acts as he pleases in the exercise of those gifts and graces which he bestows. Hence believers sometimes find a greater evidence of his gracious working in them in prayer (or evidence of his assistance in praying), and also enlargement in utterance, than at other times. For in both these, he breathes and acts as he pleases. These things are not their own, nor absolutely in their own power. The habitual grace they received will not enable them to pray graciously, nor will their gift of utterance enable them for edification, without the Spirit’s actual excitation of that grace, and his assistance in the exercise of that gift. Both conceiving, and uttering our desires in an acceptable manner, are from him; and so are all spiritual enlargements in this duty. The vocal prayer of which we speak, whether private or public, is the uttering of our desires and requests to God, called "making our requests known to him," Php 4:6. This utterance is a gift of the Holy Ghost; so too is prayer, as to the manner of its performance by words, in supplication. If anyone says he cannot thus pray suitably to his own occasions, he only says that he is a stranger to this gift of the Holy Ghost; and if anyone will not thus pray, then it is despised by him. If these things are denied by any because they do not understand them, we cannot help it.

(3.) 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 the Spirit’s enabling, we can do nothing as we should. As this has been sufficiently confirmed in other discourses on this subject, we will not always contend with those by whom such fundamental principles of Christianity are denied or called into question. The Spirit enables men with respect to all sorts of duties, whether those required of us by virtue of a special office and calling, or on the more general account of a holy conduct according to the will of God. Vocal prayer is a duty under both these considerations; for —

[1.] It is the duty of the ministers of the gospel by virtue of special office. "Supplications, prayers, intercessions, and giving of thanks," are to be made in the assemblies 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 the mouth of the church to God. The nature of the office, and the due discharge of it, with what is necessary to the religious worship of public assemblies, manifest that it is so. The apostles, as their example, "gave themselves continually to prayer, and to the ministry of the word," Acts 6:4. It is therefore the gift of the Holy Ghost by which these are enabled to do so; for of themselves they are not able to do anything. This is one of those "good gifts" which are "from above, and come down from the Father of lights," James 1:17. And they receive these gifts "for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ," Ephesians 4:12. Therefore, utterance in praying and preaching, is the gift of the Holy Ghost with respect to their office. And that is such a gift, that those who are utterly destitute of it cannot discharge their office for the edification of the church.

Let men pretend what they please, if a spiritual ability in praying and preaching does not belong necessarily to the office of the ministry, then no man can tell what does belong to it, or what the office signifies in the church. For no other ordinance can be administered without the word and prayer, nor can any part of rule itself be administered in a due manner. To deny that these are gifts of the Holy Ghost, is to deny the continuance of his dispensation to and in the church. This would at once overthrow the whole truth of the gospel, and the sole foundation that the ministry of the gospel is built upon.

[2.] The same may be said with respect to duties to be performed by virtue of our general vocation.451 Such are the duties of parents and masters of families. I do not know how far any have gone in ways of profaneness, but I hope none are carried to such a length as to deny it is their duty 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, then its performance must be by the aid of the Spirit of God, by virtue of the general rule we proceed upon.

(4.) The benefit, profit, advantage, and edification of particular persons, and 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, that it is impious not to ascribe it to the operation of the Holy Spirit.

Men are not of themselves, without His special aid, authors or causers of the principal spiritual benefit and advantage which the church receives in the world. If they are so, or may be so, then what need is there of the Spirit or his work for the preservation and edification of the church? But we plead the experience of all who desire to walk before God in sincerity, that it has this blessed effect and fruit; and we leave the determination of the question to the judgment of God himself. Nor will we at present refuse in our plea, a consideration of the different conditions (as to a holy way of life) between those who constantly in their life and at their death, give this testimony, and those by whom this testimony is opposed and denied. None of us are 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 those who dare to profess that they are strangers to it.

(5.) The event of things may be pleaded in evidence of the same truth. For if the ability of praying were not a gift of Him who divides to every one according to his own will,1 Corinthians 12:11 then there would not be such a difference as there is, openly and visibly in the world, as to the sharing of that gift among all those who pretend to faith in the same truth. And if it were a matter purely of men’s natural abilities, then it would be impossible that so many, whose highest concern is to be interested 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 that is competent for such a work; let them test what success mere exercise will furnish them with. In the meantime, I will deny that the ability of the prayer that is addressed here, is attainable by any, without that illumination of the mind which is a unique gift of the Holy Ghost. It will be a hard thing to persuade persons of any ordinary consideration, that the difference which they discover between men, as to this gift and ability, proceeds merely from the difference in their natural and acquired abilities, in which (as it is strenuously pretended) the advantage is commonly on that side which is most defective in them.

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 is because they themselves were expert in it, and found nothing else. On that ground, they have left it for what is better. But for evident reasons, we will not be bound to stand by the testimony of those men, even though they will not be pleaded here. In the meantime, we know that "whoever does not have, even what he has will be taken away from him." Matthew 13:12 It is no wonder if persons endowed sometimes with a gift of prayer proportionate to their light and illumination, improving neither the one nor the other as they should, have lost both their light and gift also. And thus, suitable to my design and purpose, I have given a delineation of the work of the Holy Ghost as a Spirit of grace and supplication, promised to and bestowed on all believers, enabling them to cry, "Abba, Father."