35. Chapter IX.

Chapter IX.

Duties inferred from the preceding discourse. The result of all our inquiries is how we may improve these duties for obedience in the life of God; for "if we know them, happy are we if we do them," 452 and not otherwise. And our practice in this may be reduced to these two heads:

1. A due and constant returning of glory to God on account of his grace in that free gift of his, whose nature we have inquired into.

2. A constant attendance to the duty for which we are graciously enabled by this gift. And —

1. A due and constant returning of glory to God:

(1.) We ought to continually bless God and give glory to him for this great privilege of the Spirit of grace and supplication granted to the church.453 This is the principal means on their part of all holy intercourse with God, and of giving glory to him. The world is destitute of this fruit of divine bounty. How it gropes in the dark and wanders after vain imaginations, while it does not know how to manage its convictions, nor at all how to deal with God about its concerns! That world which cannot receive the Spirit of grace and truth, can never have anything to do with God in a due manner. There are those by whom this gift of God is despised, reviled, and blasphemed; and under the shades of many pretenses, they hide themselves from the light in doing so. But they do not know what they do, nor by what spirit they are moved. It is our duty to pray that God would pour out his Spirit even on them also, which will quickly cause them to "look on him whom they have pierced, and mourn." Zechariah 12:10 It appears in two ways, how great a mercy it is to enjoy and improve454 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 do not call on his name," Psalms 79:6; Jeremiah 10:25. And,

[2.] In that the whole work of faith in obedience is designated from this duty of prayer; thus it is said that "whoever will call upon the name of the Lord will be saved," Romans 10:13 — for invocation or prayer, in the power of the Spirit of grace and supplication, is an infallible evidence and fruit of saving faith and obedience. And therefore, the promise of salvation is so eminently annexed to it; or by a synecdoche, it is used for the whole worship of God and obedience of faith. It would be endless to declare the benefits that the church of God and everyone who belongs to it, has by prayer. No heart can conceive of that treasury of mercies which lies in this one privilege: in having the liberty and ability to approach God at all times, according to his mind and will. This is the relief, the refuge, the weapons, and the assured refreshment of the church in all conditions.

(2.) It is a matter of praise and glory to God, in a special manner, that he has granted an amplification 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, receive him in a larger measure than they did formerly under the Old Testament. From there comes that liberty and boldness in their access to 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 those of old were not partakers of. If the difference between the Old Testament state and the New lay only in the outward letter and the rule of it, then it would not be so easily discerned on which side the advantage lay. I think, especially, that it would not be so discerned by those who seem really to prefer the pomp of legal worship, before the plainness and simplicity of the gospel. But the one who understands that it is not to "receive the spirit of bondage to fear," but to "receive the Spirit of adoption, by which we cry, Abba, Father;" Romans 8:15 and who understands what it means to "serve God in the newness of the Spirit, and not in the oldness of the letter," Romans 7:6 understands their difference well enough. I cannot help but admire that some make use of arguments, or a pretense of them, for those helps and forms of prayer which do not seem compliant with the work of the Spirit of supplication from the Old Testament, described before, and the practice of the church of the Jews before the time of our Savior; though indeed they can prove nothing from that. For do they not acknowledge that there is a more plentiful effusion of the Spirit on the church under the New Testament than under 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?

Suppose that those people, then being carnal and obliged to observe carnal ordinances in this particular, needed forms of prayer — which indeed they did not (ones that were merely and only formal); nor did they use them that we know of. Does it therefore follow that believers under the New Testament, who unquestionably have a larger portion of the Spirit of grace and supplication poured out on them, would either need them, or be obliged to them? It is in vain to pretend there was a different dispensation of the Spirit to them than to us, where different fruits and effects are not acknowledged. The one 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 he will be thankful for the grace that is in it.

Again; the privilege of the Spirit is extensively enlarged, in that it is now communicated to multitudes, while of old it was confined to a few. Then its dews only watered the land of Canaan and the posterity of Abraham according to the flesh; now its showers are poured down on all nations, even on "all who in every place call on the name of Jesus Christ our Lord, both theirs and ours." 1 Corinthians 1:2 In every assembly of mount Zion throughout the world, called according to the mind of Christ, prayers and supplications are offered to God through the effectual working of the Spirit of grace and supplication (unless he is despised). And this is done in the accomplishment of that great promise, Malachi 1:11, "From the rising of the sun even to its going down, my name will be great among the Gentiles; and in every place incense will be offered to my name, and a pure offering. For my name will be great among the heathen, says the Lord of hosts." Prayer and praises in the assemblies of the saints is the pure offering and that sacrifice which God promises will be offered to 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, except with fire taken from the altar. Be that what it may, if it was offered with strange fire,Leviticus 10:1 it was an abomination; hence they were all called esh,455 the "firings" of the Lord. And this was a semblance of the Holy Ghost; which is why Christ is said to "offer himself to God through the eternal Spirit." And so must we offer our prayers. In the fruits and effects of his works, lies all the glory and beauty of our assemblies and worship. Take them away, and they are contemptible, dead, and carnal. And he carries this work into the families of those who believe. Every family separately is enabled to pray and serve God in the spirit; and those which are not, live in darkness all their days. He is the same to believers all over the world, in their closets or in their prisons. Wherever they are, they all have "access by one Spirit to the Father," Ephesians 2:18. And for this enlargement of grace, God justly expects a revenue of glory from us.

2. A constant attendance to the duty for which we are graciously enabled by this gift.

(1.) It is assuredly our duty to make use of the gift of the Spirit, as that which is purchased for us by Christ,456 and is of inestimable advantage to our souls. There are two ways by which men may be guilty of the neglect of this heavenly favor:

[1.] They are guilty of neglect when the gift itself is not valued or sought after, nor endeavored to be attained. And this is done under various pretenses. Some imagine that it is not a gift of the Spirit, and so they despise it. Others think either that it is not attainable by them, or that if it is attained, it will not match the labor and diligence it requires. And therefore they take up with another way and means which they know is easier, and hope is as useful. The whole duty is despised by some; and consequently, all assistance in its performance is also despised. I will speak to none of these 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 to which it is given to us, and indeed, abound in its exercise. Do you have an ability to pray always, freely given to you by the Holy Ghost? Then why do you not pray always, in private, in families, according to all occasions and opportunities administered? What concern prayer has to the glory of God, and in living to him, will be owned by all. It is that single duty alone in which every grace is acted, every sin is opposed, every good thing is obtained, and the whole of our obedience in every instance of it is concerned. It is widely known to those who are in any way exercised in these things, what difficulties lie in the way of its due performance, what discouragements rise up against it, how unable we are of ourselves to discharge it in a due manner, what aversion there is to it in our corrupted nature, and what distractions and weariness are apt to befall us under it. Yet the blessedness of our present and future condition much depends on prayer. This gift of the Spirit of grace and supplication is given to us by Jesus Christ 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 contentment. Who can express how great a folly and sin it is not to be found in the constant exercise of prayer? Can we, by any means, more "grieve this Holy Spirit" and damage our own souls? God having given us the Spirit of grace and supplication, will we be remiss, careless, and negligent in prayer? Is this not the worst way by which 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 times of prayer? How will we answer for the contempt of this gracious aid offered to us by Jesus Christ? Do others go from day to day in neglect of this duty in their closets and families? Do not blame them, or at least they are not worthy of as much blame as we are: for they do not know how to pray; and they have no ability for it. But for those to walk in neglect of this, who have received this gift of the Holy Ghost enabling them for it, and making it easy for them and pleasant to the inner man, how great an aggravation it is of their sin! Will others, at the tinkling of a bell, rise and run to prayers to be said or sung457 — prayers in which they can have no spiritual interest, doing it only to pacify their consciences, and to comply with the prejudices of their education — and yet will we be found in neglect of that spiritual aid which is graciously afforded to us? How will the blind devotion and superstition of multitudes, with their diligence and pains in this, rise up in judgment against such negligent persons? We may see in the Papacy how, upon ringing a bell, or lifting up any ensign of superstition, some of them will rise at midnight; others in their houses, indeed, in the streets, fall on their knees to their devotions. Having lost the conduct of the Spirit of God, and his gracious guidance for performing this duty in its proper seasons, they have invented ways of their own to keep up a frequency in this duty, in their manner, to which they are true and punctual. And will those who have received that Spirit which the world cannot receive, be treacherous and disobedient to his motions, or to what he constantly inclines and enables them to do? Besides all other disadvantages which accrue to our souls by it, who can express the horrible ingratitude of such a sin? I press it all the more, as to all sorts of prayer — in private, in families, in assemblies for that end — because the temptations and dangers of the days in which we live, 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; or at least we would be better enabled to bear them, and undergo our portion in them with more satisfaction. To be negligent in this, at such a time as this, is a sad token of a [false] security that foreruns destruction.

(2.) 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 to be preserved carefully. It is a gospel talent given to be traded with, and thereby to be increased.Matthew 25:14 f There are various degrees and measures of this gift in those who receive it. But whatever measure anyone has, from the greatest to the least, he is obliged to cherish, preserve, and improve it. We do not assert such a gift of prayer that would render our diligence in it unnecessary, or render the exercise of our natural abilities useless.

Indeed, the end of this gift is to enable us to diligently exercise the faculties of our souls in prayer in a due manner. And therefore, as it is our duty to use it, so it is our duty to improve it. It is one reason against the restraint of forms, because there is too little exercise of the faculties of our minds in the worship of God in them. Therefore, this being our duty, it may be inquired by what way or means we may stir up this grace and gift of God, so that if we do not thrive much in the outward part of it (through any weakness or infirmity of mind), at least we do not decay in or lose what we have received. The gifts of the Holy Ghost are the fire that kindles all our sacrifices to God. Now, although of old that fire on the altar first came down from heaven, or it "came forth from the Lord," Leviticus 9:24, once it was placed there, it was always to be kept alive with care and diligence. For otherwise it would have been extinguished like any other fire, Leviticus 6:12-13. Hence the apostle warns Timothy, 2 Timothy 1:6, to excite and "quicken the fire of his gift," by blowing off the ashes and adding fuel to it. Now, there are many things that are useful and helpful to this end; such as —

[1.] A constant consideration and observation of ourselves, our own hearts, with our spiritual state and condition. The matters of our requests or petitions in prayer are to be taken from there, Psa 16.7.458, Our state in general, because of the depths and deceitfulness of our hearts, with our darkness in spiritual things, is such that it will find us matter for continual search and examination all the days of our lives, as it is expressed in those prayers in Psa 19.12, 139.23-24.459 And so we are subject to various changes and alterations in our spiritual frames and actings every day, and also to temptations of all sorts. As our occasions and necessities require, we are to deal with God about these things in our supplications, Phi 4.6.460 How will we be ready for this, and prepared with the proper matter of prayer, if we neglect a constant and diligent observation of ourselves in it, or of the state of our own souls? This being the food of the gift, where it is neglected, the gift itself will decay. If men consider only a form of things in a course of action, they will quickly come to a form of words.461 To assist us in this search and examination of ourselves, to give light into our state and wants, to make us sensible of this, is part of the work of the Spirit as a Spirit of grace and supplication. And if we neglect our duty towards him in this, how can we expect him to continue his aid to us, as to the outward part of the duty? Therefore, let a man speak in prayer with the tongues of men and angels, to the highest satisfaction, and maybe the good edification of others; yet if he is negligent, if he is 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 judgment is attended to, will ordinarily thrive in the power and life of this duty. By this means, we may know the beginnings and entrances of temptation; the deceitful actings of indwelling sin; the risings of particular corruptions, with the occasions that yield them advantages and power; the supplies of grace which we daily receive, and the ways of deliverance. Just as the one who prays without a due consideration of these things, prays at random, "fighting uncertainly as one beating the air," 1 Corinthians 9:26 so the one whose heart is filled with a sense of them, will always have in readiness the due matter of prayer; and he will be able to fill his mouth with pleas and arguments by which the gift itself will be cherished and strengthened.

[2.] Constant searching of the Scripture to the same purpose is another subservient duty to this duty of prayer itself. That is the mirror in which 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 our frames, actions, and ways are, and what their defect is in the sight of God. A higher instruction as to what to pray for, or how to pray, cannot be given to us, Psa 19.7-9.462 Some imagine that to "search the Scriptures," to take forms of speech or expressions from there, that are accommodated to all the parts of prayer, and to set them in order, or retain them in memory, is a great help to prayer. Whatever that is, it is not what I intend at present. It is most true that if a man is "mighty in the Scriptures," singularly conversant and exercised in them, abounding in their senses and expressions, and has the help of a faithful memory with it, it may greatly further and assist him in the exercise of this gift for the edification of others. But I do not know what use this collection of phrases, speeches, and expressions is, where perhaps the mind is barren in the sense of the Scripture. What I press for, is a diligent search into the Scriptures as to the things revealed in them — for in doing that, our wants in all their circumstances and consequents, are revealed and represented to us; and so are the supplies of grace and mercy which God has provided for us. The wants are revealed with authority, to make us sensible of them; and the supplies are revealed with that evidence of grace and faithfulness which will encourage us to make our requests for them. The word is the instrument by which the Holy Spirit reveals our wants to us, when we do not know what to ask for; and so he enables us to make intercessions according to the mind of God, Rom 8.26-27.463 Indeed, who is it that, almost any time reading the Scripture with a due reverence for God, and a subjection of his conscience to Him, does not have some particular matter of prayer or praise effectively suggested to him?

Christians would find no small advantage, on many accounts that are not to be insisted on here, if they would frequently, if not constantly, turn what they read, into a prayer or praise to God. By doing this, the instructions to faith and obedience would be further confirmed in their minds, and their hearts would be more engaged in their practice. We have an example of this in Psalms 119, in which all considerations of God’s will and our duty are turned into petitions.

[3.] A due meditation on God’s glorious excellencies greatly tends to the cherishing of this gracious gift of the Holy Spirit. There is no example we have of prayer in the Scripture, that the entrance into prayer does not consist in expressions of His name, and most commonly, of some of the glorious titles of God, to which is usually added the remembrance of some mighty acts of his power. The nature of the thing requires that it should be so; for besides God having revealed his name to us for this very purpose — that we might call upon him by the name which he owns and takes to himself 464 — it is necessary that we should, by some external description, determine our minds toward the One to whom we make our addresses, seeing that we cannot conceive any image or idea of him in this.465 Now, the end of this is twofold:

1st. To ingenerate in us that reverence and godly fear which is required of all who draw near to this infinitely holy God, Leviticus 10:3; Heb 12.28.466 The most signal encouragement to boldness in prayer, and having access to God thereby, is in Hebrews 10:19-22, with Heb 4.16.467 We may go into the holy place with boldness, and to the throne of grace. And it is upon a throne of grace that God in Christ is represented to us; yet it is still a throne on which majesty and glory reside, and God is always to be considered as being on a throne.

2dly. Faith and confidence are excited and acted toward a due frame by this; for prayer is taking ourselves to God as our shield, our rock, and our reward, Pro 18.10.468 Therefore, a due and previous consideration of those holy properties of his nature is necessary, which may encourage us to do so, and assure us in our doing so. Because this is so great a part of prayer, and the great foundation of supplication and praise, frequent meditation on these holy excellencies of the divine nature is a necessary and excellent preparation for the whole duty. It fills the heart with a sense of those things which the mouth is to express, making those graces ready for their exercise, which is required in this.

[4.] Meditation on the mediation and intercession of Christ, for our encouragement, has the same importance and tendency. To this end, spiritually, he is proposed to us as abiding in the discharge of his priestly office, Heb 4.15-16, 10.19-22.469 This is not only an encouragement to our supplications, and in them, but a means to increase and strengthen the grace and gift of prayer itself. For the mind is thereby made ready to exercise itself about the effectual interposition of the Lord Christ at the throne of grace on our behalf, which has a principal place and consideration in the prayers of all believers. And hereby, principally, we may test our faith as to what race and kind it is, whether it is truly evangelical or not. Some say that the eagle tests the eyes of her young ones by turning them to the sun; if they cannot look steadily on it, she rejects them as spurious. We may truly test our faith by immediate intuitions of 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 and race, then it will turn its eye aside to anything else. It can bear a fixed consideration of God’s essential properties, his precepts and 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.

[5.] Frequency in exercise is the immediate way and means of the increase and improvement of this gift. All spiritual gifts are bestowed on men to be employed and exercised; for "the manifestation of the Spirit is given to everyone to profit with," 1 Corinthians 12:7. God requires that his talents be traded with Matthew 25:14 f (that his gifts be employed and exercised); and he will also call us to account for the discharge of the trust committed to us in them. See 1Pet 4.10-11.470 Therefore, the exercise of this and like gifts tends to their improvement on a double account:

1st. Because they reside in the mind in the manner and nature of a habit or a faculty, it is natural that they would be increased and strengthened by exercise, as all habits are by multiplying acts proceeding from them. So also by disuse471 they will weaken and decay, and in the issue, they will be utterly lost and perish. So it is with many as to the gift of prayer. They were known to receive it in some good measure of usefulness, for their own edification and that of others. But upon neglecting the use and exercise of it in public and private — which seldom goes alone, without some secret or open enormities472 — they have lost all their ability, and cannot open their mouths on any occasion in prayer, beyond what is prescribed to 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 in this.Matthew 13:12

2dly. The increase will be added to, by virtue of God’s blessing on his own appointment; for having bestowed these gifts for that end, where persons are faithful in the discharge of the trust committed to them, he will graciously add to what they have. This is the eternal law concerning the dispensation of evangelical gifts, "To everyone that has, more will be given, and he will have abundance: but from him that does not have, even what he has will be taken away," Matthew 25:29.

It is not the mere having or not having that is intended, but using or not using 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 merely with this design that he may preserve and improve his gift. In some cases, it may indeed be lawful for a man to consider it, but not only this. For example, a master of a family may have someone in his family who is able to discharge that duty and can attend to it. Yet he will find it his wisdom not to omit his own performance of it, unless he is content that his gift, as to its use to his family, should wither and decay. But all that I plead is this: that the one who conscientiously, with respect to all the ends of prayer, abounds in the exercise of this gift, will assuredly thrive and grow in it, or at least he will preserve it in response to 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 to everyone, whose bounds he will 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 in it, they will be carried on to their own proper measure, which is sufficient for them.

[6.] Constant fervency and intension 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 advantage by them. If they are dull, dead, and slothful in them, if these are done under the power of habit and formality, what result can they expect? Fervency and intension of mind quickens and enlarges the faculties, and leaves vigorous impressions on them of the things addressed in our supplications. The whole soul is cast into the mould of the matter of our prayers, and it is thereby prepared and made ready for continual fresh spiritual engagements about them. And this fervency that we intend, does not consist in the vehemence or loudness of words, but in the intension of the mind. For the earnestness or vehemence of the voice is allowable only in two cases:

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

2dly. When the vehemence of affections will bear no restraint, Psalms 22:1, Heb 5.7.473

Now, just as all these are means by which the gift of prayer may be cherished, preserved, and improved, so all of them are the ways by which grace acts itself in prayer. And therefore, they have an equal respect to the whole work of the Spirit of supplication in us.

(3.) It is our duty to use this gift of prayer for the ends to which it is freely bestowed on us. And it is given —

[1.] With respect to those who receive it; and, [2.] With respect to the benefit and advantage of others.

[1.] With respect to those who 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 by which they have communion with God in this duty. Such are faith, love, delight, joy, and the like; for,

1st. Under the conduct of this gift, the mind and soul are led to the consideration of, and are fixed upon, the proper objects of those graces, with the due occasions of their exercise. When men are bound to a form, they can act grace only by the things that are expressed in that form. Whatever any may apprehend from it is strait and narrow, compared with the extent of that divine intercourse with God which is needful for believers in this duty. But in the exercise of this gift, there is no concern of faith, or love, or delight, that will not be presented to them, and they are excited to a due exercise about them. Therefore, it is to be used to this end: — 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 consists.

2dly. The exercise of the gift itself should be nothing but the way of those graces acting themselves towards God in this duty. For words are supplied only to clothe and express gracious desires; and when they wholly exceed them, they are of no advantage. Yet, just 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 quickened and engaged in this. For when a man has heard of a miserable object, he is moved with compassion towards it; but when he comes to behold it "his own eye affects his heart," as the prophet says in Lamentations 3:51. By beholding it, his compassion is actually moved and increased. So too, although a man may have a comprehension in his mind about the things of prayer, and he is affected with them, his own words will also affect his heart; and by reflection, they will stir up and inflame spiritual affections. So too, even in private, many find advantage in the use of their own gift, beyond what they can attain in mere mental prayer; which must be addressed afterward. Again,

[2.] This gift respects others, and it is to be used to that end. For just as it is appointed by God to be exercised in societies, families, church assemblies, and on occasion for the good of any, so it is designed for their edification and profit. For there is an ability in it to express the wants, desires, and prayers of others also. And as this discharge of the duty is particularly incumbent on ministers of the gospel, and also on masters of families and others, as they are called to it on occasion, so they are to attend to a fourfold direction in it:

1st. To their own experience. If such persons are believers themselves, they have experienced in their own souls, all the general concerns of those who are in the same condition. As sin works in one, so it works in another; as grace is effectual in one, so it is effectual in another; as he that prays, longs for mercy and grace, so do those who join with him. His hatred of sin, his love for Christ, his laboring after holiness and conformity to the will of God, are of the same kind as those in other believers also. Hence, persons "praying in the Spirit" according to their own experience, are often supposed by everyone in the congregation to be praying over their condition, rather than their own. And so it will be while the same corruption in kind, and the same grace in kind, with the same kind of operations, are in them all. But this does not extend itself to particular sins and temptations, which are left to everyone to deal with between God and their own souls.

2dly. To Scripture light. This is what lively expresses the spiritual state and condition of all sorts of persons — namely, both those who are unregenerate, and those who are converted to God. Whatever that light expresses concerning either sort, may safely be pleaded with God in their behalf; and abundant matter for prayer may be taken from this for all occasions. May it be especially so, and in a particular manner, from that holy summary of the church’s desires to God that are given to us in the Lord’s Prayer. All we can duly apprehend, spiritually understand, and draw out of that mine and heavenly treasury of prayer, may be safely used in the name and on behalf of the whole church of God. But without understanding the things intended, the use of the words will not profit.

3dly. To an observation of their ways and walking, with whatever overt discovery they make of their condition and temptations. The one who is constantly the mouth of others to God, is not to pray at random, as though all persons and conditions were alike to him. No one prays for others constantly, by virtue of special duty, that he is not also called to watch over them and observe their ways. In doing so, he may know something of their state which may be a great direction to his supplications with them and for them. Indeed, without this, no man can ever rightly discharge this duty in behalf of others, such that they may find their particular concerns in it. And if a minister is obliged to consider the ways, light, knowledge, and walking of his flock, in his preaching to them — so that what he teaches may be suited to their edification — he is no less bound to the same consideration in his prayers with them and for them, if he intends to pray to their use and profit. The same may be said of others in their capacity. I may not insist on here, the wisdom and caution which are to be used in this.

4thly. To the account which others receive from them concerning their wants, their state and condition. In some cases, persons are obliged to give this account to those whose duty it is to help them by their prayers, Jas 5.16.474 If this duty were more attended to, the minds of many might receive inconceivable relief by it.

(4.) Let us take heed —

[1.] That this gift is not solitary or alone; and, [2.] That it is not solitarily acted at any time.

[1.] When it is solitary — that is, where the gift of prayer is in the mind, but no grace to exercise in prayer is in the heart — it is at best but a part of that form of godliness which men may have, and yet deny its power.2 Timothy 3:5 It is therefore consistent with all sorts of secret lusts and abominations. It would be easy to demonstrate that whatever advantage others may have by this gift in those who are destitute of saving grace, yet they themselves are worsted by it in many ways. For from this they are lifted up with spiritual pride, which is the ordinary consequence of all unsanctified light. And by this, they countenance themselves against the reflections of their consciences on the guilt of other sins, thus resting and pleasing themselves in their own performances. But to the best observation I have been able to make, of all spiritual gifts which may be communicated for a time to unsanctified minds, this one soonest decays and withers. Whether God takes it away from them judicially, or they are not able to bear the exercise of it because it is diametrically opposite to the lusts in which they indulge themselves, for the most part it quickly and visibly decays. This is especially so where, because of open sins and apostasy, its continuance in them might be a matter of danger or scandal for others.

[2.] Let it not be acted solitarily. Persons in whom there 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. There is no greater evidence of a weak, sickly, spiritual constitution, than to often be surprised into this miscarriage. Now, this is so when men in their prayers engage only their light, invention, memory, and elocution, without special actings of faith and delight in God. The one who watches 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 attend more to the gift than to the grace in prayer — for this, he will be humbled. And these few things I thought fit to add concerning the due use and improvement of this gift of the Spirit of God.