THe true happinesse of every Christian, does properly consist in his spiritual communion with God.
This Communion is cheifly exercised in those two acts of Religion Prayer. Hearing the Word.
Prayer may be considered under a two-fold notion, either as a Duty. Gift.
It is of very great concernment for every man to be rightly acquainted with it in both these respects: How it must be performed as a Duty, and how it may be attained as a Gift.
I am at this time to discourse of it only in this latter sence: The Gift of Prayer may be thus described-
It is such a readinesse and faculty proceeding from the Spirit of God whereby a man is inabled upon all occasions in a fitting manner to expresse and to enlarge the desires of his heart in this duty.
Unto the attaining of this Gift in its true latitude and fulnesse, there are three sorts of ingredients required.
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Something to be infused by the Spirit of God, who must sanctifie, and spiritualize the judgement and affections, before we can either apprehend, or desire any thing as we should.
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Some natural endowments and abilities disposing us for this Gift, as Readinesse of Apprehension, Copiousnesse of Phancy, Tendernesse of Affection, Confidence, and volubility of Speech, &c. which are very great advantages to this purpose, being naturally much more eminent in some then in others.
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Something to be acquired or gotten by our own industry. Namely, such a particular and distinct apprehension, both of our sins and wants, and the mercies bestowed upon us, that we may be able to expresse the thoughts and dispositions of our minds concerning them, in such a decent forme, as may excite both in our selves and others sutable affections.
The first of these is by some stiled the Spirit of Prayer: the two later the Gift of Prayer: the two first of these do not fall under the rules of Art, being not to be taught or learnt, and therefore to these our endeavours cannot of themselves contribute, the one being a special grace, the other a common gift of the Spirit grounded upon innate propensity of temper or constitution; and so tis the third cheifly that concerns our present inquiry.
Each of these may be separated from one another. There may be true grace in the heart, where there is but a very small measure either of this natural or acquired ability. And on the other side, a man may have the Gift of Prayer, who has not the Spirit of Prayer; that is, there may be a great degree of these common gifts in such as are altogether estranged from the life of grace. (Psa. 68.18) ‘Tis probable that Judas was eminent for these, and therefore was chose an Apostle; and so those others, who at the last day shall plead for themselves, Lord have not we preached in thy name, and cast out Devils, &c. they did all this in his Name; (Mat 7.22) that is, they were by him both outwardly called and gifted for these services.
Such as have onely the second of these may sometimes exceed those that have the third, whence it comes to passe that men of very ordinary parts in respect of any acquired abilities, may be more ready and copious in this service, then those who in respect of other knowledge are much beyond them.
But then only is this Gift compleat, when there is a joynt concurrence of all these three ingredients, when the heart is sanctified, and the natural abilities improved by industry.
That is a very apposite text to this purpose, and does treat particularly concerning this subject Prayer, under the notion of a Gift, Rom. 8.26. The Spirit helpeth our infirmities for we know not what we should pray for as we ought: but the Spirit it self maketh intercession for us with groanings which cannot be uttered.
The cheif Scope of that place may be comprized in these three Propositions.
- That of our selves we are very ignorant, and impotent in this businesse of Prayer, having many infirmities, not knowing what to pray for as we ought. Not but that a meer natural man upon the sence of any present want or danger, may apply himself unto this duty for remedy (as the Mariners in Ionah) this being a common instinct of nature; But to performe it acceptably, either for the matter, what we should pray for, or the manner, as we ought; this is a businesse of much greater difficulty, because ‘tis required to be according to the will of God. vers. 27. And the natural man understands not the things of God, (1 Cor. 2.14) neither can he know them, because they are spiritually discerned. But is disobedient, and unto every good work reprobate, (Tit. 1.16) […], void of judgement; being alienated from the life of God, (Eph. 4.18) through the blindnesse that is in him.
There is naturaly in every man· both an impotency of judgement, an enmity and aversnesse of desire towards all holy duties in general, and particularly to this of Prayer: We cannot order our speech to God by reason of darknesse, (Job 37.1) saith Elihu; and therefore the Disciple upon their first conversion, being sensible of their own disability in this kinde, they made their addresses to our Saviour, that he might teach them how to pray.
- The Spirit of God must be our guide and assistance in this duty; (Luk. 11.1) He must help our infirmities, and make intercession for us. Not that the Holy Ghost is our Mediator of intercession, that is properly the office of the Sonne, who is therefore stiled our Advocate. There is one Mediator betwixt God and Man,1 the Man Christ Jesus. ‘Tis He onely that in respect of his merits and sufferings does make intercession for us, Rom. 8.34. But now because the Spirit of God does excite our hearts to prayer, and infuse into us holy desires, stirring us up, and instructing us in this duty; therefore is he said to intercede for us. So Gal. 4.6. there the Spirit is said to cry Abba Father:2 God hath sent the spirit of his Sonne into your hearts, crying Abba Father; and yet vers. 15. of that forecited place, ‘tis said, We have received the spirit of Adoption, whereby we cry Abba Father. In which places being compared, the Spirit is said to cry Abba Father, because it makes us to do so: So is he said to pray for us, because he does informe and quicken us to pray for our selves.
‘Tis one of his peculiar titles to be stiled the Spirit of Supplication; (Zach 12.10) because of that special influence which he hath in the bestowing of this gift. (Psal. 51.15) He must open our lips, before our mouths can shew forth his praise.
Not that the other persons of Trinity are excluded from a joynt concurrence in this work. Opera Trinitatis ad extra sunt indivisa. All the actions of the blessed Trinity (excepting onely those that are of intrinsecall relation) being the undivided works of all the three. But now because our grosse understandings are not able to conceive of this Trinity without some distinction of their offices and operations in reference to us,3 therefore does the Scripture condescend so farre to our capacities as to speak of these common works by way of appropriation. Thus Power and Creation is commonly ascribed to the Father: Wisdome and Redemption to the Sonne: Goodnesse and all habituall graces, or gifts to the Holy Ghost.
These general operations of the Spirit are usually distinguished into two sorts.
Either […]. Grace. […]. Gift.
Or in the common expression of the Schooles there is: 1. Gratia gratum faciens, which referres to those gifts of Sanctification, that do more especially concerne our own happinesse: 2. There is gratia gratis data, which concernes gifts of Edification, whereby we are made usefull to others, according to our severall stations.
Of the first kind are all those spiritual Graces, Faith, Repentance, Humility, &c. infused into us in our regeneration.
Unto the other are reducible all kinde of secondary endowments, or abilities whatsoever that belong to the reasonable soul (excepting onely those first faculties, that flow immediately, à principiis speciei,4 and are in all men alike) I say all kinde of abilities or good habits, are reducible under this head. Whether or no they are by extraordinary and immediate infusion, as were those gifts in the Primitive times of tongues, miracles, healing, &c. 1 Cor. 12.
Or whether they are naturall abilities, arising from mens severall tempers and dispositions; as strength of judgement, quicknesse of fancy, warmnesse of affection, readinesse of speech.
Or else whether they are intellectuall habits which are acquired, and perfected by Education, Industry, Experience, as when men become skilfull in any particular Art, or profession. That skill of Bezaliel and Aholiab for those curious artificiall works of the Tabernacle, to work in gold, and silver, and brasse, and cutting of stones, and carving of wood, was from the Spirit of God, Exod. 35.31. The secular policy of Achitophel; The natural wisdome of Solomon; The skill of the Plowman, both in sowing, and threshing does proceed from the same Spirit; (Isa. 28.26, 29) from whom every good and perfect gift does come. In breif, when men become skilfull and expert in any faculty, whether, Disputing, Oratory, Preaching, Praying, &c. each of these does proceed from the Spirit of God, as the principall Author of them; dividing to every man severally as he will. All other helps, (1 Cor. 12.11) whether from nature or industry; being but secondary, subordinate Aides, which are by Him made effectual for the accomplishing of these ends. That Question of the Apostle being fitly applyable unto all preheminences of this kinde. Who made thee to differ from another? And what hast thou that thou hast not received? 1 Cor. 4.7.
So then all kinde of good habits or abilities, and particularly this gift of Prayer, with the several degrees, or ingredients of it are to be ascribed unto the Spirit of God, as being the cheif donor of them.
- This gift of the Spirit is not barely by infusion, but by assisting our endeavours, by helping together with us, […]. collaborantes adjuvat. He helpeth together with, and over against us, (so the Original word does properly signifie) as when another man sets to his shoulder, to bear a part with us in the lifting of any burden: We must put forth our best endeavours; and then we shall not want his assistance. The Spirit of God do’s ordinarily work by means, and ‘tis an old rule in Divinity. Habitus infusi infunduntur per modum acquisitorum. Infused habits are usually wrought in us after the same manner as acquired; that is, gradually, and not without humane endeavour and cooperation.
In the Primitive times indeed when the Church was in its Infancy, then the teat was put into their mouthes, they were extraordinarily inspired with these gifts by immediate infusions, without the usual means of study and labour; but that Mannah was only for the Wildernesse, when other common wayes could not be made use of; whereas, when the Church is grown up to the estate of Manhood, and is possessed of the Land, God does now expect that we should plow and sowe, and eat the fruit of the Earth in the sweat of our browes; that we should serve his Providence, and depend upon him only in the use of means; and as children do not learne to speak distinctly, but after many trials; so neither can a Christian be able (as he should) to cry Abba Father, till he has bestowed some time and experience in the learning of it.
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