and anointing Pray one for another saith the Apostle that ye may be healed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The prayer of a man of God a righteous man to which he is incited by the â—pirit as the Prophets were when they prayed and as they were under the Gospel who had the gift of Miracles availeth much will be very â—ffectual work miraculous cures Such are call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a badsense who are acted by evil Spirits such therefore are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a good sense who are acted by the good Spirit of God The extraordinary gifts of the Spirit are call'd by St. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 12.6 10. Of which the gift of healing being one 't is very probable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in St. James is to be understood of the prayer of him that had the gift of healing the prayer whereto he is moved by the Spirit which is formed within him by the enditing of the Spirit a prayer that joyned manifestly with the gift of healing 1 Cor. 12.9 and therefore call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 15. The prayer of Faith viz. of that Faith which enabled them to work cures to recover the sick as there it follows of which therefore the Apostle affirms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It can do very much it is of mighty force it availeth much i. e. miraculously even as Elias his prayer for rain and fair weather whereof he speaks vers 17 18. immediately following Inspired prayer therefore in St. James hath a peculiar Emphasis relating to a Faith of Miracles and miraculous effects And yet in a sober Latitude it helds true of all right prayer it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acted and inspired by the H. Ghost praying in or by the Spirit the spirit of supplications But here we have need of great caution that we neither deny a most certain truth nor yet extend it beyond its reach to the countenancing of any popular errour and mistake That we may therefore separate truth from pretences the precious from the vile and counterfeit 't will be convenient to enquire more particularly into this matter First as to that which is call'd the gift of Prayer And secondly as to the grace of Prayer what in both are the proper operations of the H. Ghost and what assistances we may groundedly expect from Him as the Spirit of Supplications and so consequently what it is and what it is not to pray in or by the Spirit a phrase more commonly used than understood First then concerning the gift of prayer by which I mean no more but the abilitie of conceiving forming and uttering the words of prayer or digesting the materials of prayer into fitting and pertinent expressions There is not any where that I know of throughout the Bible mention made of such a special gift to be look'd for and expected from the Spirit of God St. Paul indeed speaks of praying with the Spirit after an extraordinary manner 1 Cor. 14.15 1 Cor. 14.15 but he means it of praying in an unknown Tongue by virtue of that extraordinary Gift of the Spirit then frequent the Gift of Tongues and therefore in the same verse and to the same purpose he speaks of singing with the Spirit and to any that had this facultie he gives the advice that they would take heed that by the interpretation of these Tongues their understanding might become fruitful unto others also that heard them I will pray saith he with the Spirit but I will pray with the understanding also i. e. So as to be understood by others I will sing with the Spirit but I will sing with understanding also He therefore that will from hence draw an Argument to uphold the common belief of a gift of Ex-tempore-prayer to be expected from the Spirit is wholly mistaken He must pretend to extraordinaries if this place signifie to his advantage even to the miraculous gifts of the Spirit at first bestowed on the Church to the gift of Tongues and he may as well expect an immediate inspiration from this Spirit of a Psalm as of a Prayer We find I confess our B. Saviour arming of his Apostles against the persecutions they were to meet withal in the world by a direct and express promise of informing them by his Spirit what and how to speak before Kings and Governours St. Matth. 10.19 20. St. Matth. 10.19.20 But when they deliver you up take no thought how or what ye shall speak for it shall be given you in that same hour what ye shall speak for it is not ye that speak but the Spirit of your Father that speaketh in you Christ engageth here as well for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both for the Quid and Quomodo what and How they are to speak and assures them that in that very hour the Spirit shall speak in them But this belongs not unto the business of Prayer unto God and if it did it would be as cross to a Directory for the Quid the matter of prayer as to a Common-Prayer-Book for the Quomodo the very Form of Prayer it self We have no such counsel about Prayer to God as this Take no thought how or what you shall speak for it shall be given you in that same hour No the Preacher gives a general caution Eccles 5.2 looking quite another way Be not rash with thy mouth and let not thine heart be hasty to utter any thing before the Lord Bring not the sacrifice of fools who consider not If therefore you ask me What account is to be given of the Gift of Prayer so much talked of I answer That which passeth for a special and peculiar gift of the Spirit of Prayer and Supplications may I think be reduced to these following heads 1. Sometimes it is the result of pious meditations formerly had and the habitual digesting of the ordinary and known heads of practical Divinity lodged in the memory For rules once digested work afterwards like an habit and require not any particular and distinct attention to or animadversion of them He that hath understood and digested the Rules of Grammar can make and speak true Latin without an immediate fore-thought or reflection upon those particular rules which he follows He that hath learn'd the Rules of Musick Vocal or Instrumental can sing or play without an immediate fore-thought or distinct reflection upon those Rules The like I might say of Logick or any other mystery For in all these cases Rules known and understood turn into an habitual disposition within the man acts from an habitual knowledg and preparation And on the same account he that hath inured his thoughts to the meditation and consideration of the heads of practical Divinity such as the Attributes of God the Laws and Rules of a good life the Sins contrary to those Laws and Rules the Mercies received from God the ordinary Temptations we are surrounded with
therefore is punishment threatned to urge persons either to do or forbear as the Laws require Laws then are not properly fulfilled by submitting to the punishment annexed for that is only the due reward of neglect and disobedience and therefore supposeth them under sin and guilt for transgression Now this active Obedience must be in every thing not plainly forbidden by God In omnibus licitis honestis in all things lawful and honest The Supreme Authority having none above it but God can have none else to prescribe and set bounds to its Decrees and consequently whatever it enjoyns without any â—position or contradiction to the Divine Laws is to be obeyed and performed by all within the compass of its Dominion To exemplifie this somewhat more particularly I consider that Authority doth either 1. Command what God commands and forbid what God forbids Or 2. Command and forbid what God neither commands nor forbids Or 3. What it is doubtful whether God commands or forbids Or 4. What is evidently contrary unto that which God commands or forbids And it is this last only which can excuse our non-Obedience as I shall now demonstrate If the Supreme Authority commands what God hath before commanded and forbids what God hath forbidden we are beyond question obliged actively to obey We cannot disobey it without disobeying God yea there is an obligation added to that wherewith God had before obliged us There is a double Cord as it were binding us fast unto obedience First the Authority of God and under him the Authority of the King Such matters as these are the Scripture styles Praecepta Regis ex verbo Dei the Commandments of the King by the word of the Lord. 2 Chron. 29.15.30.12 And St. Austin hath thus resolved the case Et apud homines poenas luit apud Deum sortem non habebi qui hoc facere nâ—luit quod ei per cor Regis ipsa veritas jussit Ep. 166. That he shall both suffer punishment among men and have no part with God in bliss who refuseth to do that which truth it self by the heart of the King hath commanded him 2. If Authority command where God hath neither commanded nor forbidden we are likewise bound to an active obedience for what is neither commanded nor forbidden by God is to us left indifferent not necessary in it self to be done because not commanded by God and yet lawful to be done not sinful if done because not forbidden by God and therefore we may do it if we will and what we may do if we will in the use of our private judgement and prudence we not only may but must i. e. ought to do if Authority require it An eminent instance of this obedience we have in the Rechabites obeying the command of their Father Jonadab See Jer. 35. ch in not drinking wine throughout their generations whose practice is commended and rewarded by God himself and urged upon the Jews as an instance of obedience worthy to upbraid them with and by Things indeed of this kinde i. e. neither commanded nor forbidden by God are the most proper subject for humane Authority to display it self about by inducing an obligation where none was before Nor can there be any thing pleaded for our non-obedience but the obstinacy of our own wills 3. If Authority commands what it is doubtful to us whether or no God hath forbidden or forbid what it is doubtful to us whether or no God have commanded so long as we have only doubts and scruples in the case we are still actively to obey for in doubtful cases there are Arguments pro and con equally pressing on both sides the Scales hang as it were in aequilibrio and therefore as I finde it handsomely phrased if the weight of Authority will not turn the scales either the Authority is made very light of or there is some fault in the beam A two-fold rule there is whereby the best of Casuists have resolved this matter 1. That in doubtful things the safest part is to be chosen In dubiis pars tutior eligenda est Now here it is safer for us to obey Authority then not For the thing is certainly commanded by God's Deputy that hath Authority over us but 't is uncertain that God hath forbidden it for so all doubtful cases are uncertain and thus by disobeying Authority we run into a certain sin of disobeying God in his Deputies to avoid an uncertain sin against God immediately Obedience therefore is the most safe and certain side In dubiis melior est conditio possidentis 2. That in doubtful cases possession is a good plea and therefore in case of Controversie between the Law-maker and the Subject concerning the warrantableness of what is injoyned 't is alwayes to be presumed the Law-maker is in the right being in the actual possession of Authority Vnusquisque praesumitur bonus donec constet de contrario and so his commands to pass for lawful till the contrary plainly appear but where the case is doubtful there is nothing to counterpoize his Authority That word of God which commands obedience in the most general and express terms to Principalities and Powers doth warrant our obedience in all particulars not forbidden by the same word and therefore it concerns men to take heed how they prefer a conjectural conceit or surmise of obeying God rather then men See Dr. Jacbsen on the Creed l. 2. c. 5. before a greater probability of obeying God by obeying men commissioned and authorized from God In case indeed our Disobedience to Authority redounded only to men and not to God the least probability or suspicion of disobeying God should make us refuse obedience but in as much as the powers over us are ordained by God and God hath commanded us to be subject to them for conscience sake since they are God's Ministers and Vice-gerents our Disobedience unto them will prove disobedience unto God himself and therefore Obedience must not be denied to such but upon those great weighty and well examined reasons as will secure us from the damnation threatned to the disobedient He that actively obeys Authority in those matters of the lawfulness of which he yet doubts cannot be said to act against Conscience for in doubtful matters to do is no more against his Conscience then not to do What is to a man doubtful is no more against his Conscience then with it Nor doth he yet prefer man's command before God's but only chuseth to obey a more certain and manifest command of God before an uncertain and dubious True indeed While the man hangs in an equal doubt he ought not to determine himself on either hand there is no reason on the one side more then on the other but the command of a Superiour is a sufficient reason to remove or over-rule the doubt which was before in the matter so that after it the man ought no longer to doubt Here therefore it will not boot any to alledge that
neither will they be perswaded though one arose from the dead 2 Tim. 3.15 16 17. That from a child thou hast known the holy Scriptures which are able to make thee wise â—â—to salvation through faith which is in Christ Jesus All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousness that the man of God may be perfect throughly furnished unto all good works 1 Pet. 1.19 it should be 2 Ep. We have also a more sure word of prophesie whereto ye do well that ye take heed as unto a light that shineth in a dark place Psalm 19.7 8.9 The Law of the Lord is perfect converting the soul making wise the simple Isa 59.21 My spirit which is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed saith the Lord from henceforth and for ever This last is Gods covenant to continue his Spirit in conjunction with his words throughout all ages in his Church And not to bestow a particular reflection upon the rest the genuine result of these Texts is no more than what all Protestants agree in That we are obliged to attend vvith reverence unto the H. Scripture in whatsoever it speaks That we are diligently to read and peruse it to that purpose and That it is our onely and perfect rule in all the matters of faith and good life necessary to our salvation which is the great end for which the Scripture was given unto us That nothing is to be received as an Article of Divine Faith or Law in it self binding the conscience which is not according to the written Word and from thence to be derived But then it cannot from hence be groundedly inferr'd That we must have express warrant out of the Scripture for every thing which we either believe or do or in those circumstantials which are not any where thereby determined farther than the prescribing of some general rules of piety and prudence whereby our Governours ought to determine them and enjoyning obedience to all that are placed under them to their good orders agreeable thereunto 2. Those Scriptures which use the negative argument of God's not commanding a thing as a reproof and condemnation of it Jerem. 7.27 it should be v. 21 22 and 23. Thus saith the Lord Put your burnt-offerings unto your sacrifices and eat flesh i. e. Eat of those offerings which were to be wholly consumed no less than of other sacrifices Levit 1. for I spake not unto your fathers nor commanded them in the day that I brought them out of the land of Egypt concerning burnt-offerings or sacrifices but this commanded I them saying Obey my voice H. Grot. in loc Annot in L. 4. Rel. Christ If that be true which some ground upon this place viz. That God issued forth no command of sacrifices till after their worshipping the Golden Calf they were warranted only by custom arising from a voluntary devotion then we have gained so many fresh instances to be added unto those before alledged against this general principle now examined but I will not lean any thing to that supposition It seems rather that Sacrifices were before that required The Israelites begg'd liberty to go out to sacrifice by Divine directions and Pharaoh gave it them and God commanded the Sacrifice of the Paschal Lamb Exod. 3.18 and 8.8 and 12 13. The meaning then of God by the Prophet here may be only this That God preferr'd obedience before sacrifice as is elsewhere declared 1 Sam. 15.22 and manifested as much See Deut. 4.22 23 14. when he gave the Law at Mount Sinai requiring moral observances audibly from them without the mention of burnt-sacrifices the prescriptions whereof Moses afterwards himself received and so the negative hath only a comparatiue force in it I spake not nor commanded concerning Burnt-offerings i. e. not so much not in comparison with Obey my voice as it is both said and explained in the Prophet Hosea Hosea 6.6 I desired mercy and not sacrifice and the knowledge of God more than burnt-offerings Thus there are the more weighty St. Matt. 23 23. and considerable things of God's Law and those of a lesser size the one such as ought chiefly and especially to be done and yet the other too not to be left undone Others gloss on the words that God did not command sacrifice from them in such a manner and with such evil dispositions as they brought it And this is certainly the meaning of that expostulation in the first of Isaiah Isa 1.12 Who hath required these things at your hands from whence too some of our Catechist's way have taught That nothing is to be done but what God requireth Whereas it is evidently the design of that place Not to disclaim the Act spoken of but the Actors in their manner of performance and the emphasis lies not upon these things which were plainly matters of Divine appointment but upon your hands Who hath required these things at your hands even your hands that are full of bloud verse 15. The scope of the place is not to disown the things themselves the Worship given but the corruption of the worshippers as it is elsewhere said The sacrifice of the wicked is an abomination to the Lord Prov. 15.8 Let us then see if the other places that belong to this head have more in them for our conviction Jer. 7.31 They have built the high places of Tophet to burn their sons and their daughters in the fire which I commanded them not neither came it into my heart And again Jer. 19.5 They have built the high places of Baal to burn their sons with fire for burnt-offerings unto Baal which I commanded not nor spake it neither came it into my mind The meaning of these phrases here used is questionless this which I forbad them for the matter spoken of is an abomination expresly forbidden by God Levit. 18.21 And the same answer belongs to two other Texts Deut. 17.3 Where the Idolater is thus described Who hath gone and served other Gods and worshipped them either the Sun or Moon or any of the host of Heaven which I have not commanded i. e. manifestly which I have forbidden Exod. 20.4 So Levit. 10.1 'T is the accusation of Nadab and Abihu that They offered strange fire before the Lord which he commanded them not i. e. which he had forbidden them having commanded them to use the fire upon the Altar which to that very purpose was to be kept burning and not to be put out Levit. 1.7 8. 6.12 13. 16.12 God therefore having appointed his own fire the using of any other in the room of it could be no other than a violation of his appointment In all these places then there is a figure of speech which the Rhetoricians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉
of Prayer is the result sometimes of Impudence and Presumption Pride and Ambition or some worse Principle 'T is not to be expected that the H. Spirit help us immediately to the matter and words of Prayer Rom. 8.26 considered Three Arguments to demonstrate the Proposition The Spirit helps us to the matter and words of Prayer by the use of proper and fit means among which may be reckoned pious and useful Forms composed to our hands by others Grace most considerable in Prayer and the principal work of the H. Spirit is to excite assist and strengthen the exercise of proper Graces Where the Form is prescribed one grace more to be exercised The chief operations of the Spirit of Supplications he inwards in fixing the intention illuminating the understanding inflaming the affections c. A wide difference between saying Prayers and Praying-Prayers from p. 300. to 323. Chap. 15. Singing of Psalms the Catechist's third Gospel-Institution slily passed over Six points propounded about it to be resolved from Scriture Of Preaching the Word the fourth Gospel-Institution Needful distinctions about it Difference between Preaching and Teaching Evangelists and Doctors Word and Doctrine between Preaching by Inspiration and by Pains and Industry Preaching more ways than that of Sermons by the Vulgar fixed on viz. By Reading by Writing by Proxy The fifth Gospel-Institution Administration of the Sacraments Baptism and the Lords Supper Sacraments no Scripture-word The proper subjects of Baptism proper Church-members The Anabaptist misledd by the Catechists principles Baptism ill confined to the Infant-seed of Believers onely The carriage of the Synod of Dort as to that point Sitting not a gesture prescribed for the Lords Supper 'T is not certain to conscience that Christ and his Disciples used the same gesture at the Supper as at the Passover The gesture of the Passover different from our sitting No evidence of the Will of Christ that we conform to the gesture then used rather than to other circumstances The last Gospel-Institution Church-Discipline The power given to the community of the people Women excepted in the Administration thereof by the Catechist His Scripture-instances considered A threefold Directory given by him for the Exercise of Discipline The politick contrivance of the separate Churches for perpetuating themselves The Catechist's two concluding Questions from pag. 323. to 347. FINIS An APPENDIX Of the Authority of KINGS AND Obedience of SUBJECTS The Contents A Specimen of the Separatists Loyalty and Opinion of the Magistrates Power in matters of Religion Government an Ordinance of God In all orderly Government some Supreme necâ—ssary That Supreme so far Independent Absolute and Vncontroulable There can be but one Supreme all besides must needs be Subject That the Supreme over us is the King's Majesty undeniably evidenced His power about Religion proved by four considerations No Ecclesiastical person hath an exemption from his Tribunal A Scheme of the orderly subordination of Government appointed and approved of God Active obedience the principal due to Authority and that in matters antecedently good indifferent and doubtful but not in matters evidently sinful Here the passive obedience takes place The reasonableness of that Subjection SInce the committing of the foregoing Pages to the Press I have considered with my self that among all the Brethren of the Separation whom I have either known or heard of there hath not one been found of that Loyal Disposition as to call the War against the last King a Rebellion or his Death a Murther or the Government of O. C. an unjust Vsurpation but then as to Religion it is most palpable that they do all deny any Authority in the King to intermeddle with it and are no less professed Enemies to his Supremacy in matters Ecclesiastical a foundation-Principle of the English Protestant Reformation than the Jesuited Papists Their Judgement joyntly is Let Kings take care of Civil State Let Church of Church-matters debate Now so long as these Doctrines are entertained and acknowledged it is but labour lost to press them unto obedience and conformity to the Laws of the Realm about Religion and the Service of God since these Laws themselves are adjudged by them no other then extravagancies beyond the compass of their Rulers Commission invasions of Christ's Authority the Churches Priviledge and every Christians Liberty unjustifiable in themselves and therefore of no power to oblige them unto duty or brand their most contemptuous neglects for sinful transgressions I have therefore thought it requisite in order to the fuller confutation of their way and principles to annex this Appendix for the rectifying of their apprehensions who shall be willing impartially to deliberate upon what is here offered to them briefly of these two heads First the Power and Authority of Kings or Governours And Secondly The obedience due from Subjects For these two are relatives not to be separated each from other First then concerning the former I take it for granted that Government and Magistracy is an Ordinance of God and they who list to dispute it may if they please confront and oppose St. Paul's thirteenth Chapter to the Romans That which I design to recommend shall be comprised and demonstrated in the following particulars 1. In all regular Governments needs must there be some Supreme and Principal Some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some Princeps Some first and chief Some uppermost and Head of the rest to whom the last appeal must be made and at whose tribunal and decision they must acquiesce Ordo non datur nisi cum relatione ad aliquid primum for without this there can be no settled and determined order but there will be a progress to infinity and controversies can never be ended A necessity there is in all Government for some to be uppermost 2. The supreme or chief power where-ever it is seated must needs be so far independent absolute and uncontroulable Independent upon any but God himself for otherwise there will be some above it and so it will not be supreme and uppermost Absolute it must needs be to obtain the ends of Government where by absolute I mean not freed from an obligation to observe the Laws of God and Nature and to Govern according to humane Laws so far as equity will bear but freed from the fetters of all humane Laws when the necessity of Government whereof the Supreme is also to judge calls for it And without this no Government can well be upheld and managed there being ever some cases happening which humane Laws cannot in particular foresee and provide against and therefore the breast of the Supreme must make a supply And then being independent on any upon earth and absolute in the sense explained it must needs follow that it is unaccountable unto any uncontroulable by any but God Subject to the coercive restraint of none besides for if so that to which it is subject will be above it and so it is no longer Supreme and Uppermost and we shall lay the Principles of confusion
c. may be habitually provided for Prayer upon occasion i. e. for the turning of these heads into Prayer without the flying to any peculiar or special gift of the Spirit in the case He may call upon God under such and such Attributes make confession of such and such sins implore grace for the performance of such and such Christian duties and aid against such and such temptations and return to God thanks for such and such blessings and this for others as well as himself Especially if there be added hereunto 2. A quick invention and ready elocution an active fancie and a nimble tongue The Gift of Prayer indeed is the immediate result of these A man thus accomplish'd premising but an ordinarie understanding of the Rules of Prayer may be able to speak his mind in fit and pertinent words with as much ease by the secret and un-observed multiplying of quick and active thoughts as one of slower parts by much premeditation But then there is no more of a special and peculiar gift of the Spirit in this than in some mens being qualified to speak their minds upon several points on the sudden whilst others are more slow of conceit and worse-provided for utterance 3. These two fore-going heads viz. former premeditation and understanding of the chief heads of practical Divinity and the general rules of Prayer and a natural quick invention and promptitude of speech are much relieved and advanced by an ingenuous boldness where the spirits are not pent in as often it happens in over-modest persons by bashfulness and fear And then 4. Frequent exercise in the same kind is a great and considerable improver of these qualifications al eady mention'd And thus 't is observed to be in all other matters custom byasseth and we are ready and enclined to do what we have frequently done But still these are no more than the ordinary requisites to an Ex-tempore vein of Oratory in other matters for whoever would be ready and provided to speak his mind with a little warning upon any occasion must be furnished before-hand with a stock of meditation and understanding must have a nimble and active fancy a ready and voluble tongue a competent degree of confidence to speak before others and accustom himself occasionally to utter and deliver his mind And these particulars now as I conceive are the true account to be given of the Gift of Prayer in the most sober understanding of it 'T is nothing else but the Gift of Oratory Utterance and Elocution in Divine matters and ows its rise to former premeditations quick parts a competent degree of modest confidence and frequent exercise But then there are yet some other accounts to be given of that which among the Vulgar is often cryed up for the Gift of Prayer 5. Therefore sometimes it is the result of plain boldness impudence and presumption wherby men dare vent themselves freely and utter Quicquid in buccam venerit whatever comes next even in this sacred performance which so it be done with a loud voice and passionate accent and a taking or affected gesture and countenance goes currant among the crowd of unobserving-persons as a peculiar gift of the Spirit whereas it is indeed the talkative Spirit of impudence and presumption putting off the shame and modesty proper to a Man and Christian 6. Sometimes it is the result of Pride and Ambition whereby men to gain themselves a Name and Reputation among a party affect to make an ostentation of their Parts and Abilities and strain themselves to the uttermost so to frame their dialect of prayer as may best comply with the known humours and affections they have to deal withal Lastly 'T is to be feared it may be sometimes the result of Malice Envie and Indignation against the Forms of Prayer prescribed to procure Envie against the complyers with them and to hold a Faction together by the ears against them by making a shew and display of this Gift of Prayer for if Indignation be able to inspire a man with the Gift of Poetry facit indignatio versum we may easily believe it will do as much where it hath engaged the zeal of the affections in order to this pompous shew of a Gift of Prayer And if it owe its rise to these three latter heads of Impudence and Presumption of Pride and Ambition of Malice and Envy 't is a thing abominable before God and man that the Holy performance of Prayer should be employed as an engine of so much baseness and wickedness Otherwise the thing it self is not culpable provided that the exercise and straining of invention take not up the room of and so justle out true devotion Thus much of the Gift of Prayer in the general but then the Question remains of the agency and influence of the H. Spirit in reference to this Gift of Prayer To this therefore I will answer both in the negative and the affirmative 1. Negatively 'T is not to be expected from the H. Spirit that He should Help us immediately to the matter and words of Prayer 'T is true indeed the Apostle saith in a particular case Rom. 8.26 We know not what to pray for as we ought but the Spirit it self maketh intercession for us But then we must remark 1. What the Apostle there speaks of viz. The begging from God the determination of his Providence in this world towards them in those circumstances they were then in And here we are often put to that plunge that we know not what in particular to ask of God what to ask as we ought Whether deliverance from such a sickness and trouble c. or the enjoyment of such and such an outward mercy and prosperity and therefore in these cases we are instructed to submit our wills to God and never to ask any of these things without an item of his pleasure and without an if in the mean while without a clause conditional If it seem good unto God if God so please and judg best for us c. 2. We of our selves as of our selves are not sufficient for any thing that is good but all our sufficiency is of God as the same Apostle elsewhere speaks 2 Cor. 5.5 no wonder then if of our selves we know not what to pray for as we ought and yet for all this we may be better instructed informed and directed taught from God and then it will remain no longer true that we know not what to pray for as we ought 3. In this very place where the â—pirit is said to relieve and help against this infirmity of our ignorance as to the particular we are to ask of God by making intercession for us 't is not said with words and expressions but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with un-uttered groanings or sighs that cannot be uttered They are inward sighs and pantings of the heart vibrations of the pious soul God-wards not external motions of the tongue and lips Groans unexpressed These are they that