revelation external and so shall he that hath the Scriptures onely be accounted to have the Spirit and to discern these spiritual things The other two Opinions will have this testimony or revelation internal so that without the Spirit 's operation within the man is to be held a Natural man and not to understand these things This internal revelation of the Spirit then is either extraordinary in the miraculous gifts and discernment of the Primitive times and the second Opinion is that the place is to be understood of these gifts and such workings of the Spirit as do not belong now to ours or it is ordinary in the work of illumination and conversion which still continue in the world and the third Opinion which is the Drs. rests in this as of most concern to us and most easie of admission There is a fourth Interpretation By the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be understood the Sensual man and by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the intellectual contemplative man The Platonists do distinguish their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and some of our Platonical Divines do favour this Exposition To confirm it there is that Text in Jude may be produced where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are so translated sensual not having the Spirit with other places where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are opposed This Note by the way I take up however that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are indeed the same But this interpretation I think too extreamly opposite to the first which is our Authors for these mens spiritual man is no more than his natural man and I am satisfied with him that no man of the highest attainment by contemplation can be able to find out any of these things in the text which depend on Gods Soveraign Will and can be discovered only by his Spirit For As no man knoweth the things of a man saies the text save the spirit of a man which is in him even so the things of God knoweth no man but the Spirit of God These things of God are I say the arbitrary councils of God's will for the saving man by his grace in and through Jesus Christ which lies not within the scheam of Nature and come not therefore within the ken of humane understanding unless they be made known to us either by inspiration of them into our selves or by the Revelation of them through the Spirit by others There may be haply more Interpretations than these for I consult not Commentators but if any be apt to mingle the two former into one for confutation of the third because it is Dr. Owens I do apprehend such to betray a precipitate disaffection rather than a ponderous judgement I know that the first and second this Authors and the Friendly Debaters may be made use of to confute the third which is the received interpretation and the Doctors but so may the third and second be used to confute this Authors and yet that will neither make the first and second nor the second and third to be the same That interpretation which gives such a sense of the Chapter as makes the receiving the Spirit there applicable only to the Christians in the Primitive times cannot be the same with that which gives such a sense of it as makes it applicable to Christians now whether all of them regenerate and unregenerate who have but their Bibles as this man will have it or those only who are partakers of it to the effect of Regeneration according to Dr. Owen Let us look the Gentlemans Introduction now again over and we shall find that the braggery of that Interpretation which he hath advanced to confute Dr. Owen does lye herein that every one who hath the Scriptures and does not reject them must have the Spirit in the Text to discern the things of God and the Doctor must be a very proud man who does number himself among such and will allow the Regenerate only to know them This must be shewn by all means what an absurd person the Doctor is who will have an almighty irresistible new light brought into the soul by the Holy Ghost that is a work of illumination on the mind and conversion on the heart to enable a man to discern these things when by the Spirit according to him we are to understand the outward revelation of the Word only which all have to enable them to discern the same There is one notion for all this which is much inculcated by him that seems to verge upon a mixture of the two first Interpretations by setching in something from the second into his which upon the account of corroborating is but some confounding himself first for confutation of the Doctor The Apostle saies he proposes the demonstration of the Spirit and of power to judge of the truth of the Gospel and he also proposeth the comparing spiritual things with spiritual to judge of the sense of the Doctrines of it Again Things that are spiritually discerned are those which be discernable only by the revelation of the Spirit That is by the testimony of the Spirit in miracles as to the truth of them and by comparing one divine revelation with another as to the meaning of them I love the Author for this because I must confess it seems to me to be very neatly spoken and yet it is but a tale when he hath said it The Apostle distinguishes not the truth of the things of God in the Text and the meaning of them 'T is he makes the distinction and puts it on the Apostle as if he intended that which came not once into his mind Nor does the Apostle propose these two ways of discerning things spiritually but himself proposes them I do not think the Apostle to be so double minded as to understand two things by this one expression spiritually discerned If he intended by it that the truth of the things revealed was discerned by the testimony of the Spirit given thereunto by miracles he intended not by it that the meaning of them is discerned by the testimony of Scripture And e contra if he intended the later he meant not the former The Apostle I believe had but one meaning though these two things be true asunder There is no man can be sure that by the demonstration of the Spirit in this Chapter and the comparing spiritual things with spiritual the Apostle intended two things or two wayes of that Spirits testimony it is more likely that the later expression does de industria expound the former To wit that when we find out any truth or doctrine by comparing one Scripture with another this is the demonstration of the Spirit intended in the place which I shall have occasion to suppose again by and by in regard to another Writer If they are two sorts of testimony no man can be sure that he intended them both I say still by that one explanation And who can
therefore for it is another and this Authour must not compound his with it to be laid down in the second place By the natural man which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may understand him who hath onely the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or reasonable soul derived from Adam and by the spiritual man him who hath received the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or that Spirit which is from Christ The first man Adam was made a living soul the second Adam was made a quickening spirit This Spirit as it was promised to be poured out upon men in the latter daies which was the time of the New Testament so do we find it given ordinarily at their Baptism and Confirmation as we read in the Acts and as we find in this Epistle The manifestation of the Spirit is given to every man to profit with all Where we have this Spirit given and that to every one and the Manifestation of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That manifestation possibly might be by some Shechinah sometimes on the heads of the baptized but the certain meaning appears in the following verses to be by the miraculous gifts then poured out Among which gifts one of them was the Discernment of mysteries Spirits that is Doctrines and so is the Spirit given and received we are to suppose in this place We have received the Spirit of God saies the Text to this effect That we may know the things which he hath freely given us The whole meaning then is thus the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the man who had not this Spirit then poured on him could not discern those things of the Spirit as others of them could who had it because these hidden things were discoverable by that miraculous gift and he having not the Gift to discern them must judge of them by natural reason onely and so they were foolishness to him when as to them who had it they appeared the Power of God and Wisdom of God And of this Spiritual man so interpreted that is the inspired man one that had the mind of Christ in the last verse and that received the Spirit in the tenth for this effect the discernment of these things it is easie to understand how he could judge all things and be judged of none in regard that this inspâ—ration within could be discernable to himself onely and so the text and context and the whole chapter shall be made to agree throughout one verse with another Nevertheless there is one inconvenience this interpretation is liable to as will make it to be refused by most men when we have said all we can It is this that if this be the meaning then must this whole place be applicable onely to those Christians in the Apostles daies and no Christian at this time can be concerned That is if this be the sense then is there no man now that hath received the Spirit of God that he may know the things of God no spiritual man now in the true sense of this place but all must be natural men onely as having not the Spirit according to this interpretation when yet the giving of the Spirit otherwhere and in the sense of other Texts is a branch of the New Covenant and he that hath not the Spirit of Christ St. Paul saies in another place is none of his There is a third Interpretation therefore that by the Natural man and Spiritual man we are to understand the Vnregenerate and Regenerate man that is one that hath not and one that hath received the Spirit to the ordinary effects of it which is illumination and sanctification And this is the most general Opinion and Interpretation which is received by our Divines and so taken up by Dr. Owen however elaborately he hath improved it so little reason hath this Gentleman or any others to make any assault on him for that matter When the unreâ—â—â—â—rate man then in the Text is said not 〈…〉 things of the Spirit or Doctrines of Christ 〈…〉 he cannot that is morally cannot receive 〈…〉 meaning of our Divines in general is this that 〈◊〉 does not or cannot receive or discern them so as to savour them or relish them he does not or cannot embrace them in his heart as good to him or so as to lead his life according to them In short he cannot receive them so as to apply them And this is a Truth never to be gainsaid by this man though which of the three Interpretations is to be preferr'd I pass not my own judgment Let us hear this Authour's Objections The Doctor saies he does grant that an unregenerate man may assent to the truth of the things of God and if he can assent to them he can see a conformity in them to God's Attributes and a suitableness to the ends of the Gospel and if he can see this then will they not appear foolishness to him and consequently he can know them Every one will answer to this There is a Speculative and a Practical knowledge When our Divines say the unregenerate man cannot know these things they understand it of a Practical knowledge he does know them special lively but he hath no vital experimental knowledge of them And when the reason is given in the Text because they are spiritually discerned we must expound spiritually i. e. by the assistance of God's Spirit according to this third Interpretation The Natural man does not receive know or discern these things of God as able I account to apply them because they are discerned onely by a supernatural assistance of the Holy Ghost which they having not cannot do it I will answer farther The Spirit may be given and received to divers effects on her for illumination and conviction or for conversion and sanctification If the Natural man who is one without the Spirit hath not the Spirit at all to illuminate and convince him he believes not the Doctrines of Christ though he hears them There is no man can say that Jesus is the Lord but by the Holy Ghost and while he in his heart believes them not they are indeed to him but foolishness when if he hath the Spirit but to enlighten and to convince him he may dogmatically receive them going so far and yet until he hath the Spirit also to convert him and sanctifie him he cannot discern them I must still say so as to apply them to his salvation Here are three Interpretations then proposed to them who please to strive for mastery I have but one Note more to add out of this Authour By being spiritually discerned saies he speaking of these things in the Text is meant their being known understood and judged of by the revelation and testimony of the Spirit Thus much is right and must be agreed upon by all three Interpretations onely their difference then also must be laid down This revelation or testimony of the Spirit therefore is either external or internal The first Opinion which is this Author's will have this
in those miraculous gifts or effects of the Holy Ghost now ceased the Minister while he prayes to God for his blessing that he may preach so is to be understood in the like allusion and meaning to wit that as God enabled the Apostles in their time to speak in the demonstration of the Spirit and of power whatsoever that was so he would assist him in such a way and manner now as is but sutable to the present work and his ordinary operation Thus much I say upon supposition of our second and this Debaters Interpretation but I must confess I do not find my self convinced in the reading the Text that this interpretation is indubitable 〈…〉 at leasâ— for Dr. Owens and his 〈…〉 from the place against it 1. I see not any thing that will restrain our sense 〈◊〉 nâ—cessity to that meaning and we are not to be 〈◊〉 in our allowances to the thoughts of others who keep to the analogy of faith without cogent reason 2. The demonstratiin of the Spirit and of power is opposed to the excellency of speech or enticing words of mans wisdom But the Apostles speaking with tongues or his miraculous gifts does not oppose the eloquence of man or excellency of words but rather agree with it That which does in the most direct sense oppose the excellency of speech and enticing words of mans wisdom is plain truth which the Spirit teaches 3. The Apostle proceeding on in the Chapter speaks not of himself only but of the whole Church Now we have received not the spirit of the world but the Spirit which is of God that we might know the things which are freely given to us of God That which all the faithful do know by the Spirit as well as the Apostles cannot be miraculous or extraordinary Such is the demonstration here Or thus That which is common to all the faithful and not peculiar to the Apostles and primitive times or to any particular person cannot be miraculous or extraordinary Such is the receiving the Spirit here and consequently the demonstration of it 4. Those things the Holy Ghost teaches a man by comparing one thing with another as spiritual things with Spirituals which is by way of study and discursive reason are not demonstrated in a way miraculous and extraordinary belonging only to the Apostles and not other Ministers of Christ But such was the Apostles speaking here Which things also we speak not in the words which mans wisdom teacheth but which the Holy Ghost teacheth comparing spiritual things with spiritual 5. The following comparison between the natural man and the spiritual man that one receives or relishes not the things of God as disagreeing to his judgement and the other does seems more aptly to be understood as it is ordinarily of the regenerate and unregenerate than of the extraordinarily inspired only unto which this most curious Interpreters thoughts must lead him 6. In the last place I humbly offer an interpretation of this expression which if it be not the very meaning of the Text as much of that which is urged here seems to attest yet will it be sufficient I hope to justifie our Prelates Universities Doctors with the most of the Ministers of the Church as well as the Assembly and the more plain and honest meaning Country-Preachers in their using the same so ordinarily as they do in their prayers It is this To speak in the demonstration of the Spirit is to deliver the very truth of Scripture or the plain sense of the Spirit in Scripture in opposition to humane conceit or invention and to speak so is to speak in Power because a man may expect that assistance of the Holy Ghost to accompany such Preaching which he cannot upon other The Preaching of the Cross is to them that perish foolishness but unto us which are saved it is the power of God I am not ashamed of the Gospel of Christ for it is the power of God unto salvation to every one that believes Ye received it not as the word of men but as it is in truth the word of God The receiving the word as the word of God and not of man is the receiving it in power and the preaching it accordingly so is the preaching it in power and what that power is does follow Which effectually worketh in you that believe Our Gospel came unto you not in word only but also in power and in the Holy Ghost This is my Covenant with them My Spirit which is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth and of thy seed for ever CHAP. II. Of the Substance or Contents of the Authors four first Chapters wherein I make my self concerned but little farther I Return to the Doctors Opposer and I come now from his Introduction to his Book Of this Book there are two parts The first is to shew us what the Scriptures hold forth concerning the Spirits operations The second is to confute many pernicious Doctrines of Dr. Owen The first and second both is indeed to do this but the second shall do it all together And this part he hath reserved I suppose to come out hereafter The first part then having this subject The Spirits Operations does contain seven Chapters In his first Chapter he explains to us what he means by the Spirit and by its Operations The word Spirit saies he signifies three things The Mind the Temper of the mind the Holy Ghost and he understands it of the last I have two things to say here The one is as to his second signification The temper or disposition of the Mind is either of Nature only and belongs to the Spirit of man within him or of Grace and belongs to the Spirit of God that works it Of this Temper the Author must be understood to speak when he speaks of the Spirit of Faith Fear and Love The other is that there are more significations of the word Spirit than these which himself knows Every spirit which confesseth seth Christ in John is I think as much as every Doctrine Which by the way does put me in mind to say thus much that when this Author comes to speak of things which are common heads and only require a grave and comprehensive Divine to marshal them he does methinks appear to me so lank as I cannot tell well whether that which he saies be solid or no because I am sure it is not full though when he falls upon several particular things he seems to look through them well By the operations of the Spirit he understands and defines them those which are on the mind to cause certain qualities promised in the Gospel and continued in all ages I have two things therefore to say here likewise One is that though this were never so much too short there is no body in the main of what is said is like to contradict him Dr. Owen by the Spirit understands the Holy Ghost as
doth in that manner work his graces in us that they are still the genuine effects of the Evidence and Motives of the Gospel Of the natural use of our faculties the understanding and will and of our own care and diligence in using the external means of grace His operations in us make us capable of recovering our selves by degrees and all the while there is no sensible difference between them and the natural operatious of our minds and yet we are sure we have his assistance and help in all the good we do and without it we can do nothing at all to saving purposes This is the Doctrine which if no inferences but Orthodox be drawn from it I take to be sound We have then some Vse of it which is also very good There is but a little of it but if he had been more in that and less in quarrels with the Doctor it had yet been all better And so God bless the hopeful Author in his Studies CHAP. VI. Of the Authors Calumniations of Dr. Owen and some reply to them Having thus done with the Book there are some passages require my reflection upon them for the Doctors vindication The Doctor is accused of Nonsense of Contradiction of Error It is fit that some thing should be said in reference to the two latter though it be but a rudeness to go about to answer any thing to the former For the first therefore I will say this only If the Doctor hath expressed any thing darkly that this Author cannot make sense of it such a place or passage as to him is to go for nothing That is all in civility to be said of it For the second There is one instance I will mention about Election The Doctor in one place of his Book speaking I suppose to a prophane person yet presuming on his Election tells him He cannot believe his Election any otherwise but as God reveals it by the effects that is untill he believe and repents he cannot conclude he is Elected In another place speaking I suppose to the tender serious Christian who is yet in trouble about his Election he saies He cannot justly doubt of his Election until he be in such a condition as wherein it is impossible that the effects of Election should be wrought in him This the Author makes a contradiction but it is only the distinguishing between these two things A not concluding and A concluding not and the Doctor is cleared The man who sees not the effects of Election on his heart and in his life cannot conclude that he is elected here is the not concluding which ought to be And the man that sees them not cannot conclude for all that that he is not Elected because they may be wrought in him before he dies here is the concluding not which must be avoided So the one is rebuked and the other supported as they should both be Such are the Doctors contradictions For the third which is the Doctors Errors I must distinguish of Error There is Human Error Error common to man It is the nature of man to be subject to mulake to be deceived to err saies the Orator and there are Pernicious Errors This Gentlemans accusations are of both sorts For the former sort There is two or three places where this Author is very confident upon the Doctor for his saying that the Spirit is given to us in his Person as well as in his Effects which methinks I cannot pass because I do not know well whether the Error be in the Doctor or in this Author or in my self I am apt to think that it is too much to say that the Spirit dwelleth personally in any man though we are said to be the Temples of the Holy Ghost and that it is too little to say he is given only in his gists graces or effects I would say rather that the Spirit is given it self for these Effects I look upon the Spirit of Christ to be given to us for a principle of life and union with our Head from whom we have through this Spirit the communication of all saving influence unto a holy life It is the received opinion that there is an habitual righteousness infused by God in the soul for our justification according to the Schools or according to our Divines for our Regeneration and that this is the principle of life and power in the soul unto holy operations I must confess here I do not receive this Doctrine I have it somewhere in my Mediocria I think more cautiously but I do really believe no infusion of habits I count that the Spirit by a motion on the Will exciting it to act does incline it to farther acts by the impression which is made and that the habit then is acquired by the iteration of those acts and delight in them or love to them shed abroad in our hearts by the same Holy Ghost given to us I do believe consequently that it is the Spirit it self dwelling in us as the Scripture understands its own expression which is that principle of life from whose constant secret and unperceptable aid does proceed all those actions which are holy and good and acceptable to God I do believe there is a time when Christ gives his Spirit to every one of his Elect for uniting him to himself as his head and that this union is effected immediately by that communication and that through this Spirit all vital influence must be derived to us I cannot frame my self to say the Spirit is personally in us but he is in Christs members as a principle of life and spiritual action and as the formal band of that union which we have with him Now ye are the body of Christ and members in particular As the body is one and hath many members and all the members of that body are one body so also is Christ I cannot tell well therefore how to brook some expressions as I find somewhere in this Author and in another before him that when the Scripture speaks of our having the Spirit of Christ and having it so as to be led by him and if we have not the Spirit of Christ we are none of his they are willing to interpret the having Christs Spirit to be only the being of his temper and and disposition which is the bringing down the Scripture to our ordinary converse and seems to me unholy I hope these men do believe the Christian faith and do reverence his mysteries And there are these three of them The mysterie of the Trinity The mysterie of the Incarnation and the Mystical Union between Christ and his Church It is true that Christ is not a Natural head but a Political as opposed to natural but not as opposed to mystical He is a Political head as he governs us and as we are in subjection to him but he is also a Mystical head vouchsafing to us that spiritual influence which enables us to obey him He governs us and so
these Controversies that must be found out in regard both to Practise as well as Theory or we shall neither have our Consciences nor Judgments well pacified in these matters For the third thing then I will take a little more room for as I have had and took an occasion before to speak of Preaching by the Spirit or with the demonstration of it so I think it also seasonable sutable and profitable to speak of praying by the Spirit unto which this Author himself and much more the Friendly Debater hath given such ample opportunity I wish I might not call it in regard to man good devout Christians provocation There is one Text therefore in regard to this matter as there was one in regard to the other that requires our more serious consideration It is Rom. 8. 26 27. Likewise the Spirit also 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 And he that searcheth the hearts knoweth what is the mind of the Spirit because be maketh intercession for the Saints according to the will of God The Apostle speaking in the eighteenth Verse before the Text and in the twenty eight after it about the afflictions of this life which God's Children endure whereby they are conformed to Christ in sufferings as they shall be in glory this ingenious Author does apprehend that the exposition of these words is to be confined to that matter altogether We know not what to pray for as we ought That is we know not what is best for us in this mortal life in regard to these troubles persecutions or miseries whereby God intends sometimes to do us much good and we are therefore to seek to him with submission to his will in these things having this encouragement in our hearts that the Spirit of God is our Guide as I said before where this Author left it out to direct us under all these Providences and to be our Intercessor also to obtain for us that which is like to prove best He knows what that is and stirs up in our souls many earnest desires after it which seeing we cannot reach our selves these desires cannot be uttered by us that is are unutterable on that account but so long as our requests are put up by him in those desires God who knows the mind of his own Spirit hears these petitions and grants those very things which are best that is which he means so that these things do and shall certainly work together for our good as the Apostle says in the place so long as we love him This is in length the contents of that interpretation and I suppose according to his mind which he hath sedulously proposed both with authority and dexterity enough if he were but as tender withal of preserving that support and warrantable expectation from the Holy Spirit which we have ground to take up in this place I like well of all that is expressed in regard to afflictions unto the illustration of which sense the Apostles own example in his praying himself to have his troubles the thorn in the flesh removed and God's seeing it best for him rather to afford him his sufficient Grace does opportunely conduce but I do not approve by no means the slaking down the interpretation of these words to that matter only And much less will I give way to Doctor Hammond's translating the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Misery for seeing there is twenty places perhaps where the word is taken in this sense Infirmity to one where it is taken in the other for Affliction I must hold it but right to give it here according to our Translations English and Latin its ordinary and genuine signification There is a great deal of comfort in these dear words of the Text that the Spirit helps our infirmities We are sensible with how many of them we are encompassed not in regard to the thiugs without us so much as within us and if the weaknesses frailty shortnesses imperfections of our natures persons abilities tempers conditions be not provided for by the Divine succor we are undone I look upon the man that will go to take away from me the comfort of these words and this place in regard to my addresses unto God as him that is coming to pick my Lock and take away my Treasure I will not suffer this man to rob me of my trust in the conduct and assistance of God's gracious good Spirit in the very making and pouring out my Prayers for all the good that he and Doctor Hammond can do me with both their Books I do hate to put the name of Formal men or Formalists on any party yet seeing some of all parties are such I cannot but declare that man to be a Formalist to me who shall offer to speak the least thing wilfully to damp the prayers of any the humblest ones or weakest ones in whom the Spirit of God does dwell There is another interpretation then of these words and of the matter intended in them that will carry it I think from the former The word Likewise which ushers in the Text will carry it When I consider the Context the words in Verse 28. following the Text does almost persuade me that the matter this Author hath proposed may be intended and I am pleased that it is likely but the word Likewise doth import plainly that the matter intended must relate to the words before and not to those that follow and they carry it I say otherwise The Apostle therefore in this Chapter speaking of Gods Children and thinking presently of the evils they endure does for our support upon that account fall to telling us of the freedom we shall have in another state in comparison whereof these things deserve not any reckoning This is in Verse 11. Of this state then in the verses following he treats as that which is expected of all the Creatures and by Vs a state of liberty and glory which we hope for though we see it not and with patience wait for it in the Verses immediately foregoing And then in this Text it follows that likewise we also through the Spirit pray for it Likewise the Spirit also helpeth our infirmities Mark it likewise and also This must hold the same matter together in this and the former Verses For we know not what we should pray for as we ought What is that then but we are not able in this life to comprehend any thing to purpose of that state of glorious liberty whereof he was speaking We know not what we shall be says St. John but we shall be like him Things there be that are prepared for us but what they are neither hath the eye seen nor ear heard nor can the heart conceive truly of these things which yet we hope for and so pray for the Spirit exciting these desires in us who knows them makes intercession by these
Prayer The Gift of Prayer Praying in the Spirit Praying by it or with it The Spirit of Prayer I apprehend to be no other than the Spirit of Grace or Regeneration with the connotation of its operation on the soul in regard to this duty There is no Christian born of God without this whereby he cries Abba Father as no man born after the flesh without his breathing There is no holy thought meditation desire after God or request that is acceptable to him in Christ but it is from this Spirit of Adoption or Prayer It follows then that forasmuch as any gracious and regenerate man may use a Form if he pleases and some such have used a Form sometimes as well as Conceived Prayer that it is a conceit exceedingly extravagant and in no wise to be approved to think that a Liturgy or use of a Form is inconsistent with the Spirit of Prayer Suppose we saw those holy men Bradford Rogers Philpot Saunders saying their Prayers out of the Psalter and blessing God for the Book of King Edward I will pour upon the house of Judah and Jerusalem the Spirit of Prayer and Supplication The Gift of Prayer I account to be a natural or acquired not infused ability or faculty of expressing the thoughts and affections with fluency or readiness in Prayer It does depend chiefly I think upon an aptness of memory retaining the sentences and very words of Scripture when others can retain the sense only together with a warm fancy and a tongue that is voluble In short it is a ready utterance which must be always distinguished from the former I remember a person who was otherwise of large parts filled with all present matter for administring a word in season to the weary who in praying sometimes alone with me I have observed to hum and hack so in his Prayer that I never heard any so unable to express himself in my life who yet would use only conceived Prayer and in the mean while I have been so assured of the Grace of God and eminency of that Grace in the person of that sincerity in his duty such an humbling under sin fervency in his petitions melting under the sence of God's mercy and pardon and in a word a heart it self no less broken than those words that I cannot but be satisfied beyond doubt for ever since that the Gift of Prayer is one thing and the Spirit of Prayer is another Now forasmuch as the gifts which are administred to men by God's Spirit are bestowed for use and the edification of the Church if a Liturgy or form of Prayer were imposed on the Clergy in opposition to that provision which God hath made and appointed for the good of his Church that is Gifts unto men for the work of the Ministry or if the Bishops would not suffer them to be employed to the end they are given I do not know any argument of so much weight and like to be prevailing with Religious people against Common-Prayer as this allegation As every one hath received the gift even so minister the same one to another as good stewards of the manifold Grace of God But we must not judge so of our Superiors The Churches imposing a Liturgy and set forms on the Minister is to be lookt on as cumulative to his gifts and not as destructive to them There is the gift of Prayer as of Prudence and Knowledge to Ministers as they are single and as they are in conjunction These forms of Prayer are the exercise of the mutual gifts of the Churches Pastors in conjunction and when this Common Service of theirs is performed in the Pew the Minister is lest to the use of his single gifts in the Pulpit without any prejudicing the one by the other Indeed if the Common-Prayer be made a Napkin to wrap up the Talents of any I will not justifie the abuse of that which hath its use and commendation upon other reasons And yet by the way I do not know moreover whether all those Texts which speak of gifts for the Church and which argue power thereupon to profit with them are not to be understood of the Spirit in those times so that when it was manifestly injurious to the Holy Ghost himself then to forbid the use of those Gifts to any which he had ministred to them to that end it may not be so altogether as to those natural gifts and talents that men have now which notwithstanding they are not to be denied to be also from the Spirit seeing even Bezaleel and his fellows skill in working in curious works is attributed to him and every good gift is said to be of God I question whether the person himself be either so engaged to put them to that particular use having them from nature to general service or that there does appear the like injury to God and the Church in some restraint on them as there would be in the other There are diversity of Gifts but the same Spirit Praying in the Spirit I apprehend to be praying with those qualifications which are wrought in us by the Spirit and prescribed by him in the word to make our Prayers acceptable to God Praying in the Spirit say Practical Divines consists not in a copiousness of words but extent of affections The actuating of all does lie in the operation of the Spirit on our hearts in this duty We must pray also according to God's will which is another qualification in Prayer and when a man does pray according to what the Spirit hath directed in the Word he may be said very appositely to pray in the Spirit Two things there are then more particularly wherein I will place this operation The one is the Spirit doth many times pitch the heart upon those objects or things which are most fit for us to ask The other is and then doth excite our desires and enlarge our affections about the same The Spirit also helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it self maketh intercession for the Saints according to the will of God I will not doubt to quote this Text again for thus much It is said that Satan entred into Judas when he went to betray his Lord. And Satan moved David to number the people It appears from hence that Satan puts evil thoughts in the heart and pitches them on objects he tempts them withal The Spirit of God doubtless does no less in the good actions which he stirs up in Gods Saints He puts good thoughts in the mind and represents things to us says the Author of the Friendly Debate himself more clearly than we could make them by all our reasoning I might perhaps cite something from this Gentleman to sute with this but I think the subject here too grave to make him my Authority When the Spirit is said to help us in the Text before exagitated to make our Prayers even about things our selves know not and