A discourse of the work of the Holy Spirit in prayer with a brief…

That which with any Pretence of Reason can be objected hereunto, namely, that not any part only, but the whole Duty of Prayer as we are commanded to Pray, is an effect in us of the Holy Spirit as a Spirit of Grace and Supplication, or that the Grace of Prayer and the Gift of Prayer as some distinguish, are inseparable, consists in two unsound Consequents, which as is supposed, will thence ensue. As (1.) That every one who hath the Grace of Prayer, as it is called, or in whom the Holy Spirit worketh the Gracious Disposition before described, hath also the Gift of Prayer, seeing ⟨p. 138⟩these things are inseparable. And (2.) That every one who hath the Gift of Prayer, or who hath an Ability to pray with Utterance, unto the Edification of others, hath also the Grace of Prayer, or the actings of saving Grace in Prayer, which is the thing intended. But these things it will be said, are manifestly otherwise, and contrary to all Experience.

Ans. (1.) For the first of these Inferences, I grant it follows from the Premises, and therefore affirm that it is most true under the ensuing Limitations. (1.) We do not speak of what is called the Grace of Prayer in its Habit or Principle, but in its actual Exercise. In the first respect, it is in all that are sanctified, even in those Infants that are so from the Womb. It doth not hence follow that they must also have the Gift of Prayer, which respects only Grace in its Exercise. And thus our meaning is, that all those in whom the Spirit of God doth graciously act Faith, Love, Delight, Desire, in a way of Prayer unto God, have an Ability from him to express themselves in Vocal Prayer.

(2.) It is required hereunto that such Persons be found in a way of Duty; and so meet to receive the influential Assistance of ⟨p. 139⟩