_Answ._ There are two sorts of the Spirit's motions; the one is by extraordinary inspiration or impulse, as he moved the prophets and apostles, to reveal new laws, or precepts, or events, or to do some actions without respect to any other command than the inspiration itself. This christians are not now to expect, because experience telleth us that it is ceased; or if any should pretend to it as not yet ceased, in the prediction of events, and direction in some things otherwise indifferent, yet it is most certain that it is ceased as to legislation; for the Spirit itself hath already given us those laws, which he hath declared to be perfect, and unchangeable till the end of the world: the other sort of the Spirit's working, is not to make new laws or duties, but to guide and quicken us in the doing of that which is our duty before by the laws already made. And these are the motions that all true christians must now expect. By which you may see, that the Spirit and reason are not to be here disjoined, much less opposed. As reason sufficeth not without the Spirit, being dark and asleep; so the Spirit worketh not on the will but by the reason: he moveth not a man as a beast or stone, to do a thing he knoweth not why; but by illumination giveth him the soundest reason for the doing of it: and duty is first duty before we do it; and when by our own sin we forfeit the special motions or help of the Spirit, duty doth not thereby cease to be duty, nor our omission to be sin. If the Spirit of God teach you to discern the meetest season for prayer, by considering your affairs, and when you are most free, this is not to be denied to be the work of the Spirit, because it is rational (as fanatic enthusiasts imagine). And if you are moved to pray in a crowd of business, or at any time when reason can prove that it is not your duty but your sin, the same reason proveth that it was not the Spirit of God that moved you to it: for the Spirit in the heart is not contrary to the Spirit in the Scripture. Set upon the duty which the Spirit in the Scripture commandeth you, and then you may be sure that you obey the Spirit; otherwise you disobey it. Yea, if your hearts be cold, prayer is a likelier means to warm them, than the omission of it. To ask whether you may pray while your hearts are cold and backward, is as to ask whether you may labour or come to the fire before you are warm. God's Spirit is likelier to help you in duty, than in the neglect of it. _Quest._ IX. May a man pray that hath no desire at all of the grace which he prayeth for? _Answ._ No; because it is no prayer, but dissembling; and dissembling is no duty. He that asketh for that which he would not have, doth lie to God in his hypocrisy. But if a man have but cold and common desires, (though they reach not to that which will prove them evidences of true grace), he may pray and express those desires which he hath.