CHAP. II.] ZECH. XII. 10 OPENED AND VINDICATED. 259
but two ways conceivable whereby this may be affirmed of him : — [1.] By working gracious inclinations and dispositions in us unto this duty ; [2.] By giving a gracious ability for the discharge of it in a due manner. These, therefore, must belong unto and do comprise his efficiency as a Spirit of supplication.,
Both of them are included in that of the apostle, " The Spirit itself maketh intercession for us/' Rom. viii. 26. Those who can put any other sense on this promise may do well to express it. Every one consistent with the analogy of faith shall be admitted, so that we do not judge the words to be void of sense and to have nothing in them. To deny the Spirit of God to be a Spirit of supplication in and unto believers is to reject the testimony of God himself.
By the ways mentioned we affirm that he is so, nor can any other way be assigned.
[1.] He is so by working gracious inclinations and dispositions in us unto this duty. It is he who prepareth, disposeth, and in- clineth the hearts of believers unto the exercise thereof with delight and spiritual complacency. And where this is not, no prayer is ac- ceptable unto God. He delights not in those cries which an un- willing mind is pressed or forced unto by earthly desires, distress, or misery, James iv. 3. Of ourselves, naturally, we are averse from any converse and intercourse with God, as being alienated from living unto him by the ignorance and vanity of our minds.
And there is a secret alienation still working in us from all duties of immediate communion with him. It is he alone who worketh us unto that frame wherein we pray continually, as it is required of us; our hearts being kept ready and prepared for this duty on all occa- sions and opportunities, being in the meantime acted and steered under the conduct and influence of those graces which are to be ex- ercised therein. This some call the " grace of prayer" that is given us by the Holy Ghost, as I suppose improperly, though I will not con- tend about it; for prayer absolutely and formally is not a peculiar grace distinct from all other graces that are exercised in it, but it is the way and manner whereby we are to exercise all other graces of faith, love, delight, fear, reverence, self-abasement, and the like, unto certain especial ends. And I know no grace of prayer distinct or different from the exercise of these graces. It is, therefore, a holy commanded way of the exercise of other graces, but not a peculiar grace itself. Only, where any person is singularly disposed and de- voted unto this duty, we may, if we please, though improperly, say that he is eminent in the grace of prayer. And I do suppose that this part of his work will not be denied by any, no, not that it is in- tended in the promise. If any are minded to stand at such a dis- tance from other things which are ascribed unto him, or have such
260 WORK OF THE HOLY SPIRIT IN PRAYER. [BOOK VII.
an abhorrency of allowing him part or interest in our supplications as that we may in any sense be said to pray in the Holy Ghost, that they will not admit of so much as the work of his grace, and that wrought in believers by virtue of this promise, they will manage an opposition unto his other actings at too dear a rate to be gainers by it.
[2.] He is so by giving an ability for prayer, or communicating a gift unto the minds of men, enabling them profitably unto them- selves and others to exercise all his graces in that especial way of prayer. It will be granted afterward that there may be a gift of prayer used where there is no grace in exercise, nor perhaps any to be exercised, — that is, as some improperly express it, " the gift of prayer, where the grace of prayer is not \" but in declaring how the Spirit is a Spirit of supplication, we must take in the consideration of both. He both disposeth us to pray, that is, to the exercise of grace in that especial way, and enableth us thereunto. And where this ability is wholly and absolutely wanting, or where it is rejected or despised, although he may act and exercise those very graces which are to be exercised in prayer, and whose exercise in that way is commonly called the "grace of prayer," yet this work of his belongs unto the general head of sanctification, wherein he preserves, excites, and acts all our graces, and not unto this especial work of prayer, nor is he a Spirit of supplication therein. He is, therefore, only a Spirit of supplication, properly, as he communicates a gift or ability unto persons to exercise all his graces in the way and duty of prayer. This is that which he is here promised for, and promised to be poured out for; that is, to be given in an abundant and plentiful manner. Wherever he is bestowed in the accomplishment of this promise, he both disposeth the hearts of men to pray and enableth them so to do. This ability, indeed, he communicates in great variety, as to the degrees of it, and [as to its] usefulness unto others in its exercise, but he doth it unto every one so far as is necessary unto his own spiri- tual concernments, or the discharge of his duty towards God and all others. But whereas this assertion contains the substance of what we plead for, the farther confirmation of it must be the principal subject of the ensuing discourse.