nicating a gift unto the minds of men, enabling them profitably unto themselves 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 usefulness unto others in its exercise, but he doth it unto every one so far as is necessary unto his own spiritual 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.

That this is the sense of the place, and the mind of the Holy Ghost in the words, needs no other demonstration, but that it is expressive of their proper signification, neither can any other sense tolerably be affixed on them. To deny the Holy Spirit to be denominated a spirit of supplication, because he inclineth, disposeth, and enableth them to pray, unto whom he is promised and on whom he is bestowed as such, is to use a little too much liberty in sacred things.

A learned man of late, out of hatred unto the spirit of

[1.] He is so, by working gracious inclinations and dispositions in us unto this duty. It is he who prepareth, disposeth, and inclineth the hearts of believers unto the exercise thereof with delight and spiritual complacency. And where this is not, no prayer is acceptable unto God. He delights not in those cries which an unwilling mind is pressed and forced unto by earthly desires, distress, or misery; James iv. 5. 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 occasions and opportunities, being in the mean time acted and steered under the conduct and influence of those graces which are to be exercised therein. This some call the grace of prayer that is given us by the Holy Ghost, as I suppose improperly, though I will not contend 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 devoted 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 intended in the promise. If any are minded to stand at such a distance from other things which are ascribed unto him, or have such an abhor. rency 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 commu

by them, do yet belong unto all individual believers, and are applicable by them unto all their especial occasions; Heb. xiii. 5, 6. And their right unto, or interest in, all the promises of God, is that which those who are concerned in the obedience of faith, would not forego for all that this world can supply them withal. This, therefore, is only a particular instance of the work and effect of the Spirit, as he is in general promised in the covenant. And as we have declared, the promises of him, as a spirit of grace and holiness in the covenant, belong unto the believers of the Gentiles also. If they do not, they have neither share nor interest in Christ, which is a better plea for the Jew, than this peculiar instance will afford. But this promise is only an especial declaration of what in one case this Spirit shall do, who is promised as a spirit of grace and holiness in the covenant. And therefore, the author of the evasion, suspecting that the fraud and sacrilege of it would be detected, betakes himself to other subterfuges, which we shall afterward meet with, so far as we are concerned.

It may be more soberly objected, that the spirit of grace and supplication' was given unto believers under the Old Testament; and therefore, if there be no more in it, if some extraordinary gifts be not here intended, how comes it to be made an especial promise with respect unto the times of the New Testament? It may, therefore, be supposed, that not the ordinary grace or gift of prayer which believers, and especially the officers of the church, do receive, but some extraordinary gift bestowed on the apostles and first converts to the church, is here intended. So, the prophecy concerning the effusion of the Spirit on all sorts of persons, Joel ii. is interpreted by Peter, and applied unto the sending of the Holy Ghost in miraculous gifts on the day of Pentecost; Acts ii.

Answer. 1. I have elsewhere already, in general, obviated this objection, by shewing the prodigious folly of that imagination, that the dispensation of the Spirit is confined unto the first times of the gospel, whereof this objection is a branch, as enmity unto the matter treated of is the occasion of the whole. 2. We nowhere find grace and prayer, the things here promised, to be reckoned among the extraordinary gifts of the Spirit under the New Testament. Prayer,

indeed, in an unknown tongue was so; but prayer itself was not so, no more than grace, which if it were, the whole present church is graceless. 3. The promise in Joel had express respect unto the extraordinary gifts of prophecy and visions, and therefore, had its principal accomplishment in the day of Pentecost. This promise is quite of another nature. 4. That which is necessary for, and the duty of, all believers, and that always, is not an extraordinary gift bestowed on a few, for a season. Now, if there are any who think that grace and prayer are not necessary unto all believers, or that they may have abilities, and exercise them without any aid of the Holy Spirit, I will not at present contend with them; for this is not a place to plead with those by whom the principles of the Christian faith are denied. Divine commands are the rule of our duty, not man's imaginations. 5. If this be not an especial promise of the New Testament, because the matter of it, or grace promised, was in some degree and measure enjoyed under the Old, then is there no promise made with respect unto that season; for the saints under the Old Testament were really made partakers of all the same graces with those under the New. Wherefore, 6. two things are intended in the promise with respect unto the times of the gospel: (1.) An ampliation and enlargement of this grace or favour, as unto the subjects of it extensively. It was under the Old Testament confined unto a few, but now it shall be communicated unto many, and diffused all the world over. It shall be so poured out as to be shed abroad and imparted thereby unto many. That which before was but as the watering of a garden by an especial hand, is now as the clouds pouring themselves forth on the whole face of the earth. (2.) An increase of the degrees of spiritual abilities for the performance of it. Tit. iii. 5, 6. There is now a rich communication of the Spirit of grace and prayer granted unto believers, in comparison of what was enjoyed under the Old Testament. This the very nature of the dispensation of the gospel, wherein we receive from Jesus Christ grace for grace, doth evince and confirm. I suppose it needless to prove, that as unto all spiritual supplies of grace there is brought in an abundant administration of it by Jesus Christ; the whole Scripture testifying unto it.

There were indeed under the Old Testament, prayers

and praises of God dictated by a spirit of prophecy, and received by immediate divine revelation, containing mysteries for the instruction of the church in all ages. These prayers were not suggested unto them by the aid of the Spirit as a 'spirit of supplication,' but dictated in and to them by the Spirit, as a spirit of prophecy. Nor did they themselves comprehend the mind of the Holy Spirit in them fully, but inquired diligently thereinto, as into other prophecies given out by the Spirit of Christ which was in them; 1 Pet. i. 11, 12. An instance whereof we may have in Psal. xxii. A prayer it is with thanksgiving from first to last. Now, although David unto whom it was given by inspiration, might find in his own condition things that had some low and mean resemblance of what was intended in the words suggested unto him by the Holy Spirit, as he was a type of Christ, yet the depth of the mysteries contained therein, the principal scope and design of the Holy Ghost, was in a great measure concealed from himself, and much more from others. Only it was given out unto the church by immediate inspiration, that believers might search and diligently inquire into what was signified and foretold therein, that so thereby they might be gradually led into the knowledge of the mysteries of God, according as he was pleased graciously to communicate of his saving light unto them. But withal it was revealed unto David and the other prophets, that in these things, they did not minister unto themselves but unto us,' as having mysteries in them, which they could not, which they were not, to comprehend. But as this gift is ceased under the New Testament, after the finishing of the canon of the Scripture, nor is it by any pretended unto: so was it confined of old unto a very few inspired persons, and belongs not unto our present inquiry; for we speak only of those things which are common unto all believers. And herein a preference must in all things be given unto those under the New Testament.

If, therefore, it could be proved, which I know it cannot be, that the generality of the church under the Old Testament made use of any forms of prayers, as mere forms of prayer, without any other end, use, or mystical instruction (all which concurred in their prophetical composures), for the sole end of prayer; yet would it not, whatever any pretend