this Delight Under this consideration he is the proper object of all our Addresses unto him in our Supplications Heb. 4. 16. Let us come boldly to the Throne of Grace that we may obtain Mercy and find Grace to help in a time of need The Duty of Prayer is described by the subject matter of it namely Mercy and Grace and by the only object of it God on a Throne of Grace And this Throne of Grace is further represented unto us by the place where it is erected or set up and that is in the Holiest or most Holy Place For in our coming unto God as on that Throne we have boldness to enter into the Holiest by the Blood of Jesus Heb. 10. 19. And hereby the Apostle shews that in the expression he had respect or alludes unto the Mercy-Seat upon the Ark covered with the Cherubims which had a Representation of a Throne And because of Gods especial Manifestation of himself thereon it was called his Throne And it was a Representation of Jesus Christ as I have shewed elsewhere God therefore on a Throne of Grace is God as in a readiness through Jesus Christ to dispense Grace and Mercy to suppliant Sinners When God comes to execute Judgment his Throne is otherwise represented See Dan. 7. 9 10. And when Sinners take a view in their minds of God as he is in himself and as he will be unto all out of Christ it ingenerates nothing but Dread and Terror in them with foolish Contrivances to avoid him or his displeasure Isa. 33. 14. Mic. 6. 7 8. Rev. 6. 16. All these places and others testifie that when Sinners do ingage into serious thoughts and conceptions of the Nature of God and what entertainment they shall meet with from him all their Apprehensions issue in Dread and Terror This is not a frame wherein they can cry Abba Father If they are delivered from this fear and bondage it is by that which is worse namely carnal boldness and presumption whose Rise lyeth in the highest Contempt of God and his Holiness When men give up themselves to the customary performance of this Duty or rather saying of their Prayers I know not out of what Conviction that so they must do without a due Consideration of God and the Regard that he hath unto them they do but provoke him to his Face in taking his name in Vain Nor however they satisfie themselves in what they do have they any Delight in God in their approaches unto him Wherefore there is required hereunto a Prospect of God by Faith as on a Throne of Grace as exalted in Christ to shew Mercy unto Sinners So is he represented Isa. 30. 18. Therefore will the Lord wait that he may be gracious and therefore will he be exalted that he may have Mercy Without this we cannot draw nigh to him or call upon him with Delight as becometh Children crying Abba Father And by whom is this discovery made unto us Is this a fruit of our own Fancy and Imagination So it may be with some to their ruine But it is the Work of the Spirit who alone in and through Christ revealeth God unto us and enableth us to discern him in a due manner Hence our Apostle prays for the Ephesians that the God of our Lord Jesus Christ the Father of Glory would give unto them the Spirit of Wisdom and Revelation in the knowledge of him that the Eyes of their understanding being enlightned they might know what is the hope of his Calling and what the Riches of the Glory of his Inheritance in the Saints Chap. 1. 17 18. All the Acquaintance which we have with God in a way of Grace is from the Revelation made in us by his Spirit See Col. 2. 1. 2. By him doth God say unto us That Fury is not in him and that if we lay hold on his Arm that we may have peace we shall have peace Isa. 29. 4 5. Secondly Unto this Delight is required a sense of Gods Relation unto us as a Father By that name and under that Consideration hath the Lord Christ taught us to address our selves unto him in all our Supplications And although we may use other Titles and Appellations in our speaking to him even such as he hath given himself in the Scripture or those which are Analogous thereunto yet this Consideration principally influenceth our Souls and minds that God is not ashamed to be called our Father that the Lord Almighty hath said that he will be a Father unto us and that we shall be his Sons and Daughters 2 Cor. 6. Wherefore as a Father is he the ultimate object of all Evangelical Worship of all our Prayers So is it expressed in that Holy and Divine Description of it given by the Apostle Eph. 2. 18. Through Christ we have an Access by one Spirit unto the Father No Tongue can express no mind can reach the Heavenly placidness and Soul-satisfying Delight which are intimated in these words To come to God as a Father through Christ by the help and assistance of the Holy Spirit revealing him as a Father unto us and enabling us to go to him as a Father how full of sweetness and satisfaction is it Without a due Apprehension of God in this Relation no man can pray as he ought And hereof we have no sense herewith we have no Acquaintance but by the Holy Ghost For we do not consider God in a general manner as he may be said to be a Father unto the whole Creation but in an especial distinguishing Relation as he makes us his Children by Adoption And as it is the Spirit that bears witness with our Spirit that we are thus the Children of God Rom. 8. 16. giving us the highest and utmost Assurance of our Estate of Sonship in this World so being the Spirit of Adoption it is by him alone that we have any Acquaintance with our interest in that Priviledge Some may apprehend that these things belong but little and that very remotely unto the Duty of Prayer and the Assistance we receive by the Spirit therein But the truth is those who are so minded on Consideration know neither what it is to pray nor what doth belong thereunto There is nothing more essential unto this Duty than that in the performance of it we addresse our selves unto God under the Notion of a Father that is the Father of our Lord Jesus Christ and in him our Father also Without this we cannot have that Holy Delight in this Duty which is required in us and the want whereof ordinarily ruines our design in it And this we can have no spiritual satisfactory sense of but what we receive by and from the Spirit of God Thirdly There belongeth thereunto that Boldness which we have in our Access into the Holy Place or unto the Throne of Grace Having therefore boldness to enter into the Holiest by the Blood of Jesus let us draw near with a true Heart in full assurance
wherein we must acquiesce and whereby all Experiences on the one side or the other must be tryed and regulated Two things therefore I do propose unto my self in the ensuing Discourse concerning both which I shall plainly and briefly endeavour the satisfaction of indifferent and unprejudiced Readers And these are first to evince that there is promised and actually granted an especial work of the Spirit of God in the Prayers or praises of Believers under the New Testament Secondly to declare the Nature of that work wherein it doth consist or the manner of the operation of the Holy Spirit therein And if in these things no impression can be made on the minds of men possessed with those mighty prejudices which reject their very Proposal and all consideration of them with contempt yet it may be of use unto them who being not byassed with the undue love or hatred of parties of men nor elated with high valuations of their own conceptions above those of others whom they think they have reason if not to hate yet to scorn do sincerely desire to live unto God and to preferr the performance of their Duty unto all other considerations endeavouring to subdue their inclinations and affections thereunto Nor do I desire more of any Reader but that he will grant that he is herein conversant about things which will have an influence into his everlasting account CHAP. II. Zech. 12. 10. Opened and vindicated THE especial Promise of the Administration of the Spirit of God unto the end under consideration is that which I shall lay as the foundation of the ensuing discourse Zech. 12. 10. I will pour upon the House of David and the Inhabitants of Jerusalem the spirit of Grace and Supplications The Spirit here promised is the Spirit of God the Holy Spirit with respect unto the especial end for which he is promised And the manner of his Administration in the accomplishment of the promise is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will pour out The same word is used to the same purpose Ezek. 39. 29. Joel 2. 28. as are also other words of the same importance which we render by pouring out as Prov. 1. 23. Isa. 32. 15. Chap. 44. 3. Chap. 52. 10. Two things have been elsewhere declared concerning this Expression applied unto the Communication of the Holy Ghost 1 That a plentiful Dispensation of him unto the end for which he is promised with respect unto a singular and eminent Degree in his operations is intended therein The Apostle expresseth this word or the accomplishment of what is promised in it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 3. 6. he hath richly or abundantly poured out his spirit Not therefore a meer Grant and Communication of the Spirit but a plentiful Effusion of him is intended which must have some eminent Effects as pledges and tokens thereof For it is absurd to speak of a plentiful abundant Effusion with Degrees above what was before granted and yet there be no certain ways or means whereby it may be evidenced and demonstrated The Spirit therefore is so promised in this place as to produce some notable and peculiar Effects of his Communication 2. That this Promise is peculiar unto the Days of the Gospel I mean every Promise is so where mention is made of pouring out the Spirit on men which may be evinced by the consideration of every place where this expression is used But in this place it is most unquestionable the immediate effect of it being a looking unto Christ as he was pierced And it may be yet further observed that there is a tacit comparison in it with some other time or season or some other act of God wherein or whereby he gave his Spirit before but not in that way manner or measure that he now promiseth to bestow him Of the whole of these observations Dydimus gives us a brief account De Spir. Sanct. l. 1. Significat autem effusionis verbum largam divitem muneris abundantiam itaque cùmunus quis alicubi aut duo Spiritum Sanctum accipiunt non dicitur Effundam de Spiritu meo sed tunc quando in universas gentes munus Spiritus Sancti redundaverit 2. Those unto whom he is thus promised are the House of David and the Inhabitants of Jerusalem that is the whole Church expressed in a Distribution into the ruling family and the body of the people under their rule And the Family of David which was then in supream power among the people in the Person of Zerubbabel is expresly mentioned for three reasons 1. Because the Faithfulness of God in his Promises was concerned in the preservation of that Family whereof the Messiah was to spring Christ himself being thereby in the Rule of the Church typed out in an especial manner 2. Because all the Promises in a peculiar manner were first to be fulfilled in the Person of Christ so typed by David and his House On him the Spirit under the New Testament was first to be poured out in all fullness and from him to be communicated unto others 3. It may be to denote the especial Gifts and Graces that should be communicated unto them who were to be imployed in the Rule and conduct of the Church under him the King and Head thereof And the Inhabitants of Jerusalem is a phrase expressive of the whole Church because that was the seat of all their publick ordinances of worship See Psal. 122. 1 2 3 4 5 6 7 8 9. Wherefore the whole spiritual Church of God all Believers are the object of this Promise as represented in the Family of David and the Inhabitants of Jerusalem 3. The especial Qualifications of the promised Spirit are two For 1. He is to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Spirit of Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Greek constantly render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we from the Latine Gratia Grace is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as is also the following word which signifies to have Mercy or Compassion to be Gracious as all the words whereby Gods Gracious dealings with Sinners in the Hebrew do include the signification of Pity Compassion free Goodness and Bounty And it is variously used in the Scripture Sometimes for the Grace and Favour of God as it is the fountain of all gracious and merciful effects towards us Rom. 1. 7. Chap. 4. 4 16. Chap. 5. 2 14 20. Chap. 6. 1. Chap. 11. 5. 1 Cor. 1. 3. and in other places innumerable and sometimes for the principal Effect hereof or the gracious Favour of God whereby he accepts us in Christ Eph. 2. 5. 2 Thes. 1. 12. which is the Grace the Apostle prays for in the behalf of the Church Rom. 16. 20. 1 Cor. 16. 23. And sometimes it is applied unto the Favour of men and acceptation with them called the finding grace or favour in the sight of any Gen. 39. 4 21. Chap. 41. 24. 1 Sam. 2. 26. Rom. 15. 11. Esther 2. 15 17. Chap.
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 enquiry 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 or plead thence follow that Believers under the New Testament may do the same much less that they may be obliged always so to do For there is now a more Plentiful and Rich Effusion of the Spirit of Grace and Supplication upon them than was upon those of old And as our Duty is to be regulated by Gods Commands so Gods Commands are suited unto the Dispensation of his Grace For Persons under the New Testament who are Commanded to Pray not to make use constantly in their so doing of the Gifts Aids and Assistance of the Spirit which are peculiarly dispensed and communicated therein on pretence of what was done under the Old is to reject the Grace of the Gospel and to make themselves Guilty of the highest Ingratitude Wherefore although we may and ought to bear with them who having not received any thing of this promised Grace and Assistance nor do believe there is any such thing do plead for the use of Forms of Prayer to be composed by some and read by others or themselves and that only in the Discharge of this Duty Yet such as have been made Partakers of this Grace and who own it their Duty constantly to use and improve the promised Aids of the Spirit of God will be careful not to admit of any such principles or practice as would plainly annihilate the Promise Thus much then we may suppose our selves to have obtained in the Consideration of this Testimony That God hath promised under the New Testament to give unto Believers in a plentiful manner or measure the Spirit of Grace and Supplication or his own Holy Spirit enabling them to pray according to his mind and will The way and manner of his Work therein shall be afterwards declared And it may suffice to oppose in General this one Promise unto the open reproaches and bold Contempts that are by many cast on the Spirit of Prayer whose Framers unless they can blot this Text out of the Scripture will fail at last in their design We shall not therefore need to plead any other Testimony to the same purpose in the way of Promises Only we may observe that this being expresly assigned as a part of the Gracious Work of the Holy Spirit as promised under the New Testament there is no one Promise to that purpose wherein this Grace is not included Therefore the known Multiplication of them addeth strength unto our Argument CHAP. III. Gal. 4. 6. Opened and Vindicated THE next general Evidence given unto the Truth under Consideration is the Account of the Accomplishment of this Promise under the New Testament where also the Nature of the Operation of the Holy Spirit herein is in general expressed And ' this is Gal. 4. 6. Because ye are sons God hath sent forth the Spirit of his Son crying Abba Father An Account as was said is here given of the Accomplishment of the Promise before explained And sundry things may be considered in the Words First The Subject on whom he is bestowed and in whom he worketh are Believers or those who by the Spirit of Adoption are made the Children of God We receive the Adoption of Sons and because we are Sons he sendeth his Spirit into our Hearts And this priviledge of Adoption we obtain by Faith in Christ Jesus John 1. 12. To as many as received him he gave Power to become the Sons of God even to them that believed on his Name Secondly There is an especial Appellation or Description of the Spirit as promised and given unto this purpose He is the Spirit of the Son That the Original ground and Reason hereof is his Eternal Relation to the Son as proceeding from him hath been elsewhere evinced But there is something more particular here intended He is called the Spirit of the Son with respect unto his Communication to Believers There is therefore included herein that especial Regard unto Jesus Christ the Son of God which is in the Work mentioned as it is an Evangelical Mercy and Priviledge He is therefore called the Spirit of the Son not only because of his eternal Procession from him But 1. Because he was in the first place given unto him as the Head of the Church for the Unction Consecration and Sanctification of his humane Nature Here he laid the Foundation and gave an example of what he was to do in and towards all his Members 2. It is immediately from and by him that he is communicated unto us and that two ways 1. Authoritatively by Virtue of the Covenant between the Fatherand him whereon upon his Accomplishment of the Work of the Mediation in a State of Humiliation according to it he received the Promise of the Spirit that is Power and Authority to bestow him on whom he would for all the ends of that Mediation Acts 2. 33. Chap. 5. 31. 2 Formally in that all the Graces of the Spirit are derived unto us from him as the Head of the Church as the spring of all spiritual Life in whom they were all treasured and laid up unto that purpose Col. 2. 19. Eph. 4. 16. Col. 3. 1 2 3 4. Secondly The Work of this Spirit in general as bestowed on Believers is partly included partly expressed in these words In general which is included He enables them to behave themselves suitably unto that state and