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 God's commands, so God's 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 ourselves 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 afterward 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 expressly 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. iv. 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. iv. 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 privilege of adoption we obtain by faith in Christ Jesus; John i. 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 privilege. 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, ecration, and sanctification, of his human nature. he laid the foundation, and gave an example of what as to do in and towards all his members. 2. It is imately from and by him, that he is communicated unto us, at two ways: (1.) Authoritatively, by virtue of the co

venant between the Father and 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 ii. 33. v. 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. ii. 19. Eph. iv. 16. Col. iii. 1-4.

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 condition whereunto they are taken upon their faith in Christ Jesus. They are made children of God by adoption, and it is meet they be taught to carry themselves as becomes that new relation. Because ye are sons, he hath given you the Spirit of his Son,' without which they cannot walk before him as becometh sons. He teacheth them to bear and behave themselves no longer as foreigners and strangers, nor as servants only, but as 'children' and 'heirs of God;' Rom. viii. 15. He endoweth them with a frame and disposition of heart unto holy filial obedience: for as he takes away the distance, making them to be nigh who were aliens, and far from God; so he removes that fear, dread, and bondage which they are kept in who are under the power of the law; 2 Tim. i. 7. For God hath not given us the spirit of fear, but of power and love, and of a sound mind.' Not the spirit of fear, or a 'spirit of bondage unto fear,' as Rom. viii. 15. that is, in and by the efficacy of the law filling our minds with dread, and such considerations of God as will keep us at a distance from him. But he is in the sons, on whom he is bestowed, a spirit of power; strengthening and enabling them unto all duties of obedience. This TvEvμa dvváμewc, is that whereby we are enabled to obedience, which the apostle gives thanks for; 1 Tim. i. 12. xápiv exw rų žvdvvaμwoavrí μe Xplory, to Christ that enableth me,' that is, by his spirit of power. For without the spirit of adoption we have not the least strength or power to behave ourselves as sons in the family of God And he is also, as thus bestowed, a spirit

of love, who worketh in us that love unto God, and that delight in him, which becometh children towards their heavenly Father. This is the first genuine consequent of this relation. There may be many duties performed unto God where there is no true love to him; at least no love unto him as a Father in Christ, which alone is genuine and accepted. And, lastly, he is also a spirit owppoviaμov, of a modest, grave, and sober mind. Even children are apt to wax wanton and curious and proud in their father's house; but the Spirit enables them to behave themselves with that sobriety, modesty, and humility, which becometh the family of God. And in these three things, spiritual power, love, and sobriety of mind, consists the whole deportment of the children of God in his family. This is the state and condition of those who by the effectual working of the spirit of adoption, are delivered from the 'spirit of bondage unto fear,' which the apostle discourseth of, Rom. viii. 15.

Those who are under the power of that spirit, or that efficacious working of the spirit by the law, cannot by virtue of any aids, or assistance, make their addresses unto him by prayer in a due manner. For, although the means whereby they are brought into this state, be the Spirit of God acting upon their souls and consciences by the law; yet formally, as they are in the state of nature, the spirit whereby they are acted is the unclean 'spirit of the world,' or the influence of him who 'rules in the children of disobedience.' The law that they obey, is the law of the members mentioned by the apostle, Rom. vii. The works which they perform, are the 'unfruitful works of darkness,' and the fruits of these unfruitful works are sin' and 'death.' Being under this bondage they have no power to approach unto God, and their bondage tending unto fear, they can have no delight in an access unto him. Whatever other provisions or preparations such persons may have for this duty, they can never perform it unto the glory of God, or so as to find acceptance with him. With those who are delivered from this state, all things are otherwise. The Spirit whereby they are acted is the Spirit of God, the spirit of adoption, of power, love, and a sound mind. The law which they are under obedience unto, is the holy law of God, as written in the fleshly tables of their hearts. The effects of it are faith and love, with all other

graces of the Spirit, whereof they receive the fruits in peace with joy unspeakable and full of glory.

Thirdly, An instance is given of his effectual working these things in the adopted sons of God in the duty of prayer; crying, Abba Father.' 1. The object of the especial duty intended, is God even the Father;' Eph. ii. 18. Abba & Tarno. Abba is the Syriac or Chaldee name for Father, then in common use among the Jews; and warǹp was the same name amongst the Greeks or Gentiles. So that the common interest of Jews and Gentiles in this privilege may be intended. Or rather a holy boldness and intimate confidence of love is designed in the reduplication of the name. The Jews have a saying in the Babylonian Talmud in the treatise of blessings

-ser) העברים וחשפחות אין קורין אותם לא אבא פלוני ולא אמא פונית

vants and handmaids (that is, bond-servants) do not call on such a one Abba or Ymma.' Freedom of state, with a right unto adoption, whereof they are incapable, is required unto this liberty and confidence. God gives unto his adopted sons

a free spirit, Psal. li. 14. a spirit of gracious filial ingenuity. This is that spirit which cries Abba; that is the word, whereby those who were adopted, did first salute their fathers, to testify their affection and obedience. For Abba signifies not only father, but 'my father;' for ''my father' in the Hebrew, is rendered by the Chaldee paraphrast only NON Abba; see Gen. xix. 34. and elsewhere constantly. To this purpose speaks Chrysostom, βουλόμενος δεῖξαι γνησι ότητα, καὶ τῇ τῶν Ἐβραίων ἐκράσατο γλώσσῃ· οὐ γὰρ εἶπε μόνον ὁ πατὴρ, ἀλλ ̓ ἀββᾶ ὁ πατὴρ, ὅπερ τῶν παίδων μάλιστά ἐστι τῶν γνησίων πρὸς πατέρα ῥῆμα ‘Being willing to shew the inge nuity (that is, in this duty) he useth also the language of the Hebrews; and says not only Father, but Abba Father, which is a word proper unto them who are highly ingenuous.'

And this he effecteth two ways: (1.) By the excitation of graces and gracious affections in their souls in this duty; especially those of faith, love, and delight. (2.) By enabling them to exercise those graces and express those affections in vocal prayer. For κpálov denotes not only crying, but an earnestness of mind expressed in vocal prayer. It is praying iv pwvñ μeɣády, as it is said of our Saviour, Matt. xxvii. 50. For the whole of our duty in our supplications is expressed herein. Now we are not concerned, or do not at present in