Chapter 2

Zechariah 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, Zechariah 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 [illegible]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 Proverbs 1:23. Isaiah 32:15. Chapter 44:3. Chapter 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 expresss this word, or the accomplishment of what is promised in it, by [illegible], Tit. 3:6. he has richly, or abundantly, poured out his spirit. Not therefore a mere 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 promiss 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 supreme 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 public ordinances of worship. See Psalm 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 [illegible] a Spirit of Grace.[illegible] which the Greek constantly render [illegible], and we from the Latine Gratia, Grace, is derived of [illegible], 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 Favor of God, as it is the fountain of all gracious and merciful effects towards us, Romans 1:7. Chapter 4:4, 16. Chapter 5:2, 14, 20. Chapter 6:1. Chapter 11:5. 1 Corinthians. 1:3. and in other places innumerable; and sometimes for the principal Effect hereof, or the gracious Favor of God whereby he accepts us in Christ, Ephesians 2:5. 2 Thessalonians. 1:12. which is the Grace the Apostle prays for in the behalf of the Church, Romans 16:20. 1 Corinthians. 16:23. And sometimes it is applied unto the Favor of men, and acceptation with them, called the finding grace or favor in the sight of any, Genesis. 39:4, 21. Chapter 41:24. 1 Samuel. 2:26. Romans 15:11. Esther 2:15, 17. Chapter 5:2. Luke 2:52. Acts 4:33. And sometimes for the free effectual Efficacy of Grace in those in whom it is, Acts 14:26. 1 Corinthians. 15:10. 2 Corinthians. 11:9. And sometimes for our Justification and Salvation, by the free Grace or favor of God in Christ, John 1:17. 1 Peter. 1:13. For the Gospel it self, as the instrument of the declaration and communication of the Grace of God, 2 Corinthians. 6:1. Ephesians 3:2. Colossians 1:6. Tit. 2:11. For the free donation of the Grace and gifts of the Spirit, John 1:16. Ephesians 4:7. And many other significations it has, which belong not unto our purpose.

Three things may be intended in this adjunct; of Grace.

(1.) A respect of the Sovereign Cause of his Dispensation, which is no other but the mere Grace of God. He may be called a Spirit of Grace, because his donation is an effect of Grace, without the least respect unto any desert in those unto whom he is given. This Reason of the Appellation is declared, Titus 3, 4, 5, 6. The sole cause and reason in opposition unto our own works or deservings of the pouring out of the Spirit upon us, is the Love and Kindness of God in Jesus Christ; whence he may be justly called, a Spirit of Grace. (2.) Because he is the Author of all Grace in and unto them on whom he is poured out; So God is called the God of all Grace, because he is the Fountain and Author of it. And that the Holy Spirit is the immediate efficient cause of all Grace in us, has been elsewhere proved both in general and in the principal instances of Regeneration and Sanctification, and it shall be yet further confirmed in what does ensue. (3.) [illegible] is commonly used for that Grace or Favor which one has with another: Let me find grace in your sight, as in the instances before-quoted. And so the Spirit also may be called a Spirit of Grace, because those on whom he is poured out, have Grace and Favor with God; they are gracious with him as being accepted in the beloved, Ephesians 2:18. Whereas therefore all these concur where-ever this Spirit is communicated, I know no reason why we may not judge them all here included; though that in the second place be especially intended. The Spirit is promised to work Grace and Holiness, in all on whom he is bestowed.

He is as thus poured out a Spirit [illegible], of Supplications, that is of Prayer for Grace and mercy. The word is formed from [illegible] as the other, to be gracious or merciful; and expressing our Act towards God, it is Prayer for Grace, Supplication. And the original word is never used but to express vocal prayer, either in the Assemblies of the people of God, or by private persons. Harken to the voice of my Supplications is rendred by the Apostle Paul[illegible], Hebrews 5:7. in which place alone in the Scripture that word is used. Originally it signifies a Bough or Olive branch wrapt about with Wooll or Bays, or something of the like nature, which those carried in their hands and lifted up, who were Suppliants unto others for the obtaining of Peace, or the averting of their Displeasure. Hence came the phrase of velamenta praeferre, to hold out such covered branches. So Livy de Bel. Punic. Ramasoleae, ac velamenta alia Supplicantium portantes, orant ut reciperent sese: Holding forth Olive branches and other covered tokens used by Suppliants, they prayed that they might be received into Grace and Favor. Which custome Virgil declares in his Aeneas addressing himself to Evander.

And they called them [illegible]Branches of Supplication, or Prayer. And they constantly called those Prayers which they made solemnly unto their gods, Supplicia and Supplicationes, Liv. lib. 10. Eo anno multa prodigia erant, quarum avertendarum causa Supplicationes in biduum Senatus decrevit. A form of which kind of Prayer we have in Cato, de re rustica, cap 13. Mars pater te precor quaesoque ut calamitates—.

Some render [illegible] by Miserationes, or Lamentationes, and interpret it of mens bemoaning themselves in their Prayers for Grace and Mercy, which in the issue varies not from the sense insisted on. But whereas it is derived from [illegible] which signifies to be merciful or gracious, and expresses an act of ours towards God, it can properly signifie nothing but Supplications for Mercy and Grace. Nor is it otherwise used in the Scripture. See Job 40:21. Proverbs 18:23. Dan. 9:3. Jeremiah 31:60. 2 Chronicles. 6:21. Jeremiah 3:21. Psalm 28:2, 6:31, 23:116. 1:130. 2:140. 7:143. 1. Dan. 9:18. 25. Psalm 46:6. which are all the places, besides this, where the word is used; in all which it denotes, deprecation of Evil and Supplication for Grace, constantly in the plural Number to denote the Earnestness of Men.

[illegible] these are properly Supplications for Grace and Mercy in freedom and deliverance from Evil, but by a Synecdoche for all sorts of Prayer whatever. We may therefore inquire in what sense the Holy Spirit of God is called a Spirit of Supplication, or what is the Reason of this Attribution unto him. And he must be so either formally or efficiently, either because he is so in himself, or unto us. If in the former way, then he is a Spirit who himself prays, and according to the import of those Hebraisms, abounds in that Duty. As a man of wickedness, Isaiah 55:7. or a man of Blood is a man wholly given to wickedness and violence; So on the other hand, a Spirit of Supplication should be a Spirit abounding in Prayer for Mercy, and the diverting of evil, as the word imports. Now the Holy Ghost cannot be thus a Spirit of Supplication, neither for himself nor us. No Imagination of any such thing can be admitted with respect unto himself, without the highest Blasphemy. Nor can he in his own Person make Supplications for us. For besides that any such Interposition in Heaven on our behalf is in the Scripture wholly confined unto the Priestly Office of Christ and his Intercession, all Prayer, whether Oral or Interpretative only, is the Act of a nature inferiour unto that which is prayed unto. This the Spirit of God has not, he has no Nature inferiour unto that which is Divine. We cannot therefore suppose him to be formally a Spirit of Supplication, unless we deny his Deity. He is therefore so Efficiently with respect unto us, and as such he is promised unto us. Our inquiry therefore in General is how or in what sense he is so. And there are 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 it self maks Intercession for us, Romans 8:26. 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 prepars, disposs, and inclins 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 cryes which an unwilling mind is pressed and forced unto by Earthly desires, distress or misery, James 4:5. 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 works 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 an Holy commanded Way of the exercise of other Graces, but not a peculiar Grace it self. 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 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 themselves and others, to exercise all his Graces in that especial way of Prayer. It will be granted afterwards, 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 disposs us to pray, that is to the Exercise of Grace in that especial way, and enabls 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. Whereever he is bestowed in the accomplishment of this Promise, he both disposs the hearts of men to pray, and enabls 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 does 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 enclins, disposs and enabls 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 Prayer, or Prayer as his Gift, has endeavoured to deprive the Church of God of the whole benefit and comfort of this Promise, Amyrald. praefat. in Psalm For he contends that it belongs not unto the Christian Church, but unto the Jews only. Had he said it belonged unto the Jews in the first place who should be converted unto Christ, he had not gone so wide from the Truth, nor from the sense of other Expositors, though he had said more than he could prove. But to suppose that any Grace, any Mercy, any Privilege by Jesus Christ, is promised unto the Jews wherein Gentile Believers shall be no Sharers, that they should not partake of the same kind, whoever has the Prerogative as to Degrees, is fond and impious. For if they also are Children of Abraham, if the Blessing of Faithful Abraham do come upon them also, if it is through them that he is the Heir of the World, his Spiritual Seed inhabiting it by Right in all places, then unto them do all the Promises belong that are made unto him and his Seed. And whereas most of the Exceeding great and precious Promises of the Old Testament are made to Jacob and Israel, to Hierusalem and Zion; it is but saying that they are all confined unto the Jews, and so at once despoil the Church of God of all Right and Title to them, which Impious folly and Sacriledge has been by some attempted. But whereas all the Promises belong unto the same Covenant, with all the Grace contained in them and exhibited by them, who ever is interessed by Faith in that Covenant, is so in all the Promises of God that belong thereunto, and has an equal Right unto them, with those unto whom they were first given. To suppose, now that the Jews are rejected for their Unbelief, that the Promises of God made unto them whilst they stood by Faith, are ceased and of no use, is to overthrow the Covenant of Abraham, and indeed the whole Truth of the New Testament. But the Apostle assures us that all the Promises of God are in Christ Yea, and in him Amen, unto the Glory of God by us: that is, in their Accomplishment in us and towards us, 2 Corinthians. 1:20. So also he positively affirms that all Believers have Received those Promises which Originally were made unto Israel, 2 Corinthians. 6:16, 17, 18. Chap 7:1. And not only so, but he declars also that the Promises which were made of old unto particular Persons on especial Occasions, as to the Grace, Power and Love contained in them and intended by them, do yet belong unto all individual Believers, and are applicable by them unto all their especial Occasions, Hebrews 13:5, 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 Sacriledge of it would be detected, betakes himself to other Subterfuges, which we shall afterwards 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 Gift 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 Prophecies concerning the Effusion of the Spirit on all sorts of Persons, Joel 2. is interpreted by Peter, and applied unto the sending of the Holy Ghost in Miraculous Gifts on the Day of Pentecost, Acts 2.

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 no where 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 it self 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 denyed. Divine Commands are the Rule of our Duty, not mans 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 Favor 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. 3:5, 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, does 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 Peter. 1:11, 12. An Instance whereof we may have in Psalm 22. 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 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 pretense 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 has 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 adds strength unto our Argument.

Zechariah 12:10. Opened and vindicated.

The special promise of the administration of the Spirit of God to the end under consideration is what I will lay as the foundation of the following discourse: Zechariah 12:10. "I will pour upon the house of David, and upon the inhabitants of Jerusalem, the Spirit of grace and supplications." The Spirit here promised is the Spirit of God — the Holy Spirit — described with respect to the specific purpose for which He is promised. The manner of His administration in fulfilling the promise is expressed by the words "I will pour out." The same word is used to the same purpose in Ezekiel 39:29 and Joel 2:28, as are other words of the same import that we render as "pouring out," such as in Proverbs 1:23, Isaiah 32:15, Isaiah 44:3, and Isaiah 52:10.

Two things have been elsewhere stated concerning this expression as applied to the communication of the Holy Spirit.

(1) A plentiful dispensation of Him for the purpose for which He is promised, with respect to an especially high degree in His operations, is what is intended. The apostle expresses this word, or the fulfillment of what is promised by it, in Titus 3:6 as meaning that He has poured out His Spirit richly — or abundantly. Therefore what is promised is not a mere grant and communication of the Spirit, but a plentiful outpouring of Him, which must have some notable effects as pledges and tokens of it. For it is absurd to speak of a plentiful, abundant outpouring of a degree beyond what was previously given, and yet have no certain ways or means by which it may be evidenced and demonstrated. The Spirit is therefore promised here so as to produce some remarkable and particular effects of His communication. (2) This promise is peculiar to the days of the Gospel — as is indeed every promise where mention is made of pouring out the Spirit on people, which may be shown by considering every passage where this expression is used. But in this passage it is most undeniable, since the immediate effect of it is looking to Christ as One who was pierced. It may further be observed that there is a tacit comparison here with some other time or season, or some other act of God in which He previously gave His Spirit, though not in that way, manner, or measure in which He now promises to give Him. Regarding all these observations, Dydimus gives us a brief account in De Spiritu Sancto, Book 1: "The word 'effusion' signifies a generous and rich abundance of the gift; and so when one person or two receive the Holy Spirit somewhere, it is not said, 'I will pour out my Spirit,' but rather when the gift of the Holy Spirit overflows upon all peoples."

(2) Those to whom He is thus promised are the house of David and the inhabitants of Jerusalem — that is, the whole church, described by a division into the ruling family and the body of the people under their rule. The family of David, which was at that time in supreme authority among the people in the person of Zerubbabel, is expressly mentioned for three reasons: (1) because God's faithfulness to His promises was bound up with the preservation of that family, from which the Messiah was to come, Christ Himself being thereby typified in an especially significant manner in the rule of the church; (2) because all the promises were first to be fulfilled in a particular manner in the person of Christ, so typified 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 to others; (3) perhaps to indicate the special gifts and graces that would be given to those employed in ruling and guiding the church under Him, the King and Head of it. The phrase "inhabitants of Jerusalem" expresses the whole church, since Jerusalem was the seat of all their public worship ordinances. See Psalm 122:1-9. Therefore 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 Spirit promised has two special qualifications: (1) He is a Spirit of grace. The Hebrew word that the Greek consistently renders as grace (from which the Latin gratia is derived) is related to a root meaning to be merciful, or compassionate, or gracious — as all the Hebrew words for God's gracious dealings with sinners include the sense of pity, compassion, free goodness, and bounty. It is used in various ways in Scripture. Sometimes it refers to the grace and favor of God as the fountain of all gracious and merciful effects toward us: Romans 1:7; Romans 4:4, 16; Romans 5:2, 14, 20; Romans 6:1; Romans 11:5; 1 Corinthians 1:3, and in countless other places. Sometimes it refers to the principal effect of that grace — the gracious favor of God by which He accepts us in Christ: Ephesians 2:5; 2 Thessalonians 1:12, which is the grace the apostle prays for on behalf of the church in Romans 16:20 and 1 Corinthians 16:23. Sometimes it refers to the favor of people and acceptance with them, called finding grace or favor in someone's sight: Genesis 39:4, 21; Genesis 41:24; 1 Samuel 2:26; Romans 15:11; Esther 2:15, 17; Esther 5:2; Luke 2:52; Acts 4:33. Sometimes it refers to the free, effective power of grace at work in those who have it: Acts 14:26; 1 Corinthians 15:10; 2 Corinthians 11:9. Sometimes it refers to our justification and salvation by the free grace or favor of God in Christ: John 1:17; 1 Peter 1:13. It also refers to the Gospel itself as the instrument by which the grace of God is declared and communicated: 2 Corinthians 6:1; Ephesians 3:2; Colossians 1:6; Titus 2:11. It refers to the free gift of grace and the gifts of the Spirit: John 1:16; Ephesians 4:7. And it has many other meanings that are not relevant to our present purpose.

Three things may be intended in this description: "of grace."

(1) A reference to the sovereign cause of His dispensation, which is none other than the mere grace of God. He may be called a Spirit of grace because His giving is an effect of grace, with no consideration of any merit in those to whom He is given. This reason for the title is stated in Titus 3:4-6. The sole cause and reason — in contrast to our own works or deserving — for the outpouring of the Spirit upon us is the love and kindness of God in Jesus Christ; therefore He may rightly be called a Spirit of grace. (2) Because He is the author of all grace in and to those on whom He is poured out; just as God is called the God of all grace because He is the fountain and author of it. That the Holy Spirit is the immediate efficient cause of all grace in us has been proved elsewhere both in general and in the principal instances of regeneration and sanctification, and will be further confirmed in what follows. (3) The word is commonly used to express the grace or favor one person has with another, as in the instances already cited: "let me find grace in your sight." In this sense the Spirit may also be called a Spirit of grace, because those on whom He is poured out have grace and favor with God — they are accepted in the Beloved: Ephesians 2:18. Since all three of these meanings apply wherever this Spirit is communicated, I see no reason not to regard them as all included here, though the second is especially intended. The Spirit is promised to work grace and holiness in all on whom He is bestowed.

As poured out in this way, He is also a Spirit of supplications — that is, of prayer for grace and mercy. The Hebrew word is formed from the same root as the previous word, meaning to be gracious or merciful; and as it expresses our act toward God, it can only properly mean supplications for mercy and grace. And the original word is never used except to express vocal prayer — either in the assemblies of God's people or by private persons. "Hear the voice of my supplications" is rendered in Hebrews 5:7 by the apostle Paul, where that Greek word appears alone in all of Scripture. Originally the image behind the word referred to a bough or olive branch wrapped with wool or laurel, which those who were suppliants would carry in their hands and hold up when seeking peace or asking that someone's anger not be turned against them. From this came the phrase to hold out such covered branches. So Livy on the Punic War writes: "Carrying olive branches and other coverings used by suppliants, they prayed that they might be received into grace and favor." This custom is also described by Virgil in his account of Aeneas addressing himself to Evander.

These were called branches of supplication, or prayer. The Romans also commonly called the solemn prayers they made to their gods supplicia and supplicationes; as Livy in Book 10 records: "That year there were many prodigies, and for averting them the Senate decreed supplications for two days." A form of such prayer is found in Cato, De re rustica, chapter 13: "Mars pater te precor quaesoque ut calamitates..." — "Father Mars, I pray and beseech you that calamities..."

Some render the Hebrew word as "lamentations" or "mournful cries" and interpret it as people bewailing themselves in prayer for grace and mercy, which in the end does not differ from the sense already given. But since it is derived from a root meaning to be merciful or gracious, and expresses our act toward God, it can properly signify nothing but supplications for mercy and grace. Nor is it used otherwise in Scripture. See Job 40:21; Proverbs 18:23; Daniel 9:3; Jeremiah 31:9; 2 Chronicles 6:21; Jeremiah 3:21; Psalm 28:2; Psalm 6:9; Psalm 116:1; Psalm 130:2; Psalm 140:7; Psalm 143:1; Daniel 9:18, 23; Psalm 46:1 — all the other places besides this where the word is used. In all of them it denotes deprecation of evil and supplication for grace, consistently in the plural number to indicate the earnestness of those praying.

These are properly supplications for grace and mercy, seeking freedom and deliverance from evil, but by a synecdoche they stand for all sorts of prayer whatever. We may therefore inquire in what sense the Holy Spirit of God is called a Spirit of supplication — that is, what is the reason for this attribution to Him. He must be so either formally or effectively — either because He is so in Himself, or because He is so to us. If in the former way, then He is a Spirit who Himself prays and, by the force of those Hebrew expressions, abounds in that duty. As a man of wickedness in Isaiah 55:7 — or a man of blood — means a man wholly given over to wickedness and violence, so a Spirit of supplication would mean a Spirit abounding in prayer for mercy and the turning away of evil, as the word implies. Now the Holy Spirit cannot be a Spirit of supplication in this sense, either for Himself or for us. No such thought can be admitted with regard to Himself without the highest blasphemy. Nor can He in His own person make supplications for us. For besides the fact that any such intercession in heaven on our behalf is in Scripture entirely confined to the priestly office of Christ and His intercession, all prayer — whether vocal or merely inward — is the act of a nature inferior to that which is prayed to, and the Spirit of God has no such inferior nature. We cannot therefore suppose Him to be formally a Spirit of supplication without denying His deity. He is therefore so efficiently, with respect to us, and as such He is promised to us. Our general inquiry is therefore how, or in what sense, He is so. And there are only two conceivable ways in which this may be affirmed of Him: (1) by working gracious inclinations and dispositions in us toward this duty; (2) by giving a gracious ability for the discharge of it in a proper manner. These therefore belong to and comprise His efficiency as a Spirit of supplication.

Both are included in the apostle's words: "The Spirit itself makes intercession for us" (Romans 8:26). Those who can put any other meaning on this promise may try to express it. Every meaning consistent with the analogy of faith will be considered, provided we do not judge the words to be meaningless and empty. To deny the Spirit of God to be a Spirit of supplication in and to believers is to reject the testimony of God Himself.

By the two ways mentioned, we affirm that He is so — nor can any other way be proposed.

(1) He is so by working gracious inclinations and dispositions in us toward this duty. It is He who prepares, disposes, and inclines the hearts of believers to its exercise with delight and spiritual satisfaction. And where this is absent, no prayer is acceptable to God. He takes no delight in the cries that an unwilling mind is pressed and forced to offer by earthly desires, distress, or misery (James 4:5). By nature, we are averse to any intercourse and communion with God, being alienated from living for Him by the ignorance and emptiness of our minds.

There is also a hidden alienation continually working in us away from all duties of immediate communion with God. It is He alone who works in us the frame in which we pray continually, as is required of us — our hearts being kept ready and prepared for this duty on all occasions and opportunities, while in the meantime being directed and sustained by those graces that are to be exercised in it. Some call this the grace of prayer given to us by the Holy Spirit, which I think is an imprecise term, though I will not quarrel over it. For prayer, absolutely and formally speaking, is not a distinct grace separate from all other graces exercised in it; rather it is the way and manner in which we are to exercise all other graces — faith, love, delight, fear, reverence, self-abasement, and the like — to specific ends. I know of no grace of prayer that is distinct or different from the exercise of these graces; it is therefore a holy, commanded manner of exercising other graces, but not itself a distinct grace. Only where someone is particularly devoted and given to this duty, we may say, if we wish — though imprecisely — that he is especially gifted in the grace of prayer. I suppose this part of His work will not be denied by anyone, nor that it is intended in the promise. If any are so hostile to the other things attributed to the Spirit, or so reluctant to allow Him any part or role in our supplications, as to refuse even this much — that we may in any sense be said to pray in the Holy Spirit, that this is the work of His grace, and that this grace is wrought in believers by virtue of this promise — they will oppose His other actings at too great a cost to themselves to gain anything by it.

(2) He is so by giving an ability for prayer — communicating a gift to the minds of people, enabling them to exercise all His graces in that specific way of prayer, benefiting themselves and others. It will be granted later that there may be a gift of prayer in use where there is no grace being exercised, and perhaps none present to exercise — that is, as some imprecisely put it, the gift of prayer where the grace of prayer is absent. But in explaining how the Spirit is a Spirit of supplication, we must take both into account. He both disposes us to pray — that is, to exercise grace in that specific way — and enables us to do so. And where this ability is entirely absent, or where it is rejected or despised, the Spirit may still act and exercise those very graces that are to be exercised in prayer — whose exercise in that way is commonly called the grace of prayer — and yet this work of His belongs to the general heading of sanctification in which He preserves, stirs up, and acts all our graces, not to this specific work of prayer, and He is not a Spirit of supplication in that respect. He is therefore properly a Spirit of supplication only as He communicates a gift or ability to people to exercise all His graces in the way and duty of prayer. This is what He is promised for here, and promised to be poured out for — that is, to be given in an abundant and plentiful manner. Wherever He is bestowed in the fulfillment of this promise, He both disposes the hearts of people to pray and enables them to do so. This ability He communicates in great variety as to its degrees and usefulness to others in its exercise; but He communicates it to every one so far as is necessary for their own spiritual concerns or the discharge of their duty toward God and all others. Since this assertion contains the substance of what we are pleading for, its further confirmation must be the main subject of the following discourse.

That this is the meaning of the passage and the mind of the Holy Spirit in the words needs no demonstration other than the fact that it expresses their proper signification, and no other meaning can reasonably be attached to them. To deny that the Holy Spirit is called a Spirit of supplication because He inclines, disposes, and enables those to pray to whom He is promised and on whom He is bestowed as such, is to take far too great a liberty with sacred things.

A learned man of late, out of hostility to the Spirit of prayer — or prayer as His gift — has attempted to deprive the church of God of the whole benefit and comfort of this promise. (Amyraut, preface to Psalms.) He argues that it belongs not to the Christian church but to the Jews alone. Had he said it belonged to the Jews in the first place — to those who would be converted to Christ — he would not have strayed so far from the truth, nor from the view of other expositors, though he would have asserted more than he could prove. But to suppose that any grace, any mercy, any privilege through Jesus Christ is promised to the Jews with no share for Gentile believers — that they would not partake of the same in kind, however the degrees might differ — is foolish and impious. For if Gentile believers are also children of Abraham, if the blessing of faithful Abraham also comes upon them, if it is through them that he is the heir of the world — his spiritual seed inhabiting it by right in all places — then all the promises made to him and his seed belong to them as well. And since most of the exceeding great and precious promises of the Old Testament are made to Jacob and Israel, to Jerusalem and Zion, to say that they are all confined to the Jews is at once to strip the church of God of all right and title to them — an impious sacrilege that some have attempted. But since all the promises belong to the same covenant, and all the grace contained and offered in them belongs to that covenant, whoever has a stake in that covenant through faith also has a stake in all its promises, with equal right to them as those to whom they were first given. To suppose that now that the Jews are rejected for their unbelief, the promises of God made to them while they stood in faith have ceased and are of no further use, is to overthrow the covenant of Abraham and indeed the whole truth of the New Testament. But the apostle assures us that all the promises of God are Yes in Christ, and through Him Amen, to the glory of God — that is, in their fulfillment in and toward us (2 Corinthians 1:20). He also positively affirms that all believers have received the promises originally made to Israel (2 Corinthians 6:16-18; 7:1). Moreover, he declares that even the promises made in earlier times to particular persons on special occasions — as to the grace, power, and love contained in them and intended by them — still belong to all individual believers and may be claimed by them in all their particular circumstances (Hebrews 13:5-6). And their right to, and interest in, all the promises of God is something those who are committed to the obedience of faith would not surrender for all that this world could offer them. This promise, therefore, is simply a particular instance of the work and effect of the Spirit as He is promised in general in the covenant. And as we have stated, the promises of Him as a Spirit of grace and holiness in the covenant belong to Gentile believers as well. If they do not, they have no share or interest in Christ — which is a stronger argument for the Jew than any particular instance would afford. But this promise is only a specific declaration of what, in one case, this Spirit will do — the same Spirit who is promised as a Spirit of grace and holiness in the covenant. Therefore the author of this evasion, suspecting that its fraud and sacrilege would be exposed, has resorted to other subterfuges, which we shall encounter later so far as they concern us.

It might be more fairly objected that the Spirit of grace and supplication was given to believers under the Old Testament as well; and therefore, if there is nothing more here, if some extraordinary gift is not intended, how does this passage serve as a special promise with respect to the times of the New Testament? It might be supposed therefore that not the ordinary grace or gift of prayer which believers — and especially the officers of the church — receive, but some extraordinary gift bestowed on the apostles and the first converts to the church, is what is intended here. So the prophecies concerning the outpouring of the Spirit on all kinds of people in Joel 2 were interpreted by Peter and applied to the sending of the Holy Spirit in miraculous gifts on the day of Pentecost in Acts 2.

Answer: (1) I have elsewhere already addressed this objection in general by showing the absurdity of the idea that the dispensation of the Spirit is confined to the first age of the Gospel, of which this objection is a branch — with hostility to the subject at hand as its occasion. (2) We nowhere find grace and prayer — the very things promised here — listed among the extraordinary gifts of the Spirit under the New Testament. Praying in an unknown tongue was extraordinary; but prayer itself was not, any more than grace was — and if grace were an extraordinary gift, the entire present church would be graceless. (3) The promise in Joel explicitly concerned the extraordinary gifts of prophecy and visions, and therefore had its principal fulfillment on the day of Pentecost. This promise is entirely different in nature. (4) What is necessary for all believers, and a duty for them at all times, is not an extraordinary gift given only to a few for a season. Now if there are those who think that grace and prayer are not necessary to all believers, or that believers may have ability and exercise it without any aid of the Holy Spirit, I will not at present contend with them, for this is not the place to debate with those who deny the first principles of the Christian faith. Divine commands are the rule of our duty, not human imaginations. (5) If this is not a special promise of the New Testament merely because the matter promised — or the grace — was enjoyed to some degree under the Old Testament, then there is no promise specific to the Gospel age at all; for the saints under the Old Testament were genuinely partakers of all the same graces as those under the New. Therefore (6) two things are intended in the promise with respect to the Gospel era: (1) An extension and broadening of this grace as to the range of its recipients. Under the Old Testament it was confined to a few, but now it will be given to many and spread throughout the world. It will be poured out so as to overflow and be imparted to many. What was before like watering a garden by a hand is now like clouds pouring themselves out over the whole face of the earth. (2) An increase in the degree of spiritual ability for its performance. Titus 3:5-6 tells us there is now a rich communication of the Spirit of grace and prayer granted to believers, in comparison with what was enjoyed under the Old Testament. The very nature of the Gospel dispensation — in which we receive from Jesus Christ grace upon grace — confirms this. I consider it unnecessary to prove that as to all spiritual supplies of grace, Jesus Christ has brought in an abundant administration of it; the whole Scripture testifies to this.

Under the Old Testament there were indeed prayers and praises to 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 to those who offered them by the Spirit as a Spirit of supplication, but were dictated to them by the Spirit as a Spirit of prophecy. Nor did those who received them fully understand the mind of the Holy Spirit in them, but inquired diligently into them as into other prophecies given by the Spirit of Christ that was in them (1 Peter 1:11-12). An example of this is Psalm 22. It is a prayer with thanksgiving from beginning to end. Now although David, to whom it was given by inspiration, could find in his own circumstances things that had some low and distant resemblance to what the Holy Spirit intended in the words — since he was a type of Christ — the depth of the mysteries contained in it, and the principal scope and design of the Holy Spirit, were largely hidden even from him, and far more from others. It was given out to the church by immediate inspiration so that believers might search and diligently inquire into what was signified and foretold, and so be gradually led into the knowledge of God's mysteries as He was pleased graciously to communicate His saving light to them. Yet it was also revealed to David and the other prophets that in these things they were serving not themselves but us, for the mysteries were of a kind they could not and were not meant to fully grasp. But since this gift has ceased under the New Testament, after the completion of the canon of Scripture, and no one claims it today, and since it was in former times confined to a very few inspired persons, it does not belong to our present inquiry; for we speak only of things common to all believers. And in every matter, preference must be given to those under the New Testament.

Even if it could be proved — which I know it cannot — that the generality of the church under the Old Testament made use of forms of prayers as mere forms of prayer, without any other end, use, or mystical instruction (all of which were present in the prophetical compositions), and did so for the sole purpose of prayer; even then it would not follow, whatever anyone may claim, that believers under the New Testament may do the same, still less that they may always be obligated to do so. For there is now a more plentiful and rich outpouring of the Spirit of grace and supplication on them than on those of old. And just as our duty is to be regulated by God's commands, so God's commands are suited to the dispensation of His grace. For those under the New Testament who are commanded to pray but are told not to make constant use of the gifts, aids, and assistance of the Spirit — which are specially dispensed and communicated under the Gospel — on the pretext of what was done under the Old Testament, is to reject the grace of the Gospel and to make themselves guilty of the highest ingratitude. Therefore, while we may and should bear with those who, having received nothing of this promised grace and assistance and not believing in any such thing, plead for the use of forms of prayer composed by some and read by themselves or others as the only way of discharging this duty, those who have been made partakers of this grace and who acknowledge it their duty to constantly use and benefit from the promised aids of the Spirit of God, will be careful not to admit any such principles or practices as would plainly nullify the promise.

We may therefore take ourselves to have established from this testimony that God has promised under the New Testament to give to believers, in plentiful measure, the Spirit of grace and supplication — His own Holy Spirit enabling them to pray according to His mind and will. The way and manner of His work in doing so will be declared afterward. And it may suffice, in general, to set this one promise against the open reproaches and bold contempts that many cast on the Spirit of prayer — whose opponents, unless they can blot this text out of Scripture, will ultimately fail in their purpose. We will therefore not need to cite any other testimony to the same effect by way of promise. We may simply observe that since the Spirit's work as a Spirit of supplication is here expressly assigned as part of His gracious work as promised under the New Testament, there is not one promise to that purpose in which this grace is not included — and therefore the well-known abundance of such promises adds strength to our argument.