The Way of Life, Treatises 1 · Treatise 1
THE POVRING OVT OF THE SPIRIT.
ZACH. 12.10. to the end of the Chapter.
And I will poure upon the house of David and upon the Inhabitants of Ierusalem, the Spirit of Grace and of Supplication, &c.
THese words containe a notable description of a gracious gift, which God promised to bestow upon his people in the dayes of the Gospel. This gift is the Spirit of Grace, set forth first by the Donor or Giver of it, I will poure it out, which intimates both God the Father, and God the Son.
Secondly, it is described by the manner of bestowing it: In a large measure, I will poure it out.
Thirdly, the subjects, or persons upon whom, The house of David, and the Inhabitants of Ierusalem.
Fourthly, the Gift it selfe, the Spirit; amplified by an Adjunct, and by an Effect.
An Adjunct, it is the Spirit of Grace.
The Effects are three:
The first work it hath in the heart of him in whom it is bestowed, is Prayer, Supplication, that is, humble prayer.
Secondly, it works a looking upon Christ, who is set forth by his passion, and that by their hands.
Thirdly, it works a mourning for Christ; And this mourning is amplified by the greatnesse of it; and that greatnesse amplifyed by a double comparison: 1. As the mourning of him that mournes for the losse of his first-borne: 2. Like the mourning of Haddadrimmon in the valley of Megiddon.
Secondly, amplified by the privacie of it, the secrecie and inwardlinesse of it, every one apart; which inwardlinesse of their mourning first implyes the soundnesse and sincerity of it; They shall mourne not onelyonly when they are seene, but every one apart, concealing it, at least for that time from any.
Thirdly, it expresseth the freenesse of it: To mourne one family with another, or the whole congregation together, would provoke and stir us up to mourne with them that mourne: As the weeping eyes of them that sit neare us, are many times uncomfortable to us; so the sight of some mourning many times melts the hearts of those that behold them. Now this is such a mourning as shall have no such helps; their owne hearts shall put work enough into their hands; their looking upon Christ shall make them mourne.
Now for handling these points in order, I might first speak of the Author and bestower of this gift, as also of the manner of bestowing it; and thirdly of the subjects upon whom it is bestowed; but some other will be more sutable to be first handled. Therefore first to speak of the gracious gift which God hath promised to poure out abundantly in these dayes, which is The Spirit, described by the Adjunct, A Spirit of Grace, and his effect, A Spirit of Prayer. Whence observe this note,
Doct. The Spirit of Grace is a Spirit of Supplication.
A spirit of Prayer; so God describes the spirit he promiseth to give his people: a spirit of Supplication, that is, humble Prayer. Now the spirit of Grace which God bestowes upon his people, is partly a spirit of Adoption, and partly a spirit of Regeneration, both one spirit, onelyonly having divers manner of workings; and both these are a spirit of Prayer. Ye have not received the spirit of bondage, but the spirit of adoption, whereby we cry Abba, Father, Rom. 8.15. We and all Christians that first receive the spirit of bondage, and after the spirit of adoption, we pray humbly and frequently Our Father, Galat. 4.6. We receive the adoption of sons by our redemption by the Lord Jesus, and then we receive the Spirit of the Sonne into our hearts, whereby we are not onelyonly adopted, but regenerated and made the sons of God, and thereby come to cry Abba, Father. This is the spirit of Grace; Adoption is to make and account us his owne children: And by the spirit of Grace he seales to us the assurance of our Adoption, and so makes us of one nature with the Lord Jesus, by communicating to us of the divine nature, 1 Pet. 1.4. and so we become gracious as he is gracious, holy, wise, and patient as he is, every way like the Father, onelyonly reserving to God those excellencies which our natures are not capable of. Now this Spirit is in the Text called a Spirit of Grace.
First, because it is freely bestowed on us without any desert of ours, yea: without so much as our desire. Ezek. 36.25, 26, 27, together with ver. 32. Meaning, not for any goodnesse in you, but for mine owne holy names sake.
Secondly, it is called a spirit of Grace, because it makes us gracious like to our heavenly Father. So that now by this meanes we are transformed into the likenesse of the Lord Jesus, by this Spirit of the Lord, 2 Cor. 3.18. from one glorious grace unto another. The Spirit is also called a spirit of Prayer: you reade a charge to this purpose, Eph. 6.18. and Iud. 20. it is the holy Ghost in whom we doe pray, and by whose strength and might we doe pray. We know not how to pray as we ought, but the Spirit helps our infirmities, Rom. 8.26.
Reasons, 1. taken from the work that this spirit of grace makes in the hearts of all that receive it, which is, Wheresoever God gives the spirit of Grace, that heart grows forthwith sensible of all its former ungraciousnesse. It is deeply sensible of that as soone as ever the spirit of Grace visits our hearts, we begin to see that we were borne children of wrath, Eph. 2.3. it lets us see we are the children of this world, Luk. 16.8. and have been the children of the devill, Iohn 8.44. as Manasses was: and rebellion is as the sin of witchcraft, 1 Sam. 15.22. When a man wittingly and willingly commits any knowne sinne, he doth as actually give his soule to the Devill, as a Witch doth her body and soule; we thereby renounce the covenant of God, and Satan takes possession of us. Now by the spirit of Grace we see this; and that by nature we are strangers and enemies to God, Col. 1.21. and have been servants to sinne, Rom. 6.7. Thus we begin to be sensible of the ungracious frame of nature we brought with us into the world, in which we have grown up, and been hardned in, to this day: So as now the poore soule begins presently to stand amazed at her former condition, and looks at it as most dangerous and desperate; and now the soule begins to loathe it selfe, and to abhor it selfe, and to complaine and confesse its wickednesse before God, Ezek. 36.26, 31. Then they remember their evill wayes, and loathe themselves, &c. Now they see so much wickednesse in both heart and life, that they are amazed to think of it. And hence it comes to passe, that the soule hath now matter enough to say against it selfe, you need not tell him what he had need to be humbled for, but then, I have sinned against heaven, and before thee, Luk. 15.18, 19. he had enough to say, and he need not goe to any to be taught; so that thus it becomes a spirit of Prayer, because it so fits us with sense of our owne estates.
Reas. 2 This will appeare more especially, if you adde this second reason; and it is taken from the estate of the spirit of Grace in those in whom it is received; and what is that? It is a spirit of life in Christ Iesus, Rom. 8.2. the same spirit of which he speaks ver. 15. yet such a spirit of life, as is an imperfect life, a weak life, as of a child new borne, true life, but very weak, being pained and bruised in the birth, it cryes out bitterly; so a new borne babe in Christ, as soone as it hath received the spirit of Grace, it feeles it selfe in a cold and naked condition, and thereupon feels its owne weaknesse and hunger. An imperfect life strongly desires reliefe, and if it be afflicted with any sense of death, it will exceedingly struggle, and strive, and wring every way, if it be possible, to preserve the life; so we no sooner receive a spirit of Grace, but we find our selves compassed about with a body of death, Rom. 7.24. Now all life when it is compassed about with death, it will so strive to preserve it self, that you would think the dying man to be the most lively: So there is no Christian soul that receives a spirit of Grace, but finds it selfe compassed about with enemies, the flesh lusting against the spirit, so as there is a great strife in him, Gal. 5.17. Faith strives against doubting, his heart being changed; his heat and zeal against coldnesse; humility and meeknesse against pride and wrath; and thus he strives earnestly for the preservation of his life. Now then you shall need no more to make a Prayer; for if once a man grow to be sensible of his own weaknesse, he hath matter enough to complaine of to God and himselfe, he sees what he stands in need of, he wants faith, and a soft heart, an humble spirit, and zeale for Gods glory; now he wants every thing; so as (that I may so speak) he can tell God stories of his misery, and that with some earnestnesse, and heartinesse, as a man struggling for his life; can now plead for any thing that might make him live in Gods sight, and the Spirit teacheth us all this, Rom. 8.26.
Vse. First, it is a signe of tryall, whether we have indeed received the spirit of Grace or not; If we have received the spirit of Grace, we have withall received a spirit of Prayer, of Supplication, humble Prayer; If we have not a spirit of Prayer, we have not received a spirit of Grace: For you see the spirit of Grace both gives us matter, and right manner and utterance to pray; right matter in Prayer, that is, whether it be sins to be confest to God, or grace to be desired from God; it gives us both these sensibly and feelingly, so as we can see plainly by the spirit of Grace, what wicked wretches we are, how rebelliously we have spent our time; it makes us call to mind our wicked thoughts, our loose affections, our idle, vaine, and froward speeches; it makes us remember all the wicked courses we have run, the Sabbaths we have profaned, the Parents we have grieved, we can goe an end with it point by point for the matter. And for the manner, with such abomination, and loathing, and griefe, and shame, and freenesse of confession, that we know not how to lift up our eyes to heaven, with the poore Publican, Luk. 18. we are ashamed, and confounded, and blush, as Ezra, to think what lives we have led; This is humble supplication. And for matter of petition and expression of our desires, the spirit of Grace gives us matter in this. We can now pray for a soft heart, for an humble spirit, for a beleeving heart, for peace of conscience, and for grace to make us new creatures, and to make us fit for our callings, and therein to walk as becomes Christians in our particular places.
And the spirit of Grace also give us fit manner, that now we pray for these with all fervencie, and wrastling, and so contending and pleading with God for them, as that he shall not be able to say us nay; and so it leads us on to a spirit of power, so as now those that formerly could never tell how to set one word before another, to any purpose, can now declare their minds very fully; and in case they doe want utterance, yet they have the lively oft speech of all in point of Prayer. Rom. 8.26. It hath sighes▪ and groanes that cannot be uttered. If such a soule cannot speak, it can sigh, and mourne, and weep, what for remembrance of sinnes past, and longing desire after grace to come, he can mourne exceedingly: So that here is an evident work of the spirit of Grace; If we have received the spirit of Prayer, we have received the spirit of Grace.
To make this a little more plaine, there be three things the Spirit helps us to in any duty we take in hand: First, ability for it: Secondly, liberty or freedome of spirit in it: Thirdly, it puts a kind of necessity upon us, that wee must needs doe it.
First, for ability, it is a spirit of power, 2 Tim. 1.7. It enables us in some measure to doe what God calls for.
Secondly, of liberty, so we read, 2 Cor. 3.17.
Thirdly, it puts a necessity upon us, 2 Cor. 5.14. Acts 20.22.
Now then consider, if God hath given us a spirit of Prayer, then hath he in some measure enabled us to pray, whether we say much or little; we have much to say, if we could speak; and if we can speak, we can tell God of our former wayes, and present wants; the Spirit of God is a spirit of power. And for liberty, whereas before it was a most unwelcome businesse to him, he could never tell what to make of this praying, come to a sad and a long prayer, and it is very irksome to him, but now his heart is free, Prayer is not now troublesome to him. And thirdly, not onelyonly free, but now he must needs goe to Prayer; he that before could never pray, since he was borne, he must now needs goe aside into some corner or other, he can have no rest till he hath done it; so that here is an easie discerning whether we have received the spirit of grace or no. These ever go together, where there is a spirit of Grace, there is a spirit of Prayer. On the contrary, if you cannot pray, if you neither know what to pray, nor how to pray, if you goe to Prayer unwillingly, not any work so wearisome, or straining to you as Prayer is; if for any businesse that comes to you, you can be content to avoid Prayer; if any idle company come to your house, all must be set aside to mind them; not but that a mans businesse may sometimes be such as may hinder him for a time: but if a man be glad of any such occasion, and he comes to Prayer as a Beare to a stake, then be not deceived, you may think you are gracious, but the truth is, unlesse you find some measure of ability, and liberty, and necessity to pray, you yet want a spirit of Grace. You would scarce think a child were living, if it did not cry as soone as it is borne; if still-borne, you take it for dead borne. If thou beest a still-borne Christian, thou art dead borne; if thou hast no wants to tell God of, if yet unlisty to pray, and would be glad of any occasion to shut out Prayer, be not deceived, where there wants Prayer, there wants Grace; no Prayer, no Grace; little Prayer, little Grace; frequencie of Prayer, argues power of Grace.
Vse 2 Of direction to such as want a spirit of Prayer, what course to take to obtaine it: There is no better means then this in the Text. Doe you think it will serve the turne, if a man reade some Prayers? not that I would discourage any poore soule from Prayer upon a Book, for I think as we may sing Psalms upon a Book, so we may in some cases pray upon a Book; but yet thou wilt neither pray, nor sing well upon a Book, unlesse God give thee a spirit of Grace: Therefore rest not in thy Book, though I doe not forbid them to use Books that want other strength, yet by no means rest in them; for what though thy Prayer-book hath many good formes of Prayer in it, yet unlesse thou hast the spirit of Prayer, thou knowest not which is fit for thy condition; and though the Book might give thee matter, yet it cannot give thee humility, and fervencie; Use Books as young swimmers use Bladders; the spirit of Grace will help thee beyond what thou wouldst think, and thereby thou wilt more sweetly tell God thy mind, and therefore labour chiefly for a spirit of Grace.
But how shall I get a spirit of Grace?
First, if God be pleased to open thine eyes to see what a dry soule thou hast, and art sensible of the drynesse of thine owne heart, wanting sap and moisture, and art therefore athirst for want of Grace, then it is very hopefull God will give thee a spirit of Grace. Esay 44.3. To whom will God give the spirit of Grace? to those that are dry, and thirsty, that feele themselves athirst for want of Grace. Though thou canst not yet call God Father, nor look at him as thy friend, yet if thou hast but a thirsty soule, and longest for grace, under sense of thine owne droughtinesse, then God will not deny the holy Ghost to them that aske him, Luk. 11.9, 13. And suppose God will not give you a spirit of Grace, for any loves sake you discerne in God towards you, and any neighbourly and fatherly care he hath over you, yet if God give thee but an heart to feele thine owne want, and thirst after it, when you aske such bread for your soules, he will not give you a stone, but he will give you a spirit of Grace.
Secondly, by a diligent hearing the Word of God, Gal. 3.2. implying, that he doth usually breathe the Spirit by the breath of his Word; he breathes indeed where he lists, Iob. 3.8. But yet as it is with materiall Churches, if there be any wind any where, it will gather about them; so doth the Spirit of Grace most gather to the congregation of Gods people; if there be any breath of the Spirit stirring, usually it is there.
Thirdly, another meanes is that, Prov. 1.22, 23. How long will ye love scorning? turne ye at my reproofe, and I will poure out my spirit upon you: Implying, that if God give a man but so much honesty of heart, as to leave his folly and scorning, and turne from his evill wayes, then God will poure out his Spirit upon him: Implying, that which hinders the Spirit from being poured out upon us, is because we will not part with some or other beastly sinne, as pride, hypocrisie, &c. The Spirit of Grace will not come but into an heart in some measure prepared; the Spirit of Grace will not come into a cage of uncleane lusts: but if God give a man a heart to lend a patient eare to a reproofe, and lay down all scorning, and turn from his loose and unprofitable courses, then the promise is evident, I will poure out my spirit upon you.
Vse 3 It may serve to teach those that have received the spirit of Grace, how to maintaine and keep alive the spirit of Prayer, for we have daily need of praying, and of making supplication, of earnest prayer, humble and hearty prayer, what for our friends, our enemies, our children, servants, brethren, Churches abroad, Kingdomes we live in, we shall be able to poure out supplication to God in behalfe of them all, if he poure upon us a spirit of Grace; and if you would keep an open heart and mouth this way, keep the spirit of Grace in a good frame in your soules; so far forth as the spirit of Grace is lively in you, so far will the spirit of Prayer be lively in you: As you would have Prayer lively, so grieve not the Spirit of God, Eph. 4.30. but grieve the Spirit, and you straiten Prayer.
But how shall we avoid the grieving of it?
Take heed of giving way to any scandalous sin; if you do, you shall not be able to pray. Psal. 51.15. he confesseth he had made his heart uncleane before God, and thereby was so damped, that he knew not how to come before God, till the Spirit of God should re-visit him, and then, Open my lips, and my mouth shall shew forth thy praise. As if he should say, the defilement in his heart and hands choaked him, and made him unable to pray: therefore grieve not the Spirit of God by bearing with your selves in any sinfulnesse of heart or life.
Secondly, despise not prophecying. 1 Thes. 5.19. Quench not the Spirit, despise not Prophecying, by neglecting the word, or sleighting of it, or by not attending to it with fear, and faith, and obedience.
Thirdly, take heed of all murmuring in any afflictions. If God crosse our wils, and we fall a murmuring, then we cannot make so much as a quiet prayer, much lesse an humble and fervent prayer: we vexe the holy Spirit of God, when we grumble at any affliction, Esay 63.9, 10. to shew you, that if a man have an unquiet and impatient heart, especially when any thing crosses him, he cannot pray, no not in affliction, though then he hath most need to seek unto God, Hos. 5. ult. If we cannot take afflictions in good part, and submit our wils to the will of God, we cannot pray.
Fourthly, take heed of provoking the spirit of your brethren, or of suffering your spirit to be provoked by them; either of both these will hinder us in our prayers; it will hinder us from performing any spirituall duty in a spirituall manner. Gal. 5.25, 26. See a lively president of it in Moses, They vexed his spirit, and then he spake unadvisedly with his lips, Psal. 106.33. He that was unfit to speak in Gods name to the people, was more unfit to speak to God by Prayer. See therefore that we be not provoked; no Christian can pray wisely and advisedly when his spirit is provoked. Therefore the Spirit of Grace must ever over-rule us, without which we cannot put up a savoury prayer unto God upon any occasion.