The Gales of Grace, Tract · Chapter 10
Text: yet I dare ſay, it is not violently forced againſt the minde of the holie Ghoſt. For, ſeeing it hath pleaſed our Sauiour, to compare the ſenſe of the Spirits working to the ſound of the winds blowing, I may ſafely inferre thus much heerupon; If the ſound of the winde be not alwayes alike in the eare of the ſame man, but ſometimes louder, ſometimes lower then the feeling which grace effecteth in a Chriſtian, muſt needs be ſometimes more, ſometimes leſſe, and not at all times alike. Very euidently doeth that ſameoPſal. 51.12. prayer of Dauid make this poynt good, Reſtore vntounto me the ioy of thy ſaluation; as intimating vntounto vsus, that the ſpirituall ioy which hee was wont to feele, was in a manner quite gone; yea ſo gone, that hee craues the reſtoring of it againe. Doe wee thinke that the feeling of the burthen of his two ſins, Murther and Adultery, was ſo great and vehement, before Nathan came vntounto him, as it was after he had beene with him? Certainely no: the Booke of the Pſalmes is plentifull in proofes of this kinde. Had Peter (thinke we) who was a beloued Diſciple of Chriſt, alwayes the ſame feeling of the Spirits working? When he ſtood vponupon his ownepMat. 16. ver. 33.35 ſtrength, and denied his Maſter, when hee vanted before Chriſt, Though all men forſake thee, I will not; hee had not that feeling of his owne weakeneſſe, which hee had when hee went out andrMat. 26.75 wept bitterly, after his fall; neither did his ſoule heare the Lawe telling him how feeble he was in himſelfe, at the one time, ſo ſtrongly as he heard it at the other. He had not ſuch a taſte of the louelove of Chriſt towards his ſoule, when hee wasſMat. 26.72.73 denying of him, as he had when he made that good confeſſion of his faith, We know thou haſt the words of eternall life tMat. 16.16 Lu 9 20., thou art the Chriſt the Sonne of the liuing God Neither did he ſo diſtinctly heare the ſound of the Goſpel, telling him of Chriſt his fauour when hee fainted vponupon the wateruMat 14.30, as when hee ſayd,wVerſ 28 If it be thou Maiſter, command mee to walke vntounto thee vponupon the water. What ſhall I ſpeake of Salomon, a wiſe King, and a worthy Chriſtian: can it be imagined that he had the ſame ſenſe of the ſtirring of grace in himſelfe at that time when his heart did turne after other gods, to worke wickedneſſe in the ſight of the Lord x1. Kin. 11, which hee had when he proclaimed ſo often the pleaſures of the fleſh, and the profits of the world to be Vanitie of vanities, all is vanitie? Many the like authorities could I alledge, to ratifie this trueth, that the ſame Saints hauehave not at all times the ſame ſenſe and ſpirituall feeling. Reaſon 1.And why ſo? Firſt, ſome grieuous ſinne againſt conſcience, may be the cauſe of it. This was it which took away Dauids feeling; for by his grieuous fall, hee weakened his ioy in the Lords ſaluation, & by that his offence he depriued himſelfe of that ſenſe of all his other graces which formerly hee had.A Simile. For it fareth in this reſpect with the ſoule, as it fareth in reſpect of the Apoplexy with the body. The Apoplexy (which is a benumming of the ſenſes in the body) is ſometimes occaſioned by ſome violent fall or blowe, which blow ſhaketh and bruiſeth the braine, and cauſeth noyſome humours to flowe thither, to hurt the originall of ſenſe in the braine, ſo that it cannot conuey ſenſe to the members of the body, as it was wont: ſo a ſpirituall Apoplexy in the ſoule, is cauſed by ſome grieuous fall & blowe againſt conſcience, which ſhaketh ſhrewdly the ſanctified ſoule, and cauſeth ſuch vicious humors (for, ſin againſt conſcience hath many curſed attendants waiting vponupon it) to flow thither, to fill the ventricles and powers of the ſame, as take away that ſpiritual ſenſe of corruption to keep the ſoule humble, that ſpirituall ſenſe of Gods louelove to keepe the affections feruent, and zealous, and to make the ſoule cheerfull, which formerly it was wont to hauehave.
Reaſon 2.Secondly, it is poſſible for a Chriſtian to be caſt into a ſpiritual ſlumber and to be ouertaken with ſome fits of ſecurity: and then no maruell if his ſpirituall feeling be not the ſame at all ſeaſons. It is very probable that Dauid was after a manner aſleepe in his ſinne, well-neere the ſpace of a yeere; all which while, he was not ſo ſenſible of his fall, as afterward he was, when the Prophet Nathan had beene with him. Let the winde blowe neuer ſo loude, yet ſo long as a man is aſleepe, he cannot heare it: and let the good Spirit of Grace breathe in a man; yet if he be ſleepy, and drowſie, making cuſtome as well as conſcience, his rule (which a Chriſtian may poſſibly do for a time) he ſhall I warrant him (ſo long as that fit lieth vponupon him) neyther feele the ſweetneſſe which he was wont to taſte of in the exerciſes of Religion, nor be ſo ſenſible of the oppoſitions which reſiſt grace within him, as he was wont to be.
Reaſon 3.Thirdly, a man cannot heare the windes noyſe, ſo well at one time as at another, becauſe hee may be more troubled with deafeneſſe, at one time, then another: ſo there is not onelyonly a ſpirituall drowſineſſe, but alſo a ſpirituall deafeneſſe, that many times doth oppreſſe a Chriſtian; A deafenes eyther occaſioned of ſpirituall choler, and diſtempered wrathfull paſſions, or elſe of flegmatike clammy humors, & ſenſuall and worldly thoughts and deſires; the minde being many times taken vp (when it ſhould giuegive all attention to the Word) with thoughts of wrongs offered, or of ſome worldly profits, and fleſhly pleaſures: and hence it may come to paſſe, that (euen where grace vſeth to breathe) the ſenſe and feeling may be benummed. For, (as wee heard in the former Chapter) the word of God is an inſtrument of begetting this feeling in the ſoule: and therefore, if a Chriſtian (when hee is hearing of that) ſhall ſuffer eyther Satan, or his owne corruptions to hammer the ſound of wrongs, of profits, of pleaſures vponupon the forge of his ſoule to hinder the entrance of the Word, his vnderſtanding can not ſo conueniently and profitably carry the ſound of duety, comfort, promiſe, threatning and reproofe, to his affections to worke vponupon them as they were wont to bee wrought vponupon. And if the ioy or ſorrow, louelove, feare, &c. be not ſo affected as they were wont to be; certainely, the ſpirituall feeling cannot be the ſame that it was wont to be.
Sect. 2. Vſe 1. Admonition and comfort together to the children of God.As the former point was directed againſt the friuolous conceit of thoſe that thinke themſelues to hauehave grace, though they neuer had one iote of the feeling of it: ſo this may be applyed as a comfort and a Caueat to thoſe that hauehave gtace, that they take heed of obiecting againſt themſelues as altogether deſtitute of grace, becauſe they hauehave not euer, and at all times, the ſame ſenſe and feeling. For if there be ſomtimes ebbings, and ſometimes flowings in the beſt Chriſtians; then there is no reaſon why they ſhould wrong themſelues, by abbridging themſelues in their owne thoughts of all right to the breath of heauen: nay, it is againſt reaſon they ſhould ſo doe.
A needful caution to preuent miſtakingI ſpeake not this to diſſwade any from renuing their repentance, when their owne folly and ſecuritie hath bin the cauſe of the reſtraint of that ſenſe: (nay rather, I perſwade them to that) but to this end I ſpeake it; firſt, that they may not eſteem their eſtate deſperate, and that there is no hope left for them to recouer their former feeling againe (which thing to make them beleeue, is one of the cunning fetches of the tempter) and ſo they may hauehave comfort. And ſecondly, that they may not alwayes meaſure Gods working by their preſent feeling and apprehenſion: as to thinke that God had neuer wrought, becauſe alwayes they are not ſo ſenſible of thoſe ioyes which they were wont to hauehave in the meditation of Gods louelove; and euermore ſo ſenſible of their corruptions, as they were wont to be. For the Lord withdraws ſomtimes the taſte of the ſweetneſſe of the ſpirit, to exerciſe the grace of the Spirit in the ſoule, that he may bring it to further perfection, and to try whether faith wil be ſtirring in the time of danger to perſwade the heart of the vnchangeablenes of Gods louelove; and whether it wil build vponupon his gracious promiſes, in the time of the greateſt vnlikelihood of fulfilling the ſame: and therefore detrude not thy ſelfe out of that poſſeſſion of grace, which thou haſt, becauſe at all times thy ſenſe is not the ſame, whenas God hath ſuch excellent ends in eclipſing thy eye-ſight at ſomtimes; and happely thy ſelfe mayeſt be in fault of this. If euer thou hadſt the true ſenſe of preuenting, preparing, working, coworking and perfitting grace, it ſhall neuer vtterly and wholy be taken away from thee. Thy folly may ſlake the degrees of it: but it thou be a Saint, thou ſhalt euer hauehave enough to guide thee, and refreſh thee in thy voyage to heauen. Why then wilt thou (O Chriſtian) lay ſuch heauy things to thy charge, as do not belong vntounto thee.*Sect 3. Looke thou into thy ſelfe, and ſee what cauſe is in thy ſelf that hath loſt thee this feeling, and endeauour to hauehave that remoued: which is a duty, that in the ſecond Vſe I may well perſwade vntounto, as fitly ſtreaming from this doctrine. Vſe 2. Counſell and direction together.For ſeeing it is poſſible for a Chriſtian to loſe his feeling, and not alwayes to baue it the ſame; I think there is none will iudge it a needleſſe taske for him that hath loſt it, to ſeeke the recouery of it by the remouall of thoſe euills, which vppon triall hee findes to be the cauſe of the ſame; and to ſtand vponupon his guard to keepe it, while hee hath, and when hee ſhall get it againe. Wherefore,Motiue becauſe there is a poſſibility to recouer it. let no conceit of an impoſſibilitie of recouering it, hinder the Chriſtian from this duty; for then the Diuell hath what hee would hauehave. For howſoeuer (asyHypocrates Aphor. lib. 2. Aph. 24. Phyſitians ſay) The corporall apoplexy, and loſſe of ſenſe in the body, be impoſſible to be cured, if it be ſtrong, and hath lien long vponupon the body: yet the ſpirituall Apoplexy of thy ſoule may be cured, if the ſinne which hath cauſed it be taken away. And though (happely) thou ſhalt not (as thou faine wouldeſt) attaine vntounto that meaſure of heauenly ſenſe that once thou haddeſt, yet thou ſhalt recouer as much as ſhall be ſweeter vntounto thy taſte then the honny and the honny combe.
Gird vp thy loynes then thou Chriſtian, and play the man; ſift, ſearch, ranſacke, and trie all the odde corners and holes of thy ſoule to finde out this Achan whatſoeuer it be, which is ſuch an enemy to thy feeling. Firſt of all therefore*Helpes to recouer loſt feeling, or the ſpirituall apoplexy in Chriſtiās. findeſt thou (vponupon enquirie) any grieuous ſinne againſt conſcience to be the cauſe of it? bewayle it hartily, confeſſe it ingenuouſly before thy Soueraigne God, and gracious father, whom thou haſt offended by it, as holy Dauid did;*1. Help. zPſa. 51.4Againſt thee, thee onelyonly hauehave I ſinned, and done this euill in thy ſight: and withall, ſue hard to the God of heauen, rap loude at the gate of heauen, and let not that gracious Hearer of prayers alone, vntill he hath reſtored thee to thy former ioyes againe, and put that life and feeling into thy ſoule, which thou haſt robbed thy ſelfe of by thy fall.
2. Helpe.Secondly, if thou findeſt accuſtomed drowſineſſe and fitts of ſecuritie, or a ſleepy colde humour in going about Chriſtian exerciſes, to bee the cauſe of it; entreate the Lord to direct the Phyſicians of the Word to deale with thee as the Phyſicians for the body deale with their Patients in the cure of that ſame ſoporiferous and ſleepy diſeaſe called Coma; that they may adminiſter ſharp cliſters of the Law to purge thee, with the ſharp goades and needles of reprehenſion to prick thy conſcience, and to pull thee violently as it were by the haire and the heart, with the hand of ſound Doctrine, to rowze and awaken thee. And againe, when thou art alone by thy ſelfe, vſe the moſt violent frictions and rubbings of thy ſelfe thou canſt, by the priuate meditation and application of the ſeuereſt terrors and threats againſt ſpirituall ſlouthfulneſſe, that thou canſt meete withall. And beſeech the Lord himſelfe, that with the hand of his owne Spirit, hee would make whatſoeuer thou ſhalt ſo heare, and meditate vponupon, to fume vp into thy braine, and to pearce to thy heart, to cut inſunder thoſe tough humors of pride, idleneſſe, louelove of fleſhly eaſe, and the like, which hauehave beene the cauſes of this ſlumbering and ſleepineſſe in thee.
Thirdly,3. Help. if ſpirituall deafeneſſe hath beene the meanes of the want of this feeling, thy meditations hauing been taken vp with thinking vponupon iniuries that ſuch and ſuch hauehave offered, or the profits of the world, of the pouertie of thy eſtate, and ſuch like trifles, when the Word hath beene preached vntounto thee; get the Lord Ieſus to open thine eares to his Word, to bridle the vnrulineſſe of thy affections, to ſtoppe vp thy eares from liſtening vntounto ſuch charmes, and inchantments. And to remedy this deafeneſſe, it ſhal (beſides) be good for thee to holde thy eares ouer water wherein wormewood and maioram hauehave beene ſodden together,Simile. that the vapour thereof may aſcend vp to the braine; I meane it ſhall be excellent for thee to hauehave thy heart ſeriouſly occupied in thinking vponupon the bitter threatnings againſt fruitleſſe hearers of the Word, and alſo vponupon the ſweete promiſes that are made to ſuch as attend diligently, and heare profitably; that ſo the meditation of theſe two particulars may make thee keepe narrow watch ouer thy heart againſt thoſe ordinary, vncharitable, vaine, diſcontented and worldly motions which thou haſt found by woefull experience to hauehave cauſed thee to let ſlip many holeſome exhortations, admonitions, conſolations & threats, which might hauehave wrought vponupon thy affections, to the continuance of that ſpirituall feeling, which the Diuell and thine owne traiterous heart hauehave bereft thee of. Thus, I ſay, if that ſpirituall ſenſe bee gone, which once thou hadſt, get thy ſinne remedied (whether it be ſin againſt conſcience, drowſineſſe in thy profeſſion, wandering of the minde, and dulneſſe of apprehenſion and attention in the hearing of the Word) which hath beene the cauſe of the ſame.
And when thou haſt thus recouerd thy ſelfe, watch againſt all theſe euills, and occaſions: beſeech the Lord to continue this feeling in thee: Let zeale, wiſedome and ſinceritie ſeaſon all thy holy endeauours. Then thou ſhalt find, that though this ſenſe be at times obſcured in the aſhes; by the ſpeciall hand and prouidence of God, yet it ſhall bee rather in wiſedome to proue thee, then in wrath to puniſh thee. And ſtill thou ſhalt hauehave experience, that God is thy God, as well when thou feeleſt Nature reſiſting grace, as when thou findeſt grace controlling the ſaucineſs, & ſubduing the ſtrength of nature and corruption.