The Generation of Seekers, Treatise 1 · Chapter 7
CHAP. VII.
IN the two laſt Caſes, I have propoſed ſomething, 1. In order the Attainment of the Spirit of prayer: 2. In order to the Preſerving and continuing it. The next will be,
Caſe 6. What may I do to recover the Spirits help and enablements, its quickning motions, its lively ſtirrings and aſſiſtances, when they are withdrawn?
I need not ſay much of the uſefulneſs or neceſſity of this Caſe: What I ſpoke of the former, is eaſily applicable hither. The frequent complaints of Gods people concerning their indiſpoſition, coldneſs, ſtraitneſs and inability to prayer, ſufficiently tell us, that it is needful to propoſe what may be thought effectual in this Caſe.
Something is fit to be premiſed, though in effect it hath been hinted before.
1. We may be ſaid to loſe or want the Spirits aſſiſtance: either,
1. As to that degree of livelineſs and ability, which we have formerly found. There may be abatements of that fervour, enlargement, and vigour of affections that we have exerciſed in prayer. This is the common experience, I believe, of all Chriſtians; They do not alwayes enjoy the ſame meaſure of divine enablement; ſometimes they ſail ſwiftly, Wind and Tide favour them; at other times their motion is very ſlow, they drive heavily, much ado to bear up againſt the Wind and Waves.
2. Sometimes we may ſeem wholly to want the Spirits aſſiſtance; not one good motion, no heart to pray. I ſay not, that we may loſe the Spirit, as to its Indwelling; but as to its operations, there may ſeem a Ceſſation of any lively breathings: As in a Swoon, the breath may be ſtopt, the pulſe not beat ſenſibly, ſo that one may not feel himſelf alive, and may be judged by others to be dead; Though (as Paul ſaid of Eutychus)Act. 20. 10. his life is in him. Now I would be underſtood to ſpeak to both theſe. What is to be ſpoken, may reſpect both the remiſſion and abatement of degrees, and alſo the intermiſſion or ceſſation of acts of Spiritual life. Both ſorts need Counſell.
2. The Spirits Return muſt be an act of free grace; and indeed, of rich grace. For I ſuppoſe, it will be granted, that the Spirit withdraws not, but upon ſome great Provocation: though God may have (as you have heard) very gracious ends in ſuch deſertions; yet, I can ſcarce think he doth it, till we have juſtly deſerved it, and in a manner, driven a way his holy Spirit. Now you may eaſily ſee, that to ſin againſt the Spirit of God, after we have enjoyed his preſence, found the ſweetneſs of his aſſiſtance, and known the advantage thereof; muſt needs be a very provoking ſin; it carries in it much of ingratitude and diſ-ingenuity. Solomon's ſin was the more hainous, becauſe1 Kings 11. 9. his heart was turned away from the Lord his God, who appeared unto him twice. How ill then, muſt God needs take it, that thou ſhouldſt grieve his Spirit, and abuſe his goodneſs, who hath appeared ſo often, ſo ſweetly and comfortably to thy ſoul? Who hath helped thee at many a dead lift, and put many a good motion into thy heart, and held thee up in duty? So that thy ſin is not a little ſin; it calls for a deep humiliation; it may coſt thee many a deep ſigh, many a briniſh tear, before thou recover thy former ſtate. Nay, poſſibly God may ſet juſt cauſe, never to return to thee in that degree of enlargement, and thoſe gracious manifeſtations, which thou haſt ſinned away▪ Thou maiſt lay down thy head in ſorrow, though thy eternal condition be ſecured▪ This I ſay, not to break any bones, or to diſcourage any from uſing means; but to let them know, that its dangerous to grieve the Spirit of God: and that it requires the utmoſt of their diligence and induſtry, to recover from under ſuch deſertions. And now I come to lay down ſomething in anſwer to this Caſe.
Direct. 1. Thy firſt work muſt be to endeavour to find out the ſin or ſins, which have robbed thee of this Priviledge. Search and ſearch again, till thou findeſt out the Achan, that hath thus troubled thy ſoul. Here I cannot reckon up every particular ſin, that may poſſibly be a cauſe of the Spirits withdrawment; but only hint, what probably may be, and ordinarily is the occaſion of it. It is not every miſcarriage, that grieves away the Spirit; then who ſhould enjoy that Priviledge? The Spirit helps our infirmities▪ It pitties us under weakneſſes: therefore meer failings do not provoke God, to take away his Spirit. Nor yet every greater ſin, if ſpeedily repented of. You can ſcarce imagine a ſin more hainous for the nature, than Peter's: or more aggravated by its circumſtances. Yet it appears not, that he lay under deſertion; he wept bitterly: and it is not likely, his tears were prayerleſs: and no ſooner is our Saviour ariſen, but he muſt have the Tidings with the firſt. Such things intimate, that he fell not under deſertion. His repentance was as ſpeedy and ſerious, as his ſin was hainous. Well, what ſins then then do moſt probably cauſe the Spirits withdrawment? I anſwer,
1. Sins that carry much of the will in them, preſumptuous ſins, when light is held priſoner, and captivated by luſt.
2. Or ſins long lien in; when we wallow (as the Swine) in the mire of ſin. It is ſuppoſed, David lay ſome Moneths in the ſin of Murder and Adultery, before he repented: and he intimates (as you have heard) that he wanted the joy of Gods ſalvation; he felt decayes, and fears tho taking away of Gods Spirit.
O… 3. Sins more directly againſt the Spirits guiding or aſſiſting; when we will not take its directions, hearken to its counſels; or when we abuſe its grace and aſſiſtances. See then, whether thou haſt not cauſe, to charge ſuch kind of ſins upon thy ſelf: Haſt thou not ſhut thine eyes, againſt ſome beam of ſpiritual light? Haſt thou not known the will of thy heavenly Father (as to ſome ſin which thou oughteſt to abandon, or duty which thou oughteſt to ſet upon) and yet neglected to do it? If ſuch ſins be upon thee, thou maiſt probably conclude, they are thoſe that have grieved the Spirit. Again, Is there not ſome ſin, that hath been thy old acquaintance, that thou haſt lien and lived in a long time? what ſin or ſins are they, that (like Rehoboam's young Counſellors) have been brought up with thee? Thoſe alſo may have robbed thee of the Spirits gracious aſſiſtance: But eſpecially, S… if thou haſt not refuſed the Spirit as a guide: when it called thee to duty, haſt thou not neglected, put it off, ſlubber'd it over? When it hath diſſwaded thee from ſome ſin, or perſwaded to ſome duty, Haſt thou not pulled away the ſhoulder? Haſt thou not withſtood its motions? Been like green Wood, that didſt not take fire by thoſe heavenly ſparks? So for its aſſiſtances, haſt thou not quenched, diſcouraged, ſlighted them. When he hath called to open, and put in his fingers by the hole of the door, thou haſt ſeigned excuſes; Worldly concernments have called thee another way. Or, may be, when he hath breathed upon thee, and carried thee above thy ſelf in any duty, thou haſt grown proud, ſecure; and applauded thy ſelf, inſtead of aſcribing glory to God. See if ſome, or many of theſe, or the like, be not found in thee. Nor reſt in a general diſcovery (for its eaſie to ſay in general, that ſuch ſins are ours) but labour to be as particular and diſtinct as poſſibly thou canſt. Recollect times and places, when thou haſt been eſpecially guilty. Remember what good motions thou haſt had and rejected: Such a time, God by his Spirit gave me a lively Touch; Oh, I felt the Babe ſpring within; but how did I ſmother it! Such a time I came off proud of my enlargement: Such a time, I had clear diſcoveries, powerfull convictions, ſtrong impulſes, but gave them cold entertainment; diſmiſt them with fair promiſes, and ineffectual purpoſes, &c. Theſe, O! theſe, are grievous to the holy Spirit of God.
Direct. 2. Humble thy ſelf before the Lord; confeſs and give glory to God, Accept of the puniſhment of thine iniquity; andLev. 26. 42. this with all ſeriouſneſs, with real grief, ſhame, and ſelf-abhorrency: aggravate thy ſin before the Lord; acknowledge how gracious he hath been, in vouchſafing thee ſuch experiences, and how ingrateful thou haſt been in ſlighting and abuſing them. Shall I put words into thy mouth (but O that they may not be meer words! Oh that they may be the very ſenſe of thy ſoul, and breathings of thy heart!) Let theſe therefore be the workings of thy ſoul: Righteous art thou, O Lord, and juſt are thy judgements; What can be more highly agreeable to the Rule of Juſtice, than that fromMatth. 13. 12. him that hath no…, ſhould be taken even that which he hath? Eſpecially, when the having was without deſert, but the taking away is moſt juſtly deſerved, What ſaweſt thou in me, O gracious God, that thou ſhouldſt ever beſtow ſo high a favour on me? That thy bleſſed Spirit ſhould ever take up its abode in ſuch a filthy polluted ſoul? That it ſhould ſtrengthen my hands, and enable me to wreſtle and prevail with thy glorious Majeſty? Oh the heavenly tranſports, the kindly meltings, the over-powring motions, that my ſoul hath felt! the ſweet ſallies and Eruptions of my Spirit in prayer, when quickned and enlivened by thy grace! How could I run the way of thy Commandments,Pſal. 119. 32. when thou hadſt thus enlarged my heart? Being thus drawn, how could ICant 1. 3. run after thee? Having continual ſupplies of new ſtrength, by thy bleſſed Spirit, how could I mount up with wings as an Eagle; run andIſa. 40. 31. not be weary; walk and not faint? Then was Prayer the delight of my ſoul; yea, even to pour out my ſoul in tears for ſin, was to me as the Dew of Hermon, and the dew that Pſal. 133. 3.deſcended upon the Mountains of Sion. Thoſe waters diſtilled by the fire of thy Spirit, became Wine of conſolation to me. Thoſe groanings not to be uttered, how did they eaſe my heart? How often have I, with Hannah, come before thee in bitterneſs of ſoul, with a ſorrowful Spirit, but being through thy grace enabled to pour out my ſoul before thee, I have gone away, and my countenance hath been no more ſad—But, O monſtrous Ingratitude! This rich, this ſuperabundant grace have I turned into wantonneſs: theſe precious experiences and peculiar vouchſafements have been made fuel for pride and ſecurity. I have rob'd thy bleſſed Spirit of its glory, and gloried in that as mine, the praiſe whereof was wholly due to him. Yea Lord, many a time have I quencht the Spirit, and powred water upon thoſe ſparks of good motions, which he hath caſt into my ſoul: Even then, when I have known his voice; yea, when he hath knockt with much importunity, I have choſen rather to lye ſlugging upon a bed of eaſe, than to riſe and open, though I had known by former experience, that he was no empty handed gueſt. What could I expect leſs, than what thou haſt inflicted? for, Should the Majeſty of Heaven alwayes put up ſuch abuſes? Should I think to grieve the bleſſed Spirit of God from day to day, and yet have his company and aſſiſtance as before? No Lord, thou art righteous, but I am wicked; and ſhouldſt thou for ever hide thy face, ſhouldſt thou leave me under a prayerleſs, ſenſleſs frame, and let me grow into a ſeared condition; ſhouldſt thou make me at laſt lie down in ſorrow, yea, in the lake of fire and brimſtone for ever, it were but what I have deſerved. Alas! how many thouſands are in thoſe flames, that never ſinned at that rate that I have! They knew not, and did not, and therefore deſerve a few ſtripes; but I have known thy will; nay, thy gracious Spirit hath ſtirred me up to do it; yea, hath offered his help in the doing of it; yet I have refuſed and ſlighted his offers, and therefore deſerve many ſtripes. Oh ungrateful, Oh diſingenuous! Thus, humble and ſhame thy ſelf before the Lord: get into Ephraim's poſture;Jer. 31. 19. ſmite upon thy thigh, be aſhamed: yea, even confounded: with Job, abhor thy ſelf in duſt Job 42. 5.and aſhes: with the Publican, ſmite upon thy breaſt, and cry, The Lord be merciful unto me Luke 18. 13.a ſinner. Such ſelf-loathing for our unworthy carriages towards God, will draw pity from him. What a ſweet return is that to Ephraim upon his R…pentance? Is Ephraim my dear ſon? he is a pleaſant child: for ſince I ſpake againſt him, I do earneſtly remember J…r. 31. 20.him ſtill—So, in Ezek. 43. 11. If they be aſhamed of all that they have done, ſhew them the form of the houſe. Thus may God deal with thee, if thou be really aſhamed, and throughly humbled for thy diſ-ingenuity.
Direct. 3. Yet humbly and earneſtly beg the return of the Spirit, both to aſſure thee of pardon, and aſſiſt thee in duty. The Spirit of God is (as the wiſdom that proceeds fromJam. 3. 17. it) gentle and eaſie to be entreat…d: importunate prayers have brought God back again (be it ſpoken with humility) when he hath been departing from a people; and when he hath turned his back upon them, have prevailed for the turning of his face towardsNumb. 14. 13. 21. & 16. 47. them. Moſes oftner than once, found the prevalency of it. And in this thou art not without great encouragement, if ever thou haſt felt and found the gracious aſſiſtances of Gods Spirit (and upon the ſuppoſition I am ſpeaking to thee) know that he is an abiding Spirit, however his influences may be ſuſpended, his preſence ſhallJohn 14. 16. never be totally removed: he may be turned aſide, but is not out of call. And (what Paul ſaith concerning Oneſimus) perhaps he therefore departed for a ſeaſon, that thou ſhouldſt receive him for ever. Therefore with what …aith and ſtrength thou haſt wreſtled with the Lord, plead his free and gracious promiſes, notwithſtanding thy unworthineſs. Thou haſt David for a pattern, though his ſin was hainous, yet he p…ayes,Pſal. 51. 10, 11. Take not thy holy Spirit from me; ſtabliſh me with thy free Spirit. Take up Shimei's words to David; Let not my Lord impute iniquity 2 Sam. 19. 19, 20.unto me, neither do thou remember that which thy ſervant did perverſly—for thy ſervant doth know, that I have ſinned—Thou haſt one to deal with, infinitely more merciful than David: A God, that pardoneth iniquity, that paſſeth by the tranſgreſſions of the remnant of Mich. 7. 18.his heritage: who retaineth not his anger for ever, becauſe he delighteth in mercy: who will ſay to thee, I will heal thy backſlidings, I Hoſ. 14. 4.will love thee freely, for mine anger is turned away from thee.
Object. If you ſhould reply, What is all this to me, who am deſtitute of the Spirits help? It is as if you ſhould promiſe me a rich treaſure, upon condition; I ſhall mount up to the Sun, or drain the Ocean. Theſe are things which cannot be performed without the Aſſiſtance of that Spirit, the want of which it my complaint and grievance. Alas, I cannot repent, I cannot pray as I ought, &c.
Anſw. This Objection in effect, hath been anſwered before, in ſpeaking to the fourth Caſe; whether I refer you. Only this further: I am ſpeaking to ſuch as are not quite void of the Spirit, only they are deprived of his lively, actual, ſenſible aſſiſtances. I hope it is not in vain, to bid ſuch, ſtir up the gifts and graces that are in them, or blow up the ſparks, that for the preſent lye hid in the aſhes of corruption, or to beſpeak the Spirit of God, in the language of the Spouſe; Awake O North-wind, and Cant. 4. 16.come thou South, blow upon my garden—There is a ſecret aſſiſtance, where it is not ſenſibly ſelt: it is from the Spirit, that you can ſo much as be ſenſible of the want of it; the dead ſoul feels no want. Therefore put out your endeavours in theſe things.
Direct. 4. Deſiſt not from duty under theſe withdrawments; but rather double thy diligence; and (as I may allude to that) If the Iron be blunt, thou muſt put to Eccleſ. 10. 10.more ſtrength. If ever the Spirit return, it muſt be in a way of diligent and humble waiting upon God: Lazineſs, that is an ordinary cauſe of its withdrawing, is a very improble way to procure its return. No, when God ſees thee humbly and conſcientiouſly waiting, doing violence to thy corruptions, ſtrugling and tugging at it, then will he pity and help thee. God delights to encourage diligence. Exerciſe is the way (as to preſerve, ſo) to recover health. Nothing more ſeeds and encreaſes an Aſthmatick Diſtemper (that is, ſhort-breathedneſs) than ſitting ſtill. Whence, by the way, you may take notice, how pernicious that Doctrine is, of not praying till the Spirit move: indeed it is nothing elſe but a ſubtil ſhift to put off duty, a cloak for lazineſs, and the next way to be deprived of the Spirits gracious aſſiſtance. If God deny his Spirit, it is but juſtice; but for us to lay aſide duty upon that account, is injuſtice towards God, and the greateſt injury we can do our own ſouls. Therefore be diligent, do in obedience, though thou canſt not do with al…crity; if the Wind fill not thy Sails, yet lay not the Oar out of thy hands.
Direct. 5. Make much of, and be very thankful to God for any degree of help thou yet haſt, and welcome any ſpark of heavenly motions. Thou canſt not, it may be, pray, with a full Sail of faith and affection: but if thou haſt any weak breathings, if thou canſt pray with groanings, that cannot be uttered, for their weakneſs; if thou art but as ſmoaking flax, not yet in a flame; for this meaſure bleſs God. This is to be faithful Luke 19. 17.in a little, and to ſuch, much is promiſed. Thou canſt not expreſs thy particular ailments, but thou feeleſt all is not right with thee: thou loveſt prayer, haſt high thoughts of, and pantings after a praying frame; here is matter of thankfulneſs; bleſs God, that thou haſt not quite caſt off the Duty; that thou art neither, amongſt thoſe that pretend to be above the duty, nor thoſe that ſcorn and deride it. To be thankful for a little, is the beſt way to procure more.
Direct. 6. During the Spirits withdrawments, be very playable to its commands, motions and ſuggeſtions, labour to be more ingenuous in thy obedience. It is ordinarily ſome ſtubborn reſiſtance, or affront of the Spirit, that drives him away; at leaſt, ſome palpable neglect of yielding obedience to his motion: therefore a yielding plyable frame, is the next way to a recovery. Even to ſay and practiſe, as Elihu teacheth Job, I have born chaſtiſement, I will not offend any more. Job 34. 31, 32.That which I ſee not, teach thou me▪ if I have done iniquity, I will do no more. This is to comply with Gods end in ſuch diſpenſations. When the Father takes the Rod in hand, his expectation is, that the Child ſhould be grieved for his fault, and become more obſervant of him. That ſoul, that under ſuch withdrawings, grows more plyable, is in the way of Recovery. Therefore reſolve thus, I have already grieved the holy Spirit, by neglecting his aſſiſtance, abuſing his grace vouchſafed; I will not add this more, to continue ſtubborn to his commands; I will not thus addJob 34. 37. Rebellion to my ſin. I have already found, that it is an evil and bitter thing, to abuſe and grieve the Spirit; his preſence is unſpeakably ſweet, his abſence a want unconceivable. None but thoſe that have had experience, can conceive either the happineſs of the one, or miſery of the other.
So much may ſuffice in anſwer to this Caſe. Let the dejected ſoul ſet upon theſe things, and add perſeverance to performance, then will the Iſſue be comfortable, at leaſt profitable. Either God will return in a way of aſſiſtance and enlargement, or will ſo ſanctifie this ſeverity, that it ſhall end in mercy, and turn to thy eternal advantage.