The Generation of Seekers, Treatise 1 · Chapter 11
CHAP. XI.
THere are yet a third ſort, who (at leaſt in their own apprehenſion) want this great Priviledge; but their condition much different from the two former, being ſo far from ſcoſſing as it (as the firſt) or ſlighting it (as the ſecond ſort) that they have a ſingular eſteem of it, and it is their great complaint, that they want it. Oh, if they could but pray in their afflictions, if they had that Spirit of ſupplication, how cheerfully could they bear their burden! but this is their grief, they are overwhelmed, and cannot pour out their ſouls to the Lord: Other ſtraits would be nothing, were it not for a ſtrait heart; but they are bound up, and cannot go forth. Oh, faith one, if a trouble ſhould overtake me, and I ſo heartleſs, ſenſeleſs, prayerleſs, what would become of me? Another complains, A load of trouble is on my back, and no praying diſpoſitions in my heart; When I remember God, I am troubled, I co…ain, and my Spirit is overwhelmed. Pſal. 88. 8.This is a condition which calls loud, both for counſel and comfort. Take both together in the following particulars.
1. Be it ſuppoſed, that thy condition be is thou apprehendeſt, that thou art under a deſertion, and God withholds the Influences of his Spirit, it is indeed a ſad condition; yet there is hope concerning this thing. Look back to the ſixth Caſe, ſee what courſe is to be taken for the recovery of the Spirits aſſiſtance, and what encouragements there are to look up to God, and to cry for the return of his Spirit; and what gracious ends God may have in exerciſing thee with this ſad diſpenſation; thou wilt find many hints of encouragement, and ſome grounds of hope ſcattered here and there in that dicourſe, make uſe of them for thy direction and comfort.
2. But what if thy caſe be not altogether ſuch as thou apprehendeſt? Thou ſuppoſeſt the Spirit of God departed, but poſſibly heCant. 2. 9. may only ſtand behind the wall—and be but withdrawn a little. Nay, it may be, thou haſt his aſſiſtance, while thou complaineſt of the want of it. Chriſt may be preſent with thee, only thine eyes held, that thou Luke 24. 16.canſt not know him. We may not alwayes take the report of our unbelieving hearts. There is (in a ſpiritual ſenſe) hat maketh himſelf Prov. 13. 7. Rev. 2. 9.poor, having great riches. I know thy poverty, but thou art rich. Let me for thy conviction and comfort, expoſtulate with thee in two or three Queſtions; to which, let thy ſoul make an impartial anſwer, I mean, that thou belye not thy condition, by denying what is truth of thy ſelf.
Queſt. 1. Whence are theſe complaints? What makes thee cry out of the want of the Spirits aſſiſtance? I hope thou art in good earneſt, thou dareſt nor ſo far wrong thy ſelf, as to ſay, thou doſt but diſſemble, while thou thus complaineſt, or that thou art not ſenſible, that, to have ſpirit of ſupplication, would be thy joy and the rejoycing of thy heart; as the want of it, is thy hearty grief—. This then being granted, I ask, Whence theſe ſad complaints proceed? not ſurely from any Principle in nature: thou ſeeſt many a carnal wretch, who goes from day to day, never lifts up his heart to God, never deſires to have this mercy, nor thinks it worthy the having. Nay, to come nearer, it may be thou thy ſelf canſt remember the time when thou couldſt have lien and lived in a prayerleſs courſe, when thou hadſt no ſenſe of the need of prayer, no eſteem of it, no deſire to it. Whence then is this change? Surely from the Spirit it is ſome degree of the Spirits operation, that makes thee feel and complain thou wanteſt it: when you hear a man complain of ſtopping and ſhortbreathedneſs; Is it not an undenyable evidence of a principle of life in him? the dead feel nothing, complain of nothing. I think I may lay it down, as an unqueſtionable Maxim, None can really value, heartily deſire, the gifts and graces of the Spirit (exceptActs 8. 19. upon ſuch an account as Simon Magus) but by the Spirit. So that from this very complaint (if ſenſible and ſerious) thou maiſt conclude, there is a reſidue▪ (as I may ſay) of the Spirit in thee.
Queſt. 2. But farther: What meaneſt thou when thou ſaiſt I cannot pray? Or that, thou haſt not the Spirits help in prayer? Is it, that thou canſt not enlarge thy ſelf in expreſſions? or pour out thy ſoul in amplifiedHoſ. 14 2. complaints? Thou canſt not take to thy ſelf words, and call upon the Lord? This doth not ſpeak thee void of the Spirit of prayer. It is I confeſs, a ſweet ability, and a great help, to affect our own hearts, when we can do it; but not of the eſſence of prayer. The Text hath enough to anſwer to this. The Spirits help ſometimes comes no higher, than to groanings that cannot be uttered. Inarticulate ſighs, are prayer; a man may utter little, and be able to utter little, and yet pray much: Words are the leaſt part (if I may call them a part) of this duty. Will you hear how an accurate Caſuiſt deſcribesAmeſ. Caſ. lib. 4. c. 14. Qu. 1. it? (Religioſus motus voluntatis noſtrae in Deum, ad illum quaſi commovendum) a Religious motion of our will towards God, as it were to move him: Elſewhere thus:Medull. lib. …. c. 9. (Voluntatis noſtrae religioſa repraeſentatio coram Deo, ut illa Deus quaſi afficiatur) A religious repreſentation of our will (or deſire before God) that he may be, as it were affected with it. Here is no mention of words or expreſſions: If this ſatisfie not, conſider how the Word of Truth deſcribes it; a liſting Pſal. 25. 1. 1 Sam. 1. 14.up the heart, a pouring out the ſoul—In ſhort, Words are helpful in ſome caſes to our ſelves, needful, when we are to be the mouth of others, but not eſſential to the duty in it ſelf conſidered: Many things may hinder expreſſion, which yet may heightes affection, and help to prayer. Ignorance▪ natural infirmity, ſudden terrifying Providences, preſſing Troubles, may even ſtop th… Speech, and indiſpoſe the outward▪ Organ…—But thou canſt not ſo freely go out to God▪ thou wanteſt praying affections and diſpoſitions; Faith, Love, Deſire, Delight i… God, godly ſorrow, &c. are at a very low ebb, and ſcarce diſcernable—. I ask, Whence are theſe complaints? Hadſt thou no love to God, or deſire of him, thou wouldſt never complain, that thou canſt not love him: There would be no ſuch language as this, Oh that I could love God as I ſhould! Oh my baſe diſ-ingenuous heart, that returns ſo little Love, &c. But ſomething more to this, in the next.
Queſt. 3. Suppoſe it be at ſometimes as bad as thou makeſt it: that grace be at a low ebb, that thou art dead, ſenſeleſs, unapt, backward, lumpiſh, canſt ſcarce dragg thy ſelf into the preſence of God, and when before the Lord, thou haſt neither words not heart to the duty: Is it alwayes thus? Dareſt thou ſo far wrong God, as to deny his gracious aſſiſtances vouchſaf't to thee? Canſt thou not remember the ſweet meltings and enlargements, that thy ſoul hath felt in duty? the precious experiences thou haſt had, both as to aſſiſtance and acceptance? Yes, it may be, you will ſay, and that is it that is the ſting in my affliction. Had I never known what theſe things meant, I had not had this ſting in my affliction; but this is it that makes my cup exceedingly bitter, that I have ſinned away theſe mercies, and now want the Spirits help, when I moſt need it.
I deny not, but the caſe is ſad, yet there is ſomething to allay it. For conſider, what child of God hath not ſometime felt and complained of the like? Who is it that hath not his dead fits? Do we not find David and other precious Saints under the like diſtempers? Read Pſal. 77. 88, 38, &c. The Text doth not aſſert this as the conſtant Priviledge of Gods afflicted people, to have the Spirit helping their infirmities, at leaſt, in that full and ſenſible manner as they deſire; even theſe ſuſpenſions are neceſſary, to make us feel the weight of an affliction, and to make the Spirits return ſweeter. Beſides thy former experience is in it ſelf a ground of hope: upon which, thou maiſt beſpeak thy ſoul in the words of David, Why art thou caſt down, O my ſoul, why art thou diſquieted within me? Pſal. 42. ult.ſtill truſt in God, for I ſhall yet praiſe him who is the health of my countenance, and my God. For however the Spirit may ſuſpend his influences, he doth not depart for ever, he is an abiding Comforter. So that to conclude,Joh. 14. 16.
1. If thou haſt had the Spirits aſſiſtance, if thou haſt known by experience, this great priviledge in the Text.
2. If thou canſt ſtill groan and ſigh out thy complaints, though not pour out thy ſoul in ſuch full expreſſions, or cloathe thy prayers with words, as ſometimes thou couldſt:
3. If thou art ſenſible of thy want, and doſt earneſtly breathe after the Spirits return; yea, couldſt be content, thy burden were doubled, if thou couldſt but cry and plead with God, as ſometimes thou haſt done; I ſay thou haſt no cauſe to conclude, that thou art wholly deſtitute of the Spirit of Supplication; theſe things are not found in thoſe that are void of the Spirit, they neither feel their want, nor deſire the aſſiſtance of Gods Spirit: Yea, let me add, that a ſoul in thy condition, is not fit to be its own Judge; ſuch complaints, ſuch pantings, ſpeak a ſoul in a growing poſture. Thriving Chriſtians, like growing children, are apteſt to complain, that their cloaths are too little, their graces weak and feeble; which is not becauſe they do not grow, but becauſe their deſires are to grow ſtill more. Like Paul, they forget that which is behind, and are reaching Phil. 3. 13.forth to that which is before. Or like that great Conqueror, of whom it was ſaid,
Nil que putans factum, dum quid ſupereſſet agendum.
Alexander the Great.They think they have no grace, becauſe they have not all grace. Well, I ſhall look upon it, as a ſure ſign of an enlarged heart, never to think it ſelf enough enlarged. Therefore let theſe complaining ſouls drink no longer Waters of ſorrow, but take a little Wine of conſolation.
Thus much to thoſe that want, or think they want, this precious Priviledge.