The Generation of Seekers, Treatise 1 · Chapter 3
CHAP. III.
HAving thus according to the light I have; and, I hope, by the guidance of the Spirit, and determination of the Word of Truth, reſolved this great Caſe; the next will be this:
Caſe 2. How may we diſcern and diſtinguiſh the motions and aſſiſtances of the Spirit, from ſome things that carry reſemblance to them? It is very neceſſary, but not very eaſie to know, from what principle we act; leſt being miſtaken, all our prayers miſcarry, and we our ſelves ſuffer loſs.
Now there are four things, which are ſomething like the motions and actings of the Spirit; from which I ſhall endeavour to diſtinguiſh it.
1. Satanical Impulſes.
2. The Gift of Prayer.
3. The urgings of natural Couſcience.
4. Good fits and moods of a natural wan.
1. Satanical Impulſes: It may perhaps ſeem incredible to ſome at firſt hearing, that the Devil ſhould put men upon duty, who is the grand Enemy both to God and man; and makes it his whole buſineſs, to hinder man from communion with, and enjoyment of God: Yet ſo it may be: this Prince of darkneſs, can in this reſpect transform himſelf into an Angel of Light: He hath his foreign his devices, to get advantage againſt us; and can turn Duty it ſelf into a Temptation. Hear Anothers words to this purpoſe; I would not have this interpreted, as if every2 Cor. 11. 14. & 2. 11. motion to prayer, were from the Spirit: It is poſſible Sathan may oppreſs an anxious ſoul, with the Tyranny of unreaſonable impulſions to duty—So, that ifManton in Jude 20. See Baxters Directions for troubled Conſciences, on Eccl. 7. 16. he can do us a miſchief, if he can by his importunate urgings, impair our comfort, expoſe duty to the ſcorn of men; if he can weaken our bodies, or deſtroy us by this means, you need not wonder at the thing. But how ſhall we diſcern theſe, from the motions of Gods Spirit? I ſhall give a threefold difference.
1. Satans Impulſes, are violent, tyrannical, unreaſonable; they are cruel inſultings, not gracious excitings, nothing but terror and horror. Pray, and ſo often, and ſo long, and with ſuch a degree of ſaith, ſervour, freeneſs from diſtraction, or thou art a damned wretch! A rigid Exactor he is, and a cruel Task-maſter; his deſign is (ſince he cannot keep the ſoul out of duty) to run it out of breath; to over-drive the weak Believers (as Jacob ſaid of the young Cattel, Gen. 33. 13.) that they may die and periſh. He turns himſelf into an Ape and imitator of Gods Spirit, that (under that appearance) he may diſparage Gods Spirit, as if he were an unreaſonable Tyrant; and renders Gods ſervice, as worſe than Aegyptian Bondage. He knows that Chriſts yoak is eaſie, and his burden light to a gracious ſoul,Match. 11. 30. therefore he layes on load, to break the weak Chriſtians back if poſſible; at leaſt to bring him to a grievous diſtaſte and diſl… of Gods wayes; and ſo to give the lie to the Goſpel and Miniſters thereof, who report the wayes of God, to be ſweet and pleaſant. This is a Temptation, wherewith the Devil purſues young and forward Profeſſors; with whom he deals as a Rider with a young high mettled Horſe; nor doth he only give them head, but ſpur and force them forward, till he quite tire them out: He perſwades them ſo much time muſt be ſpent in duty, as cannot conſiſt with their outward Calling; and ſo makes one duty, thruſt out, or claſh with another. But now, the Spirits motions are ſweet and rational, Hoſ. 2. 14. I will allure her—They are not forced, as fire from the Flint; but ſweetly drawn, as water from the Cock or Fountain. I deny not, but the Spirit of God may inforce duty, from arguments of Terror (ſuch arguments he ſometimes uſes in the Word; as Mat. 10. 28. Heb. 12. ult. and therefore may in the hearts of Believers;) But he doth allay their bitterneſs, and mixeth encouragements, a… in thoſe and other Scripture is evident: he ſhews them the Rod, but his chief inducements are from the Love of God in Chriſt, the ſweetneſs, comfort, and advantage flowing from duty, the equitableneſs of obeying God as our Soveraign. The Spirits motions are like it ſelf, drawn moſtly from love and ingenuity. How tender is our bleſſed Saviour, of his newly initiated Diſciples, Matth. 9. 14. He will not have a new piece put upon an old garment, or new wine into old Bottles: i. e. He will not have his young Diſciples, at firſt put upon the harder duties of faſting and mourning. He ſhall gather the Lambs with his arm, and carry them in his Iſa. 40. 11. & 42. 2, 3.boſome, and gently lead thoſe that are with young. He ſhall not cry, nor life up, nor cauſe his voice to be heard in the ſtreets. A bruiſed reed ſhall be not break—And ſuch is the Spirit to weak Believers.
2. Satans Impulſes, as they are unreaſonable, ſo they are unſeaſonable alſo. The Devil is moſt urgent, when he ſees us the leaſt apt to duty. For inſtance:
1. When he ſees us under ſome notable indiſpoſition, outward or inward: when our graces fl…g, or our bodies faint. It is reported of a good man, who had kept up a ſtrict courſe of duty, that being viſited with ſickneſs, he had mighty preſſings and urgings upon his Spirit, to hold on the ſame degree of ſervour, length and frequency in duty, which by reaſon of his bodily indiſpoſition, much weakned him; and yet feeling himſelf unable, he fell under ſad Terrors: till by a godly Miniſter he was told, that there was ſomething of Satan in it, and that God required Mercy not Sacrifice; that God expected not more, than according to his preſent ſtrength and ability, &c.
2. Or when God calls us to other duties. If he cannot keep us from duty, he makes uſe of one as a wedge to drive out another; unſeaſonably and violently urging to one, when God calls to another; that neither may be acceptably performed. Some pious ſouls have ſeen cauſe to complain of unſeaſonable good motions: when hearing, then urged to prayer, &c. So, when in their worldly Callings and lawful imployments they have ſometimes had ſuch violent preſſings to break off and fall a praying, which at other times they would be glad of, but cannot have them: (I ſhall by and by give ſome caution here:) now his deſign is only to entangle conſcience, and make them believe they have ſleighted the motions of Gods Spirit.
3. Or when he hath got ſome notable advantage againſt them, hath fettered and entangled them in ſome ſnare: He deals in this caſe, as Dalilah with Sampſon; when ſhe had bound him, and cut his Locks, then Ʋp, the Philiſtins are upon thee, Sampſon. When heJudg. 16. hath ſo enſeebled a child of God, that he can ſcarce go, then he will preſs him to run. All which, is but to make Religion irkſome, to beget in the ſoul a diſreliſh of duty, and ſo to break off its courſe: or elſe, to make us laughing-ſtocks to others, as Sampſon became an object of the Philiſtins laughter and desiſion.
But now the Spirits motions are ſeaſonable and orderly. Like the works of God, each beautiful in it's time: It moves to the properEccl. 3. 11. duty of the time; it ſets in with other occaſions and concurrent advantages. We may ſay of the Spirits motions, as of that Army, Joel 2. 7, 8 They march every one on his way, they do not break rank, neither one thruſt another, they walk every one in his own path. The Devil urges to one duty, as a diverſion from another; but the Spirit of God moves to one, as preparatory and helpful to another. When the heart is warmed by hearing, or put in Tune by a Providence, then it puts in a motion to the ſoul. When the ſayles are filled with a ſweet gale of heavenly breathings and inſpirations, then it bids the ſoul ſet out; and ſo makes its voyage proſperous; all its motions, are words in ſeaſon: not but that there may be,Prov. 15. 23. and will be oppoſition; corruption within, and the world and the Devil without, will withſtand ſuch motions. The fleſh will luſt Gal. 5. 17.againſt the Spirit: (yea, ſometimes with much violence) Yet the ſoul may find ſtrength and vigour, and a greater power carrying it out againſt ſuch contrary motions.
3. Satans impulſes (how violent ſoever) are ineffectual; he urges to, but affords no help in the duty. A right Pharaob, exacts Brick, but gives no Straw: yea, therefore doth he exact it, becauſe he knows we have none; that he may find an occaſion, to beat, to trouble, accuſe, and torment Gods children. So that the reſult of his impulſes are, either that the ſoul ſinks under diſcouragement, gives out, and falls under deſpair, of ever performing its Task▪ or elſe goes▪ on in a ſelf-tormenting diſconſolate manner; performs duty as a Task or drudgery, is ſpur'd on with horror, and comes off withTer. 20. 3. greater horror; is a very Magor-miſſa…ib, Terror round about: or expoſes Religion to cenſure, contempt, and deriſion, by unſeaſonable, raſh, indiſcreet putting it ſelf upon that, which it is not able to perform.
Whereas the Spirits motions, are attended with enablements in ſome meaſure, it ſends the ſoul into Gods preſence, with ſome degree of enlargement, confidence, humility▪ and it commonly comes off, either with a gracious return; or elſe with ſome higher degrees of confidence and enlargement; at leaſt, more humble and ſenſible of its own deficiencies.
This is what I thought fit, to give in anſwer to this Caſe: Yet, leſt any ſhould pervert, or make a ſiniſter uſe, of what hath been delivered; give me leave, before I paſs from it, to ſubjoin ſomething,
1. By way of Caution.
2. In anſwer to a Queſtion, which ſome may take occaſion to propound.
1. By way of Caution, I ſhall give in two things.
1. Let no prophane Spirit hence take occaſion, to ſpeak blaſphemouſly againſt the workings of the Spirit in Gods people. Let none▪ hence conclude, that all pretended motions▪ gifts, aſſiſtance of the Spirit, are meer Diabolical impulſes and deluſions. Remember what is ſaid, and I hope evineed, in anſwer to the firſt Caſe. Nay, even hence, that they are Diabolical impulſes, and Satanical deluſions, we may conclude, that the Spirit of God is as powerful and induſtrious, in ſtirring up pious ſouls to good duties; as Satan is buſie, to ſtir up evil, or unſeaſonablygood motions.
2. Nor let us think all motions unſeaſonable, and conſequently Diabolical, which find us under indiſpoſition, or are caſt in, when we are in our worldly imployments▪ The Spirit blows when and where it liſteth. Heavenly motions (and ejaculations thereupon) may be a whet in our ſecular buſineſs: it may be highly ſeaſonable, to have our hearts filled with Heaven, when our hands are full of the world. Spiritual improvements of earthly objects, is one of the great advantages of a Chriſtian, when the world is a ſtep, to help us up Heaven-ward. So, that you muſt take all together; judge not only, by the ſeeming unſeaſonableneſs, but by the violence and unreaſonableneſs alſo of thoſe motions; elſe you may run your ſelves into a ſad miſtake.
Queſt. 2. Some may hence, take occaſion to ask, What courſe is to be taken, when the Devil thus unſeaſonably, and unreaſonably urges to duty? To anſwer in a few words.
Anſw. Not ſo to hearken to his unſeaſonable motions, as to be taken off other duties; or, to throw our lawful imployments out of our hands; but yet make this advantage of them. Take the firſt convenient opportunity, and do that in its ſeaſon, which the Devil urges to be done out of its ſeaſon. Nay further, you may deſpite the Devil this way, by a reſolute performance of, and perſeverance in duty, when he is moſt buſie, to take you off: You ſhall find, that he is not more induſtrious, to put you upon a duty unſeaſonably, than he will be to hinder and divert you, when God calls you to the performance of it. In a word therefore, remember ſuch unſeaſonable motions, and time them aright. This will be, to turn the Temptation, into an advantage: and did we thus defeat that Adverſary, he would not ſo often trouble us in this kind.
2. The Second thing, which carries ſome reſemblance to the gracious Aſſiſtance of the Spirit, is the gift of prayer, which I have hinted at, in ſpeaking to the firſt Caſe. Briefly, it conſiſts in ability and aptneſs of expreſſion, with ſome ſhew of affection. It is a common gift: that is, Reprobates and carnal perſons may have it; and that in a greater meaſure ſometimes, than many a gracious ſoul; whereupon a wéak Believer may miſ-judge himſelf, and be diſcouraged, when he hears, with how much fluency and aptneſs of expreſſion, and with what ſeeming vehemency of affection, others can perform the duty of prayer; and how low, flat, dull, and detective himſelf is. It will not therefore be loſt labour, to enquire how they they differ; that we may ſee, how far the grace is to be preferred before the gift; though the gift more ſets off a man in the eyes of others.
Firſt then, the gift is but the outſide, the carkaſs of prayer; and when alone, without the grace of prayer, it ſatisfies it ſelf in words, and ſeeming affections, in that which may ſet it off before men. If there be but aptneſs and fulneſs of expreſſion, a voluble Tongue, with a ſemblance of zeal, humility, fervency, &c. this is all that the meer g…ft looks a…. Hence, as it is but the outſide of duty, ſo it looks much at an outward reward, the applauſe of men: whence it follows, that it is intended or remitted, according to the encouragements it hath this way: whereTwo Conſequences. there is nothing of praiſe or commendation to be expected, duty is omitted, or ſlubbered over, (which, I deny not, is too incident even to the beſt of Chriſtians:) But when there is probability of gaining applauſe, or ſome external advantage; here the gift puts out it ſelf to the utmoſt. Beſides,
Secondly, The gift being but the outſide or carkaſs of duty, it is not much impaired by a courſe of ſin; eſpecially, if the ſin be cloſe and ſecret; the gift of prayer, and practice of ſin, can well enough conſiſt together: yea, ſuch have been known, who could pray like Angels, and yet practiſed like Devils: who could make free, and full confeſſion of ſin, and yet as freely commit it.
But now, the Spirit of prayer, is the inſide of the duty: It lies within, and mainly conſiſts, in the vigorous motions of the ſoul, in ſanctified affections, holy reachings of ſoul after God, in vehement ſtruglings, and contendings of the inward man, Pſal. 63. 8. My ſoul followeth hard after thee: and mainly in the exerciſe of praying graces, ſuch as Faith, Love, godly Sorrow, &c. Whence it appears, that it may be exerciſed, when there is not a word uttered. The gift of prayer, lies much on the Tongues end, and may be hindered by man: but let the mouth be ſtopt, the tongue cut out, the Spirit of prayer cannot be reſtrained, Neh. 2. 4. Good Nehemiah could ſend up his ſoul to Heaven, in a ſecret ejaculation, when it is not probable he uttered any thing: and 1 Sam. 1. 10. Hanna…'s lips only moved: her voice was not heard, yet the voice of her ſoul, reached Gods ear. Exod. 14. 15. Wherefore cryeſt thou unto me, ſaith the Lord to Moſes, when we read not, that he ſpake at all. The tongue of the Spirit, cannot be cut out. And hence follows two Conſequences, contrary to the former.
1. The Spirit of prayer, is as much, or more exerciſed in ſecret, as in company. The ſoul hath moſt Elbow-room, when in the ſecret places of the Stairs; when there is…. 2. 14. none but God preſent, then can the ſoul, with a holy (foreign) boldneſs and freedom, pour out it ſelf into Gods boſom: nor is it leſs careful, or circumſpect, when alone (unleſs under ſome Temptation) than if all the world were preſent.
2. Conſcience of ſin, doth exceedingly weaken it, and cauſes a damp and deadneſs to ſeiſe upon it. Sin will reſtrain prayer before God. The Spirit of prayer will eat out ſin; or elſe ſin will weaken and ſhrinkJob. 15. 4. it. Sin begets an Aſthma, or ſhort-breathedneſs in the ſoul.
2. The meer gift of prayer, doth ſwell and puff up: The more able, the more ſelf-conceited: in which reſpect, a man is apt to deſpiſe thoſe, that want the like gift, or fall ſhort of his meaſure; hath high and ſelf-applauding thoughts of himſelf, as the Phariſee, Luke 18. 11. or thoſe, Iſa. 65. 5. This is evident, when thoſe extraordinary gifts were beſtowed in the Primitive times, the Apoſtle ſaw it neceſſary, to caution thoſe that were endued with them, againſt oſtentation, 1 Cor. 14. Yet even in the exerciſe of theſe gifts, there may be much of ſeeming humility and ſelf-abaſement, in outward expreſſion, while the heart ſecretly admires it ſelf. Now, hence it follows, that when a man thus gifted, hath been outwardly enlarged, hath had liberty of words and expreſſion, he comes off with much ſatiſfaction; if he have but ſo acted his part on the Stage, as to come off with publick applauſe, he is well pleaſed: for he hath his reward (as Matth. 6. 5.) though his heart (it may be) was full of diſtractions, pride, vanity: whereas on the other hand, if he hath been bound up as to expreſſion, and ſo miſs of his expected commendation, then he is creſtfallen, then he is offended at himſelf, not ſo much, that he hath offended God, as that he hath not pleaſed men.
But the Spirit of prayer is of a contrary nature: The more of that, the more humble; it layes a ſoul low, and fills it with the ſenſe of its own wants, weakneſſes and miſcarriages: Its work is to help the ſoul to abaſe it ſelf in the ſight of God. And hence it follows, that outward enlargements do not ſatisfie. Though a man hath ſpoken with the Tongue of Men and Angels, ſo as to have mens applauſe; yet he ſees ſo much vanity▪ deficiency, and corruption, as keeps him humble; yea, when others have thought him moſt enlarged, he ſees moſt cauſe to bewail his inward ſtraitneſs. Alas (thinks he) did you but know, how little teeling I had of what I uttered; what a diſtracted heart, what vain thoughts, what impertinencies and extravagancies, were mixed with my prayers, you would ſee little cauſe to commend me: Nor (on the other ſide) is outward ſtraitneſs ſo grievous, if he hath ſound inward enlargements: for thus it is ſometimes, a ſoul may in ſome caſes take up that of the Poet,
—inopem me copia ſeeit:
It may be loſt in the fulneſs of its own ſenſe; its affections may be too big for its expreſſions; (which may be in part, the import of that in the Text, Groanings which cannot be uttered) like a narrow-mouth'd Bottle, which, though filled to the top, yet nothing will come our. Now, when a ſoul finds it ſelf thus, he can rejoyce, though others may miſ-judge, he rejoyces that he had a full Tyde of Faith, Love, holy Deſires, and heavenly Affections, though in reſpect of expreſſion, it was a very low Ebb. Theſe things are eſpecially experienced, when we perform the duty with others.
3. The meer gift, looks more at the performance, than the ſucceſs of the duty▪ ſeldom doth it follow prayer, with faith or waiting; for it hath its end, viz. credit and applauſe from men. If a meerly gifted perſon, hath but prayed himſelf higher into the eſteem of men, his end is attained; he looks no further. Hence it is, that ſuch have little regard to thoſe things, which may render their prayers, ſucceſsful and acceptable with God: he doth not conſider, where the ſtreſs lies; nor enquire whether he hath ſo prayed, that God may hear and anſwer; but rather, whether he hath ſo prayed, as to deſerve mens commendation. Two things there are, mainly conducing to the Efficacy of prayer.
1. Intereſt in Chriſt, and Faith exerciſed on his interceſſion: Without this, prayer is abomination to the Lord. Now, meer gifts do not eye Chriſt; ſueh think to be heard, for their gifts ſake (as the Heathens, for their much-ſpeaking) they think the Rhetorick,Matth. 6. 7. Arithmetick, Logick, or Muſick of their prayers, ſhall find acceptance; or indeed they do not much look at God, whether he hear or not. I deny not, but ſuch may make as frequent mention of Chriſt, and may have his name as much in their mouths, as any; but there wants Faith in Chriſt.
2. Purity of heart, is the other great qualification: Jam. 4. 8, 9. Cleanſe your hands ye ſinners, purifie your hearts—then, Draw nigh to God—And 1 Tim. 2. 8. we muſt lift up pure hands, without wrath or doubting: For, as David ſaith, If we regard iniquity in our heart, the Lord will not hear our prayers. Pſa. 66. 18. See John 9. 31.But now the meerly gifted perſon, hath little regard, to get, or keep his heart pure, any further, than as the vanity or impurity of his heart, may hinder the outward exerciſe of his gifts; he little confiders, what a holy God he draws nigh to, who cannot endure iniquity.
Whereas, the Spirit of prayer, makes a man mainly ſolicitous about audience. Such as have it in exerciſe, would not willingly go away without their anſwer; and therefore labour, ſo to poſture themſelves, and to be under ſuch qualifications, as that they may ſpeed in their addreſſes to God: Eſpecially, they are ſolicitous about the two great Qualifications before mentioned.
1. That they both have, and improve Intereſt in Chriſt: The Spirit of prayer doth as naturally lead the ſoul to Chriſt, as the Needle touch't with the Load-ſtone, turns North or South: It teacheth us the wiſdom of the men of Tyre and Sydon, to make ChriſtAct. 12. 20. our Blaſtus, our Interceſſor. And,
2. It makes them careful, to approach the Majeſty of Heaven, with ſome degree of heart-purity: and this not only, while the duty is performed; but, before and after alſo: knowing, that an unholy heart, is unfit to ſerve a holy God withal. In a word, the Spirit of Supplication, is alſo a Spirit of Sanctificatiou; and therefore helps the ſoul in ſome meaſure, to live as it prayes; whereas the gift of prayer, may lodge in an impure heart.
It were eaſie, to add other differences: as this. The gift of prayer faints, and gives out, when it meets with oppoſition: but, the Spirit of prayer, gathers ſtrength, and encreaſeth its importunity. Again, the gift of prayer, is uſeful to others; but the Spirit of prayer, brings comfort and advantage to ones own ſoul, &c. But I proceed to the third thing.
3. The Third thing, which carries ſome reſemblance to the ſpirit of prayer; and therefore is to be diſtinguiſhed from it, is the urgings and preſſings of natural Conſcience. It is undenyable, that Prayer and Invocation of a Deity, is a piece of Natural Worſhip: I mean, atteſted by the light of Nature. It is one of the more immediate concluſions, flowing from the conſideration of Gods Nature, of our Relation to him, and the neceſſity of ſupplies from him, that God is to be called upon. For, if God be the Supream Good, the Fountain of all Good: and if we can have nothing, but by his leave; nor any thing that is good for us, without his love; In a word if our whole dependance be upon him, as to our Being, Suſtentation, Comfort and Happineſs (all which, right Reaſon will teach us;) Will it not undenyably follow, that he is to be prayed to? Will not Nature teach us ſo much in point of Duty, ſince he is our Maker and Soveraign; and in point of Ingenuity, ſince he is our Benefactor? Now, even Natural Conſcience, having to the light of Reaſon, the light of Scripture, and expreſs injunction of God, added; it cannot but ſometimes urge and preſs to the duty; and upon our palpable neglect, accuſe and trouble: How theſe urgings, may be diſtinguiſhed from the Spirits motions; is the Queſtion to be reſolved. Only, let it be premiſed (which I would alſo ſhould be underſtood concerning the gift of prayer) that where the ſpirit of prayer is, there may be alſo urgings of Conſcience; yea, the Spirit makes uſe of Conſcience, to put us upon duty. So that the ſenſe of the Queſtion, is, Whether it be mierly the urging of a natural conſcience; or, whether the Spirit of God, by its gracious incitements, ſets conſcience on work, to move us to this duty. And here,
1. Natural Conſcience doth not ordinarily and conſtantly preſs us; but upon ſome extraordinary occaſion; whether, upon ſome powerful conviction wrought upon it by the Word; or the impreſſion of ſome awakening Providence: as the Marriners in Jonah, Jon. 1. 5.being ſtartled by the Storm, fall to their prayers; Thus Pharaoh entreats Moſes to prayExod. 9. 28. for him, when terrified by Gods Judgements: and Simon the Sorcerer, affrighted byActs 8. 24. Joh. 3. 6. Peter's words, deſires his prayers. Natural conſcience, rather drags us to God, as a ſevere Judge; than drawes, or allures us to come to him, as a loving Father. Whereas the Spirit of God, though not alwayes alike, yet ordinarily, invites the ſoul into Gods preſence, and beſpeaks it, with words of love and ſweetneſs. And though I deny not, but it may ſet in with ſuch Convictions and Providences; yet, not then only: it makes uſe of Precepts, Promiſes, Mercies, and other occaſions (as was ſhewed before) to move us to this duty.
2. Nor doth Natural Conſcience bring in aſſiſtance. It puts the ſoul on, but puts no ſtrength into it, whence, the duty is not ſpiritually performed; but ſlubbered and ſhuffled over: The water cannot riſe higher, than the fountain. The beſt that is born of John 3. 6.the fleſh, is fleſh. A man may be vehemently urged, but when he ſets out, his leggs fail him: like ſome ſick perſon, that finds his Appetite craving; yet, when he comes to it, can eat nothing; his Stomack turns againſt every thing, that is ſet before him. There is a great diſlike and diſreliſh of the duty within. Terror puts him on, corruption puls him back: little he can do; and indeed he cares to do but little: he hath no heart to the work, and therefore gets it out of hand as ſoon as he can: only, ſomething he muſt do; elſe he ſhall not feel quietneſs in his Job 20. 20.belly. But, the Spirit of God (as we ſhewed before) puts on to the duty, and ſets in with us. It not only, bids us, ſtand on ourEzek. 2. 2. feet; but, enters into us, and ſets us on our feet, and then takes us by the hand, and teacheth us to go. So that the ſoul is carried out, and carried on, with ſome degree of cheerfulneſs; though not without many pull-backs, and much oppoſition: or, if it doth not make us chearful; yet, it makes us, in ſome meaſure careful. If the ſoul cannot expreſs its wants, it can vent it ſelf in groanings that cannot be uttered; if it be outwardly ſtraitned, yet, there is a kind of infiniteneſs in its deſires; the heart is for duty, and communion with God, though the hand can do little.
3. Natural Conſcience, though it preſſes earneſtly; yet, it is eaſily ſatisfied; a little thing ſtops its mouth: like the unfaithful Steward,Luk. 16. 6. it will take up with fifty, for an hundred; it takes up with half-payments, ſlighty performances. So that ſomething be done (though never ſo poorly, and diſtractedly) it is well ſatisfied. But where the Spirit of God is the Principle, it cauſes the ſoul, to hold on its motion, till ſomething be done, in, and by duty. It makes us, have reſpect to the manner, as well as the matter of our performances. Or, if duty be at any time ſhuffled over, it lets not the ſoul be at reſt; there is diſquietment within; and the miſcarriages of one duty, become matter of confeſſion and humiliation in its after-performances.
4. (What was ſaid of the gift of prayer, may be alſo ſaid here) Natural Conſcience little regards the Iſſue of duty. Its end is not ſo much to be heard, as to be eaſed: the Convictions of duty, are its burden, which, when they are a little ſatisfied, it is at quiet, as having obtained its end. Whereas, the Spirit (as before) makes us ſolicitous to be heard, as it teaches the ſoul, to ask things neceſſary; ſo, it enables the ſoul to wait for an anſwer. And hence follows, on the one hand, mourning, humiliation, perſeverance, and greater importunity in prayer, if the mercy be not given in: And on the other ſide, if the Petition be granted; then, is the ſoul carried out in thankſgivings, and holy rejoycing; and (with the cleanſed Samaritan)Luke 17. 15. it returns, to give glory to God. Neither of which, are found in thoſe, who are acted meerly by the urgings of Natural Conſcience.
4. There is yet a fourth thing, to be diſtinguiſhed from the Spirits motions and aſſiſtances: viz. Good moods and fits in a meet natural man. Violent pangs of goodneſs, ſometimes ſeize upon a wicked man; and in theſe fits, he will pray, and it may be with much ſeeming ſervour and devotion, as I may allude to what is ſaid of Jeremiah, Jer. 22. 23. How gracious ſhalt thou be, when pangs come upon thee? Oh, how devout, how prayerful, how zealous, may he ſeem to be during the fit, and yet all vaniſh? That thus it may be, is fairly intimated, Job 27. 10. Will (the hypocrite) delight himſelf in the Almighty? Will he alwayes call upon God? q. d. He may indeed ſometimes pretend love to God; he may for a fit call upon him, but this will not continue: it is a fading colour. And though nothing be directly ſaid of the Stony ground as to prayer; yet, you may,Mat…h. 13. 20, 21. by a parity of Reaſon gather, that thoſe thereby repreſented, may pray in their good fits: for, you read, that they hear the Word; they receive it, yea, ſpeedily (anon, as we expreſs it) yea more, with joy. Oh it is ſweet, they are raviſhed with it. Now in this mood,Vid. Bolton's Selfenriching Examin. p. 173. they may doubtleſs, have an appetite to prayer; yea, be very much delighted in it, while the pang laſts. Temporary faith may produce temporary prayer. Now, to give a clear diſtinction betwixt theſe, and the Spirits motions, is a work of much difficulty? conſidering,
1. That even thoſe, that have the Spirit of prayer, do often experience ſad abatements, and frequent withdrawments (as will appear in the following Caſes) ſo that they are often at a loſs, and fear leſt theirs be no better, than ſome temporary pangs of natural affection.
2 And then, how much of enlargement, and fervency, what ſeeming meltings, and breathings, a natural man may have at ſuch times, how much he may be tranſported above himſelf, &c. This conſidered, it muſt needs be, a caſe of much difficulty: here is a very ſmall thread to cut by; a very narrow Bridge to go over: and very dangerous it is,Matth. 13. 29. leſt in pulling up the Tares, the Wheat alſo be pulled up (that I may only allude to that Parable) leſt I ſhould either ſlay the ſouls,Ezek. 13. 19. that ſhould not die, or ſave the ſouls alive, that ſhould not live: may that bleſſed Spirit (whoſe operations, I would clear from all miſtakes and miſconception) lead me into this, and every other Truth! Depending on his Aſſiſtance, I proceed to the Reſolution of this intricate Caſe.
Firſt then, Theſe fits differ from the motions of Gods Spirit, in their root and cauſe: they, only proceed, from ſome external impreſſions, or ſome light touches upon a mans Spirit, which the Holy Ghoſt calls, a taſting Heb. 6. 4, 5.of the heavenly gift; a being made partakers of the Holy Ghoſt: a taſting of the good word of God, and the powers of the world toDeodate, Calvin, and others. … come; i. e. a ſlight ſuperficial participation of theſe things, with ſome delight (fitly reſembled by Taſting) So that they are nothing but Nature elevated, not Grace exerciſed; and differ as much from the Spirits motions, as a fiery Meteor (which is nothing, but an oylie Fume or Vapour, drawn out of the Earth or Water, by the Sun's heat into the Air, and there ſet on fire) from a fixed Star. So that it is good to ſee, whether there be in us the root of the matter; whether the Spirit of Grace hath begun a work of grace upon our hearts. You may remember, I diſtinguiſhed the Spirits gracious aſſiſtance, into Habitual, (which is a praying diſpoſition wrought in the heart of every Believer at his converſion, and growing up together with his Sanctification) and Actual (which is, the Excitation of thoſe Habits wrought in the ſoul.) Now, did you ever find, that Habitual praying-frame? That is, thoſe graces, which are to be exerciſed in prayer; ſuch as Faith, godly Sorrow, Repentance, a holy Reverence of God, ſincere Love to Jeſus Chriſt? In a word, Is there a foundation laid in thy ſoul, of Repentance towards God, and Faith towards the Lord Jeſus Chriſt? Then, it may be hoped, that thoſe lively ſtirrings are the effects of the new Nature, the motions of Gods Spirit, which hath taken up his dwelling in thy ſoul: But if thou art a ſtranger to the ſanctifying converting work of Gods Spirit: If thoſe ſeeds of grace, were never caſt into thy ſoul; it is evident, that thoſe good moods, are nothing but Nature elevated by common grace, or tranſported, by ſome more than ordinary impreſſion from without, it may be ſome unexpected mercy thrown in; as it was with the Jews, upon the drowning of Pharaoh and his Hoſt, Then believed they his words, they ſang his praiſe. Pſal. 106▪ 12, 13.But it was but a pang of goodneſs; They ſoon forgat his works, they waited not for his counſell: Or perhaps, ſome moving affectionate diſcourſe, may have charmed thy affections into an Ecſtafie, or captivated thy Reaſon, to the over-powring light of the Word; and given thee a convincing diſcovery, of the tranſcendent ſweetneſs of Communion with God and Jeſus Chriſt in duty; which impreſſion, while it continues freſh upon thy ſoul, may wind it up to a high pitch of Natural or Artificial fervency (as a Reverend Divine of ours, hath well diſtinguiſhed.)Bolton ubi ſupra. 1 Sam. 21. 7. Or elſe, ſome extraordinary tie upon thy ſoul, may for the time put life into thy Devotion: a very Doeg, may beQui ſe clauſerat in domo Domini ut ſolveret votum ſuum. Arab. ſometimes detained before the Lord; it is ſuppoſed, in conſcience of ſome Vow, or ſome expreſs Devotion. The worſt of men may have their devout moods: but alas! it is but from ſome outward impulſe. So that, Try what thy ſtate is; if thou art a ſtranger to the Spirits converting, regenerating, ſanctifying work, it is not to be thought, he doth actually ſtir thee up to duty. The Spirit only moves to duty, thoſe whom he fits for duty. He is firſt a principle of life within, then of action without.
2. But that which may more ſenſibly diſtinguiſh thoſe fits of goodneſs, from the Spirits motions, are, the different fruits and conſequences. There may be as much ſeeming fervour and zeal in thoſe good fits, while they continue, but they are not attended with ſuch fruits as the other. To inſtance in ſome.
1. When theſe are over, the man is but what he was before: while the pang is upon him, Who more heavenly and devout? Who ſpeaks greater things of God and Chriſt, the ſweetneſs of duty, the advantage of holy walking, the pleaſures of communion with God? But alas! it is but as the MorningHoſ. 6. 4. Cloud, and as the early Dew it goeth away.
Quantum mutatus a illo?
Here he is quite another man. Was he looſe, debauch't, prophane before? You'l find himStuppeae flamma. Cato. ſo ſtill. Was he drunken, riotous, voluptuous before? So is he again, as ſoon as the fit is over. Alas, it was but a meer blaze: It is quenched as Towe, as the fire of Thorns: and then he neither prayes, nor cares for prayer: or, if he keep up a form, it is without conſcience, or affection. Now, where the Spirit hath furniſhed a ſoul with praying abilities, it ſanctifies that ſoul: there is ſome care of a converſation anſwerable; and though there may be abatements, yet the ſoul ſeels, and complains thereof: whereas,Cant. 5. 5. the other fits down contented in the neglect of duty. Where the Spirit puts in his hand, by the hole of the door, he leaves ſweetſmelling Myrrh upon the handles of the Lock, which inflames the ſoul (though for ſome time it may lie under indiſpoſition) with enlarged deſires after his return. But there are no ſuch complaints under deadneſs, or breathings after quicknings, in the other.
2. Theſe fits, are often encouragements to more looſneſs afterward. The ſoul being puffed up with a high conceit of his own performances; as having thereby mightily engaged God (an ordinary attendant on his flaſhy devotion) thinks he may take ſome liberty; he hath ſuper-crogated by his prayers, and now may ſin the more freely: much like the Harlots ſpeech; I have peaceofferings Prov. 7. 14, 18.with me: This day have I payed my vows—Come let us take our fill of love—q. d. I have performed an extraordinary piece of devotion, and now I am at liberty to begin a new ſcore. This is far from thoſe, who are endued with the Spirit of Prayer. Have they found extraordinary aſſiſtance? Hath the Spirit lift up their hearts, and wound them to a higher pitch than ordinary? This draws out thankſgivings to God. Thus they think; Oh, what need have I to watch againſt ſin? How carefull ſhould I be, left I damp out theſe flames, by earthly mindedneſs? leſt I take cold after ſuch heats? Yea, the remembrance of what they have been enabled to confeſs, and beg, becomes a tie upon them, to reſtrain them from committing the ſins confeſſed, and a ſpur to put them upon purſuit of the graces they have begged: theſe are the genuine fruits of the Spirits enlargements. I deny not, but the Devil, and our own corruption, may make uſe of theſe, as a Temptation to ſlacken our diligence afterwards: but it is not ordinarily ſo. Thoſe fits and flaſhes, ordinarily bring forth ſuch fruits.
3. (Which I toucht upon in the laſt) theſe good fits puff up. Man is naturally a ſelf-admirer, and if he hath any thing above ordinary, he prides himſelf in it. The moſt civilized, and moralized, amongſt the Heathens (though they ſometimes ſpake meanly of themſelves) could never get victory over that ſelf-applauding humour. It ſticks very cloſe to nature; nothing but grace can ſubdue it: nor that perfectly, till we be made perfect. For each to eſteem others, better than themſelves, is the hardeſt thing in the world (Si quid in tota vitâ difficile, hoc in primis; Nam, Regis intra ſe quiſque animum habet, &c. as Galvin upon Phil. 2. 3.) But to the purpoſe; Such as have only Nature elevated come off more proud, whatever ſhew of humility they may make in the duty: Whereas the genuine effects of the Spirits aſſiſtance (as we ſhewed before) are, to lay the ſoul low in its own eyes; and indeed there is not a better evidence, that our enlargements are ſpiritual, then when we are enlarged in the ſenſe of ſin and miſery, and thence become enlarged in our apprehenſions of Gods goodneſs and mercy.
4. Theſe good fits are eaſily put off. How ſmall a Temptation, will hire ſuch from duty? How eaſily are they diſcouraged? How ſoon is their patience ſpent? God muſt either come ſpeedily, or they will be ready to ſay with that blaſphemer, This evil is of 2 Kings 6. 33.the Lord, what ſhould I wait for the Lord any longer? they are ready to expoſtulate with God, as if he did them an injury: Wherefore have we faſted, and thou ſeeſt not? Iſa. 58. 3.Wherefore have we afflicted our ſoul, and th…u takeſt no knowledge? A croſs Providences, puts a daſh upon their devotion; they will ſometimes verifie that, which the Devil falſly ſuggeſted againſt Job, Doth Job fear God for nought? Haſt thou not made a hedge about Job 1. 9, 10, 11.him, and about his houſe?—But, put forth thy hand now, and touch all that he hath, and be will curſe thee to thy face. Their devotion was not ſo hot, as their paſſion will be high, when God croſſes their wills. I ſay, thus it is ſometimes with ſuch. But now, where the Spirit enables, the ſoul gathers ſtrength by oppoſition; follows a flying God; diſappointments ſet an edge upon his prayers, and call his patience into exerciſe: He will cloſe in with God, though he go halting away. His reſoultion is, Though he kill me, Job 13. 15.I will truſt in him, I will pray to him: and though there may be a damp upon him, his heart down, his Spirits ſaint; yet, he riſes again, and renews, encreaſes his importunity.
Thus I have laid down ſomething, whereby the good fits of Nature, may be diſcerned, from the grace of the Spirit of Prayer.
And this may ſuffice to be ſpoken, in anſwer to the ſecond Caſe; wherein we have endeavoured to diſtinguiſh, betwixt the Spirit of prayer; and thoſe things that ſeem to have ſome affinity with it.