The Generation of Seekers, Treatise 1 · Chapter 5
CHAP. V.
A Fourth Caſe concerning the help of the Spirit in prayer may be this.
Caſe 4. What is on our part to be done, that we may enjoy this great Priviledge, that our prayers may not be the meer expreſſions of our lips, or workings of our own hearts, but the breathings of Gods Spirit? A Queſtion, which deſerves our ſerious thoughts, though I ſhall diſpatch it in a few words; leaving many things to your own meditation and enlargement.
Anſw. 1. We can do nothing to merit or engage the Spirit of God, to attend us in our prayers. You have already heard, that the Spirit is a free Agent; not working by conſtraint or neceſſity; nor can all our endeavours oblige him to us. Far be it from us, to imagine, that we have any of that preparatory, or congruous Merit the Papiſts dream of, whereby we may deſerve the graces of the Spirit. All grace is the free and undeſerved gift of God: we may put that Queſtion to thoſe that have the greateſt meaſures of grace; Who maketh thee to differ 1 Cor. 4. 7.from another? and what haſt thou, that thou didſt not receive? (i. e. freely, undeſervedly) Now if thou didſt receive it, why doſt thou glory, as if thou hadſt not received it? i. e. Why doſt thou boaſt, as if it were purchaſed by thy own endeavours or deſervings?
2. Yet ſomething may be done in order to our receiving, or being capable of the gifts and aſſiſtances of the Spirit: that is, in the doing whereof, God may graciouſly beſtow his Spirit; not, becauſe we deſerve it; but, becauſe he hath graciouſly promiſed to beſtow it, and hath made that the condition upon which he will give his Spirit.
1. The firſt and great condition is, That we accept Jeſus Chriſt, according to the tender of the Goſpel: The Spirit of Adoption, whereby we cry Abba Father, is the PriviledgeGal. 4. 6. of Children: Becauſe ye are ſons, God hath ſent forth the Spirit of his Son into your hearts, crying Abba Father. Obſerve here, He is called the Spirit of his Son; not only, becauſe the father hath not given his SpiritJohn 3. 34. & 14. 16. by meaſure (that is, above meaſure) unto him; but, becauſe he procures the ſending of the Spirit, with all the gifts and graces of it. It will not here be neceſſary to deſcend into that intricate Labyrinth, Whether the Spirit, as to ſome of its graces and operations, be not received into the ſoul, before its actual cloſe with Chriſt (the Affirmative whereof, as to the order of Nature ſeems to me unqueſtionable) But as to the Caſe in hand, it is ſufficient to know, that the Spirit of Supplication, is only their Priviledge, who are Sons; and Sons none can be, but by regeneration, and implantation into Chriſt: To as many as received him, to them John 1. 12.gave he power (right or priviledge) to become (foreign, to be, or to be made) the ſons of God, even to them that believe on his name. Would you then be endued with a Spirit of prayer, that you may come to God with reverence and confidence, that you may be enabled to pray, with groanings not to be uttered, that the Spirit may make Interceſſion in and for you, according to the will of God? Here then is the way, come to Chriſt, caſt off all ſelf-righteouſneſs, accept of his merits and ſatisfaction: Take his yoke upon you: put it out of queſtion, that Chriſt is yours, by making your ſelves his, giving up your ſelves to him wholly, abſolutely, unreſervedly. None can have the Spirit making Interceſſion in their hearts, but thoſe that accept of Chriſt, and have him their Interceſſor in Heaven.
2. The next thing to be done, is to purge out thoſe corruptions which hinder and damp the … Operations: all ſin nouriſhed and … in the ſoul, hath a tendency that way▪ …t fla…rs the affections, and grieves the Spirit▪ The fleſ… luſteth againſt the Spirit, …al. 5. ….and …inders that we cannot do thoſe things we wo…ld▪ Conſci… of … ▪ mightily weakens conſidence in prayer (as we have already ſhowed); vain and worldly thoughts fill the …, and keep out the better motions of the Spirit. So do turbulent and unruly paſſions: 2 Kings 3. 15. The Prophet Eliſha being in a paſſion at the ſight of wicked Jehoram muſt have a Minſtril to calm h…s Spirit, and purifie his affections, before the Spirit of Prophecy can ſeize upon him: As the wrath of man works not the righteouſneſs of God,Jam. 1. 20. ſo it hinders the workings of his Spirit: you may obſerve, that when the Apoſtle bids us, not grieve the Holy Spirit of God, he immediately adds, Let all bitterneſs, and wrath, and Eph. 4. 30, 31.anger, and clamour, and evil ſpeaking be put away from you, with all malice. It ſeems theſe do in a ſpecial manner grieve the Spirit. It is a calm and quiet Spirit, and delights to be, and work in a calm and quiet ſoul: a forgiving reconcileable frame is requiſite in all our addreſſes to God, ſince we are taught to pray, Forgive us our debts, as Mat. 6. 12.we forgive our debtors. So do covetous deſites, carkings about worldly things; ſo filthy unclean luſtings, &c. If therefore we would be filled with the holy Spirit, we muſt labour to empty the heart of theſe and other corruptions. If the Devil muſt have the Room of our hearts, empty, ſwept, and Mat. 1. 4…garniſhed (after his faſhion) that is void of grace, filled with impurity, that is his garniſh (as Calvin upon the Text, Satanae ſola deformitas pulchra eſt, & nihil benè olet praeter foetorem & ſordes: Deformity is Satans beauty; and noiſome ſmell, his delightful ſavour) I ſay, if the Devil muſt have it ſo; ſurely the Spirit of God would have our hearts pure from filthineſs, cleanſed from the defilements which are in the world through luſt.
3. In the deep ſenſe of our own ignorance, and inſufficiency, beg the Spirit to help and enable, to teach you how, and what to pray. It is amongſt the good things which God hath promiſed to beſtow upon thoſe that ask it: Compare Matth. 7. 11. There it is good things in general, with Luke 11. 13. There it is the Spirit, as being eminently a good thing, or comprehenſively and virtually, the ſumm of thoſe good things which God beſtows upon his children. This is promiſed for asking only. Labour to be ſenſible of your own neceſſity. To which end, do but conſider, what a pure, holy, heart-ſearching God you are to draw nigh to, what qualifications are required in thoſe that worſhip him; and particularly, what graces are requiſite to the ſpiritual and acceptable performance of this duty. For inſtance, Heart-purity, If I regard iniquity in my heart, Pſal. 66. 18.the Lord will not bear my prayer. Sincerity, your prayer muſt not go out of lips of deceit. Faith and Confidence, you muſt ask in faith, Pſal. 17. 1. Jam. 1. 5.nothing wavering. Zeal and Fervency, Importunity and Perſeverance: ſo much you are taught by the Parable of the importunate Widow, and the example of the Woman of Canaan. Humility and Reverence, YouLuk. 18. 11 muſt not be raſh with your mouth▪ nor your heart haſty to utter any thing before God—Eccl. 5. 2. Beſides, your prayers muſt be according to the will of God: add, that your Confeſſions muſt be attended with a humbling ſight of ſin, and hearty ſorrow for it; your Petitions with a deep ſenſe of your wants, and enlarged deſire and expectation of ſupply; to all which, muſt be added, Charity and Compaſſion towards others. Theſe and many other graces and qualifications are requiſite to the acceptable performance of this great duty. Now ſit down, and conſider your own ſtrength: Are you able to go upon your own legs? Can you either beſtow theſe graces upon your ſelves, or put them in exerciſe? Were prayer nothing but wording it with God, the Spirits help were leſe needful; but if this be indeed to pray, Oh what need have you and I, to beg down the Spirit of God into our hearts, to enable us hereunto?
4. Meditation alſo, is another means, whereby we may be fitted for the Spirits operation; it is a door by which it enters into the ſoul; it prepares the Sacrifice, upon which, fire from Heaven often comes down. My heart was hot within me; while I Pſal. 39. 3, 4, 5.was muſing, the fire burned: and this fire breaks out into prayers and ejaculations. Theſe duties are of ſuch affinity, that theGen. 24. 63. one is (probably) put for both. Iſaac went out to meditate, (or pray) in the field at Even-tide—and they are joyned together, Pſal. 5. 1. Give ear to my words, O Lord, conſider my Meditation. So Pſal. 19. 14. There is a natural connexion betwixt them: Now the Spirit of God works in a natural methodical way; the ſoul is oyl'd by Meditation, then the Spirit ſets it in motion. If you ask, What Meditations will prepare us for the Spirits in-comes; There is a large field to expatiate in, the works and Word of God, the Precepts, Promiſes, examples of the Saints, the encouraging experiences of Gods people, the prevalency and perpetuity of Chriſts Interceſſion: and eſpecially, your own wants, infirmities, temptations, theſe will be ſpurs to put you on; and in ſo doing, the Spirit will not be wanting to fill your ſayles.
5. (Which reſpects thoſe who have a foundation laid, and a work of grace begun on their hearts) Stir-up the gifts and graces, which are beſtowed upon you. Lazineſs deprives us of many a ſweet experience in this kind. We muſt therefore, not let the graces of Gods Spirit lye as ſparks hid in the aſhes of corruption, but (as Paul exhorts2 Tim. 1. 6. Timothy) we muſt (foreign) blow them up into a flame. The Prophet complains, I…a. 64. 7. There is none that calleth upon thy Name; there is none that [ſtirreth up himſelf] to take hold on thee. Hebr. that fortifieth,foreign hardneth, puts himſelf in a military poſture, ranks himſelf; ſo the word properly ſignifies, 1 Chron. 12. 33, 38. Remember what I have already told you, that the Spirit comes in upon our endeavours: Seldom do they that in good earneſt ſet upon duty, want divine aſſiſtance. Be but in good earneſt, and I dare aſſure you, to find ſome meaſure of enablement.
This is what I ſhall give in by way of Counſel in this caſe: but poſſibly, ſome may have this ſecret Objection in their hearts againſt all that I have ſaid:
Object. You preſcribe ſuch things, in order to the attainment of the Spirit, which preſuppoſe the Spirits being already in the ſoul: Who can accept Chriſt, or purge his heart, or pray aright for the Spirit, &c. but thoſe that already have it?
Anſw. I anſwer briefly: It is granted indeed, that without the Spirit enabling, theſe things cannot be done: Yet, neither are ſuch directions, nor our endeavours vain; If ſo, then all the Counſels and Exhortations of the Word, all Precepts, Means, Motives, would be vain upon the ſame account. I am far from aſſerting the Power of Nature in ſupernatural actions, or that Popiſh merit of congruity (conſiſting, as they tell us, in thoſe preparatory diſpoſitions acquired by our own endeavours, by which grace is merited) But I may, I think ſafely, aſſert theſe two things;
1. That man is not a meer ſtone, he is endued with a reaſonable ſoul; that is, Ʋnderſtanding to conceive of things propounded, and Will, to chooſe the good, and refuſe the evil, though both ſadly corrupted by the fall, the one with blindneſs, error and prejudice; the other, with obſtinacy, contrariety and enmity to the Will of God; Both ſtrongly carried out to ſenſitive and fleſh-pleaſing objects, calling Iſa. 5. 20.evil good, and good evil; putting bitter for ſweet, and ſweet for bitter. Now theſe two Faculties, namely, the Intellective and Elective Faculty remaining as to their ſubſtance, though corrupted, as to their qualities; it follows, that man is ſtill capable of Reproofs, Counſels, Exhortations, Directions, and other rational means, tending to his everlaſting good. I have not been ſpeaking theſe things to Stones and Stocks, that cannot hear what I ſay; nor yet to Brutes that cannot underſtand; but to reaſonable creatures, endued with Ʋnderſtanding, to conceive of things ſpoken: and Wills, to chooſe and refuſe, though ſo fettered with corruption, that of themſelves they cannot come up to the performance, of what I have propoſed: I would add this further; Though nature cannot come up to theſe things, by its own ſtrength; yet, there are many things, within the power of a natural men, which are in a tendency towards them. May not ſuch read the Word, and conſider the reaſonableneſs and advantage of having a ſaving Intereſt in Chriſt? May they not repreſs many vile and ſinful thoughts, and do ſomething to the mortifying of ſin; at leaſt, as to the outward acts of it? May they not attend the Word in publick, remember and meditate upon it? &c. So that to lay down ſuch Directions, Exhortations, Counſels, is not to beat the air; or, as it is in the Proverb, (ſurdo canere) to ſing to a deaf man. But,
2. (Which I hope may ſatisfie) Theſe Counſels and Exhortations are, as I may call them, the [vehicula Spiritûs] in and by them the Spirit works, and enables us (otherwiſe unable) to do that, to which we are exhorted: The Word of the Lord comes toEzek. 2. 1, 2. Ezechiel, and bids him ſtand upon his feet; and therewithal the Spirit enters into him, and ſets him upon his feet. Paul and Silas Act. 16. 14.preached to the Women that reſorted to them, and the Lord opened Lydia's heart to attend unto the things that were ſpoken. Thus it is ſaid, The Apoſtles went forth and Mark 16. 20.preached every where, the Lord working with them—which was the fulfilling of that great promiſe made to them, and all faithful Miniſters of the Goſpel, Lo, I am with you Mat. 28. 20.alway, even to the end of the world.
The ſumm therefore of what I have ſaid, amounts to this; that, though you cannot without the Spirit, come up to what I have directed; yet you are to put out your utmoſt endeavours, and in ſo doing, God may pleaſe to accompany theſe Directions with his holy Spirit, enabling you to the performance of what you cannot do in your own ſtrength.
If any ſhall look on this, as a Digreſſion; yet I hope, it will not be thought either altogether impertinent or unneceſſary. And, let ſuch know, that my main deſign in it, was to waſh off the filth, that ſome have caſt upon our Doctrine, and to clear it from an abſurdity, that is unjuſtly charged upon it; as if, by denying mans freedom of will, and power in ſupernatural things, we made all the Exhortations and Counſels of the Word void and uſeleſs: For, To what purpoſe (ſay they) or with what conſiſtency with your own Doctrine, can you perſwade and exhort men to accept of Chriſt, to believe, repent, &c. when almoſt with the ſame breath you tell them, they have no power to believe, repent? &c. This is to tye a mans hands and feet, and then bid him, run or work. Now, my Brethren, that which I have laid down, fully anſwers this Cavil. For, ſay I, man can by the power of nature, go ſome ſteps towards theſe things, (the external acts of Religion, hearing, reading, &c. are in order to the internal). And then further, I have a Promiſe, that the Spirit ſhall go along with my Exhortations, and ſhall work that in their hearts, which I can but ſpeak to their ears. And now judge, I beſeech you, which of us come nearer the Truth. They perſwade men to Faith and Obedience, upon this ground, that they have Freedom of Will to do theſe things: We perſwade, and exhort men, in hope and expectation, that the Lord will co-operate with our Exhortations, and work that in their hearts, which we can but ſpeak to their ears, or preſs upon them by Moral Swaſive Arguments. Whether is the corrupted and depraved will of man, or the All-powerful, heart-changing grace of God, the ſurer foundation to build upon? Much more, I could add: but I return whence I have digreſſed.
By this that hath been ſaid, it appears, that what I have laid down in anſwer to this Caſe, is not in vain, even to thoſe, that yet are void of the Spirit. Something they may and ought to do, in order to theſe things: And (if I may without offence, uſe the words of our Saviour) The things I have delivered, are not mine, but his that ſent me: Joh. 7. 1…:I have delivered them as from him, being, as I hope, agreeable to his Word. AndIſa. 48. 17. now, may the Lord, who teacheth to profit, and who hath his Spirit, to ſend, when, and to whom he pleaſeth, follow theſe Counſels with his Spirit, that they may be effectual to their intended end. Mean while (becauſe this Caſe is in the nature of an Exhortation to get the Spirit of Prayer) it will not be amiſs, to preſs my ſelf, and you that hear me, to the uſe of theſe helps, for the attainment of this great Priviledge, by two or three moving Conſiderations: wherein I ſhall not ſay what I could, but what is neceſſary.
Mot. 1. Let the firſt Motive be drawn from the miſery of thoſe, that want the Spirit of prayer: which (had I the Tongue of Men and Angels) I could not fully expreſs. It was the Speech of a good man, that One is Mr. Dod.never to purpoſe miſerable, till he be in affliction and cannot pray. But it is not only in affliction, that ſuch are miſerable: Let a man be in a condition never ſo proſperous, the want of this is unſpeakably ſad. It were eaſie to deſcend into particulars, but I forbear. In ſhort, Would you not think it a ſad caſe, to be dumb, or tongue-ty'd, or to have your tongue cut out, that you could not make known your wants or ailments? Will you not much pity and compaſſionate ſuch? But what's that, to the want of a Spirit of prayer? That's but outward, this Spiritual: that may be many wayes ſupplyed, as by ſigns, or writing (as Zechariah, Luke 1. 62, 63.) But this can be no wayes ſupplyed, or compenſated. The very want of that, draws out mens bowels; you will ſooner and more bountifully relieve ſuch, than a clamorous Beggar. Their want of Speech, is the moſt moving Rhetorick. But, God is deaf to thoſe that are ſpiritually dumb; his ear is ſtopt to them, whoſe mouths are not opened. He bids, Open thy mouth wide, and I will fill it. Pſal. 81. 10.Again, is it not unſpeakably ſad, to be under an unſupportable burden, ready to be cruſh't in pieces, and not able to cry out for help, though it is at hand, if we could but call for it? This is thy Caſe; Guilt lies upon thy ſoul, a Load that will ſink thee into the loweſt Hell: Mercy is at hand to help, to eaſe thee, if thou couldſt but cry for it. But without a Spirit of prayer, either thou canſt not cry, or not ſo, as that God will hear thee. Beſides, we will ſuppoſe thee in a Wilderneſs of Troubles, ready to ſink in the Pſal. 69. 2.deep mire, where there is no ſtanding. None to help, or pity thee; how ſad is thy caſe, if thou canſt not pour out thy ſoul to the Lord? Pſal. 55. 22. & 142. 2.What hearts caſe wouldſt thou have, if thou couldſt caſt thy burden upon the Lord▪ if thou couldſt pour out thy complaint to him, and ſhew before him all thy trouble? Oh, but how intolerably heavy is thy burden like to be, when the whole weight lies upon thy own back? This is the ſpecial advantage, of haveing the Spirit of prayer; which the Apoſtle hints at in the Text: It lifts with us, it gives vent (and conſequently eaſe) to a ſoul ready to be overwhelmed. Once more, wer't thou ready to be devoured, and torn in pieces by Wild Beaſts, Wolves, or Lions, and mightſt be reſcued, upon thy calling for help; How ſad were it, to want a tongue, in ſuch an Exigency? Poor ſoul, thou art ready to be ſeized upon by the roaring Lion, 1 Pet. 5. 8. Rev. 9. 11. John 8. 44.the Abaddon and Apollyon, the murderer of ſouls, the deſtroyer of mankind; he is at hand to make a prey of thee: nay, if thou be in an unregenerate ſtate, thou art already in his Paws; he hath faſt hold of thee; he leads thee Captive at his will: yet (without2 Tim. 2. 26. the Spirit of prayer) thou art like to be a prey to his Teeth. If thou canſt not pray, with Daniel, this Lyon will have the maſteryDan. 6. 24. of thee, and break all thy bones in pieces, and make thee the miſerable ſubject of his eternal Torments. But this is little to what might be ſpoken: Thy wants are infinite and very preſſing, yet thou haſt no way to fetch in ſupply. Thy burdens great (and the greater, becauſe not felt) and no way to fetch in ſupport: Thy dangers and temptations many (and the more, becauſe not feared or apprehended) yet no where to hide thy ſelf: Divine Juſtice and Vengeance ready to ſeize upon thee, to take thee by the Throat, and not a Tongue to cry for mercy. Death ready to arreſt thee, and the Devil to hurry thee into an eternal Priſon, where is nothing but weeping, and wailing, and gnaſhing of Teeth, yet canſt not ſpeak a prevailing word in Gods ear, though thy life, thy ſoul, thy eternal happineſs lie upon it. Oh, who would not tremble, and haſten out of ſuch a condition? And while I have ſaid all this, I would be underſtood thus, that the Spirit of prayer, is a remedy againſt all theſe miſeries. So that there is a ſecond Motive included in this: viz. The unſpeakable advantage of having that Spirit of Adoption; that may teach us, to cry Abba Father.
Mot. 2. Can you have a higher, or more honourable Priviledge? Beſides the benefit, which, by contraries, you may gather from the former particular, What a dignity is it, to be a Friend and Favourite of Heaven? to have Gods ear open to your prayers, to have1 Pet. 3. 12. Deut. 4. 7. God nigh unto you, in all things, that you call upon him for? Let flattering Paraſites, and ambitious Haman's glory in diſtinguiſhingEſter 5. 11. favours of Princes and Potentates, and boaſt themſelves, of their honours and advancements: What's all this, to your dignity? You ſhall have his ear, who hath the hearts Prov. 21. 1.of Kings in his hand▪ and can turn them as the rivers of water; who can give a check to the proudeſt Monarchs, and reprove Kings for his peoples ſake; (effectually) ſaying to them, Touch not mine Annointed, and do my Prophets Pſal. 105. 14, 15.no harm. Yea, he can make the proudeſt Pharaoh beg your prayers. It will make youExod. 9. 28. Gen. 32. 28. Iſraels: as Princes, ſhall you have power with God and with men, and ſhall prevail: It will make you formidable to your enemies: She gave but a juſt Teſtimony to this Priviledge, that ſaid, *Queen of Scots.She more feared the prayers of one Knox, than an Army of twenty thouſand. This made that Regiment of Chriſtian Souldiers, famous to ſucceeding Ages, by the name of the *In Marcus Aurelius his Army. Mat. 21. 22.Thundring Legion. Indeed it inveſts a Chriſtian, with a kind of Omnipotency. All things whatſoever ye ask in prayer, believing, ye ſhall receive. But the higheſt Dignity it confers upon us, is, that we become Gods familiars; and in a ſenſe enables us to ſpeak to God face to face, (freely, familiarly, confidently) as a man with his friend. I ſhall urge no more; but leave theſe with you, beſe…ching the Lord, to ſet them home upon your hearts.