The Spirit of Bondage and Adoption, Treatise 2 · Chapter 45
CHAP. XLV. A fourth Theſis, with its explication.
NOw come we to the laſt Theſis from the Text, which is the fourth in this Treatiſe.
Doct. That one principal work of the Spirit of Adoption in the ſoul that hath received it, is to enliven and embolden it in prayer.
That we may not miſtake in the ſenſe of the Propoſition, obſerve with mee firſt a few things tending to the Explication of it.
When I ſay, a principal work, I mean not to compare the aſſiſtance he gives to prayer, with his work of uniting the ſoul to Chriſt in juſtification, of quickning the ſoul with habitual grace in Sanctification, or the work of Aſſurance it ſelf. For no ſtream can rationally be admitted into compariſon with its fountain. Now the Spirit of prayer is but an emanation of grace and Adoption, firſt a Spirit of grace, and then a Spirit of ſupplication, Zech. 12. 10. And therefore this muſt be underſtood of thoſe operations which flow from habitual grace and Aſſurance, that of them there is no nobler act of the Spirit of Grace and Adoption (enabling us to, and in them) then this.
Qu. 1. What act of the Spirit of Adoption, thus works?
Anſw. When I ſpeak of this particular boldneſſe as the work of the Spirit of Adoption, I would be underſtood, of the Spirit of Adoption, chiefly in his witneſſing Act (of which we have hitherto principall treated) though I ſhall not here (more then in the former point) exclude him in his other acts: only I ſhall ſhew from which work of the Spirit of Adoption this which wee treat of doth more immediatly ariſe. For whereas, I before told you twice, of four works of the Spirit of Adoption, to unite, to witneſſe, to intercede, to direct: whereof the uniting act is the moſt noble, and the fountain of all the reſt, union with Chriſt being the ſource of all communion: you muſt farther know, that the reſt of theſe Acts do not alike primarily flow from the firſt, but by the meditation and interpoſition of one another. The ſpirit intercedes in us, but by the help of his aſsuring work he produceth its moſt fervent, and confident petitions. And (the laſt work) his guiding work, he performes by both the former; viz. perſwading the ſoul upon aſſurance of ſucceſſe to fetch direction, and aſſiſtance from God in all its wayes by faith in the promiſes and prayer.
Q. 2. Doth the Spirit work thus in all Saints?
Anſw. 1. When I ſay, it is the work of the Spirit of Adoption, I muſt not be underſtood to affirme a conſtant and perpetual aſſistance of the witneſſing Spirit in all the Saints, to the performance of this Duty, in a like high, ſpiritfull, and confident way. For the deareſt Saints of God, whiles they enjoy the Spirit of Adoption, may be under ſtrange deadneſſe, diſtraction, and indoſpoſedneſſe in Duty; and under no leſſe doubting, ſuſpiciouſneſſe, and jealouſie of God, and his affectons to them, which muſt needs hinder their boldneſs in calling him [Father.]
2 Thus (accordingly) as we muſt diſtinguiſh times, ſo we muſt diſtinguiſh between degrees of livelineſſe and boldneſſe in praying. Between praying to God as to a [Father,] and calling him [Father] aloud in Prayer; or (as in the words of the Text) crying, Abba, Father.
For the Spirit, as He unites the ſoul to Chriſt, is a Spirit of Supplication, helps us to pray, and that with life and boldneſſe. But becauſe he may (poſſibly) not alwayes act in his witneſſing way, (although even then, the ſoul is enabled to pray acceptably) it may not alwayes be the condition of a Saint to cal God [Father,] with alike confidence; whiles yet he may pray with abundance of holy importunity.
(3) Diſtinguiſh therefore between that livelineſſe and boldneſſe of the ſoul in prayer, which flowes from the actual witneſſe of the Spirit, and that which ariſeth meerly from the gracious influence of the ſame Spirit, as he unites us to Chriſt.
(1) As for livelineſs in prayer, it may in a godly man proceed not only from the Spirits witneſs, but ſometimes from
1 Conſcience of Duty. When a man quickens up his deſires and other affections, upon this conſideration, that he is in the preſence of a living God, and therefore it becomes him not to offer dead ſervices to ſuch a God.
2 Or from ſenſe of want. That is it which uſually addes life and activity to our endeavours. Beggars, when ready to ſtarve, are importunate.
3. Or thirdly from hope to ſpeed. Now this hope to ſpeed is either poſitive and particular, which I receive from a paricular aſſurance of Gods engagements to me; or more general and negative, taking away all diſcouragements which I may fancy to my ſelf. Now the former hope, a man under the witneſſing act of the Spirit prayes by, the latter quickens every godly Chriſtian, whether he have actually, or ever had the teſtimony of the Spirit, or no.
Now the hopes of a Saint are grounded either on certainties, or probabilities: probabilities remove diſcouragements, certainties only give a poſitive and particular, well grounded hope. And yet probabilities may enliven, though certainties do farre more. A ſoul may come upon the general encouragements upon which God inviteth ſinners to come to him, and may thereby be much enlivened in prayer, although not with ſo great life and vigour as a man that can plead a particular right and title to God.
(2.) So concerning boldneſſe of the ſoul in Duty: A ſoul that walks in darkneſs, may be bold, in ſome ſort.
1. Upon ſenſe of want, which diſpells all ſhamefaſtneſs. A man in neceſſity, though he dared not open his mouth before to aske relief of a great perſonage, through ſhame, keeping him back from it; yet when there is no help, he will put a good face upon it (as we ſay) and embolden himſelf to adventure to ſollicite ſupplies. So the ſoul ſays in ſuch a caſe, I muſt begge my life or periſh, aske or ſtarve for want of ſupply; I will adventure into the preſence of God (as Heſter into the preſence of the King) and if I periſh, I periſh.
2. Upon the diſcoveries that the Scripture makes of the nature of God, that he is a God of infinite mercies, that wayts to be gracious, & expects opportunities to manifeſt it. A man will (when he is in want) more boldly adventure to aske of a man who is reported to be propenſe to acts of bounty, and ready upon all occaſions to manifeſt it, then of another, whoſe diſpoſition is not ſo known. Thou art a God that heareſt prayer, unto thee ſhall all fleſh come, Pſalm 65. 2.
3. Upon encouragements of invitations, promiſes, examples. Such as, Call upon me in the day of trouble, and I will anſwer thee, Pſal. 50. 15. And that, Pſal. 32. 6. Although a man have no particular ground to conclude, that he ſhall be heard, yet upon theſe general grounds, he can many times urge God very confidently.
But a ſoul under the actual Teſtimony of the Spirit of God may embolden himſelfe from a particular intereſt, as David doth, Pſ. 119. 94. Lord, I am thine, ſave me. And the Church, Iſa. 63. 19. and Pſal. 86. 2. Preſerve my ſoul, for I am holy, or one whom thou favoureſt. And can urge his own experiences; As the Church, Lord thou haſt been our habitation, &c. Pſ. 90. 1. &c. Thou haſt been favourable to thy Land, Pſalm 85. 1.
The point, therefore, is to be underſtood thus, where the Spirit of God is actu…lly a witneſſing Spirit of Adoption, there he mainly diſcovers himſelfe, by enlivening and emboldening the ſoul unto ſpecial importunity, to a particular claim, and eſpecial confidence in prayer.