The Spirit of Bondage and Adoption, Treatise 2 · Chapter 56
CHAP. LVI. Some comfortable informations from this Theſis and (for an upſhot) a Caſe how I ſhall know whether my actual fervency and boldneſſe bee from Gods Spirit, or Satan, or any natural principle, &c.
THis affords matter of abundant comfort to all who have this boldneſſe and fervency, from the operation of this witneſſing Spirit in prayer.
1. In the work it ſelf. Certainly it is a ſweet thing to be able in all things to make a mans requeſts known to God, with confidence. How incomparable an eaſe is it to a man to have a boſome-friend, and him ſuch a one, as is able not only to hear, but hear, and help to make of ones counſell in the weightieſt, and moſt important buſineſſes, in the greateſt, and moſt unſupportable burthens! eſpecially, to a child to have ſuch a father. This is the happineſſe aſcribed to the Jews above all other nations, meerly upon the account of an outward propriety, a viſible, Church propriety, and liberty of approach. Deut. 4. 7. to have God ſo nigh to them in all that they called upon him for.
2. In the riſe of it. This is a main work of the Spirit of Adoption. You are arrived as high in point of communion with God, as you can poſſibly in this ſtate of diſtance. The witneſſe of the Spirit is our moſt comfortable enjoyment, and the prayers and prayſes that proceed from it, our moſt comfortable employment that we are capable of here below. And the comfort of it lies in this, that it is an act of influence from the Spirit of the moſt noble, and heavenly nature of any other; 'tis an evidence of a large and abundant meaſure of the Spirit.
3. In the Iſſue of it, what may not ſuch an one do with God? But that the cauſe of miraculous works is ceaſed, and ſo 'tis a tempting God to put him needleſſely to extraordinary expences, ſurely (I may ſay) ſuch an one might (as our Saviour ſaith) ſay to this or that mountain, be thou plucked up by the roots, and caſt into the depth of the Sea, and that with aſſurance of ſucceſſe, Mat. 17. 20. & 21. 22. Now if this be true of the leaſt degree and meaſure of faith (though but reliance) as it is, much more undoubtedly of acts of aſſurance, and ſuch an one is this ſpiritual boldneſſe and confidence in prayer.
Qu. But how ſhall I know whether my fervency and boldneſſe of ſpirit in prayer, come from Gods Spirit of Adoption, or mine own ſpirit, or (poſſibly) Satans ſpirit of deluſion.
Anſw. This queſtion is weighty, and I muſt anſwer diſtinctly to both parts.
(1.) For fervency, it is true,
1. Sometime 'tis but natural. Great wants produce earnest intreaties. Beggers ready to ſtarve begge in earneſt. Terrours of God and frights of conſcience many times make fervent.
2. Sometimes it may alſo be the work of a deluding and preſtigious ſpirit, who I know not why he may not counterfeit the Spirit of prayer in this operation, as well as the Spirit of grace in many others.
But 3. The diſcovery of the difference lies in theſe particulars.
(1.) In the nature of this fervency, and that conſiſts in theſe things.
1. In the lively actings of all our graces in prayer. This I have ſhewed you before, is the courſe of Gods Saints to ſtirre up all within them to the performance of the duty. The bow that is ſerviceable muſt bee bent in all parts alike, elſe it will faile the expectation of the Archer. A counterfeit fervency or a meer natural fervency is partial. Deſire, may ſeem to be fervent in prayer, but humility, and ſorrow for ſinne, and thankfulneſſe, are cold. Many a man askes what he wants with great earneſtneſſe, but confeſſeth ſinne, and gives thanks for mercies received, ſuperficially. This puts a great ſuſpicion upon the Duty.
2. In a zealous watchfulneſs over a mans heart againſt all thoſe things that may coole, deaden or diſtract it. And thus a gracious ſoul is not only then fervent, when (it may be) a landfloud of affections drownes (for the preſent) the actings of formality, wandring thoughts: &c. but even when theſe are moſt ſtirring, it ſhews its fervency by labouring, and wrestling againſt them: Another may be fervent now and then, upon ſuch or ſuch a particular impreſſion of ſpirit, (as ſuppoſe in the ſenſe of ſome imminent danger, ſome extraordinary conviction) but hee doth not keep his watch, or ſtand ſo upon his guard, as to preſerve himſelfe in that temper, but ſuffers himſelf to decline into formality, and deadneſs again as ſoon as that impreſſion is a little layd by the vent it finds in a Duty.
(2.) In the matter wherein one is fervent. A man may be fervent in ſuch things as concern his own preſent neceſſity, Iſai. 26. 16. They powred out a prayer, when thy chaſtening foreignwas upon them, [effuderunt or liquefecerunt orationem] they ſeemed to be meltingly fluent, as mettal when it runs by the force of fire; but that is a fervency that holds no longer then the fire laſts. In thoſe things that concerne the glory of God, and are more remote from a mans private concernment, there is more coldneſſe and indifferency. In petitions for pardon of ſin, much heat; little in petitions for grace &c.
(3) In the concomitants of this fervency. It doth beget a ſutable frame of ſpirit,
1. In all places. Many an one is very appearingly fervent when hee prayes before others. But is there the ſame heat in private, or rather, are our private cloſet prayers cold and formal? Satans ſpirit, a ſpirit of vainglory, &c. may make a man fervent before others; but the Spirit of God only ſupplies a private fervency; to wreſtle with God in private (as Jacob did by night) and alone, is likely to be gracious fervency.
2. In all duties. A man that hath a kindly heat of affections in prayer will not bee without ſome impreſsions of it in other duties. In the hearing of the word, a mans heart will burne, Luke 24. 32. In his place and calling there will be a zealous endeavour to do good, a zealous anger againſt ſinne, a zealous grief for ſin. This is ſeen in David, Pſ. 119. 32. 139. & 102 Pſ. throughout: a zealous and fervent love to all the Saints, 1 Pet. 1. 22.
4. In the riſe of it.
(1.) It is gotten in the Saints by induſtry, kindled by meditation, and moſt commonly they know how they come by it, how much ado it coſts them to raiſe their heart to ſuch a pitch. When fervency of ſpirit comes in, with a groſſe neglect of quickening endeavours, its ſuſpicious. Not that a child of God may not now and then find an heat kindled in prayer, which he can give no account of. But he conſtantly ſeeks and labours for it in the regular way.
(2.) It is grounded on a promiſe. A natural man ſeldome eyes a promiſe, but his wants.
Ob. Yea, but I can draw no comfort from this, becauſe all this concernes ſuch as have the Spirit of Adoption in its witneſſing work. In me that have it not, it may be ſtil a fervency of a natural impreſſion, from meere neceſſity, or ſenſe of want.
Anſw. 'Tis true, that this work eminently proceeds from the Spirit of Adoption in its witneſſing Act: but it alſo proceeds from the Spirit of Adoption in its renewing Act. The Spirit is a Spirit of Supplication, not only as a Spirit of conſolation, but alſo as a Spirit of grace Ze. 12. 10. And therefore although ſuch perſons, who have the witneſſe of the Spirit may take comfort in ſeeing this fruit of it; yet we muſt not think that there is no ſuch fruit, where there is not ſuch a witneſſe. And therefore if thou find this fervency that is above deſcribed in thy heart (if it do not proceed from the Testimony of the Spirit (as poſſibly it may, from its more obſcure and remiſs Teſtimony (of which I have ſpoken before) although thou doſt not know, or at leaſt not for the preſent obſerve it;) yet) it always proceeds from that Spirit that is in all the children of God, the Spirit of grace and ſupplication, if ſo qualified as is ſaid. Indeed that that is moſt ſenſible in the fervency of an unaſsured ſoul is ſenſe of want. But they may alſo obſerve in themſelvs, that they are not fervent only in ſuch things; (at leaſt) that they labour for it in other things.
(2.) As for boldneſs in duty, 1. I have before ſhewed you wherein. it conſiſts, and how it joynes with fear. And that which is not of the right ſtamp commonly failes in one of the forementioned particulars; it is a boldneſſe that allowes a man as much to neglect, as performe duty; that tempts God by petitioning and expecting what is not according to his will, or at leaſt not in his way, &c.
And here I ſhall ſhut up this Treatiſe, earneſtly deſiring that God will give all that read it experience of theſe works, that they may be able to ſeal to the truth of it. Amen.
FINIS.