Influences of the Life of Grace, Part 1 · Chapter 10
CHAP. X.
1. Soveraignty in actings of grace, 2. We are not to ſeek influences, but ſuch as are ſuitable to the Word. 3. Of divers influences. 4. How we complain of want of influences, and how we may ſuit them. 5. We are to act under indiſpoſitions. 6. How we are to pray continualy. 7. Not to act duties while we feel breathings of the Spirit is an unſafe Rule. 8. Preparations before Duties. 9. To wait on breathings before we act Duties, how lawful, how not.
LEt it be futher conſidered in theſe Particulars, how unjuſt we are, and how free the Lord is.
1. Who ever complains of the want of grace and yet remains in the ſtate of nature, doth cloſe with his want of grace.
For 1. The renewed mans complaining of the want of grace, is neither in ſenſe or godly feeling, nor in faith and humble believing. Nature can no more complain of the want of grace with any ſpiritual and godly ſenſe, then a ſucking child can weep, becauſe he is not an underſtanding man of thirty years old;Nature cannot complain of the want of gracious influences. for darkneſs cannot ſeek after the Sun light, for ſo it ſhould deſire its own deſtruction; nor can cold deſire heat, nor Satan be divided againſt Satan, and therefore theſe are but feigned and counterfeit bemonings; For the actings of ſinful nature with delight ſay, that the man hates grace, which he profeſſeth, he ſo much deſires; for only grace can thirſt after, and long for grace. Joh. 15. 24. If I had not done among them the works which no other man did, they had not had ſin: but now they have both ſeen and hated both me and my Father. Such a hatred of the fulneſs of grace, Jeſus Chriſt, cannot conſiſt with a lively deſire of grace.
Prop. 2. It is a right Rule, not to ſeparate Soveraignty from the Word, or the Omnipotency of grace from the Promiſe, otherwiſe we make a ſort of Idol of Omnipotency; ſeek we them and pray for influences of grace not peremptorily hic & nunc to every ſingle acting,We are not to ſeek Influences of life ſeparated from the word. Pſal. 119. 2. My ſoul cleaveth to the duſt: quicken thou me according to thy word. Ver. 28. My ſoul melteth for heavineſs: ſtrengthen thou me according to thy word. Ver. 107. I am afficted very much, quicken thou me according to thy word, v. 154.
For 1. A gracious heart ſeeks no other out-lettings of grace to this or that duty, but according to the promiſe; Now the promiſe is not contrary to the Soveraign diſpenſation; and there is no ſuch Soveraignty, but that there are many withdrawings of God, whence follows deadneſs and the ſouls melting for heavineſs; Nor is there either promiſe or diſpenſation, that the belever ſhall, in every moment of time, be lively and vigorous, and have the heart lifted up in the ways of God; except we would ſay, Earth is Heaven, and we are not for a time in heavineſs, if need be.
2. There is a baſtard literal heat and vigor of going about duties that comes not from the Word; no baſtardheat comes from the Word, but by accident; for the Spirit that ſpeaks in the Word, ſpeaks his own ſpiritual and lively comforts and actings; not that which may flow from a letter, which is common to Seneca and other humane Writers, and the Prophets, though even the ſtyle, livelineſs, majeſty and divinity that may be ſeen in the letter of the Scripture are eminently above the like in other Writers; The Spirit immediately inſpiring, and the Spirit quickning in the Word, are both the ſame Spirit that Chriſt promiſed to ſend, John 16. of which Chriſt, ver. 14. He ſhall glorifie me, he ſhall receive of mine (a word moſt myſterious) and ſhall ſhew it unto you; and believers are afraid that their hearts receive ſome other quickning between the ſound of the Word, and the actings of the Lord upon their hearts, which cauſeth them to pray for no quickning, but according to the Word.
The like may 3. be ſaid of the ſalvation of the Lord, Pſal. 91. 16. I will ſhew him my ſalvation. Iſa. 12. 2. For the Lord Jehovah is my ſtrength and my ſong, he alſo is become my ſalvation. Pſal. 119. 170. Let my ſupplication come before thee, deliver me according to thy word; for we are apt to ſeek ſtrange and whoriſh influences; the like whereof the Lord beſtows not upon his people, Pſal. 119. 132. Look thou upon me and be merciful unto me, as thou uſes to doe to thoſe that love thy name. Pſal. 106. 4. Remember me, O Lord, with the favour that thou beareſt to thy people: O viſit me with thy ſalvation: V.Calvin Com. 119. v. 28. abſ que verbo nobis fuget dei potentia. 5. That I may ſee the good of thy choſen, that I may rejoyce in the gladneſs of thy Nation: that I may glory with thine inheritance. Its cold comfort we reap without the word; its true, his omnipotency was eternal before there was a Word or Promiſe made to us, but now the Lord will have the Word or Promiſe to be the officina the work-houſe of his Spirit and of the quickning influences thereof.
5. As alſo there is a ſalvation and eſcape out of priſon by keys of our own making, and by putting out the hand to iniquity, Pſal. 125. and the heart is much for the bulk of a deliverance from Hell: and for the body and lump of a mercy,Omnipotency joyned with the Word ſaves. were it Heaven, and Baalam's paradiſe, or the end of the righteous, whether it be purchaſed by the ranſome of Chriſt's bloud, or no, and faith laying hold thereon, or no.
6. And we love to have the remiſſion and the righteouſneſs of Chriſt in his bloud, the ſeparated from holineſs and ſanctification:Influences of God as Creator only cannot ſave us. but the Scripture conjoyneth them: 1 Cor. 1. 30. Gal. 1. 4. 1 Cor. 6. 11. Heb. 10. 10. Heb. 13. 12, 13. 1 Pet. 2. 24. yea is a holy juſtification (to ſpeak ſo) is the cleanly, kindly, ſure abſolution of the ſinner; for Chriſt loves no… and waſhes not in his bloud, but ſuch as he makes Kings and Prieſts unto God, Rev. 1. 5. in ſo ſaying, I honour good works more then Mr. Baxter doth, who makes them as good as Chriſt's bloud, even the price of pardon, Epheſ. 1. 7. Col. 1. 14.
Yea and 7. We could be ſatisfied with dumb and ſcrupulous influences and inſpirations contrary unto, and ſeparated from the Word, as Evah, Gen. 3. 4, 5, 6. 1 Kings 13. 18. Matth. 4. 3, 6, 8, 9.
8. What could the powerful influences of God Creator ſeparated from Chriſt the treaſure-houſe of love and mercy doe to us? and if Omnipotency were ſeparated from the promiſes of the Goſpel, could it ſave us, in the Lord's way? through the bloud of Chriſt; for power in God cannot (to ſpeak ſo) ſave men, but by the Name of Jeſus Chriſt, the only ſaving Name under Heaven, Acts 4. 12. nor can Omnipotency work a redemption now in this Goſpel-diſpenſation, but that which is by bloud, Epheſ. 1. 7. Col. 1. 13. And that which is to declare the righteouſneſs of God for the remiſſion of ſins. Power acts by way of compleat ſatisfaction, as the exceeding greatneſs of God's power to us-ward who believe, is of the ſame ſize with the mighty power which raiſed Chriſt from the dead, and ſet him on the right-hand of God in heavenly places, Epheſ. 1. 14, 20. The power of tranſlating a ſinner from Satans Kingdome to the Kingdom of the Son of his love works as acted (as it were) and ſet on work to act righteouſly to tranſlate no man, but the perſon for whom a ranſome of bloud is given to juſtice, as the Princes right power is only for the good of free and legal ſubjects, Col. 1. 11, 12, 13. and that all power in Heaven and Earth to ſave, Matth. 28. 18. John 17. 2. Matth. 11. 27. and that Kingly and Royal power to give repetance to Iſrael and forgiveneſs of ſins, Acts 5. 31. to forgive ſins, Matth. 9. 6. to raiſe and quicken the dead, John 5. 26, 28, 29. is a power (in a way) purchaſed by the bloud of attonement, Rom. 14. 9. For to this end Chriſt both dyed and roſe, that he might be Lord both of the dead and living. And by the way, its a righteous power over all fleſh and in Heaven and Earth, though he died not for all fleſh, and for all the Angels in Heaven, and all the men on Earth; it were ſtrange to ſay Chriſt died for the reprobate, and not for their ſins and final unbelief and rejecting of Chriſt, to obtain a power to pardon ſome of their ſins, and not all, and to give them repentance from ſome dead works, and not from all dead works; and to purge them from ſome, but not from all their ſins.
3. Its moſt unjuſt to lay the blame of our ſinful omiſſions, upon holy Soveraignty, becauſe he withdraws influences: For 1. That is to reproach God, this is like the malecontentedneſs of Satan and of Hell: for the damned complain that ever they were born, and that they cannot be annihilated, and that hils and mountains cover them not quick in ſoul and body; yea they ſtorm and rage becauſe God gives them a being capable of eternal woe. 2. The wakened conſciences of men out of Chriſt often fall upon this recrimination; the gnawing of conſcience of Judas, is, I have ſinned; and of the young man, Prov. 5. 12. How have I hated inſtruction? and my heart diſpiſed reproof? Yet it is a more commendable complaining and more hopeful to complain of ſinful neglect of means, then of divine permiſſive providence of ſin upon the Lord's withdrawing of gracious influences, but conſcience in its kindly acting is the tormenting worm that eats ſelf. No Divel alledges this; its true, Satan bites at providence; God hedges about a hypocrite, Job. and God commends him (ſays he) Chriſt torments us before the time: Satan trembles and frets at the exiſtence of God, and that God is above him, Joh 1. 9, 10. Matth. 8. 29. Jam. 2. 19. and ſo all his words to Chriſt ſpeak a barking at providence, Matth. 4. its wrong that the Son of God ſhould want bread; it is an uſeleſs providence that the man Chriſt go down ſtairs; for God (ſaith he) ſhould ſave him though he throw himſelf down headlong. Satan is a better Maſter, who gives all the Kingdomes of the World to his Worſhippers, then God, who denies Bread to his own wel-beloved Son; thus doth Satan, but in another kind, fret. So Gen. 3. its a bad providence that Adam and Evah are not as knowing as God, and Luke 5. 34. What have we to doe with Chriſt? But may not conſcience accuſe providence in the Lord's withdrawing of grace, eſpecially being wakened?
Anſ. The Conſcience of Divels and the Damned is awakned either penally or ſinfully; theſe may be diſtinguiſhed here; the Conſcience as penally wakned by the Judge, primarily gnaws and torments it ſelf for ſin as puniſhed; I have ſinned ſaith Judas, and he caſts down the ſeven pieces, feeling the worm; but as the Conſcience is ſinfully wakned by it ſelf in blaſpheming the God of Heaven, Rev. 16. 9, 11. becauſe of pain, it alſo frets againſt providence, but is is not pain'd for the want of ſaving grace and holy influences which might have prevented ſin; yea their blaſphemings of God eternally, is a ſeal and a cloſeing with the ſtate of unrenewed nature which is never moved for ſin, but wreſtles againſt the providence which ſometime did permit ſin,How we may lawfully complain of withdrawing of Influences of grace; and how we may lawfully deſire Influences. which now hath ſuch tormenting conſequences though the conſcience in the mean time being taken with the Iuſtre and apparent good in ſin, did alſo cloſe with the opportunity of ſin, and with providence opening the way to tentations, Prov. 7. 15. and ſeek ſuch a providence, Gen. 39. 11, 12. and embrace it, Mark 14. 10, 11. yet is there ſaving good in a regulated ſpiritual complaining of the want of ſaving influences;
So as 1. They be not looked on as miſdeeds of providence, and we ſay not the Lord might have lent me the influence to ſuch a ſelf-denying death as Abraham's journey in aiming to ſacrifice his only ſon for God, but he would not.
2. Its good if there be a holy ſubmiſſive complaining of the want of gracious influences, as terminated upon duties, Iſa. 63. 17. O Lord, why haſt thou made us to erre from thy ways? and hardened our hearts from thy fear? and not looked on, as withdrawings of meer providence. Though there be a holy claimbring to God, ver. 19. we are thine; yet we are ſo thine, as thy grace is Soveraign; Thou never beareſt rule over them, they were not called by thy name, and yet no praiſe or thanks to Iſrael that they were called by his Name rather then the Heathen.
3. We may pray for, and ſo earneſtly ſuit and deſire influences, as Draw me; quicken me, encline my heart, unto thy teſtimonies; Therefore we may pray againſt withdrawings of influences, as ſad privations of dreadful conſequents; and ſo much is held forth in that Petition lead us not unto temptation.
4. Yet ſo, as there is no deſerving in us of having eyes to ſee, and ſpiritual influences to ſee, to hear, to perceive with a new heart, Deut. 29. 2, 3. as its not the merit of one part of the Earth, the South, that it lie nearer the Sun then another Northern part; nor the good deſerving of one Horſe that he wear a golden Saddle and a ſilken Bridle, rather than another: this would be minded; What am I Lord? as it was Chriſt's mind to cry down works in point of ſalvation, yet not to cry down all actings by way of duty in the New-covenant way. Therefore 5. ſince grace may be deſired (and all gracious influences are grace;) ſo is there a conformity betwixt the believers will ſuiting influences, and the revealed and approving will of God (I ſay not his high decree and ordaining will;) for ſure New-Teſtament or New-Covenant prayers, new oyl, and new ſupply of grace, do import a freſh ſupply and watering of influences, to be furniſhed to believers; & eſpecially ſince we may pray, Hallowed be thy Name in me, thy Kingdome come to me; thy will be done (by me) in the Earth, is it is in Heaven.
5. We may and ought to ſuit of God what the Lord promiſeth in the Covenant of grace; but the Lord promiſeth to beſtow predeterminating grace in this Covenant,The faultineſs in not praying is not becauſe the holy Spirit moves us not to pray, but becauſe we ſtir not up our ſelvs to pray. as after ſhall be cleared. Now the faultineſs of this, I will not pray, untill the Spirit act upon me, and move me to pray, is ſeen in that it importeth that the moral ground of praying is not, the command of God, pray continually, and that command (call upon me in the day of trouble) which is moſt falſe; for another warrant for all moral obedience, then precept, promiſe or practiſe, can no man give; yea it ſuppoſeth that the warrant of prayer is the influence of grace; Now the influence of grace is the efficient helping cauſe, not the rule, not the objective cauſe of either our praying or any acts of our obedience. Yea it is the way of Enthyſiaſts to make divine impulſions, and not the word of precept the Rule of our obedience.
2.This (I will not pray untill the Lord firſt breath on me by his Spirit) is a wide miſtake. This (I will not pray untill the Spirit firſt act upon me) muſt have either this ſenſe, I will not pray untill the Lord firſt give a praying diſpoſition, or, untill the Lord firſt actually breath upon me. This latter ſaith indeed, I will not pray until I pray; for the Lord's actual influence includes praying. The former cannot be ſaid; For there is no warrant to diſobey the command (pray continually) untill I get a new diſpoſition from Heaven; for then might all praying of the renewed be ſhifted, and the three Diſciples in the garden might have ſaid to Chriſt, our Maſter bids us pray, but we are heavy with ſleep and indiſpoſed, and cannot pray, and ſo muſt we be excuſed.
2. Upon the ſame account, Magus, Acts 8. 21. and other unrenewed men ſhould ſhift the command of praying; for while we be tranſlated, out of nature to the Kingdome of grace, we want the habit of grace and ſpirit of adoption by which only we can pray acceptably.
3. How unſavoury ſhall this be? a man falls over a Bridge and is a drowning, another is going to the place of Execution to die, another is ſick to death, all of them may by this ſhift ſay, we muſt not pray leſt we take the Name of God in vain, untill the Spirit breath upon us heavenly impreſſions, of ſpeaking in the Spirit to God.
4. This ſhift cannot ſtand to ſuſpend praying, until the Spirit breath from on high; for we are to pray for the ſpirit's breathing, and for teaching, quickning, enlarging of heart that we may pray and praiſe, Pſal. 51. 15. Pſal. 119. 36, 37, 40, 48. Wind fetches wind here, and fire begets fire, as cold flint creates hot fire: ſo the Atheiſts, let them pray that can pray; I'me no Miniſter; But it hath this, I am ready to pray, but the blame of my not praying, is to be laid on the Spirit, for the wind blows not; but this is but witty lazineſs, as when the Sea-man will ſleep and attempt no Sea-voyage, and lay the blame, which is his fall, upon the wind which blows not after his mind; it appears he is but a ſleeper; not a Husband-man who for bears plowing and ſowing upon the account only that he finds not a ſeaſon ſo deſirable as he craves, and that he is indiſpoſed to plow ſpiritually as a Chriſtian; He who obſerves the wind ſhall not ſow: and he that regardeth the clouds ſhall not reap, Eccl. 11. 4. So are we to refer to his holy Soveraignty the flowings of the Spirit, and to ſet about holy duties, as if theſe flowings were in our power;The precept chargeth us to obey as rational creatures not as diſpoſed or indiſpoſed. We are to know that the command and precept of ſpiritual duties is laid on us, as we are reaſonable creatures as hearers of the Goſpel, not under the reduplication as ſpiritually or not ſpiritually diſpoſed; as the Creditor and the Law charge men to pay their juſt debts, not as they are poor, or rich, but as they are debters: yea precepts from the Lord bind the creature as the creature, and moral precepts bind Men and Angels as capable to obey, though not fit and diſpoſed. Therefore muſt we here diſtinguiſh betwixt nature capable or having at any time power to obey; and the real, or (as it were) the phyſical aptitude and idoneous diſpoſition to obey. The latter takes not away the obligation to pray or believe. David's being overclouded with a temptation is not an excuſe of adultery and murther; nor is he thereby freed from praying; Lord, lead me not into temptation.
As 1. Under indiſpoſitions moral we rejoyce, that ſinful indiſpoſitions do befriend us, and ſmile upon us to promote ſin; as ſome love them well who counſel them, and joyn with them in drunkenneſs, and are their brethren in iniquity: ſo do we foment indiſpoſitions, and welcome and fatten them, and do not violence to our corruption, and deadneſs, and heardneſs; and ſome expone falſe light, to be God's ſecret and virtual approving Will they ſhould commit the ſin; as Evah ſaw the fruit that it was good for food, and that it was pleaſant to the eyes, and a tree to be deſired to make one wiſe. Gen. 3. 6. Here Evah ſubſtitutes the tentation in place of the precept, and falſe light foſters and cheriſheth a ſinful luſt and a wicked diſpoſition to ſin. It is a ſort of tempting of the tempting diſpoſition, whereas is were good to complain under a ſinful diſpoſition as under the bondage of a part of the body of ſin, as Paul doth, Rom. 7. for a ſinful diſpoſition is but a branch and bud of the body of ſin which we are to wreſtle againſt, as a moſt dangerous oppoſite to ſpiritual obedience. Indeed ſometime a ſpiritual diſpoſition to pray or praiſe, or hope, goes along with the command. Now the obligation of the command to praiſe is ever one, and its good when the man can ſay, My heart is fixed, I will praiſe, Pſal. 5…. and the command to wait on the Lord lies ever on; it is a rich mercy when the diſpoſition goes along with the command; as Pſal. 25. 15. Mine eyes are ever (in the habit and holy diſpoſition) toward the Lord; and Pſal. 130. 6. My ſoul waiteth for the Lord, more then they that watch for the morning. Farther not to pray till the Spirit move us, and ſimply to abſtain from praying or any other ſpiritual duty upon ſimple ignorance that we are not obliged to pray except the ſpirit move us, is weakneſs in ſome godly, who may be overtaken with that error, but in knowing and judicious men who are Libertines, What a deluſion there is in not praying till the Lord breath on us.it is wickedneſs, and ſomewhat more then weakneſs; for it is to abſtain from ſpiritual duties though not conſidering or without religious weighing the Commandment, pray continually: and is a making of the Spirit's acting our Bible, and to confound the Scripture and the Spirit, as Libertines did; ſo Calvin ſaith of them, and ſo do others.
2. The ſenſe of this, pray continually, cannot be pray aſſiduouſly at all occaſions, except the Spirit withdraw his influences; for here three things are conſiderable.
If 1. The providential call of God to pray, ſuppoſe that ſickneſs, incurſions of Divels, or extreme ſuffering be on.
If 2. A more ſpecial ſupernatural providence of a heavenly fervor and ſtirring of the Spirit be on.
If 3. Only the obligation of a command be on to pray upon all occaſions, Chriſtian prudence directing to obey affirmative Precepts.
Now as to the Firſt.
Aſſ. 1. Suppoſe there be ſome ſeeming contradiction betwixt extreme pain and abſence or withdrawings; yet a ſeeming contradiction only and not real it is,There is no contradiction betwixt our phyſical indiſpoſition to pray, or to other duties and our moral obligation to perform theſe duties. and the man is called to an habitual praying diſpoſition, becauſe what commands obligeth us to be renewed in the ſpirit of our mind, Epheſ. 4. 23. lays a tie on us to doe it without delay, Iſa. 55. 6. Pſal. 55. 7, 8. Joel 2. 12. and conſequenter ever to be in a ſavoury diſpoſition and to ſavour of the things of the Spirit, whether the ſpirit actually heat the ſoul with ſuch ſavorineſs; for otherwiſe our Saviour rebukes the diſciples on no juſt ground when they were ſleepy, for want of an actual heavenly diſpoſition to pray; Could ye not watch with me one hour. The phyſical indiſpoſition to pray does not take away the moral obligation to pray then. 2. Though pain and extreme ſoul-heavineſs that the man cannot ſpeak, Pſal. 77. 4. and Hezekiah can but chatter as a crane or a ſwallow, Iſa. 38. 14. and the Church can ſcarce breath out a word of prayer, Lam. 3. 36. yet doth not the Lord in ſending on a phyſical or judicial indiſpoſition, contradict his own moral tie, which he hath laid on, by his command to pray at all times.
Aſſ. 2.Both a ſpiritual diſpoſition may be on, and a conſcience of obedience to pray at one time. If a more ſpiritual heat of Spirit, enclining to pray, or prophecy, or preach, or praiſe be on David, Pſal. 39. 1, 2, 3. on Ezekiel, chap. 3. 14. on Paul, Acts 17. 16, 17, 22, &c. on the ſame Royal Prophet, Pſal. 57. 7, 8, 9, 10. Pſal. 45. 1, 2. then two fires being ſtirred ſhould flame more vehemently, when to this fire there is a command added; now though Oars be laid aſide as uſeleſſe, when the wind is fair, and favourable on the Sayls, and it be not poſſible that a man can both ride on a ſpirited nimble horſe, and alſo walk the ſame time on foot; yet here by no means, muſt the word or conſcience of the command of God be laid aſide; For as the phyſical facility comes from the ſpirit's holy impulſion, and ſpiritual warmneſs that is on; ſo the ſavoury and gracious morality flows from the conſidered and believed precept, and the ſanctified heart would cloſe ſweetly both with the one and the other; for ſpecially the moral or obediential part is from the command, and the moſt genuine and kindly obedience comes from the Word. It is the real and phyſical part that comes from the Spirit, and that is onelyonly ſo far good and morally lawful, as the Spirit and Word goe along together.
Aſſ. 3. It muſt be holden that duty as duty is a moral motive we are to be led withal, and we to look with fear and trembling to the command, what ever withdrawing of the Spirit or of his influences there be;We are to act duties before we feel the actings of the Spirit. its true, what promiſes of a richer diſpenſation of grace are made in the Meſſiah, Zech. 12. 10. Ezech. 11. 19, 20. Iſa. 55. 11, 12. Iſa. 44. 1, 2, 3, 4, &c. are to be conſidered by us; but yet ſo, no Scripture ſaith, Stand ſtill and act no duties until the Spirit of grace firſt ſtrongly breath upon the heart; that is, to ſay no obeying of God is to be gone about, until feeling of the breathings of the Spirit go before faith, and praying, and all duties: and what is this but a tying of the ſpirit to our ſpiritual ſenſes? men then cannot be accuſed nor condemned for not calling upon God, and not believing, becauſe natural men truly can ſay, we could not walk before on… Guide, nor ſayl without our Steers-man the Spirit. Now the Spirit's drawings we never felt, and this were to render the Word of God uſeleſs; its enough to us, the command cries to the conſcience, the voice of the Lord ſounds in the Word, and none can alledge any contrary actings of the Spirit; As alſo how ſhall the feelings of the Spirit be known but by the Word? and the Spirit not ſimply, but the ſpirit with the word is the only Guide, ſince we are bidden, try the ſpirits whether they are of God, or not, 1 John 4. 1. and as hard it were to put converted ones to ſuch a method; it were to render Duties ſuſpicious and dangerous, and to condemn Scripture-light, as guilty of darkneſs.
2. We are now after Scripture is cloſed, and the compleat Canon given to us, to follow no duty but what is warranted by the Word, and that the Spirit alone works not by the Word, it muſt then be wild-corn, and no part of the Lord's husbandry, and ſo not from the Lord: that we are not to pray, while firſt we feel the actings of the Spirit, for that poſition is both beſide, and contrary to the Word. Something might be ſaid for this, we are not to eat while we feel hunger, nor to ſleep while we feel drouzineſs, though if eating and ſleeping be looked on as duties, it cannot bear the weight of Scriptural truth; yet to look to feelings, as a Rule before we obey a Command of God, and to make the feelings of breathings our Rule hath no colour of truth.
Aſſ. 4. It may be looked on as another extremity to look to no actings,Preparation before prayer. nor diſpoſitions of the heart before we pray; for though the diſpoſition of the heart be no rule morally obliging us, yet to fall upon duties looking only to the Rule, knowing the duty is a duty and ſutable to the Rule, and no more but to flie to acting in our own ſtrength is not good.
For 1. It is required, that beſide it be an uncontroverted duty, other Spiritual and Evangelick circumſtances would be conſidered, as whether Jehu intend the honour of God in killing the Prieſts of Baal; whether the intended honour of God breath upon Phariſees, in praying, and in almes-giving, or if only a thirſt to be ſeen of men, do blow the trumpet and encourage men to the work.
2. The frame of the heart in doing would be looked to, as we ſuppoſe Eliſha did right in that he would not prophecy, while as a paſſion of Anger was upon him, and therefore called for a Miniſtrel to ſing a Pſalm, and then the Spirit of the Lord acted upon him; and whether, while wrath is on, pure hands can be lifted up to God, ſee 1 Tim. 2. 8. poſſible out of eager oppoſition to Enthyſiaſts and Libertines we run on another extreme, that we ruſh on duties upon no other account, but only the Scripture is clear, Do this in remembrance of me; and that warranted us to eat at the Lord's Supper prepared or not prepared, but to ruſh on the dutie while ſome preparation or ſelf-examination go before is clear againſt another command of God, Let a man try and examine himſelf and ſo let him eat; ſome duties are of that nature, that ex natura rei of themſelves they require fixed preparations, as the Prieſts ſanctifying of themſelves, and theſe who offered before they came to the Altar, Pſal. 26. 6. Exod. 40. 31 but whether this may warrant none to pray, while they firſt prepare themſelves to pray, before they pray, by praying, and ſo that prayer which is preparatory muſt be prepared by another preparatory prayer; and ſo, without end, ſpiritual preparations muſt in infinitum go on before ſpiritual preparations is another queſtion. A fixed and ſet preparation before every duty is not requiſite; but ſure a preparing of the heart to ſeek the Lord, ſhould go before ſolemn actions. 1 Sam. 7. 3. Job 11. 13. 1 Chron. 29. 18. 2 Chron. 12. 13. and beyond all controverſie, we ſin againſt God, and ſtumble many in headlong ruſhing upon duties, not looking to a ſpiritual frame of heart, in comming to the houſe of God, and not taking heed to the feet, and in yoaking the Cart before the Horſe. When we firſt ſacrifice, and then hear, Eccleſ. 5. 1. godly prudence which dwels with wiſedom ſaith both a fools bolt is ſoon ſhot, and a fools ſacrifice is ſoon offered. Some receive the word foreign ſuddenly, Mark 4. 16. 1. Sayling is more ſafely delay'd in the time of an extreme ſtorm, and ſowing when the wind is mighty, then attempted; and if the affections be raveiled, and the heart ſmoaking with ſome fiery diſorders, that diſtemper would be mourned for and prayed againſt; headlong and precipitate duties done in haſt argue great profanneſs and irreverence to the holy Lord whom we ſerve and worſhip. 2. They ſpeak an irreverent not eying of God. 3. Want of bendedneſs of heart in holy duties. I ſpeak not this, as if praying either ſet, or inſtructed, or ejaculatory ſuits, were to be delayed.
Aſſ. 5.To wait upon the breathings of the Spirit, how it is lawful, how not. To wait upon the flowings of the Spirit, hath not one ſingle meaning. Libertines waiting on the actings of the ſpirit, and there profeſſed feriation and abſtinence from praying, hearing, is a ſad deluſion.
1. Its a hardning of the heart, while it is to day, and then the fooliſh Virgins had good reaſon to be fooliſh, and to neglect the market, and buy no Oyl while the market of Mercy was gone and over, why? the ſpirit blew never fair for their ſpiritual trading; and therefore they are to be excuſed in that they ſleeped all their life.
2. Its a confounding of the Rule, the Word of God, and of the Spirit which quickens the Word, and makes it effectual.
3. Its to excuſe all wicked men, and to looſe them from the law of God; We can doe no better, blame the Spirit, (ſay they) which blows not; and many other abſurdities hence follow.
2. To wait on the Spirit's flowings, that is with a leſſe meaſure of the ſpirit to fetch more, and by two talents to gain four, is ſo lawful a waiting for the breathings of the ſpirit, as to plow and wait patiently for the harveſt, to ſayl and wait till the Jewels and Gold come home, and the Ship land, is commendable; this is to bring forth fruit with patience, foreign.
3. To wait upon the flowings of the Spirit, which out of holy Soveraignty comes in a larger meaſure, then is ordinary, as an high ſpring-tyde; as my heart is confirmed or prepared, my heart is confirmed or prepared. Is 1. To welcome and adore the Lord in theſe high manifeſtations, and wiſedom requires that the ſoul which is taken into the Kings chamber, and finds many outlettings, and ſweet and rich acceſſe in praying, ſhould multiply bills, and being heard for his own pardon as David was, Pſal. 51. ſhould put in a bill for building of the walls of Zion, and ſo ſhould the ſoul being in a higher ſtrain, and admitted to a more then ordinary feaſt of fat things, eat and drink more abundantly, Cant. 5. 1. as Eſther finding the King on a ſtrain of graciouſneſs to her; Eſther, what is thy Petition? follows her ſuit, and lays hold on the opportunity, and her ſuit is not for the ſafety of one ſingle man, but for the lives of the whole Church of God, even all the Jews. 2. To leave off wreſtling too ſoon is a ſort of violence done, and a damming up of the mighty flowings of the Spirit; No doubt a lazy purſuing of the victory, when we prevail with God, is a mighty neglect.
4. So to wait for the Spirit's high manifeſtation, as to ſet bounds to him, and to look, this ſhall be a great feaſt, and the inſtruments are eminent, is a limitting of God; hope of that kind would be humble and ſubmiſſive: there being no word of promiſe, as concerning the quantity and meaſure of the emanations and outlettings of the Spirit; for that is his own Soveraignty to doe with his own as he thinks good; we would be more careful, to receive, and believe, and praiſe, then to widen hope, in order to inſtruments, to wit, ſuch a ſhining Prophet, beyond what is revealed; ſure believing his word is better then cenſuring Soveraignty. Idolatry is here crafty and ſubtil.
Aſſ. 6. If we ſpeak of preparations, going before the real and phyſical ſtirrings of ſaving grace, there are not any upon our part, except we ſay with Pelagians, that we begin and the Spirit follows.