Influences of the Life of Grace, Part 1 · Chapter 6
CHAP. VI.
Q. Whether or no are we to believe, pray, praiſe, read, confer only then when the Spirit actually moves us to believe, pray, praiſe, &c. and not otherwiſe? 1. Duties are to be done under ſpiritual withdrawings. 2. The precept and the influence differ. 3. We are and may pray at fixed hours.
THe Queſtion is the ſame of elicite acts,Of our acts and ſpiritual duties under the ſpiritual withdrawings of God. Something of the ſtate of the queſtion. of love, fear, hope, faith, and of imperate acts of praying, hearing, praiſing; only the difference is, hardly can we ſet a time to believing; the object ſometime wakens us, Pſal. 56. 3. What time I am afraid, Ile truſt in thee; otherwiſe that binds ever, which is, Pſal. 62. 8. Truſt in him at all times. The Lord hath more fixed a time for praying continually, and for praiſing the Lord always, 1 Theſ. 5. Pſal. 146. 1.
2. The queſtion is alike in all actions, and in ſpiritual and ſupernatural actions; as whether the Husbandman may Plow and Sow at fit ſeaſons, or only when the Lord the cauſe of cauſes joyns his influence; for theſe and the like are no leſs impoſſible without the connatural influences of God, then the acts of praying, believing without the ſupernatural influences of grace. Now we would think it ridiculous, ſhould the Husbandman never plow but only when he is diſpoſed to plow; ſuppoſe he ſleep longer in the morning then he ſhould.
3. The actual Influence cannot be a Rule; for we cannot know or feel the actual influence of God, Creator, or of Grace, but only when we are aworking.
4.Our inability to do duties, when the Spirit withdraws, looſeth us not from a moral obligation to perform the duties. The queſtion of the obligation is one thing, and the queſtion of ability to pray is another; for Magus yet in the Gall of bitterneſs, is under the obligation of a Commandement, Acts 8. 22. Repent therefore of this thy wickedneſs, and pray God, if perhaps the thoughts of thine heart may be forgiven thee; And in a ſtate of nature, he is moſt unable and ſo far more indiſpoſed to pray and repent; And the believing Theſſalonians are under a command to pray continually, 1 Theſ. 5. 17. to praiſe, to rejoyce, ver. 16. 18. what ever their indiſpoſition be. Now though the man fal'n in Adam be unable to keep and do the Law, and natural men living in the viſible Church, be unable & indiſpoſed to believe in Chriſt and to pray, yet except we ſay that ſuch are under neither Law nor Goſpel, we cannot ſay that men, becauſe of their wretched eſtate, are not obliged to pray, believe, love Chriſt, walk with God. Libertines ſay its unlawful and a taking of the Name of God in vain, to aym at praying, when the Spirit withdraws. Suppoſe we could not reconcile our inability and our indiſpoſition to pray, nor the acting of ſtrong grace and of weak will; yet when God hath undeniably commanded duties and promiſed in the new Covenant grace, and gives the new heart, and the habit of grace, no man hath warrant upon the account of the Lord's denying influence to abſtain from duties; for upon the ſame account one might caſt himſelf in the Fire, and another in the Water; why, it may be the Lord ſhall deny his influence to the fire and water, to burn or conſume us, and ſo the water ſhall not overwhelme me, nor the fire conſume me, though I wickedly caſt my ſelf in fire and water.
Now what Familiſts and Libertines may object on the contrary ſhould be heard.
Obj. 1. We are never to take the Name of God in vain, but to pray without the acting of the Spirit is to take the Name of God in vain.
Anſ. The Antecedent is true; we are never to take the Name of God in vain, nor obliged to any ſin: but the Conſequence is naught; therefore we are not to pray, nor obliged to pray, except the Spirit either by diſpoſition facilitate us, or actually move us; For the diſpoſition or actual mo…ion of the Spirit, is neither our Rule, nor a part of our rule. For 1. The command to pray is the common obligi…g Rule to both Elect and Reprobate, and obligeth all equally; but neither the ſpiritual diſpoſition, nor the ſaving acting of the Spirit ſo equal to all is our Rule. 2. The command is expoſed to every one to make uſe of it as he pleaſeth;Aug. Epiſt. 89. Jubet Deus continentiam & dat continentia: Jubet per Legem, dat per Gratiam; jubet per Literam, dat per Spiritum. Differences betwixt the command and the influences of the ſpirit clear that it is not formally ſin to pray under withdrawings of influences of grace. but the ſaving acting of the Spirit is not in every mans power. 3. The command is a Rule and Object of our Faith, and gives me not ſtrength to obey; but the heavenly diſpoſition and ſaving acting are not the object, but the efficient cauſe which addeth ſtrength to obey: the command craves the debt; its true, its impoſſible to pray in faith without the acting of the Spirit; it follows only that its ſo impoſſible that we are alſo guilty and unexcuſable in our virtual deſiring that it may be ſo. We are wounded but we love to ſhed our own bloud. As alſo in the Regenerate there is never an utter withdrawing; the habit of grace keeps the heart warm, and loves to be blown upon and ſtirred, even under actual ceaſing of breathings.
Obj. 2. When there is an utter ceaſing of the ſpirit, it would appear that the ſpirit forbids us to lift at his work, until the Spirit the only Maſter of work be there himſelf.
Anſ. One of the three is ever a work, either the Father is waiting till the Son pray, John 14. or the Son is commanding the breathings of the Spirit.Ʋnder the ceaſing of actual breathing we are to ſtir the remainders of the Seed of God. It is ſome caſual work that the ſinner is the paſſive object of the Spirit; there is never an utter ceaſing of the Spirit. There are ſome habitual ſtirrings of the Seed of God under the ceaſing of actual influence, as the ripe Apple enclines to fall off the Tree when there is no ſhaking of it; the Ship is a mending in the Shore when ſhe ſails not: and if it were no more, but one of the three is a working about a Child of God; its not to be deſpiſed; For who knows the thoughts of Chriſt and his pleading in Heaven for ſuch as ſuffer the evil of affliction for Chriſt? And if a believer wreſtle under deadneſſe, Chriſt much more is a work to help a more ſpiritual ſufferer, to wit, one that is as it were a patient under ſin and fleſh, and the withdrawing of God.
Obj. 3. There is no Commandment in the New Teſtament for the doing of half a Duty, to wit, to pray and not to pray in Faith, and Fervour; therefore we cannot be commanded to pray, when the Spirit withdraws his influence, without which, the Duty, of neceſſity, muſt be lame and broken.
Anſ. It follows not, for there is leſs of the Goſpel in the command as a command; for, in either Law-command or in Goſpel-precept,We are to doe our part in duties under withdrawings. the Lord commands whole and unbroken obedience; and in it God ſeeks ſomewhat, which he loſt in Adam, which we are obliged to doe, and he is under no Law to give us grace to obey; And as is ſaid, we are willing to want his help, where the command ſhould put us to a humble miſſing and mourning for our wants, and a diſtruſting of our own ſtrength, and a weeping over our broken condition, and a high prizing of our ſurety and his ſtrength. 2. Its a part of command that we go about the bulk or body of the duty, and gather together the dry bones and wait humbly until he command the Wind and Spirit to blow on them, and we ſin in omitting of half a command.
Obj. 4. His yoak is eaſie, and his Commandments are not grievous; but if it be not in our power to pray, when he withdraws,Grace ſweetens duties. his Commandments ſhall be unpoſſible and his yoak heavy.
Anſ. His command is eaſie by the grace of God and love of Chriſt; the Wheels move ſweetly, when Grace and Love oyls the Soul; and yet it no more hinders that we cannot pray, when he withdraws, then the burning of the Fire, and the riſing of the Sun, which are works of Nature moſt eaſie and ſweet, are poſſible; when the Lord forbids the Fire to burn, and the Sun to riſe, his Goſpel commands actu primo, of themſelves are ſweet, but under withdrawings hard and legal.
Obj. 5. Praying and ſeeking of God at ſet and fixed hours were not lawful; For if we cannot pray, but when the Spirit moves us, we cannot ſay, we ſhall pray at any hour: for we cannot tie the Spirit's joyning to our hours; and again, if we are to pray at any hour we pleaſe, we uſe the habit of grace and ſupplication, when, and as we will; as a Muſitian may ſing when he will, or not ſing.
Anſ. 1. We have not any queſtion now about religious ſet hours, ſuch as the morning and evening Sacrifice, or the three hours of prayer uſed by David, Morning, Evening, and at Noon, Pſal. 55. 17. and Daniel chap. 6. 10, 11. Acts 3. 1. Acts 10. 3, 9, 10. and the godly Jews; for by no divine Precept are we tied to ſuch hours. Papiſts abuſe the Scripture to Canonick hours; But in Chriſtian prudence we may fix a time to reading, praying, conferring on the Word, and to other ſacred duties; yet do we not tie the Spirit's joyning to our hour; the man Chriſt ſet a night apart for praying; and ſo did Jacob for wreſtling by tears with the great Angel, Geneſ▪ 32. 24. Hoſ. 12. 3, 4. without limitting the Spirit in his influences to any time; nor yet will it follow that we uſe the habit or ſpirit of grace and ſupplication, when we will; for ſanctified will is to ſet the time, and to actuate it ſelf by the habit of grace; And the ſame Argument ſhall conclude, that the Husbandman who ſets a time for plowing and ſowing, muſt limit the Lord to joyn his influences: For except the Lord build the houſe, they labour in vain, who build it; though they ſet days to the hired Maſons. Except the Lord keep the City, the Watch-man watcheth but in vain; though times be ſet to the hired Watchers. Its in vain to riſe up early, Pſal. 127. 1, 2. and its as impoſſible to plow, build, watch, riſe early, without the common influence of God the firſt cauſe, as it is to pray in Faith without the ſpecial breathing of the Spirit of grace. Yet Libertines and Antinomians will not ſay that they ſin in ſetting a time for building, plowing, watching; theſe ſeem conſiderable about hours of praying.
1. Though we fix an hour, it becomes Faith to await the Angels moving of the water, and when the Lord adds his influences to ſtep in and joyn our ſtrength cheerfully and with humble praiſes to him who draws.
2. When there is a bentneſs of heart ſuch a day or ſuch a fixed hour to pray, build not too much upon the appointment and promiſes of our own heart, to ſay to morrow, Ile do wonders by prayer, & remove mountains. 1. Its good here, as in a purpoſe of going to a City to continue there a year, and buy and ſell and get gain, to ſay in a trembling ſubordination to God, as James counſelleth chap. 4. 13, 15. If the Lord will, we ſhall live; ſo, to ſay if the holy ſoveraignty of grace breath fairly and ſtrongly, Ile do well in praying; yet not I, but his grace; and if the wind of the Lord blow not, ah I cannot ſail. 2. As in the caſe of James his Merchant, and of Peter's undertaking, Ile die with thee, rather or I deny thee. So here 1. The man ſows broad hopes upon his own praying, and the harveſt is thin and nothing. 2. Such a Preacher ſhall ſet the Ship a float, and all ſhall be well, if ſuch an Inſtrument act, and then the Lord is away, and the Reed is broken, and the Sea flows not. 3. At the Death of ſuch an Eminent Chriſtian, O there muſt be ſtrange manifeſtations; and the poor man is taken away under a cloud, and in a huge deal of darkneſs. The faith of our repoſing upon our ſelves and the creature, and our not repoſing on the Lord's acting in us to will and to do, in theſe ſet times does diſappoint us. A godly jealouſie and deſpair of our ſelves, & a relying wholy upon the Lords actings is good; and ſeldom can we difference between preſumptuous confidence on our ſelves, with a godly trembling, and a pure and ſpiritual relying upon God in his breathings of grace. (3.) We ſtumble, that when the impetuous faird of reſolving is on, and poſſibly the Lord effectually acting us; yet when it comes to the time of praying, the whole ſpirit is a lump of deadneſs, and the Comforter is away; and the fleſh ſaith, I covenanted a meeting with Chriſt, and he covenanted with me; but I kept the appointed time, and he failed and came not according to his promiſe; And we do not remember, that there is a promiſe that he will work in us to will and to doe; but for a Covenant that the Spirit ſhall keep your fixed hour, where is that? for the Spirit, even the hour before blows ſweetly and the hour after; but he is abſent at your fixed hour. In a word, we may limit a time for your Duty; for the obligation (to pray continally) is perpetual; but we cannot limit a time or an hour to his breathing. Its ever true, John 3. 8. The Wind bloweth where it liſteth. (4.) The more Angel-like and the more ſpiritual pride is, ſuch as is Angel-haughtineſs in the damned ſpirits who were not content with their own ſtation, and in Evah, the more ſinful guiltineſs is in it; Pride reſulting from acts common to men, as that of the King of Aſſyria, Iſa. 37. and that of the King of Babylon, Hab. 2. Iſa. 14. 13, 14. is nothing ſo damnable as the proud fathering of holineſs and grace upon our vain nature; and here we think we can command the ebbing and flowing of the Sea, and have the breathings of the Spirit at our will; and if we be humble, it ſhould eſpecially be in ſtooping to the moſt poor and holy actings of the Soveraign Lord, and preſumptuous relying on ſelf; here is the firſt ſamplar pride.
Neither do we conſider that moſt of the Arguments, if we may act when, and where, we will, Salvation and Damnation, and all the high actings of gracious Soveraignty muſt be under our power; if we may, or can act without the habit and influence of grace, and muſt be here, as when one great higher Wheel moves and turns about many Wheels, and the firſt moves the ſecond, and ſecond the third, and the third the fourth, and ſo forth; ſo muſt the habits of Grace, and the influences of the Spirit, and all the outgoings of God be ſubject to mans Free-will as the firſt mover; if we can pray and praiſe under the withdrawings of God.
Hence the 6. Argument may be removed, that though we cannot pray, but when, and as the Spirit moves us; it follows, both that we are not looſed from our obligation to pray, nor can we pray more or leſs fervently, but as the grace of Chriſt, in whom is all fulneſs, qualifies us in the habit and actings, becauſe the gracious acts depend not upon our Free-will ſimply, but upon our Free-will as inſtructed with the ſupernatural habit infuſed; nor do the more intenſe and ſtronger actings of love, of faith, of prayer, depend upon our Free-will, but as inſtructed with the ſtronger habit and actual influences of God; But more hereafter of this.