Vt executio illius sententiae quae in ipsa justificatione est pronunciata maturari pâ—ssit promoveri That the execution of that Sentence which is pronounced in justification may be ripened or haâ—â—ed and promoted by which if I mistake not he means that which I have already expressed viz. the solemn final and publick sentence of Absolution which God will pronounce to all those that shall be found in Christ that is the Maturation the full Corn in the Ear the Top-stone True our prayers cannot hasten it towards us but in our prayers and preparations we may hasten towards it in the sense of that Text 2 Pet. 3. 12. We cannot hasten Christ's second coming yet we may in imitation of the Apostle say Come Rev. 22. 20. Lord Jesus and surely that publick absolution is a desirable merey that what we See Ball of Faith p. 105 106. have in the sense of the Gospel Law by the private certification of God's Spirit to ours we may have in the Sentence of the Judge solemnly pronounced in the face of the whole world this being the Top-stone of that Fabrick of mercy which reacheth to the Heavens concerning the matter of this Petition or things begged Other Petitions included in this general relate to the means whereby this forgiveness is to be obtained for as we heard each Petition together with the thing includes the means for the obtaining it 2. Therefore there are Petitions included as to the means of pardon principally 1. We are to pray for a deep sense of sin and for sorrow and sound humiliation this being a qualification to which pardon is promised Pray for that Repentance upon which the bâ—â—â—â—ing out of sin is promised Acts 3. 19. The fruits whereof are described 2 Cor. 7. 10 11. Plead the promise Zech. 12. 10 and that Ezek. 36. 26. Pour out Jeremy's wish Chap. 9. 1. That it may be so with you in reference to your sins that you may be as Doves of the Valleys mourning for your iniquities Ezek. 7. 16. God gives one Gift and crowns it with another Repentance with Remission Acts 5. 31. We must therefore pray for one in order to the obtaining of the other 2. That God will give us faith that we may apply and lay hold on the righteousness of Christ for our Justification This is an absolutely necessary means in order to forgiveness John 3. 19 36. He that believeth not is condemned already the wrath of God abideth on him Beg therefore with all carnestness the gift of faith the exercise and increase of it in the language of the Apostles Luke 17. 5. The Merits and Satisfaction of Christ are the only meritorious cause of pardon these are ineffectual to us without faith this faith is the gift of God Ephes 2. 8. therefore to be askt of God in order to pardon Therefore be importunate with God for the Spirit of Grace to work this Grace and stir it up in you that so you may be according to the tenour of the Gospel-Covenant capable subjects of forgiveness 3. Beg also that which is the condition expressed in the Petition a forgiving reconcilable frame of Spirit toward those that injure or offend you this is 〈◊〉 in the sense explained a qualification requisite in him that expects forgiveness from God and from such a frame a man may comfortably conclude himself pardoned of God since the promise is made to it Matth. 6. 14. Pray that God will root out of your hearts all principles of malice hatred and revengefulness that the Spirit in you which lusteth to envy James 4. 5. may be mortified that you may put on bowels of mercy forbearing and forgiving one another Col. 3. 12 13. That you may be merciful as your heavenly Father is merciful and the same mind may be in you that was in Christ Jesus Direct 2. Get a frame suitable to this Petition It is easie and ordinary to pray thus in a formal manner but to have a frame suited to this prayer is not so easie It chiefly consists 1. In a kindly sense and deep humiliation for sin The soul that comes to beg forgiveness must be affected with the number weight and hainousness of its sins the sad effects of them as the dishonour and displeasure of God the reproach of Religion injury to others the hardning our hearts the ruine and damnation of our souls c. The heart must be filled with such things as were sound in the Corintbians upon their repentance 2 Coâ— 7. 10 11. That so our prayers for pardon may be the very sense of our souls and the deep groanings of our Spirits He that is not sensible of his offence and the â—ainousness of it will not heartily beg forg venese 2. In an earnest hungring and panting after peace and reconciliation with God and after the light of his countenance Such a frame as the Psalmist's Psal 42. 12. 63 â— not an easie or slight desire but such as Rachel's for children that cannot be satisfied without it such as David's for Water of the Well of Bethlehem This frame well be seems those that come for such a mercy resolve to lie at God's door that nothing shall take you off your suit that though God should throw you off you will catch hold and not let him go till he thus bless you but that like the Woman of Canaan you will follow him with renewed arguments and greates importunity with such a frame should we beg forgiveness 3. In a resolution against sin for the suture loathing your selves for what you have done amiss and purposing through Grace to sin no more Bespeak God in the language of Job Chap. 34. 32. Woaâ— I know not teach thou me and if I have done iniquity I will do so no more And Chap. 42. 5. I abhor my self in dust and ashes Think not that you come to beg leave to sin again nor let it be with you as with the Harlot Prov. 7. 14. who because she had peace-â—fferings with her and had that day paid her vows therefore begins upon a new score and presumes to sin afresh he that begs forgiveness with a purpose to go on in his sin mocks God and deceives his own soul As if Râ—bels should come to their Soveraign and beg his pardon and then presently take up their Weapons and renew their Rebellion Would not such a carriage aggravate their Rebellion Oh think how injuriously we deal with God in this respect how often we beg pardon and are not resolved to forsake the sin nay rather resolve to go on in it What more notorious hypocrisie can we be guilty of 4. In a charitable forgiving frame even towards our worst enemies actually forgiving them so far as it is our private concernment this is necessary since it is the express condition here What do we then but beg not to be forgiven while we harbour malitious and revengeful thoughts towards our Brethren What impudence is it to pray this
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE GENERATION OF SEEKERS OR The right manner of the Saints Addresses to the Throne of Grace IN TWO TREATISES The First being a sober Vindication of the Spirit of Prayer with the Resolution of diverse Practical Cases relating thereunto The Second a plain Exposition of the Lord's Prayer with Notes and Application mainly intended as a Directory to those who desire to attain the Gift of Prayer Ephes 6. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tertull Citante Dieterico A tali spiritu prosicisci debet oratio qualis Spiritus est ille ad quen mittitur August Si vis câ—m fructu orare oportet te priùs esse templum Spiritûs Sancti London Printed in the Year 1671. THE EPISTLE TO THE READER Christian and Courteous Reader WHat some have said of Laws That if to all those wholsome Constitutions which our pious and prudent Legislators have enacted there were added but one more viz. To enforce the execution of the rest The nation would be both happy in it self and a Mirrour and Terrour also to all about it The like may be said of holy and Practical Books wherewith this Age abounds even to a furfet that could such a Book be written as might effectually stir up Christians to a right use and improvement of the Labours of God's faithful servants already extant there would be I will not say none but I may say less necessity of writing more in that kind For indeed as to the substance of Christian duties I may allusively take Eccl. 1. 9. up that of Solomon The thing which hath been is that which shall be and that which hath been done is that which shall be done and there is no new thing under the Sun Treatise upon Treatise line upon line precept Isa 28. 13. upon precept are extant whereby Christians might be both instructed in and excited to the Duties of Religion and I think no duty of Religion more frequently treated of than that which is the subject of these poor labours But as once it was the answer of â— Minister to one of his Hearers blaming him for too often declaiming against the sin of Drunkeuness that he resolved never to leave preaching against it till the People had left off the practise of it So methinks it may be a sufficient Apology for any labours of this nature that till the duty be more generally and carefully practised there is a necessity of reiterated calls to it and aâ— it is said by one Nunquam nimis dicitur quod nunquam satis discitur That duty if it be indeed a duty of weight and importance as this is is never too much pressed by the Minister which is never enough practised by the Hearer But alas 'T is matter of sad consideration that while both from the Pulpit and Press Christians have such loud and repeated calls to their respective duties so few beleeve the report so that with reference to the generality of our hearers we may take up that of the Prophet To whom shall I Jer. 6. 10. speak and give warning that they may hear Sad it is that God's painful labourers have so just cause as to most people to renew the old complaint I have laboured in vain I have spent Isa 49. 4. my strength for nought and in vain And this not only as to their Oral labours in the Pulpit whither for most part they bring their Sermons as People do their dead to Church to bury them there But also their elaborate writings and elucubrations whereby many of God's faithful servants though they are dead yet speak This I say again is a sore evil and should be for a Lamentation that so little right use is made of that store of spiritual provision which God's Joseph have laid in for a time of scarcity and the greater sin because so little layd to heart so rarely lamented I have sometimes observed it to be and I hope in sincerity the acknowledgment of some Christians that they have heard unprofitably but 't is rare to meet with him that will seriously bewail his neglect of or unprofitableness in reading either the Word of God or the works and labours of his servants written for their edification as if these last were not among those Talents which ought to be improved and must certainly be accounted for Give me leave therefore Reader first to propose something in general for thy more profitable improvement of these precious mercies which God puts into thy hands I mean the pious and practical Books which this age hath brought forth in such plenty and then a word or two in particular touching these two Mites which I now cast into the common treasury As to the former I hope it may be a word in seasons Some are naturally dead and shall never speak word more to thee for thy edification yet their labours are in thy hand by these they have endeavoured with Peter that thou might'st be able after their decease 2 Pet. 1. 15. to have those things alwayes in remembrance to which while living they did stir thee up by putting thee in remembrance Others are legally dead and may not speak as formerly from the Pulpit Yet their hands are not so tyed up but that they may write and by the indulgence of Authority make publick such things as rightly improved may promote thy spiritual welfare and eternal happiness To lose the benefit of these advantages cannot but be an unspeakable loss and therefore to direct thee any way for thy more profitable use thereof cannot but be acceptable to every soul that 's under a sense of his own necessity of the present scarcity of quicking means in many places and of the strict account one day to be rendred of every Talent we have received and amongst others the pious labours of God's faithful servants To detain thee therefore no longer let me lay before thee these few things 1. Perswade thy self that all these good Books and pious Treatises which of late and evâ—n since our departure from Rome have come forth into the World are the effects of Gods gracious Prâ—vidence 't is he that hath gifted and raised up Instruments to that purpose he hath put it into their heart he haâ—h guided as it were their band though not in that extraordinary manner as he did the Prophets and Apostles who were moved and 2 Pet. 1. 20. 21. Matth. 28. ult infallibly guided by the Holy Ghost yet in the same way wherein he hath promised to be with his Ministers to the end of the World Solomon tells thee Eccl. 12. 12 that O making many Books there is no end and much study is a weariness to the flâ—sh yet God hath made his servants both able and willing to undergo that labour for thy sake and with indefatigable pains even to the impairing of their own health and strength to write Commentaries Expositions Sermons Martyrologies and other like pious labours for thy advantage Look upon this
they are invested with by Christ and what an everlasting spring of Consolation he is to those that are savingly ingraffed into him even against all that might trouble or terrifie them And because there are two principal springs whence all the sorrows of Gods people flow viz. 1. The Reliques of Sin within 2. The Pressures of Affliction without The Apostle layes in comfort against each of these severally Against sin remaining from v. 1. to 17. Against afflictions pressing from v. 18. to the end of the Chapter The Text is one of those Cordials to prevent faintings under any kind of suffering though not less Soveraign against the stirrings of corruption and indeed very precious and heart-cheering to those that enjoy it namely that they have the Spirit of God to help them in pouring out their complaints and begging what 's needful for them at the hands of God Though I intend not the distinct handling of every particular Truth coucht in these words yet it will not be amiss to open them that you may be the better able to glean up not those single cars only but whole sheaves of Gospel-Truth which I shall leave behind me In the words then is set forth a precious Priviledge of Gods people which though enjoyed in other Cases yet is especially besteading in a day of affliction namely the Spirit enabling to and assisting in the duty of prayer Particularly observe in them 1. Our Insufficiency to pray without the The Analysis in Deâ—dates 4th Edit Spirits help for we know not c. 2. The Spirits Sufficiency to quicken and direct us and that both 1. As to the matter of the duty with groanings unutterable 2. As to the manner according to the will of God 3. As to the acceptance And he that searcheth the hearts c. This seems to be the most natural division of the words Yet for more orderly explication we may observe these five particulars in which though there be not so much Art or Method yet it may better serve our present purpose and give occasion to a more particular opening of the Text which I shall do as I mention the Particulars 1. The Author of the Priviledge that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit which what else can it mean but the Spirit of God especially since it s emphatically pointed out in the following clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit it self c. Should any Caviller urge that in Prov. 18. 14. The spirit of a man will sustain his Infirmities and therefore why may it not be understood here of ones own Spirit The Answer were easie That there is a vast difference betwixt sustaining in that Text and helping in this There the Spirit Deâ—d that is the vigour firmness and alacrity of the soul do uphold and bear up a man in his corporal weaknesses What 's that to spiritual infirmities ignorance unaptness and inability for duty What can the natural vigour of a mans own spirit contribute to the help of these Besides that other Texts conspire with this in the sense I give Eph. 6. 18. Praying alwayes In the Spirit per Spiritum Beza in locum as Beza renders it thus glossing Paul would have prayers to proceed from the Holy Ghost Or if that Text may admit of another sense In the Spirit that is ex intimis Add the consent of Expositors animi penetralibus as the same Beza making it parallel with that in Eph. 5. 19. making melody in your hearts Yet methinks that in Jude 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praying in or by the Holy Ghost is above any just ground of exception and cannot without manifest violence be otherwise understood but of the Holy Spirit of God the third person of the Trinity whose Graces they must exercise in prayer So that I take it for undoubtedly true that by Spirit here is meant the Spirit of God who is the Author of this precious Priviledge 2. Here is the Priviledge it self and that is expressed in two or three words very emphatical 1. Helpeth our Infirmities But that expression reaches not the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 helpeth-together Vicissim onus attollit Beza ex altera parte ne sub eo fatiscamus He takes by the one end lifts against us lest we sink under the burden Infirmities that is the defects imperfections corruptions that cleave to us in our prayers 2. There are other two words both of one root v. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he maketh intercession for v. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the same Their import is thus much to deal with a Judge Magistrate or any in authority about any business to be Advocate to plead a cause Sometimes against another as the same word is used Rom. 11. 2. Acts 25. 24. But here for on the behalf of another to procure that the person in authority may be propitious and favourable to obtain that one may bring in his plea and may be heard by the Judge Which yet is so to be understood not as if the Holy Spirit did intercede with the Father or Son for us as the Arians affirmed but that he Beza excites us to pray and as it were dictates sighs and expressions to us Whence he is said to cry Gal. 4. 6. and by it we are said to cry Rom. 8. 15. Of this more anon 3. Here is the manner of this Priviledge for so I choose to call it how the Spirit makes intercession viz. with groanings which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be uttered Some will thus interpret without speaking as they render that word that is say they The vertue of their prayers consists not in number or artifice of words as the Hypocrites Matth. 6. 5 7. but in lively feelings and ejaculations of the Spirit This is pious but it seems to put some force upon the word Rather it signifies ineffable inexpressible or as we render that cannot be uttered Now some things are said to be unutterable for their greatness 2 Cor. 12. 4. Paul wrapt up into the third Heaven heard unspeakable words which it is not lawfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or possible for a man to utter In this sense 1 Pet. 1. 8. the joy of Believers is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said to be unspeakable not to be expressed for the greatness of it Some things in regard of our weakness when through Infirmities we cannot express our sense and meaning both may here be understood Which cannot be uttered i. e. whose fervour Deod endeavour and efficacy proceeding from a supernatural motion of the Spirit cannot be apprehended or expressed Thus we by Quia ingenii captum longè excedunt Calv. reason of infirmity are like children which cry but cannot tell where our ailment is we can complain and mourn like Doves of the Valleys but are not able to express fully and particularly what is our grievance Thus it is sometimes with a child of God especially under
in groanings that cannot be uttered if it be outwardly straitned yet there is a kind of infiniteness in its desires the heart is for duty and communion with God though the hand can do little 3. Natural Conscience though it presses earnestly yet it is easily satisfied a little thing stops its mouth like the unfaithful Steward Luk. 16. 6. it will take up with fifty for an hundred it takes up with half-payments slighty performances So that something be done though never so poorly and distractedly it is well satisfied But where the Spirit of God is the Principle it causes the soul to hold on its motion till something be done in and by duty It makes us have respect to the manner as well as the matter of our performances Or if duty be at any time shuffled over it lets not the soul be at rest there is disquietment within and the miscarriages of one duty become matter of confession and humiliation in its after-performances 4. What was said of the gift of prayer may be also said here Natural Conscience little regards the Issue of duty It s end is not so much to be heard as to be eased the Convictions of duty are its burden which when they are a little satisfied it is at quiet as having obtained its end Whereas the Spirit as before makes us solicitous to be heard as it teaches the soul to ask things necessary so it enables the soul to wait for an answer And hence follows on the one hand mourning humiliation perseverance and greater importunity in prayer if the mercy be not given in And on the other side if the Petition be granted then is the soul carried out in thanksgivings and holy rejoycing and with the cleansed Samaritan Luke 17. 15. it returns to give glory to God Neither of which are found in those who are acted meerly by the urgings of Natural Conscience 4. There is yet a fourth thing to be distinguished from the Spirits motions and assistances viz. Good moods and fits in a meet natural man Violent pangs of goodness sometimes seize upon a wicked man and in these fits he will pray and it may be with much seeming servour and devotion as I may allude to what is said of Jeremiah Jer. 22. 23. How gracious shalt thou be when pangs come upon thee Oh how devout how prayerful how zealous may he seem to be during the fit and yet all vanish That thus it may be is fairly intimated Job 27. 10. Will the hypocrite delight himself in the Almighty Will he alwayes call upon God q. d. He may indeed sometimes pretend love to God he may for a fit call upon him but this will not continue it is a fading colour And though nothing be directly said of the Stony ground as to prayer yet you may Matâ—h 13. 20 21. by a parity of Reason gather that those thereby represented may pray in their good fits for you read that they hear the Word they receive it yea speedily anon as we express it yea more with joy Oh it is sweet they are ravished with it Now in this mood Vid. Bolton's Self-enriching Examin p. 173. they may doubtless have an appetite to prayer yea be very much delighted in it while the pang lasts Temporary faith may produce temporary prayer Now to give a clear distinction betwixt these and the Spirits motions is a work of much difficulty considering 1. That even those that have the Spirit of prayer do often experience sad abatements and frequent withdrawments as will appear in the following Cases so that they are often at a loss and fear lest theirs be no better than some temporary pangs of natural affection 2 And then how much of enlargement and fervency what seeming meltings and breathings a natural man may have at such times how much he may be transported above himself c. This considered it must needs be a case of much difficulty here is a very small thread to cut by a very narrow Bridge to go over and very dangerous it is Matth. 13. 29. lest in pulling up the Tares the Wheat also be pulled up that I may only allude to that Parable lest I should either slay the souls Ezek. 13. 19. that should not die or save the souls alive that should not live may that blessed Spirit whose operations I would clear from all mistakes and misconception lead me into this and every other Truth Depending on his Assistance I proceed to the Resolution of this intricate Case First then These fits differ from the motions of Gods Spirit in their root and cause they only proceed from some external impressions or some light touches upon a mans Spirit which the Holy Ghost calls a tasting Heb. 6. 4 5. of the heavenly gift a being made partakers of the Holy Ghost a tasting of the good word of God and the powers of the world to Deodate Calvin and others â— come i. e. a slight superficial participation of these things with some delight fitly resembled by Tasting So that they are nothing but Nature elevated not Grace exercised and differ as much from the Spirits motions as a fiery Meteor which is nothing but an oylie Fume or Vapour drawn out of the Earth or Water by the Sun's heat into the Air and there set on fire from a fixed Star So that it is good to see whether there be in us the root of the matter whether the Spirit of Grace hath begun a work of grace upon our hearts You may remember I distinguished the Spirits gracious assistance into Habitual which is a praying disposition wrought in the heart of every Believer at his conversion and growing up together with his Sanctification and Actual which is the Excitation of those Habits wrought in the soul Now did you ever find that Habitual praying-frame That is those graces which are to be exercised in prayer such as Faith godly Sorrow Repentance a holy Reverence of God sincere Love to Jesus Christ In a word Is there a foundation laid in thy soul of Repentance towards God and Faith towards the Lord Jesus Christ Then it may be hoped that those lively stirrings are the effects of the new Nature the motions of Gods Spirit which hath taken up his dwelling in thy soul But if thou art a stranger to the sanctifying converting work of Gods Spirit If those seeds of grace were never cast into thy soul it is evident that those good moods are nothing but Nature elevated by common grace or transported by some more than ordinary impression from without it may be some unexpected mercy thrown in as it was with the Jews upon the drowning of Pharaoh and his Host Then believed they his words they sang his praise Psal 106 12 13. But it was but a pang of goodness They soon forgat his works they waited not for his counsell Or perhaps some moving affectionate discourse may have charmed thy affections into an Ecstafie or captivated thy
precious Promises made to prayer Call upon me in the day of trouble and I will Psal 50. 15 bear thee And ye shall seek me and find me Jer. 29. 13. when ye shall search for me with all your heart And it shall come to pass that before Isa 65. 24. they call I will answer and whiles they are yet speaking I will hear How can a soul but grow in hope as he feels the Spirit of prayer more and more powerful in him In the fear of the Lord is strong confidence Prov. 14. 26. Prayer is a singular part of the fear or worship of God and causes confidence Prayer hath had such attestations from Heaven and is propt up with such promises in the Word that when it is spiritually performed it cannot but elevate the soul to a high pitch of expectation Psal 22. 1. 6. The Psal â— 1. 6. Church prayes earnestly for the King and then concludes with confidence Now know I that the Lord saveth his anointed he will hear from his holy Heaven with the saving strength of his right hand When God prepares Psal 10. 17. the heart it is a certain pledge he will cause his ear to hear We may argue in this Case as Manaoh's Wife If the Lord were pleased to kill us he would not have received Judges 13. 23. a burnt-offering and a meat-offering at our hands So if the Lord would not hear our prayers he would never put such a Spirit of Supplication into our hearts 4. The Spirit of prayer also seâ—cheth in support under affliction it draws down strength from Heaven as in that of David before mentioned In the day when I cryed thou Psal 138. â—3 answeredst me and strengthnedst me with strength in my soul Strong cries bring fresh supplies of strength and procure ability to bear Paul when he prevails not for the removal of that Thorn in the flesh yet hath this comfortable 2 Cor. 12. 8 9. answer My grace shall be sufficient for thee q. d. I will not remove thy burden but I will renew thy strength This is promised in that sweet Scripture They Isa 40. 31. that wait on the Lord and prayer is a singular way of waiting shall renew their strength Faith Hope Love Parience and every other grace is exceedingly strengthned by prayer and in this respect it brings case as was shewed above as a man at full strength can with a little finger bear away what a Child cannot lift Paul could do or suffer all things through Phil. 4. 13. Christ strengthning him this strength is derived by prayer rightly performed Therefore is it that he prayes so earnestly that God would strengthen the Ephesians with Eph. 3. 16. might by his Spirit in their inward man 5. By this also the sanctification of afflictions is procured It not only procures strength to bear but grace also to improve It is the true Philosophers-Stone that turns all it toucheth into Gold Like the skilful Apothecary it makes out of Poyson an Antidote against Poyson As every creature so 1 Tim â— 4 5. every cross and trouble is sanctified by prayer so that they become blessings to us Prayer draws our the vertue of that great Gospel-promise that all things shall work together Rom. 8 28. for good And who knows the benefits that are brought to Gods people by sanctified afflictions How are corruptions mortified graces refined envigorated and purged from their drossy mixtures How are the after visits of Heaven rendred abundantly sweeter and which I would especially instance in by pressing afflictions sanctified we learn to press more into the Divine presence where the Spirit of prayer is it rises higher by afflictions as Noah's Ark did by the encrease of the waters Let not therefore the ignorant world wonder that the Saints in the midst of pressing afflictions 1 Pet. 1. 6 8. can rejoyce with joy unspeakable and full of glory for the Spirit of prayer going along with those afflictions turns them into singular advantages Well may they count it all Jam. 1. 2 3. joy when they fall into divers Temptations knowing that the trying of their faith worketh Rom. 5. 3 4 patience and patience experience and experience hope which maketh not ashamed This effect David found that his Corrections became Psal 119. 67. Instructions Before I was afflicted I went astray but now have I kept thy word and therefore saw cause to say It is good for 71. me that I have been afflicted that I might learn thy Statutes yea to acknowledge that in faithfulness God had afflicted him Now 75. this happy fruit is the product of prayer God may indeed turn the afflictions of a wicked man to good but it is by teaching him to pray Manasseh when he was in affliction besought the Lord his God and 2. Chron. 33. 12 13. humbled himself greatly before the God of his Fathers and prayed unto him and he was entreated of him Afflictions stir up prayer and prayer sactifies afflictions and sactified afflictions may be put into the Catalogue of our choicest blessings 6. And this also when the Lord sees it good procures a happy issue and deliverance It is the means which God hath appointed The sorrows of Death compassed me and the pains of Hell gate hold upon me Then called I upon the name of the Lord Psal 116. 3 4 7 8. and the issue was God dealt bountifully with him delivered his soul from death his eyes from tears and his feet from falling Prayer rightly performed hath this certain effect to procure deliverance with one only exception unless God in his infinite Wisdom see it more for his glory and for our spiritual and eternal good to be kept still in the surnace and this is such an exception as every gracious soul will gladly admit of But I may yet rise higher The Spirit of Prayer not only procures deliverance but deliverance in mercy deliverance sanctified and that is a pledge of eternal deliverance Others may be delivered but theirs is not so much a Preservation as a Reservation to some sadder calamity but there is this in Deliverance procured by prayer that the soul may be assured God intends him good by it These are a few of those infinite advantages which the Spirit of prayer brings along with it to Gods afflicted servants but it is impossible to enumerate all These are but as a cluster or two in comparison of the full Vintage Do but look over the precious promises made to the people of God in their straits take notice how many how great things are promised and so many are the Advantages which the Spirit of prayer brings with it for that is the key which opens those Treasuries that sets those Conduits a running and drains out the sweetness and vertue of them Thus you have each part of the Doctrine confirmed and made good Let us now see what Improvement may be made of
prayer 1. A Spur to it for who would not look on it as a singular priviledge that hee might upon all emergencies have recourse to any great Earthly Monarch how much more should wee take delight in approaching to God when thou feelest thy heart dull and backward to this duty what a quickning consideration may it be to think that it is the Majesty of heaven that thou conversest with in it Nor must we think as that profane wretch I have heard of who being upon a sick-bed used this as an argument for deliverance that if God would now heare him hee would trouble him no more that our frequent addresses trouble God No the oftner if wee come aright the welcomer hee bids us ask and chides us for not asking John 16 23 24. 2. But then it may be a Curb to all rovings and extravagancies al rashness and irreverence ' T is the God of Heaven to whom thou addresses Who would not fear befo◠him Eccl. 5. 2. God is in Heaven and thou on Earth therefore let thy words be few It ill beseemes us to be sawcy though wee may be humbly bold with God So much of much more that might have been spoken shall serve for Application of this Truth I come now to a more particular Consideration of the description of God in this Preface And 1. By his Relation to us Father which is amplified by the Ground and extensiveness of it for both are implyed in that word Our 2. Doctr. They that come to God aright in prayer must come to him as to a Father Relation to and Interest in God is necessary to make prayer prevalent wee must be able to cry Abba Father Rom. 8. 15. If yet call on the Father 1 Pet. 1. 17. There must be some hopefull ground of such a relation as a ground of confidence in prayer Explic. Now God is called Father considered 1. Personally or Hypostatically viz. as the first person of the Trinity so hee is the Father of our Lord Jesus Christ as having begotten him from eternity by an ineffable generation A mystery to be beleeved by faith not apprehended by reason Thus hee is called Eph. 1. 3. Heb. 1. 5. c. 2. Considered Essentially the whole Trinity God in three Persons but One in Essence and so hee is Father either 1. In regard of Creation and Sustentation of all his creatures especially the rationall creature Mal. 2. 10. called the Father of Spirits Heb. 12. 9. of all things 1 Cor. 8. 6. thus the Heathens stiled their Jupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of Gods and men 2. In respect of Adoption hee is the Father of those whom hee takes into speciall Relation and this 1. Either Externall when a people are called into a profession of God and the True Religion thus the whole body of the Jewish Nation Rom. 9. 2. to them belonged the Adoption See Exod. 4. 22. and Deut. 32. 6. And in this sense the whole body of a Nation professing Christianity and baptized and partaking of Gods Ordinances may be called the children or people of God This is indeed a great mercy yet a man may perish from under this priviledge The children of the Kingdom may be cast out Matth. 8. 12. 2. Or Internall when a man hath not only the title but the Spirit of Adoption Rom. 8. 15. Gal. 4. 5. Eph. 1. 13. This may be described An Act of God's free grace in Christ taking us into the number and entitling us to all the priviledges of the Sons of God 'T is not an empty title but a reall priviledge Christ is the head and roote of it the Elect and they only the subjects free grace the inward mooving cause on God's part the word and Spirit are the instruments begetting and sealing it Gods glory in conjunction with mans Salvation the end of it Now in this sense wee are to understand it here Our Father not only as createing and upholding us not only as wee are baptized and partake of Church-priviledges but as wee are begotten by his Word and Spirit born again not of flesh nor of blood c. John 1. 13. Object But may none pray unto God or call him Father but those that are assured of this Adoption Answ Our Common Relation to God as his creatures and our Relation to him as Members of the visible Church may be urged as Arguments in prayer even those that had speciall Relation to God make use of them Psal 138. 8. Isa 63. 19. Wee may plead for mercy upon those accounts but wee are not to rest in them God may heare our prayers but wee cannot have assurance that hee will heare them till wee can come to him in this way of Speciall Relation other pleas may prevail but this will never fail us Confirmation Now for proof of this wee have the practise of the Saints both of the Old and New Testament they come to God under this Relation Isa 63. 16. and 64 8. Ier. 3. 4 19. So Christ himself Matth. 11. 25 26. John 17. 1 5. and 21 24 25. This is the Genius and Spirit of Christians Rom. 8. 15. Gal. 4. 5. 1 Pet. 1. 17. Even Idolaters used to come to their Idols with this appellation Jer. 2. 27. they say to a stock Thou art my Father c. Reas The Reason in generall may be because there is not a more suitable Title either for God to have or for us to give him in our addresses to him by prayer 'T is suitable in regard both of his Majesty and greatness and of his mercy and goodness it s a singular help against those miscarriages that are incident to us in prayer as 1. It helps against irreverence and rash presumption there 's a naturall impress of Awe and Reverence upon the Spirits of children towards a Father there are indeed other Titles more apt to beget feare and trembling but none more effectuall to strike an awfull reverence of God upon the soul this will make us rejoyce with trembling Psal 2. 11. and fill us with Reverence and Godly fear Hebr. 12. 28. 2. It helps against Feare and Unbelief this Relation fils the soul with boldness and confidence Had wee been taught to call him King of glory wee should have been dasht out of Countenance with his Majesty if wee had called him The Lord of Hosts it would have made us tremble at his power or if hee had been stiled Judge of the world wee might have feared his justice But the Title of Father begets boldness and gives encouragement what may not a child hope to obtain from a loving and tender Father 'T is the lowest Title to which humility could condescend and the highest to which love could aspire This begets assurance that hee will give us if not what wee ask yet what is best for us A Father will not in stead of bread give a stone nor in stead of a fish a Serpent nor in stead of an egge a Scorpion Luke 11. 11 12.
be made good viz. that he will not suffer you to be tempted above that you are able And so for inward corruptions and the bait and snares of the world that you may have Interest in that sweet intercessory Petition of our blessed Saviour John 17. 15. I pray not that thou shouldst take them out of the world but that thou wouldst keep them from the evilâ— that he will so restrain our enemies and so strengthen and sortify us that we may have cause to take up that gratulatory Psalm viz. 124th that though Sathan or his Instruments may be permitted to make attempts upon us as Senacherib against Judah and the Syrians against Samaria yet they may have a hook put in their nosthrils and return with shame and disappointment in a word That the wicked one may not touch us in the sense of that Text 1 John 5. 18. that is Letaliter with a deadly touch or as some tactu qualitativo with such a touch as may leave an impression of his owne divelish Spirit upon us such a touch as the needle hath from the Loadstone 3. That he will not withdraw from us in our tryals and conflicts that if he call us to fight he will stand by and encourage us To be led into temptation is no great matter if we be not left in it and indeed we are never to purpose led into it tâ—ll we be left in it till Gód deal with us as with Judas and Saul suffer Sathan to fill our hearts this therefore we have need to be earnest for that if Sathan must winnow us our Saviour may so intercede for us that our Luk. 22. 31 32. 2 Cor. 12 9 faith may not fail if the messenger of Sathan must buffer us the grace of God may be sufficient for us Though we cannot peremptorily and absolutely pray for Victory over every temptation since we neither know what God hath decreed nor how far a foil for a time may advantage us afterwards 4. That he will keep us from running our selves into temptations this is both necessary in it self and doubtless implyed in this Petition though there were no outward Tempter no World or Devil yet our owne hearts would be and indeed are our worst Tempters in many cases our temptations are home-born though nursed by Sathan for Instance when troubles arise for the profession of the Truth and we cannot owne some Truth of God but we must expose our selves to hardships and sufferings how do men act the part of the Tempter upon themselves how do our carnal hearts bespeak us in the language of Peter to our Saviour Master spare thy self this shall not be unto thee What distinctions and evasions do we study to escape suffering While we should be studying duty and preparing for danger we are studying to escape the latter by declining and shaking off the former Like Jonah when he foresaw that he was sent upon a troublesome and dangerous embassy he out-runs the work to avoid the trouble Pray then that we may not be left to our selves as the Jews Psam 81. 11. Then we shall be sure to be our owne Tempters 5. That in those temptations of probation which himself pleases to excercise us withal he will enable us to carry as Christians shewing forth our graces that we may like Abraham if tryed by faith offer up our Isaacs Hebr. 11. 15. that our patience may shine as Job's did through the clouds of temptation and affliction that we may not sin with our mouths or charge God foolishly How shamefully do we miscarry when God leaves us as David and Hezekiah how shall we dishonour God blemish the Gospel cause the enemy to blaspheme through our misdemeanors if the Lord who layes the tryal upon us do not stand by us in it and teach us how to carry under it Therefore pray Lord if thou will prove us help us that we may approve our selves If thou wilt excercise us with Temptations fortify us with grace that the issue of the tryal may be thy glory and our comfort If thou try us by prosperity keep us humble and obedient if by adversity keep us from despondency indirect actings theft maligning others c. 6. That if in his infinite wisdom he see it good at any time to suffer us to be foyled and leave us to our owne weakness for our humiliation or for other good and gracious ends he will not leave us wholly and finally that it may be with us as is prophesyed of Gad Gen. 49. 19. A troop shall overcome him but he shall overcome at last That though he chasten us he will not give us over to death but at last restore to us the joy of his Salvation and stablish us with his free Spirit That with Sampson we may at last be avenged of our enemies that though we fall yet we may not be utterly cast down but may be at last more then conquerours through him that loved us and gave himself for us 7. That in stead of those things which may proove snares and temptations to us hee would so order all his dispensations to us as they may incite us to holyness this is the contrary implyed in this Petition q. d. Lord in stead of Sathan standing at my right hand to tempt me let me have thy good Spirit alwayes egging and urging me to that which is good in stead of the wicked enticeing or discouraging me let me have thy Saints by their friendly reproofs counsels exhortations and examples provoking me to holyness let the righteous smite me it shall be a kindness and let him reproove me it shall be an excellent oyl which shall not break my head Psal 141. 5. In stead of that measure of outwards which may be a snare let me have that which shall be a spur to piety In a word Let me have such Ordinances such providences let me be in such company in such a condition so order all things about me that thy work within me may go on with power and all things may concurre and according to that great promise Rom. 8. 28. work together for my good 8. That he will appoint a good issue of all temptations that befal us according to that promise 1 Cor. 10. 13. that he will with the temptation also make a way to escape that we way be able to bear it that he will so limit our temptations as to measure and continuance that we be not tempted more or longer than is for our good and so issue them at last that we may come out as Job and we may have double at our latter end as to grace and comfort to what we had at the beginning and that at last he will so deliver us from them as that we may be set out of the reach of them being translated into that state where Sathan shall not be able to tempt us any more this is the highest round of this ladder and then both parts of the Petition shall be fulfilled then