the old Testament 2. Command of the new Testament p. 224. Reas 1. Because our Interest must not be titular but reall 2. Christ's merit is the foundation of our acceptance pag. 225 -227. Use 1. Be humbled for neglect of Christ Evinced to be the sin of many 1. From their notorious ignorance of Christ 2. Their palpable Vnbelief 3. Their Pharasaism and self-confidence p. 227 -230. Use 2. Bring Christ with us To which purpose 1. See that our Faith be right 2. In exercise 3. That our persons and performances he suitable to such a Mediatour pag. 230 -232. Doctr. God must be prayed to as our common Father p. 232. which imports as se many Reasons â—eas 1. A distinction of God from an excellency above all earthly Parents 2. Our membership in that body which is spiritually begotten 3. Chiefly in which sense it is prosecuted the Vnion of hearts and Communion of prayers amongst all Gods children p. 233 234. Use 1. It blames our privatespiritedness p. 234. Use 2. Pray for others Vrged by Motives 1. Nothing is a better evidence of our reall membership 2. 'T is singularly advantagious pag. 235 236. CHAP. III. 5. Doctr. IN our addresses to God by prayer we must come to him as in Heaven p. 237. there more gloriously p. 237 238. Explained 1. Not as if he were confined there 2. Nor as if he must locally descend thence 3. But us manifesting himself Reas 1. To distinguish God from Idols 2. To beget reverence in our hearts 3. To take us off gross and Idolatrous conceptions of God 4. To strengthen our Faith 5. To mind us that the heart must chiefly pray 6. To mind us what thingr are chiefly to be askt p. 239. Use 1. See what self-debaseing God-exalting apprehensions become us in prayer p. 240. Use 2. See how heavenly-minded we should be in that Duty p. 241. Use 3. Then all places are alike near to God p. 242. Use 4. Then make heavenly things our first and chief requests p. 243 244. CHAP. IV. I. PETITION p. 245. 6. GEneral Rules about the Petitions 1. The Petitions naturally divide themselves into two Tables Whence three things 2. Every Petition implies an acknowledgment of something 3. Every Petition includes together with the good thing asked the means thereto deprecates the impediments and bindes us to endeavour c. 4. What we beg for our selves we are also to beg for others respectively 5. Vnder one kind all the like is signified 6. All necessaries are reducible to these Petitions pag. 245 -248. The Petitions explained Name for 1. God himself 2. What notifies or distinguishes him 3. His glory 4. Whereby he is known p. 249 -256. Hallowed or Sanctified Man is said to Sanctify God is said to Sanctify God is said to Sanctify Man is said to Sanctify Himself or others Man These Two are here meant p. 251 252. Himself God Doctr. The glorifying or sanctifying of Gods Name should be our Chief Petition in our addresses to God p. 253. Quest 1. Is it necessary that it be alwayes first Answ 1. The glory of God should alwayes sit highest in our hearts and all our Petitions should be directed to it 2. Ordinary that which is highest in our intentions should be first in our Petitions p. 255 -256. Quest 2. What necessity of such a Petition 1. To testify our desire of it 2. 'T is our concernment 3. Vpon it depends our happiness p. 255 156 Reas 1. This is the highest end of our Creation 2. This sanctifies all the rest 3. 'T is fit we should prefer God before our selves p. 257 258 Use Labour to direct our prayers according tâ— this Pattern p. 258 Mot. 1. We cannot lightly ask amisse then 2. Nor miss of what we ask 3. Not tâ— do it is reall Idolatry p. 159 260 Direct I. Labour to understand what 's implyâ—â— in this Petition p. 260. And that 1. By way of all acknowledgment 1. Thaâ— God is in himself infinitely glorious 2. That it is our duty to glorify him 3. That we are unable to do it of our selves p. 260 -263. 2. By way of Petition 1. That God would glorify himself by Removing Impediments where Three particulars Administring occasions c. 2. That we and others may glorify him where Impediments to be deprecated Helps and enablements to be beg'd pag. 271 -274. Direct II. Endeavour that the frame of our hearts be suited to the matter of this Petition In Three particulars pag. p. 271 -274. CHAP. V. II. PETITION p. 274. THe Order and Relation of it to the foregoing and following Explic. 1. Kingdom of God General over the world Special over his Church 1. Inchoate in this life 2. Consummate in heaven Called the Kingdom of Grace and Glory p. 272 -279. 2. Come i. e. In it's effects and manifestations p. 279 280. Doctr. The coming of Gods Kingdom should be the Petition of the Church and every member thereof pag. 280. Quest 1. To what purpose such a Petition 1. To Jestify our love to God 2. In Obedience to his command p. 281. Reas 1. In order to the fulfilling of the first Petition 2. The advantage that will accrue to us and our inahility c. p. 282. Use Pray accordingly pag. 283. Mot. 1. 'T is highly advantagious 2. Then 't will come to our comfort 3. 'T is the summe of what we can desire p. 283 -286 Direct I. as in all Vnderstand what 's implyed or included in this Petition pag. 286. 1. By way of acknowledgment 1. That God is absolute Soveraign of the world 2. That we are not naturally in the Kingdom of God 3. That all means are ineffectual to promote God's Kingdom except he concurre c. p. 286 -289. 2. By way of Petition 1. Privative Impediments to be removed viz. Sathan's Kingdom in 3. Particulars p. 289 -293. 2. Positive 1. As to the Kingdom of Gods power or Providence in two Particulars pag. 293. 2. As to the Kingdom of grace 1. The means of it where three Particulars 2. The efficacy of the means 3. The amplification and spreading of those means p. 294 -299. 3. As to the Kingdom of glory in three Particulars p. 299. Direct II. Get a frame of heart suitable to the Petition in two Particulars pag. 300 301. CHAP. VI. III. PETITION p. 302. THe Order and Connexion of it Expli 1. Will of God Decretive his will of Purpose what he will do Preceptive What he commands us to do Both here meant chiefly the latter p. 303 304 305. 2. Be done 3. On Earth c. pag. 305 306. Object To what purpose to pray for such a degree of Obediential grace Answered two wayes p. 306 307. Doctr. That Gods will may be done on Earth as in Heaven ought to be the desire and prayer of every Christian p. 308. Reasons four p. 308 310. Use Pray thus A two fold Motive p. 311. Direct I. Understand 1. What 's Acknowledg'd here In two Particulars pag. 312 -314. 2. What 's
6. 18. Praying alwayes with all prayer and supplication in the Spirit and watching thereunto with all perseverance Let none cavillingly object That we are bid here to pray alwayes but yet in the Spirit for besides that it is doubtful whether the Spirit of God be meant here it follows not hence that we must never pray but when moved by the Spirit We ought indeed alwayes to beg the assistance of Gods Spirit but if God in justice withhold his Spirit must we therefore neglect our duty But more of this by and by Daily prayer is enjoyned us in that pattern which our blessed Saviour hath prescribed us and so much was typified by the Morning and Evening Sacrifice As for the Practice of the Saints Psal 55. 17. Evening and Morning and at Noon will I pray and cry aloud Dan. 6. 10. Daniel kneeled upon his knees three times a day and prayed and gave thanks before his God as he did aforetime Note that it was his constant practise It were casie to add more here but this may suffice to convince those that are not wilfully blinded I would only add that this Opinion would destroy all stated publique prayer since we cannot tye up the Spirit to our times yet there are frequent injunctions for it in the Word Let that one Text suffice 1 Tim. 2. 1 2. Object Will any yet urge the Text in hand and tell me that without the Spirits help we know not what to ask and therefore our prayers will be but vain bablings or taking Gods name in vain I answer 1. True indeed we cannot pray as we ought without the help of Gods Spirit but I urge Is the Obligation destroyed when assistance is denyed No this shews us the sad condition of every carnal and unregenerate person and all such as have not the Spirit what a sad Dilemma they are in If they pray not they sin by neglecting a manifest duty if they pray they sin by an ill management of it This should make us hasten out of that doleful state and I would add here that there is aliquid tertium a third way I say not that we are absolutely bound to pray without the Spirit nor yet to neglect the duty because we have not the Spirit but we are speedily to go to Christ and accept him on Gospel Terms that the Spirit may be poured out upon us from on high that we may have the spirit of grace and supplication given us 2. I may further answer that though God sometimes vouchsafe his Spirit to stir up his people to prayer yet this is not to be presumed or constantly expected or depended on It s help is not alwayes Antecedent to the duty but comes in upon our endeavours Our work is to do what we can in hope that God will by his Spirit enable us to do what of our selvs we cannot He that sits down resolving to do nothing till the Spirit put him on doth Tempt the Lord and unwarrantably expect what God hath no where absolutely promised I would therefore say to the Christian that complains of deadness and indisposition as David to Solomon Arise 1 Chron. 22. 16. and be doing and the Lord will be with thee It may be observed how low and disconsolate David is in the beginning of some Psalms and yet how full of Faith and Confidence in the close May we not rationally think that the Spirit of God raised him up and came in upon him while we was meditating or praying I shall but lay this one thing before those that oppose this Truth Do you forbear to plow or sow till God bid you till he come and tell you He will bless your labours and send rain and seasonable weather c. Or do you forbear Food or Physick till God give you assurance that he will bless the creatures and make them nourishing and healthful No but you plow and sow eat and drink c. expecting Gods blessing He that ploweth ploweth in hope 1 Cor. 9. 10. And should we not do the like in spirituals not stay till we have a particular command or impulse of the Spirit but take all opportunities to read hear pray c. in expectation both of Gods assistance in and his blessing upon our endeavours CHAP. V. A Fourth Case concerning the help of the Spirit in prayer may be this Case 4. What is on our part to be done that we may enjoy this great Priviledge that our prayers may not be the meer expressions of our lips or workings of our own hearts but the breathings of Gods Spirit A Question which deserves our serious thoughts though I shall dispatch it in a few words leaving many things to your own meditation and enlargement Answ 1. We can do nothing to merit or engage the Spirit of God to attend us in our prayers You have already heard that the Spirit is a free Agent not working by constraint or necessity nor can all our endeavours oblige him to us Far be it from us to imagine that we have any of that preparatory or congruous Merit the Papists dream of whereby we may deserve the graces of the Spirit All grace is the free and undeserved gift of God we may put that Question to those that have the greatest measures of grace Who maketh thee to differ 1 Cor. 4. 7. from another and what hast thou that thou didst not receive i. e. freely undeservedly Now if thou didst receive it why dost thou glory as if thou hadst not received it i. e. Why dost thou boast as if it were purchased by thy own endeavours or deservings 2. Yet something may be done in order to our receiving or being capable of the gifts and assistances of the Spirit that is in the doing whereof God may graciously bestow his Spirit not because we deserve it but because he hath graciously promised to bestow it and hath made that the condition upon which he will give his Spirit 1. The first and great condition is That we accept Jesus Christ according to the tender of the Gospel The Spirit of Adoption whereby we cry Abba Father is the Priviledge Gal. 4. 6. of Children Because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father Observe here He is called the Spirit of his Son not only because the father hath not given his Spirit John 3. 34. 14. 16. by measure that is above measure unto him but because he procures the sending of the Spirit with all the gifts and graces of it It will not here be necessary to descend into that intricate Labyrinth Whether the Spirit as to some of its graces and operations be not received into the soul before its actual close with Christ the Affirmative whereof as to the order of Nature seems to me unquestionable But as to the Case in hand it is sufficient to know that the Spirit of Supplication is only their Priviledge who are Sons and Sons none
can be but by regeneration and implantation into Christ To as many as received him to them John 1. 12. gave he power right or priviledge to become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be or to be made the sons of God even to them that believe on his name Would you then be endued with a Spirit of prayer that you may come to God with reverence and confidence that you may be enabled to pray with groanings not to be uttered that the Spirit may make Intercession in and for you according to the will of God Here then is the way come to Christ cast off all self-righteousness accept of his merits and satisfaction Take his yoke upon you put it out of question that Christ is yours by making your selves his giving up your selves to him wholly absolutely unreservedly None can have the Spirit making Intercession in their hearts but those that accept of Christ and have him their Intercessor in Heaven 2. The next thing to be done is to purge out those corruptions which hinder and damp the 〈◊〉 Operations all sin nourished and 〈◊〉 〈◊〉 in the soul hath a tendency that way â—t flaâ—â—rs the affections and grieves the Spirit The flesâ— lusteth against the Spirit â—al 5. â—â— and â—inders that we cannot do those things we woâ—ld Consciâ—â—â—â— of â—â—â— mightily weakens considence in prayer as we have already showed vain and worldly thoughts fill the 〈◊〉 and keep out the better motions of the Spirit So do turbulent and unruly passions 2 Kings 3. 15. The Prophet Elisha being in a passion at the sight of wicked Jehoram must have a Minstril to calm hâ—s Spirit and purifie his affections before the Spirit of Prophecy can seize upon him As the wrath of man works not the righteousness of God Jam. 1. 20. so it hinders the workings of his Spirit you may observe that when the Apostle bids us not grieve the Holy Spirit of God he immediately adds Let all bitterness and wrath and Eph. 4. 30 31. anger and clamour and evil speaking be put away from you with all malice It seems these do in a special manner grieve the Spirit It is a calm and quiet Spirit and delights to be and work in a calm and quiet soul a forgiving reconcileable frame is requisite in all our addresses to God since we are taught to pray Forgive us our debts as Mat. 6. 12. we forgive our debtors So do covetous desites carkings about worldly things so filthy unclean lustings c. If therefore we would be filled with the holy Spirit we must labour to empty the heart of these and other corruptions If the Devil must have the Room of our hearts empty swept and Mat. 1. 4â— garnished after his fashion that is void of grace filled with impurity that is his garnish as Calvin upon the Text Satanae sola deformitas pulchra est nihil benè olet praeter foetorem sordes Deformity is Satans beauty and noisome smell his delightful savour I say if the Devil must have it so surely the Spirit of God would have our hearts pure from filthiness cleansed from the defilements which are in the world through lust 3. In the deep sense of our own ignorance and insufficiency beg the Spirit to help and enable to teach you how and what to pray It is amongst the good things which God hath promised to bestow upon those that ask it Compare Matth. 7. 11. There it is good things in general with Luke 11. 13. There it is the Spirit as being eminently a good thing or comprehensively and virtually the summ of those good things which God bestows upon his children This is promised for asking only Labour to be sensible of your own necessity To which end do but consider what a pure holy heart-searching God you are to draw nigh to what qualifications are required in those that worship him and particularly what graces are requisite to the spiritual and acceptable performance of this duty For instance Heart-purity If I regard iniquity in my heart Psal 66. 18. the Lord will not bear my prayer Sincerity your prayer must not go out of lips of deceit Faith and Confidence you must ask in faith Psal 17. 1. Jam. 1. 5. nothing wavering Zeal and Fervency Importunity and Perseverance so much you are taught by the Parable of the importunate Widow and the example of the Woman of Canaan Humility and Reverence You Luk. 18. 11 must not be rash with your mouth nor your heart hasty to utter any thing before God Eccl. 5. 2. Besides your prayers must be according to the will of God add that your Confessions must be attended with a humbling sight of sin and hearty sorrow for it your Petitions with a deep sense of your wants and enlarged desire and expectation of supply to all which must be added Charity and Compassion towards others These and many other graces and qualifications are requisite to the acceptable performance of this great duty Now sit down and consider your own strength Are you able to go upon your own legs Can you either bestow these graces upon your selves or put them in exercise Were prayer nothing but wording it with God the Spirits help were lese needful but if this be indeed to pray Oh what need have you and I to beg down the Spirit of God into our hearts to enable us hereunto 4. Meditation also is another means whereby we may be fitted for the Spirits operation it is a door by which it enters into the soul it prepares the Sacrifice upon which fire from Heaven often comes down My heart was hot within me while I Psal 39. 3 4 5. was musing the fire burned and this fire breaks out into prayers and ejaculations These duties are of such affinity that the Gen. 24. 63. one is probably put for both Isaac went out to meditate or pray in the field at Even-tide and they are joyned together Psal 5. 1. Give ear to my words O Lord consider my Meditation So Psal 19. 14. There is a natural connexion betwixt them Now the Spirit of God works in a natural methodical way the soul is oyl'd by Meditation then the Spirit sets it in motion If you ask What Meditations will prepare us for the Spirits in-comes There is a large field to expatiate in the works and Word of God the Precepts Promises examples of the Saints the encouraging experiences of Gods people the prevalency and perpetuity of Christs Intercession and especially your own wants infirmities temptations these will be spurs to put you on and in so doing the Spirit will not be wanting to fill your sayles 5. Which respects those who have a foundation laid and a work of grace begun on their hearts Stir-up the gifts and graces which are bestowed upon you Laziness deprives us of many a sweet experience in this kind We must therefore not let the graces of Gods Spirit lye as sparks hid in the ashes
relieve and satisfy all our wants and desires which God alone can doe Isa 43. 11. and 45. 21. Object But they will tell you they teach not to pray to Saints or Angels as Authors of mercy but only as Mediators as Intercessours to God and that it is a piece of humility to make use of such spokes men that it were too much boldnes to presseimmediatly into the presence of God Answ 1. How expresly doth the Apostle meet with and condemn this under the Notion of voluntary humility and tells you such are vainly puft up in their fleshly mind Col. 2. 18. See more there Verse 23. 2. Can it be imagined that they should hear us or know all our wants Might not an Elijah renew his Irony to a devout Papist calling upon Paul and Peter c. 1 King 18. 17. If the dead know not any thing as Salomon tels us Eccl. 9. 5. that is as to the affaires of this world how shall they know our necâ—ssities or hear our prayers Doth not the Church acknowledge God her Father in opposition to Abraham and Jacob Isa 63. 16. Doubtless thou art our Father though Abraham be ignorant of us and Israel acknowledg us not thou O Lord art our Father our Redeemer thy Name is everlasting And what more unscripturall and irrationall then that Popish fiction of the Saints seeing al things in Speculo Trinitatis But suppose this yet 3. Who gave them the Authority or put them into the office of Mediator ship for the glorified Saints they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12. 23. Spirits perfected and the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministring Spirits Heb. 1. 11. But neither of them Mediatours yea doth not the Apostle tell us there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Mediator and that exclusively as there is but one God 1 Tim. 2. 5. And what greater injury can wee offer to him than either to exautorize him or of our own heads thrust others into the same office with him But to come to another Use Behold here the infinite goodnes and condescension of God who is pleased to be himself the great Master of Requests the God that heareth prayer Psam 65. 2. and hath so far consulted our good that hee counts that an Honour to himself which is a Priviledg to us How great is his kindness that hee doth not put us over to others that wee need no other Blastus or Spokesman except his own Sonne to preferre our petitions or procure us audience would it not be judged a high favour if the great Monarch's of the earth would vouchsafe to read over the petitions and grant the requests of all their subjects in their own persons and what ridiculous folly is it to pretend humility where wee are warranted boldness should the King say to his subjects Come to mee I will in my own person heare and grant your petitions were it not a piece of unmannerliness rather then humility to refuse it Since God hath commanded it 't is not presumption but duty to doe it and the not doing it is not humility but injury and disobedience Therefore when wee have any suit to God let the consideration of this priviledge raise our hearts to an high pitch of thankfulness and admiration Use 3 This may put us upon search and tryall Do wee indeed pray to God only I doubt not but every one will be ready to justify himself in this and will say as Josephs Brethren of the Cup which they were charged to have stoln Gen. 44. 9. with whom soever this sin of praying to any but the true God is found let him die But I feare upon a closer tryall many will be found Guilty who little suspect themselves though it may be not in that gross manner as Idolaters and Image-worshippers yet in a way less disceâ—nâ—ble but not less displeasing or dishonourable to God Considâ—r therefore wee may be said to pray to God only two ways 1. As our Object 2. As our End Now in both these respects many will be found failing For 1. Concerning praying to God as the Objâ—ct of our prayers they are Guilty who 1. Direct their prayers to God indeed but not such a God as hee hath revealed himself but such as they fancy him who think God like themselves Psal 50. 21. It would be taken ill and yet it is undoubtedly true if I should say many never prayed to God in all their life though they have prayed much for they which never had right apprehensions of God but framed a false Idea and conception of him according to their own corrupt imaginations never prayed to him but to an Idol created in their own braine 2. They never directed their prayer to God as the Object who never trusted in God and expected from him the things prayed for a man in reality prayes not to him to whom hee speakes but to that in which hee trusts Many speak to God in prayer but trust in themselves in friends in carnall refuges c. Psal 17. 2. Early will I direct my prayer to thee and looke up then is our prayer indeed directed to God when wee look up to him for the thing prayed for with an eye of waiting and expectation 3. They doe not direct their prayers to God as the Object who have no sense of that God to whom they pray When there is no dread nor awe of his Majesty no trust in his mercy c. And indeed what difference betwixt praying to a Stock or Stone and to a God of whom wee have no other apprehensions than as if hee were such These my Beloved are more secret and close acts of Idolatry though no less sinfull which creep into the prayers of the best of Christians too often 2. Concerning directing our prayers to God as the End though it is not so properly here meant then doe wee pray to God as our End when it is in our hearts to desire nothing but what may be to the glory of God when in the close of every petition or prayer wee put up wee can from our hearts say Lord what I ask is I hope for thy glory I have beg'd every thing for this as my highest end that I might glorify thee with and for it if thou in thine infinite wisedome seest it would not tend to the end for which I beg it I desire and beg a denyall of it I know thy glory and my good are so twisted together that nothing can be for my good which is not for thy glory Now how many pray to God as the Object and yet to themselves as the End as Jam. 4. 2 3. ask amisse that they may consume it upon their own lust and so instead of serving God would serve himselves of God The best therefore have cause to be humbled since they may find much of this in their hearts and prayers Use 4 The confideration of this Truth may be at once both a Spur to and a Curb in the duty of
Duty p. 19. and this 1. With reference to the matter Where 1. It teacheth to prefer Spirituals before temporals 2. Amongst spirituals to ask what 's most needful 3. Brings one matter suitable to each part of prayer 4. Suggest's arguments 5. Something 's brings Scripture expressions to remembrance pag. 10 24. 2. With respect to the manner 1. By enlarging affections 2. Exciting graces as 3. As to the souls continuance in the duty it helps against discouragements Confidence Humility pag. 24 25. 1. From God 2. From our selves 3. From others pag. 26 27. CHAP. III. The II. Case HOw we may distinguish the motions of the Spirit from those things that carry resemblance to it pag. 28. I. From Satanical Impulses which are 1. Violent and unreasonable 2. Vnseasonable in three things 3. Ineffectual pag. 29 30. To which is added 1. A necessary Caution pag. 34. 2. A profitable Question answer'd pag. 35. II. From the Gift of prayer 1. The Gift is but the outside of the Duty whence Two consequences and two contrary to those as to the Spirit of Prayer 2. The Gift alone swels 3. Lookes more at performance than success and therefore neglects 1. Interest in Christ 2. Purity of heart which the Spirit mainly looks at pag. 36 -43. III. From the Vrgings of natural conscience Which are 1. Only upon some extraordinary occasion 2. Without assistance brought in 3. Easily discharged 4. Little looks at the Issue of Duty pag. 43 -47. IV. From the good Moods and Fits which sometimes come upon a meer natural man which differ from it pag. 47. 48 49. 1. In their Root and cause 49. 50 51. 2. In their Fruits and consequences 1. They leave a man what he was before 2. They encourage to more looseness after 3. Make us proud 4. Are easâ—ly put off p. 51-56 CHAP. IV. The III. Case WHether want of the Spirit 's assistance will excuse our neglect of the Duty pag. 56. Where Prop. 1. A man may want the Spirit 's Assistance either 1. When he is utterly voyd of the Spirit p. 57. 2. When he wants the actual motions and help of it p. 58. 2. The Assistance of the Spirit is God's gratious vouchsafement ibid. 3. Prayer is a duty indispensably arising from our Relation to God and therefore depends not upon the vouchsafement or withholding of the Spirit ibid. Proved by Arguments 1. The contrary Assertion fights against all other duties as well as prayer pag. 59. 2. That which is a punishment of sin cannot be an excuse for the neglect of duty p. 60. 3. The precepts for prayer injoyn assiduity and the Patterns of the Saints agree thereto p. 61. Obj. But we cannot pray without the Spirit 's help p. 62 Answ 1. Yet the Obligation is not destroyed when assistance is denyed c. Answ 2. The Spirit 's help is not alwayes Antecedent to the duty but comes in upon our endeavour 62. 63. CHAP. V. The IV. Case WHat is on our part to be done that we may enjoy the help of the Spirit in prayer p. 63. 1. We can do nothing by way of merit to engage the Spirit 's help ibid. 2. Yet something may be done upon which God may graciously vouchsafe his Spirit p. 64. 1. Accept Jesus Christ upon Gospel-Termes ibid. 2. Purge out these corruptions which damp the Spirit p. 64 65. 3. Begge the Spirit 's help p. 66. 4. Meditate p. 67. 5. Stir up what gifts and graces we have p. 68. Obj. None of these things can be done except we have the Spirit p. 69. Answ 1. Man is not a meer stone ib. p. 70. 2. The Spirit comes in with such directions given by a Minister p. 71 72. Here are added two Motives 1. From the misery of not having the Spirit p. 73 -76 2. The dignity of This Priviledge p. 76 77. CHAP. VI. The V. Case WHat is to be done that we may have the Spirit 's help Continued to use p. 78. Premised 1. As the bestowing so the Continuance of this mercy is the meer indulgence of Heaven p. 79. 2. God vouchsafes or withholds his Spirit as he sees best for his people p. 80. 3. Yet ordinarily some miscarriage in us provokes God to withdraw p. 81. To the Case 1. Beware of those things which may grieve away Spirit ibid. As 1. Pride in enlargements pag. 82. 2. Self-sufficiency ibid. 3. Corruption Cherished p. 83. 4. Lazyness and sluggishness ib. and p. 84. 2. Let the Spirit 's motions find ready and hearty entertainment p. 85. 3. Make the best improvement thereof p. 86. 1. In holy wrestling p. 87. 2. As an Evidence to this great Truth p. 88. 3. As an Inducement to frequency and constancy in the duty p. 89 90. 4. Into Thankfulness p. 91. 4. Beg earnestly the Continuance of it ib. and pag. 92. 5. Be willing to follow the Conduct of the Spirit pag. 93 94. 6. Abide in Christ i. e. 1. In the Truth of Christ 2. Faith in Christ 3. Love of Christ p. 94 -97 CHAP. VII The VI. Case WHat is to be done for the recovery of the Spirit 's help when withdrawn p. 98. Premised 1. We may be 〈◊〉 to be deprived of the Spirit 1. As to that degree in which we have had it ibid. 2. Wholly as to our own apprehension p. 99. 2. The Spirit 's return must be free grace and rich grace ibid. To the Case 1. Endeavour to find out what sin or sins may have deprived thee of it Commonly 1. Sins against light 2. Customarry sin long continued in 3. Sins more directly against the Spirit p. 100 -103. 2. Humble thy self and beg pardon p. 103 -106. 3. Earnestly beg the return of the Spirit p. 106 -108. 4. Desist not from duty under these withdrawments pag. 109. 5. Make much of and be very thankeful for any degree we have ibid. 6. During the Spirit 's with-drawments be very plyable to his commands p. 110 111. CHAP. VIII The VII Case WHether stated and straited formes hinder the Spirits operations p. 112. Prop. 1. Stated formes are lawful and may be useful and helpful yea necessary In Case 1. Of gross ignorance 2. Inability to express our selves before others 3. Some kind of distempers which craze the memory c. p. 115 -116. Prop. 2. Yet hence it follows not that any should satisfy themselves herewith or that others should impose them p. 116 117. Reas 1. A prescribed form doth that which is of the nature of prayer less perfectly p. 118. 2. In it we cannot so particularly express our emergent wants or desires to God ibid. 3. The Spirit is wont in Prayer to excite special affections which a form much hinders pag. 119. 4. In a form Oscitancy and Sluggishness is more apt to seize upon us ibid. 5. A prayer accommodated to present emergencies must needs stir up more kindly affections p. 120 121. So that a conceived Prayer 1. Leaves the soul more freedom to exert present affections 2. affords more opportunity of
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
sad afflictions bound up as to expression and cannot go forth Psal 88. 8. He remembers God and is troubled he complains and his spirit is overwhelmed Psal 77. 3. Yet even this is prayer and from the Spirit of God Not that this is the only way of the Spirits assistance sometimes he fills the mouth as well as the heart enables the soul to vent it self in full and suitable Confessions and Petitions to approach God with an holy confidence But here the Apostle if we so take the words seems to speak of the lowest assistances of the Spirit when 't is worst with a child of God in his own apprehension when under heavy pressures and cannot pour out his soul yet he can sigh and groan out his sorrows can chatter as the Crane or Swallow mourn as a Dove and yet even this when from the Spirit is comfortable This sense seems to agree best with what follows in v. 27. 4. Here is also the suitableness and necessity of this Priviledge intimated in those words our infirmities and we know not c. Could we pray as we ought if we had Gifts and Graces at command it were no great matter but we have need of such a Helper having 1. In general such a multitude of infirmities within and therefore needing enablements from without And 2. In particular being ignorant both as to the matter and manner of the duty neither knowing what nor how to ask as we ought 5. Here is the advantage and benefit of this Priviledge in v. 27. where there seems to be a Prolepsis or prevention of an Objection If these groans be unutterable might some say What advantage then is there in them Yes very much for though men do not yet he that searcheth the hearts knoweth what is the mind of the Spirit So that here is the advantage the heart-searching God understands the sense and meaning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Affectus illos benignè accipere ut agnitos probatos Calvin desires and breathings of his own Spirit can put broken and inarticulate sighs together and spell out what they need yea before they ask he knows so as to pitty and supply according to that Matth. 6. 32. Your heavenly Father knoweth that you have need of these things The Reason whereof follows because he maketh Intercession for us according to the will of God that is as in the former Verse to pray as we ought He regulates our prayers both as to the matter and manner of them 6. I might add a sixth viz. the connexive Particle likewise also i. e. add hither This may suffice for opening the words each particular would yield profitable Doctrines but I resolve to confine my self to these two 1. To pray in the Spirit is the Priviledge of Gods children Gods children have the help of Gods Spirit in their addresses to God by prayer 2. From the Relation of the words to the Context The Spirits help in prayer is a singular Priviledge and Comfort to Gods children in affliction The first of these I shall not handle in an ordinary Sermon-Method but speak to it by propounding and resolving six or seven Cases as the Lord enables Some of which may explain and confirm the Doctrine and others be instead of Application I hope this Method will not be less profitable or practical than that which I usually follow CHAP. II. Case 1. WHerein consists this Priviledge or how may the Spirit be said to help in prayer This being clearly and distinctly resolved will make way to other Questions To which I shall answer 1. Negatively 2. Positively 1. Neg. The Spirit doth not assist in that Enthusiastical way as some have dreamed I am far from asserting such impulses of the Spirit as some pretend to Particularly 1. The Spirit inspires not ordinary Christians as it did the Prophets and Apostles in the delivery of the Scriptures Holy men of old were moved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carried acted by the Holy Ghost 2 Pet. 1. 21. So that their Prophecies Sermons Prayers recorded in Scripture are purely divine Words Matter Method from the Spirit of God and therefore infallibly true free from any fault indiscretion or mistakes in matter form phrase c. 'T is not so with Christians Notwithstanding the Spirits assistance their prayers may have many failings much corruption indiscretion disorder rashness c. mixt with them 2. Muchless doth the Spirit so help as if we were meerly Passive and the Spirit were active as if the Spirit only made use of our tongues as the Devil uses the Organs of Non quòd ipse revera suppliciter se ad precandum vel gemendum demittat c. Calv. in loc per vos intra vos those he possesseth to vent his lies and blasphemies withal This is a grosser conceit and absurdity than to be charged on the Spirit of God It may seem indeed Mat. 10. 20. as if the Spirit used the Organs of the Apostles our Saviour tells them It is not ye that speak but the Spirit of your Father which speaketh in you Yet that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in you is no more as Beza notes than by or within you that is he gives expression courage elocution Or as v. 19. he gives in that hour what they shall speak So that not the Spirit but they speak though extraordinarily enabled at such a time both as to courage wisdom and elocution Thus it was with the See Acts 24. Apostles but the help vouchsaft to ordinary Christians lies not much if at all in the guidance of the Tongue or outward Organs 3. Nor doth the Spirit help more or otherwise in prayer respectively than in other duties of Religion Some I am perswaded fancy as if those that talk of praying in or by the Spirit had a conceit of some singular help in that duty above others Not so the same help is respectively vouchsaft in other duties You read of singing walking serving God in the Spiri◠The Spirit no less helps a Minister in preaching his people in hearing singing meditation holy conference c. according to the nature and requisites of those duties than in prayer that is consider what Graces and Qualificacations are necessary in those duties and the Spirit doth equally furnish Christians therewith as with praying qualifications So that I am far from tying up the Spirit to any extraordinary Energy in this above other duties 4. Nor doth the Spirit so help in this or other duties as if other subordinate helps were unnecessary I do not believe that our Saviours command Matth. 10. 19. Take no Vid. Calv. in loc thought what ye shall speak excludes all premeditation but only that they should not be anxiously solicitous what to answer they should not wrack themselves with fore-thoughts about it muchless doth the Spirits ordinary assistance exclude other helps as study preparation premeditation Though the Apostles were extraordinarily inspired yet they stood in need of Christs teaching Luke 11. 1.
good motions when hearing then urged to prayer c. So when in their worldly Callings and lawful imployments they have sometimes had such violent pressings to break off and fall a praying which at other times they would be glad of but cannot have them I shall by and by give some caution here now his design is only to entangle conscience and make them believe they have sleighted the motions of Gods Spirit 3. Or when he hath got some notable advantage against them hath fettered and entangled them in some snare He deals in this case as Dalilah with Sampson when she had bound him and cut his Locks then Vp the Philistins are upon thee Sampson When he Judg. 16. hath so enseebled a child of God that he can scarce go then he will press him to run All which is but to make Religion irksome to beget in the soul a disrelish of duty and so to break off its course or else to make us laughing-stocks to others as Sampson became an object of the Philistins laughter and desision But now the Spirits motions are seasonable and orderly Like the works of God each beautiful in it's time It moves to the proper Eccl. 3. 11. duty of the time it sets in with other occasions and concurrent advantages We may say of the Spirits motions as of that Army Joel 2. 7 8 They march every one on his way they do not break rank neither one thrust another they walk every one in his own path The Devil urges to one duty as a diversion from another but the Spirit of God moves to one as preparatory and helpful to another When the heart is warmed by hearing or put in Tune by a Providence then it puts in a motion to the soul When the sayles are filled with a sweet gale of heavenly breathings and inspirations then it bids the soul set out and so makes its voyage prosperous all its motions are words in season not but that there may be Prov. 15. 23. and will be opposition corruption within and the world and the Devil without will withstand such motions The flesh will lust Gal. 5. 17. against the Spirit yea sometimes with much violence Yet the soul may find strength and vigour and a greater power carrying it out against such contrary motions 3. Satans impulses how violent soever are ineffectual he urges to but affords no help in the duty A right Pharaob exacts Brick but gives no Straw yea therefore doth he exact it because he knows we have none that he may find an occasion to beat to trouble accuse and torment Gods children So that the result of his impulses are either that the soul sinks under discouragement gives out and falls under despair of ever performing its Task or else goes on in a self-tormenting disconsolate manner performs duty as a Task or drudgery is spur'd on with horror and comes off with Ter. 20. 3. greater horror is a very Magor-missaâ—ib Terror round about or exposes Religion to censure contempt and derision by unseasonable rash indiscreet putting it self upon that which it is not able to perform Whereas the Spirits motions are attended with enablements in some measure it sends the soul into Gods presence with some degree of enlargement confidence humility and it commonly comes off either with a gracious return or else with some higher degrees of confidence and enlargement at least more humble and sensible of its own deficiencies This is what I thought fit to give in answer to this Case Yet lest any should pervert or make a sinister use of what hath been delivered give me leave before I pass from it to subjoin something 1. By way of Caution 2. In answer to a Question which some may take occasion to propound 1. By way of Caution I shall give in two things 1. Let no prophane Spirit hence take occasion to speak blasphemously against the workings of the Spirit in Gods people Let none hence conclude that all pretended motions gifts assistance of the Spirit are meer Diabolical impulses and delusions Remember what is said and I hope evineed in answer to the first Case Nay even hence that they are Diabolical impulses and Satanical delusions we may conclude that the Spirit of God is as powerful and industrious in stirring up pious souls to good duties as Satan is busie to stir up evil or unseasonablygood motions 2. Nor let us think all motions unseasonable and consequently Diabolical which find us under indisposition or are cast in when we are in our worldly imployments The Spirit blows when and where it listeth Heavenly motions and ejaculations thereupon may be a whet in our secular business it may be highly seasonable to have our hearts filled with Heaven when our hands are full of the world Spiritual improvements of earthly objects is one of the great advantages of a Christian when the world is a step to help us up Heaven-ward So that you must take all together judge not only by the seeming unseasonableness but by the violence and unreasonableness also of those motions else you may run your selves into a sad mistake Quest 2. Some may hence take occasion to ask What course is to be taken when the Devil thus unseasonably and unreasonably urges to duty To answer in a few words Answ Not so to hearken to his unseasonable motions as to be taken off other duties or to throw our lawful imployments out of our hands but yet make this advantage of them Take the first convenient opportunity and do that in its season which the Devil urges to be done out of its season Nay further you may despite the Devil this way by a resolute performance of and perseverance in duty when he is most busie to take you off You shall find that he is not more industrious to put you upon a duty unseasonably than he will be to hinder and divert you when God calls you to the performance of it In a word therefore remember such unseasonable motions and time them aright This will be to turn the Temptation into an advantage and did we thus defeat that Adversary he would not so often trouble us in this kind 2. The Second thing which carries some resemblance to the gracious Assistance of the Spirit is the gift of prayer which I have hinted at in speaking to the first Case Briefly it consists in ability and aptness of expression with some shew of affection It is a common gift that is Reprobates and carnal persons may have it and that in a greater measure sometimes than many a gracious soul whereupon a wéak Believer may mis-judge himself and be discouraged when he hears with how much fluency and aptness of expression and with what seeming vehemency of affection others can perform the duty of prayer and how low flat dull and detective himself is It will not therefore be lost labour to enquire how they they differ that we may see how far the grace is to be preferred
before the gift though the gift more sets off a man in the eyes of others First then the gift is but the outside the carkass of prayer and when alone without the grace of prayer it satisfies it self in words and seeming affections in that which may set it off before men If there be but aptness and fulness of expression a voluble Tongue with a semblance of zeal humility fervency c. this is all that the meer gâ—ft looks aâ— Hence as it is but the outside of duty so it looks much at an outward reward the applause of men whence it follows that it is intended or remitted according to the encouragements it hath this way where Two Consequences there is nothing of praise or commendation to be expected duty is omitted or slubbered over which I deny not is too incident even to the best of Christians But when there is probability of gaining applause or some external advantage here the gift puts out it self to the utmost Besides Secondly The gift being but the outside or carkass of duty it is not much impaired by a course of sin especially if the sin be close and secret the gift of prayer and practice of sin can well enough consist together yea such have been known who could pray like Angels and yet practised like Devils who could make free and full confession of sin and yet as freely commit it But now the Spirit of prayer is the inside of the duty It lies within and mainly consists in the vigorous motions of the soul in sanctified affections holy reachings of soul after God in vehement struglings and contendings of the inward man Psal 63. 8. My soul followeth hard after thee and mainly in the exercise of praying graces such as Faith Love godly Sorrow c. Whence it appears that it may be exercised when there is not a word uttered The gift of prayer lies much on the Tongues end and may be hindered by man but let the mouth be stopt the tongue cut out the Spirit of prayer cannot be restrained Neh. 2. 4. Good Nehemiah could send up his soul to Heaven in a secret ejaculation when it is not probable he uttered any thing and 1 Sam. 1. 10. Hannaâ—'s lips only moved her voice was not heard yet the voice of her soul reached Gods ear Exod. 14. 15. Wherefore cryest thou unto me saith the Lord to Moses when we read not that he spake at all The tongue of the Spirit cannot be cut out And hence follows two Consequences contrary to the former 1. The Spirit of prayer is as much or more exercised in secret as in company The soul hath most Elbow-room when in the secret places of the Stairs when there is 〈◊〉 2. 14. none but God present then can the soul with a holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldness and freedom pour out it self into Gods bosom nor is it less careful or circumspect when alone unless under some Temptation than if all the world were present 2. Conscience of sin doth exceedingly weaken it and causes a damp and deadness to seise upon it Sin will restrain prayer before God The Spirit of prayer will eat out sin or else sin will weaken and shrink Job 15. 4. it Sin begets an Asthma or short-breathedness in the soul 2. The meer gift of prayer doth swell and puff up The more able the more self-conceited in which respect a man is apt to despise those that want the like gift or fall short of his measure hath high and self-applauding thoughts of himself as the Pharisee Luke 18. 11. or those Isa 65. 5. This is evident when those extraordinary gifts were bestowed in the Primitive times the Apostle saw it necessary to caution those that were endued with them against ostentation 1 Cor. 14. Yet even in the exercise of these gifts there may be much of seeming humility and self-abasement in outward expression while the heart secretly admires it self Now hence it follows that when a man thus gifted hath been outwardly enlarged hath had liberty of words and expression he comes off with much satisfaction if he have but so acted his part on the Stage as to come off with publick applause he is well pleased for he hath his reward as Matth. 6. 5. though his heart it may be was full of distractions pride vanity whereas on the other hand if he hath been bound up as to expression and so miss of his expected commendation then he is crest-fallen then he is offended at himself not so much that he hath offended God as that he hath not pleased men But the Spirit of prayer is of a contrary nature The more of that the more humble it layes a soul low and fills it with the sense of its own wants weaknesses and miscarriages Its work is to help the soul to abase it self in the sight of God And hence it follows that outward enlargements do not satisfie Though a man hath spoken with the Tongue of Men and Angels so as to have mens applause yet he sees so much vanity deficiency and corruption as keeps him humble yea when others have thought him most enlarged he sees most cause to bewail his inward straitness Alas thinks he did you but know how little teeling I had of what I uttered what a distracted heart what vain thoughts what impertinencies and extravagancies were mixed with my prayers you would see little cause to commend me Nor on the other side is outward straitness so grievous if he hath sound inward enlargements for thus it is sometimes a soul may in some cases take up that of the Poet inopem me copia seeit It may be lost in the fulness of its own sense its affections may be too big for its expressions which may be in part the import of that in the Text Groanings which cannot be uttered like a narrow-mouth'd Bottle which though filled to the top yet nothing will come our Now when a soul finds it self thus he can rejoyce though others may mis-judge he rejoyces that he had a full Tyde of Faith Love holy Desires and heavenly Affections though in respect of expression it was a very low Ebb. These things are especially experienced when we perform the duty with others 3. The meer gift looks more at the performance than the success of the duty seldom doth it follow prayer with faith or waiting for it hath its end viz. credit and applause from men If a meerly gifted person hath but prayed himself higher into the esteem of men his end is attained he looks no further Hence it is that such have little regard to those things which may render their prayers successful and acceptable with God he doth not consider where the stress lies nor enquire whether he hath so prayed that God may hear and answer but rather whether he hath so prayed as to deserve mens commendation Two things there are mainly conducing to the Efficacy of prayer 1. Interest in Christ and Faith exercised on
his intercession Without this prayer is abomination to the Lord. Now meer gifts do not eye Christ sueh think to be heard for their gifts sake as the Heathens for their much-speaking they think the Rhetorick Matth. 6. 7. Arithmetick Logick or Musick of their prayers shall find acceptance or indeed they do not much look at God whether he hear or not I deny not but such may make as frequent mention of Christ and may have his name as much in their mouths as any but there wants Faith in Christ 2. Purity of heart is the other great qualification Jam. 4. 8 9. Cleanse your hands ye sinners purifie your hearts then Draw nigh to God And 1 Tim. 2. 8. we must lift up pure hands without wrath or doubting For as David saith If we regard iniquity in our heart the Lord will not hear our prayers Psa 66. 18. See John 9. 31. But now the meerly gifted person hath little regard to get or keep his heart pure any further than as the vanity or impurity of his heart may hinder the outward exercise of his gifts he little confiders what a holy God he draws nigh to who cannot endure iniquity Whereas the Spirit of prayer makes a man mainly solicitous about audience Such as have it in exercise would not willingly go away without their answer and therefore labour so to posture themselves and to be under such qualifications as that they may speed in their addresses to God Especially they are solicitous about the two great Qualifications before mentioned 1. That they both have and improve Interest in Christ The Spirit of prayer doth as naturally lead the soul to Christ as the Needle touch't with the Load-stone turns North or South It teacheth us the wisdom of the men of Tyre and Sydon to make Christ Act. 12. 20. our Blastus our Intercessor And 2. It makes them careful to approach the Majesty of Heaven with some degree of heart-purity and this not only while the duty is performed but before and after also knowing that an unholy heart is unfit to serve a holy God withal In a word the Spirit of Supplication is also a Spirit of Sanctificatiou and therefore helps the soul in some measure to live as it prayes whereas the gift of prayer may lodge in an impure heart It were easie to add other differences as this The gift of prayer faints and gives out when it meets with opposition but the Spirit of prayer gathers strength and encreaseth its importunity Again the gift of prayer is useful to others but the Spirit of prayer brings comfort and advantage to ones own soul c. But I proceed to the third thing 3. The Third thing which carries some resemblance to the spirit of prayer and therefore is to be distinguished from it is the urgings and pressings of natural Conscience It is undenyable that Prayer and Invocation of a Deity is a piece of Natural Worship I mean attested by the light of Nature It is one of the more immediate conclusions flowing from the consideration of Gods Nature of our Relation to him and the necessity of supplies from him that God is to be called upon For if God be the Supream Good the Fountain of all Good and if we can have nothing but by his leave nor any thing that is good for us without his love In a word if our whole dependance be upon him as to our Being Sustentation Comfort and Happiness all which right Reason will teach us Will it not undenyably follow that he is to be prayed to Will not Nature teach us so much in point of Duty since he is our Maker and Soveraign and in point of Ingenuity since he is our Benefactor Now even Natural Conscience having to the light of Reason the light of Scripture and express injunction of God added it cannot but sometimes urge and press to the duty and upon our palpable neglect accuse and trouble How these urgings may be distinguished from the Spirits motions is the Question to be resolved Only let it be premised which I would also should be understood concerning the gift of prayer that where the spirit of prayer is there may be also urgings of Conscience yea the Spirit makes use of Conscience to put us upon duty So that the sense of the Question is Whether it be mierly the urging of a natural conscience or whether the Spirit of God by its gracious incitements sets conscience on work to move us to this duty And here 1. Natural Conscience doth not ordinarily and constantly press us but upon some extraordinary occasion whether upon some powerful conviction wrought upon it by the Word or the impression of some awakening Providence as the Marriners in Jonah Jon. 1. 5. being startled by the Storm fall to their prayers Thus Pharaoh entreats Moses to pray Exod. 9. 28. for him when terrified by Gods Judgements and Simon the Sorcerer affrighted by Acts 8. 24. Joh. 3. 6. Peter's words desires his prayers Natural conscience rather drags us to God as a severe Judge than drawes or allures us to come to him as a loving Father Whereas the Spirit of God though not alwayes alike yet ordinarily invites the soul into Gods presence and bespeaks it with words of love and sweetness And though I deny not but it may set in with such Convictions and Providences yet not then only it makes use of Precepts Promises Mercies and other occasions as was shewed before to move us to this duty 2. Nor doth Natural Conscience bring in assistance It puts the soul on but puts no strength into it whence the duty is not spiritually performed but slubbered and shuffled over The water cannot rise higher than the fountain The best that is born of John 3. 6. the flesh is flesh A man may be vehemently urged but when he sets out his leggs fail him like some sick person that finds his Appetite craving yet when he comes to it can eat nothing his Stomack turns against every thing that is set before him There is a great dislike and disrelish of the duty within Terror puts him on corruption puls him back little he can do and indeed he cares to do but little he hath no heart to the work and therefore gets it out of hand as soon as he can only something he must do else he shall not feel quietness in his Job 20. 20. belly But the Spirit of God as we shewed before puts on to the duty and sets in with us It not only bids us stand on our Ezek. 2. 2. feet but enters into us and sets us on our feet and then takes us by the hand and teacheth us to go So that the soul is carried out and carried on with some degree of cheerfulness though not without many pull-backs and much opposition or if it doth not make us chearful yet it makes us in some measure careful If the soul cannot express its wants it can vent it self
heart down his Spirits saint yet he rises again and renews encreases his importunity Thus I have laid down something whereby the good fits of Nature may be discerned from the grace of the Spirit of Prayer And this may suffice to be spoken in answer to the second Case wherein we have endeavoured to distinguish betwixt the Spirit of prayer and those things that seem to have some affinity with it CHAP. IV. I Shall now proceed to the Resolution of a third Case relating to the Spirits Assistance in prayer in answer to which as to all the following I shall speak with more brevity than to the former and with as much plainness as the Lord shall enable me Case 3. Whether will the want of the Spirits Assistance excuse our Neglect or Non-performance of the Duty A Question worthy our serious consideration For though it be look't upon as the opinion of a few brain-sick persons that we must never pray but when moved by the Spirit yet methinks they may seem insanire cum ratione to have at least some show of Reason for this Assertion For this is undeniable and the Text in hand clears it that without the Spirits moving assisting influence we cannot pray as we ought our prayers are not acceptable but when they are the breathings of Gods own Spirit For as it is here v. 27. God knows the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind meaning savourings breathings of his Spirit i. e. so knows as to accept and on the other hand he knows the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind the motions and Eph. 2. 3. desires of the flesh so as that they are abominable to him Now shall we say that a man is bound to do that which is displeasing and odious to God What delight can God take in a prayer proceeding from a carnal heart The Sacrifice of the wicked is Prov. 15. 8. abomination to the Lord but the prayer of the upright is his delight So that it may seem to have some colour of Reason that where the Spirit is wanting the obligation to the duty ceaseth though upon due consideration it will appear but a colour Therefore to make my way clear I shall go by steps in resolving this Case Prop. 1. A man may be said to want the Spirits assistance either 1. When he is utterly void of the Spirit of grace while he is in a state of Nature and unregeneracy Such are said to be in and Rom. 8. 5 8 9. Jude 19. after the flesh to be carnally minded not to have the Spirit of Christ in whom the Spirit of God hath laid no foundation of a saving work 2. Or when he wants the actual quickning motions and assistances of the Spirit though he hath a saving work begun and his life be whole in him yet he is in a spiritual Swoon hath no warmth no motions or stirrings heaven-ward little differs from a meer carnal person That it may be thus for a time the sad experience of some of Gods precious servants will testifie Prop. 2. The Assistance of the Spirit is Gods gracious vouchsaftment and meer indulgence God is not a debtor to any If he withhold it none can charge him of injury or injustice and if he vouchsafe it none can say they have obliged God thereunto The Spirit is a free Agent and blows where it listeth It is Gods Spirit and John 3. 8. not ours and he may say to us as in Matth. 20. 15 May I not do what I will with mine own The Influences of the Spirit are like the Influences of Heaven Who can blame God justly if it do not rain or shine when he would have it Prop. 3. Prayer is a duty indispensably arising from our Relation to God as we are his creatures endued with reasonable souls having our whole dependance upon him So that our Obligation to the duty is lasting and ceases not while we are in the body compassed about with infirmities necessities temptations in respect whereof we continually stand in need of Gods help We are taught every day to say Give us this day our Mat. 6. 11. daily bread Whether therefore we have or have not the Spirits assistance the duty is duty still the necessity of it and obligation to it is permanent not variable according to the vouchsafements or witholdings of the Spirit and therefore it is sinful to neglect the duty upon pretence that we have not the Spirits enablements This I hope might satisfie any unprejudiced Judgement but because I would make things as Practical as I can I shall add something further to evince the Absurdity of their Opinion that make our Obligation to the duty void where the Spirit helps not But of this briefly Arg. 1. This assertion as strongly fights against all other duties as this of Prayer for without the Spirits Assistance we cannot perform any duty pleasing to God And indeed thus far have some already improved it Hence they will neither read nor hear c. but when the Spirit moves them So that this conceit however it may carry some shew of Reason in it seems to be a piece of the Devils Sophistry devised to subvert the practice of Religion an Invention much like the Pharisees Corban whereby Mat. 15. 5. they disobliged Children from their duty to Parents Nay what a door would it open to all wickedness licentiousness atheistical and vile practices and then all must be charged on God because he gave them not his Spirit to restrain and sanctifie them Can any thing be more blasphemous or more tend to the subversion of Religion Arg. 2. That which is a punishment of sin cannot be an excuse for the neglect of duty now the withdrawing or withholding the spirit's assistance is often a just punishment for sin for our grieving slighting quenching the Spirit c. When we improve not it's offered help reject it's motions or arrogate to our selves what we should ascribe to it's gracious enablements or the like how justly may God withhold it This seems to be David's case when he had fallen so grievously it is probable he found a want of the quickning comforting influences of Gods Spirit and therefore prayes Take not thy Holy Spirit from me q. d. I feel decayes Psal 51. 11 12. and withdrawings Oh do not wholly deprive me of its Indwelling Again Restore unto me the joy of thy salvation and uphold me with thy free Spirit He felt weaknesses and faintings and therefore prayes to be upheld But now did David forbear to pray Nay doth he not pray more importunately Were that opinion right then a man might by some horrid provocation grieve away the Spirit of God and then he should be disobliged from duty than which what can be more absurd and impious Arg. 3. But to put all out of question The Precepts concerning this duty enjoyn constancy in it and the patterns of the Saints agree to those Precepts 1 Thess 5. 17. Pray without ceasing Eph.
and stinted forms much less that those who have praying abilities should be enforced by others to rest in them If ignorance bashfulness defect of memory of other distemper may render it excusable and necessary to some is it fit all should rest in their measure Where then will be that coveting earnestly the best gifts or why 1 Cor. 12. ult should those who are excellently gifted that way be hindered from the use and exercise of that gift because others want it Perkin's Casts lib. 2. cap. 6. They that allow such helps do but look upon them as Crutches to support those that cannot go without them why should they that are whole and sound be compelled to use them I think I may lay down this as an undoubted Truth that by the use of those helps which God hath afforded us not only Ministers but most ordinary Christians except in case of some extraordinary defect of memory or distemper of mind or body may attain to a competent measure of ability this way Let but Christians study the Word and their own hearts together labour to acquaint themselves with their own sins wants temptations afflictions and then give themselves to the conscionable practice of this duty in secret and doubtless they shall find themselves grow in abilities What Solomon saith in another Prov. 22. 17 18. case I may apply hither Bow down thine ear and hear the words of the wise and apply thy heart unto my knowledge For it is a pleasant thing if thou keep them within thee they shall with all be fitted in thy lips Let the Word have entrance into the heart it will even as to this duty teach thee utterance Let thy heart be inditing good matter Psal 45. 1. it will make thy tongue as the Pen of a ready Writer If the heart be stored with spiritual knowledge it will get it self vent even this way Verbaque praevisam rem non invit a sequentur Horat. I speak nothing but what may be confirmed by the Instances of many able prayerful Christians whose gifts this way may put those to the blush that carry the name of Ministers of the Gospel and yet not only fall short of them but do not so much as endeavour the attainment of that gift Well such gifts are ordinarily attainable and therefore we should labour after them and this I shall I think with good reason affirm That in case we have such abilities or may in the use of means attain them but yet through laziness or in complyance with the times or mens humours will not labour after them or having them will not improve them here to accustom our selves to a constant Road or Track of words and expressions without variation must needs be a restraint upon the Spirit I shall here again take the liberty to speak in the words of the Author who hath given us Amesius ubi supra three or four solid Reasons why such forms are not to be rested in 1. Because a prescribed form since it doth not follow but lead our affections doth that less perfectly which is of the nature of prayer He means if I rightly understand him that whereas prayer mainly consists in the expatiating of the affections and reachings of the soul after God words being but the overflowings as it were of the heart especially in secret prayer it must needs be that our affections must be tyed up within the compass of our expressions and cannot so freely expatiate have not so large a field to walk in so that a form in this cafe is much like a weight which Huntsmen hang upon their swiftest Dogs to make them keep even with their fellows To him that hath abilities it is a Hysteron Proteron and makes the Affections follow which should lead in that duty 2. In a prescribed form we cannot so particularly express our desires and wants to God He that knows any thing of his own condition knows that he is subject to daily changes which it is impossible â—â— stated form should reach New corruptions and temptations to be prayed against new sins to be confessed wants to be supplyed Changes of condition and occurrences of Providence call for suitable confessions petitions thanksgivings besides the concernments of Church Nation Family neighbourhood particular Christians to which a stinted form cannot be accommodated It is true there may be such general Heads couch't in a form as may glance at all these but these cold generals cannot so affect us as we ought to bâ— affected God knows before we ask and better than we can tell him what our sins and wants are and indeed if it were the end of prayer only to inform God we might spare our labour But he would have us feel our own sins and wants and to be affected with the condition of his Church and people in which respect our prayers should descend into particulars for as he saith specialia pungunt particulars impress most and do most deeply affect us 3. The Spirit of God is wont in prayer to excite special affections in our hearts which are often hindered by our constant sticking in a form there can be no further excitations than the matter of the prayer is apt to beget whereas in conceived prayer the Spirit of God hath as I may say more room and liberty to work upon our hearts to cast in suitable promises which we may plead with God c. 4. Under a prescribed form oscitancy and sluggishness is more apt to seize upon us I say not that it must necessarily be so but I fear it is the too ordinary experience of those that use a constant form It is too true that formality may and doth creep into our duties when performed in the most spiritual manner how often alas is the gift of prayer exercised where praying graces are not Yet surely in a conceived prayer there is something more to call out the soul to attention while we are cloathing the sense of our hearts in fit expressions and as it were digging the matter of our prayers out of our own feelings and experiences it must needs keep the heart closer at work 5. I add that as to others that joyn a prayer accommodated to the present condition of Church or Nation to the present state of the Place Town City or People must needs stir up more kindly affâ—ctions and carry their hearts more along with it than a cold general form that is no more fitted to one time or place or condition than to Prov. 15. 23. 25. 11. another A word and so a prayer in season how good is it A word fitly spoken upon the wheels is like Apples of Gold in Pictures of Silver For instance we will suppose a poor creature strugling with despair lying under that insupportable burden of a wounded Spirit How sweet is it to such a soul if the Lord please to go along with it to have his condition spread before the Lord to have his
are renewed I find there is no allay to trouble like this even to pour out my soul to the Lord which by the help of Gods Spirit I can do in some weak measure this is hearts-ease I can upon this account glory in my sorrowful infirmities that the power of Christ may rest upon me Therefore I 2 Cor. 12. 9 10. take pleasure in infirmities in reproaches in necessities in perseoutions in distresses for Christs sake or in other Troubles that come upon me in the world for when I am weak in my self then through the Spirits assistance I am strong If this be thy condition and experience I have two words of Counsell to impart to thee 1. Use and improve to the utmost this great mercy hold on in this duty Continue in prayer while thy trouble continues I Col. 4. 2. mean that thou double and treble thy importunity in reference to the Affliction thou art under do as Paul pray thrice often 2 Cor. 12. 8. 2 Kin. 13. 19. smite with this arrow not three times only but six or seven yea an hundred times But not to speak in the clouds There is a threefold improvement which you should make of the Spirits help in trouble all having relation to Affliction and exceedingly tending to your advantage in it Take them in order 1. Improve the Spirits help especially to beg a blessing upon your affliction be earnest for sanctification and spiritual improvement under it be not so importunate to have the plaister taken off as to have it made effectual to heal some spiritual distemper Let thy soul breathe out such desires as these Lord make this stroak humbling healing quickning May some corrupt blood run out at this wound Let some hidden lust be discovered let my faith be resined my delight in thy wayes be increased as my outward 2 Cor. 14. 16. man decayes let my inward man be renewed day by day Thus be more importunate to find the good of it then to be freed from the evil of it as thou seelest the smart so be earnest that thou maist find the benefit such prayers are according to the will of God and therefore he will return a gracious answer Self may prompt us to beg ease and deliverance but Grace should teach us to beg spiritual advantage especially since the promises of doing us good by affliction are so full so many and since there is not a shorter cut to a sanctified deliverance than to have affliction sanctified 2. Improve this mercy as an alleviating consideration do as those that carry a heavy burden they lay something betwixt their shoulder and the thing they carry to make it lye easier Put this consideration betwixt thy shoulder and the burden it will make it abundantly lighter as you have already heard Oh what a calming cheering thought may this be Well though I am afflicted yet I am not cast off God still holds me up with one hand as he smites me with the other while I have the blessed spirit of God to take by the heavy end and lift with me how patient how cheerful should I be As it said in a like case The Inhabitant shall not say I am Isa 33. 24. sick the people that dwell therein shall be forgiven their iniquity which some thus interpert q. d. The people shall not be sensible of sickness and bodily distempers Sense of pardon shall take away sense of pain their outward afflictions shall be as no affliction sin which is the sting thereof being taken away So may the soul under trouble which hath this great advantage say This trouble is nothing so long as I can thus fetch in ease support and comfort 3. Improve it also as a preservative from taking offence at the Cross or from taking indirect wayes to get from under it For think how unreasonable a thing it were to be offended to quarrel or murmure when God doth abundantly compensate the bitterness of thy suffering with the sweetness of this experience Or why shouldest thou go else where for ease and comfort when thou hast so ready a way to God He hath laid a Cross on thy back but he hath withall put his Spirit within thee and thereby thou canst fetch in support this is enough to bear charges be the journey as I may say never so long or chargeable Thus argue Why should I go elsewhere I can turn in to my Heavenly Father I can commit Psa 55. 22. my self to the Lord and cast my burden upon him and he will sustain me What need I goe down to Egypt for help why should I wound Conscience by base complyances why should I ask a guard of Kings or fly for shelter to brambles with will but scratch and teâ—r mee when I can by Faith and Prayer dwell in the secret place of the most high and abide under the shadow of the Almighty Is there not a God in Israel and have I not that Spirit of Adoption whereby I can cry Abba Father why should I got to Baalzebub the God of Ekron Through grace I will not sin nor charge God foolishly If hee strike harder I will pray harder and cry lowder Thus emprove this precious mercy 2. The Second word of advice I have for such is this Let thy returns of thankfulness for this mercy be neither straitned nor slackned because of thy affliction rather be more thankfull delay not to pay God the praise due to him nor pay him with the shortest For consider this Priviledge is not only an allay to thy affliction but it changeth the very nature of it it turnes the Cross into a blessing This I presume will be readily acknowledg'd that the worst that can befall us is mercy if it work for the best if it improve and fit us for glory if it make our graces more flourishing and vigourous and shall make the Crown of glory more ponderous Now this is the Effect of the Spirits help in prayer it turns afflictions into advantages our losses become our gain and is there not cause of joy and thankfulness What Paul saith of his bonds and imprisonment I know this shall turn to Phil. 1. 19. my salvation how through your prayer and the supply of the Spirit of Christ The same may you say of your troubles Be they what they will I know these shall turn to my salvation I know these shall promote my eternall happiness through the supplies of the Spirit in Prayer Therefore bless God in the midst of trouble rejoyce in this mercy and the rather because this will be a singular means not only to have the Spirits assistance continued but to have it more increased Thanksgiving is a duty that brings meat in the mouth of it you cannot give God the praise of any mercy but hee will add another mercy to it The thankfull Leper upon his returning to give thanks receives an additionall Testimony Goe thy way thy faith Luk. 17. 19 Calv. in loc hath made
16 17. 18 Have you not David a Pattern in this very particular Come and hear all yee that fear God and I will declare what hee hath done for my soul Well what is it I cryed unto him with my mouth and he was enrolled with my tongue But was it only mouth and tongue that prayd No. If I regard iniquity in my heart the Lord will not hear my prayer but God hath heard q. d. had my prayer proceeded from hypocrisy or a carnall principle God would not have heard it but it was put into my heart by his holy Spirit it proceeded not from seignedlips Therefore hath hee heard it And this experience hee invites others to take notice of to what end think you surely that they might both joyn with him in praising the Lord and might also take the like course in their straits The like Instance you have elsehere This Psalm 34. 6 7 8. Poor man cryed and the Lord heard and saved him out of all his troubles Then comludes O tast and see that the Lord is good q. d. take it not up upon my report but make tryall your selves doe you cry and pray and see what a blessed issue you shall have Well let this be thy practise when thou seest any poor seals ready to be overwhelmed direct them to this Course tell such The only way is to beg and make use of the Spirits help Commnuicate your experiences and the unspeakable advantages you have found How ready are wee to communicate our experiences for the relief of others under bodily distempers If you see one afflicted with the Tooth-ach Gout Ague or the like distemper every one almost hath something to propose This did mee good I found ease and remedy in the use of such a Medicine How much more precious are Spirituall experiments and how ready should wee be to impart them if wee had that tender respect wee ought to have to the Spirituall good of our Brethren wherefore be ready to impart such experiences let poor afflicted souls know that there 's no course like this even to betake themselves to the Throne of Grace and there to give vent to their sorrows and if they cannot pray in the Spirit yet to pray for the Spirit of grace and supplication 4. In all your addresses to the Throne of grace beg and use his help which you have found so successfull in the day of your distress Praying with all manner of prayer and supplication Jude 20. Eph. 6. 18. in the Spirit Praying in the Holy Ghost His help is not only necessary to bear the Burden of Affliction but to lift at the burden of duty Observe the Text Though the Special scope and intendment be a ground of comfort under straits yet the expressions are generall respecting the duty all times and upon all occasions for wee are here told that wee have Infirmities against which wee need the Spirits help these are continuall and therefore our need of his help is continuall Again wee know not what to ask therefore wee have need to be dayly instructed and to have the Spirit endiâ—e our petitions for us Further God knowes the mind of the Spirit i. e. hee understands ownes approves what proceeds from his own Spirit and that exclusively not what proceeds from our Spirits Then lastly Hee maketh intercession for us acording to the will of ' God i. e. hee teaches so to regulate our prayers for matter manner and end that wee so far as wee are guided by him ask nothing nor in any manner or for any end but what is agreeable and pleasing to God These Things would have afforded a large field of discourse but I am willing to leave roome for your own meditations Only see hence what necessity there is to have and use the Spirits help in all your addresses to God you cannot pray according to God's will you cannot have God's care open your ignorance your infirmities will hinder except the Spirit come in and afford his help and let mee leave this with you The way to have the Spirits help it to use its help God is not like other friends Nor his spirit like other helpers Wee think it a piece of impudence to be always troubling our friends and wee may tire them out but the oftner the welcomer to God hee that sees most need and goes most to the Spirit for help shall doubtless find him most helpfull This is what I shall say as to the improvement of this Comfortable Truth Now may these poor labours be so attended with his blessing who teacheth to profit and may that Spirit of grace whose help is necessary in other duties as well as prayer so impress these things upon your hearts that you may both desire his help and experience the sweetness and advantage of it Oh that it might be said of some poor soul that hath hitherto lived without God in the world as was said of Paul Behold hee prayeth Oh that such as have seoffed at this Act. 9. 11. great reality might not only have their mouths stopt in that respect but opened in Prayer that they might practise according to the advice given by Peter to Simon the Act. 8. 22. sorcerer and heartily pray to the Lord that the thought of their heart might be forgiven them â— Yea that hee who hath received gifts Psal 68. 18 for men even for the rebellious would bestow upon such rebels this unspeakable gift how would they then be in bitterness for their blaspheming against it Oh that those who have satisfied themselves with the form and shadow of this duty might experimentally know the difference betwixt words of Prayer and the Spirit of Prayer And those who have tasted of this heavenly gift might increase both in the gift and grace of prayer with the increasings of God! With such breathings and desires I put these weak labours into your hands and now Brethren I commend you to God and to the word of his grace which is able to build you up and to give you an inheritance among all them which are sanctified Matthew 6 9.-14 After this manner therefore pray yee Our Father c. CHAP. I. PRayer being the Key which turned by the hand of faith opens the door of mercy or Cock which drawes waters out the Wells of Savation being the means appointed by God for the obtaining what wee want procuring a blessing upon what wee have for diverâ—ing what evills wee feare and removing what wee feele being a singular help to bring down heaven to us or mount us up to heaven I thought it might be of much advantage to instruct you in and excite you to this excellent duty being desirous as God enables mee to imitate both Christ and his forerunner who taught their Disciples Luk. 11. 1 2. how to pray 'T is an essentiall part of practicall Christianity and an inseparable property of a practicall Christian an immediate effect of the new birth Paul though hee
This Title speaks our Interest in God and his affections and bowels towards us Confidence and boldness is necessary in prayer Jam. 1. 6. Wee must ask in faith not wavering and what Relation more apt to beget it than when wee can come to God as children to a Father 3. It helps against that backwardness and unwillingness which wee are naturally subject to wee are apt to withdraw from that duty unwilling to begge Now this title sweetens the duty to us and invites to it Little children take delight in speaking to their Father when they have nothing else to say yet they will be calling Father God would have us delight in duty and therefore hee teaches us to come to him under this most endearing and encouraging Title As himself takes delight in the approaches of his people Cant. 2. 14. Let mee see thy Countenance let mee heare thy voice for sweet is thy voice and thy Countenance is comely so hee would have us come chearfully and therefore puts this Appellation into our Mouths and teacheth us to call him Our Father Use 1 See then that prayer is not a task but a priviledge 't is an address to God under the sweetest Relation Wee come not to deal with a severe Judge with a rugged and austere Master nor with an offended irreconcileable enemy Nor yet with a stranger in whom wee have no interest and with whom wee have no acquaintance No but wee come to a Father Think with what affections with what hopes and expectations what courage and confidence a child goes to a loving and tender Father yet with what awe and reverence and thus mayst thou goe to God in prayer How seldom doe wee consider this or act up to it wee come not to the duty as our priviledge or to God as Our Father There are three tempers of Spirit partly hinted before very unsuitable to this Priviledge 1. A lumpish backward and withdrawing Spirit when wee must be drag'd and forced to prayer when neither apprehension of the priviledge nor conscience of duty will bring us before God How unsuitable is this to the Spirit of Adoption which teacheth us to cry Abba Father And yet which of Gods children doe not sadly experience this distemper often upon them Oh let us be ashamed of it bewayl it and labour against it what shall not the Title of Father invite us and beget a willingness yea an holy forwardness and eagerness to this duty Bespeak thy lumpish Spirit what ô my soul hath infinite Majesty condescended so low to become thy Father and engage thee so to call him and will not this sweet Relation draw thee into his presence Were it a enemy a stranger with whom thou hast to loe well mightst thou be backward but who would not delight to converse with a Father such a Father 2. A diffident and distrustfull Spirit This much unbeseems the Relation of Children to a Father especially such a Father wee should not ask tremblingly having a Father to ask a Son in whose name wee are taught to ask a Spirit to indite our petitions and so many Promises to plead Jam. 1 6. Ask in faith nothing doubting Qui frigidè rogat docet negare A cold asking begs a denyall God allowes and wee may use an humble boldness and familiarity Isa 45. 11. Ask of mee things to come concerning MY SONNES and concerning the work of my hands command ye mee that 's a high expression and shews how condescending God is and how humbly confident wee should be 3. A careless irreverent Spirit Hee is little sensible either of the Majesty of God or the Relation in which hee should approach to God that comes irreverently into his presence Wâ—e forget the Relation of Father when wee despise or irreverently take the name of God into our Mouths when Mal. 1. 6 7. Hebr. 12. 28. wee doe not serve God with reverence and Godly feare wee doe not serve him acceptably nor suitably to our Relation Is this to come to God as a Father when you come rushing into his presence without any awe or dread of his Majesty upon your Spirits dare you laugh and gaze and trifle in prayer dare you carry more irreverently and lightly than you would in the presence of some Earthly Potentate or in the presence of your earthly Parent Oh how unbeseeming is such carriage to the Title and Relation in which you approach unto God Remember how great your priviledge is and how disingenuous it is so to abuse it Use 2 Then it concerns all that would come to God in prayer to endeavour to make out their Adoption see that you be Children else how can you cry Abba Father As all are not endued with Ability for prayer so all are not in a Capacity to come to God aright Oh see that you can make out your Relation I might here be very large in laying down Tryals and evidences of sonship but I should make this part too bigge for the rest of my intended building besides I have lately in speaking to the Priviledge of Adoption spoken to this at large I shall content my self with 3. Characters of a Son which if found in you you may conclude your selves to be Children indeed 1. The first note of a child is Resemblance to his Father It is not alwayes so as to earthly but it is so as to our Heavenly Father God begets all his children as Adam Gen. 5. 3. his in his own likeness after his image They have the Spirit of God by which they are changed from glory to glory into the image 2 Cor. 3. 18. Eph. 5. 1. of God they are followers of God as deare children mercifull as their heavenly Father holy haters of sin lovers of Righteousness Now where shall wee find this Character impressed May wee not say of many as John 8. 44. Yee are of your Father the Divell What shall wee say of those that manisest to the world that they hate God and goodness of the common swearer c. Doe not these bear the very image of Sathan are they not as contrary to God as darkness to light with what face canst thou call God Father since thou hast no part of the Image of God upon thy Soul Well if you would be sure to speed in your addresses proove your selves Children by your Resemblance to God 2. Obedience is the Character of a Child there 's a Spirit which makes them plyable to the Fathers commands they are begotten unto obedience 1 Pet. 1. 2 14. True they are not perfectly brought under there are in them unruly lusts they have in them flesh as well as Spirit yet there is a Law in their minds they delight in the law of God Rom. 7. Eph. 2. 2. and 5. 6. according to the inner man they are a willing people Psal 110. 3. whereas the wicked are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children of disobedience or such as will not be perswaded to yield obedience to God Try then is
on Christ and on our owne righteousness are diametrically opposite Rom. 10. 2 3. Now doe not most of the common sort of professing Christians think to be heard for their civill honesty their good meanings their uprightness had not my owne experience in conversing with many confirmed mee I could scarce have beleeved that so many professing the Protestant religion had retained this Popish principle I fear many look but with a â—quint ey at best upon Christ and though they name the name of Christ in duty yet as those women Isa 4. 1 they weare their owne apparrell come to God rather trusting to their owne supposed worthiness than the merit of Christ Well 't is impossible you should come in the name of Christ till you be beaten out of this hold They that serve God in the Spirit and rejoyce in Christ Jesus will put no Confidence in the flesh These may serve as convictions of your Phil. 3. 3. guilt Therefore reflect upon your approaches to God bewayl your presumption in daring to call God Father while you have come without Christ I sorbear to aggravate this sin upon your Consciences Use 2 Learn in all your addresses to God to bring Christ along with you dare not to call God Father but by Christ and therefore make sure your Interest in Christ it is not naming the name of Christ in prayer but acting faith upon his merit and intercession that I press you to Matth. 7. 22. Many shall say Lord wee have prophesyed and so prayed in thy name and yet hee will disowne them 'T is not the vehemency of words but the reality of your relation that will prevail And therefore 1. See that your faith in Christ be right Examine-proove know you not c. 2 Cor. 13. 5. The Apostle is serious and urgent in this matter and it is whether you be in the faith his redoubling the exhortation speaks both the difficulty and necessity of the thing The Truth of our speciall relation to God depends upon the sincerity of our acceptation of Christ and upon that relation lies the stress of our assurance to speed what need have wee to see that our faith be right 2. Nor is it enough that wee have faith in order to our coming to God by Christ but wee must act it while our mouth is opened in begging our hand must be imployed in tendering Christ Prayer is neither right nor prevalent if it be not more in the exercise of grace then in bodily contention as wee must have one ey to God the Father expecting what wee ask from him so wee must have another upon Christ expecting it though him as our Intercessour 3. See that both your person and performance be worthy of or rather suitable to such a Mediatour that is that you be such for whom hee may intercede and the duty such as hee may tender to the Father I am far from thinking that wee can perform such duties which may by any vertue in them engage Christ to tender them yet our duties be such as may be fit for Christ to tender to the Father The Reverend Dr. Preston Saints dayly Excercise hath well exprest my meaning Under the law saith hee besides that the Priest must offer the sacrifice two things were required 1. That the Person should be legally cleane and this is still required viz. that every one that nameth the name of Christ i. e. either cals himself a Christian or cals 2 Tim. 2. 19. upon God by Christ should depart from iniquity 'T is high presumption to call upon God with polluted lips to come into the presence of God with a stinking breath they that draw nigh God must cleanse their hands and purify their hearts Jam. 4 9. 2. The sacrifice must be without blemish so under the Gospel the duty must be holy the prayer ten red by Christ must be according to the Will of God if either of these be wanting wee cannot rightly come to God by Christ such defects either in the person or performance will weaken confidence as a child when conscious of any wilfull miscarriage feares his Father's presence the Truth is where such defects prevaile the acting of Faith upon Christ must needs be hindred and then wee doe not rightly come in his name to the Father So much for this Truth D. 4. The word Our may relate to the community of Christians and so it teaches us charity to take others into our prayers God is the Father of the whole family Eph. 3. 15. and therefore must be prayed to as our common Father 't is observable that Our Saviour instructs his Disciples to pray thus not only in their publick and joynt addresses but in secret and in our single applications Verse 6. when Thou prayest so that the point is God in all our addresses is to be prayed to as the common Father of the faithfull Wee are to take in others into our prayers not appropriating God to our selves only Wee have frequent Instances in Paul's prayers 1 Thess 1. 1. and 3. 11. 2 Thess 1. 2. and 2. 16. Though hee alone pray yet hee prayes to God as a common Father And this wee must doe Reas 1 1. To import a distinction of God from and excellency above all Earthly Parents They are only of particulars of of a few but hee of the whole community So that in saying Our Father wee acknowledge God the Authour of all Spirituall life and grace to all beleevers 'T is as if we should say Thou O Lord the fountain of all grace who begettest all that are begotten to a Spirituall life the God in whom all beleevers live and moove and have their being spiritually This sets God far above all others who are but particular and instrumentall Fathers 2. To import our membership in that body which is spiritually begotten q. d. Lord I know there are a peculiar number which are begotten of thee and which call upon thee as a Father Of that number I hope and profess I am therefore on thee I call as one of that number so that it is a singular foundation and strengthning of our faith when wee can confidently say our Father wee owne our selves to be of that body whereof Christ is Saviour 3. But chiefly it imports that union of hearts and communion in prayers which should be amongst all that call upon the Lord that they should be so charitably affected towards each other as to interest the whole community in the prayers of each particular beleever So that the sense is Lord I call upon thee not only as my Father in particular but of all the faithfull I come to thee as with a desire to share in the prayers of all the faithfull so to Interest them in mine and this I intend as the maine sense of the Doctrine That Christians should not be private-Spirited in their devotions nor confine their prayers to their private concernmâ—nts but should be so affected towards all true beleevers
shall we be fully delivered from all evil and shall soon forget all our sad conflicts all our tears and sighs and earnest cries in the dayes of our fears and temptations when we have once the Crown of glory set upon our heads and the Palms of Victory put into our hands Direct 2. But then that we may prevailingly pray this Petition our Spirits must be suited thereunto we must in this sense pray with the Spirit as well as with our Understanding therefore 1. Come to God under a deep sense and thorow conviction of our own inability to resist and propensity to run into Temptation as also of our sins for which God might in justice leave us and give us up to it Oh labour to see and feel your slavery Epectet Enchirid. Cap. 65. how prone you are upon all occasions emergencies and providences to run upon that which tends to your everlasting ruin how apt to take every thing that I may allude to that of the Sâ—oâ—ck by the worse handle and rather abase it toyouâ— hurt than improve it for your good Till our hearts be thus affected we shall never to purpose pray this Petition 't is not only a sense of misery but of our utter inability to help our selves that will open our mouths wide in prayer Till we see our selves as the Isralites at the Red sea so surrounded that there is no hope of escaping so entangled and fettred that we cannot possibly extricate our selves we shall never heartily and earnestly pray Lead us not into temptation c. 2. Get your hearts under a perswasion of the goodness power and faithfulness of God and under a firm belief of those many gracious promises which hold forth succour relief and comfort to the tempted be fully perswaded that God both can and will help since he never fayled one way or other to rescue the soul that sincerely sought him That the weakest unworthiest Christian betaking himself under his power and protection shall have seasonable succour and deliverance to which purpose that Psal 91. is sweet and suitable both to meditate upon and to plead with God This perswasion is necessary in asking any thing at Gods hand Jam. 1. 6. But I the rather propose it here because under some kind of temptations we are so averse to beleeve ready to say There is no hope that as the Eunuchs Isa 56. 3. we are a drie tree and as the Isralites Ezek. 37. 11. our bones are dried and our hopes is lost and we are cut off for our parts Which of the Saints have not flag'd and fainted under some kind of temptations read Psal 73. 77 88. 'T is no easy matter to act faith upon the promises when we see a contrary series of providences how hardly was Moses credited that deliverance was so nigh when the bricks were doubled And at the Red-sea how little impression did that word Stand still and see the Salvation of the Lord probably make upon many of their hearts when they saw nothing but imminent destruction before their eyes But that we may rightly pray for deliverance when under temptation we must labour to hope against hope and to beleeve light shall arise when we see nothing but darkness Faith in the promises exercised in prayer is a singular means to engage Gods power on our behalfe for our support and deliverance under and from temptations 3. Get a frame of heart full of holy jealousy and self-suspicion fearing and declining occasions and temptations which lead us into sin 't is a flat contradiction to this Petition when we pray Lead us not and yet wilfully throw our selves into temptation neither have we a promise or scarce a president of any preserved from temptations which through their own negligence or wilfulness they have run upon 'T is a good observation of one upon that Act. 2. 40. Save our selves That God will not save those that do not endeavour to save themselves Practise up therefore to this Petition never think or expect that God will give you such a preservative that shall secure you from the poyson of temptation though you run into any infected and infecting Aire or Company the precept is Watch as well as Pray that you enter not into temptation Luk. 22. 40. 'T is in vain to disjoin these duties which God hath united prayer without watching is presumption and watching without prayer is self-confidence Happy and safe is that soul that sincerely practiseth them in conjunction we must as cautelously shun occasions as if all lay upon our care and yet as earnestly pray for preservation as if all our endeavours were as indeed they are nothing at all Then may we hopefully conclude we shall he kept from temptation when in our utmost endeavours to keep our selves we intrust our selves in Gods hand and commit our selves to his keeping With such a frame therefore must we come to God 4. And which is common to all the rest of the Petitions and therefore I would have you subjoin it to each though I only name it here with a frame of spirit full of hearty desires towards others As we should go to God as a common Father so our prayers should be common prayers others as well as our selves should be interessed in what we pray for according to their necessities but of this the Preface gave us occasion to speak Thus I have done with the body of this compleat pattern of prayer there remains only the conclusion which I shall briefly touch upon as having already performed what I mainly intended CHAP. X. THE CONCLUSION For thine is the Kingdom and the power and the glory for ever Amen WE are now come to the third general in this prayer which is the Conclusion consisting of 1. A Doxology or ascription of praise wherein three things are acknowledg'd as belonging to God A concluding Sealing word common to all prayers Amen Besides The connexive particle for which is here Aetiological shewing a reason why we have asked all these things of God is remarkable I intend not a full handling of it Whether it was added by our Saviour or crept in afterwards being borrowed from the 1 Chron. 29. 11. is a question yet undetermined And Daniel 7. 14. saith usher Erasmus his censure is harsh who not content to deny it to be of our Saviour's addition is pleased to say that they that added it did Divinae Precationi suas nugas assuere patch the Lord's prayer with their trifles Scultetus as one quotes him Seconds Erasmus telling us that it is not in some of the Ancientest Greek Copies nor in the Arabick version nor in any of the Latin Translations that it is expounded by none but by the Vulgar and Chrysostom and therefore thinks it probable that it was added by the solemn custom of the Greeks and afterward transferred into the Text yet the Affirmative wanteth not its usher Summ and subst of Christian Relig. P. 378. Patrones One and that one in stead of
them 6. I shall adde but one thing more but that without which the rest will be fruitless and ineffectual namely before and after this exercise lift up your hearts to God in prayer He it is that must Isa 48. 17. teach you to profit he gives understanding strengthens memory quickens affections and makes the labours of his servants profitable begge the concurrence of his holy Spirit before you enter upon the duty and turn the matter of what you read into Prayer When you understand your duty go to him for strength to perform it When you meet with something that 's convincing quickning comforting intreat the Lord to set it home and keep it upon your hearts Thus I have in some weak measure proposed what seems most conducing to the prefitable reading of both of the Scriptures and other labours of God's servants which I hope may be acceptable because a word in season Concerning this two fold Treatise I shall not say much The dignity of the subject I confess required an ableâ— and more experienced workman yet I shall freely acknowledg that the matter and substance in some of the Cases is borrowed and because as he said Ingenuum est agâ—oscere per quos profeceris 'T is ingenuous to acknowledge by whom we profit much of the first Case will be found in these two Treatises which without my commendation will praise their Authours in the Gate viz Holâ—ingworth's Holy Ghost on the Bench other Spirits at the Bar of which I may truly say it hath multum in parvo much matter in few words and having this opportunity I shall not conceal the Encomium which a Reverend Brother known to me gave of it with allusion to the Author's name in this Distich Of all the Books which lately have come forth There 's none that hath more worth then ALL IN WORTH The other to whom I acknowledge my self a debtour is Reverend Manton on Jude verse 20. who hath succinctly handled the case upon the Foundation which these two Worthies have laid I have added something of my own superstructure I would not rob them of what is their due and as 't is suid Facile est inventis addere I should but needlesly trouble you with the rehearsal of others whom I have for the most part quoted in the Margin which yet is not so stored as to beget in the Reader the least suspicion of my arrogating the praise of one extraordinarily conversant in Authors the judicious and Book-acquainted Peruser will easily discern Quà m sit mihi curta supellex Yet upon such Themes it had been no hard matter for one indifferently read to have replenish't the Margent But to leave these things to every one's censure â—he first â—reatise declares both the necessity and advantage of having the Spirit 's help in prayer especially in a Day of affliction In stead of the particular Doctrines which the text would have naturally afforded I thought sit to hanlle the substance of it under one Doctrine and that in the Resolution of several important Cases relating to it which you may see in the Table prefixed which when you look upon you will easily perceive that the matter treated of cannot but be highly useful and profitable though the manner of handling I confess falls far short of the Dignity of the subject The later Treatise is an Exposition if you please so to call it upon the Lord's Prayer with some and but some Observations and the brief application of them The Method accommodated to the end of the Lord's Prayer which is to be our Pattern in Prayer Yet lest any should complain that abundance of useful Observations are omitted which an Expositor in the way that 's now commonly used might have gather'd from the Scope and matter of it I have in the End of that Treatise given you such other Observations besides those in the Treatise as occurred in my meditations which had they been all spoke to though but briefly would have swelled the work and rendred it lesse conducing to the end I proposed I hope it may find acceptance with the ingenuous Reader as being a help to improve that which to say no more is turned at this Day into a piece of formality by so frequent repetition in publick possibly six or eight times or oftener upon a Sabbath The proper use of it being as Calvin well noteth a Directory for Prayer Noluit quidem praescribere Filius Dei quibus verbis utendum sit Sed tamen vota nostra fic dirigere fraenareque voluit ne extra metas istas oberrent unde colligimus non in verbis sed in rebus ipfis datam abâ—â—o fuisse rite precandi legem thus he And therefore it is very necessary both to understand the particular Confessions and Petitions comprehended in it and in what manner with what frame we are to put them up to God which is the Scope of my undertaking There are many have gone before me in a way not much different Especially Mr. Brinsley in his Watch and Rule of Life hath furnisht you with a briefer and larger Paraphrase upon it I have endeavoured to suggest some Scripture-expressions suitable to the matter of each Petition in which and the like we may express our selves And now Reader I shall commend it to thy serious perusal beseeching the Lord so to attend this weak endeavour and all the Labours of his faithful Ministers with his blessing that they may administer matter of edification to thy soul and give thee occasion to bless his name from whom cometh every good and perfect Gift That both we that sow and thou that reapest may rejoyce together in a blessed eternity Farewel Thy Soul 's reall welwisher O. J. THE CONTENTS Of the First TREATISE CHAP. I. THe Scope of the Work the Connexion Division and Explication of the Text two Doctrines proposed pag. 1-9 1. Doctr. From the substance of the words To pray in the Spirit is the Saints Priviledge pag. 9. 2. Doctr. From their Relation to the Context The Spirit 's help in prayer in a singular Priviledge and comfort to Gods Children in Affliction ibid. The first of these designed to be handled in the Resolution of 7. Cases CHAP. II. The I. Case WHerein Consists the Spirits help in prayer Answer'd 1. Negatively in 5. Particulars .. 1. Not by inspiring Christians as he did the Penmen of Scripture 2. Not as if we were Passive and he made use of our Tongues 3. Not otherwise in Prayer then in other duties respectively 4. Not so as to exclude subordinate helps 5. Not so as to exclude Christ's Intercession 10 -13. 2. Positively 1. In bestowing praying gifts pag. 13. 2. Working and exciting in us praying graces pag. 15. Where 1. He works in us an Habitual disposition to the duty p. 15. 2. Actually assisteth us pag. 16. And this by 1. Exciting us to the Duty where are 5. or 6. Particulars shewing how he doth it pag. 16 -19 2. Enabling us in the
putting up suitable Petitions 3. More calls out and imployes the soul 4. Is singularly helpful for Edefication 5. Better discovers to a man the present frame of his heart p. 122 123. These things applyed to the Case 1. By a fourfold Distinction 2. Then the direct Answer given p. 124 -128. A Question added viz. What may be done for the attainment of present abilities in prayer p. 128. Answ 1. Acquaint thy self with the Word of God pag. 129. 2. Retire into thy own heart pag. 129 130. 3. Exercise p. 131. 4. Joyn in society with able Christians p. 132. 5. Earnestly beg a serious gracious heart p. 133 134. CHAP. IX THe second Doctrine In two Propositions p. 135. I. Saints usually have the Spirit 's help in Trouble How this to be understood Confirmed by a single argument viz. That the Saints in Trouble have prayed more and more feruently c. Strengthned by a two fold consideration 1. How they prayed 2. How they sped p. 135 -142. II. The Spirit 's help in Prayer is a singular Priviledge and Comfort to God's afflicted Servants p. 142. Reas 1. It carries in it much of Evidence 2. It brings ease 3. Confidence 4. Support 5. Sanctification 6. A happy Issue and deliverance when God sees it good for us p. 142 -149. CHAP. X. BOth Parts of the Doctrine applyed together p. 150. I. To those that want the spirit of prayer and such 1. Who scorne and deride it the sin and folly of these detected ibid. 2. Who care not for it p. 151 152. Where considerations representing their sad condition especially if Trouble come 1. Afflictions come upon such armed with sad Temptations to make them run Either 1. To helpless helps 2. Distressing helps 3. Sinful helps Or 4. To break out into blasphemy c. p. 153 -160. 2. Such ordinarily lose the benefit of affliction p. 160. 3. It 's a probable evidence of a soul in a state of wrath p. 161 162. 4. The whole weight of an affliction lies upon himself p. 163. CHAP. XI 3. SVch as want it at least in their own sense and complian of the want of it p. 164. 1. Supposing they want it there is hope of it's return ibid. 2. It 's to be hoped they do not altogether want it p. 165. For. 1. Whence are those complaints 166. 2. Can they not pray with groans c. p. 167. 3. Have they not some fits of enlargement p. 168 -171. CHAP. XII II. TO those who have experience of this great Priviledge pag. 171. And these 1. Such as are not yet in affliction p. 171. Advised to cherish and make much of the Spirit Considering 1. They may suffer afflictions pag. 172. 2. As they now carry towards the Spirit so will He then carry towards them pag. 173. 3. Supposing they should scape Trouble yet the Spirit 's help is upon other accounts needful p. 175 176. CHAP. XIII 2. Such as being in affliction experience this mercy p. 177. Counselled 1. To improve it to the utmost 1. In begging a blessing upon affliction 2. As an alleviating consideration 3. As a preservative from taking offence at the Cross pag. 178 -180. 2. Not to straiten or slacken their returns of thankfulness for this mercy because of their Troubles p. 181 182. CHAP. XIV 3. SVch as having been in Trouble have enjoyed this mercy p. 183. Exhorted 1. To beg and use the same help in praise which they had in prayer p. 184. 2. To turn this experience into Obedience in point of 1. Ingenuity p. 185. 2. Prudence p. 186. 3. To declare and communicate this experience to others in affliction p. 186 187. 4. In all their addresses to the Throne of grace to make use of the Spirit 's help pag. 188 -190. THE CONTENTS Of the Second TREATISE CHAP. I. THe excellency and difficulty of Prayer p. 191 -194. The occasion of the Lord's prayer According to Matthew p. 194-197 Luke p. 194-197 The end of the Lords Prayer chiefly for a pattern or directory pag. 197. Evinced by 5 Arguments 1. Our Saviour's words in Matthew After this manner 2. The difference in the two Evangelist's relation of it 3. The Apostles neither used nor praescribed it 4. The nature and brevity of it 5. The nature and end of prayer pag. 197 -202. CHAP. II. THe Vsual Division of the Lords Prayer into the Preface Taken up and followed p. 202. Substance Taken up and followed p. 202. Conclusion Taken up and followed p. 202. The Preface describing the Object of prayer 1. From his Relation to us Our Father 2. From his eminency above us Which art in Heaven pag. 203. From the Preface 1. Doctr. Our prayers are to be directed to God and him unly p. 203. Proved by Arguments 1. God commands it 2. The standing practise of the Saints confirms it p. 203 204. Reas Prayer ascribes to God those attributes and gives him that glory which he will not have given to another p. 204. Use 1. Detest that Religion whieh teacheth to share this honour to Angels and Saints The absurdity whereof evinced since he to whom we pray must be 1. Lubens 2. Sciens 3. Potens All which in the degree requisite belong only to God pag. 205. 206. Obj. We may make Saints and Angels Mediators Answered in 3. particulars pag. 206 207. Use 2. See the infinite goodness and condescension of God in this pag. 207. Use 3. Try whether we pray to God only That is whether to God as our Object End though not so proper to this place p. 207 211. Use 4. Take this at once a Spur to curb in This duty pag. 211. 2. Doctr. They that come to God aright in Prayer must come to him as to a Father Explained God is a Father considered Personally or Hypostatically So the first person of the second Essentially the whole Trinity and to in respect of Creation Sustentation Adoption External Adoption Internal p. 212 213. Quest May none pray to God but such as can call him Father by Adoption Answered p. 214. Confirmed by the Practise of the Saints in Scripture p. 214. Reas There is not a more suitable Title for God to have or us to give him For it helps against miscarriages in Prayer As. 1. Irreverence 2. Vnbelief 3. Backwardness and unwillinness pag. 215 216. Use 1. Then Prayer is not so much a Task as a Priviledge which shews how unsuitaeble that threefold Distemper above mentioned is to this Duty 216 -219. Use 2. Prove and Try our Adoption Notes of a child 1. Resemblance to His Father p. 219 -221. 2. Obedience to His Father p. 219 -221. 3. Dependance on His Father p. 219 -221. Use 3. Exhortation All that call God Father carry as children 1. In your more immeâ—â—â— addresses to God 2. In the whole course of your lives p. 221 222 3. Doctr. They that come to God as a Father must bring Christ along with them Our Father i. e. In Christ pag. 223. Proved by 1. The Types of
Petitioned 1. Privatively against impediments Inward Outward p. 314 315. 2. Positively as to Gods will of Purpose in two things Precept Helps to do it in two Particulars Manner of doing in seaven Particulars pag. 216 -321. Direct II. Get a frame of heart suitable In two things p. 321 322. CHAP. VII IV. PETITION p. 223. THe Order of it where Four Reasons p. 323 324. The parts of it viz. The Petition self The Limitations respecting the Time Quality Quantity p. 325. Explication 1. Bread 2. Dayly 3. This day 4. Our 5. Give us pag. 325 326. Doctr. Necessaries for this like may and ought to be askt of God but with due Limitations p. 327. Quest 1. Why we are to ask necessaries Two Reason p. 327. 2. With what Limitations six Limitations drawn from the words pag. 328 -331 Use Pray thus where 1. One Motive to ask pag. 331. 2. Motives to limit our asking p. 332. Direct I. Understand 1. what 's Acknowledged here in three Particulars pag. 233 334. 2. What 's Petitioned and how In six Particulars p. 335 -339. Direct II. Get a suitable frame in three Particulars p. 339 340. CHAP. VIII V. PETITION p. 341. THe Order and Division of it Explic. 1. Trespasses or debts how sin called a debt in two Particulars p. 342. 2. Forgive 3. As we forgive how a Reason of the Petition p. 344 345. and Whether it bind us to forgive all In three Particulars p. 346. Doctr. Remission of sins is to be sought of God and may be hopefully expected When we are inclin'd to forgive others p. 347. Reas 1. Why forgiveness to be askt Two p 347. 2. Why this Condition mentioned Two Answers p. 348-351 Use Pray thus Where three Motives pag. 351 352. Direct I. Understand 1. What 's Acknowledged In three Particulars pag. 353 -355. 2. What 's Petition'd 1. As to the Things begged in four Particulars 2. As to the Means of it◠in three Particulars p. 355 -361. Direct II. Get a suitable frame In four Particulars p. 361 -364. CHAP. IX VI. PETITION p. 365. THe Order and Parts of it Explic. 1. Temptations distinguisht 1. With respect to their Authour Divine Humane Diabolical 2. As to their end Probation Correction Seduction p. 365 366. 2. Lead us not imports three things pag. 365 366 367. 3. But deliver us c. p. 368. Doctr. To be kept from or delivered out of Temptation and preserved from the evil of it is a mercy to be beg'd of God Reasons Two p. 369 -371. Use Pray thus Where three Motives pag. 371 -373. Direct I. Vnderstand 1. What 's acknowledged in four things p. 373 -375. 2. What 's Petition'd in eight Particulars p. 375 -381. Direct II. Get a suitable frame in four Particulars p. 381 -385. CHAP. X. THe Conclusion Vindicated pag. 386 -388. Six Doctrins only named p. 388-392 CHAP. XI OBservations flowing from the Connexion Scope and matter of the Lords Prayer pag. 392. c. ERRATA PAg. 21 in Marg. for John read Luke p 25 l 9 f Rom. 8. 16 r 15 p 28 l 22 r seem p 52 l 17 r ab p 94 l 1 r Testimony p 97 M. ◠for Verse 23 r John 14 23 p 127 l 14 f. a in r in a p 128 M. r Matth. 25 p 133 l 1 r Christians use only p 145 l 20 and M. r Psal 22 r 20 p 146 M. r Psal 138. 3 l 25 r that p 166 l 6 r have the spirit p 167 M. r 1 Sam. 1 p 173 l 31 dele of p 176 l 26 r put thee besides p 178 l 25 r effectual p 187 l 6 r extolled l 28 r souls p 190 l 29 r Weak p 192 l 20 r beggerly p 193 l 7 r ly p 197 l 6 r their p 199 l ult r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 220 l ult r is so p 231 l 25 r through l 29 r he l. ul◠r must p 260 l 18 r Jesreel p 265 l 8 r Zoph p 268 l 4 r Abilities p 269 l 16 r fall put him p 275 l 14 r he p 287 l 29 r it p 291 l 12 r working p 312 l 26 r whose p 316 l 7 r. Chuse p 317 l 13 r Lev. 10. 3. p 324 l 17 r necessity p 339 l 6 r this p 336 l 27 r upon him for p 344 l 18 r punishment p 351 l 28 r sense of Gods p 366 l 22 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 373 l 21 r rescue p 374 l 2 r assaulting p 388 M. r largely disputing p 390 l 21 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 391 l 29 r heed Rom 8. 26 27. Likewise the Spirit also helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it self maketh intercession for us with groanings which cannot be uttered And he that searcheth the hearts knoweth what is the mind of the Spirit because he maketh intercession for the Saints according to the Will of God CHAP. I. IT is noted by Jude v. 10. as the property of wicked men to speak evil of things they know not What 's said of Malice that it never speaks well is often true of ignorance it seldom speaks well especially of spiritual things which are not more above the knowledge of ignorant and carnal men than contrary to their inclinations Amongst the duties of Christian Religion as there is none more excellent and spiritual than that of prayer rightly and spiritually performed being a familiar converse and near approach to the Most High so none hath met with more scoffs and derision from the prophane and blind world For though few that bear the name of Christian will be so palpably Atheistical as to deny it to be a duty having besides the clear and express injunctions of Scripture the light of natural Reason attesting it yet how many would strip the power from the form and turn it into a meer lip-service and fruitless babling For what better is it to utter words without affections and Graces And what affections can be spiritually excited or Graces exercised without the helps of Gods Spirit Yet what more ordinary amongst the prophaner sort than to jeer at praying by the Spirit as if it were a ridiculous fantasie or that ordinary Christians could have no assistance of the Spirit but they must presently run into pretended Impulses and Enthusiasmes To silence if possible these blasphemers and however to evince the Truth and reality of the thing to encourage the Godly to hold on their course to shew them where the strength and prevalency of this duty lyes how great their Priviledge is in this respect is the design of this undertaking The Scripture I have chosen is full and pregnant and will I hope with its light and power bear down all those carnal reasonings which are exalted against this comfortable Truth That my way into it may be the clearer you may take notice that the scope of the Chapter is to comfort Believers by declaring the precious Priviledges
Nor doth our Saviour when they desire to be taught to pray tell them that they had the Spirit and therefore needed no instructions but prescribes them a pattern whereby they might know to whom for what in what manner they should pray How much more then is it needful for ordinary Christians to use all helps for their better enablement to this duty To study the Word which may furnish them with expressions and direct them in the right management of this as well as other duties 5. Nor doth the Spirits intercession exclude Christs they being of a different nature and jointly necessary in prayer Christs Intercession is performed in Heaven the Spirits in our hearts That procures acceptance This provides assistance It is fitly illustrated by putting up a Petition to an Earthly King There is difference betwixt drawing up a Petition forming and framing it for matter and expression and betwixt preferring or presenting it speaking to it and pleading for it The one may be done in the Countrey the other must be done at Court both are necessary The like difference is here The Spirit helps as it were to draw the Petition Christ presents it procures audience and acceptance pleading his own righteousness to that purpose This I thought good to hint Negatively that I might take off the odious imputation of some who charge this Doctrine as Enthusiastical and tending to Fanaticisme 2. Posit Now to speak Positively wherein this assistance chiefly consists and that 1. In bestowing Praying Gifts upon Christians In the Primitive times God gave extraordinary gifts whereby they were able on a sodain in a strange unknown language to dictate a Prayer or Psalm Of this gift the Apostle treats 1 Cor. 14. 15. teaching them the right and sober use of it Iâ— Though some doubt whether it be meant of dictating of a Psalm of ones own composition Vid. Sydenham's Exercitation pag. 195. Beza seems some abused it to oftentation rather to be admired than understood This the Apostle taxeth and teaches them that alâ— such gifts are to be used for edification They might pray with the Spirit viz. in a strange Tongue which the Spirit dictated but they must pray with the understanding also i. e. so as they might be understood by and instruct others This extraordinary Gift is ceased yet so as that there is something of this kind still bestowed on the Church It s well observed by a Learned Commentator That all miraculous gifts are now turned Manton in Jud. v. 20. into ordinary gifts somewhat like them as discerning of Spirits into a sagacity and cautelous prudence gifts of Tongues into a special dexterity that is attained by study and industry c. So that extraordinary gift of praying with the Spirit into a readiness of utterance and freedom of speech This then as it is a gift consists in a special dexterity whereby men are able to put their meaning into apt words and so to utter themselves as to affect and excite others which with the like gifts is not of such a miraculous and immediate infusion as the former but depends much on the temper and suitable constitution of the body and is much bettered by industry hearing reading meditation conference c. as all other ordinary habits are I hope none will deny a concurrence of the Spirit with ordinary means whereby they are made effectual for the attainment of edifying gifts and this I may without suspicion of Fanaticisme call the gift of prayer which as the above-mentioned Author observes may be and often is given to carnal men for the Churches service and is usually given according to mens constitution and natural receptivity There is a natural fervency Vi. Bolton's Self-inriching exam 174. So that there is a great difference betwixt one and another in regard of quickness and enlargement of speech This is something but the least part of that which I aim at to which you may refer the Spirits directions laid down in the Scripture for the performance of this duty for thereby is a Christian thorowly furnisht for this and every other good work 2. But besides this assistance by way of gifts there is a higher work of the Spirit which I call its gracious assistance in bestowing exciting exercising praying graces And this is either 1. Habitual a praying disposition wrought in the heart of every Believer at their Conversion and growing up together with their Sanctification This disposition was wrought and exerted it self in Paul as soon as converted Acts 9. 11. This new nature is ascending like things of an aiery or fiery temper a little thing carries it upward The Spirit of Grace is a Spirit of supplication Zech. 12. 10. Christians are made Priests unto God and furnisht with spiritual Sacrifices which they are to offer up unto God 2. Besides this there is also an actual assistance of the Spirit in prayer It is not only a Quickning Principle to all duties but an Active assisting Principle in this as in others Now wherein this actual Assistance lies is our main inquiry and that chiefly in two things 1. In Exciting to the Duty 2. Enabling us in it 1. The Spirit helps by exciting us to prayer puts us in mind gives many a secret jogg beckens a child of God to his Closet Psal 27. 8. When thou saidst seek my face Possibly by some inward impulses and motions upon his Spirit Cant. 2. 14. O my Dove that art in the clefts of the Rock in the secret places of the stairs let me see thy countenance let me hear thy voice Such hints may a child of God sometimes experience within The Spirit saith Come Rev. 22. 19. These are some of those motions which we must not quench 1 Thess 5. 19. And why should this seem a melancholy fancy to any rational person I would but appeal to wicked loose debaucht persons the great deriders of this Doctrine Do you never feel extraordinary violent sodain urgings and pressings to wickedness When it may be you are lawfully imployed and your thoughts upon your business Do not unclean wicked blasphemous motions rush in uninvited unthought of And are they not pursued and kept on your hearts with a kind of violence even when there is in you a kind of abhorrence and reluctancy Whence can these come think you I deny not but your Corruption may be the Mother or Nurse yet I doubt not the Devil is the Father of these Brats they are by him begotten as I may say upon your unmortified concupiscence If the Devil can do so much a Truth which God 's dearest children know by sad experience when in their best performances such dreadful things are suggested Why should it seem strange to any that the Spirit of God doth cast in good motions arguments encouragements to duty Yet would I not be understood as if we must never pray but when we find and feel such motions that 's an Artifice of the Devil to draw us from our constancy
in this duty which I shall meet with in its due place Mean while let me tell you that these Excitations are not violent and unreasonable Impulses but sweet Motions agreeable to reason and pursued as it were by reasoning and argumentation As 1. The Spirit excites a child of God to prayer by shewing him some special want he lies under This seems to be intimated in the Text We know not what we should pray for q. d. We are ignorant of our own necessities Now the Spirit opens our eyes discovers some strong corruptions to be subdued some weak grace to be confirmed some Temptation whereby we are in danger to be sâ—oyled and prompts us to prayer aâ— the special Remedy Thus Paul being sensible of that Thorn in his flesh prayes Thrice i. e. often earnestly that it may be 2 Cor. 12. 7 8. taken from him 2. Sometimes by discovering the desirableness of some spiritual good thing grace comfort assurance c. It enlightens the souls eyes to see the beauty of Christ excellency of holiness advantage of an heart enlarged in duty and then opens its mouth to cry for it 3. Sometimes by representing encouragements to prayer lets the soul see the fulness and freeness of the Promises the boldness and confidence it may have by vertue of Christs Intercession Gods readiness to hear c. And thus as it were bespeaks a Christian Why so backward to ask when God is so ready to bestow Wer 't thou to ask at uncertainties or hadst only a Peradventure to speed well mightst thou stand off but when thou hast infallible Promises a prevailing Mediator a propitious Father to go to Why dost thou not ask more and oftner 4. Sometimes it makes use of the afflictions reproaches hard entertainments which a Saint meets with in the world as a spur to prayer Thus David Psal 109. 3 4. They have spoken against me with a lying tongue But I give my self unto prayer Peninnah's Taunts sent Hannah to her prayers 1 Sam. 1. 10 Sennacherib's railings are a whet to Hezekiah 2 Kings 19. 15. This is not a lesson of Natures teaching corruption would render railing for railing 'T is the Spirit of Grace that turns these into occasions of prayer So for Afflictions the more the Jews are oppressed the louder is their cry the higher these waters rise the more doth David lift up his heart and voice to God 'T is true Nature teaches to cry and complain but the Spirit of Grace turns carnal complaints into spiritual breathings gives vent this way to sorrow 5. Sometimes it makes use of Providences this way Mercies unexpected deliverances put the soul into a praying praising frame Psal 103. 1 2. 116. 12 13. So Judgements sodain strokes on our selves or others Afflictions become a Whetstone to prayer 6. To hint one thing more It makes others zeal fervour constancy a provocation by reading of or hearing the strugling wrestling prayers of others the Spirit stirs up a child of God hereby it shames him out of his carelesness laziness negligence These things I have hinted to shew that the way of the Spirits working in stirring up Christians to prayer is not phantastical but agreeable to Reason by argument and conviction 2. The Spirits gracious assistance lyes also in bestowing enablements for and in the duty It deals not as Pharaoh's Task-Masters to require Brick and afford no Straw It doth not put us on and then leave us but it takes us by the hand and leads us on in the duty So much the Text intimates It doth lift with us and this 1. As to the Matter of the duty 2. Manner 3. Perseverance in it 1. As to the Matter it teaches what to ask by discovering as was said before our necessities and what is according to the will of God this is the sense of v. 27. A very Heathen could observe how apt we are to mistake in our desires and prayers Pauci dignoscere possunt Juvenal Sat. 10. per tot Vera bona And therefore instructs us torefer it to Gods will Permittes ipsis expendere Numinibus quid Conveniat nobis rebusque sit utile nostris The truth is a great part of that Satyr may put a Christian to the blush considering the solly and impetuousness of his own desires But to the purpose I say We are very apt to ask amiss and to run our selves upon Temptations to pray for that which it would be cruelty for God to give us a Luke 11. 11 12. Serpent instead of a Fish a Stone for Bread for an Egg a Scorpion Our Lusts and carnal Interest prompt us to ask what is neither honourable for God to give nor profitable for us to receive How often would our heady passions engage God in our private quarrels and revenges Our insatiable desires put us upon asking food for our lusts Even the Apostles would be calling for fire from Heaven to consume the inhospitable Samaritans Jâ—â—â— 9. 54. and urge a Scripture-example though mis-timed and mis-applyed for which they receive a check from our Saviour Now the Spirit supplies our Saviours place it gives a check to our heady passions unlawful desires unwarrantable Petitions How are Agur's desires regulated and brought to a right Decorum Prov. 30. 8 9. Gods Spirit teacheth to ask not only what 's lawful in it self but what 's convenient for us Particularly 1. It teacheth to prefer spirituals before temporals it widens our desires that way and shews us the far greater excellency and necessity of heavenly things so that a Christian sometimes forgets his bodily concernments to remember his soul 2. Amongst spirituals it helps to single out those which are most needful and convenient for us and to be most importunate for things of most absolute necessity for grace more than gifts or comforts That being necessary to the Being of a Christian those but to his well-being That being the very foundation those the Roof and Battlements Again for Truth of grace more than measures of grace as knowing that all measures are not fit for every one And again amongst graces for those that are most useful needful for himself in his capacity For those which make him a substantial Christian rather than those that set him off in the eye of the world Thus the Spirit helps a child of God to single out Petitions to find out acceptable words to fetch his Petitions nor only out of the Bible or out of his memory but è sulâ—o pectoris from his own sense and feeling not only to ask what he may but what he most needs to ask 3. It brings to remembrance matter suitable to each part of prayer For Instance in confessions it sets our own sins before us How hath a gracious soul been sometimes led to confess such sins or with such aggravations and circumstances as he hath scarce took notice of before and yet such as he discovers to lodge in him So in Petition how often is he carried out further than
with some encouraging promise or experience Yet a little while and be that shall come will Heb. 10. 37. Isa 45. 19. Luke 18. 7 8. come I never said to the seed of Jacob seek my face in vain And shall not God avenge his own Elect which cry day and night unto him though he bear long with them I tell you that he will avenge them speedily The Devil also acts his part sometimes to distract us in sometimes to divert or fright us from or weary us out of this duty Your own experience can furnish you with sad Instances of this kind if you know what 2 Cor. 2. 11. 1 Joh. 4. 4. prayer indeed is for you are not ignorant of his Devices But here also Greater is he that is in us than he that is in the world By the help of Gods Spirit we persist in the duty against all these discouragements And this for answer to the first Case CHAP. III. HAving thus according to the light I have and I hope by the guidance of the Spirit and determination of the Word of Truth resolved this great Case the next will be this Case 2. How may we discern and distinguish the motions and assistances of the Spirit from some things that carry resemblance to them It is very necessary but not very easie to know from what principle we act lest being mistaken all our prayers miscarry and we our selves suffer loss Now there are four things which are something like the motions and actings of the Spirit from which I shall endeavour to distinguish it 1. Satanical Impulses 2. The Gift of Prayer 3. The urgings of natural Couscience 4. Good fits and moods of a natural wan 1. Satanical Impulses It may perhaps seem incredible to some at first hearing that the Devil should put men upon duty who is the grand Enemy both to God and man and makes it his whole business to hinder man from communion with and enjoyment of God Yet so it may be this Prince of darkness can in this respect transform himself into an Angel of Light He hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his devices to get advantage against us and can turn Duty it self into a Temptation Hear Anothers words to this purpose I would not have this interpreted as if every 2 Cor. 11. 14. 2. 11. motion to prayer were from the Spirit It is possible Sathan may oppress an anxious soul with the Tyranny of unreasonable impulsions to duty So that if Manton in Jude 20. See Baxters Directions for troubled Consciences on Eccl. 7. 16. he can do us a mischief if he can by his importunate urgings impair our comfort expose duty to the scorn of men if he can weaken our bodies or destroy us by this means you need not wonder at the thing But how shall we discern these from the motions of Gods Spirit I shall give a threefold difference 1. Satans Impulses are violent tyrannical unreasonable they are cruel insultings not gracious excitings nothing but terror and horror Pray and so often and so long and with such a degree of saith servour freeness from distraction or thou art a damned wretch A rigid Exactor he is and a cruel Task-master his design is since he cannot keep the soul out of duty to run it out of breath to over-drive the weak Believers as Jacob said of the young Cattel Gen. 33. 13. that they may die and perish He turns himself into an Ape and imitator of Gods Spirit that under that appearance he may disparage Gods Spirit as if he were an unreasonable Tyrant and renders Gods service as worse than Aegyptian Bondage He knows that Christs yoak is easie and his burden light to a gracious soul Match 11. 30. therefore he layes on load to break the weak Christians back if possible at least to bring him to a grievous distaste and dislâ—â—â— of Gods wayes and so to give the lie to the Gospel and Ministers thereof who report the wayes of God to be sweet and pleasant This is a Temptation wherewith the Devil pursues young and forward Professors with whom he deals as a Rider with a young high mettled Horse nor doth he only give them head but spur and force them forward till he quite tire them out He perswades them so much time must be spent in duty as cannot consist with their outward Calling and so makes one duty thrust out or clash with another But now the Spirits motions are sweet and rational Hos 2. 14. I will allure her They are not forced as fire from the Flint but sweetly drawn as water from the Cock or Fountain I deny not but the Spirit of God may inforce duty from arguments of Terror such arguments he sometimes uses in the Word as Mat. 10. 28. Heb. 12. ult and therefore may in the hearts of Believers But he doth allay their bitterness and mixeth encouragements aâ— in those and other Scripture is evident he shews them the Rod but his chief inducements are from the Love of God in Christ the sweetness comfort and advantage flowing from duty the equitableness of obeying God as our Soveraign The Spirits motions are like it self drawn mostly from love and ingenuity How tender is our blessed Saviour of his newly initiated Disciples Matth. 9. 14. He will not have a new piece put upon an old garment or new wine into old Bottles i. e. He will not have his young Disciples at first put upon the harder duties of fasting and mourning He shall gather the Lambs with his arm and carry them in his Isa 40. 11. 42. 2 3. bosome and gently lead those that are with young He shall not cry nor life up nor cause his voice to be heard in the streets A bruised reed shall be not break And such is the Spirit to weak Believers 2. Satans Impulses as they are unreasonable so they are unseasonable also The Devil is most urgent when he sees us the least apt to duty For instance 1. When he sees us under some notable indisposition outward or inward when our graces flâ—g or our bodies faint It is reported of a good man who had kept up a strict course of duty that being visited with sickness he had mighty pressings and urgings upon his Spirit to hold on the same degree of servour length and frequency in duty which by reason of his bodily indisposition much weakned him and yet feeling himself unable he fell under sad Terrors till by a godly Minister he was told that there was something of Satan in it and that God required Mercy not Sacrifice that God expected not more than according to his present strength and ability c. 2. Or when God calls us to other duties If he cannot keep us from duty he makes use of one as a wedge to drive out another unseasonably and violently urging to one when God calls to another that neither may be acceptably performed Some pious souls have seen cause to complain of unseasonable
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
and held up thy heart in duty Thus I have said a little of what might be spoken upon this account The summ of it is this Improve the Spirits assistances for the ends they are vouchsaf't and by so doing you shall procure the continuance of them This is the Third Means 4. Beg earnestly the continuance of the Spirit with you as it is obtained so it is continued by asking It will stay with you upon your importunity Do therefore as the two Disciples dealt with Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 24. 28 29. they constrained him not by violence but by entreaties even as Lot dealt with the Angels whom he took to be Travailers he Gen. 19. 3. pressed upon them greatly and they turned in unto him Thus deal with the Spirit of God earnestly importune his continuance as the Judg. 19. 6 8 9. Levites Father-in-law perswades him time after time to stay with him Take up David's words praying for the continuance of that willing cheerfull frame which the people manifested in their contributions to the building of the Temple O Lord God of Abraham keep this for ever in the imagination of the thoughts of the heart of thy people and prepare or establish their heart unto thee So when thou feelest the vigorous motions and influences of the Spirit pray that the Lord would establish thee with his free Spirit and that he will not take his holy Spirit from thee Breathe out thy soul in such expressions Oh sweet Dove Oh blessed Spirit of Grace how unspeakably delightful is thy heavenly company how easie sweet and pleasant is this yoak of Duty when thou helpest to bear it How powerfully sweet and sweetly powerfull are thy assistances Ere I was aware my soul made me like the Charets of Amminadab or set me on Cant. 6. 12. the Charet of my willing people What a Heaven upon Earth is it to perform spiritual duties with spiritual enablements What Oyle to the Wheel what refreshing baits in ebe up-hill way of duty are thy seasonable Incomes Oh let me never want thy blessed help do thou draw and I will run What am I but a dead lump a breathless carkass if thou withdraw thy quickning influences O do thou continually inspire me I am a dry tree do thou cause me to bud and blossome and bring forth fruit unto perfection Let my root be spread out by the waters of Job 29.19 thy Grace and let thy dew lye all night upon my branches Great and continual are my necessities troubles temptations Prayer is the only way to procure supply support sanctification victory but I cannot alas I cannot turn this Key whereby the Door into Heavens Treasury is opened except thou strengthen my hand I cannot wield this conquering Weapon except thou teach my hands to war and my fingers to sight Wherefore let me ever injoy thy presence let me seel thy help let thy power be made perfect in my weakness Awake O North wind and come thou South blow upon the Garden of my soul that the Spices thereof may flow out 5. But especially be willing to follow the conduct of the Spirit you read of being led by the Spirit of walking in and after the Spirit Rom. 8. 3 4 14. This do and you shall not want its seasonable help If you would know what I mean by following its conduct In short I intend not any Enthusiastical Unscriptural motions or impulses but to hearken to its motions and counsels pressing you to follow the directions of the Word The Spirit of God speaks no otherwise in the hearts of Gods people than it doth in the Bible To the Law and to the Testimony if it speak Isa 8. 20. not according to that Word it is none of the Spirit of God it is a lying deluding Spirit But when this Holy Spirit either by the Ministers of the Word or in a more immediate way presseth you to holy walking calls you from loosness worldliness from a vain conversation from any particular course of sin which you have been addicted to or invites you to the performance of any neglected duty to order your conversation according to Gospel-rule to come nearer your pattern Jesus Christ to be more humble heavenly more profitable more exemplary c. Let your ear be open to its counsells follow its directions be as obsequious Matth. 8. 9. to the Spirit as the Souldiers to the Centurion if he say go then go if come come if he bid do this do it They that obediently follow the Spirits guidance in the course of their life shall not ordinarily want his assistance in the course of their duties And let us not think the Spirit will be at our command or help when we desire and need him if we will not be at his command It you will give way to loosness vanity pride carelesness worldly lusts neglect of duty think not to have the Spirit long to help you in duty Res mihi creds delicata est Spiritus saith one the Spirit is a tender thing soon grieved It will not be our Comforter if it must not be our Councellor 6. Abide in Christ if you would have his Spirit abide in your hearts all communications of the Spirit are from the Father through Christ How often is this abiding in Christ inculcated in that one place John 15. 4 6 7 9 10. and note especially what is said in v. 7. Iâ—â—ye abide in me and my words abide in you ye shall ask what ye will and it shall be done unto you Here you have both the Duty and the Priviledge the Duty abiding in Christ the best evidence whereof is expressed in the next words and my words abide in you to abide in Christ then is to continue in the Faith of the Gospel not to depart from the Truth nor only so but to have the Word a lively operative commanding Principle in the heart directing our steps Manent in Christo qui Verbum ejus Gualtâ—r audiunt audito credunt toti ab eo dependent Well what 's their Priviledge The next words tell you Ye shall ask what ye will and it shall be done unto you a holy freedom boldness and success in prayer I take those words Ye shall ask what ye will not only to import leave or licence to ask what they desire but that which the Scripture else where calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freedom liberty of speech and confidence to be heard in our Petitions Now this cannot be without the Spirits assisting and encouraging So that it amounts to thus much If ye abide in me ye shall have a Spirit of Prayer liberty and confidence in asking and the grant of your Petitions Therefore I say abide in Christ and in so saying I would be understood to mean these things 1. Abide in the Doctrine of Christ I mean the great Doctrine of Justification and Salvavation by Christ alone Take heed of a Popish Linfie-woolsy Merit Mix not the
many stripes Oh ungrateful Oh disingenuous Thus humble and shame thy self before the Lord get into Ephraim's posture Jer. 31. 19. smite upon thy thigh be ashamed yea even confounded with Job abhor thy self in dust Job 42. 5. and ashes with the Publican smite upon thy breast and cry The Lord be merciful unto me Luke 18. 13. a sinner Such self-loathing for our unworthy carriages towards God will draw pity from him What a sweet return is that to Ephraim upon his Râ—pentance Is Ephraim my dear son he is a pleasant child for since I spake against him I do earnestly remember Jâ—r 31. 20. him still So in Ezek. 43. 11. If they be ashamed of all that they have done shew them the form of the house Thus may God deal with thee if thou be really ashamed and throughly humbled for thy dis-ingenuity Direct 3. Yet humbly and earnestly beg the return of the Spirit both to assure thee of pardon and assist thee in duty The Spirit of God is as the wisdom that proceeds from Jam. 3. 17. it gentle and easie to be entreatâ—d importunate prayers have brought God back again be it spoken with humility when he hath been departing from a people and when he hath turned his back upon them have prevailed for the turning of his face towards Numb 14. 13. 21. 16. 47. them Moses oftner than once found the prevalency of it And in this thou art not without great encouragement if ever thou hast felt and found the gracious assistances of Gods Spirit and upon the supposition I am speaking to thee know that he is an abiding Spirit however his influences may be suspended his presence shall John 14. 16. never be totally removed he may be turned aside but is not out of call And what Paul saith concerning Onesimus perhaps he therefore departed for a season that thou shouldst receive him for ever Therefore with what â—aith and strength thou hast wrestled with the Lord plead his free and gracious promises notwithstanding thy unworthiness Thou hast David for a pattern though his sin was hainous yet he pâ—ayes Psal 51. 10 11. Take not thy holy Spirit from me stablish me with thy free Spirit Take up Shimei's words to David Let not my Lord impute iniquity 2 Sam. 19. 19 20. unto me neither do thou remember that which thy servant did perversly for thy servant doth know that I have sinned Thou hast one to deal with infinitely more merciful than David A God that pardoneth iniquity that passeth by the transgressions of the remnant of Mich. 7. 18. his heritage who retaineth not his anger for ever because he delighteth in mercy who will say to thee I will heal thy backslidings I Hos 14. 4. will love thee freely for mine anger is turned away from thee Object If you should reply What is all this to me who am destitute of the Spirits help It is as if you should promise me a rich treasure upon condition I shall mount up to the Sun or drain the Ocean These are things which cannot be performed without the Assistance of that Spirit the want of which it my complaint and grievance Alas I cannot repent I cannot pray as I ought c. Answ This Objection in effect hath been answered before in speaking to the fourth Case whether I refer you Only this further I am speaking to such as are not quite void of the Spirit only they are deprived of his lively actual sensible assistances I hope it is not in vain to bid such stir up the gifts and graces that are in them or blow up the sparks that for the present lye hid in the ashes of corruption or to bespeak the Spirit of God in the language of the Spouse Awake O North-wind and Cant. 4. 16. come thou South blow upon my garden There is a secret assistance where it is not sensibly selt it is from the Spirit that you can so much as be sensible of the want of it the dead soul feels no want Therefore put out your endeavours in these things Direct 4. Desist not from duty under these withdrawments but rather double thy diligence and as I may allude to that If the Iron be blunt thou must put to Eccles 10. 10. more strength If ever the Spirit return it must be in a way of diligent and humble waiting upon God Laziness that is an ordinary cause of its withdrawing is a very improble way to procure its return No when God sees thee humbly and conscientiously waiting doing violence to thy corruptions strugling and tugging at it then will he pity and help thee God delights to encourage diligence Exercise is the way as to preserve so to recover health Nothing more seeds and encreases an Asthmatick Distemper that is short-breathedness than sitting still Whence by the way you may take notice how pernicious that Doctrine is of not praying till the Spirit move indeed it is nothing else but a subtil shift to put off duty a cloak for laziness and the next way to be deprived of the Spirits gracious assistance If God deny his Spirit it is but justice but for us to lay aside duty upon that account is injustice towards God and the greatest injury we can do our own souls Therefore be diligent do in obedience though thou canst not do with alâ—crity if the Wind fill not thy Sails yet lay not the Oar out of thy hands Direct 5. Make much of and be very thankful to God for any degree of help thou yet hast and welcome any spark of heavenly motions Thou canst not it may be pray with a full Sail of faith and affection but if thou hast any weak breathings if thou canst pray with groanings that cannot be uttered for their weakness if thou art but as smoaking flax not yet in a flame for this measure bless God This is to be faithful Luke 19. 17. in a little and to such much is promised Thou canst not express thy particular ailments but thou feelest all is not right with thee thou lovest prayer hast high thoughts of and pantings after a praying frame here is matter of thankfulness bless God that thou hast not quite cast off the Duty that thou art neither amongst those that pretend to be above the duty nor those that scorn and deride it To be thankful for a little is the best way to procure more Direct 6. During the Spirits withdrawments be very playable to its commands motions and suggestions labour to be more ingenuous in thy obedience It is ordinarily some stubborn resistance or affront of the Spirit that drives him away at least some palpable neglect of yielding obedience to his motion therefore a yielding plyable frame is the next way to a recovery Even to say and practise as Elihu teacheth Job I have born chastisement I will not offend any more Job 34. 31 32. That which I see not teach thou me if I have done
iniquity I will do no more This is to comply with Gods end in such dispensations When the Father takes the Rod in hand his expectation is that the Child should be grieved for his fault and become more observant of him That soul that under such withdrawings grows more plyable is in the way of Recovery Therefore resolve thus I have already grieved the holy Spirit by neglecting his assistance abusing his grace vouchsafed I will not add this more to continue stubborn to his commands I will not thus add Job 34. 37. Rebellion to my sin I have already found that it is an evil and bitter thing to abuse and grieve the Spirit his presence is unspeakably sweet his absence a want unconceivable None but those that have had experience can conceive either the happiness of the one or misery of the other So much may suffice in answer to this Case Let the dejected soul set upon these things and add perseverance to performance then will the Issue be comfortable at least profitable Either God will return in a way of assistance and enlargement or will so sanctifie this severity that it shall end in mercy and turn to thy eternal advantage CHAP. VIII Case 7. THere is yet one Case more to which I desire to speak something viz. Whether set and stated Forms of Prayer are Impediments to the Motions and Assistances of the Spirit By Forms I mean a tying up ones self or being tyed up by others to words and expressions not to vary from them but constantly to use the very same without variation Not only to have some Modell Method or naked Heads in our minds which we may enlarge upon more or less or to which we may add or alter as our occasions and necessities require but to utter the very same Words and Syllables constantly in our addresses to God by prayer Now here I meet with some on the one hand who utterly decry all use of forms as unlawful or highly inconvenient as unbeseeming a Christian and restraining the Spiof Prayer by neglecting to make use of those gifts and helps which the Spirit ordinarily bestows upon Christians yea they think it next an impossibility to perform the duty with any affection or acceptance in that way Others on the other hand â—re so devoted to forms that they condemn and deride all conceived prayer as if none could attain to that ability as to express their own or others wants to God except they have a form of words yea they charge all extemporary conceptions as guilty of Tautologies Extravagancies I reverence and savouring of Enthusiasme I shall declare my thoughts in the following Conclusions nor indeed mine only but the judgement of others that have been esteemed Pious and Orthodox who have gone a middle way betwixt these extreams nor need I add much to what is said Prop. 1. Set and stated forms are lawful and may be useful and helpful to some Christians yea in some cases necessary Touching their lawfulness much is said by others I shall briefly hint at it The approved practice of the Sâ—ints in Scripture especially the See Numb 10. 35 36 6. 23. forms of Blessing and Thanksgiving prescribed in Scripture and the Psalms the Titles of some shewing that they were composed for the publick use of the Church to be sung upon occasion and what are they but forms of prayer and praise Yet some of those that stick at the lawfulness of a form of prayer will not stick to use those without scruple and the experience of many may tell them that the use of those are no restraint upon the Spirit but a help to raise and enlarge our hearts Yea it is remarkable when the Apostle bids us be fill'd with the Spirit he immediately subjoyns Eph. 5. 18 19. speaking to your selves in Psalms and Hymns and spiritual Songs q. d. you cannot give vent to the Spirit in a better way than Viâ— Sydenham's Exercitation on Infant-Baptism and singing Psalms by singing and making melody in your hearts to the Lord and as Zanchy with others have observed the three Titles of the Psalms in that Text as also in Col. 3. 16. are the very same that are given to David's Psalms lest we should think the Apostle mean't some others of humane or extemporary composure But to return to the thing in hand I would add this as to the lawfulness of a form God hath made prayer our daily and constant duty but he hath no where forbidden us to use the same words or enjoyned us to use no other but our own extemporary conceptions Except therefore the Dissenters will say that to use a form is to destroy the very Essence of prayer which will scarce be proved they must grant a form lawful and warrantable Moreover I say it may be useful and in some cases necessary I will say little more to this than what is said by a Reverend Author who is not to be suspected of too Ames Cas Lib 4. C. 7. Q. 4. much inclination to Forms or Ceremonies 1. Some even amongst Christians and Professors are so rude and ignorant though it may be spoken to their shame that they cannot tolerably express their desires in prayer Must such utterly neglect the duty Is it not better during their gross ignorance to use the help of others gifts and composures than not to pray at all or to utter that which is sensless and impious I speak it not to excuse their ignorance or that that they should be encouraged to rest satisfied herein but for the present necessity 2. Some again though they can do it privately and so far as my suffice in their secret addresses to God yet when they are to pray before others want either dexterity and fitness of expression readiness of utterance or confidence to use those abilities they have whom yet I will not excuse from a sinful bashfulness and for expression though it is partly a gift of the Spirit yet it may be in a great measure acquired and improved by reading meditation and exercise 3. It is possible that some bodily distemper or sodain distraction may befall such as are otherwise able which may beclowd their minds weaken their mâ—mories and dull their parts that they may be unfit to express themselves in extemporary conceptions This may happen in case of Melancholy cold Palsies or the like distempers I may add what the fore-cited Author notes that it is profitable for some to have their desires and meditations regulated by such helps for all that have expression cannot so methodize their thoughts in praying with others as to avoid disorder and confusion I conclude then that in the Case aforesaid or the like a form may be profitable and helpful Nor is it a tying up the Spirit but if conscionably used may be both attended with the Spirits assistance and find acceptance with God Prop. 2. Yet it will not hence follow that any should satisfie themselves in such stated
very fears complaints doubts troubles expressed in his own language to have a faithful Minister or prayerful Christian bespeak God for him as if himself was in the very same condition to urge and plead suitable promises and wrestle with the Lord on his behalf Must not this needs more affect the poor wounded soul than a dull form that comes not near his condition I will in short give you Clark in the Life of M. Perkins a relation to this purpose It was the custom of Reverend Mr. Perkins to go to the place of Execution with the condemned Prisoners Once a young lusty fellow going up the Ladder discovered an extraordinary lumpishness and dejection of Spirit Mr. Perkins observing it said to him What man What is the matter with thee Art thou afraid of Death Ah no said the Prisoner shaking his head but of a worse thing Whereupon Mr. Perkins bid him come down and see what Gods grace would do to strengthen him who coming down Mr. Perkins took him by the hand and made him kneel down with himself at the Ladder foot Where that blessed man of God made such an effectual prayer in confession of sins and aggravating thereof in all circumstances with the punishments due to the same as made the poor Prisoner burst out into abundance of tears Mr. Perkins perceiving that he had brought him low enough even to Hell Gates proceeded in the next place to shew him the Lord Jesus Christ stretching forth his blessed hand of mercy and power to save him which he did so sweetly press upon the soul of the Prisoner as cheered him up again to look beyond Death and made him break out into new showers of tears for joy of the inward consolation which he had found and gave such expression of it to the beholders as made them lift up their hands and praise God to seâ— such a blessed change in him and so took his Death patiently and joyfully See here the effect of a prayer in season though I would neither rob God of his glory without whose blessing no such effect could have been wrought nor attribute it to prayer as being conceived and extemporary but I think I may under God ascribe something to the suitableness of it to that poor creatures present condition upon which account I must needs prefer it to such as being framed in such general expressions as may reach any condition cannot be so accommodate to a particular time person or occasion In short then a conceived prayer hath these advantages above a form 1. It leaves the soul more freedom to exert present affections and makes more room for the Spirit to excite graces in the soul suitable to all occasions and emergencies 2. It affords more opportunity to put up suitable petitions to the many and various Wants Temptations Providences and other emergencies respecting our selves or those we pray with and for which must necessarily be attended with more kindly stirrings of affection and exercise of grace than under cold generals 3. It more calls out and imployes the soul makes it more attentive to what it is about and how necessary it is to use the best means to keep the heart to its work in duty there is not an experienced Christian but can tell from the sad experience he hath of his own wanderings and extravagancies 4. And which I look upon as not the least excellency of it it is singularly helpful for edification By the mutual participation of each others gifts exercised in this kind Christians build up one another they not only help to excite present affections and graces but they furnish one another with matter and arguments in prayer So that by this means the body fitly joyned together and compacted by that which Eph. 4. 16. every joâ—nt supplyeth according to the effectual working in the measure of every part maketh increase of the body unto the edifying of it self in love They that 1 Cor. 14. 12. excell in this gift excell to the edifying of the Church 5. It helps a man better to discern the present frame of his own heart The beating of the Pulse is not a better Tryal of the Temperature of the Body than prayer is of the frame of the soul Something it is true one may discern even under a form but it is much better discerned when out of the Mat. 12. 34 abundance of the heart the mouth speaketh How may a poor soul sometimes discern its want of faith love desire after God delight in God want of godly sorrow compassion and fellow-feeling of his Brethrens miseries by his coldness and straitness in prayer when at sometimes he can scarce utter a word with any feeling at other times he hath plenty of expressions but no stirrings of affection Again at another time how sensibly are these graces exercised in prayer How can he stir up himself to lay hold on God Confess sin with a bleeding heart begg and plead and pursue God with arguments How tenderly can he represent before the Lord the affliction and condition of others and put his soul in their souls stead So that he may judge very much of the present state by his straitness or enlargement in this duty yea he can better discern when he hath the Spirit helping his infirmities and when he is under a desertion These are some of the Advantages of conceived prayer above stated forms And now in a few words to apply what I have said to the Case in hand To which that I may give a clearer Solution be pleased to distinguish with me 1 Betwixt the Absolute Power of Gods Perk. Amos Spirit whereby he being God can do all things he pleaseth and his Ordinate Power whereby he worketh according to that ordinary way and connexion of causes which God hath decree'd and appointed You may thus conceive By Gods Absolute Power he could rain down Manna from Heaven to feed the Jews in the Wilderness but when they came into the Land of Canaan that ceases and he feeds them in the Ordinary way by plowing sowing reaping c. according to that Series of Causes I will hear the Heavens and they shall hear the Hos 2. 21. 22. Earth and the Earth shall hear the Corn and the Wine and the Oyle and they shall hear Jesreel Now according to this distinction I say that the Spirits Absolute Power is not restrained by stinted forms He can make the dullest form effectual to excite and quicken the soul no matter what the Tool be if Omnipotency put forth it self the work shall be effected But in the Spirits ordinary way of working which is as you have heard a rational argumentative way wherein he maketh use of means according to their natural vertue and efficacy So a form cannot have that effect upon the soul as a conceived prayer uttered by such as are competently qualified with that gift partly because the customariness of it dulls the souls attention chiefly because it cannot be
bemoan his case tell his tale and lay open his misery and want before him Do you think this man though never so simple and ignorant would lose it for asking Or would he come only bluntly and briefly thus I pray you Sir give me this Farm No undoubtedly without any help or learning he would find plenty both of reasons and words with many moving terms and passonate eloquence to unfold his distressed estate and to stir up compassion He would tell him the Story of his hard and cruel usage by his former Landlord how he had first raised his Fines then his rents c. and at length turned him out of all into the wide and hard-hearted world And therefore upon the knees of his much vexed and broken heart he bigs and entreats that he would be good to him else he and his Wise and his many poor Children are like all to go a begging If he would please to give him succour and a resting place in his great distress and misery he and all his should be bound to pray for him and do him their utmost service faithfully so long as they lived Want of earthly necessaries would enforce and furnish the simplest man in the world to speak thus or in the like manner How much more then if a man had sense of his spiritual miseries and wants would he find words enough with fervency of Spirit to sue unto the Lord of Heaven Thus that Pious and Learned man with more to that purpose Misery felt will teach both Rhetorick and importunity Whence that Proverb had its original Qui nescit orare discat navigare He that cannot pray let him go to Sea The Storm could teach those Marriners in Jonah every Jonah 1. 5. Hos 5. ult one to call upon his God In their affliction they will seek me early Dirâ—ct 3. Exercise and conscientious practice is a singular help to improvement This in all things Arts Sciences and Mechanick imployments begets dexterity This the Apostle prescribes to Timothy Exercise 1 Tim. 4. 7. thy self unto Godliness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word borrowed from Wrestlers who practised naked and imports both industry and frequency Godliness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word principally imports the Worship of God whereof prayer is a special part Without this it is impossible to arrive at any good measure of ability And here it would be expedient for those that desire praying gifts to be much in secret not meerly that they may exercise it as a gift but that they may with more freedom pour out their soul to God or to joyn with some bosome friend before whom they may with less fear or shame fac'tness use what gifts they have Nor will be amiss to have some Heads or expressions laid in as a foundation to build upon amongst which what can be more full than the pattern which our blessed Saviour hath prescribed of the use whereof I have spoken elsewhere Direct 4. Joyn thy self in society with those that are able and best qualified this way Propose such for thy imitation Others gifts exercised are as you have heard very edifying And hence it is that those that have had their Education in prayerful families though sometimes vile and debauch't in their practices have attained great abilities in that kind He that walks Prov. 13. 20. with wise men shall be wise Nature it self leads us to the imitation of and conformity with those we converse with If Joseph in Pharaoh's Court could learn the Court-Oath however some excuse it Why may not we by conversing with praying Christians get praying abilities Examples are the shortest cut to attain any kind of Art though I would not have Christians only art in prayer or as Simon Magus desire the gift that they may make advantage of it but desire it for thy eternal good It is to be sadly lamented that some otherwise godly and practical Christians yet having spent their younger years in prayerless families can never be brought to the practice of this duty except in a form and this is it that makes the gift of prayer not only rare but to be scorned and derided as a piece of Fanaticism Therefore joyn thy self to prayerful Christians Direct 5. But above all earnestly as thou canst beg of God a serious gracious heart without which couldst thou pray with the tongue of men and Angels it would profit thee nothing Yea it would be a Talent of Lead to sink thee deeper into Hell This will both furnish thee for and engage thee in the duty This will lay such a necessity upon thee that bashfulness or what else hinders thee will be laid aside And it will furnish thee with such affections and graces as will suggest tolerable expressions such as neither God will reject nor good men dare despise Since prayer rightly performed is grace exercised and affections dictate expressions Where these are there will not not be a total defect of those No sooner is Paul converted as is above noted but Behold he prayes Labour therefore to lay Acts 9. 11. the foundation of praying abilities in sound conversion Get the Spirit of God to sanctifie renew and quicken thee and thou shalt not want its assistance in what measure God shall see it convenient for thee In particular Beg to have thy heart convinced of the necessity of the duty and then beg ability to perform it then pray that God will heal thy sinful bashfulness that thy stammering Tongue may speak plainly c. Thus I have in speaking to these seven Cases occasionally touch't upon most of that practical matter which would have fallen under several Doctrines if I had handled the Text in an ordinary Sermon-Method I hope through Gods blessing it may not be less profitable to your souls in the review of it as it hath not been less pains to me in the composing of it CHAP. IX THE Second Doctrine from the Relative consideration of the words remains to be spoken to which was this Doct. The Spirits help in prayer is a singular Priviledge and Comfort to Gods Children in affliction The ground of the Doctrine is clear The scope of the Apostle is to comfort Believers under pressing afflictions Having therefore laid down other grounds of comfort he brings in this with a connexive Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 likewise also q. d. add this also as a special ground of comfort that the Spirit it self helpeth The Doctrine for the more distinct handling falls into two Propositions 1. That God vouchsafes the Spirit of prayer to his afflicted children 2. That it is a singular comfort to enjoy it I shall touch upon each severally and then apply them together To the first Saints under trouble have the Spirits help in prayer When a load of afflictions is on their backs God sends his Spirit into their hearts teaching them to cry Abba Father then especially though not only I would be understood thus 1. Not alwayes in a full measure with
prayer the whole weight lâ—es upon himself Some by infirmities in the Text understand our weaknesses Dutch Annotat whereby we are unable to bear affliction Such as in crosses we are still subject to as well in our Spirit which often murmurs against it as in our body which is frail and weak but where this is wanting we are like to bear our own burden and the least affliction when it lies wholly upon our selves will be intolerable But I shall leave this to be better understood by their own experience who make light of this precious priviledge Mean while if any soul by these considerations be â—wakened into a desire of this great mercy and begin to enquire what course he shall take to be possessed of it let such look back to the fourth Case where he shall be directed what is to be done in order to the obtaining of it CHAP. XI THere are yet a third sort who at least in their own apprehension want this great Priviledge but their condition much different from the two former being so far from scossing as it as the first or slighting it as the second sort that they have a singular esteem of it and it is their great complaint that they want it Oh if they could but pray in their afflictions if they had that Spirit of supplication how cheerfully could they bear their burden but this is their grief they are overwhelmed and cannot pour out their souls to the Lord Other straits would be nothing were it not for a strait heart but they are bound up and cannot go forth Oh faith one if a trouble should overtake me and I so heartless senseless prayerless what would become of me Another complains A load of trouble is on my back and no praying dispositions in my heart When I remember God I am troubled I coâ—â—â—ain and my Spirit is overwhelmed Psal 88. 8. This is a condition which calls loud both for counsel and comfort Take both together in the following particulars 1. Be it supposed that thy condition be is thou apprehendest that thou art under a desertion and God withholds the Influences of his Spirit it is indeed a sad condition yet there is hope concerning this thing Look back to the sixth Case see what course is to be taken for the recovery of the Spirits assistance and what encouragements there are to look up to God and to cry for the return of his Spirit and what gracious ends God may have in exercising thee with this sad dispensation thou wilt find many hints of encouragement and some grounds of hope scattered here and there in that dicourse make use of them for thy direction and comfort 2. But what if thy case be not altogether such as thou apprehendest Thou supposest the Spirit of God departed but possibly he Cant. 2. 9. may only stand behind the wall and be but withdrawn a little Nay it may be thou hast his assistance while thou complainest of the want of it Christ may be present with thee only thine eyes held that thou Luke 24. 16. canst not know him We may not alwayes take the report of our unbelieving hearts There is in a spiritual sense hat maketh himself Prov. 13. 7. Rev. 2. 9. poor having great riches I know thy poverty but thou art rich Let me for thy conviction and comfort expostulate with thee in two or three Questions to which let thy soul make an impartial answer I mean that thou belye not thy condition by denying what is truth of thy self Quest 1. Whence are these complaints What makes thee cry out of the want of the Spirits assistance I hope thou art in good earnest thou darest nor so far wrong thy self as to say thou dost but dissemble while thou thus complainest or that thou art not sensible that to have spirit of supplication would be thy joy and the rejoycing of thy heart as the want of it is thy hearty grief This then being granted I ask Whence these sad complaints proceed not surely from any Principle in nature thou seest many a carnal wretch who goes from day to day never lifts up his heart to God never desires to have this mercy nor thinks it worthy the having Nay to come nearer it may be thou thy self canst remember the time when thou couldst have lien and lived in a prayerless course when thou hadst no sense of the need of prayer no esteem of it no desire to it Whence then is this change Surely from the Spirit it is some degree of the Spirits operation that makes thee feel and complain thou wantest it when you hear a man complain of stopping and short-breathedness Is it not an undenyable evidence of a principle of life in him the dead feel nothing complain of nothing I think I may lay it down as an unquestionable Maxim None can really value heartily desire the gifts and graces of the Spirit except Acts 8. 19. upon such an account as Simon Magus but by the Spirit So that from this very complaint if sensible and serious thou maist conclude there is a residue as I may say of the Spirit in thee Quest 2. But farther What meanest thou when thou saist I cannot pray Or that thou hast not the Spirits help in prayer Is it that thou canst not enlarge thy self in expressions or pour out thy soul in amplified Hos 14 2. complaints Thou canst not take to thy self words and call upon the Lord This doth not speak thee void of the Spirit of prayer It is I confess a sweet ability and a great help to affect our own hearts when we can do it but not of the essence of prayer The Text hath enough to answer to this The Spirits help sometimes comes no higher than to groanings that cannot be uttered Inarticulate sighs are prayer a man may utter little and be able to utter little and yet pray much Words are the least part if I may call them a part of this duty Will you hear how an accurate Casuist describes Ames Cas lib. 4. c. 14. Qu. 1. it Religiosus motus voluntatis nostrae in Deum ad illum quasi commovendum a Religious motion of our will towards God as it were to move him Elsewhere thus Medull lib. â— c. 9. Voluntatis nostrae religiosa repraesentatio coram Deo ut illa Deus quasi afficiatur A religious representation of our will or desire before God that he may be as it were affected with it Here is no mention of words or expressions If this satisfie not consider how the Word of Truth describes it a listing Psal 25. 1. 1 Sam. 1. 14. up the heart a pouring out the soul In short Words are helpful in some cases to our selves needful when we are to be the mouth of others but not essential to the duty in it self considered Many things may hinder expression which yet may heightes affection and help to prayer Ignorance natural infirmity sudden terrifying Providences
the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath saved thee Upon with words Calvin puts a Question If wee restrain this to the cleansing of his body from leprosy What difference betwixt this and the other nine who were also cleansed Hee answers that Christ did otherwise esteem the gift of God than profane men are wont to doe hee looke upon it as a symbol or pledge of God's love to him The ingratitude of the other did as it were infect and contaminate their cleanness Faith only sanctifies the gifts of God that they may be pure to us but he addes in the close that together with his outward cleansing hee had obtained eternal salvation for the Samaritane is saved by his Faith how not only that hee was cured of his leprosy so were the rest but because hee was received into the number So Deodate and others of God's Children and had received this temporall cure as a pledge of God's Fatherly love to him Thus hee With whom Beza seems to concur thus glossing Christ doth good even to the unthankful but the benefits of God profit them only to salvation who are thankfull This I have hinted to shew the advantages that flow from thankfulness Hee 's thankfull for a temporall mercy Christ according to their interpretation assures him of eternall mercy Well let not your afflictions make you less thankfull for the goodness of God in vouchsafing you his Spirit to help you in prayer nay rather double your prayses for the sweetness and seasonableness of this mercy Thus much to the second fort CHAP. XIV I Have only a Third sort to address my self to in a few words and those are they who having been in the deeps have there seen the wonders of the Lord who can bear witness to this Truth and say that had not the Spirit upheld and strengthned them they had perished in their affliction the proud waters had gone over their Soul Canst thou say as Jonah I cryed by reason of my affiction Jonah 2. 2. unto the Lord and he heard mee Out of the belly of hell cryed I and thou heardest my voyce Hath God both prepared thy heart and caused his care to hear hath he both helpt the to pray and helpt thee upon thy prayer so that thou hast an undeniable Testimony of both parts of the Text. viz. that God both gives his Spirit to help our infirmities and that hee knows and accepts the desires of his Spirit because they are according to the will of God What remains but that thou be pressed and exhorted to this 4. sold duty To the doing of which thy own experience may be motive sufficient 1. Beg and use the same help in Prayse which thou hadst in Prayer If thy prayers in affliction were spiritual let not thy joy be carnall There 's a great difference betwixt prayse and gladness Then are they glad because Psalm 107. 30 31. they be quiet O that men would praise the Lord True joy which hath the Lord for its Object hath the Spirit for it's Authour you read of the joy of the Holy Ghost well Rom. 14. 17. Eph. 5. 18. 19. labour to get your hearts tuned by the Spirit Be filled with the Spirit speaking to your selves in Psalmes and hymns and Spiritual sengs singing and making melody in your hearts to the Lord The Spirit hath as I may sâ—y helpt thee into debt by enabling thee to pray and prevail now intreat that hee also may help thee out by enabling thee to give unto the Lord in some measure the glory due unto his Name and the rather because the mercy coming in a way of prayer is more then common and therefore cals for more than ordinary thankfulness the high praises of God should be in thy mouth Thou shouldstâ—â—ing that new song which is peculiar Rev. 14. 3. to the saved of the Lord which none can sing but by the Spirit of God Spiritual praises are a language too high for fools none can praise aright but they whose hearts are toucht ' and tuned by the Spirit of God Isa 43. 21. This people have I formed for my self they shall shew forth my praise Till wee are God's workmanship wee cannot righly give God glory Nor only doe wee need habituall qualifications but actuall excitations Oh desire this additionall mercy that hee who hath delivered thee at the request of his own Spirit making Intercession in thy heart would by the same Spirit raise up thy soul to a high pitch of Spiritual joy and Thanksgiving 2. Turne this experience into obedience be ready at the call of God's Spirit as God was at thy call This is Davids improvement Then I called upon the Lord I was Psalm 116. 4 6 9. brought low and hee helped mee I will walk before the Lord i. e. in obedience to the Lord in the Land of the living Be carefull therefore in hearkning to the motions and following the conduct of the Spirit under Enlargements Oh resolve through grace and beg grace that thou mayst both resolve and perform thy resolutions that thou wilt never grieve thy Comforter by slighting or sinning against him When thou art about to doe any thing which might sadden or provoke him refrain thy self upon a double account Let ingenuity hold thy hands Shall I grieve him now that was my greatest Comfort in my affliction shall I thus requite his kindness Oh I remember his quicknings his sweet enlargments wrought in my heart Oh what cordials did hee provide mee in my sainting fits how did hee stay up hands and heart and keep mee in a waiting praying posture till the Lord at last heard my cry and delivered my soul out of trouble Think thou hearest him calling and saying Is this thy kindness to thy friend did I stand by thee in thy affliction help thy infirmities support thee under thy burdens did I enable thee to pray and wrestle and prevail to be thus requited Oh doe not wound him in thy prosperity who was thy best friend in adversity 2. If Ingenuity will not let Prudence restrain thee The Tables may be turned thy present gleam may be overclouded a storm may be breeding Then mayst thou expect him as much a stranger to thee as now thou art to him I think it was Luthers saying mihi crede res delicata est Spiritus â—ita nos tractat sicut tractatur Beleeve it the Spirit of God is a very tender thing it will deal with us as wee doe with him and this know that thy former experience of his assistance in trouble will make his absence doubly afflicting Let therefore this double cord draw thee to obedience let ingenuity to the Spirit of God let respect to thy own future comfort keep thee from putting forth thy hand to iniquity and engage thee in a course of obedience 3. You that have found the sweetness of this Priviledge in a day of trouble declare it to others that they also may seek after iâ—â— Psalm 66.
seems John did it as also from our Saviour's ready condescension to the request of this Disciple and I hope it will not be denyed that both of them did it as Ministers and Teachers of others and if so what account will they give who endeavour in a great measure to sow up the mouths of Gods Ministers from the doing of this duty It hath been said that Example is the shortest and most effectuall way of teaching but people must have little or nothing of their Ministers example of the excercise of this gift in this duty either to excite them to or direct them in it if it may be according to the desire of many Thirdly I observe The Disciples ignorance and inability was our great advantage what an Ancient speaks of Thomas his incrednlity Minus mihi Maria profuit quae citius credidit Gregory In Marc. 16. Leo. quam Thomas qui diu dubitavit Marie's faith did not so much profit him as Thomas his unbelief And another upon the Slowness of the Apostles to beleeve Gratias agamus divinae dispensationi corum necessariae tarditati dubitatum est ab illis ne dubitaretur à nobis be thankfull for Gods goodness and their slowness to beleeve they doubted that wee might not doubt The same may I say of the case here their ignorance how to pray procured for themselves and us this standing Directory But so much for the occasion 2. For the end of it Whether did our Saviour deliver it as a standing form of words to be constantly used in our addresses to God that wee should pray as some men have commanded us thus and no otherwise or as a platform and Directory by which to frame our prayers and petitions A 1. I deny not but it may be lawfully used in the very words of it as a prayer provided it be with understanding reverence a heart enlarged in the sense of the things petitioned for as 't is well observed by the Reverend Bishop Vsher the shortnes of the petitions cals for the greater enlargednes of heart and that it be not made an Idol of which in effect they doe who attribute more efficacy to the very words of it then to the same petitions otherwise expressed that it be not made a bolster for Idlenâ—s as too many doâ— who think it sufficient if they mutter over the words of it Morning and Evening without understanding or attention and rest in it never labouring to get abilities in prayer nor must it be used as a charme which they doe who think by repeating the words of it to fright away the Divell c. Nor doe I think it inconvenient that it be made the close of our prayers that it be sometimes repeated in publick so that there be not a necessity of using it supposed 2. But the chief end doubtlesse was to be a platform and Directory to guide us in the making our petiâ—ions to God to teach us to whom for what for whom and in what manner wee must pray And that this was the chief end of our Saviour in giving and recording it these argâ—ments sâ—em to proove 1. By the words of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after this manner therefore pray yee not in these words and syllables and though it is objected that the other Evangelist seems to tye us up to the very words when yee pray say yet wee need not understand him so strictly For in Luk. 11. 1. the Disciple desires that hee would teach them to pray as John Now where have wee any form or the least intimation of a form prescribed by John to his Dâ—sciples But 2. Which may answer that objection The two Evangelists doe considerably vary in their words and expressions which surely they would not had Christ intended the very words to be used as a form it would certainly have been injoyned as men now injoyne their formes thus you shall pray and no otherwise But so far is the Holy Ghost from tying us up to words that hee seems to intimate the warrantableness of variation and I think I may challenge the otherwise-minded to give an Instance of any thing twise related in Scripture as the speech of one to another which in so few words hath so much variation Let us compare the two Evangelists In the Preface and 3 first Petitions they agree in the latter part there is difference Matth. Petit. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Petit 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then the whole Doxology recorded by Matthew is omitted by Luke Now had Christ intended thâ—s as a standing form to be used in the words and syllables of it these imspired penmen surely should not have diffâ—red one tittle from each other in the recording and relating of it 3. Had it been intended as a standing form to be constantly used the Apostles would have so used it and have prescribed it to others Wee have divers prayers of theirs recorded as Act. 4. 24-32 Eph. 1. 16 c. but there is not the least hint of their using this form Not doe they in their directions about prayer injoyn this as necessary muchless as the only form to be used Eph. 6. 18. wee are taught to Pray with all manner of prayer and supplication in the Spirit c. and 1 Tim. 2. 1. where the Apostle instructs Timothy concerning publick prayers yet there is no intimation given of the necessity of using this which doubtless hee would have done had it been the mind of our Saviour that it should have been a constant form 4. The nature and brevity of it shews that it was rather intended as a Directory then as a form of prayer it doth not comprehend such particular confessions of sins to be confessed or enumeration of the good things wee are to beg or evils wee are to deprecate as is requisite in prayer But as the Commandments contain the summe and Epitome of mans duty comprehending under one Species or kind of sin or duty the whole Genus so this platform suggests the generall heads of prayer to which infinite particulars are reducible and though we find nothing in any of the prayers of Gods children recorded in Scripture but what is reducible to some of these heads yet wee find them more particular in their Confessions Petitions and Thanksgivings See Ezâ— 6. Nehem. 9. Dan. 9. 2 Chron. 20. and many of the Psalms 5. The very nature and ends of prayer may evince this for though in reference to God wee need not particularize in confessions or petitions hee knows before wee speak and better then wee can tell what our Sins and wants are Yet in reference to our selves 't is necessary Are not particular confessions of sin a great evidence of our Sincerity in confessing and a singular help to humble and affect us as Joshuah to Achan Josh 7. 19. My Son give I pray thee glory to the God of Israel and make confession unto him God is
more glorified and wee more shamed so in petition though God knows what wee want yet hee would have us sensible of our wants and shew him as it were the grieved place Ja. 1. 5 If any man lack Wisedome and so of any other grace or goodthing let him ask it of God c. Thus it is in Thanksgiving wee must be particular in acknowleging mercies 1 Thessa 5. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every thing give thanks Wee are to summe up as wee can the particular mercies of God Psalm 139. 17 18. how doth David in that Eucharisticall Psalm viz. 18. amplify upon every circumstance of his deliverances so that though this be full and every way absolute as a pattern yet it is not sufficient to attaine all the ends of prayer which doubtless it should have been had Christ intended it properly as a form to be constantly used in the very words and syllables of it I owe as much Reverence to it as those that are the most Zâ—alous contenders for it but I cannot see that our Saviour intended it for more then a platform for our imitation and direction CHAP. II. HAving spoken to these two things I now enter upon the handling of it wherein I shall propose to my self the same end that our Saviour had in giving it viz. to teach you to pray Nor shall I handle every particular Truth which would arise from the words but only such as may direct us in prayer and those in such a Method as I conceive most helpfull to that duty The Usuall and most naturall Division of this excellent Directory for prayer is into 3. Heads 1. The Preface 2. The substance or body of it 3. The conclusion or Doxology In the Preface Our Father which art in Heaven wee have the Object of prayer or him to whom wee must pray described by way of Compellation and that 1. From his Relation to us Our Father 2. From his eminency above us which art in Heaven The first Lesson for our direction in prayer will arise from the whole Preface as Describing God to whom wee pray 1. Doctr. Our prayers are to be directed to God and him only A Truth I hope unquestionable amongst us and therefore needs the less to be insisted on yet because wee may possibly meet with those that may endeavour to shake this foundation let mee fortify you with an Argument or two and then a Reason God command ' s it as a speciall part of that worship which is due to him as God and therefore not to be yielded to any other Psalm 50. 15. Call upon meâ— Amos 5 4 5 6 8. Seek not to Bethel Seek the Lord Seek him that maketh the 7 Starres Isa 8. 19. When they shall say unto you seek unto them that have familiar Spirits should not a people seek unto their God for the living to the dead q. d. that were a most vaine and impious thing The Decree passed in the Court of Babylon for 30 dayes Dan. 26. 7. viz. that none should ask a petition of any but of the King is past in Heaven for ever in reference to the great God and everlasting King No prayer or Petition as part of worship is to be put up to any other but to him alone 2. Wee have the universall standing practise of the saints of the Old and New Testament for our direction and imitation Is there the least syllable of their praying to Angels Saints or other creature How are they described Psalm 24. 6. The generation that seek the face of the God of Jacob. Psalm 99. 6. 22. 5. To whom doth Paul bow the knee Eph. 1. 17. or our Saviour direct his prayer John 17 This is the frequent title of the Saints they are such as call on God's name not on any other Acts. 2. 21. Rom. 10 12 13. 1 Cor. 1. 2. 2 Tim. 2. 22. What is said to the Contrary of the Patriarch's Abraham's and Jakob's praying to Angels c. scarce deserves confutation and is abundantly done by others yet I shall hint at it by and by Take this Reason Reas Therefore must wee pray to God alone because prayer ascribes to God those attributes and gives him that glory which hee will not have ascribed or given to any other Isa 42. 8. By prayer wee acknowledge God's omniscience for to what purpose is it to pray to him that knows not what wee want or cannot heare us When wee pray wee ascribe to him omnipotency that hee is able to fulfill our requests Mercy and goodness to incline him to heare us Truth and faithfulness to perform his Promises wee ascribe to him the glory of our trust and dependence for how shall wee call on him in whom wee have not beleeved Rom. 10. 14. Now can God who is especially jealous about his glory and worship take it well that wee should rob him of these things which are the Jewels of his Crowne Is it a light matter to give to the Creature that which belongs only to God What can be greater injury to God or more gross Idolatry Use 1 Let us then improve this Truth 1. Into a detestation and abhorceny of that Religion which teacheth to share this honor due to God alone with Angels Sanâ—s or Images perhaps to wicked men Trayâ—ors and Rebâ—ls Thomas Becket c. as some of those were which the Church of Rome hath Canonizâ—d should you be assaulted with Temptations to that Religion have recourse to this pattern tell them that tempt you that the unerring Guide hath taught you to call upon God only that you cannot say to any other but God only Our Father c. that hee to whom you pray must have those three properties which none but God can have 1. Hee must be Lubens willing to heare and help and who is like unto God in this Mich. 7. 18. What care so open as God's 1 Pet. 4. 12. What help so neare at hand Psalm 46. 1. But suppose any other willing yet 2. Hee must be Sciens one that knowes what you want and who but the all knowing God can see into your Souls and know what you stand in need of Matt. 6. 32 Yea hee must know better then your selves for wee are very often ignorant of our wants and necessities and ask what is hurtfull in stead of what is needfull The Physician must have more skill then the Patient else there is little hope of doing him good But 3. Hee must be Potens able both to heare from Heaven to Earth to understand all languages yea the secret sighs and groanes of our hearts Rom. 8. 26. Moreover hee must be able to discerne betwixt those that pray in sincerity and those that pray in hypocrisy and hee must be such a one as can Simul Semel at once heare all suites and petitions in and from all parts of the world and who but God alone can doe all this 1. nor only must hee be able to heare but 2. to help
there such a childlike obsequious principle in you can you yield to the Will of God when it crosses yours hee that would try his obedience must take a trying command such as God gave Abraham Gen. 22. 1. about sacrificing his son such as thwarts his humour Interest c. Oh how few will obey where any disadvantage to their carnall Interest attends their obedience Well but I tell you this is so essentiall to a child of God that without it in some measure it is impossible we should be Children 3. Dependnece on the Father is the Genius and disposition of a child especially in its minority so it is with a child of God his dependence is upon God his hope in him his expectation from him Psam 39. 6. and 56. 3. and 4. ult 2 Tim. 1. 12. all these and abundance more of clear Scriptures declare that the whole affiance of a child of God is in his heavenly Father How is it with us where is our confidence It may be wee goe to God when wee want a mercy and wee are not so atheisticall but wee will acknowledge that wee cannot have it without Gods giving yet Doe wee not more rely on the Physician then on God for our health more on our owne wisdom or friends advice then on Gods providence for the management of our affairs Oh there lies much of secret Atheism in this when wee pray to God yet rely on our selves or others well but if thou art indeed a child thou hast learnt to commit thy way to the Lord to east thy burden upon him to intrust thy self and all thy concernments in his hand These may be helpfull to discover your Sonship and consequently to encourage you to goe to God in prayer with considence Use 3 The last Use I shall make is this Let all those who call on God under the Notion of Father carry to him as children This as all other Priviledges is attended with duty In two words 1. Carry as children in your immediate addresses to God in prayer hearing c. And that is by putting on those affections wherewith it becomes a child to approach his Father such are humility reverence awe yet joyned with confidence only remember that your distance from God is infinitely greater then of the child from his earthly Parent and therefore your reverence must be the greater 2. Nor only in your more immediate addresses but in the whole course of your lives It s a wretched thing to goe to God Morning and Evening with Our Father in your mouths and to carry all day as Râ—bels 1. Pet. 1. 14. As obedient Children and verse 17. If yee call on the Father pass the time of your sojeurning here in fear You contradict your prayers by unchildlike carriages and proclaim to the world that you are not what you pretend you give God just cause to say to you as Mal. 1. 6. If I be a Father where is mine bonour Well then as the Apostle urgeth let every one that 2 Tim. 2. 19. nameth the name of Christ so I let every one that nameth the name of Father that calleth upon God as a Father depart from iniquity and endeavour a deportment suitable to that Relation Thus much for the Relation Father I now proceed to the Ground and Extent of this Relation both implyed in that sweat Monosyllable Our which as Expositors judge hath a double reference To Christ and so it imports the ground of this Relation q. d. Thou O Lord who art the Father of our Lord Jesus Christ and in and through him Our Father Though Jesus Christ be not named in this exact form yet the very Title of Relation Father and this word Our doe intimate in whose name wee ought to come and by whom wee must have access to God 2. To all Beleevers q. d. my Father and the Father of all those that beleeve on Christ The Father of that great family in Heaven and Fph. 3 14 15. Earth And according to this double reference there is implyed a 2. fold grace which wee should especially bring along with us in prayer viz Faith in Christ and Love to the Brethren without both which wee cannot say Our Father in Truth and Sincerity nor call on God with acceptance I shall according to this double respect of the word lay down a 2. fold observation handling them with that brevity as I have done the former and endeavouring to make each Doctrin as it were a particular Rule or Directory in prayer which is my design in this whole work The first of these is taken from the word as it relates to Christ It is the 3d. Doctrine in order Doctrine 3 They that come to God as a Father must bring Christ along with them wee must not say My Father though in regard of each Christians peculiar Interest in God I deny not the lawfulness of it but wee must say Our Father that is the Father of our Elder Brother first and then ours through him However the very word of Relation Father importing our adoption doth sufficiently intimate this Truth Wee cannot come to God as Father but by Christ as Mediatour nor will hee own us as Children if own not Christ as our Elder Brother As no man comes to Christ but by the Fathers power John 6. 44. so no man comes to the Father prevailingly but by the Sons merit and mediation John 14. 6. 1. The Types of the old Testament For proof Shadowed out this Truth Christ was the substance of those shadows and many of them did shadow out this particular of Christ viz. his being our way to the Father This was prefigured by the High-Priest's entring into the Holy of holies in the people's behalf as also by Gods commanding the sacrifice to be brought to the Priest to be offered by him and forbidding the people either to offer their owne sacrifices or to put incense thereto because this must be done by the Priest Read to this purpose Levit. 5. 8 12. and 17. 3. 10. and 8. 11. and 16. 12 13. And what did all this teach but that wee must come by Christ our high Priest unto the Father the same was intimated by the blood of sprinkling the Hysop the scarlet wooll c. which for brevity I omitt 2. The express commands of the new Testament doe teach this lesson hence Christ is called our High-Priest Heb. 2. 17. and 3. 1. and 4. 14. and 10. 21. our Mediatour Heb. 9. 15. and 12. 24. that is one that stands betwixt God and us By him wee have access and Manuduction into the presence of God Eph. 2. 17. Through him wee are commanded to offer the sacrifice of â— praise to Gâ—d Hebr. 13. 15. So that as Joseph's Brethren might not see his face unless they brought Benjamin with them so neither can wee see the reconciled face of God without Christ all our addresses to God in prayer and returns of praise must be through him John 16.
hath hereby superseded our too much earnestnes and importunity about them Let our main petitions therefore be for heavenly things for the things of heaven since wee come to him who is in heaven those are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good things in Gods account What one Evangelist cals good things Matth. 7. 11. another interprets to be the Spirit of God Luk. 11. 13. And if out of an earnest desire of heavenly wee forget to ask earthly and outward things God will not forget to bestow them God highly approves it in Solomon that hee asked not riches wealth honor the life of his enemies or long life but rather wisedome and knowledge And as a Testimony of his approbation casts in those as overweight to the bargain as Interest to the Principall 2 Chro. 1. 11 12. CHAP. IV. 1. PETITION Hallowed be thy Name HAving spoken thus much to the Preface I now come to enter upon the body of this sweet platform of prayer which I shall not otherwise divide than according to the generally received partition into 6. Petitions the three first relating to God the three latter to ourselves I have resolved by Gods assistance to tye up my self to a single Sermon upon each Petition and therefore shall crave your greater diligence in attention as fearing that my thus confining my self will both occasion a more succinct handling of them and will hinder mee from my accustomed manner of repeating what I deliver Before I enter upon the Petitions particularly it will be necessary to give some general Rules and Propositions for the better understanding of them and of what I shall speak to them Prop. 1. And let the first be this which I have but just now hinted The Petitions naturally divide themselves as I may say into two Tables the three first concern Gods glory and the means conducing thereunto yet so as that our good is intwisted with it the 3. latter concern our good both here and hereafter And from this order and connexion wee may take out these Lessons which I shall content my self only to name here as having occasion to speak to some of them at least in handling the particular Petitions 1. Gods glory and what immediately tends to it is to have the chief place in our prayers 2. So indulgent is the Majestie of heaven that having sought his glory hee allows us to seek our own good Spiritual and temporal 3. Yet our good is to be sought by us in conjunction with and subserviency to Gods glory Prop 2. Every Petition implies an acknowledgment of something as you will hear in the particular handling more fully for Iustance Hallowed be the name implies an acknowledgment both that God is worthy to be sanctified and that wee are unable to sanctify him without his enabling grace So Forgive us our Trespasses imports an acknowledgment of our sins c. Prop 3. Every Petition includes together with the good thing asked the Means for the effecting or obtaining of it and deprecates all hindrance to it and as all other prayers doe puts an engagement on them that pray for it to use their just and lawful endeavours for the effecting or obtaining of it for Instance Thy Kingdom come deprecates the hindrances viz. Sathan's Kingdom includes the means viz. the free passage of the Gospel c. And engages every one that prayes for it to endeavour in his station that the Kingdom of God may come and that He alone may Reign so that in each single Petition as wee shall see there are many infolded and included Prop 4. What wee begge for our selves according to the places and conditions wee are in wee doe also beg for others according to their places and conditions for each Petition relating to our selves is in the plural and wee doe thereby engage our selves as wee can to help them to that thing Prop 5. Under one particular or Species in any Petition expressed the whole Genus or kind is included as under Bread all necessary food and again under necessary food all other necessaries relating to this life as health rayment habitation preservation from evils in our bodies names estates c. Prop 6. This Pattern is so perfect and comprehensive that there is nothing wee can or ought to beg but it is reducible to some head in it yea as in the Commandments so here the same thing in divers respects is reducible to several Petitions as all that wee ask in the following are reducible as means to the first Thus to beg faith may in several considerations relate to every of the Petitions as you may easily discern by the respect it hath to each and hence will follow that wee cannot give a full and exact account of all the particulars included in the Petitions only such generall heads as may point out the particulars so that what David saith of Gods law wee may say of the Lords prayer it is exceeding Psal 119. 96. broad and as the Jews say upon every tittle hangs a Mountain of sense Seâ—tentia brevis sensus infinitus 't is compendious yet copious plain and yet intricate sâ—mâ—liar yet sublime of few parts yet compleat and comprehensive of what ever wee may or should ask in reference to Gods glory to our owne temporal spiritual or eternal good And indeed this brevity succinctness and comprehensiveness of it speaks at once the infinite and divine wisdom of Christ for there 's wisdom to comprehend the Iliads in a nut-shell to reduce the almost infinite concernments of God and man to so few heads and comprize them in so few words as also his singular condescension and respects to man's infirmities As in the Law God hath Epitomized duty so here our Saviour hath Epitomized the things wee are to pray for and both in condescension to and compliance with mans weakness and infirmity Having premised these few things in general I shall now enter upon the Petitions in particular the first whereof respects immediately that which should be our last and highest end viz. the Glory of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let thy name be hallowed or sanctified In handling which as al the following I shall explain the terms if necessary Then draw the Petition into a Doctrinall Proposition passing by all other Doctrines that lie coucht ' in it and after confirmation of the Truth I shall apply it chiefly aiming at what I first propounded viz. to instruct you in and enable you for the better managment of the duty of prayer For this first Petition some have fancied it Sr. Rich-Baker on the Lord prayer rather a complement and solemnity attending upon the name of God as the Jews when they name any of their famous Ancestours they add some words of Benediction as of Moses Zecharon Libaracha i. e. his memory in blessedness as wee say of blessed memory and speaking of God they add Hakadosh Baruch hu i. e. that holy and blessed One as it is the eustome of some and not to be blamed if
therefore we are humbly bold to beg that thou whose mercies are the mercies of a God that is infinite wouldst forgive us for though all injuries done to us are incomparably less then the least injury wee have done to thy Majestie yet wee know there is as great a disproportion betwixt thy mercies and ours as betwixt the injuries done us by men and those done by us to thy Majestie Thy thoughts are not as our thoughts this is hinted in that Parable Matth. 18. 23. We may observe a two-fold disparity 1. In the Creditors there is a servant indebted to a King and a servant indebted to his fellow-servant 2. In the debts the servant owes the King 10000. Talents that is as some computit A Talent 187l 10s A Peny 7d ob 1875000. Pounds his fellow-servant owes him 100. Pence which of our money is computed to 3l 2s 6d Now as the King is exceedingly more magnificent to forgive that greater debt whereas the penurious servant will not remit that smaller debt to his fellow servant so and far more is the disproportion betwixt injuries done to God and to us and betwixt Gods mercies and ours so that you see in what sense the argument is used As wee forgive noteth not parity but similitude In short the force of it may be thus expressed Lord we experience the effect of thy grace upon us inclining us heartily to forgive offences done against us we know the same grace is infinitely more in thee therefore we are humbly bold to beg and expect forgiveness at thy hands Qust But doth not this seem to put an obligation upon us to forgive all kinds of injuries done to us and if so 't is durus sermo a hard condition indeed and may expose Christians to injuries and ruine Answ Not so we may both require Dâ—bitoreshic vocantur non pecuniae vel officii alicujus fed qui ob i'latas injurias nobis sunt obnoxii Calvin debts due to us and if necessity require we may right our selves by Law having only a desire of justice in our eye yea in lawfull warre we may kill our enemy and yet forgive Take these restrictions As wee forgive that is 1. Have inclinations rather to forgive than to right muchless revenge our selves except necessity of self-preservation or preventing our own ruine enforce us to other courses this is the lowest and absolutely necessary condition of being forgiven by God that wee have a far greater propensity to forgiveness and that wee be drag'd by meer necessary to use rigour 2. That wee doe actually forgive all injuries that may be forgiven without manifest dishonour to God wrong to others or very great injury to our selves 3. That even then when wee are necessitated to right our selves in any Kind wee doe it not out of spleen or passion or any other sinister or private respect but for Gods glory the good of others or the just reparation of our name estate person c. And for amendment of those if possible who have done us the injury so that the trespasses which we are to forgive others are not debts properly so called but injuries and offences and the forgiveness required is not absolute but with these limitations I now proceed to the Doctrin of this Petition which shall be this Doctr. 10. Remâ—ssion of sins is to be sought of God and may be hopefully expected when it is in the frame of our hearts to forgive others it is needless to insist upon the proof of this so plain and pregnant Truth which shines in its owne light and hath the concurrent testimony of all the Saints in their practise That it is to be ask't of God and him only is plain Mark. 2. 7. I shall briefly answer two Queries Quest 1. Why is forgiveness to be sought by prayer Reasons might be multiplyed Take two of many 1. Reas God hath made humble confession and Petition a condition upon which though not a cause for which hee will forgive Sinners Prov. 28. 13. hee that hideth his sins shall not prosper but hee that confessâ—th and forsaketh shall find mercy 1 John 1. ulâ— Psal 32. 4. there David declares his owne experience that when hee purposed to confess his transgression God forgave the iniquity of his sin and then Verse 5. For this every one that is Godly shall pray unto thee c. q. d. This my experience shall be others encouragement and what lower terms can we imagine should God condescend to Should not a Rebell before hee be taken into favour humble himself in the acknowledgment of his fault and beg pardon Now upon this condition next to faith in Christ God hath promised forgiveness 2. Prayer is the generall Condition of obtaining that and every other mercy and this is one of the speciall mercies of God therefore to be sought in this way The rule is If any man lack let him ask Jam. 1. 5. Now forgiveness is the first mercy in the Gospel-Covenant and that without which nothing else can be mercy This turns all into mercy or takes away the sting of every affliction Isa 33. ult The Inhabitants of Sion shall say I am not sick the people that dwell therein shall be forgiven their iniquity the import may be this being forgiven their iniquity sickness shall not be sickness to them they shall be in a manner insensible of it so that sin being the grand evill the guilt the saddest burden and consequently pardon the greatest mercy at least the leading mercy 't is fit we should seek that in the same way as wee doe all other mercies Quest 2. But why is the condition of forgiving others urged rather than any other 'T is certain that faith and repentance are necessary conditions in order to pardon why then is it not As wee beleeve or as wee repent Our answers here can be but probable Take two Answ 1. Those conditions doubtless are included though they are not expressed As for Faith that is a previous condition to the acceptable performance of any duty Hebr. 11. 6. and more peculiarly requisite in prayer Jam. 1. 7. So that this condition of beleeving in order to remission is sufficiently implyed in that we are taught to seek it by prayer since every prayer must be the putting in suit of some promise and no promise can be pleaded aright without faith exercised in it the very asking then doth import Beleeving and for Repentance that 's included in the implicite confession of sin made in this Petition since confessing and forsaking which are the summe of true Repentance must goe together in that soul that hopes to find mercy Prov. 28. 13. These conditions therfore are included as previous qualifications in him that begs pardon besides that they being means in order to forgiveness as their end are together with it included in the Petition according to the third of those propositions I layd downe before I came to speak to the Petitions in particular But. Answ 2. Why this of
many is peremptory for its divine authority saith It is causelesly and without warrant omitted by the Church of Rome nay he calls it sacriledge in them that steal away this Thanksgiving from prayer as if it were no part of it Another tells us that one Greek Copy Lucae Brugensis Var Lection omits it one Latin Copy hath it That the Greek Fathers Chrysostom Theophylact Euthymius and the Author of the imperfect work on Matthew assert it the Latin Fathers Tertullian Cyprian Hierom Ambrose Augustin and others following them omit it himself leaves it doubtful I shall only give you the Reasons of a late Writer for its authentickness 1. Without it this pattern had been deficient Leigh's Annotations 2. The Greek Copies have it 3. The Syriack Paraphrast translates it 4. Chrysostom and Theophylact expound it which Reasons methinks seem sufficient to beget at least a probable perswasion of its divine Authority I shall acquiesee in these together with the peremptory assertion of that aboye-mentioned Reverend and Judicious usher See also Ward on Matthew largly dispâ—â—ing the Case Author whose judgment methinks might sway much with the contrary-minded I conclude therefore that it is of divine authority and if not added by our Saviour which I think most probable yet at least borrowed from the forementioned Texts Dan. 7. 14. 1 Chron. 29. 11. Wee may look on the words 1. In their respective consideration to the whole body of the prayer 2. In their absolute consideration and in each they would afford us several Lessons in the bare naming whereof I shall content my self The words then as connected with the former are an argument enforcing the Petitions Thence observe Doct. 1. Our prayers should be backt and strengthned with arguments Doct. 2. Our arguments should be drawn from God not from our selves not from our own worthiness this is plain from the words Then considered in themselves as a distinct branch of this pattern of Prayer or an appendix to it we may in the general learn this lesson from them Doct. 3. Thanksgivings and gratulatory acknowledgments should be mixed with our prayers and Petitions Besides should we take the words in pieces and consider the particulars here ascribed to God each of them would afford us a distinct observation Kingdom this was explained before Here I conceive it properly signifies the universal and absolute Soveraignty of God over the whole world or that right of Dominion which is originally and transcendently invested in him all other Kings and Potentates being but his seudatories Prov. 8. 15. Power That is proportionable ability 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and strength to manage this Kingdom Some have power and not right Eccl. 4. 1. on the side of the oppressour there was power or strength Others have right but want power Kings and Princes sometimes become weak as others God cuts off the Spirits of Princes makes them wander in the wilderness where there is no way But Right and Power strength and Soveraignty are never separated in God and then Glory Praise or honour that is the reflexion of both the former things upon God or the Creatures acknowledging and ascribeing them as due to God And all this not for a time his Kingdom is an everlasting Kingdom his strength everlasting strength and his glory as himself endureth for ever Each of these would afford a large field of discourse but I shall wind them up in this one Proposition Doct. 4. Supreme Right and Power belong to God and therefore Glory is due to him for ever The Seal set to this Form is the word Amen a word of Hebrew Original kept untranslated in most languages to betoken Ainsw say some the unity of Faith and Spirit which ought to be amongst beleevers This word is used in the beginning of a Sentence and then it is vox asseverantis a note of affirmation and being redoubled makes the affirmation more vehement thus where we read Verily other languages have it Amen Or else it is annexed to the end of Sentences or Petitions and then it is Buxtorf fidentis assentientis particula a note of assent confidence expectation as also of ones sincere desire that the thing may be The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amen in the Original signifies Truth and being used in the end of Sentences or prayers signifies as much as firmum ratum esto vere fiat So be it even so so it is so that it implies both a desire to be heard So may it be as is used Deut. 27. 15. Jer. 28. 6. and so the Note is this Doct. 5. Our prayers should be put up with enlarged desires of audience and answer And it also signifies our assent and confidence So it shall be or So it is The Note is Doct. 6. Our prayers should be put up in faith and followed with a beleeving expectation of gracious returns from God this is the sense of that Psal 17. 2. and will look up These things might have been spoken to at large but I have rather chosen to give this light touch upon them having dispatch't what I mainly intended in speaking to the Petitions I shall commend you with these poor labours to the blessing of God only let me begg of you that my pains may not be frustrate by your casting behind your back the things that have been delivered my design was to help those who neglect the duty of prayer especially in their families upon pretence of their want of gifts and abilities let but such make use of those helps I have here proposed and begin to comment upon this excellent pattern and the several Petitions to which purpose I have hinted Scripture-phrase and expression and I doubt not but they shall by degrees experience their abilities growing and indeed I know not a better way of improving the Gift of prayer But then take â—eed of resting in the gift when attained Let the second of those Directions annexed to each Petition be well heeded think it not enough that your prayers be directed by this pattern but labour that the frame of your hearts be suited to the matter of your Petitions Then may you be assued that God will hear you and at last you shall be translated from praying to prayfing from imitating Christ in this weak manner to enjoy him in glory and to sing eternal Hallelujab's to him that fitteth upon the Throne and Rev. 5. 13. to the Lamb for ever and ever CHAP. XI The Observations deducible from the Connexion Scope and matter of the Lord's Prayer had it been handled in that way of Exposition which is now in Vse 1. GOd's foreknowledge of what we want is no Supersedeas to our asking Compare Matth. 6. 8. with 9. Verse 2. Prayer is a duty befitting all ranks and degrees of Christians The Multitude The Disciples Matth. 5. 1. are taught it 3. We have need to be taught and taught again how to perform the Duty of Prayer as we ought for
searched the Scriptures dayly whether those things were so the happy effect whereof is noted in the next words Therefore many of them beleeved This is that which I would especially commend to you in the reading as well as hearing men's discourses Take them to the Touchstone weigh them in the sanctuaryballance To the Law and to the Isa 8. 20. Testimony Pass not over the Material Scripture-quotations but turn to them in your Bibles see how they enforce the duty confirm the Truth forbid the sin c. that is insisted on By this means you shall not only grow into more acquaintance with the word of God but see with your own eyes and drink not out of the Cistern but Dulcâ—ùs exipso fonte bibuntux aquae out of the pure fountain and arrive at a fuller evidence of things it will be with you as with the Samaritans who beleeved on Christ for the womans saying but when themselves had seen and heard him they came up to a fuller assurance Now say they we beleeve not because of thy saying John 4. â—9 42. for we have heard him ourselves and know that this is indeed the Christ the Saviour of the world This is that which I would especially commend to you 3. Read orderly and Methodically take things before you The beauty of Truths lies in their connexion here and there a snatch will edify little you may get some notions but you lose the main end of the work Method is deservedly called the Mother of Memory It may be some Pieces of a work may seem less usefull but they add light to the rest The opening and explaining of a Text drawing out the sense from the Original fountains giving the several glosses and opinions of men and comparing them together that we find out the Truth may seem less edifying yet is as necessary as laying a good foundation in order to a firm building The understanding is to be informed and convinced as well as the affections to be moved and the heart perswaded Therefore see how the foundation is layd how Truths are deduced how opened and confirmed I may fitly compare a practical Book especially Sermons to a feast the first course may not so please the appetite but commonly consists of more nourishing and solid meats the last dishes may relish more upon the Palate they may more quicken the affections but if you feed upon them alone you shall not receive such solid nourishment by them 4. As your occasions permit read constantly I know worldly entanglements are a great impediment to this exercise but let Christians redeem what time they can for it Make it not only a Sabbath's work but as much as can be an every Day 's business a Page or two may be a refreshment in your imployments Long intermissions wear off what you have gotten Nulla dies sine Lineâ no day without a Line or two I will conclude this with the application of a Rule to this purpose which I have somewhere met with about eating Saepe parum lentè nunquam satis Comenii Schola Ludu aurea lex est Eat oft but Sparingly and slowly feed Ne're cloy thy self a golden Rule indeed This observ'd in reading would make it more profitable Frequency would beget an attentive mind and cause a retentive memory especially if you do not tire the mind nor overwhelm the memory with too much at once and neither go on faster nor proceed further than both mind and memory may keep pace with you This for the manner of Reading 5. In the next place labour to rivett and fasten things upon your selves do as the Apostle exhorts in reference to hearing Give the more earnest heed Heb. 2. 1. to the things which you have heard lest at any time you should let them slip lest they should leak out as out of a crack't Vessel so the word imports or runne abroad as ink upon naughty Paper 'T is grand folly to take some pain 's to get what we quickly forget Some have made Learning to be nothing else but remembrance I am sure without remembrance we are but like those silly Women ever 2 Tim. 3. 6 7. learning and never coming to the knowledg of the Truth Memory is the repository of what the understanding takes in Now that things read may stick faster I commend two things especially 1. Recollection and After meditation summe up what you have read especially the substance and matter of it nor once but often food needs a manifold concoction before it be turned into our substance It must be chewed with the Teeth in order to concoction then carried down into the Stomack where it receives a change as it were being turned into that which the Physician calls Chyle the purest of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by winding passages which the God of Nature hath appointed for that end is carried to the Liver and there again being separated from the grosser parts the purest becomes blood which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being thence sent by veins into each member of the body is at last assimilated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and turned into our very substance you see how much comes betwixt eating and receiving nourishment If Stomack Add here that it would be very profitable to write down the most material things and often to peruse it if thou canst write and hast leisure for it Liver or any other part fails in its office the food we take in nourishes not yea often turnes into diseases so it is with the food of our souls it must be digested concocted we must ruminate upon it and with the clean beast often chew the cud if we would be nourisht thereby Well then lay not aside the thoughts of what you read with the Books but either immediately or upon the next opportumity recall what you can and which is the advantage of reading above hearing review the substance of what is gone out of your mind This will be found a very thriving way 2. But add practise and exercise to all this things are never your own till they be put in practise Philosophers have made nature the layer of the foundation Doctrine or Instruction the Builder but exercise the Perfecter that lays the Topstone of any good habit Art or Science This is the end of knowledge and without it you know not in Gods account what you do know He judged the cause Jer. 22. 16. of the poor and needy then it was well with him Was not this to Jam. 1. 22. know me saith the Lord This is indeed to know without this you read but to your own greater condemuation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you do but put a cheat and fallacy upon your own souls Therefore when you set upon the reading any practical Book look upon it as a Tutour to teach you something of your Duty as Christians take out those lessons that are proper for you and set about the Practise 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.