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
23. Hebr. 13. 15. Reas 1 It is not the pretending to but the reall having Relation to God that will prevail in prayer Wee must be children as well as call our selves so and God must be and not only be called Our Father else there is little hope of audience and acceptance Now this Relation is founded in Christ Wee are none of God's by Adoption if Christ be not our's by a cordiall acceptation for consider what are wee to God in our faln ' estate and while out of Christ not children but aliens enemies Rebels c. see Col. 1. 21. Eph. 2. 13. Wee were indeed the Sons of God by Creation and might have had in that primitive Condition immediate access to and communion with him but together with our purity wee lost our Priviledge and now there is no such emboldning Relation but by Christ The way of immediate communion is shut up and now Christ is our way Wee are adopted in him Eph. 1. 5. and therefore all the priviledges of our Sonship are derived through him What high presumption would it bee for a Beggar that hath no Relation to come to a King or great Person and call him Father the like presumption in a higher degree are wee guilty of when wee presume to come to God as Father without Christ and as its likely the King would punish an act so presumptuous with great severity so doubtless will God What had you to doe to call mee Father will God say who never had nor would have Interest in him by whom you should have power or priviledg to be called the Sons of God Bold John â— 12. and audacious Sinners prove your Relation Did you ever accept my Son for your Elder Brother were you ever implanted into him where 's my Benjamin why have you not brought him along with you if ever you hope to see my face Oh how will this confound and put to silence every such presumptuous soul that durst groundlesly come to God with meer pretence of Relation It is a sweet note of an Ancient upon that Scripture John 20. 17. I ascend unto my Father Greg. in locum and your Father and to my God and your God Since saith hee our Saviour calleth God his God and theirs why doth hee not say in common our God to wit because hee and wee have not God our God in the like manner My Father by nature yours by grace My God from whom I descended yours to whom you shall ascend Mine first and because mine therefore yours also that beleeve in mee So that all our Interest in God as our Father in a speciall manner flowes from Christ and our approaches to him must be by Christ Reas 2 As Christ is the foundation of our Interest so is his merit and intercession of our acceptance hee is not only Elder Brother but our high Priest so that all our hope to speed depends on him hee is our Goel our Kinsman our only friend in the Court of heaven by whom wee have admittance audience and acceptance Therefore wee should by no means neglect to take him along with us in all our addresses to the Father Paul's Mediatory letter on Onesimus his behalf who had been an unfaithful servant and a fugitive was not so prevailing to procure Philemon's acceptance of him again into his service as is Christs Intercession to procure Gods favourable respects towards us Use 1 To make some short improvement of this Copious and important Truth It may be matter of sad reflection upon many of our duties How often have wee goe to God without our Mediarour How often have many repeated this form and yet never thought of Christ â—or lookt after him Surely it is an high affront to the Majesty of heaven that sinfull dust and ashes should dare to entitle it self to him in that speciall Relation without Interest in Christ such presumption cannot but be highly provoking That many are guilty of it may appear by these t woor three convincing evidences 1. The notorious ignorance of many about Christ and his mediatory office I may say as the Apostle 1 Cor. 15. 34. Many have not the knowledge of God so of Christ I speak it to your shame They have the name of Christ often in their mouths it may be to swear by it but alas they are utterly strangers to any distinct knowledge of him what hee is or how hee is made ours or how wee are to come to God by him are to them unintelligible Mysteries and as a book sealed Now it is impossible they should come to God by Christ who are grossly ignorant in these things Knowledge of Christ is necessarily presupposed to interest in him and without interest there is no coming to God by him Oh think how often many of you have called God Our Father and yet are ignorant of the Son by whom hee is Our Father 2. The palpable unbelief of many evinceth their guilt in this particular Faith is the ground of our Interest and the hand with which wee take hold of Christ But alas may I not take up the Prophet's complaint Isa 53. 1. Who hath beleeved our Report who say you why all of us wee hope pitty hee should live that will not beleeve on his Saviour wee are verily perswaded and none shall drive us out of that perswasion that Christ died for us c. Poor self-deluded souls how easy is it to deceive your selves with such a presumptuous conceit but I must tell you Faith is no such easy matter nay it is a sad sign that such never knew what it was to beleeve that come so lightly by it and can keep it up constantly without trouble or interruption But let mee ask you Where had you your faith by what means came you by it Rom. 10. 14 17. Faith comes by hearing c. Did you ever experience your hearts bowed and perswaded by the word to close with Christ Again what effect hath your faith upon your heart if true it purifies the heart Acts. 15. 9. Where are the fruits of it that should demonstrate it to others faith is no better than dead if alone Shew mee thy faith by thy works Jam. 2. 14. Alas are not the irregular and Atheisticall lives of many men undeniable evidences of their infidelity what surer demonstration of unbelief raigning in the heart then impiety and profaneness prevailing Psal 36 1. in the life so that as the Transgression of the wicked said in Davids heart i. e. convinced and perswaded him that there was no fear of God before his eys so may I say that the open debauchery fraud oppression atheisme uncleanness c. of many say plainly that there is no faith in their hearts and where there is no true faith it is impossible the soul should come to God by Christ since faith is absolutely requisite in that case 3. The Pharisaism and self-confidence of many shews they doe not come to God by Christ For to depend
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
of corruption but as Paul exhorts 2 Tim. 1. 6. Timothy we must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blow them up into a flame The Prophet complains Iâ—a 64. 7. There is none that calleth upon thy Name there is none that stirreth up himself to take hold on thee Hebr. that fortifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hardneth puts himself in a military posture ranks himself so the word properly signifies 1 Chron. 12. 33 38. Remember what I have already told you that the Spirit comes in upon our endeavours Seldom do they that in good earnest set upon duty want divine assistance Be but in good earnest and I dare assure you to find some measure of enablement This is what I shall give in by way of Counsel in this case but possibly some may have this secret Objection in their hearts against all that I have said Object You prescribe such things in order to the attainment of the Spirit which presuppose the Spirits being already in the soul Who can accept Christ or purge his heart or pray aright for the Spirit c. but those that already have it Answ I answer briefly It is granted indeed that without the Spirit enabling these things cannot be done Yet neither are such directions nor our endeavours vain If so then all the Counsels and Exhortations of the Word all Precepts Means Motives would be vain upon the same account I am far from asserting the Power of Nature in supernatural actions or that Popish merit of congruity consisting as they tell us in those preparatory dispositions acquired by our own endeavours by which grace is merited But I may I think safely assert these two things 1. That man is not a meer stone he is endued with a reasonable soul that is Vnderstanding to conceive of things propounded and Will to choose the good and refuse the evil though both sadly corrupted by the fall the one with blindness error and prejudice the other with obstinacy contrariety and enmity to the Will of God Both strongly carried out to sensitive and flesh-pleasing objects calling Isa 5. 20. evil good and good evil putting bitter for sweet and sweet for bitter Now these two Faculties namely the Intellective and Elective Faculty remaining as to their substance though corrupted as to their qualities it follows that man is still capable of Reproofs Counsels Exhortations Directions and other rational means tending to his everlasting good I have not been speaking these things to Stones and Stocks that cannot hear what I say nor yet to Brutes that cannot understand but to reasonable creatures endued with Vnderstanding to conceive of things spoken and Wills to choose and refuse though so fettered with corruption that of themselves they cannot come up to the performance of what I have proposed I would add this further Though nature cannot come up to these things by its own strength yet there are many things within the power of a natural men which are in a tendency towards them May not such read the Word and consider the reasonableness and advantage of having a saving Interest in Christ May they not repress many vile and sinful thoughts and do something to the mortifying of sin at least as to the outward acts of it May they not attend the Word in publick remember and meditate upon it c. So that to lay down such Directions Exhortations Counsels is not to beat the air or as it is in the Proverb surdo canere to sing to a deaf man But 2. Which I hope may satisfie These Counsels and Exhortations are as I may call them the vehicula Spiritûs in and by them the Spirit works and enables us otherwise unable to do that to which we are exhorted The Word of the Lord comes to Ezek. 2. 1 2. Ezechiel and bids him stand upon his feet and therewithal the Spirit enters into him and sets him upon his feet Paul and Silas Act. 16. 14. preached to the Women that resorted to them and the Lord opened Lydia's heart to attend unto the things that were spoken Thus it is said The Apostles went forth and Mark 16. 20. preached every where the Lord working with them which was the fulfilling of that great promise made to them and all faithful Ministers of the Gospel Lo I am with you Mat. 28. 20. alway even to the end of the world The summ therefore of what I have said amounts to this that though you cannot without the Spirit come up to what I have directed yet you are to put out your utmost endeavours and in so doing God may please to accompany these Directions with his holy Spirit enabling you to the performance of what you cannot do in your own strength If any shall look on this as a Digression yet I hope it will not be thought either altogether impertinent or unnecessary And let such know that my main design in it was to wash off the filth that some have cast upon our Doctrine and to clear it from an absurdity that is unjustly charged upon it as if by denying mans freedom of will and power in supernatural things we made all the Exhortations and Counsels of the Word void and useless For To what purpose say they or with what consistency with your own Doctrine can you perswade and exhort men to accept of Christ to believe repent c. when almost with the same breath you tell them they have no power to believe repent c. This is to tye a mans hands and feet and then bid him run or work Now my Brethren that which I have laid down fully answers this Cavil For say I man can by the power of nature go some steps towards these things the external acts of Religion hearing reading c. are in order to the internal And then further I have a Promise that the Spirit shall go along with my Exhortations and shall work that in their hearts which I can but speak to their ears And now judge I beseech you which of us come nearer the Truth They perswade men to Faith and Obedience upon this ground that they have Freedom of Will to do these things We perswade and exhort men in hope and expectation that the Lord will co-operate with our Exhortations and work that in their hearts which we can but speak to their ears or press upon them by Moral Swasive Arguments Whether is the corrupted and depraved will of man or the All-powerful heart-changing grace of God the surer foundation to build upon Much more I could add but I return whence I have digressed By this that hath been said it appears that what I have laid down in answer to this Case is not in vain even to those that yet are void of the Spirit Something they may and ought to do in order to these things And if I may without offence use the words of our Saviour The things I have delivered are not mine but his that sent me Joh. 7. 1â— I have
importunity and wrestlings with God for what you stand in most need of to have corruptions subdued grace strengthned wants supplyed Doth God bind and strengthen your arms Lay hold on his strength let him not go till he bless you spend not this strength in throwing feathers or beating the Air if God by his Spirit enlarge your heart do you then open your Psal 81 10. John 16. 24. mouth wide enough and God will fil it Ask that your joy may be full Let not such an advantage slip without some notable execution done upon some leading corruption pray down some domineering lust pray in some grace that is wanting pray up into exercise some grace that lies languishing and ready to die in thy soul 2. Improve these seasons as an evidence of this great Truth viz. That the Spirits help in prayer is no melancholy dream as the prophane world imagine but a great reality What stronger or more pregnant demonstration can you have of it than your own sense and experience Hereby you may fortifie your selves against the scoffs of ungodly men and pity those that speak evil of things they know not You may say as Christ to the Woman of Samaria If thou knewest the gift of God If you had known those sweet divine enablements which I have felt and experienced you would not thus blaspheme against the Spirits operation Or as the Apostle of those that crucified our Saviour Had they known they would not have crucified the Lord of glory So did these poor miserable creatures know they would not deride and scoff at these things Besides you may improve these feelings against the Devils suggestions when at any time he shall endeavour to perswade you into Atheistical and blasphemous thoughts as that the things spoken in the Word and by Ministers concerning the Spirit of God and its operations are meer delusions that there is no God no Christ no Spirit c. How may you from your own experience confute him and return him such an Answer Now Satan thou dost plainly shew thy self what the Word of Truth reports thee a Lyar from the beginning Wouldst thou have me disbelieve my own sense and feelings Have I not the witness in my self Do I not seel the lively and vigorous operations of that Holy Spirit against which thou blasphemest Doth it not sweetly inspire and enable me to wrestle with my God in prayer Doth it not sometimes life me up even above my self in heavenly breathings and pantings after Jesus Christ and sometimes lay me low in the convincing sight and sense of my own baseness and unworthiness Sure I am that flesh and blood could never carry me out or furnish me with such enablements c. Again These assistances may bestead thee in a dark day when thou art under the hidings of Gods face in a state of Desertion and wantest the sensible presence and lively workings of Gods Spirit Then may these experiences be a heart-cheering Cordial Then maist thou call to remembrance thy Songs in the night thy prayers thy holy breathings and enlargements and the very remembrance may prove reviving to thy soul and by such Musings the fire may kindle again which seems almost extinguisht 3. Improve the Spirits assistances as a Motive and inducement to be more frequent and constant in this duty and against the pull-backs and discouragements from it which at any time thou meerest withall Thus bespeak thy soul Why so dull and beartless Why so backward to a duty wherein thou hast found and maist still hope to find so mighty a Helper True indeed it is a duty of much difficulty and utterly above my own ability but why should I be discouraged I can do all things through the Spirit strengthning me How soon can the Spirit turn this barren Wilderness of my heart into a standing water and this dry ground into water-springs How quickly can be breathe upon me and cause these dry bones to live Why should my own Impotency discourage me when I may expect the help of Omnipotency What though I can do nothing in my own strength cannot the Spirit of Grace make his strength perfect in my weakness and enable me from a like experience to say with the Apostle when I am weak then I am strong Remember that our blessed Saviour hath promised to procure the sending of a Comforter John 14. 16. that shall abide with us for ever and therefore however you may not at present feel its lively assistances yet you may be assured it is in you since you have experimentally known its power and influences and this may encourage you to set upon duty even when under the greatest indispositions and discouragements in hope that when you begin to lift this powerful Helper will lift with you It is much to depend upon another we do in a sort engage them to do for us when we tell them we will trust to them So if under wants weaknesses indispositions discouragements we would yet go upon our work depending on the Spirit and expecting his enablemants it would be a singular means to engage his assistance And here let me advise the complaining self-discouraging Christian Thou that complainest of thy deadness distractedness inability and that thou wantest the Spirits help as formerly Take this word of counsel and make tryal of it Turn thy sad complaints into humble confidence resolve with thy self not to be discouraged from duty Say thus Well I am unable to do any thing I know not what to ask nor how to pray but I will go notwithstanding and the weaker I am in my self the more confidently will I expect the assistance of that Spirit whose work it is to help our infirmities and to make intercession for us with groanings that cannot be uttered I am assured he can and I shall humbly hope he will quicken my deadness enlarge my straitness and make up all my wants from his abundance Thus to improve your experienced assistances would be the best way to have them continued to you for hereby you give the Spirit of God much glory 4. And forget not to improve them into thankfulness Let not God lose his glory and thou shalt not want the comfort Improve the Spirits assistance as well in blessing God for what thou hast as in begging what thou wantest and amongst other mercies forget not to be thankfull for this mercy it self as being one of the choicest Say as David Who am I Lord that I should 1 Chron. 29. 14. be able to serve thee with such alacrity to pray though alas with much infirmity many distractions yet with such a measure of faith fervency importunity It is because thy Spirit enables that thy servant hath 2 Sam. 7. 27. found in his heart to pray this prayer before thee Oh when thou feelest at any time the warming enlarging influences of the Spirit of Supplication rise not off thy knees till thou hast made thy thankful acknowledgements to him who hath drawn out
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
Woollen of mens supposed super-erogatory Merits with the clean white Linnen of the Saints The Spirit will no longer be an Intercessor in our hearts than we rely upon Christ alone as our Intercessor in Heaven I am confident the Spirit never went along with prayers put up in the name of the virgin Mary Peter Paul c. Abide then in this Doctrine 2. Abide in the Faith of Christ I mean a personal applicatory Faith whereby we depend on Christ and his merits for acceptance of our persons and audience of our prayers It is not enough that we assent to the Doctrine but we must also rely on the merits of Christ We can no longer pray in the Spirit than we pray in Faith If we stagger in our affiance we shall want our wonted assistance 3. Abide also in the love of Christ maintain a singular and superlative esteem of him in your hearts count him the chief of ten thousand altogether lovely To abide in Christ is to continue and abide in his love But John 15. 9 10. what is this to the purpose in hand How will this procure the Spirits continued assistance in prayer Very much Love to Christ is one of those sweet and fragrant flowers indeed of his own planting wherein the Spirit is much delighted Observe that Text If a man love me be V. 23. will keep my words and my Father will love him and we will come unto him and make our abode with him How else do the Father or Son make their abode in a soul but by the Spirit Where then the Love of Christ is there the Spirit takes up his abode and where he abides he cannot be idle and unimployed He is like some friend that though they come but a visiting will further and not hinder business though indeed his coming to the John 14. 16. soul is not to give us a visit but to abide with us for ever And so much in answer to this fifth Case CHAP. VII IN the two last Cases I have proposed something 1. In order the Attainment of the Spirit of prayer 2. In order to the Preserving and continuing it The next will be Case 6. What may I do to recover the Spirits help and enablements its quickning motions its lively stirrings and assistances when they are withdrawn I need not say much of the usefulness or necessity of this Case What I spoke of the former is easily applicable hither The frequent complaints of Gods people concerning their indisposition coldness straitness and inability to prayer sufficiently tell us that it is needful to propose what may be thought effectual in this Case Something is fit to be premised though in effect it hath been hinted before 1. We may be said to lose or want the Spirits assistance either 1. As to that degree of liveliness and ability which we have formerly found There may be abatements of that fervour enlargement and vigour of affections that we have exercised in prayer This is the common experience I believe of all Christians They do not alwayes enjoy the same measure of divine enablement sometimes they sail swiftly Wind and Tide favour them at other times their motion is very slow they drive heavily much ado to bear up against the Wind and Waves 2. Sometimes we may seem wholly to want the Spirits assistance not one good motion no heart to pray I say not that we may lose the Spirit as to its Indwelling but as to its operations there may seem a Cessation of any lively breathings As in a Swoon the breath may be stopt the pulse not beat sensibly so that one may not feel himself alive and may be judged by others to be dead Though as Paul said of Eutychus Act. 20. 10. his life is in him Now I would be understood to speak to both these What is to be spoken may respect both the remission and abatement of degrees and also the intermission or cessation of acts of Spiritual life Both sorts need Counsell 2. The Spirits Return must be an act of free grace and indeed of rich grace For I suppose it will be granted that the Spirit withdraws not but upon some great Provocation though God may have as you have heard very gracious ends in such desertions yet I can scarce think he doth it till we have justly deserved it and in a manner driven a way his holy Spirit Now you may easily see that to sin against the Spirit of God after we have enjoyed his presence found the sweetness of his assistance and known the advantage thereof must needs be a very provoking sin it carries in it much of ingratitude and dis-ingenuity Solomon's sin was the more hainous because 1 Kings 11. 9. his heart was turned away from the Lord his God who appeared unto him twice How ill then must God needs take it that thou shouldst grieve his Spirit and abuse his goodness who hath appeared so often so sweetly and comfortably to thy soul Who hath helped thee at many a dead lift and put many a good motion into thy heart and held thee up in duty So that thy sin is not a little sin it calls for a deep humiliation it may cost thee many a deep sigh many a brinish tear before thou recover thy former state Nay possibly God may set just cause never to return to thee in that degree of enlargement and those gracious manifestations which thou hast sinned away Thou maist lay down thy head in sorrow though thy eternal condition be secured This I say not to break any bones or to discourage any from using means but to let them know that its dangerous to grieve the Spirit of God and that it requires the utmost of their diligence and industry to recover from under such desertions And now I come to lay down something in answer to this Case Direct 1. Thy first work must be to endeavour to find out the sin or sins which have robbed thee of this Priviledge Search and search again till thou findest out the Achan that hath thus troubled thy soul Here I cannot reckon up every particular sin that may possibly be a cause of the Spirits withdrawment but only hint what probably may be and ordinarily is the occasion of it It is not every miscarriage that grieves away the Spirit then who should enjoy that Priviledge The Spirit helps our infirmities It pitties us under weaknesses therefore meer failings do not provoke God to take away his Spirit Nor yet every greater sin if speedily repented of You can scarce imagine a sin more hainous for the nature than Peter's or more aggravated by its circumstances Yet it appears not that he lay under desertion he wept bitterly and it is not likely his tears were prayerless and no sooner is our Saviour arisen but he must have the Tidings with the first Such things intimate that he fell not under desertion His repentance was as speedy and serious as his sin was hainous Well what
this day of fear and trouble what brought it forth how wrought it You see it produced prayers supplications strong crying tears ardour and vehemency in prayer Object You have abundantly proved that the Saints in their troubles were much in prayer but what is this to the purpose How appears it that they had the Spirits help Might not nature and a desire of self-preservation prompt them to this course Will not even wicked men pray and cry under troubles Answ True Nature may do much It can make an Ahab put on sack-cloth and humble himself and go softly It can make a Pharaoh in a strait beg Moses his prayers c. yet if you take along these two considerations it will be evident that they were assisted by the Spirit of supplication 1. Consider how they prayed and that with extraordinary fervour strong cries and importunate wrestlings this speaks that they were strengthned with might by the Spirit in their inward man A natural man can bowl upon his bed observe that and Hos 7. 14. they can assemble themselves fâ—r corn and wine note what they pray for It is but howling it is but lazy upon their beds it is but for corn and wine but now read the prayers of the afflicted Saints you may see an impress of Divinity upon them they even breathe out that Spirit by whom they were indited Oh the confidence mixt with humility Oh the strength and sinews Oh the sweet infinuations pressing importunities c. that may be observed in them 2. But if this be not sufficient consider in the next place how they sped what success and acceptance they had with God what their efficacy and verâ—ue was what gracious returns they had Now when God causeth his ears to hear it is an argument he first prepares their hearts No prayer is Psal 10. 17. acceptable to God but what is the breathing of his own Spirit The Text tell you he knâ—weth that is accepteth is well pleased with the mind of the Spirit God can distinguish betwixt what is ours and what is his own That twofold intercession of Christ in Heaven and of the Spirit in our hearts is jointly necessary to procure the acceptance of our prayers with God Now look back upon the Instances I have given Jacob David Paul c. yea see how graciously God answered their requests whence it is evident those prayers were the operations of his own Spirit Thus of the first Proposition 2. As to the second that it is a singular Priviledge and comfort to Gods afflicted children to have the Spirits assistance in prayer it is already in a great measure proved in what hath been said to the several Cases proposed yet something I shall add as to the advantage of it in afflictions which I shall discover in five or six sweet effects of it in an afflicted state but know this that when I have said all your own experience will make you say as the Queen of Sheba concerning 1 Kings 10. 6 7. Solomon Behold the half was not told me It is an inexpressible advantageâ— Sampson's riddle is in this sense verified the Judg. 14. 14. Spirit of prayer out of the eater brings meat and out of the strong sweetness Particularly 1. The Spirits help in affliction carries in it much of Evidence The Spirit of supplication is the Spirit of Grace When in our afflictions Zech. 12. 10. Rom. 8. 15. we can cry Abba Father it shews that we have received the Spirit of Sons Hereby we have a singular proof that we Gal. 4. 6. are Christs for as it holds Negatively that If any man have not the Spirit of Christ he is none of his So Positively he that hath the Spirit is Christs for as many as are led by the Rom. 8. 9 14. Spirit of God they are the Sons of God And what more lenifying or sweetning ingredient can be put into the bitter cup of affliction What an allay is this to the saddest sharpest Trouble It were easie here to cut this River into many streams and to shew what abundant comfort in affliction flows from the assurance of our Adoption but I forbear particulars Only to hint something Hence we know we are in the hand of a loving tender-hearted Father who doth not Lam 3 31 32 33. afflict willingly nor grieve the children of men much less his own children who will not cost off for ever but though he cause grief yet will have compassion according to the Isa 63. 9 multitude of his mercies who is himself afflicted in our afflictions Hence we may be assured that our afflictions shall be proportioned timed limited so as we shall be able to bear them that they shall be for our good that we shall have deliverances and that in the best season c. So that the very reflection upon our prayers put up in faith humility and fervency doth much alleviate our burden and if not take away yet much abate the bitterness of the Cup. 2. Which follows upon the former It brings case with it it may well be called hearts case Experience tells us if we have but a faithful friend to whom we may impart our grievances and freely unbosome our selves it much lightens our burden And what friend like God By this means Hannah cased her 1 Sam. 1. 18. grieved heart and cheered her sadded countenance This hath been the Saints practice David still had recourse to God by prayer and you may in many Psalms observe how the case is changed and his soul refreshed before his prayer be ended he got renewed strength In the day when I cryed thou answeredst Psal 138. 3. Psal 55. 22. me and strengthnedst me with strength c. Hearty servent prayer is one way of casting our burden upon the Lord and in so doing he hath promised to sustain us and surely he cannot but have much case under whatever burden who hath an almighty arm to lean upon How often had the backs and hearts too of Gods persecuted servants been broken if they could not have poured out their souls to God I noted above from the Title of that Psalm that it is the practice Psal 102. of the afflicted and almost overwhelmed people of God to pour out their souls before the Lord. Other friends sometimes can and will not sometimes would and cannot relieve us 2 Kings 6. 27. If the Lord do not help thee how can I But God wants neither pity nor power to help Yet I here speak not so much of actual deliverance as of that inward quiet and serenity which prayer brings into the soul 3. The Spirit of prayer administers a ground of strong confidence to a soul under affliction The more servent in prayer the more lively are its hopes the stronger its confidence either of support under or deliverance from its afflictions however that thereby some special good shall accrew to it And it cannot be otherwise for there are many
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
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
their Temple or the Mountaine of Samaria 4. To corroborate our faith and raise up our hearts in expectation of Gods fulfilling our petitions since Gods being in heaven imports his power and Soveraignty his alseeing eye and all disposing hand this the Psalmist makes the foundation of his confidence against the scornfull scoffes and malicious contrivances of the wicked and the very foundation of humane help razed Psal 11. 1 5. Verse 4. The Lord is in his holy Temple The Lords throne is in heaven 5. To hint to us that it is not the extension of the voice but the intension of the heart that must reach God That right prayer is not meerly the lifting up the hands or exaltation of the voice for how can these reach heaven but the execrcise of faith and others graces That the silent groanes of a devout soul are more prevailing than the loudest heartless exclamations 6. To put us in mind what things are chiefly to be asked viz. heavenly as if wee send for any thing to a friend in a far Countrey wee will desire such as the Countrey affords This title of God serves as a directory or a prompter to teach us what to ask in the first place and to curb us in our petitions for inferiour and earthly things Use 1 Learn hence what self-debasing and God exalting apprehensions become us in prayer Wee cannot have apprehensions too low of our selves nor high enough of God Sauciness ill becomes us earth-worms towards the Majesty of heaven the Conceptions of Gods highness should lay us low the Moon and Sâ—arrs disappear when the Sun arises Man drawing nigh God in way of Communion should as the Moon in conjunction with the Sun lose his own light strip himself naked of all his excellencies Gods perfections are a looking glass wherein wee may best discover our owne imperfections Oh then when wee approach Gods presence let us remember wee come to him who is in heaven Away then with all proud thoughts and self-admiring reflections pull down your plumes put your mouths in the dust This is the genuine frame of the Saints Less Gen. 32. 10. Psam 22. Isa 6. 5. then the least of all thy mercies saith Jacob A worme and no wan saith David Woe is mee I am undone a man of polluted lips and mine eys have seen the Lord of Hosts saith Isaiah High apprehensions of God and humble conceptions of our selves are a suitable frame to bring to God in prayer 2. Must wee make our addresses to God as in heaven what have wee then to doe with the world when wee draw nigh to God Doe carnal earthly sensual hearts become his presence who is in heaven Wee should as Abraham leave the Servants and the Asse at the bottom of the hill when wee goe up to converse with God in the Mount Sursum corda is a suitable memento for a Soul drawing nigh God Let us lift up our hearts with our hands unto God in the heavens Lam. 3. 41. It is not enough to leave our wicked but wee must lay aside our worldly thoughts Else wee bring Idols in our hearts and God will answer us accordingly Ezek. 14. 3 4. Thy soul must be upon its wing must soar above these terrene vanities else thy Soloecism will be greater then his who cryed out O Jupiter or O heaven and yet pointed with his finger to the earth 'T is a contradiction to thy prayers when thou prayest to thy Father in heaven and thy heart lies groveling upon the earth 3. Then all places are alike as to our nearness to God as the Earth is in respect of its situation a center whereof heaven is the circumference and lines from any part of the circumference to the center are of equall length so is it in respect of Gods hearing of our prayers wheresoever wee are wee are at the same distance if I may say distance to God I mean no more but this that as to acceptance with God there is no difference of place hee that is in heaven respects no more one place on earth then another John 4. 21 2â— The time is coming when neither at Jerusalem nor on this Mountain c. q. d. you think God hath a singular respect to your Mountain the Jews have the like conceit of their Temple but the Truth is it is not the place that God respects but the frame of the heart as in every Nation so in every place hee that feareth Acts. 10. 35. God and worketh righteousness is accepted of him It was a gross mistake that dropt from the pen of a Reverend Prelate when out of zeal to publick places of worship he ascribes the success of prayer to the place and tels us that God hears a man non quia precatur sed quiaâ—ibi As 't is not the gift that sanctifies the altar so neither doth the place the prayer The Jews after Christ's time and if I mistake not before also had their Proseuchae places of prayer but were I beleeve far from attributing such a sanctity to them as some now fancy in our publick-places of assembly let us but judge by the place where they had their Proseuchae Acts. 16. 13. out of the City by a Rivers sid it is more than probable that conveniency or necessity or both might prompt to the choise of such a place not any conceit of sanctity in it either before or after Let men ascribe what conveniency or decency they please to the Fabrick of Churches but take heed of imagining in them any sanctity except they will call the peculiar appropriation of them to the service of God sanctity or efficacy to further us in the success of our prayers even then when God had made peculiar promises to a place viz. the Temple yet hee had not confined himself there but if in the field or when carried a far off into their enemies land they should 1 Kings 7. 46 49. there call upon God hee was as able to hear and as ready to help them 'T is a sweet consideration that in all places God is nigh unto us in all that wee call upon him for and that being in heaven hee is equally present to the faithfull in any place on earth 4. Let us then make heavenly things our first and chief requests to God True wee may and this pattern teaches us to ask outwards but limitedly and in Subordination to Spirituals there is but one petition for them and that as wee shall heare many wa◠〈◊〉 bounded besides wee have Gods word for it that upon our seeking heavenly things these shall be cast in as additaments whereby God hath endeavoured to provent our over-sollicitousness about them and to take us off from too much earnestnes in asking them I say not that Gods promise of them should make us less prayerfull for them promises being encouragments of prayer but when God hath promised them upon condition of our more earnest seeking his Kingdom and righteousness hee
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