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
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
precious Promises made to prayer Call upon me in the day of trouble and I will Psal 50. 15 bear thee And ye shall seek me and find me Jer. 29. 13. when ye shall search for me with all your heart And it shall come to pass that before Isa 65. 24. they call I will answer and whiles they are yet speaking I will hear How can a soul but grow in hope as he feels the Spirit of prayer more and more powerful in him In the fear of the Lord is strong confidence Prov. 14. 26. Prayer is a singular part of the fear or worship of God and causes confidence Prayer hath had such attestations from Heaven and is propt up with such promises in the Word that when it is spiritually performed it cannot but elevate the soul to a high pitch of expectation Psal 22. 1. 6. The Psal â— 1. 6. Church prayes earnestly for the King and then concludes with confidence Now know I that the Lord saveth his anointed he will hear from his holy Heaven with the saving strength of his right hand When God prepares Psal 10. 17. the heart it is a certain pledge he will cause his ear to hear We may argue in this Case as Manaoh's Wife If the Lord were pleased to kill us he would not have received Judges 13. 23. a burnt-offering and a meat-offering at our hands So if the Lord would not hear our prayers he would never put such a Spirit of Supplication into our hearts 4. The Spirit of prayer also seâ—cheth in support under affliction it draws down strength from Heaven as in that of David before mentioned In the day when I cryed thou Psal 138. â—3 answeredst me and strengthnedst me with strength in my soul Strong cries bring fresh supplies of strength and procure ability to bear Paul when he prevails not for the removal of that Thorn in the flesh yet hath this comfortable 2 Cor. 12. 8 9. answer My grace shall be sufficient for thee q. d. I will not remove thy burden but I will renew thy strength This is promised in that sweet Scripture They Isa 40. 31. that wait on the Lord and prayer is a singular way of waiting shall renew their strength Faith Hope Love Parience and every other grace is exceedingly strengthned by prayer and in this respect it brings case as was shewed above as a man at full strength can with a little finger bear away what a Child cannot lift Paul could do or suffer all things through Phil. 4. 13. Christ strengthning him this strength is derived by prayer rightly performed Therefore is it that he prayes so earnestly that God would strengthen the Ephesians with Eph. 3. 16. might by his Spirit in their inward man 5. By this also the sanctification of afflictions is procured It not only procures strength to bear but grace also to improve It is the true Philosophers-Stone that turns all it toucheth into Gold Like the skilful Apothecary it makes out of Poyson an Antidote against Poyson As every creature so 1 Tim â— 4 5. every cross and trouble is sanctified by prayer so that they become blessings to us Prayer draws our the vertue of that great Gospel-promise that all things shall work together Rom. 8 28. for good And who knows the benefits that are brought to Gods people by sanctified afflictions How are corruptions mortified graces refined envigorated and purged from their drossy mixtures How are the after visits of Heaven rendred abundantly sweeter and which I would especially instance in by pressing afflictions sanctified we learn to press more into the Divine presence where the Spirit of prayer is it rises higher by afflictions as Noah's Ark did by the encrease of the waters Let not therefore the ignorant world wonder that the Saints in the midst of pressing afflictions 1 Pet. 1. 6 8. can rejoyce with joy unspeakable and full of glory for the Spirit of prayer going along with those afflictions turns them into singular advantages Well may they count it all Jam. 1. 2 3. joy when they fall into divers Temptations knowing that the trying of their faith worketh Rom. 5. 3 4 patience and patience experience and experience hope which maketh not ashamed This effect David found that his Corrections became Psal 119. 67. Instructions Before I was afflicted I went astray but now have I kept thy word and therefore saw cause to say It is good for 71. me that I have been afflicted that I might learn thy Statutes yea to acknowledge that in faithfulness God had afflicted him Now 75. this happy fruit is the product of prayer God may indeed turn the afflictions of a wicked man to good but it is by teaching him to pray Manasseh when he was in affliction besought the Lord his God and 2. Chron. 33. 12 13. humbled himself greatly before the God of his Fathers and prayed unto him and he was entreated of him Afflictions stir up prayer and prayer sactifies afflictions and sactified afflictions may be put into the Catalogue of our choicest blessings 6. And this also when the Lord sees it good procures a happy issue and deliverance It is the means which God hath appointed The sorrows of Death compassed me and the pains of Hell gate hold upon me Then called I upon the name of the Lord Psal 116. 3 4 7 8. and the issue was God dealt bountifully with him delivered his soul from death his eyes from tears and his feet from falling Prayer rightly performed hath this certain effect to procure deliverance with one only exception unless God in his infinite Wisdom see it more for his glory and for our spiritual and eternal good to be kept still in the surnace and this is such an exception as every gracious soul will gladly admit of But I may yet rise higher The Spirit of Prayer not only procures deliverance but deliverance in mercy deliverance sanctified and that is a pledge of eternal deliverance Others may be delivered but theirs is not so much a Preservation as a Reservation to some sadder calamity but there is this in Deliverance procured by prayer that the soul may be assured God intends him good by it These are a few of those infinite advantages which the Spirit of prayer brings along with it to Gods afflicted servants but it is impossible to enumerate all These are but as a cluster or two in comparison of the full Vintage Do but look over the precious promises made to the people of God in their straits take notice how many how great things are promised and so many are the Advantages which the Spirit of prayer brings with it for that is the key which opens those Treasuries that sets those Conduits a running and drains out the sweetness and vertue of them Thus you have each part of the Doctrine confirmed and made good Let us now see what Improvement may be made of
this comfortable Truth CHAP. X. I Shall not make my Superstructure in the Application so large as the foundation would bear but confine my self to speak something 1. To those that want this sweet Priviledge who are destitute of the Spirit of Supplication either really or at least in their own apprehension 2. To those that have it and do or may find or have found the sweetness of it 1. The first sort are those that want the Spirit of Prayer And amongst these 1. Some scorn and deride it thinking it a meer fancy Tell them of praying by the Spirit they are ready to scoff at it or wonder John 3. 4. as Nicodemus how can these things be This is Fanaticism Melancholy a meer dream of a few brainsick persons they will cry out as Festus against Paul Thou art Act. 26. 24. beside thy self much learning hath made thee mad Or as they did against our Saviour He hath a Devil and is mad I can scarce John 10. 20. hope that such will vouchsafe the perusal of these lines and therefore I shall not spend many words upon them Only this Let such know that either extremity of misery here or eternity of torment hereafter shall convince them that themselves are possest with that madness which they charge upon others When misery is upon them and they cannot pray except the Lord give them up to desperate madness as he hath done some to rage and blaspheme they will wish Oh for a heart to pray Oh that I had that Spirit of prayer which I have so often scoffed at then send for a godly Minister a prayerful Christian as David Psal 141. 6 speaks in a like case When their Judges are everthrown in stony places they shall hear my words for they are sweet So they How gracious Jer. 22. 23. will they be when pangs are upon them When with Manasseh they are caught amongst 2. Chron. 33. 11. the Thorns they will then know the benefit of prayer either by the want of it or if God give them a heart to pray by the exercise of it Then to be able to pray with assistance and acceptance will be worth something Or suppose they never come into such straits or be given up to a reprobate mind or to desperate hardiness if they be so far given up as to blaspheme the God of Heaven because Rev. 16. 11. of their pains yet eternal torments will beget a late and fruitless repentance then will they wish they had been of the precisest of those whom they now scoff at But I shall speak something to the second sort which may also concern these if they will vouchsafe to hearken to it 2. Some neither have nor care for this Priviledge It is a thing above their capacity They never trouble their heads about it nor ever consider whether it be a fancy or reality As for afflictions they either promise themselves immunity or if they should fall into trouble they cannot apprehend what good Prayer can do them they cannot believe that it will bring case or comfort because they see these often to drink deepest of the Cup who give themselves most to prayer besides they have better shifts they have riches friends policy c. These will bestead them more than to go and whine out a prayer to God in their trouble Let me tell these careless sensless persons that ignorance and presumption blind their souls and beget these sad mistakes The reason why they think so slightly of this priviledge is because they know it not and therefore neither can they desire it I may say as our Saviour to the Woman of Samaria If thou knewest the gift of God If you knew the John 4. 10. sweet revivings the overflowing comforts that a soul in troubles gets by earnest prayer you would not so disregard it but alas I cannot expect you should esteem what you know not nor indeed can conceive till experience teach you yet in hope that God may set in with my poor endeavours by his holy Spirit I shall lay before you some considerations which may shew the sad condition of those that want the Spirit of prayer Especially in a time of affliction which by Gods blessing may awaken you and those also I spake of in the first place to labour for it 1. Then Consider with what sad temptations afflictions come armed upon a prayerless person they are not meer troubles but temptations also and it is a thousand to one he that cannot pray in an affliction will both sin and sink under it Man under affliction is impatiently desirous of help and ready to catch at any Twig to keep himself from drowing Self-preservation is so rooted a Principle in mans nature that he thinks any thing lawful that seems probably conducing that way Now he that cannot go to God by prayer in a strait and ease himself that way what will he not do to save himself Whither will he not go For instance 1. He will be ready to run to helpless helps such as will afford him no comfort or relief So it will be at the day of Judgement if we so understand that Text They shall call to the Mountains and Rocks Rev. 6. 16. saying Fall on us and hide us from the face of him that sitteth on the Throne and from the V. Isa 2. 19. Hos 10. 8. Rev. 9. 6. the wrath of the Lamb. The like to which is fore-told of wicked men in their distress in other Scriptures What improbable courses do men take for relief in their distresses when they have no interest in God Whereas a soul that hath the Spirit of Adoption can betake himself to God he hath a ready way he is never to seek for a refuge God is his hiding place thither Psal 32. 7. 143. 9. he flees to hide himself by prayer he commits and commends himself into the hands of God he dwells in the secret of the Most High Psal 91. 1. and lodgeth under the shadow of the Almighty Oh what a helpless creature is a prayerless soul he goes to friends but they know him not he may take up Job's complaint Job 6. 15. My Brethren have dealt deceitfuly as a Brook and as the stream of Brooks they pass away He tryes what his riches can do but they profit not in the day of wrath Treasures of wickedness profit nothing Neither their Silver nor Prov. 11 4. 10. 2. Ezek. 7. 19. Zeph. 1. 18. Gold is able to deliver them in the day of the Lords wrath He makes lies his refuge and under falsehood he hides himself but the Hail sweeps away the refuge of lies and the waters overflow the hiding-place This bed of sinful policy and base practices whereon he thought to be at ease is shorter then Isa 28. 15 17 20. that he can stretch himself upon it This covering of hypocrisie narrower than that he can wrap himself in it Whither will
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE GENERATION OF SEEKERS OR The right manner of the Saints Addresses to the Throne of Grace IN TWO TREATISES The First being a sober Vindication of the Spirit of Prayer with the Resolution of diverse Practical Cases relating thereunto The Second a plain Exposition of the Lord's Prayer with Notes and Application mainly intended as a Directory to those who desire to attain the Gift of Prayer Ephes 6. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tertull Citante Dieterico A tali spiritu prosicisci debet oratio qualis Spiritus est ille ad quen mittitur August Si vis câ—m fructu orare oportet te priùs esse templum Spiritûs Sancti London Printed in the Year 1671. THE EPISTLE TO THE READER Christian and Courteous Reader WHat some have said of Laws That if to all those wholsome Constitutions which our pious and prudent Legislators have enacted there were added but one more viz. To enforce the execution of the rest The nation would be both happy in it self and a Mirrour and Terrour also to all about it The like may be said of holy and Practical Books wherewith this Age abounds even to a furfet that could such a Book be written as might effectually stir up Christians to a right use and improvement of the Labours of God's faithful servants already extant there would be I will not say none but I may say less necessity of writing more in that kind For indeed as to the substance of Christian duties I may allusively take Eccl. 1. 9. up that of Solomon The thing which hath been is that which shall be and that which hath been done is that which shall be done and there is no new thing under the Sun Treatise upon Treatise line upon line precept Isa 28. 13. upon precept are extant whereby Christians might be both instructed in and excited to the Duties of Religion and I think no duty of Religion more frequently treated of than that which is the subject of these poor labours But as once it was the answer of â— Minister to one of his Hearers blaming him for too often declaiming against the sin of Drunkeuness that he resolved never to leave preaching against it till the People had left off the practise of it So methinks it may be a sufficient Apology for any labours of this nature that till the duty be more generally and carefully practised there is a necessity of reiterated calls to it and aâ— it is said by one Nunquam nimis dicitur quod nunquam satis discitur That duty if it be indeed a duty of weight and importance as this is is never too much pressed by the Minister which is never enough practised by the Hearer But alas 'T is matter of sad consideration that while both from the Pulpit and Press Christians have such loud and repeated calls to their respective duties so few beleeve the report so that with reference to the generality of our hearers we may take up that of the Prophet To whom shall I Jer. 6. 10. speak and give warning that they may hear Sad it is that God's painful labourers have so just cause as to most people to renew the old complaint I have laboured in vain I have spent Isa 49. 4. my strength for nought and in vain And this not only as to their Oral labours in the Pulpit whither for most part they bring their Sermons as People do their dead to Church to bury them there But also their elaborate writings and elucubrations whereby many of God's faithful servants though they are dead yet speak This I say again is a sore evil and should be for a Lamentation that so little right use is made of that store of spiritual provision which God's Joseph have laid in for a time of scarcity and the greater sin because so little layd to heart so rarely lamented I have sometimes observed it to be and I hope in sincerity the acknowledgment of some Christians that they have heard unprofitably but 't is rare to meet with him that will seriously bewail his neglect of or unprofitableness in reading either the Word of God or the works and labours of his servants written for their edification as if these last were not among those Talents which ought to be improved and must certainly be accounted for Give me leave therefore Reader first to propose something in general for thy more profitable improvement of these precious mercies which God puts into thy hands I mean the pious and practical Books which this age hath brought forth in such plenty and then a word or two in particular touching these two Mites which I now cast into the common treasury As to the former I hope it may be a word in seasons Some are naturally dead and shall never speak word more to thee for thy edification yet their labours are in thy hand by these they have endeavoured with Peter that thou might'st be able after their decease 2 Pet. 1. 15. to have those things alwayes in remembrance to which while living they did stir thee up by putting thee in remembrance Others are legally dead and may not speak as formerly from the Pulpit Yet their hands are not so tyed up but that they may write and by the indulgence of Authority make publick such things as rightly improved may promote thy spiritual welfare and eternal happiness To lose the benefit of these advantages cannot but be an unspeakable loss and therefore to direct thee any way for thy more profitable use thereof cannot but be acceptable to every soul that 's under a sense of his own necessity of the present scarcity of quicking means in many places and of the strict account one day to be rendred of every Talent we have received and amongst others the pious labours of God's faithful servants To detain thee therefore no longer let me lay before thee these few things 1. Perswade thy self that all these good Books and pious Treatises which of late and evâ—n since our departure from Rome have come forth into the World are the effects of Gods gracious Prâ—vidence 't is he that hath gifted and raised up Instruments to that purpose he hath put it into their heart he haâ—h guided as it were their band though not in that extraordinary manner as he did the Prophets and Apostles who were moved and 2 Pet. 1. 20. 21. Matth. 28. ult infallibly guided by the Holy Ghost yet in the same way wherein he hath promised to be with his Ministers to the end of the World Solomon tells thee Eccl. 12. 12 that O making many Books there is no end and much study is a weariness to the flâ—sh yet God hath made his servants both able and willing to undergo that labour for thy sake and with indefatigable pains even to the impairing of their own health and strength to write Commentaries Expositions Sermons Martyrologies and other like pious labours for thy advantage Look upon this
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
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
sins then then do most probably cause the Spirits withdrawment I answer 1. Sins that carry much of the will in them presumptuous sins when light is held prisoner and captivated by lust 2. Or sins long lien in when we wallow as the Swine in the mire of sin It is supposed David lay some Moneths in the sin of Murder and Adultery before he repented and he intimates as you have heard that he wanted the joy of Gods salvation he felt decayes and fears tho taking away of Gods Spirit Oâ— 3. Sins more directly against the Spirits guiding or assisting when we will not take its directions hearken to its counsels or when we abuse its grace and assistances See then whether thou hast not cause to charge such kind of sins upon thy self Hast thou not shut thine eyes against some beam of spiritual light Hast thou not known the will of thy heavenly Father as to some sin which thou oughtest to abandon or duty which thou oughtest to set upon and yet neglected to do it If such sins be upon thee thou maist probably conclude they are those that have grieved the Spirit Again Is there not some sin that hath been thy old acquaintance that thou hast lien and lived in a long time what sin or sins are they that like Rehoboam's young Counsellors have been brought up with thee Those also may have robbed thee of the Spirits gracious assistance But especially Sâ—â— if thou hast not refused the Spirit as a guide when it called thee to duty hast thou not neglected put it off slubber'd it over When it hath disswaded thee from some sin or perswaded to some duty Hast thou not pulled away the shoulder Hast thou not withstood its motions Been like green Wood that didst not take fire by those heavenly sparks So for its assistances hast thou not quenched discouraged slighted them When he hath called to open and put in his fingers by the hole of the door thou hast seigned excuses Worldly concernments have called thee another way Or may be when he hath breathed upon thee and carried thee above thy self in any duty thou hast grown proud secure and applauded thy self instead of ascribing glory to God See if some or many of these or the like be not found in thee Nor rest in a general discovery for its easie to say in general that such sins are ours but labour to be as particular and distinct as possibly thou canst Recollect times and places when thou hast been especially guilty Remember what good motions thou hast had and rejected Such a time God by his Spirit gave me a lively Touch Oh I felt the Babe spring within but how did I smother it Such a time I came off proud of my enlargement Such a time I had clear discoveries powerfull convictions strong impulses but gave them cold entertainment dismist them with fair promises and ineffectual purposes c. These O! these are grievous to the holy Spirit of God Direct 2. Humble thy self before the Lord confess and give glory to God Accept of the punishment of thine iniquity and Lev. 26. 42. this with all seriousness with real grief shame and self-abhorrency aggravate thy sin before the Lord acknowledge how gracious he hath been in vouchsafing thee such experiences and how ingrateful thou hast been in slighting and abusing them Shall I put words into thy mouth but O that they may not be meer words Oh that they may be the very sense of thy soul and breathings of thy heart Let these therefore be the workings of thy soul Righteous art thou O Lord and just are thy judgements What can be more highly agreeable to the Rule of Justice than that from Matth. 13. 12. him that hath noâ— should be taken even that which he hath Especially when the having was without desert but the taking away is most justly deserved What sawest thou in me O gracious God that thou shouldst ever bestow so high a favour on me That thy blessed Spirit should ever take up its abode in such a filthy polluted soul That it should strengthen my hands and enable me to wrestle and prevail with thy glorious Majesty Oh the heavenly transports the kindly meltings the over-powring motions that my soul hath felt the sweet sallies and Eruptions of my Spirit in prayer when quickned and enlivened by thy grace How could I run the way of thy Commandments Psal 119. 32. when thou hadst thus enlarged my heart Being thus drawn how could I Cant 1. 3. run after thee Having continual supplies of new strength by thy blessed Spirit how could I mount up with wings as an Eagle run and Isa 40. 31. not be weary walk and not faint Then was Prayer the delight of my soul yea even to pour out my soul in tears for sin was to me as the Dew of Hermon and the dew that Psal 133. 3. descended upon the Mountains of Sion Those waters distilled by the fire of thy Spirit became Wine of consolation to me Those groanings not to be uttered how did they ease my heart How often have I with Hannah come before thee in bitterness of soul with a sorrowful Spirit but being through thy grace enabled to pour out my soul before thee I have gone away and my countenance hath been no more sad But O monstrous Ingratitude This rich this superabundant grace have I turned into wantonness these precious experiences and peculiar vouchsafements have been made fuel for pride and security I have rob'd thy blessed Spirit of its glory and gloried in that as mine the praise whereof was wholly due to him Yea Lord many a time have I quencht the Spirit and powred water upon those sparks of good motions which he hath cast into my soul Even then when I have known his voice yea when he hath knockt with much importunity I have chosen rather to lye slugging upon a bed of ease than to rise and open though I had known by former experience that he was no empty handed guest What could I expect less than what thou hast inflicted for Should the Majesty of Heaven alwayes put up such abuses Should I think to grieve the blessed Spirit of God from day to day and yet have his company and assistance as before No Lord thou art righteous but I am wicked and shouldst thou for ever hide thy face shouldst thou leave me under a prayerless sensless frame and let me grow into a seared condition shouldst thou make me at last lie down in sorrow yea in the lake of fire and brimstone for ever it were but what I have deserved Alas how many thousands are in those flames that never sinned at that rate that I have They knew not and did not and therefore deserve a few stripes but I have known thy will nay thy gracious Spirit hath stirred me up to do it yea hath offered his help in the doing of it yet I have refused and slighted his offers and therefore deserve
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
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
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
1. In reference to the Will of Purpose which I told you was neither wholly excluded out of this Petition nor in its whole latitude included in it two things are principally to be begged 1. That God will bring about his great and generall decrees concerning his owne glory and mans salvation in his owne time and way since hee hath reveald that hee will have a Church that hee hath closen a number out of the world which in time hee will gather to himself that wee may and ought to pray that hee will bless the means in order to the gathering his Church and compleating the number of his sanctified ones In a word for I might here be infinite in particulars all those gracious Purposes concerning the gathering governing defending delivering and saving his Church which God hath in his word revealed by way of declaration or promise may and ought to be the matter of our Petitions For I think I may safely say â— prayer 's walk is as large as the whole compass of the promises Only wee must here be cautious that wee doe not tie up God to the fulfilling his purposes and promises in a time place or way wherein hee hath not bound himself to fulfill them Wee must leave God as loose as hee hath left himself and not add to his words lest wee be found lyars or lest wee be tempted to charge God as a lyar For Scripture-expression the 2d 72d and 87d Psalmes and many other places will abundantly furnish you 2. That when Gods decrees and purposes are fulfilled upon us or others they and wee may be taught submission and thankfulness may learn old Eli's frame 1 Sam. 3. 18. or Aaron's 〈◊〉 16. 3. Hezekiah's 2 King 20. 19. or those Act. 21. 14. for which wee may pray in their language viz. that wee may be enabled to say from our souls in the darkest and saddest providence as they did It is the Lord let Him doe what seemeth good in his sight or The will of the Lord be done or as Aaron there may hold our peace This is the proper Petition in reference to the Will of Purpose and this indeed respects it in its whole latitude at least so far as it any way relates to us for though many things may come within the purpose of God the fulfilling of which it may not concern us to pray for yet it concerns us to pray for a suitable deportment under them when fulfill'd That wee may be silent with David Psal 39. 9. That wee may bless the Lord with Job Chapt. 1. 21. under Gods more severe dispensation That wee may neither despise the chastning of the Lord nor be weary of his correction Hebr. 12. 5. but may submit our selves cordially cheerfully universally under the mighty hand of God 1 Pet. 5. 6. And then on the other hand when Gods gracious purposes are fulfilled upon us or concerning our selves and others wee should pray that they and wee may be enabled to make a thankfull acknowledgment and answerable improvement So that wee may to this purpose express our selves Lord I know not what is in the womb of thy decrees concerning my self or others only that whatever thou hast purposed it shall in the execution of it be just and righteous and I hope good and gracious whatever it is Lord teach us a right deportment let not mee or others lay Cross to thy will in any providence make us willing that thou shouldst have thy will upon us though it may Cross ours Let us see so much of Soveraignty equity justice yea mercy and goodness in thy will as may teach us to lay our hand upon our mouths and where wee cannot apprehend to admire to lay down our Wils at thy feet c. In these two things I conceive consists the summe of what wee are to pray for in that respect 2. But that which is more especially our concernment as to this Petition is to pray for grace and abilitie to doe the commanding Will of God in reference to which besides the hindrances to be deprecated which are partly the same as in the former Petitions our requests may respect 1. The helps and enablements necessary to the doing of Gods Commands amongst many these two principally 1. Understanding and knowledg without which it is impossible to doe them aright borrow Davids words Psal 119. 18 34 73 125 144. Pray as Paul for his Ephesians Chapt. 1. 17 18. and 5. 17. that you may not be unwise but understanding what the will of the Lord is Blindfold obedience cannot be acceptable to God 2. That God will work your hearts and your whole man into an obediential frame by taking away the stony heart out of your flesh and giving you a heart of flesh Ezek. 36. 26. that hee will strengthen you with might in the inner man Eph. 3. 16. that our hearts may be so enlarg'd that wee may run the way of his commandements and so inclined that wee may keep his Testimonies Psal 119. 32 36. that wee may see so much equity tast so much sweetness in his commands as may draw out our hearts to a cheerfull obedience that the Word may not only be delivered to us but wee may be delivered up to it so as to obey it from the heart Rom. 6 17. That though there may be many commands above our strength yet there may be none against our will to do To this end we may plead the promises of the Covenant of grace such as Jer. 32. 40. and 31. 33. Hebr. 8. 10. and that gracious one Deut. 30. 6. 2. The manner of our obedience which is expressed in this Petition as it is in Heaven that as the Angels and Saints glorified so wee may obey which do the will of God that I may but lightly touch in this manner 1. Freely and cheerfully without murmuring in which respect the Angels are said alwayes to behold the face of God Matth. 18. 10. that is to stand wayting for their errand Pray we for the like frame Psal 119. 32. 2. Speedily without delay therefore wings are ascribed to them What a speedy dispatch did one Angel make in Sennacherib's Army in one night 185000. Pray that wee may doe so Psal 119. 60. 3. Humbly without disputing If Michael durst not bring a railing accusation against the Divell when hee disputed with him about the body of Moses much less dare they dispute the Commands of God There 's no answering-again in heaven nor calling in question any command of their Soveraign pray that wee may doe the like that wee may more consider who commands than what is commanded and be more follicitous about our duty then what may follow upon the doing of it 4. Fully without reservation they doubtless stick not at any command be it never so difficult or painfull in the execution pray that we also may have respect to all Gods Commandments Psal 119. 6 128. 5. Faith-fully and sincerely without dâ—ssimulation surely though they behold the â—ace