many other cases we have no particular ground to believe an answer in the very thing prayed for yet we ought to pray in Faith not doubting the matter oâ— Gods faithfulness in hearing and answering either in granting the things prayed for or make a return to the souls advantage 4. To Pray in a right manner is to pray 4. It is to pray fervently fervently with heart fervency and earnestly not sluggishly and coldly but zealously to have the heart affected in prayer Jam. 5. 16. The effectual fervent prayer of a righteous man availeth much and it s the work of the spirit to fill us with true zeal and fervency in prayer when the soul will have no nay like Jacob wrestling with God Gen. 32. 26. I will not let thee go except you bless me Hos 12. 4. He had power with the Angel and prevailed he wept and made supplication And this fervency consisteth not so much in multitudes of expressions or loudness of voice but in pouring out our souls to the Lord and in strength of faith to prevail with him Ps 42. 4. When I remember these things I pour out my soul in me 25. 1. I lift my soul to thee 143. 8. Thus in this and in every part of Gods service it behoves Christians to be fervent in spirit serving the Lord hence is prayer so frequently called in Scripture crying from its fervency Psal 17. 1. 34. 15. 17. c. 5. To pray rightly is to pray humbly 5. To pray humbly and self-abaseingly and this is the proper work of the spirit to discover our own nothingness and needs unto us this is a special requisite in prayer Psal 9. 12. He forgetteth not the cry of the humble 10. 12. Arise O Lord God lift up thine hand forget not the humble The fear of Gods greatness and goodness living in the heart will tend very much to humble the soul in its addresses to him and is very acceptable with him Ps 51. 17. The Sacrifices of God are a broken Spirit a broken and a contrite heart O God thou wilt not despise it s that Prayer that comes from a humble and broken Spirit that is well pleasing to the Lord the poor Publican that had nothing to say for himself But Lord be merciful to me a Sinner was accepted when the proud boasting Pharisce was rejected Luke 18. 13. 14. Proud Persons and Proud Prayers are an abomination to the Lord but he will not forget nor despise the prayers of the humble 6. To Pray in a right manner is to pray 6. Sincerely and not Hypocritically sincerely and not hypocritically and this can never be without sincerity and truth of heart to God-ward in the main of Religion Ps 51. 6. Thou desirest truth in the inward parts and in the hidden parts thou hast made me to know Wisdom 17. 1. Give ear unto my Prayer that goeth not out of feigned lips Unfeigned Faith and unfeigned Love and unfeigned Obedience and unfeigned Prayer is the Lords delight he loveth that he desireth truth in the inward parts Psal 145. 18. The Lord is nigh to all that call upon him to all that call upon him in truth heart and tongue must go together yea and there had need be more in the heart then the tongue expresseth rather then less an empty hearted Christian performs empty service makes empty airy prayers and must expect empty returns but truth and integrity reacheth Heaven it being the spirits work to effect it and truth alone is there imbraced 7. To pray in a right manner is to pray 7. To pray Briefly Briefly and without Tautologies and this has beer the practice of all Saints throughout all Generations and is the express command of our Lord Mat. 6. 7 8. But when we Pray use not vain repetitions or babling or speaking idely as the Heathens doe for they think they shall be heard for their much speaking be ye not therefore like unto them for your Heavenly Father knâ—weth what things you need before you ask them In which are two things observable 1. Our Lord forbids vain Repetitions Tautoligies and idle Talking in Prayer 2. Much speaking as if multitude of words would prevail with God this is it he reproves in the Pharisees as well as in the Heathen their making of long Prayers Mat. 23. 14. and this he forbids in his Disciples in warning them not to be like the Heathen who think to be heard for their much speaking it is much speaking in Prayer that Christ reproves as well as vain speaking and that appeareth 1. From the argument used to inforce the Exhortation Your Father knoweth the things ye have need before ye ask therefore you need not have much speaking about the matter 2. The pattern of prayer presented by Christ in the verses following as an example of the substance and brevity in prayer 3. The example of Christ Himself in Prayer Matt. 26. 39. The exhortation of the Wise man Eccl. 5. 2. According to which we find the Prayers of the Saints to be both brief and full of matter throughout all Generations Exâ—d 33. 12. and 16. 2. 2 Chron. 20. 5 12. â—an 9. 3 19. â— 1 King 8. 22. is the longest we read of on a special occasion yet without vain repetitions Acts 4. 24. All which confirms the truth that it 's a right manner of praying to pray briefly and this cannot be done truly but by the Spirit Christ would not have his to think that enumerating words like the Heathens or Papists or Hipocrites that pray by number and length of time and multitude of words is prevalent with God but to pray briefly and understandingly according to the word and work of the Spirit 8. To pray in a right manner and by the 8. In the fear of God Spirit is to pray in the fear of God as the fear of God is a choice new Covenant Vertue to dwell in the heart alwaies so especially when the soul addresseth it self to God in Prayer to do it in the holy awe of the Lord Psal 5. 7. As for me saith the Prophet I will come into thine house in the multitude of thy Mercies and in thy fear will I worship toward thy holy Temple It 's a choice frame of Spirit to serve the Lord with fear in all the parts of his service and especially in this of Prayer To serve him with Reverence and Godly fear They are the persons that God will accept and answer their Prayers Ps 145. 19. He will fulfill the desire of them that fear him he will hear their cry and save them 9. To pray in a right spirit and so in a 9. To pray holily right manner is to pray holily with a desire of holiness and a design for holâ—ness 1 Tit. 2. 8. I will that men pray every where lifting up holy hands without wrath and doubting To lift up holy hearts and holy hands is well pleasing to the Lord Psal 86. 2.
the sense thereof believing the full delivering in the end it is a gracious answer that will fill the soul with joy Rom. 7. 25. Thanks be unto God through Jesus Christ my Lord. The like may be said in many other cases Christians may seek good things of God and he may answer them in other things even cross to expectation yet best for them they may seek Riches and he may give them Poverty they may seek prosperity and he may give them adversity they may seek life and he may give them death and yet give them that which is good and best for them Or thirdly It may be thou hast not prayed in a right manner which is so necessary a requisite in Prayer as hath been before shewed as that without it we may not expect any answer from God that is to pray with the spirit understandingly believingly humbly c. but in thine own spirit if not in thine own name and then no wonder if thou hast no return of thy Prayers from God for he regardeth the manner as well as the matter of the prayers of his people he will be sought in the due manner or else he will reprove and cross his people in the service 1 Chron. 15. 13. The Lord our God made a breach for that we sought him not after the due order God hath respect to manner and order in all his worship and when his people miss thereâ—n he will meet with them in way of reproof Or 4ly it may be thou hast had wrong ends in thy Prayers and that hath hindered thy success there are two great ends to be sought in our Prayers that is the Glory of God and the good of our selves and others and if thou miss in the end of seeking thou missest of all it may be thou hast prayed for Conquest over thy Lusts for the increase of the gifts and Graces of Christ that thou mayest be accounted some body in Profession gifts of Ministery that thou maiest be Esteemed and have a Name c. if God give them it will be to thy wrong this is minded Jam. 4. 3. Ye aâ—k and receive not because ye ask amiss to bestow it upon your lusts God sees that your desires granted would â—uine you you pray for deliverance from Affliction not that you may glorifie God but that you may live at ease and see no sorrow you pray for worldly injoyments when perhaps you have enough before and more then you do well use for the Glory of God to bestow it upon your lusts like Israel of old Psal 78. 18. who ever thus misses in their ends in praying must expect to miss of obtaining or else if they have their desire it will be to their spiritual loss and dammage he granteâ— his peoples desiâ—es when they asked meat for theâ—r luâ—ts but he sent leanness into their souls I am afraid that there are many rich Christians that are grown fat and rich in the World but are grown lean in their Souls and others like the Church of Corinth grow rich in gifts but poor in Grace that he could not write to them as to spiritual but as to carnal even as to Babes in Christ and notwithstanding all their gifts had need to be instructed in that excellent vertue and way of love O all ye Churches and Ministers remember this Gifts without grace to a right use thereof is but like to a Jewel of Gold in a Swines Snout Fifth and Finally or else sin may be the cause why God doth not hear and answer your Prayers Men Pray and Sin and Sin and Pray and wonder why God doth not hear them but if men allow themselves in sin God will not hear them I intend not the common infirmities of nature watched over and warred against by the Saints that shall not hinder their Prayers Jam. 5. 17. but sins lived in and owned unrepented of surely God will not here such Psal 66. 18. If I regard iniquity in mine heart God will not hear me it is the iniquity of the heart and hands that makes a separation between God and the Soul Psal 49. 5. Why should I be afraid of evil when the iniquity of my heels do compass me about It is not the iniquity of our heels that should make us afraid but the iniquities of our hands the iniquities of ouâ— heels are such as we shun and run from such as we hate and war against but the iniquities of our hearts and hands are such as we love follow after catch it and hold it fast plead for it that is the iniquity that will stop your Prayers and the influence of Gods Grace to your Souls Isa 58. 3. They complained they had fasted and prayed and sought God but he did not hear nor take notice of them the cause see ch 59. 1 2. Behold the Lords hand is not shortned that it cannot save nor his ear heavy that it cannot hear but your iniquities have separated between you and your God and your sins have hid his face from you that he will not hear O its sin and iniquity that puts a stop to our Prayers and causeth God to hide his face that he will not hear and this the Church was sensible of and O that we were more sensible then we are Mich. 7. 9. I will bear the indignation of the Lord because I have sinned against him c. If souls once come to be sensible of sin that it is the cause of affliction and of Gods indignation against his own people and hinders the prevalency of their Prayers they would certainly search out the sins which are the cause and humble themselves and turn from their iniquities and patiently to wait and bear till he turn to them in mercy Quest. What Sins are they that ordinarily Quest causeth God to pass over the prayers of his people and to refuse to hear but rather to afflict them Answ 1. All sins of the heart and hands Answ have the same effect but I shall mention some more remarkable sins for which the people of God hath been afflicted and against which he hath manifested his displeasure 1. That sin of Covetousness and worldly mindedness the common bait by which the Devil deceiveth souls that steals away the hearts of Christians if Grace prevent not to their spiritual and effectual ruine or at best to their great loss on the spiritual account and oft times on the outward account likewise stopping and hindering their prayers and drawing down Judgment both upon themselves and others Isa 57. 17. For the iniquity of his covetousness was I wrath and smote him I hid my face and was wrath and he went on frowardly in the way of his own heart c. O that we had not cause to say that this iniquity prevails at this day and though God smites and smites at this iniquity as is evident by the manner of his smiting yet whether he hath not cause to say he went on frowardly in the way of his own
1 Cor. 15. 48 49. It accomplisheth the work of Sanctification and an holy conformity to the Lord Jesus Saving knowledg reacheth the heart it 's exercised about heart-work it humbles the heart it changes the heart it glads the heart it conforms the heart and so the whole man to the will of Christ all that the understanding receives it immediately conveys to the heart the understanding savingly inlightned by the Word and Spirit conveys light and love to the heart In this way the love of Christ is shed abroad in the heart by the Holy Spirit Rom. 5. 5. 2 Cor. 4. 6. For God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledg of the glory of God in the face of Iesus Christ. God's new-covenant-light shines not only into the head but likewise into the heart making an heart-change and working heart-love and heart-obedience and giving heart-consolations it works heart-hatred of sin and heart-performance of duty Ps 37. 31. The Law of God is in his heart none of his steps shall slide that is it is in his heart to believe God to love God and obey him as far as he knoweth and is willing to know more that he may do it he prayeth with the Prophet Ps 119. 33. Teach me O Lord the way of thy Statutes and I shall keep it unto the end The truly knowing soul accounts nothing well done in which the heart is not believes with the heart loves with the heart obeys with the heart hates sin with the heart rejoyces in the Lord with the heart in a word what-ever such a soul doth he doth it heartily as to the Lord. But head-knowledg or the knowledg of the hypocrite and formalist never affects the heart unless it be some sudden flashes of seeming joy Mat. 13. 20 21. But short it is and short of truth and reacheth not so far as to affect the heart indeed with God and Christ his Word and Will his Precepts and Promises he goes no further at best than that Church Rev. 3. 1. I know thy works that thou hast a name that thou livest and art dead Dead while alive and such mens works are dead works and dead services with all their knowledg they are not changed but remain the same worldly still and carnal and proud still and vain and like the World still no true non-conformists to the World it 's to be feared that there is too much of this sort of knowledg among Professors that will at last leave them where it found them i. e. in the gall of bitterness and bond of iniquity The knowledg of the hypocrite dwells most in the head it is swimming-brainknowledg and runs into the tongue and it may be into some form of profession but sinks not into the heart it makes no change there works not the heart after God come to Christ's Ordinances they may and make profession of his Name but their hearts are after their covetousness the world hath their hearts be-sure where-ever their persons are so that word is fulfilled in them â—rov 10. 20. The tongue of the just is as choice silver but the heart of the wicked is little worth But saving knowledg reaches the heart affects and transforms the heart and conforms the whole man into the image of our Lord Jesus 3. Saving knowledg is a trusting relying 3. It is a trusting relying knowledg knowledg the soul that rightly knows God will trust in him trust in his Faithfulness in his Word trust in his all-sufficiency to perform it trust in him for body and soul and that in the greatest difficulties and under the greatest temptations Ps 9. 9 10. The Lord also will be a refuge for the oppressed a refuge in time of trouble and they that know thy Name will put their trust in thee that is they that know him to be according to his Word merciful and gracious all-sufficient and faithful will put their trust in him and rely upon him It effects in them that exhortation Isa 26. 4. Trust in the Lord for ever for in the Lord Jehovah is everlasting strength This knowledg of the Name of God it was that made the three children Dan. 3. 17. Not to be careful or fearful of the Fiery Furnace Our God whom we serve is able to deliver us out of thine hand O King they knew Gods all-sufficiency and there they trust and leave the issue to him ver 18. But head-knowledg or the knowledg of the hypocrite whatever it talks yet it never works a soul truly to trust in God at all times nor truly at any time there may be a supposition of trusting sometimes but when the difficulty comes the soul starts aside from God to some secondary and unlawful way of deliverance like those complained of Hos 5. 13. But the soul that truly knows the Lord does trust in him at all times especially in times of need and danger Ps 56. 3. What time I am afraid I will trust in thee that is the time especially to trust in God in time of need this was it kept up the heart of the Apostle in all his temptations 2 Tit. 1. 12. Nevertheless I am not ashamed for I know whom I have believed or trusted and am perswaded that he is able to keep that which I have committed to him against that day I know his goodness faithfulness and all-sufficiency and that makes me trust him with body and soul I commit all to him and to his keeping unto that day thus knowing souls are trusting souls Psal 52. 8. I trust in the mercy of God for ever and ever They trust in his Word in his Mercy in his Faithfulness in his all-sufficiency that he will never fail them See the precious promises to such knowing trusting souls Jer. 17. 7 8. Ps 34. 22. 37. 40. 125. 1. O therefore trust in the Lord for ever for in the Lord Jehovah is everlasting strength 4. Saving knowledg is a doing working 4. It is a doing knowledg knowledg they who rightly know are ready to do what they know Joh. 13. 17. If ye know these things happy are ye if ye do them see Heb. 12. 17. Saving knowledg is no sluggard it is no idler but its design to know is that it may do the will of God that is the design of the soul in all his seekings to know that he may do the will of God Ps 119. 33 34. Teach me O Lord the way of thy Statutes and I shall keep it unto the end Give me understanding and I shall keep thy Law yea I shall observe it with my whole heart Heart-knowledg designs heart-obedience to the Lord ver 10. With my whole heart have I sought thee O let me not wander from thy Commandments and the Word the Scripture of Truth is the rule of the gracious souls obedience he knows and believes that the Scriptures by the teachings of the Spirit therein is able to make him
wise unto Salvation 2 Tit. 3. 15. See Psal 119. 97 to 100. And he is universal in his obedience have respect to all the Commandments Ps 119. 6. Then shall I not be ashamed when I have respect to all thy Commandments and that alwaies even to the end ver 112. And that readily and chearfully swiftly and with alacrity ver 32. I will run the way of thy Commandments when thou shalt enlarge mine heart ver 54. Thy Statutes hath been my songs in the house of my pilgrimage Works of Piety and works of Charity all works that God requireth Grace teacheth to a ready and right performance thereof Ps 100. 2. 2 Cor. 8. 5 6 7. Tit. 2. 11 12. But head-knowledg only is more for word than deed talks much but doth but little and if there be any deeds it is for low base and by-ends for self and not for God to some commands and not to all at some times in a good fit or when applause or advantage concur with a cold and dead heart not with delight and joy not serving the Lord but themselves hence the Lord complains Zec. 7. 5. 6. That his people did fast for themselves and eat and drink for themselves whereas gracious souls who live in light should do all for God eat and drink for him that they may live to him perform every duty for him that he may be glorified 1 Cor. 10. 31. Whether ye eat or drink or whatsoever you do do all to the Glory of God see 2 Thes 1. 11 12 Gal. 2. 19. And this the hypocrite and formalist do never attain unto but doth all for self 5. Saving knowledg is a growing incresing 5. It is a growing increasing knowledg knowledg it increseth where it is 2 Pet. 3. 18. But grow in Grace and in the knowledg of our Lord and Saviour Jesus Christ it groweth and increaseth and where this growth is there is an increase and growth in every virtue in the whole new man which is created after God Which new creation consisteth first and especially in knowledg Col. 3. 10. And have put on the new man which is created in knowledg after the image of him that created him Knowledg is the first and principal work and in it and with it righteousness and true holiness Eph. 4. 24. Without it there is nothing but ignorance of the life of God ver 18. This is the saving work of the Lord to cause the true light to shine into the hearts of his people 2 Cor. 4. 6. And this increaseth and groweth up by degrees with the increase of Faith Love Holiness and every divine virtue Col. 2. 19. It increaseth with the increase of God and groweth up into him in all things which is the Head even Christ Eph. 4. 15. This of spiritual growth is the design and end of God in the ministry and means he hath afforded his Church see Eph. 4. 11 to 15. And this is or should be the design of all faithful Ministers the spiritual growth of themselves and the Church in the knowledg of and conformity to the Lord 2 Cor. 4. 10 11 12. Where the Apostle discovers that the end of all Gods dispensations was that they might be more like Christ that the life of Christ might be manifest in their mortal flesh and concludes the same of the Church though they were not under the like afflictions yet they expected the same work to be effected in them by their liberty and the use of the means that God had given them exprest in these words So then death that is afflictions worketh in us but life in you that is we expect and hope that a conformity will be wrought in you by your liberty and peaceable injoyment of the Ordinances of God and opportunities of Grace and of growth and so if that work go forwards be it by death or life affliction or liberty we have our desire this was his frequent Prayer for the Church their growth and increase in this Grace Eph. 1. 16 17 18 19. Phil. 1. 9 10 11. Col. 1. 9 10 11. And this is oâ— should be the desire and endeavour of every gracious soul according to the measure of their capacities in the use of the means God hath appointed to grow and increase thereby in light in love in holiness and an holy conformity to the will of Christ 1 Pet. 2. 2. As new born babes desire the sincere milk of the Word that ye may grow thereby and in so doing that Word is made good Prov. 4. 18. The path of the Just is as a shining light that shineth more and more unto the perfect day But on the contrary head-knowledg only or the knowledg of hypocrites and formalists either decaies groweth downwards less and less worse and worse till it come to nothing or grows in the head only no increase in the parts of holiness it 's like the disease called the Rickets the head grows but the body decaies grows weaker and worse till at last without cure head and body goes to the dust So it is with head-Christians grow in the head in notion but decay in the body of Christianity or stand at a stay without any spiritual growth though there is no standing or stopping in Christianity who so groweth not better must though insensibly grow worse I do not question but that gracious souls do meet with their winter-times times of temptation and to apappearance sometimes grow worse rather than better but it proves to their advantage in the end the best of Saints have had and have their ebbings and flowings their winter and summer but it 's a sign of life where is the sense thereof this is common in the Scripture and in the experience of the Saints but the notionist and head-professor is insensible of his deadness and decaies This I speak that serious souls may not sink in the sense of their shortness and wants that the Eunuch that is joyned to the Lord may not say I am a dry tree Isa 56. 3. But the head-professor grows big in the head but little in the heart like Ephraim the Lord complains of Hos 7. 11. Ephraim is like a silly dove without an heart no heart for God his Name and Truth great in his own eyes commends himself But not he that commendeth himself is approved but whom the Lord commendeth It may be he grows great with error fancies and imaginations finds out some better Religion they think than the Lord hath ordained like those the Lord complained of Jer. 2. 32 33. Why trimmest thou thy way to seek love and in their inventions think themselves to be innocent as they ver 35. Yet thou sayest because I am innocent and yet ver 36. Gâ—d about to change their way and Chap. 6. 16. When the Lord calls to them to return to the good old way of Faith Love Obedience and to walk therein they will not Thus saith the Lord stand ye in the waies and ask for the old
Glory to such as believe and obey the Gospel and death and condemnation to unbelievers for their sin against him and not accepting his Grace although he came not into the World until the fulness of time determined was come Gal. 4. 4. Till then God accepted of sincerity of Faith and service according to the time and means both of Jew and Gentile yet still as having respect to Jesus Christ for God accepted of no man after the fall but relative to the promised seed and all saved ones shall know that their Salvation is by him and all condemned ones shall know that their condemnation is for sinning against Jesus Christ else how shall he be the Judge of all so that it followeth that the sins for which Christ died was the sins committed against the righteous Law and Gospel of God since the fall and not so properly for Adam's particular sin by which he fell for that punishment passeth on all unless it be that by his death and resurrection he recovers all mankind out of that estate into which they fell And this is a general redemption by the death and resurrection of Christ the sentence of death past on all men and Christ Jesus undertakes that sentence in behalf of all men and riseth again and so conquereth death in behalf of mankind recovers the Malefactors from the power of death after the execution of the sentence and so doth no wrong to the Law nor Justice executed in that sentence So that it 's a truth that the sins for which Christ suffered was the sins of mankind since the fall And this doth further appear 1. That sin and trangression of Adam by which death came into the World is not mentioned in the Scripture to be the cause or any part of the cause of Christ's suffering unless as was last mentioned 2. The Scripture frequently expresseth the death and sufferings of Christ to be for the sins of the World and for our sins Adam's sins after the fall being included Joh. 1. 29. Behold the Lamb of God that taketh away the sins of the World 1 Cor. 15. 3. How that Jesus Christ died for our sins according to the Scripture 1 Pet. 3. 18. For Christ also hath once suffered for sins c. and Isa 53. 5. With multitudes of Scriptures to this purpose that might be produced And he died for the sins and transgressions committed against the first Testament Heb. 9. 15. i. e. the first after the fall for mankind had done with that before the fall except being under its execution for all the sins in the World have been in some sense as hath been before shewed against that Testament and Holy Law and against Jesus Christ by whom all have subsisted since the fall so that we may come to result in this matter 1. That Adam's transgression of an instituted Ordinance was the cause and way by which sin and death came in upon all men which should make all men tremble in the thoughts of making light of the instituted Ordinances of Jesus Christ 2. That the Law by which sin hath continued in the World is the holy and righteous Will of God declared according to the times waies and means by himself determined and that men of themselves in their own wills have constantly acted contrary thereunto 3. That Jesus Christ died to save men from the condemnation of their own sins against God since the fall and to recover all men out of that state of death into which they fell by Adam's transgression 4. That the Holy Law of God in the hand of Christ our Mediator is the holy rule of life to Believers and that in which they should grow and increase till they come to Glory to cleave to Jesus Christ in all the Laws of the new Covenant as administred and given forth by him in which is contained the essence and substance of the Law and that in the highest and most glorious way of administring till we come to Glory CHAP. XXII Of Prayer AS God is and is to be worshipped so one great part of the worship of God is Prayer thereby we acknowledge him to be and our want of supply from him and his ability to help us it is such a part of Gospel Worship which includes all gospel virtues in it unto which the promise is made Rom 10. 13. from the Gospel-promise Joel 2. 32. Whosoever shall call on the name of the Lord shall be saved in speaking distinctly to this matter I shall endeavour to shew 1. What Prayer is 2. By whom it is to be performed 3. That it is a duty of special concernment to be performed by those concerned in it 4. The manner how it is to be performed 5. The priviledges thereof and the incouragements thereunto and the hinderances and discouragements that sometimes Christians meet with all in this service and in these I shall be very brief yet as plain and as full as brevity will permit 1. What Prayer is 1. More generally What Prayer is Prayer includes Confession Contrition Petition Thanksgiving and may be and ordinarily is performed all in one and comes under that of Prayer Dan. 9. 3 to 20. where under Prayer is included much of confession and humble confession of spirit with earnest petition and Davids Psalms are called sometimes Psalms and sometimes Prayers because both was contained in them Psal 72. 20. and good it is for the Saints to be much exercised in all these parts of prayer that so much sutes our low conditions and needs and the greatness and majesty of him to whom we pray But I shall especially speak to the petitionary part of Prayer that being most properly and distinctly prayer as that doctrine and rule of prayer prescribed by our Lord doth manifest which consists especially in Petition and on this account prayer is the asking or begging something of God in the name of Jesus Christ that either our selves or others do want and stand in need of either for body or soul in things relating to this life or that which is to come Mat. 7. 7. to 11. Prayer is not appointed as a complementing work but that the soul might therein and thereby go to God in all holy and humble boldness to make known its wants and beg supplies and help in all cases of need it is to come with all holy boldness to the throne of Grace in the name of Jesus Christ in faith and expectation in that way to receive from the Father what we truly need But more particularly as to the matter of Prayer 1. It must be good and according to the will of God if we fail in this we fail in all for we have no promise of hearing further then we pray according to his will 1 John 5. 14. And this is the confidence that we have in him that if we ask any thing according to his will he heareth us And this is one special work of the spirit in the hearts of Saints to help them to
pray according to the will of God Ro. 8. 27. persons may pray in their own spirits and be very earnest and will have no nay for that which God would not have them and it may be is not good for them and he may give it them in judgement I believe that many have experience of this truth at this day as his people of old Psal 78. 18. They tempted God in their hearts by asking meat for their lusts v. 29. 30 31. He gave them their hearts desire but while the meat was in their mouths the wrath of God came upon them they must have their lusts fulfilled and their lusts they had but in anger and in wrath with vengeance for their lusting so the same people Israel lusted for a King and would have no nay and God gave them their desire Hos 13. 11. I gave thee a King in my anger and took him away in my wrath It greatly behoves Christians to look to the matter what they pray for that they pray for that which is good for which they have some precept or promise either generally or particularly and that too according to the terms thereof either absolute or conditional that is of submission to the will of God relating either to thing or time 1. What is absolutely promised we may and ought absolutely to pray for as Mortification of sin Sanctification of Life Preservation in the Faith Perseverance in Grace to the end with profiting under the various dispensations of God in the World c. All which comes under some special command or promise either general or particular 2. Some things we must pray for conditionally with submission to the will of God both relating to thing and time as Health Peace deliverance from Affliction prosperity in the world c. because these are things of worldly and temporary concernments and not absolutely necessary to the life of the new Covenant nor absolutely promised Christ our Lord is an example to us in this matter Mat. 26. 39 yet we may pray absolutely in this so far as God hath promised that is Food and Rayment is promised all these things shall be added to you but worldly riches is not promised but Food and Rayment is promised because your heavenly Father knoweth that you have need of these things you cannot live nor subsist without them nor serve God in the world without them That was it which Jacob said that if God would give him Food to eat and Cloaths to put on then God should be his God because without it he could not live if God would keep him alive he would live to God so that for Food and Rayment we ought to pray in faith and to believe the promise all these things shall be added Mat. 6. 33. And as for Deliverance from Afflictions Christians ought to pray absolute for support under them and profiting by them and deliverance in the Lords time time not the deliverance and then you may be absolute and that because you have the promise Ps 50. 15. Isa 45. 17. 2. By whom this duty of Prayer is to be 2. By whom it is to be performed performed and that is by believers though I shall not question the common duty of all men in this matter but none can perform it acceptably but Believers Justified persons God first accepts the person before the service is accepted it is the Prayers of a righteous man that availeth much Jam. 5. 16. as for others see what God saith Ps 50. 16 17. As for the wicked God saith what hast thou to do to declare my Statutes or that thou shouldst take my Covenant in thy mouth c. Prov. 15. 8. The Sacrafice of the wicked is abomination to the Lord but the prayer of the upright is his delight chap. 21. 27. it behoves every one to look to it to have some ground of a Turance of relation to the Lord in the New Covenant which will greatly imbolden the soul in this duty although souls may cry and call and obtain too when they lye under doubtings of interest they may cry Abba Father for the acceptation of our persons doth not consist in assurance of interest and relation but in believing the Gospel and cleaving to the Lord therein yet the higher our assurance of interest and relation works the more boldness and confidence will there be in Prayer and sometimes sinkings in spirit on that account may increase fervency but it is the duty of upright ones to worship God to pray unto him and to praise him it becomes them it is sutable to their high calling it becometh the upright to be thankful Ps 33. 1. Praise is comely for the upright all the wicked of the Earth whose persons are unaccepted their Prayers are abomination to the Lord for without Faith it is impossible to please him it was by Faith that Abels Sacrifice was accepted by which he obtained witness that he was righteous 3. That Prayer is a duty of special concernment 3. That its a special duty to be performed to be performed by those concerned therein that is believing righteous justified persons the Children of God and this appeareth 1. From the manifold commands and Exhortations thereunto a few of which I shall mention Mat. 7. 7. Aâ—k and it shall be given seek and ye shall find knock and it shall be opened unto you a plain command from our Lord with a promise of answer Eph. 6. 18. Praying always with all prayer and supplication in the spirit c. 1 Thes 5. 17. Pray continually Col. 4. 2. Continue in prayer and watch in the same with thanksgiving by all which and many other Exhortations in Holy Scripture it appeareth that Prayer is the special duty of the Saints 2. It appears from the frequent example of the Lords people throughout all ages who were frequently exercised in this divine duty and work as Abraham Gen. 18. 23 to 33. Moses Exod. 32. 30 31 32 33. 13 34. 91. Solomon 1 King 8. 22. David Ps 5. 1 2 3. 17. 1 2 c. 55. 16 17. in the New Testament Christ himself was very often exercised in this work Mat. 14. 23. Luke 6. 12. and Paul Phil. 1. 9. Col. 1. 9. 1 Thes 3. 10. The Apostles Acts 4. 24. to 31. and the whole Church Chap. 2. 42. with multitudes of like examples both in old and new Testament all which confirms the truth that it is the great duty and concernment of the Saints according to the will of God to be frequently exercised therein 3. It appears to be a very acceptable service to the Lord when rightly performed from the acceptance thereof which God hath manifested and the returns that he hath made to the prayers of his people throughout all ages wherein he hath manifested himself to be well pleased with the faithful prayers of his people in his hearing and answering of their prayers see his answer to Abraham in his requests Gen. 18. 21 to 33.
danger or the like but it is not constant and sincere with God in the work 5. I come to the priviledges of this duty 5. The priviledges of Prayer and Encouragements of Prayer and encouragements thereunto to those that rightly perform it As it is a duty so there is much of priviledg in it and for such as are capable to a right performance of the duty by how much they live in the neglect thereof so much do they forsake their own mercy The first priviledg is access with acceptance 1. Access with acceptance at the Throne of Grace To come with boldness to the Throne of Grace to pour out our souls to God to make known our weakness wants and wrongs and to obtain mercy a priviledg which no carnal unconverted person in the World hath to do withal Ps 50. 16. Prov. 28. 9. 2. To have power with God when 2. Have power with God rightly performed and this have the Saints had experience of throughout all Generations Jacob the great Wrastler who had power with God and prevailed Gen. 32. 24. 28. With Hos 12. 3 4. By his strength he had power with God yea he had power over the Angel and prevailed he wept and made supplication unto him Moses likewise had power with God and prevailed for his people when God bid him let him alone Exod. 32. 10. Let me alone that my wrath may wax hot against them yet Moses would not let God alone in this matter but besought the Lord God and said c. ver 11 12 13. and prevailed with God ver 14. That he said unto him ver 34. Go lead the people unto the place of which I have spoken unto thee behold mine Angel shall go before thee c. I might speak of Jehosophat 2 Chron. 20. David Psal 34. 4. Daniel Chap. 9. 3 to 23. With multitudes of others that I might mention in holy Scripture that have prevailed with God in this way and indeed it is the priviledg of all the Saints God will be commanded by them when they pray according to his will revealed in his Word Isa 45. 11. Jam. 5. 16 17. When the Prayer of the wicked shall be turned into sin Ps 9. 7. and abomination Prov. 15. 8. and reproach Isa 66. 3. 3. To have what they will of God as 3. To have what they will an effect of this prevalency with him Mat. 7. 7 8. Ask and ye shall receive seek and ye shall find c. Joh. 14. 13. Whatsoever ye shall ask the Father in my Name that will I do and 15. 7. If ye abide in me and my words abide in you you shall ask what you will and it shall be done unto you Here is a priviledg for praying Saints it is but ask and have Ask what you will and ye shall have it only remember the rules before prescribed keep in Gods will let his will be yours and let this be the rule of your praying and then ask what you will and it shall be done and his will is a good and perfect will in all things and alwaies wills that which is best for his people so that a Christian that lives in the will of God may say truly that he hath his will granted at all times 4. Priviledg is free converse and communion 4. Converse and communion with God with God in Jesus Christ as a Son with a Father with heart delight and joy It 's said Exod. 33. 11. That God talked with Moses face to face as a man talketh with his friend Prayer is a talking with God face to face as with a Father and a friend Abraham was called the friend of God Jam. 2. 23. And talked with God Gen. 18. 23. And ye are my friends saith Christ if ye do whatsoever I command you Joh. 15. 14. Prayer is to the Saints a son-like and friendly conversing with God who is a consuming fire to his enemies but a Father and a friend in Jesus Christ to his children who have this priviledge to come boldly to him to have access with acceptance at his Throne of Grace and to commune with him about the great things of his will relating to his Glory and their own eternal welfare according to the Gospel of his Grace in Jesus Christ priviledges they are unto which all carnal hearts though wise in the World's wisdom are strangers too their souls come not in sight of these secrets O that all sincere hearted Christians did more study prize and improve this Mercy Though these priviledges are all encouragements to this duty and who or what Christian soul interested in such Grace and favour can neglect a duty attended with such soul-advantages it 's the way to maintain friendship with God persons that are negligent in this duty grow carnal and estranged from God and liable to reproof and judgment it was the sin that Job's friends supposed him to be guilty of as the cause of his affliction Job 15. 4. Yea thou castest off fear and restrainest Prayer before God But I add to these as a further encouragement 5. The great and precious promises of 5. The great and precions promises made unto praying people God made to this duty should wonderfully encourage gracious souls to a frequent and faithful performance thereof not only the promises of hearing and answering of the Prayers of his people Ps 50. 15. Matt. 7. 7. Joh. 15. 7. Jam. 1. 5. If any man want wisdom let him ask of God that giveth to all men liberally and upbraideth not and it shall be given him but the promise of Salvation is made unto it being performed according to the rules prescribed which includes all the virtues of the new Covenant unto which the promises are made Joel 2. 32. And it shall come to pass that whosoever shall call on the Name of the Lord shall be saved which intends new Covenant deliverance and salvation compared with Rom. 10. 13 14. New Covenant spirited praying people are under the promise of Salvation therefore let all new Covenant spirited people be encouraged to this work and duty as one of the most noble Son-like parts of Christians obedience full of spiritual advantage to the soul as well as Honour and Glory to God 6. And lastly I shall speak something 6. Lastly of the hinderances and discouragements of Prayer 1. That it is not a duty but a priviledge only to some of the hinderances and discouragements that Christians meet with all sometimes in the performance of this duty 1. Sometimes with some persons a received Principle that Prayer to God is no duty nor ought not so to be performed but only as a priviledge or liberty or at most if a duty yet not to be performed by Christians without some more then ordinary movings thereunto by the Spirit of Christ and that without this it is but formal and fleshly c. And from hence they neglect this duty In answer hereunto and to help the soul out
of this mistake consider and ponder well 1. That Prayer is a duty and is frequently so stated in the Scripture as hath been before proved and ought so to be practised Mat. 7. 8 9 10. and this notion runs contrary to and thwart the law of the New Covenant and so cannot be of God and whence then it is you may easily judge 2. It s a Notion never mentioned by Christ or his Apostles in the Scriptures who were frequently exercised in this work according to time place and opportunity therefore an unscriptural and new foundation and not of God 3. The event discovers it whence it is intending to make such persons to become Prayerless and so by degâ—ees if grace prevent not graceless persons woful experience hath taught us the truth of this it s a temptation that gracious persons have met withall and have suffered much of loss thereby on the spiritual account it being the Devils design under any pretence to work off souls from this duty Yet fourthly it concerns Christians to perform it as a duty and in spirit too the duty destroys not nor hinders spiritual service and indeed it cannot be spiritual where it is not performed to God in conscience as duty prayer with and in the spirit is a duty praying always in the holy spirit and pray without ceasing c. and where it is in conscience to God performed by believers the holy spirit is never wanting to doe his office if we are faithful to our duty therefore be exhorted to be faithful in your duty and be sure you shall not want the Spirit of Christ to assist you in this or any other service of his 2. Others are discouraged in this duty The sense of sin from the sense of their sinfulness their corrupt natures O saith the soul I see such a body of death such a mass of corruption attending me daily that I am afraid to pray or to go to God as to a Father for I see iniquity cleaves to my best services and I cannot pray without â—â—n and therefore better not pray at all To this I say 1. That its a mercy to have the true sight and sence of sin with a loathing thereof and this hath been and is the case of the most holy justified persons in the world Rom. 7. 24. O â—retched man that I am who shall deliver me from the body of this death to be without the sence of Sin that is the true misery and most dangerous condition 2. Art sensible of thy Sin and Sinful Nature Man Woman and is that thy burthen in good earnest Why then Pray the more and cry the more unto God in the name of Christ for Pardon for Power to mortifie thy sins and sinâ—â—l nature and be not discouraged because of thy sinfulness indeed if you like and love thy sins then tremble God will not hear thee but if you hate and abhor thy corruptions and thy self because thereof then be not discouraged but go to God repentingly and believingly and Pray God in the name of Jesus Christ for pardon and power against thine iniquities and this know that if thou wilt not pray till thou hast no sin thou art never like to pray here in this world nor wouldst thou have need to pray hadst thou no sin Rememâ—er the Prophet made this an argument to pray the more and more earnest because of his sin Psal 25. 11. For thy Name sake O Lord pardon mine iniquity for it is great Quest Why did Christ Pray then who had Quest no sin Answ 1. Though he had no sin of his Answ own yet he was to encounter with all the sins of the world to bear our sins and to encounter with Justice and satisfie that and to conquer all the enemies of poor sinners even death it self and therefore no wonder if he was much in Prayer 2. He was a pattern to us in this matter that we might learn of him and find support for our souls in all difficulties by Faith and Prayer A third hinderance in this duty of Prayer 3. Want of expressions is want of words and expressions O saith the Soul I want the gift of Prayer had I words and expressions as some have I should be incouraged in the work but I want words to express my mind I am so weak on that account that I am discouraged in the work c. Answ To this I shall say 1. this may come to pass through thine own negligence and sluggishness want of use is ordinarily attended with debility in any duty or service the Sluggard saith a Lyon is in the way and so sitteth still from a supposition of difficulty but up and be doing and the Lord will be with thee this the Lord foresaw the backwardness and sluggishness of his people therefore hath he given so many commands unto it and promises to the incouragement of a right performance thereof I say set about the work in obedience to him and thou shalt not be without his assistance 2. If thou hast the Spirit of Prayer as that thou hast in some measure if thou be a Christian in truth for if any man have not the spirit of Christ he is none of his Then be not discouraged though thou hast but little of the gift of utterance men may have the gift without the spirit although wheresoever spirit and gift goes together it is of choice use for the Church yet be not discouraged for God accepts his children according to what they have and not according to what they have not therefore if thou canst make known thy wants and weaknesses though thy language be not eloquent yet groan it and cry it out before the Lord who knoweth the meaning of the Spirit for where the spirit of Christ is it will help to cry Abba Father and know that as a Father delighteth more in the stammering and broken language of his little Child then in the most composed speech of the most excellent Orator yea and it may be more then in the most accute language of his own grown Children so doth God the Father of all Believers delight in the Prayers of his own poor weak Children coming from sincere hearts and faith unfeigned more then in the most excellent language of the Hypocrite or Stranger and as much as in the well ordered Prayers of his own more grown and gifted children therefore be not discouraged in this matter and if thy Father see it best in thy faithful exercise of what thou hast he will give you increase 3. It may be thy Father seeth that the Spirit of Prayer without much of gift is best for thee to keep thee humble and lowly it may be thou wouldst be proud and ruine thy self if thou hadst such gifts as some others have but he knows what is best and gives sutable to our abilities though its true that abilities to a right use of gifts are of him likewise 4. We are to know that God gives his gifts
variously and differingly as he pleaseth and that for the use and edification of the Church for that indeed is the great end and use of gifts and he never intended to give to all his children gifts for publick service in the Church are all Prophets c. no tâ—â—y are not Some are Prophets or Spiritual and others are reputed as ignorant that is without gift for publick service but must rather learn 1 Cor. 14. 37 38. of which are Women in general and many Men likewise therefore be content with what God hath given thee and faithfully improve that and in so doing thou shalt not only meet with acceptation but it may be with increase For there are ways for use and improvement of Christians gifts though not in a publick way on a Church account that is inclosed and in family duties and in private with Brethren and Members Mat. 18. 19 20. therefore note this by the way 1. That it is a weakness for weak Brethren that have not a gift of publick use for edification to put themselves on publick imployment when it is neither profitable to the Church nor honourable to the Lord. 2. That its the Churches weakness to urge Publick Duty on Private Spirits A fourth hinderance and discouragement 4. No return of prayer in Prayer is may the soul say I have prayed often and waited long but I doe not find that I have any answer or return of my Prayers but rather the contrary God seems to go over all my Prayers and to work contrary to my Prayers and to write bitter things against me the more I pray the worse it seems to be and what should I do in this matter Answ 1. In General if it be so indeed as you suppose yet be not discouraged it is no otherwise then sometimes hath been the dealings of God with his people formerly as appears by their complaint in this matter Psal 13. 1 2. How long wilt thou forget me O Lord for ever how long wilt thou hide thy face from me how long shall I take councell in my soul having sorrow in my heart daily how long shall mine enemies be exalted over me yet the Prophet giveth not off but prayeâ—â— still ver 3. Consider and hear O Lord my God lighten mine eyes lest I sleep the sleep of death And further the Lord did not only seem to forget and not hear the Prayers of his Servants but to be angry with the Prayers of his people Psal 80. 4. O Lord God of Hosts how long wilt thou be angry with the prayers of thy people See ver 5. 6. and ver 7. 14. He continueth Praying still Turn us again O God of Hosts look down from Heaven and visit this Vine c. so that if the case be thus yet be not discouraged but pray still and faint not the Lord proveth the faith and patience of his People for he hath not said to the House of Jacob seek ye me in vain and remember that it is a note of a graceless person to give off and to say it is in vain to serve the Lord and what profit is it that we have walked moâ—rnfully before him Mal. 3. 14. But it often comes to pass that God doth not answer the Prayers of his people from several just grounds which I shall endeavour to shew as followeth 1. It may be thou Prayest for that which Grounds of Gods not answering Prayer God will not give or for that which he hath not promised or at least not promised it in the way and at the time that thou wouldst have it so did Moses that servant of God pray for that which God would not give him and then it is in vain to pray against the will of God see this in Deut. 3. 23 26. Moses besought the Lord that he might not die but that he might live and go into the goodly Land but God had designed the contrary and would not answer his Prayer ver 26. The Lord was wrath with me for your sakes and would not hear me and the Lord said unto me let it suffice thee speak no more to me of this matter c. So that when the people of God ask of him things that he will not give them but hath determined the contrary it s in vain then to ask see the like Jer. 7. 16. Pray not thou for this People neither lift up cry nor Prayer for them neither make Intercession nor Prayer for them for I will not hear thee Or secondly if thy Prayer be right in all things in this matter he may answer thee and thou not know it For 1. God does not always answer the Prayers of his people in the same things they pray for and yet answer them in that which is equivalent that is as good and better then that which they prayed for for God knoweth what is good and giveth the best good to his people Thus Moses prayed Exod. 33. 18. Lord I beseech thee shew me thy Glory he asked too much of God not too much for God to grant but too much for Moses to receive if he should have had his desire it would have killed him ver 20. And he said thou canst not see my face for there shall no man see me and live But God answered him in that which was better for him in his present capacity that is the sight of his goodness which should suffice him till he was capacitated to see his glory Ex. 34. 6 7. So likewise Paul 2 Cor. 12. 7 8 9. he prayed thrice to be rid of the Thorn in the Flesh the messenger of Satan that buffeted him and the Lord answered him not in the very thing but in that which was as good and better My Grace is sufficient for thee â—ay strength shall be perfected in weakness and this the Apostle took for a good and full answer most gladly will I therefore glory in mine infirmities that the power of Christ may rest upon me c. So it may be thou hast prayed over and over again and again to be delivered from afflictions and persecutions and yet they increase daily and thou thinkest God hath not heard thee but if he assure thee that his Grace shall be sufficient to bear thee up under all that he hath done and will bless thee with strength in thy Soul that is enough and a gracious answer and that he will deliver in his time for this he hath promised it may be thou hast been wrestling and praying against thy corruptions of nature and crying out as the Apostle O wretched man that I am who will deliver me And when shall I be delivered c. and yet canst not be rid of them but some of these Canaanites do still remain and so thou thinkest that God does not hear thee but if he lead thee thereby the more to Jesus Christ to see the need thou hast of him and the salvation that is in him keeping up the warfare still and keeping humble in
Scripture is when men are well instructed in the principles of Religion relating to matters of Faith and Practice and are truly and humbly reaching after the knowledg of the whole will of God in his Word when the heart is universal for God in all his will that is a perfect man Col. 4. 12. It was the fervent labour and prayer of Epaphras for the Church that they might stand perfect and compleat in all the will of God Acts 18. 26. Apollo though an cloquent man yet being a godly man was willing to be instructed by Aquila and Priscilla in the way of God more perfectly and the earnest Prayer of the Apostle in behalf of the Church 1 Thes 3. 10. And this is such a Perfection where it is in truth that will afford the soul much boldness both towards God and Men Ps 119. 6. Then shall I not be ashamed when I have respect to all thy Commandments ver 165. Great peace have they that love thy Law and nothing shall offend them 5. There is a Perfection in Justification 5. In Justification which is by Jesus Christ crucified that is the pardon of all sin for the sake of Christ and this is perfect and is the perfection spoken of by the Apostle Col. 1. 28. Which was the great desire and endeavour of the Apostle that all believers might live up in it That we may present every man perfect in Christ Jesus that is perfectly justified in him Col. 2. 13. Having forgiven you all trespasses that is perfect justification where all trespasses are forgiven Act. 13. 39. By him all that believe are justified from all things from which they could not be justified by the Law of Moses this imputed righteousness to believers is perfect 6. As for Sanctification that is twofold 6. In Sanctification 1. Imputed that is the perfect obedience and purity in the person of the Son of God imputed to believers that is made to them and accounted theirs 1 Cor. 1. 30. Who is of God made to be unto us Wisdom Righteousness Sanctification and Redemption and this is perfect Sanctification 2. Is holiness wrought in the Saints as I minded in the matter of Sanctification Chap. 17. And this is both perfect and imperfect 1. Perfect in respect to the parts of holiness that is there is something of every part of holiness of every virtue of Christ in whom holiness was perfect and so he was the perfect pattern of holiness to his people and from whom it comes into us Joh. 1. 16. And of his fulness have all we received and Grace for Grace that is of every virtue that was in Christ have his people received a measure by which there is sutable to the reception a conformity to him and a bearing his image and likeness in this World on this account it is they are said to be Created after God in Righteousness and true Holiness Eph. 4. 24. And in this respect the Saints are perfect in Holiness i. e. in respect of the parts thereof A child when he is born into the World hath all the parts of a man and so is reputed a man in respect of parts though not in respect of growth and stature So believers in respect of growth up to the perfect state so they are imperfect and greatly imperfect too and are or should be growing daily in all the parts of Holiness 1 Cor. 13. 11. The Apostle presents this same truth by the same simily When I was a child I spake as a child I understood as a child but when I was a man I put away childish things he useth this simily to hold forth the childish and perfect state of Christians they are children though but little ones yet they are perfectly so yet imperfect in respect of the highest degree or growth to the perfect state and that is it the Apostle intends Phil. 3 12. 2. Things propounded that the highest 2. The highest degree not attainable in this life degree of Gospel-perfection is not attainable in this life and to demonstrate this truth and make it plain let us consisider 1. The declared experience and judgment of the Saints in Scripture record which the Reader may in these Scriptures take knowledg of 1 Kin. 8. 46. Eccl. 7. 20. Jam. 3. 2. 1 Joh. 1. 8. 10. Joh. 40. 4 5. and 42. 6. Isa 6. 5. All which demonstrates the truth of this matter the most eminent of the Saints that lived in the World yet were sensible of sin and imperfection and some of them declared it to be the state of all Not a man on earth that liveth and sinneth not and the Apostle Paul a man of the highest attainment in Gospel-perfection yet confesseth himself not to be perfect Phil. 3. 12. And that we have every virtue but in part 1 Cor. 13. 10 11 12. 2. We are yet in the imperfect and fallen state only coming forth by Faith and the beginning work of regeneration wrought in the spirit of the mind the people of God after believing are but in the way to the perfect deliverance perfection is for the perfect restored state of the Saints and indeed were it not so we might say as the Apostle 1 Cor. 15. 19. If in this life only we have hope in Christ we are of all men most miserable so if our highest perfection were in this life we should be comparatively but miserable 3. That this perfect state of the Saints will not cannot be till the second coming and Kingdom of our Lord Jesus it 's true when the body returns to the dust the Saints shall cease from sin and they shall be with the Lord but this is not their perfection though it would be a blessed degree if it were possible to be attained here but perfection will not cannot be till our Lord come again from Heaven the truth of this appears from these Scriptures Phil. 3. 20 21. Col. 3. 4. 1 Joh. 3. 2. Read these Scriptures and understand 2. The resurrection from the dust will not be till our Lord doth come again in Glory 1 Thes 4. 16. 1 Cor. 15. 23. And till then we come not out of the falen state The last enemy to be destroyed is death While we lie in the grave our bodies are in the lowest degree of the falen state and for any to pretend perfection while in the falen state a state of sin sickness sorrow and death must flow from ignorance or wilfulness or both 4. That though perfection is not attainable in the highest degree in this falen mortal sinful sorrowful and imperfect estate yet it is the duty disposition and concernment of all perfect Christians to be pressing forward after perfection Phil. 3. 10 11 12 13 14. Quest To what end is it to press forward after that which is not to be attained in this life Answ In my answer to this question I shall mention three things 1. That believers if they press forward after any thing that is of God