the poor forsaken wretch go Pray he cannot he wants that Heaven-engaging faculty Oh the advantage of a Spirit of prayer in a day of distress But 2. He will be ready to go to those that will distress him instead of helping him as the Jews found Pharaoh of whom God witnesseth that when they took hold of him Ezek. 29. 7. by the hand he did break and rent all their shoulder and when they-leaned upon him he brake and made all their loins to be at a stand left them to shift for themselves as well as they could brought them into the Briats and then cast them off or as Ahaz was served by Tilgah-Pilneser King of Assyria 2 Chron. 28. 20 21. whom though he hired with a great reward yet he distressed him but strengthned him not How often do wicked prayerless persons plunge themselves deeper into misery by those courses they take to relieve themselves and run into the snare they would avoid or some worse calamity The silly Sheep to shelter it self from the Storm runs into the Bryars and they pull off its covering We run sometimes under a Tree in a Storm and it drops upon us and wets us worse Such are the shelters of ungodly men but the Spirit of prayer puts us out of danger of this temptation it sends us to one whose promises are not more free and full than his performances will be faithful 3. Such an one will be sadly tempted to run to sinful helps to make lies his refuge as was hinted before when he cannot untye the knot he will cut it he will break the hedge of duty to escape the foulness of his way He will be ready to say as she Flectere si nequeo superos Acheronta movebe If Heaven will not Hell shall relieve him If the God of Israel be his enemy because of wickedness or he a stranger to God and hath no Interest in him cannot pray to him he will be ready to enquire of Baaâ—zâ—bub the 2 Kings 1. 2 3. God of Ekron If God have cast him off be departed from him and become his enemy he will be ready to go to the Witch of 1 Sam. 28. 16. Endor Now the Spirit of prayer is a singular preservative from such sinful courses while those that want it sink in their affliction and so either sink themselves deeper into it or else sin themselves out of it by debauching conscience gratifying the Devil offending God which indeed is but to avoid one mischief by running into a far greater He that hath the Spirit of prayer is plying the Throne of grace committing himself to God casting his burden upon the Lord he dare not indeed he needs not take those sinister courses Ezra would not so much as desire a guard of the King because he had told the King of the hand of God upon Ezra 8. 21 22. all them that seek him for good He had interest in Heaven he can engage Gods protection by a solemn Fast and humble seeking the Lord. A praying believing soul scorns those base shifts that others use If he cannot pray himself out of his afflictions he can pray down support and strength patience cheerfulness grace sufficient for him 2 Cor. 12. 9. and therefore resolves to wait as the Church Isa 8. 18. Mich. 7. 9. as Job Chap. 14. 14. Should the Devil or the world tempt him to an indirect way of escape and set him a door open if he will but accept of such terms as they propose it may be dissemble a little falter in his Religion violate his engagements to God debauch conscience c. He will be ready to say as Paul when Act. 16. 37. they would have thrust him privily out of the Prison Nay verily but let them come themselves and fetch us out So he God hath put me into this suffering state and I will stay till he come and take me out of it and I will pray and wait till he come for be will come and will not tarry 4. Such as want the Spirit of prayer are in danger of being tempted to break out into curses imprecations blespheming against God or some such dreadful courses Grief will vent it self one way or other if it do not work out in prayer and humble submissive acknowledgements it will be apt to work the contrary way See how Job's grief works He fell down upon the Job 1. 20 21 22. ground and worshipped and said Naked came I the Lord gave and the Lord hath taken away blessed be the name of the Lord This kept him from sinning and charging God foolishly and yet you find some mixtures of impatience in him And especially in cursing his birth-day Chap. 3. c. you see what his impatient Wife prompts and tempts him to Dost thou still retain thy integrity Job 2. 9. Curse God and dye For I cannot assent to that softer sense that some have put upon her words the former clause of the Verse will not bear it Dost thou still retain thy integrity She seems to have respect to his blessing God in the end of the former Chapter if you will read the words Bless God c. q. d. Since thou art so apt and ready Dutch Annotat still to bless God for all things as thou didst lately thou hadst best hold on still and see how well he will requite thee So that she seems here to act the Devils part who is ready to set in with all occasions and most commonly tempts to murmuring impatience and blasphemy when we are under affliction as knowing how subject we are to it at such a time Well but Job had the Spirit of God which fortified him against such temptations But now where the Spirit of prayer is wanting which teaches humble submission and blessing God how apt are men to break out into cursing dreadful imprecations and horrid blasphemies you may note in that Scripture most of those things together Much of that Chapter is Isa 8. a threatning against Israel for their wickedness Now observe what course men will take in these straits They forsake the waters of V. 6. Shiloah that go softly a small Brook in Jerusalem in allusion to which the Psalmist calls the special Providence of God over his Church a River Psal 46. 4. So that they despise the promise of Gods help looking upon it as a little Brook a poor contemptible thing Now what course do they take They rejoyce in Rezin King of Syria and in Remaliahs Son Pekah King of Israel but God will bring upon them the waters of the V. 7. River in opposition to the River Shiloah which they forsook strong and many even the King of Assyria and all his glory Here they trust to vain helps such as shall not afford them relief Again Say ye not V. 12. a confederacy to all them to whom this people shall say a confederacy Here is another vain and sinful refuge making confederacies entring
in this duty which I shall meet with in its due place Mean while let me tell you that these Excitations are not violent and unreasonable Impulses but sweet Motions agreeable to reason and pursued as it were by reasoning and argumentation As 1. The Spirit excites a child of God to prayer by shewing him some special want he lies under This seems to be intimated in the Text We know not what we should pray for q. d. We are ignorant of our own necessities Now the Spirit opens our eyes discovers some strong corruptions to be subdued some weak grace to be confirmed some Temptation whereby we are in danger to be sâ—oyled and prompts us to prayer aâ— the special Remedy Thus Paul being sensible of that Thorn in his flesh prayes Thrice i. e. often earnestly that it may be 2 Cor. 12. 7 8. taken from him 2. Sometimes by discovering the desirableness of some spiritual good thing grace comfort assurance c. It enlightens the souls eyes to see the beauty of Christ excellency of holiness advantage of an heart enlarged in duty and then opens its mouth to cry for it 3. Sometimes by representing encouragements to prayer lets the soul see the fulness and freeness of the Promises the boldness and confidence it may have by vertue of Christs Intercession Gods readiness to hear c. And thus as it were bespeaks a Christian Why so backward to ask when God is so ready to bestow Wer 't thou to ask at uncertainties or hadst only a Peradventure to speed well mightst thou stand off but when thou hast infallible Promises a prevailing Mediator a propitious Father to go to Why dost thou not ask more and oftner 4. Sometimes it makes use of the afflictions reproaches hard entertainments which a Saint meets with in the world as a spur to prayer Thus David Psal 109. 3 4. They have spoken against me with a lying tongue But I give my self unto prayer Peninnah's Taunts sent Hannah to her prayers 1 Sam. 1. 10 Sennacherib's railings are a whet to Hezekiah 2 Kings 19. 15. This is not a lesson of Natures teaching corruption would render railing for railing 'T is the Spirit of Grace that turns these into occasions of prayer So for Afflictions the more the Jews are oppressed the louder is their cry the higher these waters rise the more doth David lift up his heart and voice to God 'T is true Nature teaches to cry and complain but the Spirit of Grace turns carnal complaints into spiritual breathings gives vent this way to sorrow 5. Sometimes it makes use of Providences this way Mercies unexpected deliverances put the soul into a praying praising frame Psal 103. 1 2. 116. 12 13. So Judgements sodain strokes on our selves or others Afflictions become a Whetstone to prayer 6. To hint one thing more It makes others zeal fervour constancy a provocation by reading of or hearing the strugling wrestling prayers of others the Spirit stirs up a child of God hereby it shames him out of his carelesness laziness negligence These things I have hinted to shew that the way of the Spirits working in stirring up Christians to prayer is not phantastical but agreeable to Reason by argument and conviction 2. The Spirits gracious assistance lyes also in bestowing enablements for and in the duty It deals not as Pharaoh's Task-Masters to require Brick and afford no Straw It doth not put us on and then leave us but it takes us by the hand and leads us on in the duty So much the Text intimates It doth lift with us and this 1. As to the Matter of the duty 2. Manner 3. Perseverance in it 1. As to the Matter it teaches what to ask by discovering as was said before our necessities and what is according to the will of God this is the sense of v. 27. A very Heathen could observe how apt we are to mistake in our desires and prayers Pauci dignoscere possunt Juvenal Sat. 10. per tot Vera bona And therefore instructs us torefer it to Gods will Permittes ipsis expendere Numinibus quid Conveniat nobis rebusque sit utile nostris The truth is a great part of that Satyr may put a Christian to the blush considering the solly and impetuousness of his own desires But to the purpose I say We are very apt to ask amiss and to run our selves upon Temptations to pray for that which it would be cruelty for God to give us a Luke 11. 11 12. Serpent instead of a Fish a Stone for Bread for an Egg a Scorpion Our Lusts and carnal Interest prompt us to ask what is neither honourable for God to give nor profitable for us to receive How often would our heady passions engage God in our private quarrels and revenges Our insatiable desires put us upon asking food for our lusts Even the Apostles would be calling for fire from Heaven to consume the inhospitable Samaritans Jâ—â—â— 9. 54. and urge a Scripture-example though mis-timed and mis-applyed for which they receive a check from our Saviour Now the Spirit supplies our Saviours place it gives a check to our heady passions unlawful desires unwarrantable Petitions How are Agur's desires regulated and brought to a right Decorum Prov. 30. 8 9. Gods Spirit teacheth to ask not only what 's lawful in it self but what 's convenient for us Particularly 1. It teacheth to prefer spirituals before temporals it widens our desires that way and shews us the far greater excellency and necessity of heavenly things so that a Christian sometimes forgets his bodily concernments to remember his soul 2. Amongst spirituals it helps to single out those which are most needful and convenient for us and to be most importunate for things of most absolute necessity for grace more than gifts or comforts That being necessary to the Being of a Christian those but to his well-being That being the very foundation those the Roof and Battlements Again for Truth of grace more than measures of grace as knowing that all measures are not fit for every one And again amongst graces for those that are most useful needful for himself in his capacity For those which make him a substantial Christian rather than those that set him off in the eye of the world Thus the Spirit helps a child of God to single out Petitions to find out acceptable words to fetch his Petitions nor only out of the Bible or out of his memory but è sulâ—o pectoris from his own sense and feeling not only to ask what he may but what he most needs to ask 3. It brings to remembrance matter suitable to each part of prayer For Instance in confessions it sets our own sins before us How hath a gracious soul been sometimes led to confess such sins or with such aggravations and circumstances as he hath scarce took notice of before and yet such as he discovers to lodge in him So in Petition how often is he carried out further than
good motions when hearing then urged to prayer c. So when in their worldly Callings and lawful imployments they have sometimes had such violent pressings to break off and fall a praying which at other times they would be glad of but cannot have them I shall by and by give some caution here now his design is only to entangle conscience and make them believe they have sleighted the motions of Gods Spirit 3. Or when he hath got some notable advantage against them hath fettered and entangled them in some snare He deals in this case as Dalilah with Sampson when she had bound him and cut his Locks then Vp the Philistins are upon thee Sampson When he Judg. 16. hath so enseebled a child of God that he can scarce go then he will press him to run All which is but to make Religion irksome to beget in the soul a disrelish of duty and so to break off its course or else to make us laughing-stocks to others as Sampson became an object of the Philistins laughter and desision But now the Spirits motions are seasonable and orderly Like the works of God each beautiful in it's time It moves to the proper Eccl. 3. 11. duty of the time it sets in with other occasions and concurrent advantages We may say of the Spirits motions as of that Army Joel 2. 7 8 They march every one on his way they do not break rank neither one thrust another they walk every one in his own path The Devil urges to one duty as a diversion from another but the Spirit of God moves to one as preparatory and helpful to another When the heart is warmed by hearing or put in Tune by a Providence then it puts in a motion to the soul When the sayles are filled with a sweet gale of heavenly breathings and inspirations then it bids the soul set out and so makes its voyage prosperous all its motions are words in season not but that there may be Prov. 15. 23. and will be opposition corruption within and the world and the Devil without will withstand such motions The flesh will lust Gal. 5. 17. against the Spirit yea sometimes with much violence Yet the soul may find strength and vigour and a greater power carrying it out against such contrary motions 3. Satans impulses how violent soever are ineffectual he urges to but affords no help in the duty A right Pharaob exacts Brick but gives no Straw yea therefore doth he exact it because he knows we have none that he may find an occasion to beat to trouble accuse and torment Gods children So that the result of his impulses are either that the soul sinks under discouragement gives out and falls under despair of ever performing its Task or else goes on in a self-tormenting disconsolate manner performs duty as a Task or drudgery is spur'd on with horror and comes off with Ter. 20. 3. greater horror is a very Magor-missaâ—ib Terror round about or exposes Religion to censure contempt and derision by unseasonable rash indiscreet putting it self upon that which it is not able to perform Whereas the Spirits motions are attended with enablements in some measure it sends the soul into Gods presence with some degree of enlargement confidence humility and it commonly comes off either with a gracious return or else with some higher degrees of confidence and enlargement at least more humble and sensible of its own deficiencies This is what I thought fit to give in answer to this Case Yet lest any should pervert or make a sinister use of what hath been delivered give me leave before I pass from it to subjoin something 1. By way of Caution 2. In answer to a Question which some may take occasion to propound 1. By way of Caution I shall give in two things 1. Let no prophane Spirit hence take occasion to speak blasphemously against the workings of the Spirit in Gods people Let none hence conclude that all pretended motions gifts assistance of the Spirit are meer Diabolical impulses and delusions Remember what is said and I hope evineed in answer to the first Case Nay even hence that they are Diabolical impulses and Satanical delusions we may conclude that the Spirit of God is as powerful and industrious in stirring up pious souls to good duties as Satan is busie to stir up evil or unseasonablygood motions 2. Nor let us think all motions unseasonable and consequently Diabolical which find us under indisposition or are cast in when we are in our worldly imployments The Spirit blows when and where it listeth Heavenly motions and ejaculations thereupon may be a whet in our secular business it may be highly seasonable to have our hearts filled with Heaven when our hands are full of the world Spiritual improvements of earthly objects is one of the great advantages of a Christian when the world is a step to help us up Heaven-ward So that you must take all together judge not only by the seeming unseasonableness but by the violence and unreasonableness also of those motions else you may run your selves into a sad mistake Quest 2. Some may hence take occasion to ask What course is to be taken when the Devil thus unseasonably and unreasonably urges to duty To answer in a few words Answ Not so to hearken to his unseasonable motions as to be taken off other duties or to throw our lawful imployments out of our hands but yet make this advantage of them Take the first convenient opportunity and do that in its season which the Devil urges to be done out of its season Nay further you may despite the Devil this way by a resolute performance of and perseverance in duty when he is most busie to take you off You shall find that he is not more industrious to put you upon a duty unseasonably than he will be to hinder and divert you when God calls you to the performance of it In a word therefore remember such unseasonable motions and time them aright This will be to turn the Temptation into an advantage and did we thus defeat that Adversary he would not so often trouble us in this kind 2. The Second thing which carries some resemblance to the gracious Assistance of the Spirit is the gift of prayer which I have hinted at in speaking to the first Case Briefly it consists in ability and aptness of expression with some shew of affection It is a common gift that is Reprobates and carnal persons may have it and that in a greater measure sometimes than many a gracious soul whereupon a wéak Believer may mis-judge himself and be discouraged when he hears with how much fluency and aptness of expression and with what seeming vehemency of affection others can perform the duty of prayer and how low flat dull and detective himself is It will not therefore be lost labour to enquire how they they differ that we may see how far the grace is to be preferred
iniquity I will do no more This is to comply with Gods end in such dispensations When the Father takes the Rod in hand his expectation is that the Child should be grieved for his fault and become more observant of him That soul that under such withdrawings grows more plyable is in the way of Recovery Therefore resolve thus I have already grieved the holy Spirit by neglecting his assistance abusing his grace vouchsafed I will not add this more to continue stubborn to his commands I will not thus add Job 34. 37. Rebellion to my sin I have already found that it is an evil and bitter thing to abuse and grieve the Spirit his presence is unspeakably sweet his absence a want unconceivable None but those that have had experience can conceive either the happiness of the one or misery of the other So much may suffice in answer to this Case Let the dejected soul set upon these things and add perseverance to performance then will the Issue be comfortable at least profitable Either God will return in a way of assistance and enlargement or will so sanctifie this severity that it shall end in mercy and turn to thy eternal advantage CHAP. VIII Case 7. THere is yet one Case more to which I desire to speak something viz. Whether set and stated Forms of Prayer are Impediments to the Motions and Assistances of the Spirit By Forms I mean a tying up ones self or being tyed up by others to words and expressions not to vary from them but constantly to use the very same without variation Not only to have some Modell Method or naked Heads in our minds which we may enlarge upon more or less or to which we may add or alter as our occasions and necessities require but to utter the very same Words and Syllables constantly in our addresses to God by prayer Now here I meet with some on the one hand who utterly decry all use of forms as unlawful or highly inconvenient as unbeseeming a Christian and restraining the Spiof Prayer by neglecting to make use of those gifts and helps which the Spirit ordinarily bestows upon Christians yea they think it next an impossibility to perform the duty with any affection or acceptance in that way Others on the other hand â—re so devoted to forms that they condemn and deride all conceived prayer as if none could attain to that ability as to express their own or others wants to God except they have a form of words yea they charge all extemporary conceptions as guilty of Tautologies Extravagancies I reverence and savouring of Enthusiasme I shall declare my thoughts in the following Conclusions nor indeed mine only but the judgement of others that have been esteemed Pious and Orthodox who have gone a middle way betwixt these extreams nor need I add much to what is said Prop. 1. Set and stated forms are lawful and may be useful and helpful to some Christians yea in some cases necessary Touching their lawfulness much is said by others I shall briefly hint at it The approved practice of the Sâ—ints in Scripture especially the See Numb 10. 35 36 6. 23. forms of Blessing and Thanksgiving prescribed in Scripture and the Psalms the Titles of some shewing that they were composed for the publick use of the Church to be sung upon occasion and what are they but forms of prayer and praise Yet some of those that stick at the lawfulness of a form of prayer will not stick to use those without scruple and the experience of many may tell them that the use of those are no restraint upon the Spirit but a help to raise and enlarge our hearts Yea it is remarkable when the Apostle bids us be fill'd with the Spirit he immediately subjoyns Eph. 5. 18 19. speaking to your selves in Psalms and Hymns and spiritual Songs q. d. you cannot give vent to the Spirit in a better way than Viâ— Sydenham's Exercitation on Infant-Baptism and singing Psalms by singing and making melody in your hearts to the Lord and as Zanchy with others have observed the three Titles of the Psalms in that Text as also in Col. 3. 16. are the very same that are given to David's Psalms lest we should think the Apostle mean't some others of humane or extemporary composure But to return to the thing in hand I would add this as to the lawfulness of a form God hath made prayer our daily and constant duty but he hath no where forbidden us to use the same words or enjoyned us to use no other but our own extemporary conceptions Except therefore the Dissenters will say that to use a form is to destroy the very Essence of prayer which will scarce be proved they must grant a form lawful and warrantable Moreover I say it may be useful and in some cases necessary I will say little more to this than what is said by a Reverend Author who is not to be suspected of too Ames Cas Lib 4. C. 7. Q. 4. much inclination to Forms or Ceremonies 1. Some even amongst Christians and Professors are so rude and ignorant though it may be spoken to their shame that they cannot tolerably express their desires in prayer Must such utterly neglect the duty Is it not better during their gross ignorance to use the help of others gifts and composures than not to pray at all or to utter that which is sensless and impious I speak it not to excuse their ignorance or that that they should be encouraged to rest satisfied herein but for the present necessity 2. Some again though they can do it privately and so far as my suffice in their secret addresses to God yet when they are to pray before others want either dexterity and fitness of expression readiness of utterance or confidence to use those abilities they have whom yet I will not excuse from a sinful bashfulness and for expression though it is partly a gift of the Spirit yet it may be in a great measure acquired and improved by reading meditation and exercise 3. It is possible that some bodily distemper or sodain distraction may befall such as are otherwise able which may beclowd their minds weaken their mâ—mories and dull their parts that they may be unfit to express themselves in extemporary conceptions This may happen in case of Melancholy cold Palsies or the like distempers I may add what the fore-cited Author notes that it is profitable for some to have their desires and meditations regulated by such helps for all that have expression cannot so methodize their thoughts in praying with others as to avoid disorder and confusion I conclude then that in the Case aforesaid or the like a form may be profitable and helpful Nor is it a tying up the Spirit but if conscionably used may be both attended with the Spirits assistance and find acceptance with God Prop. 2. Yet it will not hence follow that any should satisfie themselves in such stated
prayer the whole weight lâ—es upon himself Some by infirmities in the Text understand our weaknesses Dutch Annotat whereby we are unable to bear affliction Such as in crosses we are still subject to as well in our Spirit which often murmurs against it as in our body which is frail and weak but where this is wanting we are like to bear our own burden and the least affliction when it lies wholly upon our selves will be intolerable But I shall leave this to be better understood by their own experience who make light of this precious priviledge Mean while if any soul by these considerations be â—wakened into a desire of this great mercy and begin to enquire what course he shall take to be possessed of it let such look back to the fourth Case where he shall be directed what is to be done in order to the obtaining of it CHAP. XI THere are yet a third sort who at least in their own apprehension want this great Priviledge but their condition much different from the two former being so far from scossing as it as the first or slighting it as the second sort that they have a singular esteem of it and it is their great complaint that they want it Oh if they could but pray in their afflictions if they had that Spirit of supplication how cheerfully could they bear their burden but this is their grief they are overwhelmed and cannot pour out their souls to the Lord Other straits would be nothing were it not for a strait heart but they are bound up and cannot go forth Oh faith one if a trouble should overtake me and I so heartless senseless prayerless what would become of me Another complains A load of trouble is on my back and no praying dispositions in my heart When I remember God I am troubled I coâ—â—â—ain and my Spirit is overwhelmed Psal 88. 8. This is a condition which calls loud both for counsel and comfort Take both together in the following particulars 1. Be it supposed that thy condition be is thou apprehendest that thou art under a desertion and God withholds the Influences of his Spirit it is indeed a sad condition yet there is hope concerning this thing Look back to the sixth Case see what course is to be taken for the recovery of the Spirits assistance and what encouragements there are to look up to God and to cry for the return of his Spirit and what gracious ends God may have in exercising thee with this sad dispensation thou wilt find many hints of encouragement and some grounds of hope scattered here and there in that dicourse make use of them for thy direction and comfort 2. But what if thy case be not altogether such as thou apprehendest Thou supposest the Spirit of God departed but possibly he Cant. 2. 9. may only stand behind the wall and be but withdrawn a little Nay it may be thou hast his assistance while thou complainest of the want of it Christ may be present with thee only thine eyes held that thou Luke 24. 16. canst not know him We may not alwayes take the report of our unbelieving hearts There is in a spiritual sense hat maketh himself Prov. 13. 7. Rev. 2. 9. poor having great riches I know thy poverty but thou art rich Let me for thy conviction and comfort expostulate with thee in two or three Questions to which let thy soul make an impartial answer I mean that thou belye not thy condition by denying what is truth of thy self Quest 1. Whence are these complaints What makes thee cry out of the want of the Spirits assistance I hope thou art in good earnest thou darest nor so far wrong thy self as to say thou dost but dissemble while thou thus complainest or that thou art not sensible that to have spirit of supplication would be thy joy and the rejoycing of thy heart as the want of it is thy hearty grief This then being granted I ask Whence these sad complaints proceed not surely from any Principle in nature thou seest many a carnal wretch who goes from day to day never lifts up his heart to God never desires to have this mercy nor thinks it worthy the having Nay to come nearer it may be thou thy self canst remember the time when thou couldst have lien and lived in a prayerless course when thou hadst no sense of the need of prayer no esteem of it no desire to it Whence then is this change Surely from the Spirit it is some degree of the Spirits operation that makes thee feel and complain thou wantest it when you hear a man complain of stopping and short-breathedness Is it not an undenyable evidence of a principle of life in him the dead feel nothing complain of nothing I think I may lay it down as an unquestionable Maxim None can really value heartily desire the gifts and graces of the Spirit except Acts 8. 19. upon such an account as Simon Magus but by the Spirit So that from this very complaint if sensible and serious thou maist conclude there is a residue as I may say of the Spirit in thee Quest 2. But farther What meanest thou when thou saist I cannot pray Or that thou hast not the Spirits help in prayer Is it that thou canst not enlarge thy self in expressions or pour out thy soul in amplified Hos 14 2. complaints Thou canst not take to thy self words and call upon the Lord This doth not speak thee void of the Spirit of prayer It is I confess a sweet ability and a great help to affect our own hearts when we can do it but not of the essence of prayer The Text hath enough to answer to this The Spirits help sometimes comes no higher than to groanings that cannot be uttered Inarticulate sighs are prayer a man may utter little and be able to utter little and yet pray much Words are the least part if I may call them a part of this duty Will you hear how an accurate Casuist describes Ames Cas lib. 4. c. 14. Qu. 1. it Religiosus motus voluntatis nostrae in Deum ad illum quasi commovendum a Religious motion of our will towards God as it were to move him Elsewhere thus Medull lib. â— c. 9. Voluntatis nostrae religiosa repraesentatio coram Deo ut illa Deus quasi afficiatur A religious representation of our will or desire before God that he may be as it were affected with it Here is no mention of words or expressions If this satisfie not consider how the Word of Truth describes it a listing Psal 25. 1. 1 Sam. 1. 14. up the heart a pouring out the soul In short Words are helpful in some cases to our selves needful when we are to be the mouth of others but not essential to the duty in it self considered Many things may hinder expression which yet may heightes affection and help to prayer Ignorance natural infirmity sudden terrifying Providences
are renewed I find there is no allay to trouble like this even to pour out my soul to the Lord which by the help of Gods Spirit I can do in some weak measure this is hearts-ease I can upon this account glory in my sorrowful infirmities that the power of Christ may rest upon me Therefore I 2 Cor. 12. 9 10. take pleasure in infirmities in reproaches in necessities in perseoutions in distresses for Christs sake or in other Troubles that come upon me in the world for when I am weak in my self then through the Spirits assistance I am strong If this be thy condition and experience I have two words of Counsell to impart to thee 1. Use and improve to the utmost this great mercy hold on in this duty Continue in prayer while thy trouble continues I Col. 4. 2. mean that thou double and treble thy importunity in reference to the Affliction thou art under do as Paul pray thrice often 2 Cor. 12. 8. 2 Kin. 13. 19. smite with this arrow not three times only but six or seven yea an hundred times But not to speak in the clouds There is a threefold improvement which you should make of the Spirits help in trouble all having relation to Affliction and exceedingly tending to your advantage in it Take them in order 1. Improve the Spirits help especially to beg a blessing upon your affliction be earnest for sanctification and spiritual improvement under it be not so importunate to have the plaister taken off as to have it made effectual to heal some spiritual distemper Let thy soul breathe out such desires as these Lord make this stroak humbling healing quickning May some corrupt blood run out at this wound Let some hidden lust be discovered let my faith be resined my delight in thy wayes be increased as my outward 2 Cor. 14. 16. man decayes let my inward man be renewed day by day Thus be more importunate to find the good of it then to be freed from the evil of it as thou seelest the smart so be earnest that thou maist find the benefit such prayers are according to the will of God and therefore he will return a gracious answer Self may prompt us to beg ease and deliverance but Grace should teach us to beg spiritual advantage especially since the promises of doing us good by affliction are so full so many and since there is not a shorter cut to a sanctified deliverance than to have affliction sanctified 2. Improve this mercy as an alleviating consideration do as those that carry a heavy burden they lay something betwixt their shoulder and the thing they carry to make it lye easier Put this consideration betwixt thy shoulder and the burden it will make it abundantly lighter as you have already heard Oh what a calming cheering thought may this be Well though I am afflicted yet I am not cast off God still holds me up with one hand as he smites me with the other while I have the blessed spirit of God to take by the heavy end and lift with me how patient how cheerful should I be As it said in a like case The Inhabitant shall not say I am Isa 33. 24. sick the people that dwell therein shall be forgiven their iniquity which some thus interpert q. d. The people shall not be sensible of sickness and bodily distempers Sense of pardon shall take away sense of pain their outward afflictions shall be as no affliction sin which is the sting thereof being taken away So may the soul under trouble which hath this great advantage say This trouble is nothing so long as I can thus fetch in ease support and comfort 3. Improve it also as a preservative from taking offence at the Cross or from taking indirect wayes to get from under it For think how unreasonable a thing it were to be offended to quarrel or murmure when God doth abundantly compensate the bitterness of thy suffering with the sweetness of this experience Or why shouldest thou go else where for ease and comfort when thou hast so ready a way to God He hath laid a Cross on thy back but he hath withall put his Spirit within thee and thereby thou canst fetch in support this is enough to bear charges be the journey as I may say never so long or chargeable Thus argue Why should I go elsewhere I can turn in to my Heavenly Father I can commit Psa 55. 22. my self to the Lord and cast my burden upon him and he will sustain me What need I goe down to Egypt for help why should I wound Conscience by base complyances why should I ask a guard of Kings or fly for shelter to brambles with will but scratch and teâ—r mee when I can by Faith and Prayer dwell in the secret place of the most high and abide under the shadow of the Almighty Is there not a God in Israel and have I not that Spirit of Adoption whereby I can cry Abba Father why should I got to Baalzebub the God of Ekron Through grace I will not sin nor charge God foolishly If hee strike harder I will pray harder and cry lowder Thus emprove this precious mercy 2. The Second word of advice I have for such is this Let thy returns of thankfulness for this mercy be neither straitned nor slackned because of thy affliction rather be more thankfull delay not to pay God the praise due to him nor pay him with the shortest For consider this Priviledge is not only an allay to thy affliction but it changeth the very nature of it it turnes the Cross into a blessing This I presume will be readily acknowledg'd that the worst that can befall us is mercy if it work for the best if it improve and fit us for glory if it make our graces more flourishing and vigourous and shall make the Crown of glory more ponderous Now this is the Effect of the Spirits help in prayer it turns afflictions into advantages our losses become our gain and is there not cause of joy and thankfulness What Paul saith of his bonds and imprisonment I know this shall turn to Phil. 1. 19. my salvation how through your prayer and the supply of the Spirit of Christ The same may you say of your troubles Be they what they will I know these shall turn to my salvation I know these shall promote my eternall happiness through the supplies of the Spirit in Prayer Therefore bless God in the midst of trouble rejoyce in this mercy and the rather because this will be a singular means not only to have the Spirits assistance continued but to have it more increased Thanksgiving is a duty that brings meat in the mouth of it you cannot give God the praise of any mercy but hee will add another mercy to it The thankfull Leper upon his returning to give thanks receives an additionall Testimony Goe thy way thy faith Luk. 17. 19 Calv. in loc hath made
Duty p. 19. and this 1. With reference to the matter Where 1. It teacheth to prefer Spirituals before temporals 2. Amongst spirituals to ask what 's most needful 3. Brings one matter suitable to each part of prayer 4. Suggest's arguments 5. Something 's brings Scripture expressions to remembrance pag. 10 24. 2. With respect to the manner 1. By enlarging affections 2. Exciting graces as 3. As to the souls continuance in the duty it helps against discouragements Confidence Humility pag. 24 25. 1. From God 2. From our selves 3. From others pag. 26 27. CHAP. III. The II. Case HOw we may distinguish the motions of the Spirit from those things that carry resemblance to it pag. 28. I. From Satanical Impulses which are 1. Violent and unreasonable 2. Vnseasonable in three things 3. Ineffectual pag. 29 30. To which is added 1. A necessary Caution pag. 34. 2. A profitable Question answer'd pag. 35. II. From the Gift of prayer 1. The Gift is but the outside of the Duty whence Two consequences and two contrary to those as to the Spirit of Prayer 2. The Gift alone swels 3. Lookes more at performance than success and therefore neglects 1. Interest in Christ 2. Purity of heart which the Spirit mainly looks at pag. 36 -43. III. From the Vrgings of natural conscience Which are 1. Only upon some extraordinary occasion 2. Without assistance brought in 3. Easily discharged 4. Little looks at the Issue of Duty pag. 43 -47. IV. From the good Moods and Fits which sometimes come upon a meer natural man which differ from it pag. 47. 48 49. 1. In their Root and cause 49. 50 51. 2. In their Fruits and consequences 1. They leave a man what he was before 2. They encourage to more looseness after 3. Make us proud 4. Are easâ—ly put off p. 51-56 CHAP. IV. The III. Case WHether want of the Spirit 's assistance will excuse our neglect of the Duty pag. 56. Where Prop. 1. A man may want the Spirit 's Assistance either 1. When he is utterly voyd of the Spirit p. 57. 2. When he wants the actual motions and help of it p. 58. 2. The Assistance of the Spirit is God's gratious vouchsafement ibid. 3. Prayer is a duty indispensably arising from our Relation to God and therefore depends not upon the vouchsafement or withholding of the Spirit ibid. Proved by Arguments 1. The contrary Assertion fights against all other duties as well as prayer pag. 59. 2. That which is a punishment of sin cannot be an excuse for the neglect of duty p. 60. 3. The precepts for prayer injoyn assiduity and the Patterns of the Saints agree thereto p. 61. Obj. But we cannot pray without the Spirit 's help p. 62 Answ 1. Yet the Obligation is not destroyed when assistance is denyed c. Answ 2. The Spirit 's help is not alwayes Antecedent to the duty but comes in upon our endeavour 62. 63. CHAP. V. The IV. Case WHat is on our part to be done that we may enjoy the help of the Spirit in prayer p. 63. 1. We can do nothing by way of merit to engage the Spirit 's help ibid. 2. Yet something may be done upon which God may graciously vouchsafe his Spirit p. 64. 1. Accept Jesus Christ upon Gospel-Termes ibid. 2. Purge out these corruptions which damp the Spirit p. 64 65. 3. Begge the Spirit 's help p. 66. 4. Meditate p. 67. 5. Stir up what gifts and graces we have p. 68. Obj. None of these things can be done except we have the Spirit p. 69. Answ 1. Man is not a meer stone ib. p. 70. 2. The Spirit comes in with such directions given by a Minister p. 71 72. Here are added two Motives 1. From the misery of not having the Spirit p. 73 -76 2. The dignity of This Priviledge p. 76 77. CHAP. VI. The V. Case WHat is to be done that we may have the Spirit 's help Continued to use p. 78. Premised 1. As the bestowing so the Continuance of this mercy is the meer indulgence of Heaven p. 79. 2. God vouchsafes or withholds his Spirit as he sees best for his people p. 80. 3. Yet ordinarily some miscarriage in us provokes God to withdraw p. 81. To the Case 1. Beware of those things which may grieve away Spirit ibid. As 1. Pride in enlargements pag. 82. 2. Self-sufficiency ibid. 3. Corruption Cherished p. 83. 4. Lazyness and sluggishness ib. and p. 84. 2. Let the Spirit 's motions find ready and hearty entertainment p. 85. 3. Make the best improvement thereof p. 86. 1. In holy wrestling p. 87. 2. As an Evidence to this great Truth p. 88. 3. As an Inducement to frequency and constancy in the duty p. 89 90. 4. Into Thankfulness p. 91. 4. Beg earnestly the Continuance of it ib. and pag. 92. 5. Be willing to follow the Conduct of the Spirit pag. 93 94. 6. Abide in Christ i. e. 1. In the Truth of Christ 2. Faith in Christ 3. Love of Christ p. 94 -97 CHAP. VII The VI. Case WHat is to be done for the recovery of the Spirit 's help when withdrawn p. 98. Premised 1. We may be 〈◊〉 to be deprived of the Spirit 1. As to that degree in which we have had it ibid. 2. Wholly as to our own apprehension p. 99. 2. The Spirit 's return must be free grace and rich grace ibid. To the Case 1. Endeavour to find out what sin or sins may have deprived thee of it Commonly 1. Sins against light 2. Customarry sin long continued in 3. Sins more directly against the Spirit p. 100 -103. 2. Humble thy self and beg pardon p. 103 -106. 3. Earnestly beg the return of the Spirit p. 106 -108. 4. Desist not from duty under these withdrawments pag. 109. 5. Make much of and be very thankeful for any degree we have ibid. 6. During the Spirit 's with-drawments be very plyable to his commands p. 110 111. CHAP. VIII The VII Case WHether stated and straited formes hinder the Spirits operations p. 112. Prop. 1. Stated formes are lawful and may be useful and helpful yea necessary In Case 1. Of gross ignorance 2. Inability to express our selves before others 3. Some kind of distempers which craze the memory c. p. 115 -116. Prop. 2. Yet hence it follows not that any should satisfy themselves herewith or that others should impose them p. 116 117. Reas 1. A prescribed form doth that which is of the nature of prayer less perfectly p. 118. 2. In it we cannot so particularly express our emergent wants or desires to God ibid. 3. The Spirit is wont in Prayer to excite special affections which a form much hinders pag. 119. 4. In a form Oscitancy and Sluggishness is more apt to seize upon us ibid. 5. A prayer accommodated to present emergencies must needs stir up more kindly affections p. 120 121. So that a conceived Prayer 1. Leaves the soul more freedom to exert present affections 2. affords more opportunity of
Petitioned 1. Privatively against impediments Inward Outward p. 314 315. 2. Positively as to Gods will of Purpose in two things Precept Helps to do it in two Particulars Manner of doing in seaven Particulars pag. 216 -321. Direct II. Get a frame of heart suitable In two things p. 321 322. CHAP. VII IV. PETITION p. 223. THe Order of it where Four Reasons p. 323 324. The parts of it viz. The Petition self The Limitations respecting the Time Quality Quantity p. 325. Explication 1. Bread 2. Dayly 3. This day 4. Our 5. Give us pag. 325 326. Doctr. Necessaries for this like may and ought to be askt of God but with due Limitations p. 327. Quest 1. Why we are to ask necessaries Two Reason p. 327. 2. With what Limitations six Limitations drawn from the words pag. 328 -331 Use Pray thus where 1. One Motive to ask pag. 331. 2. Motives to limit our asking p. 332. Direct I. Understand 1. what 's Acknowledged here in three Particulars pag. 233 334. 2. What 's Petitioned and how In six Particulars p. 335 -339. Direct II. Get a suitable frame in three Particulars p. 339 340. CHAP. VIII V. PETITION p. 341. THe Order and Division of it Explic. 1. Trespasses or debts how sin called a debt in two Particulars p. 342. 2. Forgive 3. As we forgive how a Reason of the Petition p. 344 345. and Whether it bind us to forgive all In three Particulars p. 346. Doctr. Remission of sins is to be sought of God and may be hopefully expected When we are inclin'd to forgive others p. 347. Reas 1. Why forgiveness to be askt Two p 347. 2. Why this Condition mentioned Two Answers p. 348-351 Use Pray thus Where three Motives pag. 351 352. Direct I. Understand 1. What 's Acknowledged In three Particulars pag. 353 -355. 2. What 's Petition'd 1. As to the Things begged in four Particulars 2. As to the Means of it◠in three Particulars p. 355 -361. Direct II. Get a suitable frame In four Particulars p. 361 -364. CHAP. IX VI. PETITION p. 365. THe Order and Parts of it Explic. 1. Temptations distinguisht 1. With respect to their Authour Divine Humane Diabolical 2. As to their end Probation Correction Seduction p. 365 366. 2. Lead us not imports three things pag. 365 366 367. 3. But deliver us c. p. 368. Doctr. To be kept from or delivered out of Temptation and preserved from the evil of it is a mercy to be beg'd of God Reasons Two p. 369 -371. Use Pray thus Where three Motives pag. 371 -373. Direct I. Vnderstand 1. What 's acknowledged in four things p. 373 -375. 2. What 's Petition'd in eight Particulars p. 375 -381. Direct II. Get a suitable frame in four Particulars p. 381 -385. CHAP. X. THe Conclusion Vindicated pag. 386 -388. Six Doctrins only named p. 388-392 CHAP. XI OBservations flowing from the Connexion Scope and matter of the Lords Prayer pag. 392. c. ERRATA PAg. 21 in Marg. for John read Luke p 25 l 9 f Rom. 8. 16 r 15 p 28 l 22 r seem p 52 l 17 r ab p 94 l 1 r Testimony p 97 M. ◠for Verse 23 r John 14 23 p 127 l 14 f. a in r in a p 128 M. r Matth. 25 p 133 l 1 r Christians use only p 145 l 20 and M. r Psal 22 r 20 p 146 M. r Psal 138. 3 l 25 r that p 166 l 6 r have the spirit p 167 M. r 1 Sam. 1 p 173 l 31 dele of p 176 l 26 r put thee besides p 178 l 25 r effectual p 187 l 6 r extolled l 28 r souls p 190 l 29 r Weak p 192 l 20 r beggerly p 193 l 7 r ly p 197 l 6 r their p 199 l ult r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 220 l ult r is so p 231 l 25 r through l 29 r he l. ul◠r must p 260 l 18 r Jesreel p 265 l 8 r Zoph p 268 l 4 r Abilities p 269 l 16 r fall put him p 275 l 14 r he p 287 l 29 r it p 291 l 12 r working p 312 l 26 r whose p 316 l 7 r. Chuse p 317 l 13 r Lev. 10. 3. p 324 l 17 r necessity p 339 l 6 r this p 336 l 27 r upon him for p 344 l 18 r punishment p 351 l 28 r sense of Gods p 366 l 22 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 373 l 21 r rescue p 374 l 2 r assaulting p 388 M. r largely disputing p 390 l 21 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 391 l 29 r heed Rom 8. 26 27. Likewise the Spirit also helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it self maketh intercession for us with groanings which cannot be uttered And he that searcheth the hearts knoweth what is the mind of the Spirit because he maketh intercession for the Saints according to the Will of God CHAP. I. IT is noted by Jude v. 10. as the property of wicked men to speak evil of things they know not What 's said of Malice that it never speaks well is often true of ignorance it seldom speaks well especially of spiritual things which are not more above the knowledge of ignorant and carnal men than contrary to their inclinations Amongst the duties of Christian Religion as there is none more excellent and spiritual than that of prayer rightly and spiritually performed being a familiar converse and near approach to the Most High so none hath met with more scoffs and derision from the prophane and blind world For though few that bear the name of Christian will be so palpably Atheistical as to deny it to be a duty having besides the clear and express injunctions of Scripture the light of natural Reason attesting it yet how many would strip the power from the form and turn it into a meer lip-service and fruitless babling For what better is it to utter words without affections and Graces And what affections can be spiritually excited or Graces exercised without the helps of Gods Spirit Yet what more ordinary amongst the prophaner sort than to jeer at praying by the Spirit as if it were a ridiculous fantasie or that ordinary Christians could have no assistance of the Spirit but they must presently run into pretended Impulses and Enthusiasmes To silence if possible these blasphemers and however to evince the Truth and reality of the thing to encourage the Godly to hold on their course to shew them where the strength and prevalency of this duty lyes how great their Priviledge is in this respect is the design of this undertaking The Scripture I have chosen is full and pregnant and will I hope with its light and power bear down all those carnal reasonings which are exalted against this comfortable Truth That my way into it may be the clearer you may take notice that the scope of the Chapter is to comfort Believers by declaring the precious Priviledges
Nor doth our Saviour when they desire to be taught to pray tell them that they had the Spirit and therefore needed no instructions but prescribes them a pattern whereby they might know to whom for what in what manner they should pray How much more then is it needful for ordinary Christians to use all helps for their better enablement to this duty To study the Word which may furnish them with expressions and direct them in the right management of this as well as other duties 5. Nor doth the Spirits intercession exclude Christs they being of a different nature and jointly necessary in prayer Christs Intercession is performed in Heaven the Spirits in our hearts That procures acceptance This provides assistance It is fitly illustrated by putting up a Petition to an Earthly King There is difference betwixt drawing up a Petition forming and framing it for matter and expression and betwixt preferring or presenting it speaking to it and pleading for it The one may be done in the Countrey the other must be done at Court both are necessary The like difference is here The Spirit helps as it were to draw the Petition Christ presents it procures audience and acceptance pleading his own righteousness to that purpose This I thought good to hint Negatively that I might take off the odious imputation of some who charge this Doctrine as Enthusiastical and tending to Fanaticisme 2. Posit Now to speak Positively wherein this assistance chiefly consists and that 1. In bestowing Praying Gifts upon Christians In the Primitive times God gave extraordinary gifts whereby they were able on a sodain in a strange unknown language to dictate a Prayer or Psalm Of this gift the Apostle treats 1 Cor. 14. 15. teaching them the right and sober use of it Iâ— Though some doubt whether it be meant of dictating of a Psalm of ones own composition Vid. Sydenham's Exercitation pag. 195. Beza seems some abused it to oftentation rather to be admired than understood This the Apostle taxeth and teaches them that alâ— such gifts are to be used for edification They might pray with the Spirit viz. in a strange Tongue which the Spirit dictated but they must pray with the understanding also i. e. so as they might be understood by and instruct others This extraordinary Gift is ceased yet so as that there is something of this kind still bestowed on the Church It s well observed by a Learned Commentator That all miraculous gifts are now turned Manton in Jud. v. 20. into ordinary gifts somewhat like them as discerning of Spirits into a sagacity and cautelous prudence gifts of Tongues into a special dexterity that is attained by study and industry c. So that extraordinary gift of praying with the Spirit into a readiness of utterance and freedom of speech This then as it is a gift consists in a special dexterity whereby men are able to put their meaning into apt words and so to utter themselves as to affect and excite others which with the like gifts is not of such a miraculous and immediate infusion as the former but depends much on the temper and suitable constitution of the body and is much bettered by industry hearing reading meditation conference c. as all other ordinary habits are I hope none will deny a concurrence of the Spirit with ordinary means whereby they are made effectual for the attainment of edifying gifts and this I may without suspicion of Fanaticisme call the gift of prayer which as the above-mentioned Author observes may be and often is given to carnal men for the Churches service and is usually given according to mens constitution and natural receptivity There is a natural fervency Vi. Bolton's Self-inriching exam 174. So that there is a great difference betwixt one and another in regard of quickness and enlargement of speech This is something but the least part of that which I aim at to which you may refer the Spirits directions laid down in the Scripture for the performance of this duty for thereby is a Christian thorowly furnisht for this and every other good work 2. But besides this assistance by way of gifts there is a higher work of the Spirit which I call its gracious assistance in bestowing exciting exercising praying graces And this is either 1. Habitual a praying disposition wrought in the heart of every Believer at their Conversion and growing up together with their Sanctification This disposition was wrought and exerted it self in Paul as soon as converted Acts 9. 11. This new nature is ascending like things of an aiery or fiery temper a little thing carries it upward The Spirit of Grace is a Spirit of supplication Zech. 12. 10. Christians are made Priests unto God and furnisht with spiritual Sacrifices which they are to offer up unto God 2. Besides this there is also an actual assistance of the Spirit in prayer It is not only a Quickning Principle to all duties but an Active assisting Principle in this as in others Now wherein this actual Assistance lies is our main inquiry and that chiefly in two things 1. In Exciting to the Duty 2. Enabling us in it 1. The Spirit helps by exciting us to prayer puts us in mind gives many a secret jogg beckens a child of God to his Closet Psal 27. 8. When thou saidst seek my face Possibly by some inward impulses and motions upon his Spirit Cant. 2. 14. O my Dove that art in the clefts of the Rock in the secret places of the stairs let me see thy countenance let me hear thy voice Such hints may a child of God sometimes experience within The Spirit saith Come Rev. 22. 19. These are some of those motions which we must not quench 1 Thess 5. 19. And why should this seem a melancholy fancy to any rational person I would but appeal to wicked loose debaucht persons the great deriders of this Doctrine Do you never feel extraordinary violent sodain urgings and pressings to wickedness When it may be you are lawfully imployed and your thoughts upon your business Do not unclean wicked blasphemous motions rush in uninvited unthought of And are they not pursued and kept on your hearts with a kind of violence even when there is in you a kind of abhorrence and reluctancy Whence can these come think you I deny not but your Corruption may be the Mother or Nurse yet I doubt not the Devil is the Father of these Brats they are by him begotten as I may say upon your unmortified concupiscence If the Devil can do so much a Truth which God 's dearest children know by sad experience when in their best performances such dreadful things are suggested Why should it seem strange to any that the Spirit of God doth cast in good motions arguments encouragements to duty Yet would I not be understood as if we must never pray but when we find and feel such motions that 's an Artifice of the Devil to draw us from our constancy
he thought of and things cast in which he sees himself to stand in great need of The like I might say of Prayer for others and of Thanksgiving 4. In Petitions the Spirit not only teacheth what to ask but how to plead And herein lies much of the Spirits assistance in furnishing a soul with powerful and prevailing arguments You may observe what sinews what strength of Argument is coucht in the prayers of the Saints in Scripture as in the prayers of Moses David Daniel Jehoshaphat Sometimes from the Nature and Attributes of God his Goodness Truth Faithfulness Sometimes from the Promises Sometimes from their own misery and helplessness yea the Spirit teacheth to make an argument of that which seems to make against them Psal 25. 11. Pardon my sin O Lord for it is great Here is an argument from the greatness of sin which might rather plead against him yet there is much sâ—rength in it Either thus Thou art a God of great mercies and therefore it is suitable to thy nature to 〈◊〉 great sin Or thus Lord I see my sin I am sensible of the hainousness of it and therefore am a fit subject for a pardon The woman of Canaan is a fit and famous Instance How doth she invert Christs arguments and makes that a plea for her which is urged against her Matth. 15. 22. Surely this holy Art is taught by the Spirit of God Amongst which arguments suitable Promises are most frequent and prevalent Promises and Prayers differing only as the figures of Hollingworth's Gods Spirit on the Throne 6 and 9 as a good man hath wittily observed the one pointing downwards towards us the other upward towards God 5. I may add here though it is the least part of this great Priviledge that the Spirit of God though it doth not guide the Tongue infallibly yet it doth sometimes carry a child of God even above himself in fulness and suitableness of expression helps him to clothe his petitions in Scripture-phrase and fills his mouth with words as well as his heart with affections But this may suffice as to the Spirits help in the matter of prayer 2. It helps not only for matter but for manner also Something to this lies in those words of the Text Groanings which 〈◊〉 be uttered which as was said in the Explication is the lowest way though not the least effectual To hint a few particulars 1. It helps by enlarging the affections Words are but the outside of prayer Sighs and groans are the language God understands and delights in The Spirit teacheth importunity draws sighs from the hearts â—ears from the eyes Parts may teach eloquence and the neat ordering of our prayers and nature it self may furnish with some flashly and spurious affections But the Spirit wings the affections enlargeth the heart This causeth reachings-forth of the soul after God and enables it to wrestle with a holy violence sheds abroad the love of God in the heart widens the desires spiritualizeth our joy grief anger zeal and the rest of the passions All which are necessary instruments in prayer 2. It helps by exciting and exercising its own grades here is its most proper work these lie as sparks under the ashes till the Spirit of God blow them up as it works grace so it must set it at work It is said Act. 5. 5. Sathan filled their hearts to lie c. So the Spirit fills the hearts of Gods people to pray Here we have need of the Spirits help to lift else our hearts and graces would lie unstirred and unexercised To instance in one or two of many leaving the rest to your own meditation 1. It fills the soul with a holy confidence teaches to cry Abba Father Rom. 8. Sometimes in the duty Psal 20. 6. Now I know that the Lord saveth his Anointed Sometimes after Hannah's countenance cleared from former sadness discovered the confidence of her soul that her Petition should be granted How often have the Saints risen off their knees with raised expectations as if the things askt were already given in 2. Yet it keeps the soul in a humble awfull frame makes it serious and full of reverence Lust would deal basely and affrontingly with God but the Spirit makes us take beed to our feet and teacheth us not to be rash with our mouths or hasty to utter any thing before God Eccles 5. 1 2. Makes us Take beed to our wayes that we offend not with our tongue Psal 39. 1. restrains petulancy and extravagancy of wit and words teaches to avoid swelling words of vanity and so far as we enjoy its assistance it helps us to utter our desires in words of truth and soberness This of much more that might have been spoken concerning the Spirits assistance with reference to the manner of the duty 3. As it helps in the matter and manner so it enables to persevere not only sets us in but carries thorow and enables us to pray and not â—aint not to let the Lord Luk. 18. 1. go till he bless us Now here there are many things to discourage and take us off against all which the Soâ—rit doth mightny strengthen and fortifie a Christian according to that prayer of Paul for the Ephesians That they might be strengthened with might by the Eph. 3. 16. Spirit in the inward man I shall briefly touch upon two or three which are most obvious and troublesome to Gods children 1. It helps us to persevere in prayer notwithstanding Exod. 31. 10 11. Gen. 32. 26. Jer. 14. 11 13. Matth. 15. 22. discouragements from God Though God bid Moses let him alone and Jacob let him go though he forbids the Prophet Jeremy to pray for the people though our Saviour gives harsh and discouraging answers to the woman of Canaan yet they follow on It teaches to answer Objections to read love and pity in Gods heart when we can see nothing but frowns in his face to catch faster hold when he seems to throw us off to interpret Gods answers by terrible things contrary to the natural import and to believe and expect contrary to our sense and experience to hope against hope c. 2. Against discouragements from our selves Unbelief short-spiritedness and the like corruptions which would make us break out as he 2 Kings 6. 33. This evil is of the Lord why should I wait upon him any longer Oh but the Spirit strengthens our faith lengthens out our patience bespeaks us in the language of David to his own soul Psal 42. ult Why art thou cast down O my soul and why art thou disquieted within me 3. Against discouragements from others from the world or from the Devil How would men scoff or jeer us out of our attendance on God What profit is it that you Mal. 3. 14. keep his Ordinances in that you walk mournfully before the Lord of Hosts What get you by all your whining prayers your creeping into corners c. Here the Spirit comes in
with some encouraging promise or experience Yet a little while and be that shall come will Heb. 10. 37. Isa 45. 19. Luke 18. 7 8. come I never said to the seed of Jacob seek my face in vain And shall not God avenge his own Elect which cry day and night unto him though he bear long with them I tell you that he will avenge them speedily The Devil also acts his part sometimes to distract us in sometimes to divert or fright us from or weary us out of this duty Your own experience can furnish you with sad Instances of this kind if you know what 2 Cor. 2. 11. 1 Joh. 4. 4. prayer indeed is for you are not ignorant of his Devices But here also Greater is he that is in us than he that is in the world By the help of Gods Spirit we persist in the duty against all these discouragements And this for answer to the first Case CHAP. III. HAving thus according to the light I have and I hope by the guidance of the Spirit and determination of the Word of Truth resolved this great Case the next will be this Case 2. How may we discern and distinguish the motions and assistances of the Spirit from some things that carry resemblance to them It is very necessary but not very easie to know from what principle we act lest being mistaken all our prayers miscarry and we our selves suffer loss Now there are four things which are something like the motions and actings of the Spirit from which I shall endeavour to distinguish it 1. Satanical Impulses 2. The Gift of Prayer 3. The urgings of natural Couscience 4. Good fits and moods of a natural wan 1. Satanical Impulses It may perhaps seem incredible to some at first hearing that the Devil should put men upon duty who is the grand Enemy both to God and man and makes it his whole business to hinder man from communion with and enjoyment of God Yet so it may be this Prince of darkness can in this respect transform himself into an Angel of Light He hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his devices to get advantage against us and can turn Duty it self into a Temptation Hear Anothers words to this purpose I would not have this interpreted as if every 2 Cor. 11. 14. 2. 11. motion to prayer were from the Spirit It is possible Sathan may oppress an anxious soul with the Tyranny of unreasonable impulsions to duty So that if Manton in Jude 20. See Baxters Directions for troubled Consciences on Eccl. 7. 16. he can do us a mischief if he can by his importunate urgings impair our comfort expose duty to the scorn of men if he can weaken our bodies or destroy us by this means you need not wonder at the thing But how shall we discern these from the motions of Gods Spirit I shall give a threefold difference 1. Satans Impulses are violent tyrannical unreasonable they are cruel insultings not gracious excitings nothing but terror and horror Pray and so often and so long and with such a degree of saith servour freeness from distraction or thou art a damned wretch A rigid Exactor he is and a cruel Task-master his design is since he cannot keep the soul out of duty to run it out of breath to over-drive the weak Believers as Jacob said of the young Cattel Gen. 33. 13. that they may die and perish He turns himself into an Ape and imitator of Gods Spirit that under that appearance he may disparage Gods Spirit as if he were an unreasonable Tyrant and renders Gods service as worse than Aegyptian Bondage He knows that Christs yoak is easie and his burden light to a gracious soul Match 11. 30. therefore he layes on load to break the weak Christians back if possible at least to bring him to a grievous distaste and dislâ—â—â— of Gods wayes and so to give the lie to the Gospel and Ministers thereof who report the wayes of God to be sweet and pleasant This is a Temptation wherewith the Devil pursues young and forward Professors with whom he deals as a Rider with a young high mettled Horse nor doth he only give them head but spur and force them forward till he quite tire them out He perswades them so much time must be spent in duty as cannot consist with their outward Calling and so makes one duty thrust out or clash with another But now the Spirits motions are sweet and rational Hos 2. 14. I will allure her They are not forced as fire from the Flint but sweetly drawn as water from the Cock or Fountain I deny not but the Spirit of God may inforce duty from arguments of Terror such arguments he sometimes uses in the Word as Mat. 10. 28. Heb. 12. ult and therefore may in the hearts of Believers But he doth allay their bitterness and mixeth encouragements aâ— in those and other Scripture is evident he shews them the Rod but his chief inducements are from the Love of God in Christ the sweetness comfort and advantage flowing from duty the equitableness of obeying God as our Soveraign The Spirits motions are like it self drawn mostly from love and ingenuity How tender is our blessed Saviour of his newly initiated Disciples Matth. 9. 14. He will not have a new piece put upon an old garment or new wine into old Bottles i. e. He will not have his young Disciples at first put upon the harder duties of fasting and mourning He shall gather the Lambs with his arm and carry them in his Isa 40. 11. 42. 2 3. bosome and gently lead those that are with young He shall not cry nor life up nor cause his voice to be heard in the streets A bruised reed shall be not break And such is the Spirit to weak Believers 2. Satans Impulses as they are unreasonable so they are unseasonable also The Devil is most urgent when he sees us the least apt to duty For instance 1. When he sees us under some notable indisposition outward or inward when our graces flâ—g or our bodies faint It is reported of a good man who had kept up a strict course of duty that being visited with sickness he had mighty pressings and urgings upon his Spirit to hold on the same degree of servour length and frequency in duty which by reason of his bodily indisposition much weakned him and yet feeling himself unable he fell under sad Terrors till by a godly Minister he was told that there was something of Satan in it and that God required Mercy not Sacrifice that God expected not more than according to his present strength and ability c. 2. Or when God calls us to other duties If he cannot keep us from duty he makes use of one as a wedge to drive out another unseasonably and violently urging to one when God calls to another that neither may be acceptably performed Some pious souls have seen cause to complain of unseasonable
in groanings that cannot be uttered if it be outwardly straitned yet there is a kind of infiniteness in its desires the heart is for duty and communion with God though the hand can do little 3. Natural Conscience though it presses earnestly yet it is easily satisfied a little thing stops its mouth like the unfaithful Steward Luk. 16. 6. it will take up with fifty for an hundred it takes up with half-payments slighty performances So that something be done though never so poorly and distractedly it is well satisfied But where the Spirit of God is the Principle it causes the soul to hold on its motion till something be done in and by duty It makes us have respect to the manner as well as the matter of our performances Or if duty be at any time shuffled over it lets not the soul be at rest there is disquietment within and the miscarriages of one duty become matter of confession and humiliation in its after-performances 4. What was said of the gift of prayer may be also said here Natural Conscience little regards the Issue of duty It s end is not so much to be heard as to be eased the Convictions of duty are its burden which when they are a little satisfied it is at quiet as having obtained its end Whereas the Spirit as before makes us solicitous to be heard as it teaches the soul to ask things necessary so it enables the soul to wait for an answer And hence follows on the one hand mourning humiliation perseverance and greater importunity in prayer if the mercy be not given in And on the other side if the Petition be granted then is the soul carried out in thanksgivings and holy rejoycing and with the cleansed Samaritan Luke 17. 15. it returns to give glory to God Neither of which are found in those who are acted meerly by the urgings of Natural Conscience 4. There is yet a fourth thing to be distinguished from the Spirits motions and assistances viz. Good moods and fits in a meet natural man Violent pangs of goodness sometimes seize upon a wicked man and in these fits he will pray and it may be with much seeming servour and devotion as I may allude to what is said of Jeremiah Jer. 22. 23. How gracious shalt thou be when pangs come upon thee Oh how devout how prayerful how zealous may he seem to be during the fit and yet all vanish That thus it may be is fairly intimated Job 27. 10. Will the hypocrite delight himself in the Almighty Will he alwayes call upon God q. d. He may indeed sometimes pretend love to God he may for a fit call upon him but this will not continue it is a fading colour And though nothing be directly said of the Stony ground as to prayer yet you may Matâ—h 13. 20 21. by a parity of Reason gather that those thereby represented may pray in their good fits for you read that they hear the Word they receive it yea speedily anon as we express it yea more with joy Oh it is sweet they are ravished with it Now in this mood Vid. Bolton's Self-enriching Examin p. 173. they may doubtless have an appetite to prayer yea be very much delighted in it while the pang lasts Temporary faith may produce temporary prayer Now to give a clear distinction betwixt these and the Spirits motions is a work of much difficulty considering 1. That even those that have the Spirit of prayer do often experience sad abatements and frequent withdrawments as will appear in the following Cases so that they are often at a loss and fear lest theirs be no better than some temporary pangs of natural affection 2 And then how much of enlargement and fervency what seeming meltings and breathings a natural man may have at such times how much he may be transported above himself c. This considered it must needs be a case of much difficulty here is a very small thread to cut by a very narrow Bridge to go over and very dangerous it is Matth. 13. 29. lest in pulling up the Tares the Wheat also be pulled up that I may only allude to that Parable lest I should either slay the souls Ezek. 13. 19. that should not die or save the souls alive that should not live may that blessed Spirit whose operations I would clear from all mistakes and misconception lead me into this and every other Truth Depending on his Assistance I proceed to the Resolution of this intricate Case First then These fits differ from the motions of Gods Spirit in their root and cause they only proceed from some external impressions or some light touches upon a mans Spirit which the Holy Ghost calls a tasting Heb. 6. 4 5. of the heavenly gift a being made partakers of the Holy Ghost a tasting of the good word of God and the powers of the world to Deodate Calvin and others â— come i. e. a slight superficial participation of these things with some delight fitly resembled by Tasting So that they are nothing but Nature elevated not Grace exercised and differ as much from the Spirits motions as a fiery Meteor which is nothing but an oylie Fume or Vapour drawn out of the Earth or Water by the Sun's heat into the Air and there set on fire from a fixed Star So that it is good to see whether there be in us the root of the matter whether the Spirit of Grace hath begun a work of grace upon our hearts You may remember I distinguished the Spirits gracious assistance into Habitual which is a praying disposition wrought in the heart of every Believer at his conversion and growing up together with his Sanctification and Actual which is the Excitation of those Habits wrought in the soul Now did you ever find that Habitual praying-frame That is those graces which are to be exercised in prayer such as Faith godly Sorrow Repentance a holy Reverence of God sincere Love to Jesus Christ In a word Is there a foundation laid in thy soul of Repentance towards God and Faith towards the Lord Jesus Christ Then it may be hoped that those lively stirrings are the effects of the new Nature the motions of Gods Spirit which hath taken up his dwelling in thy soul But if thou art a stranger to the sanctifying converting work of Gods Spirit If those seeds of grace were never cast into thy soul it is evident that those good moods are nothing but Nature elevated by common grace or transported by some more than ordinary impression from without it may be some unexpected mercy thrown in as it was with the Jews upon the drowning of Pharaoh and his Host Then believed they his words they sang his praise Psal 106 12 13. But it was but a pang of goodness They soon forgat his works they waited not for his counsell Or perhaps some moving affectionate discourse may have charmed thy affections into an Ecstafie or captivated thy
Reason to the over-powring light of the Word and given thee a convincing discovery of the transcendent sweetness of Communion with God and Jesus Christ in duty which impression while it continues fresh upon thy soul may wind it up to a high pitch of Natural or Artificial fervency as a Reverend Divine of ours hath well distinguished Bolton ubi supra 1 Sam. 21. 7. Or else some extraordinary tie upon thy soul may for the time put life into thy Devotion a very Doeg may be Qui se clauserat in domo Domini ut solveret votum suum Arab. sometimes detained before the Lord it is supposed in conscience of some Vow or some express Devotion The worst of men may have their devout moods but alas it is but from some outward impulse So that Try what thy state is if thou art a stranger to the Spirits converting regenerating sanctifying work it is not to be thought he doth actually stir thee up to duty The Spirit only moves to duty those whom he fits for duty He is first a principle of life within then of action without 2. But that which may more sensibly distinguish those fits of goodness from the Spirits motions are the different fruits and consequences There may be as much seeming fervour and zeal in those good fits while they continue but they are not attended with such fruits as the other To instance in some 1. When these are over the man is but what he was before while the pang is upon him Who more heavenly and devout Who speaks greater things of God and Christ the sweetness of duty the advantage of holy walking the pleasures of communion with God But alas it is but as the Morning Hos 6. 4. Cloud and as the early Dew it goeth away Quantum mutatus a illo Here he is quite another man Was he loose debauch't prophane before You 'l find him Stuppeae flamma Cato so still Was he drunken riotous voluptuous before So is he again as soon as the fit is over Alas it was but a meer blaze It is quenched as Towe as the fire of Thorns and then he neither prayes nor cares for prayer or if he keep up a form it is without conscience or affection Now where the Spirit hath furnished a soul with praying abilities it sanctifies that soul there is some care of a conversation answerable and though there may be abatements yet the soul seels and complains thereof whereas Cant. 5. 5. the other fits down contented in the neglect of duty Where the Spirit puts in his hand by the hole of the door he leaves sweet-smelling Myrrh upon the handles of the Lock which inflames the soul though for some time it may lie under indisposition with enlarged desires after his return But there are no such complaints under deadness or breathings after quicknings in the other 2. These fits are often encouragements to more loosness afterward The soul being puffed up with a high conceit of his own performances as having thereby mightily engaged God an ordinary attendant on his flashy devotion thinks he may take some liberty he hath super-crogated by his prayers and now may sin the more freely much like the Harlots speech I have peace-offerings Prov. 7. 14 18. with me This day have I payed my vows Come let us take our fill of love q. d. I have performed an extraordinary piece of devotion and now I am at liberty to begin a new score This is far from those who are endued with the Spirit of Prayer Have they found extraordinary assistance Hath the Spirit lift up their hearts and wound them to a higher pitch than ordinary This draws out thanksgivings to God Thus they think Oh what need have I to watch against sin How carefull should I be left I damp out these flames by earthly mindedness lest I take cold after such heats Yea the remembrance of what they have been enabled to confess and beg becomes a tie upon them to restrain them from committing the sins confessed and a spur to put them upon pursuit of the graces they have begged these are the genuine fruits of the Spirits enlargements I deny not but the Devil and our own corruption may make use of these as a Temptation to slacken our diligence afterwards but it is not ordinarily so Those fits and flashes ordinarily bring forth such fruits 3. Which I toucht upon in the last these good fits puff up Man is naturally a self-admirer and if he hath any thing above ordinary he prides himself in it The most civilized and moralized amongst the Heathens though they sometimes spake meanly of themselves could never get victory over that self-applauding humour It sticks very close to nature nothing but grace can subdue it nor that perfectly till we be made perfect For each to esteem others better than themselves is the hardest thing in the world Si quid in tota vitâ difficile hoc in primis Nam Regis intra se quisque animum habet c. as Galvin upon Phil. 2. 3. But to the purpose Such as have only Nature elevated come off more proud whatever shew of humility they may make in the duty Whereas the genuine effects of the Spirits assistance as we shewed before are to lay the soul low in its own eyes and indeed there is not a better evidence that our enlargements are spiritual then when we are enlarged in the sense of sin and misery and thence become enlarged in our apprehensions of Gods goodness and mercy 4. These good fits are easily put off How small a Temptation will hire such from duty How easily are they discouraged How soon is their patience spent God must either come speedily or they will be ready to say with that blasphemer This evil is of 2 Kings 6. 33. the Lord what should I wait for the Lord any longer they are ready to expostulate with God as if he did them an injury Wherefore have we fasted and thou seest not Isa 58. 3. Wherefore have we afflicted our soul and thâ—u takest no knowledge A cross Providences puts a dash upon their devotion they will sometimes verifie that which the Devil falsly suggested against Job Doth Job fear God for nought Hast thou not made a hedge about Job 1. 9 10 11. him and about his house But put forth thy hand now and touch all that he hath and be will curse thee to thy face Their devotion was not so hot as their passion will be high when God crosses their wills I say thus it is sometimes with such But now where the Spirit enables the soul gathers strength by opposition follows a flying God disappointments set an edge upon his prayers and call his patience into exercise He will close in with God though he go halting away His resoultion is Though he kill me Job 13. 15. I will trust in him I will pray to him and though there may be a damp upon him his
6. 18. Praying alwayes with all prayer and supplication in the Spirit and watching thereunto with all perseverance Let none cavillingly object That we are bid here to pray alwayes but yet in the Spirit for besides that it is doubtful whether the Spirit of God be meant here it follows not hence that we must never pray but when moved by the Spirit We ought indeed alwayes to beg the assistance of Gods Spirit but if God in justice withhold his Spirit must we therefore neglect our duty But more of this by and by Daily prayer is enjoyned us in that pattern which our blessed Saviour hath prescribed us and so much was typified by the Morning and Evening Sacrifice As for the Practice of the Saints Psal 55. 17. Evening and Morning and at Noon will I pray and cry aloud Dan. 6. 10. Daniel kneeled upon his knees three times a day and prayed and gave thanks before his God as he did aforetime Note that it was his constant practise It were casie to add more here but this may suffice to convince those that are not wilfully blinded I would only add that this Opinion would destroy all stated publique prayer since we cannot tye up the Spirit to our times yet there are frequent injunctions for it in the Word Let that one Text suffice 1 Tim. 2. 1 2. Object Will any yet urge the Text in hand and tell me that without the Spirits help we know not what to ask and therefore our prayers will be but vain bablings or taking Gods name in vain I answer 1. True indeed we cannot pray as we ought without the help of Gods Spirit but I urge Is the Obligation destroyed when assistance is denyed No this shews us the sad condition of every carnal and unregenerate person and all such as have not the Spirit what a sad Dilemma they are in If they pray not they sin by neglecting a manifest duty if they pray they sin by an ill management of it This should make us hasten out of that doleful state and I would add here that there is aliquid tertium a third way I say not that we are absolutely bound to pray without the Spirit nor yet to neglect the duty because we have not the Spirit but we are speedily to go to Christ and accept him on Gospel Terms that the Spirit may be poured out upon us from on high that we may have the spirit of grace and supplication given us 2. I may further answer that though God sometimes vouchsafe his Spirit to stir up his people to prayer yet this is not to be presumed or constantly expected or depended on It s help is not alwayes Antecedent to the duty but comes in upon our endeavours Our work is to do what we can in hope that God will by his Spirit enable us to do what of our selvs we cannot He that sits down resolving to do nothing till the Spirit put him on doth Tempt the Lord and unwarrantably expect what God hath no where absolutely promised I would therefore say to the Christian that complains of deadness and indisposition as David to Solomon Arise 1 Chron. 22. 16. and be doing and the Lord will be with thee It may be observed how low and disconsolate David is in the beginning of some Psalms and yet how full of Faith and Confidence in the close May we not rationally think that the Spirit of God raised him up and came in upon him while we was meditating or praying I shall but lay this one thing before those that oppose this Truth Do you forbear to plow or sow till God bid you till he come and tell you He will bless your labours and send rain and seasonable weather c. Or do you forbear Food or Physick till God give you assurance that he will bless the creatures and make them nourishing and healthful No but you plow and sow eat and drink c. expecting Gods blessing He that ploweth ploweth in hope 1 Cor. 9. 10. And should we not do the like in spirituals not stay till we have a particular command or impulse of the Spirit but take all opportunities to read hear pray c. in expectation both of Gods assistance in and his blessing upon our endeavours CHAP. V. A Fourth Case concerning the help of the Spirit in prayer may be this Case 4. What is on our part to be done that we may enjoy this great Priviledge that our prayers may not be the meer expressions of our lips or workings of our own hearts but the breathings of Gods Spirit A Question which deserves our serious thoughts though I shall dispatch it in a few words leaving many things to your own meditation and enlargement Answ 1. We can do nothing to merit or engage the Spirit of God to attend us in our prayers You have already heard that the Spirit is a free Agent not working by constraint or necessity nor can all our endeavours oblige him to us Far be it from us to imagine that we have any of that preparatory or congruous Merit the Papists dream of whereby we may deserve the graces of the Spirit All grace is the free and undeserved gift of God we may put that Question to those that have the greatest measures of grace Who maketh thee to differ 1 Cor. 4. 7. from another and what hast thou that thou didst not receive i. e. freely undeservedly Now if thou didst receive it why dost thou glory as if thou hadst not received it i. e. Why dost thou boast as if it were purchased by thy own endeavours or deservings 2. Yet something may be done in order to our receiving or being capable of the gifts and assistances of the Spirit that is in the doing whereof God may graciously bestow his Spirit not because we deserve it but because he hath graciously promised to bestow it and hath made that the condition upon which he will give his Spirit 1. The first and great condition is That we accept Jesus Christ according to the tender of the Gospel The Spirit of Adoption whereby we cry Abba Father is the Priviledge Gal. 4. 6. of Children Because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father Observe here He is called the Spirit of his Son not only because the father hath not given his Spirit John 3. 34. 14. 16. by measure that is above measure unto him but because he procures the sending of the Spirit with all the gifts and graces of it It will not here be necessary to descend into that intricate Labyrinth Whether the Spirit as to some of its graces and operations be not received into the soul before its actual close with Christ the Affirmative whereof as to the order of Nature seems to me unquestionable But as to the Case in hand it is sufficient to know that the Spirit of Supplication is only their Priviledge who are Sons and Sons none
can be but by regeneration and implantation into Christ To as many as received him to them John 1. 12. gave he power right or priviledge to become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be or to be made the sons of God even to them that believe on his name Would you then be endued with a Spirit of prayer that you may come to God with reverence and confidence that you may be enabled to pray with groanings not to be uttered that the Spirit may make Intercession in and for you according to the will of God Here then is the way come to Christ cast off all self-righteousness accept of his merits and satisfaction Take his yoke upon you put it out of question that Christ is yours by making your selves his giving up your selves to him wholly absolutely unreservedly None can have the Spirit making Intercession in their hearts but those that accept of Christ and have him their Intercessor in Heaven 2. The next thing to be done is to purge out those corruptions which hinder and damp the 〈◊〉 Operations all sin nourished and 〈◊〉 〈◊〉 in the soul hath a tendency that way â—t flaâ—â—rs the affections and grieves the Spirit The flesâ— lusteth against the Spirit â—al 5. â—â— and â—inders that we cannot do those things we woâ—ld Consciâ—â—â—â— of â—â—â— mightily weakens considence in prayer as we have already showed vain and worldly thoughts fill the 〈◊〉 and keep out the better motions of the Spirit So do turbulent and unruly passions 2 Kings 3. 15. The Prophet Elisha being in a passion at the sight of wicked Jehoram must have a Minstril to calm hâ—s Spirit and purifie his affections before the Spirit of Prophecy can seize upon him As the wrath of man works not the righteousness of God Jam. 1. 20. so it hinders the workings of his Spirit you may observe that when the Apostle bids us not grieve the Holy Spirit of God he immediately adds Let all bitterness and wrath and Eph. 4. 30 31. anger and clamour and evil speaking be put away from you with all malice It seems these do in a special manner grieve the Spirit It is a calm and quiet Spirit and delights to be and work in a calm and quiet soul a forgiving reconcileable frame is requisite in all our addresses to God since we are taught to pray Forgive us our debts as Mat. 6. 12. we forgive our debtors So do covetous desites carkings about worldly things so filthy unclean lustings c. If therefore we would be filled with the holy Spirit we must labour to empty the heart of these and other corruptions If the Devil must have the Room of our hearts empty swept and Mat. 1. 4â— garnished after his fashion that is void of grace filled with impurity that is his garnish as Calvin upon the Text Satanae sola deformitas pulchra est nihil benè olet praeter foetorem sordes Deformity is Satans beauty and noisome smell his delightful savour I say if the Devil must have it so surely the Spirit of God would have our hearts pure from filthiness cleansed from the defilements which are in the world through lust 3. In the deep sense of our own ignorance and insufficiency beg the Spirit to help and enable to teach you how and what to pray It is amongst the good things which God hath promised to bestow upon those that ask it Compare Matth. 7. 11. There it is good things in general with Luke 11. 13. There it is the Spirit as being eminently a good thing or comprehensively and virtually the summ of those good things which God bestows upon his children This is promised for asking only Labour to be sensible of your own necessity To which end do but consider what a pure holy heart-searching God you are to draw nigh to what qualifications are required in those that worship him and particularly what graces are requisite to the spiritual and acceptable performance of this duty For instance Heart-purity If I regard iniquity in my heart Psal 66. 18. the Lord will not bear my prayer Sincerity your prayer must not go out of lips of deceit Faith and Confidence you must ask in faith Psal 17. 1. Jam. 1. 5. nothing wavering Zeal and Fervency Importunity and Perseverance so much you are taught by the Parable of the importunate Widow and the example of the Woman of Canaan Humility and Reverence You Luk. 18. 11 must not be rash with your mouth nor your heart hasty to utter any thing before God Eccl. 5. 2. Besides your prayers must be according to the will of God add that your Confessions must be attended with a humbling sight of sin and hearty sorrow for it your Petitions with a deep sense of your wants and enlarged desire and expectation of supply to all which must be added Charity and Compassion towards others These and many other graces and qualifications are requisite to the acceptable performance of this great duty Now sit down and consider your own strength Are you able to go upon your own legs Can you either bestow these graces upon your selves or put them in exercise Were prayer nothing but wording it with God the Spirits help were lese needful but if this be indeed to pray Oh what need have you and I to beg down the Spirit of God into our hearts to enable us hereunto 4. Meditation also is another means whereby we may be fitted for the Spirits operation it is a door by which it enters into the soul it prepares the Sacrifice upon which fire from Heaven often comes down My heart was hot within me while I Psal 39. 3 4 5. was musing the fire burned and this fire breaks out into prayers and ejaculations These duties are of such affinity that the Gen. 24. 63. one is probably put for both Isaac went out to meditate or pray in the field at Even-tide and they are joyned together Psal 5. 1. Give ear to my words O Lord consider my Meditation So Psal 19. 14. There is a natural connexion betwixt them Now the Spirit of God works in a natural methodical way the soul is oyl'd by Meditation then the Spirit sets it in motion If you ask What Meditations will prepare us for the Spirits in-comes There is a large field to expatiate in the works and Word of God the Precepts Promises examples of the Saints the encouraging experiences of Gods people the prevalency and perpetuity of Christs Intercession and especially your own wants infirmities temptations these will be spurs to put you on and in so doing the Spirit will not be wanting to fill your sayles 5. Which respects those who have a foundation laid and a work of grace begun on their hearts Stir-up the gifts and graces which are bestowed upon you Laziness deprives us of many a sweet experience in this kind We must therefore not let the graces of Gods Spirit lye as sparks hid in the ashes
delivered them as from him being as I hope agreeable to his Word And Isa 48. 17. now may the Lord who teacheth to profit and who hath his Spirit to send when and to whom he pleaseth follow these Counsels with his Spirit that they may be effectual to their intended end Mean while because this Case is in the nature of an Exhortation to get the Spirit of Prayer it will not be amiss to press my self and you that hear me to the use of these helps for the attainment of this great Priviledge by two or three moving Considerations wherein I shall not say what I could but what is necessary Mot. 1. Let the first Motive be drawn from the misery of those that want the Spirit of prayer which had I the Tongue of Men and Angels I could not fully express It was the Speech of a good man that One is Mr. Dod. never to purpose miserable till he be in affliction and cannot pray But it is not only in affliction that such are miserable Let a man be in a condition never so prosperous the want of this is unspeakably sad It were easie to descend into particulars but I forbear In short Would you not think it a sad case to be dumb or tongue-ty'd or to have your tongue cut out that you could not make known your wants or ailments Will you not much pity and compassionate such But what 's that to the want of a Spirit of prayer That 's but outward this Spiritual that may be many wayes supplyed as by signs or writing as Zechariah Luke 1. 62 63. But this can be no wayes supplyed or compensated The very want of that draws out mens bowels you will sooner and more bountifully relieve such than a clamorous Beggar Their want of Speech is the most moving Rhetorick But God is deaf to those that are spiritually dumb his ear is stopt to them whose mouths are not opened He bids Open thy mouth wide and I will fill it Psal 81. 10. Again is it not unspeakably sad to be under an unsupportable burden ready to be crush't in pieces and not able to cry out for help though it is at hand if we could but call for it This is thy Case Guilt lies upon thy soul a Load that will sink thee into the lowest Hell Mercy is at hand to help to ease thee if thou couldst but cry for it But without a Spirit of prayer either thou canst not cry or not so as that God will hear thee Besides we will suppose thee in a Wilderness of Troubles ready to sink in the Psal 69. 2. deep mire where there is no standing None to help or pity thee how sad is thy case if thou canst not pour out thy soul to the Lord Psal 55. 22. 142. 2. What hearts case wouldst thou have if thou couldst cast thy burden upon the Lord if thou couldst pour out thy complaint to him and shew before him all thy trouble Oh but how intolerably heavy is thy burden like to be when the whole weight lies upon thy own back This is the special advantage of haveing the Spirit of prayer which the Apostle hints at in the Text It lifts with us it gives vent and consequently ease to a soul ready to be overwhelmed Once more wer 't thou ready to be devoured and torn in pieces by Wild Beasts Wolves or Lions and mightst be rescued upon thy calling for help How sad were it to want a tongue in such an Exigency Poor soul thou art ready to be seized upon by the roaring Lion 1 Pet. 5. 8. Rev. 9. 11. John 8. 44. the Abaddon and Apollyon the murderer of souls the destroyer of mankind he is at hand to make a prey of thee nay if thou be in an unregenerate state thou art already in his Paws he hath fast hold of thee he leads thee Captive at his will yet without 2 Tim. 2. 26. the Spirit of prayer thou art like to be a prey to his Teeth If thou canst not pray with Daniel this Lyon will have the mastery Dan. 6. 24. of thee and break all thy bones in pieces and make thee the miserable subject of his eternal Torments But this is little to what might be spoken Thy wants are infinite and very pressing yet thou hast no way to fetch in supply Thy burdens great and the greater because not felt and no way to fetch in support Thy dangers and temptations many and the more because not feared or apprehended yet no where to hide thy self Divine Justice and Vengeance ready to seize upon thee to take thee by the Throat and not a Tongue to cry for mercy Death ready to arrest thee and the Devil to hurry thee into an eternal Prison where is nothing but weeping and wailing and gnashing of Teeth yet canst not speak a prevailing word in Gods ear though thy life thy soul thy eternal happiness lie upon it Oh who would not tremble and hasten out of such a condition And while I have said all this I would be understood thus that the Spirit of prayer is a remedy against all these miseries So that there is a second Motive included in this viz. The unspeakable advantage of having that Spirit of Adoption that may teach us to cry Abba Father Mot. 2. Can you have a higher or more honourable Priviledge Besides the benefit which by contraries you may gather from the former particular What a dignity is it to be a Friend and Favourite of Heaven to have Gods ear open to your prayers to have 1 Pet. 3. 12. Deut. 4. 7. God nigh unto you in all things that you call upon him for Let flattering Parasites and ambitious Haman's glory in distinguishing Ester 5. 11. favours of Princes and Potentates and boast themselves of their honours and advancements What 's all this to your dignity You shall have his ear who hath the hearts Prov. 21. 1. of Kings in his hand and can turn them as the rivers of water who can give a check to the proudest Monarchs and reprove Kings for his peoples sake effectually saying to them Touch not mine Annointed and do my Prophets Psal 105. 14 15. no harm Yea he can make the proudest Pharaoh beg your prayers It will make you Exod. 9. 28. Gen. 32. 28. Israels as Princes shall you have power with God and with men and shall prevail It will make you formidable to your enemies She gave but a just Testimony to this Priviledge that said * Queen of Scots She more feared the prayers of one Knox than an Army of twenty thousand This made that Regiment of Christian Souldiers famous to succeeding Ages by the name of the * In Marcus Aurelius his Army Mat. 21. 22. Thundring Legion Indeed it invests a Christian with a kind of Omnipotency All things whatsoever ye ask in prayer believing ye shall receive But the highest Dignity it confers upon us is that we become
continued for thus abused it becomes fuel for Pride and Lust The Spirit will not so befriend our corruptions Some have smarted for this God hath taken down these swellings by long withdrawments Let it be your care to bear a low Sail when you have the most prosperous and successful gales of spiritual enablements A prick in the flesh shall cure Spiritual Tumours 2. Take need also of self-sufficiency I mean a conceit that you need no more Whatever gifts or enablements God vouchsafes think not you can live upon this stock without continual supplyes What you have received can neither be improved nor long continue without more additions God never did nor will put any Christian into a state of Independency Never did any Saint in this world arrive at that perfection as to be able to live within and of themselves your strength is in Christ and continuance of supplies and communications from him Eph. 6. 10. 2 Tim. 2. â— Be strong in the Lord Be strong in the grace that is in Christ Jesus The stream will soon dry up if it be not fed by the fountain Wherefore say my people We are Jer. 2. 31. Lords we will come no more unto thee God takes it ill when we begin to think we need not be beholden to him and indeed it s the highest degree of pride we can possibly be guilty of 't is intolerable insolency and God will lay us as low as we lift up our selves high the Spirit will make us know our insufficiency when we begin to conceit in our selves an al-sufficiency 3. Cherish no corruption in our hearts Sin entertained as we have once and again told you will drive out the Spirit When this Serpent grows warm in the bosome it will hiss and disquiet the Holy Spirit the steamings of concupiscence are exceedingly ofsensive to it It is impossible to keep up a Spirit of prayer and a course of sin He that will not be led by the Spirit shall not long be helpt by the Spirit 4. And especially take heed of cherishing laziness and sluggishness Be not found upon a Bed of case when the Spirit calls you out to work at least be not loath to rise when he knocks You see the sad consequences of this lazy temper in the Churches example Christ knocks and calls Open to me my Sister my Love my Dove She Cant. 5. 2. 9. hears but a lazy fit is upon her She hath put off her Coat She hath washâ— her feet She is loath to put her self to the trouble of rising to open Well what 's the Issue When it is too late she rises to open but her Beloved had withdrawn himself and was gone Now she would fain enjoy him if she might but now she seeks and cannot find him she calls but he gives no answer Now she that might have had him for rising and opening must be at much pains and run through many hazards get many a blow and wound be stript of her vail and yet not find him here 's the fruit of laziness If the Proverb hold true any where as indeed it is most true then here especially ex otio negotium of Idleness comes business 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We create our selves infinite labour and sorrow too by laziness and indisposition when the Spirit calls us to duty He that lies slugging in the Harbour when the Wind serves him deserves to lye wind-bound or to tugg at the Oar for it They that will not stir up themselves when the Spirit stirs shall want its motions when they most need them We sometimes lose a friend by not accepting an offer'd courtesie Observe the word in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 helpeth together or â—akes hold and lifts with us there is much art and ease when many lift at any thing to lift all together and it is as much a Christians wisdom to lift when he feels the Spirit lift if he do not he shall find the burden too heavy for himself alone Laziness in this sense clothes us with raggs Yet a little sleep a little slumber Prov. 3. 21. Prov. 6. 10 11. a little folding of the hands to sleep so shall thy spiritual Poverty come The Talentimproving Christian is the only thriving Mat. 13. 12. Christian But from him that hath not i. e. improves not which is all one as if he had it not shall be taken even that which he hath To him that will slug when he is called to watch and pray the Spirit will say as our Saviour to his Apostles though Ironically Sleep on now and take thy rest Let these things 26. 45. therefore be avoided if you would have the Spirits assistance continued 2. Let the Spirits motions find ready entrance and hearty entertainment It is an encouragement to give a friend more frequent visits that gives us hearty welcome Say to the Spirit as Laban to Abraham's Servant Come in thou blessed of the Lord wherefore Gen. 24. 31 Act. 24. 25. standest thou without Dismiss it not as Felix did Paul Go thy way for this time when I have a convenient season I will call for thee Such put-offs speak a slighting Spirit and so will they be interpreted You will lay business aside to entertain a dear friend and who deserves more respect than this heavenly Guest Who comes not that he needs thee but because thou needest him he comes not as friends sometimes do to hinder but help forward thy main concernment It is not upon a meer complement but because he knows thou canst not do without his help He comes to help thee in the drawing up thy Petitions at the Throne of Grace to make thee as a Prince to prevail with God And is it not infinite condescension Shouldst thou not say as Elizabeth to the Blessed Virgin Whence is this that the Mother of my Lord should come unto me Whâ—t Luk. 1. 43. a high favour and vouchsafement is it that the Spirit of God should come into such an impure Stic as my heart is This should make thee free and cheerful in giving entertainment to all his motions 3. Make the best improvement of its motions and assistances How wise are the men of this Generation to take and improve advantages for the world Will the Marriner neglect to take his Wind Or the Husbandman to make Hay when the Sun shines Will the Souldier neglect his advantages against his Enemy Shall that great Commander The Emperor Ferdinand A. I. P. Q. N. S. I. A. quicken himself by a Motto to catch at advantages Accidit in puncto quod non speratur in Anno and shall the children of light let slip their advantages in things of infinitely greater concernment Shall the Spirits motions be as a price in the hand of a fool Oh be careful to go as far as you can in the strength of such Baits Shall I hint a few things in particular Prov. 17. 16. Improve these Assistances 1. Into holy
importunity and wrestlings with God for what you stand in most need of to have corruptions subdued grace strengthned wants supplyed Doth God bind and strengthen your arms Lay hold on his strength let him not go till he bless you spend not this strength in throwing feathers or beating the Air if God by his Spirit enlarge your heart do you then open your Psal 81 10. John 16. 24. mouth wide enough and God will fil it Ask that your joy may be full Let not such an advantage slip without some notable execution done upon some leading corruption pray down some domineering lust pray in some grace that is wanting pray up into exercise some grace that lies languishing and ready to die in thy soul 2. Improve these seasons as an evidence of this great Truth viz. That the Spirits help in prayer is no melancholy dream as the prophane world imagine but a great reality What stronger or more pregnant demonstration can you have of it than your own sense and experience Hereby you may fortifie your selves against the scoffs of ungodly men and pity those that speak evil of things they know not You may say as Christ to the Woman of Samaria If thou knewest the gift of God If you had known those sweet divine enablements which I have felt and experienced you would not thus blaspheme against the Spirits operation Or as the Apostle of those that crucified our Saviour Had they known they would not have crucified the Lord of glory So did these poor miserable creatures know they would not deride and scoff at these things Besides you may improve these feelings against the Devils suggestions when at any time he shall endeavour to perswade you into Atheistical and blasphemous thoughts as that the things spoken in the Word and by Ministers concerning the Spirit of God and its operations are meer delusions that there is no God no Christ no Spirit c. How may you from your own experience confute him and return him such an Answer Now Satan thou dost plainly shew thy self what the Word of Truth reports thee a Lyar from the beginning Wouldst thou have me disbelieve my own sense and feelings Have I not the witness in my self Do I not seel the lively and vigorous operations of that Holy Spirit against which thou blasphemest Doth it not sweetly inspire and enable me to wrestle with my God in prayer Doth it not sometimes life me up even above my self in heavenly breathings and pantings after Jesus Christ and sometimes lay me low in the convincing sight and sense of my own baseness and unworthiness Sure I am that flesh and blood could never carry me out or furnish me with such enablements c. Again These assistances may bestead thee in a dark day when thou art under the hidings of Gods face in a state of Desertion and wantest the sensible presence and lively workings of Gods Spirit Then may these experiences be a heart-cheering Cordial Then maist thou call to remembrance thy Songs in the night thy prayers thy holy breathings and enlargements and the very remembrance may prove reviving to thy soul and by such Musings the fire may kindle again which seems almost extinguisht 3. Improve the Spirits assistances as a Motive and inducement to be more frequent and constant in this duty and against the pull-backs and discouragements from it which at any time thou meerest withall Thus bespeak thy soul Why so dull and beartless Why so backward to a duty wherein thou hast found and maist still hope to find so mighty a Helper True indeed it is a duty of much difficulty and utterly above my own ability but why should I be discouraged I can do all things through the Spirit strengthning me How soon can the Spirit turn this barren Wilderness of my heart into a standing water and this dry ground into water-springs How quickly can be breathe upon me and cause these dry bones to live Why should my own Impotency discourage me when I may expect the help of Omnipotency What though I can do nothing in my own strength cannot the Spirit of Grace make his strength perfect in my weakness and enable me from a like experience to say with the Apostle when I am weak then I am strong Remember that our blessed Saviour hath promised to procure the sending of a Comforter John 14. 16. that shall abide with us for ever and therefore however you may not at present feel its lively assistances yet you may be assured it is in you since you have experimentally known its power and influences and this may encourage you to set upon duty even when under the greatest indispositions and discouragements in hope that when you begin to lift this powerful Helper will lift with you It is much to depend upon another we do in a sort engage them to do for us when we tell them we will trust to them So if under wants weaknesses indispositions discouragements we would yet go upon our work depending on the Spirit and expecting his enablemants it would be a singular means to engage his assistance And here let me advise the complaining self-discouraging Christian Thou that complainest of thy deadness distractedness inability and that thou wantest the Spirits help as formerly Take this word of counsel and make tryal of it Turn thy sad complaints into humble confidence resolve with thy self not to be discouraged from duty Say thus Well I am unable to do any thing I know not what to ask nor how to pray but I will go notwithstanding and the weaker I am in my self the more confidently will I expect the assistance of that Spirit whose work it is to help our infirmities and to make intercession for us with groanings that cannot be uttered I am assured he can and I shall humbly hope he will quicken my deadness enlarge my straitness and make up all my wants from his abundance Thus to improve your experienced assistances would be the best way to have them continued to you for hereby you give the Spirit of God much glory 4. And forget not to improve them into thankfulness Let not God lose his glory and thou shalt not want the comfort Improve the Spirits assistance as well in blessing God for what thou hast as in begging what thou wantest and amongst other mercies forget not to be thankfull for this mercy it self as being one of the choicest Say as David Who am I Lord that I should 1 Chron. 29. 14. be able to serve thee with such alacrity to pray though alas with much infirmity many distractions yet with such a measure of faith fervency importunity It is because thy Spirit enables that thy servant hath 2 Sam. 7. 27. found in his heart to pray this prayer before thee Oh when thou feelest at any time the warming enlarging influences of the Spirit of Supplication rise not off thy knees till thou hast made thy thankful acknowledgements to him who hath drawn out
and held up thy heart in duty Thus I have said a little of what might be spoken upon this account The summ of it is this Improve the Spirits assistances for the ends they are vouchsaf't and by so doing you shall procure the continuance of them This is the Third Means 4. Beg earnestly the continuance of the Spirit with you as it is obtained so it is continued by asking It will stay with you upon your importunity Do therefore as the two Disciples dealt with Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 24. 28 29. they constrained him not by violence but by entreaties even as Lot dealt with the Angels whom he took to be Travailers he Gen. 19. 3. pressed upon them greatly and they turned in unto him Thus deal with the Spirit of God earnestly importune his continuance as the Judg. 19. 6 8 9. Levites Father-in-law perswades him time after time to stay with him Take up David's words praying for the continuance of that willing cheerfull frame which the people manifested in their contributions to the building of the Temple O Lord God of Abraham keep this for ever in the imagination of the thoughts of the heart of thy people and prepare or establish their heart unto thee So when thou feelest the vigorous motions and influences of the Spirit pray that the Lord would establish thee with his free Spirit and that he will not take his holy Spirit from thee Breathe out thy soul in such expressions Oh sweet Dove Oh blessed Spirit of Grace how unspeakably delightful is thy heavenly company how easie sweet and pleasant is this yoak of Duty when thou helpest to bear it How powerfully sweet and sweetly powerfull are thy assistances Ere I was aware my soul made me like the Charets of Amminadab or set me on Cant. 6. 12. the Charet of my willing people What a Heaven upon Earth is it to perform spiritual duties with spiritual enablements What Oyle to the Wheel what refreshing baits in ebe up-hill way of duty are thy seasonable Incomes Oh let me never want thy blessed help do thou draw and I will run What am I but a dead lump a breathless carkass if thou withdraw thy quickning influences O do thou continually inspire me I am a dry tree do thou cause me to bud and blossome and bring forth fruit unto perfection Let my root be spread out by the waters of Job 29.19 thy Grace and let thy dew lye all night upon my branches Great and continual are my necessities troubles temptations Prayer is the only way to procure supply support sanctification victory but I cannot alas I cannot turn this Key whereby the Door into Heavens Treasury is opened except thou strengthen my hand I cannot wield this conquering Weapon except thou teach my hands to war and my fingers to sight Wherefore let me ever injoy thy presence let me seel thy help let thy power be made perfect in my weakness Awake O North wind and come thou South blow upon the Garden of my soul that the Spices thereof may flow out 5. But especially be willing to follow the conduct of the Spirit you read of being led by the Spirit of walking in and after the Spirit Rom. 8. 3 4 14. This do and you shall not want its seasonable help If you would know what I mean by following its conduct In short I intend not any Enthusiastical Unscriptural motions or impulses but to hearken to its motions and counsels pressing you to follow the directions of the Word The Spirit of God speaks no otherwise in the hearts of Gods people than it doth in the Bible To the Law and to the Testimony if it speak Isa 8. 20. not according to that Word it is none of the Spirit of God it is a lying deluding Spirit But when this Holy Spirit either by the Ministers of the Word or in a more immediate way presseth you to holy walking calls you from loosness worldliness from a vain conversation from any particular course of sin which you have been addicted to or invites you to the performance of any neglected duty to order your conversation according to Gospel-rule to come nearer your pattern Jesus Christ to be more humble heavenly more profitable more exemplary c. Let your ear be open to its counsells follow its directions be as obsequious Matth. 8. 9. to the Spirit as the Souldiers to the Centurion if he say go then go if come come if he bid do this do it They that obediently follow the Spirits guidance in the course of their life shall not ordinarily want his assistance in the course of their duties And let us not think the Spirit will be at our command or help when we desire and need him if we will not be at his command It you will give way to loosness vanity pride carelesness worldly lusts neglect of duty think not to have the Spirit long to help you in duty Res mihi creds delicata est Spiritus saith one the Spirit is a tender thing soon grieved It will not be our Comforter if it must not be our Councellor 6. Abide in Christ if you would have his Spirit abide in your hearts all communications of the Spirit are from the Father through Christ How often is this abiding in Christ inculcated in that one place John 15. 4 6 7 9 10. and note especially what is said in v. 7. Iâ—â—ye abide in me and my words abide in you ye shall ask what ye will and it shall be done unto you Here you have both the Duty and the Priviledge the Duty abiding in Christ the best evidence whereof is expressed in the next words and my words abide in you to abide in Christ then is to continue in the Faith of the Gospel not to depart from the Truth nor only so but to have the Word a lively operative commanding Principle in the heart directing our steps Manent in Christo qui Verbum ejus Gualtâ—r audiunt audito credunt toti ab eo dependent Well what 's their Priviledge The next words tell you Ye shall ask what ye will and it shall be done unto you a holy freedom boldness and success in prayer I take those words Ye shall ask what ye will not only to import leave or licence to ask what they desire but that which the Scripture else where calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freedom liberty of speech and confidence to be heard in our Petitions Now this cannot be without the Spirits assisting and encouraging So that it amounts to thus much If ye abide in me ye shall have a Spirit of Prayer liberty and confidence in asking and the grant of your Petitions Therefore I say abide in Christ and in so saying I would be understood to mean these things 1. Abide in the Doctrine of Christ I mean the great Doctrine of Justification and Salvavation by Christ alone Take heed of a Popish Linfie-woolsy Merit Mix not the
Woollen of mens supposed super-erogatory Merits with the clean white Linnen of the Saints The Spirit will no longer be an Intercessor in our hearts than we rely upon Christ alone as our Intercessor in Heaven I am confident the Spirit never went along with prayers put up in the name of the virgin Mary Peter Paul c. Abide then in this Doctrine 2. Abide in the Faith of Christ I mean a personal applicatory Faith whereby we depend on Christ and his merits for acceptance of our persons and audience of our prayers It is not enough that we assent to the Doctrine but we must also rely on the merits of Christ We can no longer pray in the Spirit than we pray in Faith If we stagger in our affiance we shall want our wonted assistance 3. Abide also in the love of Christ maintain a singular and superlative esteem of him in your hearts count him the chief of ten thousand altogether lovely To abide in Christ is to continue and abide in his love But John 15. 9 10. what is this to the purpose in hand How will this procure the Spirits continued assistance in prayer Very much Love to Christ is one of those sweet and fragrant flowers indeed of his own planting wherein the Spirit is much delighted Observe that Text If a man love me be V. 23. will keep my words and my Father will love him and we will come unto him and make our abode with him How else do the Father or Son make their abode in a soul but by the Spirit Where then the Love of Christ is there the Spirit takes up his abode and where he abides he cannot be idle and unimployed He is like some friend that though they come but a visiting will further and not hinder business though indeed his coming to the John 14. 16. soul is not to give us a visit but to abide with us for ever And so much in answer to this fifth Case CHAP. VII IN the two last Cases I have proposed something 1. In order the Attainment of the Spirit of prayer 2. In order to the Preserving and continuing it The next will be Case 6. What may I do to recover the Spirits help and enablements its quickning motions its lively stirrings and assistances when they are withdrawn I need not say much of the usefulness or necessity of this Case What I spoke of the former is easily applicable hither The frequent complaints of Gods people concerning their indisposition coldness straitness and inability to prayer sufficiently tell us that it is needful to propose what may be thought effectual in this Case Something is fit to be premised though in effect it hath been hinted before 1. We may be said to lose or want the Spirits assistance either 1. As to that degree of liveliness and ability which we have formerly found There may be abatements of that fervour enlargement and vigour of affections that we have exercised in prayer This is the common experience I believe of all Christians They do not alwayes enjoy the same measure of divine enablement sometimes they sail swiftly Wind and Tide favour them at other times their motion is very slow they drive heavily much ado to bear up against the Wind and Waves 2. Sometimes we may seem wholly to want the Spirits assistance not one good motion no heart to pray I say not that we may lose the Spirit as to its Indwelling but as to its operations there may seem a Cessation of any lively breathings As in a Swoon the breath may be stopt the pulse not beat sensibly so that one may not feel himself alive and may be judged by others to be dead Though as Paul said of Eutychus Act. 20. 10. his life is in him Now I would be understood to speak to both these What is to be spoken may respect both the remission and abatement of degrees and also the intermission or cessation of acts of Spiritual life Both sorts need Counsell 2. The Spirits Return must be an act of free grace and indeed of rich grace For I suppose it will be granted that the Spirit withdraws not but upon some great Provocation though God may have as you have heard very gracious ends in such desertions yet I can scarce think he doth it till we have justly deserved it and in a manner driven a way his holy Spirit Now you may easily see that to sin against the Spirit of God after we have enjoyed his presence found the sweetness of his assistance and known the advantage thereof must needs be a very provoking sin it carries in it much of ingratitude and dis-ingenuity Solomon's sin was the more hainous because 1 Kings 11. 9. his heart was turned away from the Lord his God who appeared unto him twice How ill then must God needs take it that thou shouldst grieve his Spirit and abuse his goodness who hath appeared so often so sweetly and comfortably to thy soul Who hath helped thee at many a dead lift and put many a good motion into thy heart and held thee up in duty So that thy sin is not a little sin it calls for a deep humiliation it may cost thee many a deep sigh many a brinish tear before thou recover thy former state Nay possibly God may set just cause never to return to thee in that degree of enlargement and those gracious manifestations which thou hast sinned away Thou maist lay down thy head in sorrow though thy eternal condition be secured This I say not to break any bones or to discourage any from using means but to let them know that its dangerous to grieve the Spirit of God and that it requires the utmost of their diligence and industry to recover from under such desertions And now I come to lay down something in answer to this Case Direct 1. Thy first work must be to endeavour to find out the sin or sins which have robbed thee of this Priviledge Search and search again till thou findest out the Achan that hath thus troubled thy soul Here I cannot reckon up every particular sin that may possibly be a cause of the Spirits withdrawment but only hint what probably may be and ordinarily is the occasion of it It is not every miscarriage that grieves away the Spirit then who should enjoy that Priviledge The Spirit helps our infirmities It pitties us under weaknesses therefore meer failings do not provoke God to take away his Spirit Nor yet every greater sin if speedily repented of You can scarce imagine a sin more hainous for the nature than Peter's or more aggravated by its circumstances Yet it appears not that he lay under desertion he wept bitterly and it is not likely his tears were prayerless and no sooner is our Saviour arisen but he must have the Tidings with the first Such things intimate that he fell not under desertion His repentance was as speedy and serious as his sin was hainous Well what
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
many stripes Oh ungrateful Oh disingenuous Thus humble and shame thy self before the Lord get into Ephraim's posture Jer. 31. 19. smite upon thy thigh be ashamed yea even confounded with Job abhor thy self in dust Job 42. 5. and ashes with the Publican smite upon thy breast and cry The Lord be merciful unto me Luke 18. 13. a sinner Such self-loathing for our unworthy carriages towards God will draw pity from him What a sweet return is that to Ephraim upon his Râ—pentance Is Ephraim my dear son he is a pleasant child for since I spake against him I do earnestly remember Jâ—r 31. 20. him still So in Ezek. 43. 11. If they be ashamed of all that they have done shew them the form of the house Thus may God deal with thee if thou be really ashamed and throughly humbled for thy dis-ingenuity Direct 3. Yet humbly and earnestly beg the return of the Spirit both to assure thee of pardon and assist thee in duty The Spirit of God is as the wisdom that proceeds from Jam. 3. 17. it gentle and easie to be entreatâ—d importunate prayers have brought God back again be it spoken with humility when he hath been departing from a people and when he hath turned his back upon them have prevailed for the turning of his face towards Numb 14. 13. 21. 16. 47. them Moses oftner than once found the prevalency of it And in this thou art not without great encouragement if ever thou hast felt and found the gracious assistances of Gods Spirit and upon the supposition I am speaking to thee know that he is an abiding Spirit however his influences may be suspended his presence shall John 14. 16. never be totally removed he may be turned aside but is not out of call And what Paul saith concerning Onesimus perhaps he therefore departed for a season that thou shouldst receive him for ever Therefore with what â—aith and strength thou hast wrestled with the Lord plead his free and gracious promises notwithstanding thy unworthiness Thou hast David for a pattern though his sin was hainous yet he pâ—ayes Psal 51. 10 11. Take not thy holy Spirit from me stablish me with thy free Spirit Take up Shimei's words to David Let not my Lord impute iniquity 2 Sam. 19. 19 20. unto me neither do thou remember that which thy servant did perversly for thy servant doth know that I have sinned Thou hast one to deal with infinitely more merciful than David A God that pardoneth iniquity that passeth by the transgressions of the remnant of Mich. 7. 18. his heritage who retaineth not his anger for ever because he delighteth in mercy who will say to thee I will heal thy backslidings I Hos 14. 4. will love thee freely for mine anger is turned away from thee Object If you should reply What is all this to me who am destitute of the Spirits help It is as if you should promise me a rich treasure upon condition I shall mount up to the Sun or drain the Ocean These are things which cannot be performed without the Assistance of that Spirit the want of which it my complaint and grievance Alas I cannot repent I cannot pray as I ought c. Answ This Objection in effect hath been answered before in speaking to the fourth Case whether I refer you Only this further I am speaking to such as are not quite void of the Spirit only they are deprived of his lively actual sensible assistances I hope it is not in vain to bid such stir up the gifts and graces that are in them or blow up the sparks that for the present lye hid in the ashes of corruption or to bespeak the Spirit of God in the language of the Spouse Awake O North-wind and Cant. 4. 16. come thou South blow upon my garden There is a secret assistance where it is not sensibly selt it is from the Spirit that you can so much as be sensible of the want of it the dead soul feels no want Therefore put out your endeavours in these things Direct 4. Desist not from duty under these withdrawments but rather double thy diligence and as I may allude to that If the Iron be blunt thou must put to Eccles 10. 10. more strength If ever the Spirit return it must be in a way of diligent and humble waiting upon God Laziness that is an ordinary cause of its withdrawing is a very improble way to procure its return No when God sees thee humbly and conscientiously waiting doing violence to thy corruptions strugling and tugging at it then will he pity and help thee God delights to encourage diligence Exercise is the way as to preserve so to recover health Nothing more seeds and encreases an Asthmatick Distemper that is short-breathedness than sitting still Whence by the way you may take notice how pernicious that Doctrine is of not praying till the Spirit move indeed it is nothing else but a subtil shift to put off duty a cloak for laziness and the next way to be deprived of the Spirits gracious assistance If God deny his Spirit it is but justice but for us to lay aside duty upon that account is injustice towards God and the greatest injury we can do our own souls Therefore be diligent do in obedience though thou canst not do with alâ—crity if the Wind fill not thy Sails yet lay not the Oar out of thy hands Direct 5. Make much of and be very thankful to God for any degree of help thou yet hast and welcome any spark of heavenly motions Thou canst not it may be pray with a full Sail of faith and affection but if thou hast any weak breathings if thou canst pray with groanings that cannot be uttered for their weakness if thou art but as smoaking flax not yet in a flame for this measure bless God This is to be faithful Luke 19. 17. in a little and to such much is promised Thou canst not express thy particular ailments but thou feelest all is not right with thee thou lovest prayer hast high thoughts of and pantings after a praying frame here is matter of thankfulness bless God that thou hast not quite cast off the Duty that thou art neither amongst those that pretend to be above the duty nor those that scorn and deride it To be thankful for a little is the best way to procure more Direct 6. During the Spirits withdrawments be very playable to its commands motions and suggestions labour to be more ingenuous in thy obedience It is ordinarily some stubborn resistance or affront of the Spirit that drives him away at least some palpable neglect of yielding obedience to his motion therefore a yielding plyable frame is the next way to a recovery Even to say and practise as Elihu teacheth Job I have born chastisement I will not offend any more Job 34. 31 32. That which I see not teach thou me if I have done
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
pressing Troubles may even stop thâ— Speech and indispose the outward Organâ— But thou canst not so freely go out to God thou wantest praying affections and dispositions Faith Love Desire Delight iâ— God godly sorrow c. are at a very low ebb and scarce discernable I ask Whence are these complaints Hadst thou no love to God or desire of him thou wouldst never complain that thou canst not love him There would be no such language as this Oh that I could love God as I should Oh my base dis-ingenuous heart that returns so little Love c. But something more to this in the next Quest 3. Suppose it be at sometimes as bad as thou makest it that grace be at a low ebb that thou art dead senseless unapt backward lumpish canst scarce dragg thy self into the presence of God and when before the Lord thou hast neither words not heart to the duty Is it alwayes thus Darest thou so far wrong God as to deny his gracious assistances vouchsaf't to thee Canst thou not remember the sweet meltings and enlargements that thy soul hath felt in duty the precious experiences thou hast had both as to assistance and acceptance Yes it may be you will say and that is it that is the sting in my affliction Had I never known what these things meant I had not had this sting in my affliction but this is it that makes my cup exceedingly bitter that I have sinned away these mercies and now want the Spirits help when I most need it I deny not but the case is sad yet there is something to allay it For consider what child of God hath not sometime felt and complained of the like Who is it that hath not his dead fits Do we not find David and other precious Saints under the like distempers Read Psal 77. 88 38 c. The Text doth not assert this as the constant Priviledge of Gods afflicted people to have the Spirit helping their infirmities at least in that full and sensible manner as they desire even these suspensions are necessary to make us feel the weight of an affliction and to make the Spirits return sweeter Besides thy former experience is in it self a ground of hope upon which thou maist bespeak thy soul in the words of David Why art thou cast down O my soul why art thou disquieted within me Psal 42. ult still trust in God for I shall yet praise him who is the health of my countenance and my God For however the Spirit may suspend his influences he doth not depart for ever he is an abiding Comforter So that to conclude Joh. 14. 16. 1. If thou hast had the Spirits assistance if thou hast known by experience this great priviledge in the Text. 2. If thou canst still groan and sigh out thy complaints though not pour out thy soul in such full expressions or cloathe thy prayers with words as sometimes thou couldst 3. If thou art sensible of thy want and dost earnestly breathe after the Spirits return yea couldst be content thy burden were doubled if thou couldst but cry and plead with God as sometimes thou hast done I say thou hast no cause to conclude that thou art wholly destitute of the Spirit of Supplication these things are not found in those that are void of the Spirit they neither feel their want nor desire the assistance of Gods Spirit Yea let me add that a soul in thy condition is not fit to be its own Judge such complaints such pantings speak a soul in a growing posture Thriving Christians like growing children are aptest to complain that their cloaths are too little their graces weak and feeble which is not because they do not grow but because their desires are to grow still more Like Paul they forget that which is behind and are reaching Phil. 3. 13. forth to that which is before Or like that great Conqueror of whom it was said Nilque putans factum dum quid superesset agendum Alexander the Great They think they have no grace because they have not all grace Well I shall look upon it as a sure sign of an enlarged heart never to think it self enough enlarged Therefore let these complaining souls drink no longer Waters of sorrow but take a little Wine of consolation Thus much to those that want or think they want this precious Priviledge CHAP. XII 2. THE other sort to whom I am now to speak are those who have this great mercy and know the Advantage of it such as can beat testimony to this great truth that the spirits help in prayer is a great Reality These also I shall rank under three heads 1. Such as have this mercy but are not at present in Affliction 2. Such as are in trouble and doe in some measure experience the benefit of it 3. Such as have been in the deeps and have tasted the goodness of God in this kind though now delivered from their troubles to each of these I shall propose what I conceive most suitable and edifying 1. To you that being yet free from calamities know what it is to be helped in prayer The Doctrine speaks by way of Counsel and Advice and that is that you cherish and make much of and doe what you can to perserve this great Priveledge take heed of such fins as may grieve away the spirit of such as have been mentioned above especially in the 6th Case This Advice I give upon a 3. fold consideration 1. Though you are yet at quiet though you fit under your own vine and under your own figtree and the candle of the Lord Job 29. 3 4. shine upon your head and his secret be upon your Tabernacle you know not how soon the Case may alter and the Cup that others drink of may be put into your hand David found himself deceived when hee said his mountain Psalm 30. 6 7. was made strong and hee should never be moved God hides his face and then hee 's troubled Solomon's dayes were for a long time peaceable and no likelyhood of any trouble to arise God had made him terrible to all 1 Chr. 8. 7 and 9. 23 24. 1 Ki. 11. 14. 23. 26. about him and put the necks of his Adversaries under his seet all the bordering Kings are his Feudatories and Tributaries yet on a sodain a black cloud arises and a succession of Adversaries are raisd up against him Who more prosperous then Job or more likely to live and die in his nest being not less pious than prosperous being a man perfect and upright one that feared God and eschewed evill yet behold him stript of all sitting upon the Dunghill scraping him self with a Potsheard Who can hope to escape when neither his piety nor possessions can secure him It may be with you as with those Acts. 27 13 14. in the Ship with Paul The South-wind of prosperity blowing softly you may suppose you have obtained your purpose and think you
shall be speedily and safely wasted over the Sea of this world but how soon may an Euroclydon arise which may put you out of all hope of Safety Then how besteading a priviledge will it be to have the Spirit helping your informities what support and comfort will it bring in what a difference Compare V. 20 with 25. betwixt Paul and the rest in that Ship hee comfort 's others with the comforts where with himself is comforted by God they are past hope but hee full of assurance This was the fruit of Interest in God and if a storm taught the Mariners in Jonah to call every man upon V. 23. his God it is not to be questioned that Paul was both frequent and servent in Prayer at that time The God saith hee whose I am and whom I serv Well as you desire in such a condition to enjoy this Priviledge now prize it now quench not the Spirit be not backward to his motions now Conâ—â—dering in the second place 2. As you carry towards the Spirit now so you may expect hee will carry toward you in your distress if you now slâ—ght him and be shie of entertaining his good motions expect the like measure There is much in that word Grieve not the holy Spirit Such Eph. 4. 30. expressions as they speak in the Schools import not affectum but effectum in Deo they doe not signify that the Spirit of God is capable of being grieved as we are so as to have our hears sadned our Spirits of dejected or embittered but that the Spirit being provoked by our miscarriages will doe as wee doe when one hath grieved or vexed us and how is that Are wee not shie of coming into their company doe wee not absent our selves or shew a change of Countenance wee are nothing so pleasant so familiar till the breach be made up yea many times wee pay them in their own coine and doe something that may equally grieve them Thus will the Spirit deal with us at least wee can expect no other he will withdraw and absent himself wee shall not have his quickning motions and lively assistances c. Then will God deal with us as hee threatens Because I have called and ye refused ye shall call upon Prov. 1. 24 28. me but I will not answer ye shall seek mee early but ye shall not find mee And what the Consequence of this will be may be gathered from what hath been already said For 1. There will be sad reflexions upon thy former abusing of God's Spirit which will make thy Cup out of measure bitter and the weight of thy affliction pressed down heapt together and running over What will be thy thoughts then Oh I might have enjoyed the comfortable presence and assistance of God's Spirit in this strait Had I not abused it in my prosperity Oh what a precious Priviledge have I robbed my self of c. 2. Hence will follow that thy present burden will be exceeding heavy as wholly lying upon thine own back It will bee with you as with Paul pressed beyond measure 2 Cor. 1. 8. above strength so that I despaired even of life this will aggravate thy misery and exceedingly weaken thy strength to bearâ—iâ— 3. And as you have already heard there is great danger of running thy self into the sin of taking indirect Courses Thou liest open to Sathans Temptations who often makes our extremity his opportunity to doe us a mischief thou wilt a thousand to one be tempted either to sinister and sinfull courses for relief or to take desperate courses it may be as some have done by ridding thy self out of temporal to hasten into eternall misery Oh then as you desire to avoid these sad Consequences avoid that which is the proper cause of them namely grieving slighting abusing quenching the holy Spirit of God The only way to have him befriend you in your straits is to Cherish prize and improve his motions now as you have been already taught in some of the Cases above Espiceally considering in the Third place 3. Supposing which yet is scarce possible that you should pass through the world wâ—thout any considerable affliction yet you stand in dayly and hourly need of the Spirits assistance It s not only needfull then though it be singularly comfortable Are there not snares in prosperity which you have need to pray against Agurs prayer imports that there is is much danger of denying God and saying who is the Lord in prosperity that is of withdrawing our confidence and dependance from God to the Creature or revolting from our obedience to him as of Sâ—ealing or taking the name of Prov. 30. 9 God in vain in poverty Besides are there not burdens of duty too heavy for thy weak shoulders without the Spirit helping thee Add that how ever thou mayst escape other Troubles yet thou art sure of Temptations If Christ himself escaped not how canst thou hope to escape but without the Spirit of supplication these will easily prevail thou wilt find the Tempter too subtile too powerfull for thee except thou call in Divine Assistiance Here is as much need of the Spirit of prayer as in any other kind of affliction Paul sound Prayer his best weapon and therefore hee made much use of it For this I prayed thrice More over there are 2 Cor. 12. 9 1 Cor. 1. 28 ordinary Troubles with few escape Troubles in the flesh cares about the things of this life such as a man is born to and as naturally Job 5. 7. subject to as 't is naturall for the sparks to fly upward These will not be borne or not as a Christian should bear them without prayer for support direction sanctification The most inconsiderable of these without divine support setch't in by prayer will be sufficient to disspirit to overwhelm thee to put besides thy Patience To conclude then What need have wee to keep the Spirit our constant friend that wee may have its assistance in all exigencies It is as needfull as prayer it self is and that is the very trade the very lively hood of a Christian you may as well live without ayre or breath as you are living Creatures as to live without prayer as your are Christians Therefore take heed you doe nothing whereby the Spirit may be estranged from you or be provoked to withdraw his assistance if you doe it will be to your unspeakable loss and disadvantage If you would be directed in this thing Look back to the filth Case So much to the first sort CHAP. XIII THe second sort of those who know what it is to have the Spirits help are those who are under afflictions and do find the great advantage of this precious Priviledge to whom the Text is an experienced Truth and they can say Except the Lord had given me his holy Spirit I had sunk under my but then but through mercy I am supported I feel strength renewed and increased as my burdens
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
used in sincerity when speaking of God they add blessed or worshipped may hee bee so here But as the opinion is singular so the verb here being in the same mood as in the following Petitions speaks this to be of the same nature with the following I conclude it therefore to be a Petition the sense whereof wee shall better understand by explaining the Terms of it 1. What is meant by the name of God 2. What by sanctifying Explicat Thy name The name of God is put 1. for God himself an usuall Hebraism to put names for persons which the Greeks also imitate Acts. 1. 15. The number of names were about 120 Rev. 3. 4. Thou hast a few names c. i. e. persons So the name of Christ is put for Christ himself Acts. 4. 12. Ephes 1. 21. Thus the Name of God is equivalent to God himself Gen. 4. 26. Then began men to call upon the name of the Lord and this is very frequent and obvious 2. Name is put for that which notifies and distinguishes God from all others So those Attributes whereby God hath revealed himself are frequently called his name Se Exod. 3. 15. 15. 3. Isa 43. 6. Exod. 34. 5 6. They that know thy name will put their trust in thee Psam 9. 10. i. e. Thy power wisdom goodness c. 3. It is also put for fame and celebrity for the glory of praise that is publickly given to any one so 't is attributed to God 1 Kings 8. 41. 42. they shall hear of thy great Name Neh. 9. 10. so didst thou get thee a name as wee say A mans name is up when hee is spoken of with general applause 4. Name is put for what ever God makes himself known by as in the 3d. Commandment Now the word and works of God are the things whereby hee discovers himself Here the two first senses are most proper q. d. Be thou magnified and glorified in thy Essence and Attributes Hallowed or sanctified To open that word take the following Conclusions 1. Man is said to sanctify himself or others thus God commands the Israelites to sanctifie to him their first born Exod. 13. 2. and the Priests to sanctify themselves Exod. 19. 22. In this sense to sanctify is to dedicate and set a part to God a thing or person or to prepare for any speciall service 2. God is said to sanctify Man which is either to choose him to some peculiar office as Aaron and his Sons Exod. 29. 44. Or else to infuse habits of graces and make him holy by reall communications of the graces of his Spirit of which 1 Thess 5. 23. and many other Scriptures 3. God is said to sanctify himself Numb 20. 13. when hee vindicates himself from any dishonour or wicked reflexions of mens sins So Ezek. 36. 23. I will sanctify my great name which was profaned among the Heathen which ye have profaned in the midst of them i. e. I will wipe off the reproach which your miscarriages have brought upon my Name amongst the Heathen Thus God sanctified himself upon Aarons Sons Levit. 10. 3. See also Isa 5. 16. But amongst his own people God is said to sanctify himself when hee restores to them the purity of his worship Ezek. 20. 41. or delivers them from any grievous affliction Ezek. 28. 25. and 39. 27. In a word when God by any signall providence declares what hee is or writes any of his attributes so legibly upon his Providences that men may plainly read it hee doth herein sanctifie himself 4. Lastly Man is said to sanctify God Isa 8. 13. Sanctify the Lord of hosts himself that is not to make but to declare God holy and glorious to acknowledge him to be what hee is and to ascribe to him what ever speaks his transcendent excellency In a word to refer our whole life and all our actions and endeavours to his glory according to that 1 Cor. 10. 31. Now the two last senses are proper to this Petition Let thy name be sanctified both by thy self and by us thy Creatures doe thou reveal thy glory and enable us to acknowledg and celebrate it And by the way it is well observed Sr. Rich. Baker how generally these Petitions run that relate to God It is said Hallowed be thy name Not by us lest wee make the Musick of too few voices Thy Kingdom come not to us lest wee assign God too small a Territory Thy will be done Not by us lest wee stint God to too few Servants But wee say Hallowed be thy name and stop there that no mouth may be stopt from glorifying God Thy Kingdom come but not whither because wee should desire its coming into all places Thy will be done Not by whom because it should be done by all The sense then of this Petition may be given in these Scriptures Psam 80. 12. Thou that dwellest between the Cherubins shine forth and Psal 21. 13. Be thou exalted Lord in thine owne strength And Psal 57. 5 11. Be thou exalted O God above heavens let thy glory be above all the earth These may express it as it relates to Gods sanctifying himself And then as it relates to our sanctifying of him Ps 67. 3 5. Let the people praise thee O God yea let all the people praise thee may be a good exposition or Paraphrase upon it So Psal 13. 18. c. The more particular explication I reserve to the Application The Point is this Doctr. 6 The gloryfying or sanctifying of Gods name should be our chief Petition in our addresses to God by prayer This needs no great proof that one Scripture speaks fully to it 1 Cor. 10. 31. Whether yee eat or drink doe all to the glory of God If every thing if our naturall and civil much more our religious actions and if the glory of God must be the highest end of our prayers it clearly followes that it must be first and chief in our Petitions as well as in our intentions I shall for further clearing the thing and preventing mistakes briefly answer a 3. sold Query and then apply it Quest 1. Is it necessary that wee should alwayes keep this order in our Petitions must wee alwayes pray in the first place that Gods name may be sanctifyed Ans 1. The glory of God should alwayes fit highest in our hearts and all our desires and Petitions should be subordinate to this as their end and as far as wee can discern directed to it so that all wee ask should be implicitly and intentionally Petitions that Gods name may be sanctified since in what ever wee ask wee should chiefly intend this and our desires should be ever bounded with this as the condition if wee ask outwards health riches deliverance c. or if spirituals grace or comfort still wee must have an ey to this mark and the nearer any thing comes to this mark the more intense may our desires be and the move earnest our Petitions about it So that
be made good viz. that he will not suffer you to be tempted above that you are able And so for inward corruptions and the bait and snares of the world that you may have Interest in that sweet intercessory Petition of our blessed Saviour John 17. 15. I pray not that thou shouldst take them out of the world but that thou wouldst keep them from the evilâ— that he will so restrain our enemies and so strengthen and sortify us that we may have cause to take up that gratulatory Psalm viz. 124th that though Sathan or his Instruments may be permitted to make attempts upon us as Senacherib against Judah and the Syrians against Samaria yet they may have a hook put in their nosthrils and return with shame and disappointment in a word That the wicked one may not touch us in the sense of that Text 1 John 5. 18. that is Letaliter with a deadly touch or as some tactu qualitativo with such a touch as may leave an impression of his owne divelish Spirit upon us such a touch as the needle hath from the Loadstone 3. That he will not withdraw from us in our tryals and conflicts that if he call us to fight he will stand by and encourage us To be led into temptation is no great matter if we be not left in it and indeed we are never to purpose led into it tâ—ll we be left in it till Gód deal with us as with Judas and Saul suffer Sathan to fill our hearts this therefore we have need to be earnest for that if Sathan must winnow us our Saviour may so intercede for us that our Luk. 22. 31 32. 2 Cor. 12 9 faith may not fail if the messenger of Sathan must buffer us the grace of God may be sufficient for us Though we cannot peremptorily and absolutely pray for Victory over every temptation since we neither know what God hath decreed nor how far a foil for a time may advantage us afterwards 4. That he will keep us from running our selves into temptations this is both necessary in it self and doubtless implyed in this Petition though there were no outward Tempter no World or Devil yet our owne hearts would be and indeed are our worst Tempters in many cases our temptations are home-born though nursed by Sathan for Instance when troubles arise for the profession of the Truth and we cannot owne some Truth of God but we must expose our selves to hardships and sufferings how do men act the part of the Tempter upon themselves how do our carnal hearts bespeak us in the language of Peter to our Saviour Master spare thy self this shall not be unto thee What distinctions and evasions do we study to escape suffering While we should be studying duty and preparing for danger we are studying to escape the latter by declining and shaking off the former Like Jonah when he foresaw that he was sent upon a troublesome and dangerous embassy he out-runs the work to avoid the trouble Pray then that we may not be left to our selves as the Jews Psam 81. 11. Then we shall be sure to be our owne Tempters 5. That in those temptations of probation which himself pleases to excercise us withal he will enable us to carry as Christians shewing forth our graces that we may like Abraham if tryed by faith offer up our Isaacs Hebr. 11. 15. that our patience may shine as Job's did through the clouds of temptation and affliction that we may not sin with our mouths or charge God foolishly How shamefully do we miscarry when God leaves us as David and Hezekiah how shall we dishonour God blemish the Gospel cause the enemy to blaspheme through our misdemeanors if the Lord who layes the tryal upon us do not stand by us in it and teach us how to carry under it Therefore pray Lord if thou will prove us help us that we may approve our selves If thou wilt excercise us with Temptations fortify us with grace that the issue of the tryal may be thy glory and our comfort If thou try us by prosperity keep us humble and obedient if by adversity keep us from despondency indirect actings theft maligning others c. 6. That if in his infinite wisdom he see it good at any time to suffer us to be foyled and leave us to our owne weakness for our humiliation or for other good and gracious ends he will not leave us wholly and finally that it may be with us as is prophesyed of Gad Gen. 49. 19. A troop shall overcome him but he shall overcome at last That though he chasten us he will not give us over to death but at last restore to us the joy of his Salvation and stablish us with his free Spirit That with Sampson we may at last be avenged of our enemies that though we fall yet we may not be utterly cast down but may be at last more then conquerours through him that loved us and gave himself for us 7. That in stead of those things which may proove snares and temptations to us hee would so order all his dispensations to us as they may incite us to holyness this is the contrary implyed in this Petition q. d. Lord in stead of Sathan standing at my right hand to tempt me let me have thy good Spirit alwayes egging and urging me to that which is good in stead of the wicked enticeing or discouraging me let me have thy Saints by their friendly reproofs counsels exhortations and examples provoking me to holyness let the righteous smite me it shall be a kindness and let him reproove me it shall be an excellent oyl which shall not break my head Psal 141. 5. In stead of that measure of outwards which may be a snare let me have that which shall be a spur to piety In a word Let me have such Ordinances such providences let me be in such company in such a condition so order all things about me that thy work within me may go on with power and all things may concurre and according to that great promise Rom. 8. 28. work together for my good 8. That he will appoint a good issue of all temptations that befal us according to that promise 1 Cor. 10. 13. that he will with the temptation also make a way to escape that we way be able to bear it that he will so limit our temptations as to measure and continuance that we be not tempted more or longer than is for our good and so issue them at last that we may come out as Job and we may have double at our latter end as to grace and comfort to what we had at the beginning and that at last he will so deliver us from them as that we may be set out of the reach of them being translated into that state where Sathan shall not be able to tempt us any more this is the highest round of this ladder and then both parts of the Petition shall be fulfilled then
many is peremptory for its divine authority saith It is causelesly and without warrant omitted by the Church of Rome nay he calls it sacriledge in them that steal away this Thanksgiving from prayer as if it were no part of it Another tells us that one Greek Copy Lucae Brugensis Var Lection omits it one Latin Copy hath it That the Greek Fathers Chrysostom Theophylact Euthymius and the Author of the imperfect work on Matthew assert it the Latin Fathers Tertullian Cyprian Hierom Ambrose Augustin and others following them omit it himself leaves it doubtful I shall only give you the Reasons of a late Writer for its authentickness 1. Without it this pattern had been deficient Leigh's Annotations 2. The Greek Copies have it 3. The Syriack Paraphrast translates it 4. Chrysostom and Theophylact expound it which Reasons methinks seem sufficient to beget at least a probable perswasion of its divine Authority I shall acquiesee in these together with the peremptory assertion of that aboye-mentioned Reverend and Judicious usher See also Ward on Matthew largly dispâ—â—ing the Case Author whose judgment methinks might sway much with the contrary-minded I conclude therefore that it is of divine authority and if not added by our Saviour which I think most probable yet at least borrowed from the forementioned Texts Dan. 7. 14. 1 Chron. 29. 11. Wee may look on the words 1. In their respective consideration to the whole body of the prayer 2. In their absolute consideration and in each they would afford us several Lessons in the bare naming whereof I shall content my self The words then as connected with the former are an argument enforcing the Petitions Thence observe Doct. 1. Our prayers should be backt and strengthned with arguments Doct. 2. Our arguments should be drawn from God not from our selves not from our own worthiness this is plain from the words Then considered in themselves as a distinct branch of this pattern of Prayer or an appendix to it we may in the general learn this lesson from them Doct. 3. Thanksgivings and gratulatory acknowledgments should be mixed with our prayers and Petitions Besides should we take the words in pieces and consider the particulars here ascribed to God each of them would afford us a distinct observation Kingdom this was explained before Here I conceive it properly signifies the universal and absolute Soveraignty of God over the whole world or that right of Dominion which is originally and transcendently invested in him all other Kings and Potentates being but his seudatories Prov. 8. 15. Power That is proportionable ability 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and strength to manage this Kingdom Some have power and not right Eccl. 4. 1. on the side of the oppressour there was power or strength Others have right but want power Kings and Princes sometimes become weak as others God cuts off the Spirits of Princes makes them wander in the wilderness where there is no way But Right and Power strength and Soveraignty are never separated in God and then Glory Praise or honour that is the reflexion of both the former things upon God or the Creatures acknowledging and ascribeing them as due to God And all this not for a time his Kingdom is an everlasting Kingdom his strength everlasting strength and his glory as himself endureth for ever Each of these would afford a large field of discourse but I shall wind them up in this one Proposition Doct. 4. Supreme Right and Power belong to God and therefore Glory is due to him for ever The Seal set to this Form is the word Amen a word of Hebrew Original kept untranslated in most languages to betoken Ainsw say some the unity of Faith and Spirit which ought to be amongst beleevers This word is used in the beginning of a Sentence and then it is vox asseverantis a note of affirmation and being redoubled makes the affirmation more vehement thus where we read Verily other languages have it Amen Or else it is annexed to the end of Sentences or Petitions and then it is Buxtorf fidentis assentientis particula a note of assent confidence expectation as also of ones sincere desire that the thing may be The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amen in the Original signifies Truth and being used in the end of Sentences or prayers signifies as much as firmum ratum esto vere fiat So be it even so so it is so that it implies both a desire to be heard So may it be as is used Deut. 27. 15. Jer. 28. 6. and so the Note is this Doct. 5. Our prayers should be put up with enlarged desires of audience and answer And it also signifies our assent and confidence So it shall be or So it is The Note is Doct. 6. Our prayers should be put up in faith and followed with a beleeving expectation of gracious returns from God this is the sense of that Psal 17. 2. and will look up These things might have been spoken to at large but I have rather chosen to give this light touch upon them having dispatch't what I mainly intended in speaking to the Petitions I shall commend you with these poor labours to the blessing of God only let me begg of you that my pains may not be frustrate by your casting behind your back the things that have been delivered my design was to help those who neglect the duty of prayer especially in their families upon pretence of their want of gifts and abilities let but such make use of those helps I have here proposed and begin to comment upon this excellent pattern and the several Petitions to which purpose I have hinted Scripture-phrase and expression and I doubt not but they shall by degrees experience their abilities growing and indeed I know not a better way of improving the Gift of prayer But then take â—eed of resting in the gift when attained Let the second of those Directions annexed to each Petition be well heeded think it not enough that your prayers be directed by this pattern but labour that the frame of your hearts be suited to the matter of your Petitions Then may you be assued that God will hear you and at last you shall be translated from praying to prayfing from imitating Christ in this weak manner to enjoy him in glory and to sing eternal Hallelujab's to him that fitteth upon the Throne and Rev. 5. 13. to the Lamb for ever and ever CHAP. XI The Observations deducible from the Connexion Scope and matter of the Lord's Prayer had it been handled in that way of Exposition which is now in Vse 1. GOd's foreknowledge of what we want is no Supersedeas to our asking Compare Matth. 6. 8. with 9. Verse 2. Prayer is a duty befitting all ranks and degrees of Christians The Multitude The Disciples Matth. 5. 1. are taught it 3. We have need to be taught and taught again how to perform the Duty of Prayer as we ought for