they are invested with by Christ and what an everlasting spring of Consolation he is to those that are savingly ingraffed into him even against all that might trouble or terrifie them And because there are two principal springs whence all the sorrows of Gods people flow viz. 1. The Reliques of Sin within 2. The Pressures of Affliction without The Apostle layes in comfort against each of these severally Against sin remaining from v. 1. to 17. Against afflictions pressing from v. 18. to the end of the Chapter The Text is one of those Cordials to prevent faintings under any kind of suffering though not less Soveraign against the stirrings of corruption and indeed very precious and heart-cheering to those that enjoy it namely that they have the Spirit of God to help them in pouring out their complaints and begging what 's needful for them at the hands of God Though I intend not the distinct handling of every particular Truth coucht in these words yet it will not be amiss to open them that you may be the better able to glean up not those single cars only but whole sheaves of Gospel-Truth which I shall leave behind me In the words then is set forth a precious Priviledge of Gods people which though enjoyed in other Cases yet is especially besteading in a day of affliction namely the Spirit enabling to and assisting in the duty of prayer Particularly observe in them 1. Our Insufficiency to pray without the The Analysis in Deâ—dates 4th Edit Spirits help for we know not c. 2. The Spirits Sufficiency to quicken and direct us and that both 1. As to the matter of the duty with groanings unutterable 2. As to the manner according to the will of God 3. As to the acceptance And he that searcheth the hearts c. This seems to be the most natural division of the words Yet for more orderly explication we may observe these five particulars in which though there be not so much Art or Method yet it may better serve our present purpose and give occasion to a more particular opening of the Text which I shall do as I mention the Particulars 1. The Author of the Priviledge that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit which what else can it mean but the Spirit of God especially since it s emphatically pointed out in the following clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit it self c. Should any Caviller urge that in Prov. 18. 14. The spirit of a man will sustain his Infirmities and therefore why may it not be understood here of ones own Spirit The Answer were easie That there is a vast difference betwixt sustaining in that Text and helping in this There the Spirit Deâ—d that is the vigour firmness and alacrity of the soul do uphold and bear up a man in his corporal weaknesses What 's that to spiritual infirmities ignorance unaptness and inability for duty What can the natural vigour of a mans own spirit contribute to the help of these Besides that other Texts conspire with this in the sense I give Eph. 6. 18. Praying alwayes In the Spirit per Spiritum Beza in locum as Beza renders it thus glossing Paul would have prayers to proceed from the Holy Ghost Or if that Text may admit of another sense In the Spirit that is ex intimis Add the consent of Expositors animi penetralibus as the same Beza making it parallel with that in Eph. 5. 19. making melody in your hearts Yet methinks that in Jude 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praying in or by the Holy Ghost is above any just ground of exception and cannot without manifest violence be otherwise understood but of the Holy Spirit of God the third person of the Trinity whose Graces they must exercise in prayer So that I take it for undoubtedly true that by Spirit here is meant the Spirit of God who is the Author of this precious Priviledge 2. Here is the Priviledge it self and that is expressed in two or three words very emphatical 1. Helpeth our Infirmities But that expression reaches not the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 helpeth-together Vicissim onus attollit Beza ex altera parte ne sub eo fatiscamus He takes by the one end lifts against us lest we sink under the burden Infirmities that is the defects imperfections corruptions that cleave to us in our prayers 2. There are other two words both of one root v. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he maketh intercession for v. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the same Their import is thus much to deal with a Judge Magistrate or any in authority about any business to be Advocate to plead a cause Sometimes against another as the same word is used Rom. 11. 2. Acts 25. 24. But here for on the behalf of another to procure that the person in authority may be propitious and favourable to obtain that one may bring in his plea and may be heard by the Judge Which yet is so to be understood not as if the Holy Spirit did intercede with the Father or Son for us as the Arians affirmed but that he Beza excites us to pray and as it were dictates sighs and expressions to us Whence he is said to cry Gal. 4. 6. and by it we are said to cry Rom. 8. 15. Of this more anon 3. Here is the manner of this Priviledge for so I choose to call it how the Spirit makes intercession viz. with groanings which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be uttered Some will thus interpret without speaking as they render that word that is say they The vertue of their prayers consists not in number or artifice of words as the Hypocrites Matth. 6. 5 7. but in lively feelings and ejaculations of the Spirit This is pious but it seems to put some force upon the word Rather it signifies ineffable inexpressible or as we render that cannot be uttered Now some things are said to be unutterable for their greatness 2 Cor. 12. 4. Paul wrapt up into the third Heaven heard unspeakable words which it is not lawfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or possible for a man to utter In this sense 1 Pet. 1. 8. the joy of Believers is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said to be unspeakable not to be expressed for the greatness of it Some things in regard of our weakness when through Infirmities we cannot express our sense and meaning both may here be understood Which cannot be uttered i. e. whose fervour Deod endeavour and efficacy proceeding from a supernatural motion of the Spirit cannot be apprehended or expressed Thus we by Quia ingenii captum longè excedunt Calv. reason of infirmity are like children which cry but cannot tell where our ailment is we can complain and mourn like Doves of the Valleys but are not able to express fully and particularly what is our grievance Thus it is sometimes with a child of God especially under
them 6. I shall adde but one thing more but that without which the rest will be fruitless and ineffectual namely before and after this exercise lift up your hearts to God in prayer He it is that must Isa 48. 17. teach you to profit he gives understanding strengthens memory quickens affections and makes the labours of his servants profitable begge the concurrence of his holy Spirit before you enter upon the duty and turn the matter of what you read into Prayer When you understand your duty go to him for strength to perform it When you meet with something that 's convincing quickning comforting intreat the Lord to set it home and keep it upon your hearts Thus I have in some weak measure proposed what seems most conducing to the prefitable reading of both of the Scriptures and other labours of God's servants which I hope may be acceptable because a word in season Concerning this two fold Treatise I shall not say much The dignity of the subject I confess required an ableâ— and more experienced workman yet I shall freely acknowledg that the matter and substance in some of the Cases is borrowed and because as he said Ingenuum est agâ—oscere per quos profeceris 'T is ingenuous to acknowledge by whom we profit much of the first Case will be found in these two Treatises which without my commendation will praise their Authours in the Gate viz Holâ—ingworth's Holy Ghost on the Bench other Spirits at the Bar of which I may truly say it hath multum in parvo much matter in few words and having this opportunity I shall not conceal the Encomium which a Reverend Brother known to me gave of it with allusion to the Author's name in this Distich Of all the Books which lately have come forth There 's none that hath more worth then ALL IN WORTH The other to whom I acknowledge my self a debtour is Reverend Manton on Jude verse 20. who hath succinctly handled the case upon the Foundation which these two Worthies have laid I have added something of my own superstructure I would not rob them of what is their due and as 't is suid Facile est inventis addere I should but needlesly trouble you with the rehearsal of others whom I have for the most part quoted in the Margin which yet is not so stored as to beget in the Reader the least suspicion of my arrogating the praise of one extraordinarily conversant in Authors the judicious and Book-acquainted Peruser will easily discern Quà m sit mihi curta supellex Yet upon such Themes it had been no hard matter for one indifferently read to have replenish't the Margent But to leave these things to every one's censure â—he first â—reatise declares both the necessity and advantage of having the Spirit 's help in prayer especially in a Day of affliction In stead of the particular Doctrines which the text would have naturally afforded I thought sit to hanlle the substance of it under one Doctrine and that in the Resolution of several important Cases relating to it which you may see in the Table prefixed which when you look upon you will easily perceive that the matter treated of cannot but be highly useful and profitable though the manner of handling I confess falls far short of the Dignity of the subject The later Treatise is an Exposition if you please so to call it upon the Lord's Prayer with some and but some Observations and the brief application of them The Method accommodated to the end of the Lord's Prayer which is to be our Pattern in Prayer Yet lest any should complain that abundance of useful Observations are omitted which an Expositor in the way that 's now commonly used might have gather'd from the Scope and matter of it I have in the End of that Treatise given you such other Observations besides those in the Treatise as occurred in my meditations which had they been all spoke to though but briefly would have swelled the work and rendred it lesse conducing to the end I proposed I hope it may find acceptance with the ingenuous Reader as being a help to improve that which to say no more is turned at this Day into a piece of formality by so frequent repetition in publick possibly six or eight times or oftener upon a Sabbath The proper use of it being as Calvin well noteth a Directory for Prayer Noluit quidem praescribere Filius Dei quibus verbis utendum sit Sed tamen vota nostra fic dirigere fraenareque voluit ne extra metas istas oberrent unde colligimus non in verbis sed in rebus ipfis datam abâ—â—o fuisse rite precandi legem thus he And therefore it is very necessary both to understand the particular Confessions and Petitions comprehended in it and in what manner with what frame we are to put them up to God which is the Scope of my undertaking There are many have gone before me in a way not much different Especially Mr. Brinsley in his Watch and Rule of Life hath furnisht you with a briefer and larger Paraphrase upon it I have endeavoured to suggest some Scripture-expressions suitable to the matter of each Petition in which and the like we may express our selves And now Reader I shall commend it to thy serious perusal beseeching the Lord so to attend this weak endeavour and all the Labours of his faithful Ministers with his blessing that they may administer matter of edification to thy soul and give thee occasion to bless his name from whom cometh every good and perfect Gift That both we that sow and thou that reapest may rejoyce together in a blessed eternity Farewel Thy Soul 's reall welwisher O. J. THE CONTENTS Of the First TREATISE CHAP. I. THe Scope of the Work the Connexion Division and Explication of the Text two Doctrines proposed pag. 1-9 1. Doctr. From the substance of the words To pray in the Spirit is the Saints Priviledge pag. 9. 2. Doctr. From their Relation to the Context The Spirit 's help in prayer in a singular Priviledge and comfort to Gods Children in Affliction ibid. The first of these designed to be handled in the Resolution of 7. Cases CHAP. II. The I. Case WHerein Consists the Spirits help in prayer Answer'd 1. Negatively in 5. Particulars .. 1. Not by inspiring Christians as he did the Penmen of Scripture 2. Not as if we were Passive and he made use of our Tongues 3. Not otherwise in Prayer then in other duties respectively 4. Not so as to exclude subordinate helps 5. Not so as to exclude Christ's Intercession 10 -13. 2. Positively 1. In bestowing praying gifts pag. 13. 2. Working and exciting in us praying graces pag. 15. Where 1. He works in us an Habitual disposition to the duty p. 15. 2. Actually assisteth us pag. 16. And this by 1. Exciting us to the Duty where are 5. or 6. Particulars shewing how he doth it pag. 16 -19 2. Enabling us in the
sad afflictions bound up as to expression and cannot go forth Psal 88. 8. He remembers God and is troubled he complains and his spirit is overwhelmed Psal 77. 3. Yet even this is prayer and from the Spirit of God Not that this is the only way of the Spirits assistance sometimes he fills the mouth as well as the heart enables the soul to vent it self in full and suitable Confessions and Petitions to approach God with an holy confidence But here the Apostle if we so take the words seems to speak of the lowest assistances of the Spirit when 't is worst with a child of God in his own apprehension when under heavy pressures and cannot pour out his soul yet he can sigh and groan out his sorrows can chatter as the Crane or Swallow mourn as a Dove and yet even this when from the Spirit is comfortable This sense seems to agree best with what follows in v. 27. 4. Here is also the suitableness and necessity of this Priviledge intimated in those words our infirmities and we know not c. Could we pray as we ought if we had Gifts and Graces at command it were no great matter but we have need of such a Helper having 1. In general such a multitude of infirmities within and therefore needing enablements from without And 2. In particular being ignorant both as to the matter and manner of the duty neither knowing what nor how to ask as we ought 5. Here is the advantage and benefit of this Priviledge in v. 27. where there seems to be a Prolepsis or prevention of an Objection If these groans be unutterable might some say What advantage then is there in them Yes very much for though men do not yet he that searcheth the hearts knoweth what is the mind of the Spirit So that here is the advantage the heart-searching God understands the sense and meaning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Affectus illos benignè accipere ut agnitos probatos Calvin desires and breathings of his own Spirit can put broken and inarticulate sighs together and spell out what they need yea before they ask he knows so as to pitty and supply according to that Matth. 6. 32. Your heavenly Father knoweth that you have need of these things The Reason whereof follows because he maketh Intercession for us according to the will of God that is as in the former Verse to pray as we ought He regulates our prayers both as to the matter and manner of them 6. I might add a sixth viz. the connexive Particle likewise also i. e. add hither This may suffice for opening the words each particular would yield profitable Doctrines but I resolve to confine my self to these two 1. To pray in the Spirit is the Priviledge of Gods children Gods children have the help of Gods Spirit in their addresses to God by prayer 2. From the Relation of the words to the Context The Spirits help in prayer is a singular Priviledge and Comfort to Gods children in affliction The first of these I shall not handle in an ordinary Sermon-Method but speak to it by propounding and resolving six or seven Cases as the Lord enables Some of which may explain and confirm the Doctrine and others be instead of Application I hope this Method will not be less profitable or practical than that which I usually follow CHAP. II. Case 1. WHerein consists this Priviledge or how may the Spirit be said to help in prayer This being clearly and distinctly resolved will make way to other Questions To which I shall answer 1. Negatively 2. Positively 1. Neg. The Spirit doth not assist in that Enthusiastical way as some have dreamed I am far from asserting such impulses of the Spirit as some pretend to Particularly 1. The Spirit inspires not ordinary Christians as it did the Prophets and Apostles in the delivery of the Scriptures Holy men of old were moved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carried acted by the Holy Ghost 2 Pet. 1. 21. So that their Prophecies Sermons Prayers recorded in Scripture are purely divine Words Matter Method from the Spirit of God and therefore infallibly true free from any fault indiscretion or mistakes in matter form phrase c. 'T is not so with Christians Notwithstanding the Spirits assistance their prayers may have many failings much corruption indiscretion disorder rashness c. mixt with them 2. Muchless doth the Spirit so help as if we were meerly Passive and the Spirit were active as if the Spirit only made use of our tongues as the Devil uses the Organs of Non quòd ipse revera suppliciter se ad precandum vel gemendum demittat c. Calv. in loc per vos intra vos those he possesseth to vent his lies and blasphemies withal This is a grosser conceit and absurdity than to be charged on the Spirit of God It may seem indeed Mat. 10. 20. as if the Spirit used the Organs of the Apostles our Saviour tells them It is not ye that speak but the Spirit of your Father which speaketh in you Yet that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in you is no more as Beza notes than by or within you that is he gives expression courage elocution Or as v. 19. he gives in that hour what they shall speak So that not the Spirit but they speak though extraordinarily enabled at such a time both as to courage wisdom and elocution Thus it was with the See Acts 24. Apostles but the help vouchsaft to ordinary Christians lies not much if at all in the guidance of the Tongue or outward Organs 3. Nor doth the Spirit help more or otherwise in prayer respectively than in other duties of Religion Some I am perswaded fancy as if those that talk of praying in or by the Spirit had a conceit of some singular help in that duty above others Not so the same help is respectively vouchsaft in other duties You read of singing walking serving God in the Spiri◠The Spirit no less helps a Minister in preaching his people in hearing singing meditation holy conference c. according to the nature and requisites of those duties than in prayer that is consider what Graces and Qualificacations are necessary in those duties and the Spirit doth equally furnish Christians therewith as with praying qualifications So that I am far from tying up the Spirit to any extraordinary Energy in this above other duties 4. Nor doth the Spirit so help in this or other duties as if other subordinate helps were unnecessary I do not believe that our Saviours command Matth. 10. 19. Take no Vid. Calv. in loc thought what ye shall speak excludes all premeditation but only that they should not be anxiously solicitous what to answer they should not wrack themselves with fore-thoughts about it muchless doth the Spirits ordinary assistance exclude other helps as study preparation premeditation Though the Apostles were extraordinarily inspired yet they stood in need of Christs teaching Luke 11. 1.
Gods familiars and in a sense enables us to speak to God face to face freely familiarly confidently as a man with his friend I shall urge no more but leave these with you beseâ—ching the Lord to set them home upon your hearts CHAP. VI. Case 5. THE next Case shall be this What are we to do that we may have the Spirits Assistance in prayer continued to us the Affinity of this and the next with the former will make my labour the less in giving Answer As to the usefulness of this now under our hand It is I believe the general experience of praying Christians that they have their Ups and Downs now enlarged anon bound up Sometimes they can wrestle and continue in prayer with â— holy fervency without flagging or â—ainting By and by a damp is upon their souls they are in their own sense faithless and heartless Bernard's Complaint is theirs That the Rara hora brevis mora Spirits lively assistances are short and seldome Their cold fits are much longer than their hot ones This dashes their comforts and often makes them question their sincerity they are ready to say with Rebeckah If it be so why am I thus If indeed I have the Spirit Gen. 25. 22. of Supplication as I sometimes hope Why am I thus dead heartless indisposed When they have assistance and enlargements then are they ready to say as Peter It is good to be here with Jacob Gen. 28. 16 17. Surely Mat. 17. 4. the Lord is in this place This is no other but the House of God and this is the Gate of Heaven Then how full of faith and comfort 'T is full Tyde with them neither expressions nor affections nor graces wanting and then they are apt to think surely I shall never be so dull and senseless again Such impressions surely can never wear off such a flame never go out But alas a few dayes may be a few hours experience tells them these are but short-liv'd A low Ebb follows this high Tyde then are they tongue-ty'd heart bound go into secret there they can neither feel out-goings to God nor in-comes from him Join with others alas they he like Stones no rubbing or chasing will beget any warmth in 1 Sam. 28. 15. them In their own sense much like Saul God answers them neither in one way nor another Then how dejected and disconsolate Oh what would they give for the least degree of those enlargements and meltings they have formerly experienc't That they could but give vent to their sorrows in hearty sighs and groans That they could but pour out their souls with that child-like confidence as sometimes they have done Now therefore its worth our serious enquiry what may be done on our part to have the Spirits company and assistance for under such Ebbings and withdrawmen's a child of God cannot but conclude it is his own fault some grievous miscarriage hath deprived him of that sweet Guest 1. Therefore I shall premise this that as the bestowing so the continuance of the Spirits motions and lively operations is the meer indulgence of Heaven God can be no more bound to continue it than he was to bestow it Think not then to oblige God by any thing you can do 2. And further I premise That the Lord vouchsafes or with-holds his Spirit as he sees best for his people It were not best for a child of God to have alwayes a full Tyde to live under the constant smiles of Heaven and to have continual raptures enlargements Where would be room for the exercise of Faith as it is the substance of things hoped Heb. 11. 1. for evidence of things not seen What must become of Hope and Patience O how should we manifest our waiting and longing for Christs return if he should alwayes abide with us How must we know where and what we are how weak how insufficient to think a good thought How must we be kept from pride and swellings and puffings above measure if we be not sometimes left to our own weaknesses So that it is not for us to be peremptory or absolutely to desire alwayes such degrees of grace such measures of assistance and enlargment we may humbly desire and endeavour in the use of means but we must not be peremptory for them nor impatient under the withholding of them In this case we must learn of our blessed Saviour O my Father Matth. 26. 39. if it he possible let this Cup pass from me nevertheless not as I will but as thou wilt 3 I premise this also that ordinarily some miscarriage in us provokes God to withdraw his Spirit Saul's mis-government and 1 Sam. 16. 14. disobedience caused the Spirit of the Lord i. e. that Spirit of Government which God had endued him withal to depart from him David as we noted before upon his fall found some withdrawings which makes Psalm 51. 11 12. him pray Take not thy holy Spirit from me establish me with thy free Spirit Possibly we have not carried as we ought towards this blessed Guest and therefore he withdraws himself These things premised I now address my self to give a direct Answer to the Case propounded 1. Then if thou wouldst have the Spirits Assistance continued beware of those things which may grieve away the Spirit or wither and shrink up its gifts and grâ—des damp not out this holy fire Quench not the Spirit 1 Thess 5. 19. It is observable when the Apostle bids us not grieve the Spirit he adds as an argument whereby you are sealed unto the day of Eph. 4. 30. Redemption which seems to have a double force Either thus Be not so disingenuous as to grieve him that comforts you by assuring you of eternal happiness Or thus Take heed you grieve him not if so you will have the worst of it he will grieve you by withdrawing his assuring Testimony from you and leaving you in the dark as to your eternal state This I humbly conceive to be genuine and according to the mind of the mind of the Holy Ghost in that Scripture So that you see our grievings of the Spirit causes his withdrawments as to assurance and so it doth likewise as to assistance If you fall asleep in the lap of sowe Dalilah-lust you will find your Lock will be out God will depart from you and then you will be weak as others It would be infinite to speak what might be said under this Head I shall only instance in two or three Particulars 1. Beware of Pride in enlargements If God lift you up in vouchsafing extraordinary enlargements take heed you do not lift up your selves that is the next way to be laid low He that begins to think himself something shall quickly find that he is nothing in himself This is to abuse your mercy Gods and is that you might give him glory not take it to your selves and it would be to your own prejudice if it should be
so accommodated to the various conditions of the soul and to several occasions times and Providences by which being made the matter of prayer the Spirit of God usually stirs up more lively and kindly affections 2. Thus distinguish The Spirit may be said to be hindered either 1. In totum wholly so as not to afford any assistance or 2. In tantum as to the degrees of assistance when it doth not work so vigorously and kindly upon the soul I will not deny but that the Spirit of God may concurr with a form being conscionably used and attended but there is that in the Nature of a Form that may hinder it as to those lively and vigorous motions and affections it might stir up in the soul or as I have already said a form doth as it were confine the Spirit of God within its own compass and leaves him less room to exert his operations 3. Distinguish also as hath been hinted before of the causes why a form is used and the persons that use it 1. Some may use it of necessity because they want abilities and must either pray so or not at all In this case a form may be a help and if conscionably attended the Spirit of God may go along with it This saith Mr. Perkins is no binding of the Holy Ghost but a helping of the Spirit which is weak in us by a Crutch to lean upon 2. Others use it through laziness prejudice against the use of gifts bashfulness or the like cause when they might attain abilities if they would use means In this case I cannot excuse such from a neglect of stirring up the gifts that are in them and of using that means whereby the Spirit might put out his power more freely and vigorously 4. Distinguish of the manner of mens using both forms and present abilities Some may use a form humbly conscionably and in sincerity Others may use gifts in pride ostentation and hypocrisie Here the Spirit of God may rather be expected to go along with the former than the latter for God resisteth the proud but giveth grace to the Jam. 4. 6. humble But this is not the fault of the prayer but of the person Where gifts are exercised in humility and sincerity they are to be preferred before the best of forms upon the grounds above-mentioned I cannot therefore but conclude That he that having both natural abilities and helps at hand as most Christians have in our days to attain the gift of prayer yet sitsdown in form must needs do himself much injury doth both put fetters upon his own Spirit and limits the holy Spirit of God within the compass of that form and in a word deprives himself and others of those and the like advantages above mentioned which might accrew by the exercise of his gifts yea if a Minister Master of a Family or one who is the mouth of others in prayer he becomes in a great measure guilty of that deadness carelesness and insensibleness which others contract under his formality So that though I would that those who have no better abilities or helps to attain them should rather use a form than neglect the duty and in that case I doubt not but the Spirit of God would afford his quicknings and assistances in the conscientious use thereof Yet let none through idleness bashfulness or a conceit that it is only for Ministers or men of Parts and Learning or that it savours of Enthusiasm or on any other pretence neglect to get that gift that you may be competently able to represent your own your families the Churches or Nations condition to God in your own words Say not it is unattainable there are through mercy many poor Christians who have neither the advantage of Learning nor Education that may shame some Ministers in the exercise of this gift and though I acknowledge that after all endeavours there will be a great difference amongst Christians yet we should not therefore hide our own Talent in a Napkin lest we at last fall under the censure of Matth. 25. 26. wicked and slothful servants This is that which I conceive to be the Truth I would not discourage the weak conscientious Christian from the use of necessary helps nor would I encourage any to satisfie themselves in stinted forms but labour to encrease in knowledge and experience that they may be able to go without those Crutches And now it may be some would desire to be directed what means they should use for the attainment of this gift how they may get above a form To this I answer That much is already done by others as Brinsley Wilkins Ambrose c. who have laid down many profitable helps this way into which Treasury I have also endeavoured to cast my Mite in the Treatise hereunto annexed being a familiar plain Exposition with Notes and Application of the Lord Prayer in such a Method as I conceived most helpful that way What use it may be of and how to improve it the Epistle prefixed to both these Treatises will acquaint you yet I shall here also add something by way of Advice to the willing weak Christian Direct 1. Acquaint thy self with the Word of God which is the general Rule and Directory of Prayer especially observe the Petitions and Arguments which holy men in Scripture used in prayer The Book of Psalms is a choice portion of Scripture for this purpose there you may store your selves with choice Petitions Arguments and expressions suitable to any condition which your selves and others can be in I have heard that Mr. Dod commended to one in an afflicted doubting condition the 51 Psalm as a pattern to pray by And indeed I know not a better help to this duty than to have the Word of God dwell richly in all Col. 3. 16. wisdom to have store of Promises Providences Experiences recorded in the Word laid up in our hearts well digested by Meditation Unskilfulness in the Word is a great hinderance in the exercise of the gift of prayer Direct 2. Retire into thy own heart for mattersuitable Take notice of thy sins wants corruptions temptations Look out also upon the Church and Nation take notice what dispensations they are under This will furnish thee with matter espâ—cially thy own condition if thou be once throughly sensible of thy sin and misery of thy slavery Bolton's Self-enriching Examin p. 169 170. to Satan c. I shall not think it tedidious to transcribe what a Reverend and experienced Divine hath written to this purpose Let us suppose that the most ignorant and simple man should by some merciless enclosing Land-lord be turned out of doors so that he had no where in the wide world to hide his head either for himself Wise or Children Now in this case and discomfort a friend comes unto him and tells him There is an honest Religious Gentleman will without all fail bestow a better thing a richer Farm upon him if he can sufficiently
the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath saved thee Upon with words Calvin puts a Question If wee restrain this to the cleansing of his body from leprosy What difference betwixt this and the other nine who were also cleansed Hee answers that Christ did otherwise esteem the gift of God than profane men are wont to doe hee looke upon it as a symbol or pledge of God's love to him The ingratitude of the other did as it were infect and contaminate their cleanness Faith only sanctifies the gifts of God that they may be pure to us but he addes in the close that together with his outward cleansing hee had obtained eternal salvation for the Samaritane is saved by his Faith how not only that hee was cured of his leprosy so were the rest but because hee was received into the number So Deodate and others of God's Children and had received this temporall cure as a pledge of God's Fatherly love to him Thus hee With whom Beza seems to concur thus glossing Christ doth good even to the unthankful but the benefits of God profit them only to salvation who are thankfull This I have hinted to shew the advantages that flow from thankfulness Hee 's thankfull for a temporall mercy Christ according to their interpretation assures him of eternall mercy Well let not your afflictions make you less thankfull for the goodness of God in vouchsafing you his Spirit to help you in prayer nay rather double your prayses for the sweetness and seasonableness of this mercy Thus much to the second fort CHAP. XIV I Have only a Third sort to address my self to in a few words and those are they who having been in the deeps have there seen the wonders of the Lord who can bear witness to this Truth and say that had not the Spirit upheld and strengthned them they had perished in their affliction the proud waters had gone over their Soul Canst thou say as Jonah I cryed by reason of my affiction Jonah 2. 2. unto the Lord and he heard mee Out of the belly of hell cryed I and thou heardest my voyce Hath God both prepared thy heart and caused his care to hear hath he both helpt the to pray and helpt thee upon thy prayer so that thou hast an undeniable Testimony of both parts of the Text. viz. that God both gives his Spirit to help our infirmities and that hee knows and accepts the desires of his Spirit because they are according to the will of God What remains but that thou be pressed and exhorted to this 4. sold duty To the doing of which thy own experience may be motive sufficient 1. Beg and use the same help in Prayse which thou hadst in Prayer If thy prayers in affliction were spiritual let not thy joy be carnall There 's a great difference betwixt prayse and gladness Then are they glad because Psalm 107. 30 31. they be quiet O that men would praise the Lord True joy which hath the Lord for its Object hath the Spirit for it's Authour you read of the joy of the Holy Ghost well Rom. 14. 17. Eph. 5. 18. 19. labour to get your hearts tuned by the Spirit Be filled with the Spirit speaking to your selves in Psalmes and hymns and Spiritual sengs singing and making melody in your hearts to the Lord The Spirit hath as I may sâ—y helpt thee into debt by enabling thee to pray and prevail now intreat that hee also may help thee out by enabling thee to give unto the Lord in some measure the glory due unto his Name and the rather because the mercy coming in a way of prayer is more then common and therefore cals for more than ordinary thankfulness the high praises of God should be in thy mouth Thou shouldstâ—â—ing that new song which is peculiar Rev. 14. 3. to the saved of the Lord which none can sing but by the Spirit of God Spiritual praises are a language too high for fools none can praise aright but they whose hearts are toucht ' and tuned by the Spirit of God Isa 43. 21. This people have I formed for my self they shall shew forth my praise Till wee are God's workmanship wee cannot righly give God glory Nor only doe wee need habituall qualifications but actuall excitations Oh desire this additionall mercy that hee who hath delivered thee at the request of his own Spirit making Intercession in thy heart would by the same Spirit raise up thy soul to a high pitch of Spiritual joy and Thanksgiving 2. Turne this experience into obedience be ready at the call of God's Spirit as God was at thy call This is Davids improvement Then I called upon the Lord I was Psalm 116. 4 6 9. brought low and hee helped mee I will walk before the Lord i. e. in obedience to the Lord in the Land of the living Be carefull therefore in hearkning to the motions and following the conduct of the Spirit under Enlargements Oh resolve through grace and beg grace that thou mayst both resolve and perform thy resolutions that thou wilt never grieve thy Comforter by slighting or sinning against him When thou art about to doe any thing which might sadden or provoke him refrain thy self upon a double account Let ingenuity hold thy hands Shall I grieve him now that was my greatest Comfort in my affliction shall I thus requite his kindness Oh I remember his quicknings his sweet enlargments wrought in my heart Oh what cordials did hee provide mee in my sainting fits how did hee stay up hands and heart and keep mee in a waiting praying posture till the Lord at last heard my cry and delivered my soul out of trouble Think thou hearest him calling and saying Is this thy kindness to thy friend did I stand by thee in thy affliction help thy infirmities support thee under thy burdens did I enable thee to pray and wrestle and prevail to be thus requited Oh doe not wound him in thy prosperity who was thy best friend in adversity 2. If Ingenuity will not let Prudence restrain thee The Tables may be turned thy present gleam may be overclouded a storm may be breeding Then mayst thou expect him as much a stranger to thee as now thou art to him I think it was Luthers saying mihi crede res delicata est Spiritus â—ita nos tractat sicut tractatur Beleeve it the Spirit of God is a very tender thing it will deal with us as wee doe with him and this know that thy former experience of his assistance in trouble will make his absence doubly afflicting Let therefore this double cord draw thee to obedience let ingenuity to the Spirit of God let respect to thy own future comfort keep thee from putting forth thy hand to iniquity and engage thee in a course of obedience 3. You that have found the sweetness of this Priviledge in a day of trouble declare it to others that they also may seek after iâ—â— Psalm 66.