bemoan his case tell his tale and lay open his misery and want before him Do you think this man though never so simple and ignorant would lose it for asking Or would he come only bluntly and briefly thus I pray you Sir give me this Farm No undoubtedly without any help or learning he would find plenty both of reasons and words with many moving terms and passonate eloquence to unfold his distressed estate and to stir up compassion He would tell him the Story of his hard and cruel usage by his former Landlord how he had first raised his Fines then his rents c. and at length turned him out of all into the wide and hard-hearted world And therefore upon the knees of his much vexed and broken heart he bigs and entreats that he would be good to him else he and his Wise and his many poor Children are like all to go a begging If he would please to give him succour and a resting place in his great distress and misery he and all his should be bound to pray for him and do him their utmost service faithfully so long as they lived Want of earthly necessaries would enforce and furnish the simplest man in the world to speak thus or in the like manner How much more then if a man had sense of his spiritual miseries and wants would he find words enough with fervency of Spirit to sue unto the Lord of Heaven Thus that Pious and Learned man with more to that purpose Misery felt will teach both Rhetorick and importunity Whence that Proverb had its original Qui nescit orare discat navigare He that cannot pray let him go to Sea The Storm could teach those Marriners in Jonah every Jonah 1. 5. Hos 5. ult one to call upon his God In their affliction they will seek me early Dirâ—ct 3. Exercise and conscientious practice is a singular help to improvement This in all things Arts Sciences and Mechanick imployments begets dexterity This the Apostle prescribes to Timothy Exercise 1 Tim. 4. 7. thy self unto Godliness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word borrowed from Wrestlers who practised naked and imports both industry and frequency Godliness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word principally imports the Worship of God whereof prayer is a special part Without this it is impossible to arrive at any good measure of ability And here it would be expedient for those that desire praying gifts to be much in secret not meerly that they may exercise it as a gift but that they may with more freedom pour out their soul to God or to joyn with some bosome friend before whom they may with less fear or shame fac'tness use what gifts they have Nor will be amiss to have some Heads or expressions laid in as a foundation to build upon amongst which what can be more full than the pattern which our blessed Saviour hath prescribed of the use whereof I have spoken elsewhere Direct 4. Joyn thy self in society with those that are able and best qualified this way Propose such for thy imitation Others gifts exercised are as you have heard very edifying And hence it is that those that have had their Education in prayerful families though sometimes vile and debauch't in their practices have attained great abilities in that kind He that walks Prov. 13. 20. with wise men shall be wise Nature it self leads us to the imitation of and conformity with those we converse with If Joseph in Pharaoh's Court could learn the Court-Oath however some excuse it Why may not we by conversing with praying Christians get praying abilities Examples are the shortest cut to attain any kind of Art though I would not have Christians only art in prayer or as Simon Magus desire the gift that they may make advantage of it but desire it for thy eternal good It is to be sadly lamented that some otherwise godly and practical Christians yet having spent their younger years in prayerless families can never be brought to the practice of this duty except in a form and this is it that makes the gift of prayer not only rare but to be scorned and derided as a piece of Fanaticism Therefore joyn thy self to prayerful Christians Direct 5. But above all earnestly as thou canst beg of God a serious gracious heart without which couldst thou pray with the tongue of men and Angels it would profit thee nothing Yea it would be a Talent of Lead to sink thee deeper into Hell This will both furnish thee for and engage thee in the duty This will lay such a necessity upon thee that bashfulness or what else hinders thee will be laid aside And it will furnish thee with such affections and graces as will suggest tolerable expressions such as neither God will reject nor good men dare despise Since prayer rightly performed is grace exercised and affections dictate expressions Where these are there will not not be a total defect of those No sooner is Paul converted as is above noted but Behold he prayes Labour therefore to lay Acts 9. 11. the foundation of praying abilities in sound conversion Get the Spirit of God to sanctifie renew and quicken thee and thou shalt not want its assistance in what measure God shall see it convenient for thee In particular Beg to have thy heart convinced of the necessity of the duty and then beg ability to perform it then pray that God will heal thy sinful bashfulness that thy stammering Tongue may speak plainly c. Thus I have in speaking to these seven Cases occasionally touch't upon most of that practical matter which would have fallen under several Doctrines if I had handled the Text in an ordinary Sermon-Method I hope through Gods blessing it may not be less profitable to your souls in the review of it as it hath not been less pains to me in the composing of it CHAP. IX THE Second Doctrine from the Relative consideration of the words remains to be spoken to which was this Doct. The Spirits help in prayer is a singular Priviledge and Comfort to Gods Children in affliction The ground of the Doctrine is clear The scope of the Apostle is to comfort Believers under pressing afflictions Having therefore laid down other grounds of comfort he brings in this with a connexive Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 likewise also q. d. add this also as a special ground of comfort that the Spirit it self helpeth The Doctrine for the more distinct handling falls into two Propositions 1. That God vouchsafes the Spirit of prayer to his afflicted children 2. That it is a singular comfort to enjoy it I shall touch upon each severally and then apply them together To the first Saints under trouble have the Spirits help in prayer When a load of afflictions is on their backs God sends his Spirit into their hearts teaching them to cry Abba Father then especially though not only I would be understood thus 1. Not alwayes in a full measure with
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
this comfortable Truth CHAP. X. I Shall not make my Superstructure in the Application so large as the foundation would bear but confine my self to speak something 1. To those that want this sweet Priviledge who are destitute of the Spirit of Supplication either really or at least in their own apprehension 2. To those that have it and do or may find or have found the sweetness of it 1. The first sort are those that want the Spirit of Prayer And amongst these 1. Some scorn and deride it thinking it a meer fancy Tell them of praying by the Spirit they are ready to scoff at it or wonder John 3. 4. as Nicodemus how can these things be This is Fanaticism Melancholy a meer dream of a few brainsick persons they will cry out as Festus against Paul Thou art Act. 26. 24. beside thy self much learning hath made thee mad Or as they did against our Saviour He hath a Devil and is mad I can scarce John 10. 20. hope that such will vouchsafe the perusal of these lines and therefore I shall not spend many words upon them Only this Let such know that either extremity of misery here or eternity of torment hereafter shall convince them that themselves are possest with that madness which they charge upon others When misery is upon them and they cannot pray except the Lord give them up to desperate madness as he hath done some to rage and blaspheme they will wish Oh for a heart to pray Oh that I had that Spirit of prayer which I have so often scoffed at then send for a godly Minister a prayerful Christian as David Psal 141. 6 speaks in a like case When their Judges are everthrown in stony places they shall hear my words for they are sweet So they How gracious Jer. 22. 23. will they be when pangs are upon them When with Manasseh they are caught amongst 2. Chron. 33. 11. the Thorns they will then know the benefit of prayer either by the want of it or if God give them a heart to pray by the exercise of it Then to be able to pray with assistance and acceptance will be worth something Or suppose they never come into such straits or be given up to a reprobate mind or to desperate hardiness if they be so far given up as to blaspheme the God of Heaven because Rev. 16. 11. of their pains yet eternal torments will beget a late and fruitless repentance then will they wish they had been of the precisest of those whom they now scoff at But I shall speak something to the second sort which may also concern these if they will vouchsafe to hearken to it 2. Some neither have nor care for this Priviledge It is a thing above their capacity They never trouble their heads about it nor ever consider whether it be a fancy or reality As for afflictions they either promise themselves immunity or if they should fall into trouble they cannot apprehend what good Prayer can do them they cannot believe that it will bring case or comfort because they see these often to drink deepest of the Cup who give themselves most to prayer besides they have better shifts they have riches friends policy c. These will bestead them more than to go and whine out a prayer to God in their trouble Let me tell these careless sensless persons that ignorance and presumption blind their souls and beget these sad mistakes The reason why they think so slightly of this priviledge is because they know it not and therefore neither can they desire it I may say as our Saviour to the Woman of Samaria If thou knewest the gift of God If you knew the John 4. 10. sweet revivings the overflowing comforts that a soul in troubles gets by earnest prayer you would not so disregard it but alas I cannot expect you should esteem what you know not nor indeed can conceive till experience teach you yet in hope that God may set in with my poor endeavours by his holy Spirit I shall lay before you some considerations which may shew the sad condition of those that want the Spirit of prayer Especially in a time of affliction which by Gods blessing may awaken you and those also I spake of in the first place to labour for it 1. Then Consider with what sad temptations afflictions come armed upon a prayerless person they are not meer troubles but temptations also and it is a thousand to one he that cannot pray in an affliction will both sin and sink under it Man under affliction is impatiently desirous of help and ready to catch at any Twig to keep himself from drowing Self-preservation is so rooted a Principle in mans nature that he thinks any thing lawful that seems probably conducing that way Now he that cannot go to God by prayer in a strait and ease himself that way what will he not do to save himself Whither will he not go For instance 1. He will be ready to run to helpless helps such as will afford him no comfort or relief So it will be at the day of Judgement if we so understand that Text They shall call to the Mountains and Rocks Rev. 6. 16. saying Fall on us and hide us from the face of him that sitteth on the Throne and from the V. Isa 2. 19. Hos 10. 8. Rev. 9. 6. the wrath of the Lamb. The like to which is fore-told of wicked men in their distress in other Scriptures What improbable courses do men take for relief in their distresses when they have no interest in God Whereas a soul that hath the Spirit of Adoption can betake himself to God he hath a ready way he is never to seek for a refuge God is his hiding place thither Psal 32. 7. 143. 9. he flees to hide himself by prayer he commits and commends himself into the hands of God he dwells in the secret of the Most High Psal 91. 1. and lodgeth under the shadow of the Almighty Oh what a helpless creature is a prayerless soul he goes to friends but they know him not he may take up Job's complaint Job 6. 15. My Brethren have dealt deceitfuly as a Brook and as the stream of Brooks they pass away He tryes what his riches can do but they profit not in the day of wrath Treasures of wickedness profit nothing Neither their Silver nor Prov. 11 4. 10. 2. Ezek. 7. 19. Zeph. 1. 18. Gold is able to deliver them in the day of the Lords wrath He makes lies his refuge and under falsehood he hides himself but the Hail sweeps away the refuge of lies and the waters overflow the hiding-place This bed of sinful policy and base practices whereon he thought to be at ease is shorter then Isa 28. 15 17 20. that he can stretch himself upon it This covering of hypocrisie narrower than that he can wrap himself in it Whither will
into Leagues and Covenants with Idolatrous Nations as Ahaz to whom this seems to relate with the King of Assyria 2 Chron. 28. 16 20 21. but this proved a distress and not a refuge Again when they shall say unto you Seek unto them that have familiar Spirits and unto Wizards that peep and that mutter Here is a sinful course the wickedness whereof is evinced by the following words Should not a people seek unto their God q. d. V. 19. Should you not rather believe in God and enquire of him by prayer And then the folly of it in those words for the living to the dead q. d. What madness is it that 1 Sam. 28 11. those who are alive should enquire of the dead as Saul did Yet such is the sin and folly of prayerless persons Then observe again They shall pass thorough it hardly V. 21. bestead and hungry and it shall come to pass that when they shall be hungry they shall fret themselves and curse their King and their God and look upward not with an eye of faith but of impatience or forced by meer extremity as 2 Sam. 22. 42. This is that I am now speaking of they fall a cursing blaspheming grow desperate By all this you see how sad it is to want a Spirit of prayer in a day of trouble Into what snares men run themselves when they cannot go to God Therefore do not make a light matter of it Think not the want of the Spirit of prayer a small thing you know not how soon God may change your condition how soon affliction may fasten upon you then the Spirit of prayer would be an unspeakable advantage and the want of it will be found an unspeakable want however if by these sinful shifts you may keep off the blow for the present yet sin will increase and you will by such courses treasure up wrath against the day of wrath Isa 50. ult 8. ult your portion will be to lye down in sorrow you will be driven into darkness 2. A second consideration that may shew the misery of not having the Spirit of prayer in afflâ—ction is this that such ordinarily lose the benefit of affliction to them it is Ezek. 7. 5. like to be an evil an only evil I deny not but God may do good and hath done good to very wicked men by afflictions But I say you cannot expect or promise to your selves any benefit till you can pray in affliction The promises indeed are many of Isa 27. 9. benefit by affliction By this shall the iniquity of Jacob be purged I have sent them Jer. 24. 5. into the Land of the Caldeans for their good All things shall work together for good Rom. 8. 28. But he God chastneth us for our Heb. 12. 10. profit that we might be partakers of his holiness and the like But all these promises bring forth upon the knees of prayer What is it for him that hath no key or way of entrance to know of an infinite Treasure These wells are deep if you cannot draw them by the Bucket of prayer what the better are you Oh it is an unconceivable loss to lose the benefit of afflictions Thus may a prayerless soul bemoan it self in trouble This affliction for ought I know may be my ruine it may be the Praeludium of eternal misery it may cut me off and send me packing to Hell or if I live I may live a miserable comfortless life I may be a very Cain a Vagabond Or it may be to my further obduration and so heighten and hasten my condemnation Now he that hath the Spirit helping him to pray in trouble may be assured of a blessed issue and a sanctified improvement of his sufferings But of this I spake something before Well if you desire to derive upon your souls the influences of all those blessed promises made to the suffering servants of God get the Spirit of Prayer otherwise you cannot be assured that one of those good things belong to you 3. Where a Spirit of prayer is wanting under affliction it is to be feared that soul is in a state of wrath I will not be peremtory In some cases God may withdraw his Spirit from his people in affliction when he intends to hold on their burden for some time as it was with the Jews in Babylon Ezek. 24. 23. So foretold Ye shall not mourn nor weep that is towards God in prayer but ye shall pine away in your iniquities and mourn one towards another and so fulfilled All this evil is come Dan. 9. 13. upon us yet made we not our prayer before the Lord our God Yea sometimes the with holding of a Spirit of prayer is inflicted as a punishment upon Gods children of which I spoke in one of the Cases above Yet this I must needs say Where a soul neither prayes nor desires to pray nor sees a necessity of prayer under trouble but thinks of other courses any whither rather than to God it is a shrewd sign that soul hath no interest in God For afflictions are Gods Rod and if we are children we shall fall at his feet when he takes his Rod in hand and however the Sun-shine of Prosperity make a Child of God cast off his Cloak as I may allude to that Fable yet the wind of Adversity would make him gird it closer about him Though a course of peace health fulness make the best sometimes forget their Rock yet when misery comes they remember God is their Rock and Psal 78. 35 the high God their Redeemer The Text tells you it is one of the great supports of a child of God in a day of trouble to have the Spirit helping his infirmities So that where the Spirit of supplication is wholly wanting it is to be doubted whether that soul hath the Spirit of Adoption Though to pray in affliction is not alwayes an evidence of having a Spirit of Prayer for even wicked men may and often do pray in straits yet to be prayerless then speaks one void of the Spirit Were there any praying dispositions in the heart afflictions would draw them out But it may be this is little to those I am speaking to what if they be not children of God What if they be strangers at the Throne of Grace c. Oh but make not light of such a condition What can I say worse of a man on this side Hell than to say he is a child of wrath To such God is an enemy and all his dispensations are in anger his very blessings are cursed That is a sad word the wrath of God abideth on him it hunts and pursues John 3. 36. him and without repentance will never leave till it hath sunk him into everlasting perdition Is this to be made light of Or can you imagine a condition more deplorable 4. Add this also that where a soul under affliction is void of the Spirit of
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
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
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
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
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.
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
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
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
before the gift though the gift more sets off a man in the eyes of others First then the gift is but the outside the carkass of prayer and when alone without the grace of prayer it satisfies it self in words and seeming affections in that which may set it off before men If there be but aptness and fulness of expression a voluble Tongue with a semblance of zeal humility fervency c. this is all that the meer gâ—ft looks aâ— Hence as it is but the outside of duty so it looks much at an outward reward the applause of men whence it follows that it is intended or remitted according to the encouragements it hath this way where Two Consequences there is nothing of praise or commendation to be expected duty is omitted or slubbered over which I deny not is too incident even to the best of Christians But when there is probability of gaining applause or some external advantage here the gift puts out it self to the utmost Besides Secondly The gift being but the outside or carkass of duty it is not much impaired by a course of sin especially if the sin be close and secret the gift of prayer and practice of sin can well enough consist together yea such have been known who could pray like Angels and yet practised like Devils who could make free and full confession of sin and yet as freely commit it But now the Spirit of prayer is the inside of the duty It lies within and mainly consists in the vigorous motions of the soul in sanctified affections holy reachings of soul after God in vehement struglings and contendings of the inward man Psal 63. 8. My soul followeth hard after thee and mainly in the exercise of praying graces such as Faith Love godly Sorrow c. Whence it appears that it may be exercised when there is not a word uttered The gift of prayer lies much on the Tongues end and may be hindered by man but let the mouth be stopt the tongue cut out the Spirit of prayer cannot be restrained Neh. 2. 4. Good Nehemiah could send up his soul to Heaven in a secret ejaculation when it is not probable he uttered any thing and 1 Sam. 1. 10. Hannaâ—'s lips only moved her voice was not heard yet the voice of her soul reached Gods ear Exod. 14. 15. Wherefore cryest thou unto me saith the Lord to Moses when we read not that he spake at all The tongue of the Spirit cannot be cut out And hence follows two Consequences contrary to the former 1. The Spirit of prayer is as much or more exercised in secret as in company The soul hath most Elbow-room when in the secret places of the Stairs when there is 〈◊〉 2. 14. none but God present then can the soul with a holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldness and freedom pour out it self into Gods bosom nor is it less careful or circumspect when alone unless under some Temptation than if all the world were present 2. Conscience of sin doth exceedingly weaken it and causes a damp and deadness to seise upon it Sin will restrain prayer before God The Spirit of prayer will eat out sin or else sin will weaken and shrink Job 15. 4. it Sin begets an Asthma or short-breathedness in the soul 2. The meer gift of prayer doth swell and puff up The more able the more self-conceited in which respect a man is apt to despise those that want the like gift or fall short of his measure hath high and self-applauding thoughts of himself as the Pharisee Luke 18. 11. or those Isa 65. 5. This is evident when those extraordinary gifts were bestowed in the Primitive times the Apostle saw it necessary to caution those that were endued with them against ostentation 1 Cor. 14. Yet even in the exercise of these gifts there may be much of seeming humility and self-abasement in outward expression while the heart secretly admires it self Now hence it follows that when a man thus gifted hath been outwardly enlarged hath had liberty of words and expression he comes off with much satisfaction if he have but so acted his part on the Stage as to come off with publick applause he is well pleased for he hath his reward as Matth. 6. 5. though his heart it may be was full of distractions pride vanity whereas on the other hand if he hath been bound up as to expression and so miss of his expected commendation then he is crest-fallen then he is offended at himself not so much that he hath offended God as that he hath not pleased men But the Spirit of prayer is of a contrary nature The more of that the more humble it layes a soul low and fills it with the sense of its own wants weaknesses and miscarriages Its work is to help the soul to abase it self in the sight of God And hence it follows that outward enlargements do not satisfie Though a man hath spoken with the Tongue of Men and Angels so as to have mens applause yet he sees so much vanity deficiency and corruption as keeps him humble yea when others have thought him most enlarged he sees most cause to bewail his inward straitness Alas thinks he did you but know how little teeling I had of what I uttered what a distracted heart what vain thoughts what impertinencies and extravagancies were mixed with my prayers you would see little cause to commend me Nor on the other side is outward straitness so grievous if he hath sound inward enlargements for thus it is sometimes a soul may in some cases take up that of the Poet inopem me copia seeit It may be lost in the fulness of its own sense its affections may be too big for its expressions which may be in part the import of that in the Text Groanings which cannot be uttered like a narrow-mouth'd Bottle which though filled to the top yet nothing will come our Now when a soul finds it self thus he can rejoyce though others may mis-judge he rejoyces that he had a full Tyde of Faith Love holy Desires and heavenly Affections though in respect of expression it was a very low Ebb. These things are especially experienced when we perform the duty with others 3. The meer gift looks more at the performance than the success of the duty seldom doth it follow prayer with faith or waiting for it hath its end viz. credit and applause from men If a meerly gifted person hath but prayed himself higher into the esteem of men his end is attained he looks no further Hence it is that such have little regard to those things which may render their prayers successful and acceptable with God he doth not consider where the stress lies nor enquire whether he hath so prayed that God may hear and answer but rather whether he hath so prayed as to deserve mens commendation Two things there are mainly conducing to the Efficacy of prayer 1. Interest in Christ and Faith exercised on
his intercession Without this prayer is abomination to the Lord. Now meer gifts do not eye Christ sueh think to be heard for their gifts sake as the Heathens for their much-speaking they think the Rhetorick Matth. 6. 7. Arithmetick Logick or Musick of their prayers shall find acceptance or indeed they do not much look at God whether he hear or not I deny not but such may make as frequent mention of Christ and may have his name as much in their mouths as any but there wants Faith in Christ 2. Purity of heart is the other great qualification Jam. 4. 8 9. Cleanse your hands ye sinners purifie your hearts then Draw nigh to God And 1 Tim. 2. 8. we must lift up pure hands without wrath or doubting For as David saith If we regard iniquity in our heart the Lord will not hear our prayers Psa 66. 18. See John 9. 31. But now the meerly gifted person hath little regard to get or keep his heart pure any further than as the vanity or impurity of his heart may hinder the outward exercise of his gifts he little confiders what a holy God he draws nigh to who cannot endure iniquity Whereas the Spirit of prayer makes a man mainly solicitous about audience Such as have it in exercise would not willingly go away without their answer and therefore labour so to posture themselves and to be under such qualifications as that they may speed in their addresses to God Especially they are solicitous about the two great Qualifications before mentioned 1. That they both have and improve Interest in Christ The Spirit of prayer doth as naturally lead the soul to Christ as the Needle touch't with the Load-stone turns North or South It teacheth us the wisdom of the men of Tyre and Sydon to make Christ Act. 12. 20. our Blastus our Intercessor And 2. It makes them careful to approach the Majesty of Heaven with some degree of heart-purity and this not only while the duty is performed but before and after also knowing that an unholy heart is unfit to serve a holy God withal In a word the Spirit of Supplication is also a Spirit of Sanctificatiou and therefore helps the soul in some measure to live as it prayes whereas the gift of prayer may lodge in an impure heart It were easie to add other differences as this The gift of prayer faints and gives out when it meets with opposition but the Spirit of prayer gathers strength and encreaseth its importunity Again the gift of prayer is useful to others but the Spirit of prayer brings comfort and advantage to ones own soul c. But I proceed to the third thing 3. The Third thing which carries some resemblance to the spirit of prayer and therefore is to be distinguished from it is the urgings and pressings of natural Conscience It is undenyable that Prayer and Invocation of a Deity is a piece of Natural Worship I mean attested by the light of Nature It is one of the more immediate conclusions flowing from the consideration of Gods Nature of our Relation to him and the necessity of supplies from him that God is to be called upon For if God be the Supream Good the Fountain of all Good and if we can have nothing but by his leave nor any thing that is good for us without his love In a word if our whole dependance be upon him as to our Being Sustentation Comfort and Happiness all which right Reason will teach us Will it not undenyably follow that he is to be prayed to Will not Nature teach us so much in point of Duty since he is our Maker and Soveraign and in point of Ingenuity since he is our Benefactor Now even Natural Conscience having to the light of Reason the light of Scripture and express injunction of God added it cannot but sometimes urge and press to the duty and upon our palpable neglect accuse and trouble How these urgings may be distinguished from the Spirits motions is the Question to be resolved Only let it be premised which I would also should be understood concerning the gift of prayer that where the spirit of prayer is there may be also urgings of Conscience yea the Spirit makes use of Conscience to put us upon duty So that the sense of the Question is Whether it be mierly the urging of a natural conscience or whether the Spirit of God by its gracious incitements sets conscience on work to move us to this duty And here 1. Natural Conscience doth not ordinarily and constantly press us but upon some extraordinary occasion whether upon some powerful conviction wrought upon it by the Word or the impression of some awakening Providence as the Marriners in Jonah Jon. 1. 5. being startled by the Storm fall to their prayers Thus Pharaoh entreats Moses to pray Exod. 9. 28. for him when terrified by Gods Judgements and Simon the Sorcerer affrighted by Acts 8. 24. Joh. 3. 6. Peter's words desires his prayers Natural conscience rather drags us to God as a severe Judge than drawes or allures us to come to him as a loving Father Whereas the Spirit of God though not alwayes alike yet ordinarily invites the soul into Gods presence and bespeaks it with words of love and sweetness And though I deny not but it may set in with such Convictions and Providences yet not then only it makes use of Precepts Promises Mercies and other occasions as was shewed before to move us to this duty 2. Nor doth Natural Conscience bring in assistance It puts the soul on but puts no strength into it whence the duty is not spiritually performed but slubbered and shuffled over The water cannot rise higher than the fountain The best that is born of John 3. 6. the flesh is flesh A man may be vehemently urged but when he sets out his leggs fail him like some sick person that finds his Appetite craving yet when he comes to it can eat nothing his Stomack turns against every thing that is set before him There is a great dislike and disrelish of the duty within Terror puts him on corruption puls him back little he can do and indeed he cares to do but little he hath no heart to the work and therefore gets it out of hand as soon as he can only something he must do else he shall not feel quietness in his Job 20. 20. belly But the Spirit of God as we shewed before puts on to the duty and sets in with us It not only bids us stand on our Ezek. 2. 2. feet but enters into us and sets us on our feet and then takes us by the hand and teacheth us to go So that the soul is carried out and carried on with some degree of cheerfulness though not without many pull-backs and much opposition or if it doth not make us chearful yet it makes us in some measure careful If the soul cannot express its wants it can vent it self
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
heart down his Spirits saint yet he rises again and renews encreases his importunity Thus I have laid down something whereby the good fits of Nature may be discerned from the grace of the Spirit of Prayer And this may suffice to be spoken in answer to the second Case wherein we have endeavoured to distinguish betwixt the Spirit of prayer and those things that seem to have some affinity with it CHAP. IV. I Shall now proceed to the Resolution of a third Case relating to the Spirits Assistance in prayer in answer to which as to all the following I shall speak with more brevity than to the former and with as much plainness as the Lord shall enable me Case 3. Whether will the want of the Spirits Assistance excuse our Neglect or Non-performance of the Duty A Question worthy our serious consideration For though it be look't upon as the opinion of a few brain-sick persons that we must never pray but when moved by the Spirit yet methinks they may seem insanire cum ratione to have at least some show of Reason for this Assertion For this is undeniable and the Text in hand clears it that without the Spirits moving assisting influence we cannot pray as we ought our prayers are not acceptable but when they are the breathings of Gods own Spirit For as it is here v. 27. God knows the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind meaning savourings breathings of his Spirit i. e. so knows as to accept and on the other hand he knows the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mind the motions and Eph. 2. 3. desires of the flesh so as that they are abominable to him Now shall we say that a man is bound to do that which is displeasing and odious to God What delight can God take in a prayer proceeding from a carnal heart The Sacrifice of the wicked is Prov. 15. 8. abomination to the Lord but the prayer of the upright is his delight So that it may seem to have some colour of Reason that where the Spirit is wanting the obligation to the duty ceaseth though upon due consideration it will appear but a colour Therefore to make my way clear I shall go by steps in resolving this Case Prop. 1. A man may be said to want the Spirits assistance either 1. When he is utterly void of the Spirit of grace while he is in a state of Nature and unregeneracy Such are said to be in and Rom. 8. 5 8 9. Jude 19. after the flesh to be carnally minded not to have the Spirit of Christ in whom the Spirit of God hath laid no foundation of a saving work 2. Or when he wants the actual quickning motions and assistances of the Spirit though he hath a saving work begun and his life be whole in him yet he is in a spiritual Swoon hath no warmth no motions or stirrings heaven-ward little differs from a meer carnal person That it may be thus for a time the sad experience of some of Gods precious servants will testifie Prop. 2. The Assistance of the Spirit is Gods gracious vouchsaftment and meer indulgence God is not a debtor to any If he withhold it none can charge him of injury or injustice and if he vouchsafe it none can say they have obliged God thereunto The Spirit is a free Agent and blows where it listeth It is Gods Spirit and John 3. 8. not ours and he may say to us as in Matth. 20. 15 May I not do what I will with mine own The Influences of the Spirit are like the Influences of Heaven Who can blame God justly if it do not rain or shine when he would have it Prop. 3. Prayer is a duty indispensably arising from our Relation to God as we are his creatures endued with reasonable souls having our whole dependance upon him So that our Obligation to the duty is lasting and ceases not while we are in the body compassed about with infirmities necessities temptations in respect whereof we continually stand in need of Gods help We are taught every day to say Give us this day our Mat. 6. 11. daily bread Whether therefore we have or have not the Spirits assistance the duty is duty still the necessity of it and obligation to it is permanent not variable according to the vouchsafements or witholdings of the Spirit and therefore it is sinful to neglect the duty upon pretence that we have not the Spirits enablements This I hope might satisfie any unprejudiced Judgement but because I would make things as Practical as I can I shall add something further to evince the Absurdity of their Opinion that make our Obligation to the duty void where the Spirit helps not But of this briefly Arg. 1. This assertion as strongly fights against all other duties as this of Prayer for without the Spirits Assistance we cannot perform any duty pleasing to God And indeed thus far have some already improved it Hence they will neither read nor hear c. but when the Spirit moves them So that this conceit however it may carry some shew of Reason in it seems to be a piece of the Devils Sophistry devised to subvert the practice of Religion an Invention much like the Pharisees Corban whereby Mat. 15. 5. they disobliged Children from their duty to Parents Nay what a door would it open to all wickedness licentiousness atheistical and vile practices and then all must be charged on God because he gave them not his Spirit to restrain and sanctifie them Can any thing be more blasphemous or more tend to the subversion of Religion Arg. 2. That which is a punishment of sin cannot be an excuse for the neglect of duty now the withdrawing or withholding the spirit's assistance is often a just punishment for sin for our grieving slighting quenching the Spirit c. When we improve not it's offered help reject it's motions or arrogate to our selves what we should ascribe to it's gracious enablements or the like how justly may God withhold it This seems to be David's case when he had fallen so grievously it is probable he found a want of the quickning comforting influences of Gods Spirit and therefore prayes Take not thy Holy Spirit from me q. d. I feel decayes Psal 51. 11 12. and withdrawings Oh do not wholly deprive me of its Indwelling Again Restore unto me the joy of thy salvation and uphold me with thy free Spirit He felt weaknesses and faintings and therefore prayes to be upheld But now did David forbear to pray Nay doth he not pray more importunately Were that opinion right then a man might by some horrid provocation grieve away the Spirit of God and then he should be disobliged from duty than which what can be more absurd and impious Arg. 3. But to put all out of question The Precepts concerning this duty enjoyn constancy in it and the patterns of the Saints agree to those Precepts 1 Thess 5. 17. Pray without ceasing Eph.
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
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
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
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
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
and stinted forms much less that those who have praying abilities should be enforced by others to rest in them If ignorance bashfulness defect of memory of other distemper may render it excusable and necessary to some is it fit all should rest in their measure Where then will be that coveting earnestly the best gifts or why 1 Cor. 12. ult should those who are excellently gifted that way be hindered from the use and exercise of that gift because others want it Perkin's Casts lib. 2. cap. 6. They that allow such helps do but look upon them as Crutches to support those that cannot go without them why should they that are whole and sound be compelled to use them I think I may lay down this as an undoubted Truth that by the use of those helps which God hath afforded us not only Ministers but most ordinary Christians except in case of some extraordinary defect of memory or distemper of mind or body may attain to a competent measure of ability this way Let but Christians study the Word and their own hearts together labour to acquaint themselves with their own sins wants temptations afflictions and then give themselves to the conscionable practice of this duty in secret and doubtless they shall find themselves grow in abilities What Solomon saith in another Prov. 22. 17 18. case I may apply hither Bow down thine ear and hear the words of the wise and apply thy heart unto my knowledge For it is a pleasant thing if thou keep them within thee they shall with all be fitted in thy lips Let the Word have entrance into the heart it will even as to this duty teach thee utterance Let thy heart be inditing good matter Psal 45. 1. it will make thy tongue as the Pen of a ready Writer If the heart be stored with spiritual knowledge it will get it self vent even this way Verbaque praevisam rem non invit a sequentur Horat. I speak nothing but what may be confirmed by the Instances of many able prayerful Christians whose gifts this way may put those to the blush that carry the name of Ministers of the Gospel and yet not only fall short of them but do not so much as endeavour the attainment of that gift Well such gifts are ordinarily attainable and therefore we should labour after them and this I shall I think with good reason affirm That in case we have such abilities or may in the use of means attain them but yet through laziness or in complyance with the times or mens humours will not labour after them or having them will not improve them here to accustom our selves to a constant Road or Track of words and expressions without variation must needs be a restraint upon the Spirit I shall here again take the liberty to speak in the words of the Author who hath given us Amesius ubi supra three or four solid Reasons why such forms are not to be rested in 1. Because a prescribed form since it doth not follow but lead our affections doth that less perfectly which is of the nature of prayer He means if I rightly understand him that whereas prayer mainly consists in the expatiating of the affections and reachings of the soul after God words being but the overflowings as it were of the heart especially in secret prayer it must needs be that our affections must be tyed up within the compass of our expressions and cannot so freely expatiate have not so large a field to walk in so that a form in this cafe is much like a weight which Huntsmen hang upon their swiftest Dogs to make them keep even with their fellows To him that hath abilities it is a Hysteron Proteron and makes the Affections follow which should lead in that duty 2. In a prescribed form we cannot so particularly express our desires and wants to God He that knows any thing of his own condition knows that he is subject to daily changes which it is impossible â—â— stated form should reach New corruptions and temptations to be prayed against new sins to be confessed wants to be supplyed Changes of condition and occurrences of Providence call for suitable confessions petitions thanksgivings besides the concernments of Church Nation Family neighbourhood particular Christians to which a stinted form cannot be accommodated It is true there may be such general Heads couch't in a form as may glance at all these but these cold generals cannot so affect us as we ought to bâ— affected God knows before we ask and better than we can tell him what our sins and wants are and indeed if it were the end of prayer only to inform God we might spare our labour But he would have us feel our own sins and wants and to be affected with the condition of his Church and people in which respect our prayers should descend into particulars for as he saith specialia pungunt particulars impress most and do most deeply affect us 3. The Spirit of God is wont in prayer to excite special affections in our hearts which are often hindered by our constant sticking in a form there can be no further excitations than the matter of the prayer is apt to beget whereas in conceived prayer the Spirit of God hath as I may say more room and liberty to work upon our hearts to cast in suitable promises which we may plead with God c. 4. Under a prescribed form oscitancy and sluggishness is more apt to seize upon us I say not that it must necessarily be so but I fear it is the too ordinary experience of those that use a constant form It is too true that formality may and doth creep into our duties when performed in the most spiritual manner how often alas is the gift of prayer exercised where praying graces are not Yet surely in a conceived prayer there is something more to call out the soul to attention while we are cloathing the sense of our hearts in fit expressions and as it were digging the matter of our prayers out of our own feelings and experiences it must needs keep the heart closer at work 5. I add that as to others that joyn a prayer accommodated to the present condition of Church or Nation to the present state of the Place Town City or People must needs stir up more kindly affâ—ctions and carry their hearts more along with it than a cold general form that is no more fitted to one time or place or condition than to Prov. 15. 23. 25. 11. another A word and so a prayer in season how good is it A word fitly spoken upon the wheels is like Apples of Gold in Pictures of Silver For instance we will suppose a poor creature strugling with despair lying under that insupportable burden of a wounded Spirit How sweet is it to such a soul if the Lord please to go along with it to have his condition spread before the Lord to have his
very fears complaints doubts troubles expressed in his own language to have a faithful Minister or prayerful Christian bespeak God for him as if himself was in the very same condition to urge and plead suitable promises and wrestle with the Lord on his behalf Must not this needs more affect the poor wounded soul than a dull form that comes not near his condition I will in short give you Clark in the Life of M. Perkins a relation to this purpose It was the custom of Reverend Mr. Perkins to go to the place of Execution with the condemned Prisoners Once a young lusty fellow going up the Ladder discovered an extraordinary lumpishness and dejection of Spirit Mr. Perkins observing it said to him What man What is the matter with thee Art thou afraid of Death Ah no said the Prisoner shaking his head but of a worse thing Whereupon Mr. Perkins bid him come down and see what Gods grace would do to strengthen him who coming down Mr. Perkins took him by the hand and made him kneel down with himself at the Ladder foot Where that blessed man of God made such an effectual prayer in confession of sins and aggravating thereof in all circumstances with the punishments due to the same as made the poor Prisoner burst out into abundance of tears Mr. Perkins perceiving that he had brought him low enough even to Hell Gates proceeded in the next place to shew him the Lord Jesus Christ stretching forth his blessed hand of mercy and power to save him which he did so sweetly press upon the soul of the Prisoner as cheered him up again to look beyond Death and made him break out into new showers of tears for joy of the inward consolation which he had found and gave such expression of it to the beholders as made them lift up their hands and praise God to seâ— such a blessed change in him and so took his Death patiently and joyfully See here the effect of a prayer in season though I would neither rob God of his glory without whose blessing no such effect could have been wrought nor attribute it to prayer as being conceived and extemporary but I think I may under God ascribe something to the suitableness of it to that poor creatures present condition upon which account I must needs prefer it to such as being framed in such general expressions as may reach any condition cannot be so accommodate to a particular time person or occasion In short then a conceived prayer hath these advantages above a form 1. It leaves the soul more freedom to exert present affections and makes more room for the Spirit to excite graces in the soul suitable to all occasions and emergencies 2. It affords more opportunity to put up suitable petitions to the many and various Wants Temptations Providences and other emergencies respecting our selves or those we pray with and for which must necessarily be attended with more kindly stirrings of affection and exercise of grace than under cold generals 3. It more calls out and imployes the soul makes it more attentive to what it is about and how necessary it is to use the best means to keep the heart to its work in duty there is not an experienced Christian but can tell from the sad experience he hath of his own wanderings and extravagancies 4. And which I look upon as not the least excellency of it it is singularly helpful for edification By the mutual participation of each others gifts exercised in this kind Christians build up one another they not only help to excite present affections and graces but they furnish one another with matter and arguments in prayer So that by this means the body fitly joyned together and compacted by that which Eph. 4. 16. every joâ—nt supplyeth according to the effectual working in the measure of every part maketh increase of the body unto the edifying of it self in love They that 1 Cor. 14. 12. excell in this gift excell to the edifying of the Church 5. It helps a man better to discern the present frame of his own heart The beating of the Pulse is not a better Tryal of the Temperature of the Body than prayer is of the frame of the soul Something it is true one may discern even under a form but it is much better discerned when out of the Mat. 12. 34 abundance of the heart the mouth speaketh How may a poor soul sometimes discern its want of faith love desire after God delight in God want of godly sorrow compassion and fellow-feeling of his Brethrens miseries by his coldness and straitness in prayer when at sometimes he can scarce utter a word with any feeling at other times he hath plenty of expressions but no stirrings of affection Again at another time how sensibly are these graces exercised in prayer How can he stir up himself to lay hold on God Confess sin with a bleeding heart begg and plead and pursue God with arguments How tenderly can he represent before the Lord the affliction and condition of others and put his soul in their souls stead So that he may judge very much of the present state by his straitness or enlargement in this duty yea he can better discern when he hath the Spirit helping his infirmities and when he is under a desertion These are some of the Advantages of conceived prayer above stated forms And now in a few words to apply what I have said to the Case in hand To which that I may give a clearer Solution be pleased to distinguish with me 1 Betwixt the Absolute Power of Gods Perk. Amos Spirit whereby he being God can do all things he pleaseth and his Ordinate Power whereby he worketh according to that ordinary way and connexion of causes which God hath decree'd and appointed You may thus conceive By Gods Absolute Power he could rain down Manna from Heaven to feed the Jews in the Wilderness but when they came into the Land of Canaan that ceases and he feeds them in the Ordinary way by plowing sowing reaping c. according to that Series of Causes I will hear the Heavens and they shall hear the Hos 2. 21. 22. Earth and the Earth shall hear the Corn and the Wine and the Oyle and they shall hear Jesreel Now according to this distinction I say that the Spirits Absolute Power is not restrained by stinted forms He can make the dullest form effectual to excite and quicken the soul no matter what the Tool be if Omnipotency put forth it self the work shall be effected But in the Spirits ordinary way of working which is as you have heard a rational argumentative way wherein he maketh use of means according to their natural vertue and efficacy So a form cannot have that effect upon the soul as a conceived prayer uttered by such as are competently qualified with that gift partly because the customariness of it dulls the souls attention chiefly because it cannot 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
enlargements of affection and expressions sometimes they can only chatter and figh out their souls grievances yet even these silent mournings are loud cryes in Gods ears 2. Except this be their trouble that they are under desertion and withdrawments of the Spirit which God sometimes sees expedient to exercise his people withal yet even then there is as you have heard a secret assistance which makes a soul though he thinks himself cast out of Gods sight yet resolve Jon. 2. 4. Job 13. 15. to look again towards his holy Temple and though the Lord kill him yet with Job to trust in him But in other troubles and for the most part the Spirit is then most powerful in the heart of a Believer when afflictions are most pressing For confirmation I shall only lay down this That the Saints in their troubles have ordinarily prayed more and more fervently and importunately they have then doubled their diligence and plyed the Throne of Grace with restless cries have given God no rest This will easily appear in a few instances of some of the most faithful servants of God Jacob is a famous instance when he hears of his Brother Esau's approach with Gen. 32. 9 10 11 12. four hundred men at his heels he is not without cause greatly afraid and distressed and see how sweetly and with what sinewy arguments he bespeaks God there he goes through many Topicks of Invention claims Relation to and Interest in God upon the account of a Covenant struck betwixt God Gen. 32. 9. and his Ancestors O God of my Father Abraham Then fastens on that Name Jehovah the Lord which imports Gods eternity and immutability Next pleads a twofold word of God 1. Of Command Thou saidst unto me Return unto thy Counttey q. d. I am now performing an act of obedience and therefore expect protection I am doing thy Commandment and therefore expect thy salvation 2. A word of Promise and I will deal well with thee q. d. If thou give me up into the hands of my merciless and hard hearted Brother it will look like a falsification of that Promise V. 10. thou hast made me Then he sweetly insinuates himself into Gods favour by a grateful commemoration of the former kindnesses that God hath shewed him and his utter unworthiness thereof I am not worthy of the least of all thy mereies and of all the truth which thou hast shewed unto thy servant Thâ—s having as I may say V. 11. sweetned God and made way for his request he puts up his particular suit Deliver me I pray thee from the hand of my Brother which he again enforceth by minding God of his word of promise And thou saidst V. 12. I will surely do thee good and make thy seed as the sand of the Sea which how shall it be performed if thou now permit my bloody-minded Brother to come and smite me and the Mother with the Children Whence can this proceed but from the Spirit of Supplication Yet this is not all Jacob is left alone his Wives and Children being passed over the V. 22. Brook Jabbok and now he will have the other bout with God he will keep a night on 't a man wrestled with him till the breaking of the day I will not trouble you V. 24. with Niceties you may expound this by that of the Prophet He had power over the Hos 12. 4. Angel and prevailed how he wept and made supplication unto him There was something of corporal strugling as the word shews Jacob goes halting away but the main business was prayer thereby he holds the Angel thereby he conquers and obtains this Testimony stampt for a memorial upon his new name as a Prince thou hast power with Gâ—d and with men and hast prevailed V. 28. Here is an afflicted Saint and you see he is a wrestling and victorious Saint Whence had Jacob this strength but from the God of Jacob He wrestled both in and against Jacob and as he said In Jacobo Maâ—t in Jude v. 20. Deus est seipso fortior God in Jacob conquers himself I have insisted upon this Instance for your imitation I shall leave others to your own meditation and enlargement Job notwithstanding he is much taken up with complaints yet is not wanting this way Read his whole tenth Chapter and see what variety and strength of Argument he urgâ—â— God withal David much in the deeps of affliction and no less in the exercise of this duty Out of the depths have I cryed unto thee O Lord Lord hear my Psalm 130. 1 2. 12. 2. 28. 1. voice O my God I cry in the day time but thou hearest not and in the night-season and am not silent Vnto thee will I cry O Lord my Rock be not silent unto me But what should I insist upon particulars Peruse the Psalms what ever strait you find David in still prayer is his asylum and the more pressing affliction the more vehement his affâ—ctions the more importunate his prayers Do enemies pursue him with words of hatred reproach him charge him wrongfully Do friends forsake him deal deceitfully falsifie their Trust Is he driven from his own Palace into a Wilderness by a rebellious Son Is he hunted as a Partridge upon the Mountains by an envious Father-in-law Is he fallen into grievous sins and fears Gods wrath and feels the withdrawments of his Spirit In all these and all other troubles that befell him still you find him crying pressing in unto God humbly supplicating and powerfully pleading What should I mention Hâ—man and Asaph if they are the Psal 77. 88. Authors of those Psalms who being under sad pressures strugling with distractions and despair vent themselves this way Or Hannah who in the bitterness of her Spirit poured out her soul before the Lord Or Paul who being buffeted by the Messenger of Satan prayed thrice that it might be taken from him When the Word represents it as the very Genius of the Godly For this shall every one that is godly pray unto 2 Cor. 12. 8 9. Psal 32. 6. Psal 102. thee And the Title of the Psalm A prayer of the afflicted when he is overwhelmed and poureth out his complaint before the Lord that is the godly afflicted whose practice iâ— so to do One Instance more and that iâ— our blessed Saviour who had not the Spirit by measure He being in an agony prayed Luke 22. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more servently he extended prayer And in the dayes of his flesh when he had offered up prayers and supplications will Heb. 5. 7. strong crying and tears unto him that was able to save him from death and was heard in that he feared Every word here hath an Emphasis in it In the dayes of his flesh and those were dayes of trouble In that â—e Vid. Calvin in locum feared viz. with a Natural fear left he should be overwhelmed with trouble Now
precious Promises made to prayer Call upon me in the day of trouble and I will Psal 50. 15 bear thee And ye shall seek me and find me Jer. 29. 13. when ye shall search for me with all your heart And it shall come to pass that before Isa 65. 24. they call I will answer and whiles they are yet speaking I will hear How can a soul but grow in hope as he feels the Spirit of prayer more and more powerful in him In the fear of the Lord is strong confidence Prov. 14. 26. Prayer is a singular part of the fear or worship of God and causes confidence Prayer hath had such attestations from Heaven and is propt up with such promises in the Word that when it is spiritually performed it cannot but elevate the soul to a high pitch of expectation Psal 22. 1. 6. The Psal â— 1. 6. Church prayes earnestly for the King and then concludes with confidence Now know I that the Lord saveth his anointed he will hear from his holy Heaven with the saving strength of his right hand When God prepares Psal 10. 17. the heart it is a certain pledge he will cause his ear to hear We may argue in this Case as Manaoh's Wife If the Lord were pleased to kill us he would not have received Judges 13. 23. a burnt-offering and a meat-offering at our hands So if the Lord would not hear our prayers he would never put such a Spirit of Supplication into our hearts 4. The Spirit of prayer also seâ—cheth in support under affliction it draws down strength from Heaven as in that of David before mentioned In the day when I cryed thou Psal 138. â—3 answeredst me and strengthnedst me with strength in my soul Strong cries bring fresh supplies of strength and procure ability to bear Paul when he prevails not for the removal of that Thorn in the flesh yet hath this comfortable 2 Cor. 12. 8 9. answer My grace shall be sufficient for thee q. d. I will not remove thy burden but I will renew thy strength This is promised in that sweet Scripture They Isa 40. 31. that wait on the Lord and prayer is a singular way of waiting shall renew their strength Faith Hope Love Parience and every other grace is exceedingly strengthned by prayer and in this respect it brings case as was shewed above as a man at full strength can with a little finger bear away what a Child cannot lift Paul could do or suffer all things through Phil. 4. 13. Christ strengthning him this strength is derived by prayer rightly performed Therefore is it that he prayes so earnestly that God would strengthen the Ephesians with Eph. 3. 16. might by his Spirit in their inward man 5. By this also the sanctification of afflictions is procured It not only procures strength to bear but grace also to improve It is the true Philosophers-Stone that turns all it toucheth into Gold Like the skilful Apothecary it makes out of Poyson an Antidote against Poyson As every creature so 1 Tim â— 4 5. every cross and trouble is sanctified by prayer so that they become blessings to us Prayer draws our the vertue of that great Gospel-promise that all things shall work together Rom. 8 28. for good And who knows the benefits that are brought to Gods people by sanctified afflictions How are corruptions mortified graces refined envigorated and purged from their drossy mixtures How are the after visits of Heaven rendred abundantly sweeter and which I would especially instance in by pressing afflictions sanctified we learn to press more into the Divine presence where the Spirit of prayer is it rises higher by afflictions as Noah's Ark did by the encrease of the waters Let not therefore the ignorant world wonder that the Saints in the midst of pressing afflictions 1 Pet. 1. 6 8. can rejoyce with joy unspeakable and full of glory for the Spirit of prayer going along with those afflictions turns them into singular advantages Well may they count it all Jam. 1. 2 3. joy when they fall into divers Temptations knowing that the trying of their faith worketh Rom. 5. 3 4 patience and patience experience and experience hope which maketh not ashamed This effect David found that his Corrections became Psal 119. 67. Instructions Before I was afflicted I went astray but now have I kept thy word and therefore saw cause to say It is good for 71. me that I have been afflicted that I might learn thy Statutes yea to acknowledge that in faithfulness God had afflicted him Now 75. this happy fruit is the product of prayer God may indeed turn the afflictions of a wicked man to good but it is by teaching him to pray Manasseh when he was in affliction besought the Lord his God and 2. Chron. 33. 12 13. humbled himself greatly before the God of his Fathers and prayed unto him and he was entreated of him Afflictions stir up prayer and prayer sactifies afflictions and sactified afflictions may be put into the Catalogue of our choicest blessings 6. And this also when the Lord sees it good procures a happy issue and deliverance It is the means which God hath appointed The sorrows of Death compassed me and the pains of Hell gate hold upon me Then called I upon the name of the Lord Psal 116. 3 4 7 8. and the issue was God dealt bountifully with him delivered his soul from death his eyes from tears and his feet from falling Prayer rightly performed hath this certain effect to procure deliverance with one only exception unless God in his infinite Wisdom see it more for his glory and for our spiritual and eternal good to be kept still in the surnace and this is such an exception as every gracious soul will gladly admit of But I may yet rise higher The Spirit of Prayer not only procures deliverance but deliverance in mercy deliverance sanctified and that is a pledge of eternal deliverance Others may be delivered but theirs is not so much a Preservation as a Reservation to some sadder calamity but there is this in Deliverance procured by prayer that the soul may be assured God intends him good by it These are a few of those infinite advantages which the Spirit of prayer brings along with it to Gods afflicted servants but it is impossible to enumerate all These are but as a cluster or two in comparison of the full Vintage Do but look over the precious promises made to the people of God in their straits take notice how many how great things are promised and so many are the Advantages which the Spirit of prayer brings with it for that is the key which opens those Treasuries that sets those Conduits a running and drains out the sweetness and vertue of them Thus you have each part of the Doctrine confirmed and made good Let us now see what Improvement may be made of
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
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
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.
16 17. 18 Have you not David a Pattern in this very particular Come and hear all yee that fear God and I will declare what hee hath done for my soul Well what is it I cryed unto him with my mouth and he was enrolled with my tongue But was it only mouth and tongue that prayd No. If I regard iniquity in my heart the Lord will not hear my prayer but God hath heard q. d. had my prayer proceeded from hypocrisy or a carnall principle God would not have heard it but it was put into my heart by his holy Spirit it proceeded not from seignedlips Therefore hath hee heard it And this experience hee invites others to take notice of to what end think you surely that they might both joyn with him in praising the Lord and might also take the like course in their straits The like Instance you have elsehere This Psalm 34. 6 7 8. Poor man cryed and the Lord heard and saved him out of all his troubles Then comludes O tast and see that the Lord is good q. d. take it not up upon my report but make tryall your selves doe you cry and pray and see what a blessed issue you shall have Well let this be thy practise when thou seest any poor seals ready to be overwhelmed direct them to this Course tell such The only way is to beg and make use of the Spirits help Commnuicate your experiences and the unspeakable advantages you have found How ready are wee to communicate our experiences for the relief of others under bodily distempers If you see one afflicted with the Tooth-ach Gout Ague or the like distemper every one almost hath something to propose This did mee good I found ease and remedy in the use of such a Medicine How much more precious are Spirituall experiments and how ready should wee be to impart them if wee had that tender respect wee ought to have to the Spirituall good of our Brethren wherefore be ready to impart such experiences let poor afflicted souls know that there 's no course like this even to betake themselves to the Throne of Grace and there to give vent to their sorrows and if they cannot pray in the Spirit yet to pray for the Spirit of grace and supplication 4. In all your addresses to the Throne of grace beg and use his help which you have found so successfull in the day of your distress Praying with all manner of prayer and supplication Jude 20. Eph. 6. 18. in the Spirit Praying in the Holy Ghost His help is not only necessary to bear the Burden of Affliction but to lift at the burden of duty Observe the Text Though the Special scope and intendment be a ground of comfort under straits yet the expressions are generall respecting the duty all times and upon all occasions for wee are here told that wee have Infirmities against which wee need the Spirits help these are continuall and therefore our need of his help is continuall Again wee know not what to ask therefore wee have need to be dayly instructed and to have the Spirit endiâ—e our petitions for us Further God knowes the mind of the Spirit i. e. hee understands ownes approves what proceeds from his own Spirit and that exclusively not what proceeds from our Spirits Then lastly Hee maketh intercession for us acording to the will of ' God i. e. hee teaches so to regulate our prayers for matter manner and end that wee so far as wee are guided by him ask nothing nor in any manner or for any end but what is agreeable and pleasing to God These Things would have afforded a large field of discourse but I am willing to leave roome for your own meditations Only see hence what necessity there is to have and use the Spirits help in all your addresses to God you cannot pray according to God's will you cannot have God's care open your ignorance your infirmities will hinder except the Spirit come in and afford his help and let mee leave this with you The way to have the Spirits help it to use its help God is not like other friends Nor his spirit like other helpers Wee think it a piece of impudence to be always troubling our friends and wee may tire them out but the oftner the welcomer to God hee that sees most need and goes most to the Spirit for help shall doubtless find him most helpfull This is what I shall say as to the improvement of this Comfortable Truth Now may these poor labours be so attended with his blessing who teacheth to profit and may that Spirit of grace whose help is necessary in other duties as well as prayer so impress these things upon your hearts that you may both desire his help and experience the sweetness and advantage of it Oh that it might be said of some poor soul that hath hitherto lived without God in the world as was said of Paul Behold hee prayeth Oh that such as have seoffed at this Act. 9. 11. great reality might not only have their mouths stopt in that respect but opened in Prayer that they might practise according to the advice given by Peter to Simon the Act. 8. 22. sorcerer and heartily pray to the Lord that the thought of their heart might be forgiven them â— Yea that hee who hath received gifts Psal 68. 18 for men even for the rebellious would bestow upon such rebels this unspeakable gift how would they then be in bitterness for their blaspheming against it Oh that those who have satisfied themselves with the form and shadow of this duty might experimentally know the difference betwixt words of Prayer and the Spirit of Prayer And those who have tasted of this heavenly gift might increase both in the gift and grace of prayer with the increasings of God! With such breathings and desires I put these weak labours into your hands and now Brethren I commend you to God and to the word of his grace which is able to build you up and to give you an inheritance among all them which are sanctified Matthew 6 9.-14 After this manner therefore pray yee Our Father c. CHAP. I. PRayer being the Key which turned by the hand of faith opens the door of mercy or Cock which drawes waters out the Wells of Savation being the means appointed by God for the obtaining what wee want procuring a blessing upon what wee have for diverâ—ing what evills wee feare and removing what wee feele being a singular help to bring down heaven to us or mount us up to heaven I thought it might be of much advantage to instruct you in and excite you to this excellent duty being desirous as God enables mee to imitate both Christ and his forerunner who taught their Disciples Luk. 11. 1 2. how to pray 'T is an essentiall part of practicall Christianity and an inseparable property of a practicall Christian an immediate effect of the new birth Paul though hee
seems John did it as also from our Saviour's ready condescension to the request of this Disciple and I hope it will not be denyed that both of them did it as Ministers and Teachers of others and if so what account will they give who endeavour in a great measure to sow up the mouths of Gods Ministers from the doing of this duty It hath been said that Example is the shortest and most effectuall way of teaching but people must have little or nothing of their Ministers example of the excercise of this gift in this duty either to excite them to or direct them in it if it may be according to the desire of many Thirdly I observe The Disciples ignorance and inability was our great advantage what an Ancient speaks of Thomas his incrednlity Minus mihi Maria profuit quae citius credidit Gregory In Marc. 16. Leo. quam Thomas qui diu dubitavit Marie's faith did not so much profit him as Thomas his unbelief And another upon the Slowness of the Apostles to beleeve Gratias agamus divinae dispensationi corum necessariae tarditati dubitatum est ab illis ne dubitaretur à nobis be thankfull for Gods goodness and their slowness to beleeve they doubted that wee might not doubt The same may I say of the case here their ignorance how to pray procured for themselves and us this standing Directory But so much for the occasion 2. For the end of it Whether did our Saviour deliver it as a standing form of words to be constantly used in our addresses to God that wee should pray as some men have commanded us thus and no otherwise or as a platform and Directory by which to frame our prayers and petitions A 1. I deny not but it may be lawfully used in the very words of it as a prayer provided it be with understanding reverence a heart enlarged in the sense of the things petitioned for as 't is well observed by the Reverend Bishop Vsher the shortnes of the petitions cals for the greater enlargednes of heart and that it be not made an Idol of which in effect they doe who attribute more efficacy to the very words of it then to the same petitions otherwise expressed that it be not made a bolster for Idlenâ—s as too many doâ— who think it sufficient if they mutter over the words of it Morning and Evening without understanding or attention and rest in it never labouring to get abilities in prayer nor must it be used as a charme which they doe who think by repeating the words of it to fright away the Divell c. Nor doe I think it inconvenient that it be made the close of our prayers that it be sometimes repeated in publick so that there be not a necessity of using it supposed 2. But the chief end doubtlesse was to be a platform and Directory to guide us in the making our petiâ—ions to God to teach us to whom for what for whom and in what manner wee must pray And that this was the chief end of our Saviour in giving and recording it these argâ—ments sâ—em to proove 1. By the words of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after this manner therefore pray yee not in these words and syllables and though it is objected that the other Evangelist seems to tye us up to the very words when yee pray say yet wee need not understand him so strictly For in Luk. 11. 1. the Disciple desires that hee would teach them to pray as John Now where have wee any form or the least intimation of a form prescribed by John to his Dâ—sciples But 2. Which may answer that objection The two Evangelists doe considerably vary in their words and expressions which surely they would not had Christ intended the very words to be used as a form it would certainly have been injoyned as men now injoyne their formes thus you shall pray and no otherwise But so far is the Holy Ghost from tying us up to words that hee seems to intimate the warrantableness of variation and I think I may challenge the otherwise-minded to give an Instance of any thing twise related in Scripture as the speech of one to another which in so few words hath so much variation Let us compare the two Evangelists In the Preface and 3 first Petitions they agree in the latter part there is difference Matth. Petit. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Petit 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And then the whole Doxology recorded by Matthew is omitted by Luke Now had Christ intended thâ—s as a standing form to be used in the words and syllables of it these imspired penmen surely should not have diffâ—red one tittle from each other in the recording and relating of it 3. Had it been intended as a standing form to be constantly used the Apostles would have so used it and have prescribed it to others Wee have divers prayers of theirs recorded as Act. 4. 24-32 Eph. 1. 16 c. but there is not the least hint of their using this form Not doe they in their directions about prayer injoyn this as necessary muchless as the only form to be used Eph. 6. 18. wee are taught to Pray with all manner of prayer and supplication in the Spirit c. and 1 Tim. 2. 1. where the Apostle instructs Timothy concerning publick prayers yet there is no intimation given of the necessity of using this which doubtless hee would have done had it been the mind of our Saviour that it should have been a constant form 4. The nature and brevity of it shews that it was rather intended as a Directory then as a form of prayer it doth not comprehend such particular confessions of sins to be confessed or enumeration of the good things wee are to beg or evils wee are to deprecate as is requisite in prayer But as the Commandments contain the summe and Epitome of mans duty comprehending under one Species or kind of sin or duty the whole Genus so this platform suggests the generall heads of prayer to which infinite particulars are reducible and though we find nothing in any of the prayers of Gods children recorded in Scripture but what is reducible to some of these heads yet wee find them more particular in their Confessions Petitions and Thanksgivings See Ezâ— 6. Nehem. 9. Dan. 9. 2 Chron. 20. and many of the Psalms 5. The very nature and ends of prayer may evince this for though in reference to God wee need not particularize in confessions or petitions hee knows before wee speak and better then wee can tell what our Sins and wants are Yet in reference to our selves 't is necessary Are not particular confessions of sin a great evidence of our Sincerity in confessing and a singular help to humble and affect us as Joshuah to Achan Josh 7. 19. My Son give I pray thee glory to the God of Israel and make confession unto him God is
prayer 1. A Spur to it for who would not look on it as a singular priviledge that hee might upon all emergencies have recourse to any great Earthly Monarch how much more should wee take delight in approaching to God when thou feelest thy heart dull and backward to this duty what a quickning consideration may it be to think that it is the Majesty of heaven that thou conversest with in it Nor must we think as that profane wretch I have heard of who being upon a sick-bed used this as an argument for deliverance that if God would now heare him hee would trouble him no more that our frequent addresses trouble God No the oftner if wee come aright the welcomer hee bids us ask and chides us for not asking John 16 23 24. 2. But then it may be a Curb to all rovings and extravagancies al rashness and irreverence ' T is the God of Heaven to whom thou addresses Who would not fear befo◠him Eccl. 5. 2. God is in Heaven and thou on Earth therefore let thy words be few It ill beseemes us to be sawcy though wee may be humbly bold with God So much of much more that might have been spoken shall serve for Application of this Truth I come now to a more particular Consideration of the description of God in this Preface And 1. By his Relation to us Father which is amplified by the Ground and extensiveness of it for both are implyed in that word Our 2. Doctr. They that come to God aright in prayer must come to him as to a Father Relation to and Interest in God is necessary to make prayer prevalent wee must be able to cry Abba Father Rom. 8. 15. If yet call on the Father 1 Pet. 1. 17. There must be some hopefull ground of such a relation as a ground of confidence in prayer Explic. Now God is called Father considered 1. Personally or Hypostatically viz. as the first person of the Trinity so hee is the Father of our Lord Jesus Christ as having begotten him from eternity by an ineffable generation A mystery to be beleeved by faith not apprehended by reason Thus hee is called Eph. 1. 3. Heb. 1. 5. c. 2. Considered Essentially the whole Trinity God in three Persons but One in Essence and so hee is Father either 1. In regard of Creation and Sustentation of all his creatures especially the rationall creature Mal. 2. 10. called the Father of Spirits Heb. 12. 9. of all things 1 Cor. 8. 6. thus the Heathens stiled their Jupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of Gods and men 2. In respect of Adoption hee is the Father of those whom hee takes into speciall Relation and this 1. Either Externall when a people are called into a profession of God and the True Religion thus the whole body of the Jewish Nation Rom. 9. 2. to them belonged the Adoption See Exod. 4. 22. and Deut. 32. 6. And in this sense the whole body of a Nation professing Christianity and baptized and partaking of Gods Ordinances may be called the children or people of God This is indeed a great mercy yet a man may perish from under this priviledge The children of the Kingdom may be cast out Matth. 8. 12. 2. Or Internall when a man hath not only the title but the Spirit of Adoption Rom. 8. 15. Gal. 4. 5. Eph. 1. 13. This may be described An Act of God's free grace in Christ taking us into the number and entitling us to all the priviledges of the Sons of God 'T is not an empty title but a reall priviledge Christ is the head and roote of it the Elect and they only the subjects free grace the inward mooving cause on God's part the word and Spirit are the instruments begetting and sealing it Gods glory in conjunction with mans Salvation the end of it Now in this sense wee are to understand it here Our Father not only as createing and upholding us not only as wee are baptized and partake of Church-priviledges but as wee are begotten by his Word and Spirit born again not of flesh nor of blood c. John 1. 13. Object But may none pray unto God or call him Father but those that are assured of this Adoption Answ Our Common Relation to God as his creatures and our Relation to him as Members of the visible Church may be urged as Arguments in prayer even those that had speciall Relation to God make use of them Psal 138. 8. Isa 63. 19. Wee may plead for mercy upon those accounts but wee are not to rest in them God may heare our prayers but wee cannot have assurance that hee will heare them till wee can come to him in this way of Speciall Relation other pleas may prevail but this will never fail us Confirmation Now for proof of this wee have the practise of the Saints both of the Old and New Testament they come to God under this Relation Isa 63. 16. and 64 8. Ier. 3. 4 19. So Christ himself Matth. 11. 25 26. John 17. 1 5. and 21 24 25. This is the Genius and Spirit of Christians Rom. 8. 15. Gal. 4. 5. 1 Pet. 1. 17. Even Idolaters used to come to their Idols with this appellation Jer. 2. 27. they say to a stock Thou art my Father c. Reas The Reason in generall may be because there is not a more suitable Title either for God to have or for us to give him in our addresses to him by prayer 'T is suitable in regard both of his Majesty and greatness and of his mercy and goodness it s a singular help against those miscarriages that are incident to us in prayer as 1. It helps against irreverence and rash presumption there 's a naturall impress of Awe and Reverence upon the Spirits of children towards a Father there are indeed other Titles more apt to beget feare and trembling but none more effectuall to strike an awfull reverence of God upon the soul this will make us rejoyce with trembling Psal 2. 11. and fill us with Reverence and Godly fear Hebr. 12. 28. 2. It helps against Feare and Unbelief this Relation fils the soul with boldness and confidence Had wee been taught to call him King of glory wee should have been dasht out of Countenance with his Majesty if wee had called him The Lord of Hosts it would have made us tremble at his power or if hee had been stiled Judge of the world wee might have feared his justice But the Title of Father begets boldness and gives encouragement what may not a child hope to obtain from a loving and tender Father 'T is the lowest Title to which humility could condescend and the highest to which love could aspire This begets assurance that hee will give us if not what wee ask yet what is best for us A Father will not in stead of bread give a stone nor in stead of a fish a Serpent nor in stead of an egge a Scorpion Luke 11. 11 12.
This Title speaks our Interest in God and his affections and bowels towards us Confidence and boldness is necessary in prayer Jam. 1. 6. Wee must ask in faith not wavering and what Relation more apt to beget it than when wee can come to God as children to a Father 3. It helps against that backwardness and unwillingness which wee are naturally subject to wee are apt to withdraw from that duty unwilling to begge Now this title sweetens the duty to us and invites to it Little children take delight in speaking to their Father when they have nothing else to say yet they will be calling Father God would have us delight in duty and therefore hee teaches us to come to him under this most endearing and encouraging Title As himself takes delight in the approaches of his people Cant. 2. 14. Let mee see thy Countenance let mee heare thy voice for sweet is thy voice and thy Countenance is comely so hee would have us come chearfully and therefore puts this Appellation into our Mouths and teacheth us to call him Our Father Use 1 See then that prayer is not a task but a priviledge 't is an address to God under the sweetest Relation Wee come not to deal with a severe Judge with a rugged and austere Master nor with an offended irreconcileable enemy Nor yet with a stranger in whom wee have no interest and with whom wee have no acquaintance No but wee come to a Father Think with what affections with what hopes and expectations what courage and confidence a child goes to a loving and tender Father yet with what awe and reverence and thus mayst thou goe to God in prayer How seldom doe wee consider this or act up to it wee come not to the duty as our priviledge or to God as Our Father There are three tempers of Spirit partly hinted before very unsuitable to this Priviledge 1. A lumpish backward and withdrawing Spirit when wee must be drag'd and forced to prayer when neither apprehension of the priviledge nor conscience of duty will bring us before God How unsuitable is this to the Spirit of Adoption which teacheth us to cry Abba Father And yet which of Gods children doe not sadly experience this distemper often upon them Oh let us be ashamed of it bewayl it and labour against it what shall not the Title of Father invite us and beget a willingness yea an holy forwardness and eagerness to this duty Bespeak thy lumpish Spirit what ô my soul hath infinite Majesty condescended so low to become thy Father and engage thee so to call him and will not this sweet Relation draw thee into his presence Were it a enemy a stranger with whom thou hast to loe well mightst thou be backward but who would not delight to converse with a Father such a Father 2. A diffident and distrustfull Spirit This much unbeseems the Relation of Children to a Father especially such a Father wee should not ask tremblingly having a Father to ask a Son in whose name wee are taught to ask a Spirit to indite our petitions and so many Promises to plead Jam. 1 6. Ask in faith nothing doubting Qui frigidè rogat docet negare A cold asking begs a denyall God allowes and wee may use an humble boldness and familiarity Isa 45. 11. Ask of mee things to come concerning MY SONNES and concerning the work of my hands command ye mee that 's a high expression and shews how condescending God is and how humbly confident wee should be 3. A careless irreverent Spirit Hee is little sensible either of the Majesty of God or the Relation in which hee should approach to God that comes irreverently into his presence Wâ—e forget the Relation of Father when wee despise or irreverently take the name of God into our Mouths when Mal. 1. 6 7. Hebr. 12. 28. wee doe not serve God with reverence and Godly feare wee doe not serve him acceptably nor suitably to our Relation Is this to come to God as a Father when you come rushing into his presence without any awe or dread of his Majesty upon your Spirits dare you laugh and gaze and trifle in prayer dare you carry more irreverently and lightly than you would in the presence of some Earthly Potentate or in the presence of your earthly Parent Oh how unbeseeming is such carriage to the Title and Relation in which you approach unto God Remember how great your priviledge is and how disingenuous it is so to abuse it Use 2 Then it concerns all that would come to God in prayer to endeavour to make out their Adoption see that you be Children else how can you cry Abba Father As all are not endued with Ability for prayer so all are not in a Capacity to come to God aright Oh see that you can make out your Relation I might here be very large in laying down Tryals and evidences of sonship but I should make this part too bigge for the rest of my intended building besides I have lately in speaking to the Priviledge of Adoption spoken to this at large I shall content my self with 3. Characters of a Son which if found in you you may conclude your selves to be Children indeed 1. The first note of a child is Resemblance to his Father It is not alwayes so as to earthly but it is so as to our Heavenly Father God begets all his children as Adam Gen. 5. 3. his in his own likeness after his image They have the Spirit of God by which they are changed from glory to glory into the image 2 Cor. 3. 18. Eph. 5. 1. of God they are followers of God as deare children mercifull as their heavenly Father holy haters of sin lovers of Righteousness Now where shall wee find this Character impressed May wee not say of many as John 8. 44. Yee are of your Father the Divell What shall wee say of those that manisest to the world that they hate God and goodness of the common swearer c. Doe not these bear the very image of Sathan are they not as contrary to God as darkness to light with what face canst thou call God Father since thou hast no part of the Image of God upon thy Soul Well if you would be sure to speed in your addresses proove your selves Children by your Resemblance to God 2. Obedience is the Character of a Child there 's a Spirit which makes them plyable to the Fathers commands they are begotten unto obedience 1 Pet. 1. 2 14. True they are not perfectly brought under there are in them unruly lusts they have in them flesh as well as Spirit yet there is a Law in their minds they delight in the law of God Rom. 7. Eph. 2. 2. and 5. 6. according to the inner man they are a willing people Psal 110. 3. whereas the wicked are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children of disobedience or such as will not be perswaded to yield obedience to God Try then is
though I doe not conceive it alwayes necessary to pray or begin our prayers in these or the like words yet that wee are hereby taught both what to pray for with the greatest intensness viz. things that have a more immediate and infallible tendency to Gods glory as also with what intention to pray for all wee pray for viz. that wee or others may be in a better capacity to glorify God That Text Matth. 6. 33. Seek first c. doth not mainly intend order of time but of dignity first i. e. mainly principally with the greatest earnestness seriousness industry So that the Order of this Petition doth not so much teach us in what order to begin as to what end wee should order and direct our prayers 2. Yet in reason that which should be highest in our intentions should ordinarily be first in our Petitions I say not that it is absolutely necessary that so it should be but surely in Reason that which concerns Gods glory and our spiritual good should have the precedency in an ordinary course That wee give God his glory before wee ask him to give us what makes for our good is very reasonable Though as wee sometimes dispatch smaller buisnesses that mee may be more fit and free for the main so it may not be amiss sometimes to dispatch some Petitions for outwards which may be urgent and pressing upon us that they may not hinder in our more spiritual and more important concernment But this I make not a rule for our ordinary practise but only an expedient in some urgent and extraordinary Cases Quest 2. But what necessity at all of such a Petition since God will see to that himself since hee will infallibly earry on that as his grand design nor can our prayers contribute any thing to it Answ 1. Were it but to testify our desire it were something since that is our great end 1 Cor. 10. 31. Our prayers should express the workings of our hearts towards it nor doth the certainty of Gods effecting any thing supersede our prayers or endeavours about it nay rather if the thing be any way our concernments and within the compass of a promise certainty of the event should edge our prayers indeed wee can pray for nothing absolutely except wee know God will or hath promised to effect it The decrees of God bring-forth upon the knees of prayer when God had bound himself Ezek. 36. 37. by promise for the Jews restauration hee will yet be enquired of that hee may doe it it 's no small evidence of the Truch of grace when our prayers Eccho back Gods promises and when the breathings of our hearts are after the accomplishment of God's grand design in the world 2. But besides 't is our concernment for the sense of the Petition as hath bin hinted is this Lord sanctify thy name and enable us to sanctify it That God shall be gloryfied is certain but that wee may be amongst that number that give him the glory due to his name should be the earnest and most importunate desire of our souls Especially since Thirdly Upon the sanctifying of Gods name by us depends our happiness and indeed to hallow or sanctify the name of God in glory is our very happiness What is our hope or what should be our desire but to be admitted to joyne with the heavenly Quire in singing glory honour and praise to God for ever and ever This is their both work and wages and this is the import of the Petition q. d. Lord enable us so to sanctify thy name on earth that wee may both glorify thee and bee glorified with thee in heaven And who will say This is a needless or frivolous Petition Quest 3. Why is this first in order though wee have partly hinted already yet take this ccount 1. This is the highest end of our Creation and should be of all our actions as hath bin shewd once and again Now the chief end should be first in the intention this is as the Sea out of which all our Petitions should issue and into which they should empty themselves 2. This chiefly intended is as the first-fruits that make the lump holy as the altar that sanctifies the gift when wee have proposed this as our end and praefixt it to our players what ever else wee ask keeping our eye â—xt on this is wel-pleasing to God yea though wee should mistake in the particular God will excuse it If wee ask according to 1 John 5. 14. his will hee heareth us now if wee sincerely intend his glory in our asking wee cannot but in the generall ask according to his will though hee may see good to withold the particular thing wee pray for David designes to build God a house herein proposing 1 Kings â— 18. 2 Sam. 7. 11. to himself the glory of God God approves and rewards this design though hee will not permit David himself to effect his design So that when this is sincerely proposed it facilitates and opens the way for the attainment of other blessings all that wee ask after and in subordination to this shall either be given or denyed in mercy 'T is a grand failure in prayer when wee ask to Jam. 4. 3 waste upon our lusts and 't is a singular excellency when a soul can reflect upon his prayer and say hee hath askt nothing but what hee conceives might tend to the glory of God and might enable him for that end otherwise hee would not have askt it 3. And it is fit wee should prefer God and his grand concernment to our owne Are not wee his Creatures his Servants his Children Should not the Servant gird himself and serve his Master before himself Luk. 17. 8 Should a servant that is wholly maintained by another seek himself in the first place God made us for himself Prov. 16. 4. Rom. 11. ult and therefore wee should make him our principall end That wee first or chiefly pray for Gods glory and the means of it is a duty that results from our Relation to God That wee may afterward ask for our selves is a mercy flowing from Gods condescension and compassion towards us so that wee see There is all the reason in the world why Gods glory should be chief in our intention when wee pray if not alwayes first in our expression Use Now the Use omitting all other is this Labour wee do direct our prayers according to the pattern of this Petition make this ordinarily the first in asking and alwayes the end of what wee aske This should be the primum mobile the spring of all our motions in prayer This is the Term from and to which all our prayers should tend To moove and perswade to this Consider Mot. 1. Wee cannot lightly ask amiss as to particular if wee maâ—â— this our end in general The same Spirit that directs us to this as our end will direct us in asking suitable means to it The arrow that is rightly fixt
is possible that some who know God Rom. 1. 21 may not glorify him as God yet it is impossible that they that know him not should so glorify him therefore wee may take up on the behalf of our selves and others that excellent prayer of Paul for his Ephesians Ephes 1. 17 18 19. So likewise wee may begge deliverance from Atheism Idolatry Errour falshood from looseness carelesness and unsuitable walking from wretched profaneness damnable hypocrisy self-seeking affâ—ctâ—tion of applause and vain glory all which stand in a direct opposition to Gods glory pray that God will pull downe that great Idoll self which like Bel in the Apocryphall story devoures all and robs God of his glory that hee will lay us and others low in our owne eys that hee will put us in mind wee are not our owne 1 Cor. 6. 20. and therefore shou'd glorify him in our bodies and Spirits 2. And as to Helps pray wee that God will work in us those abilities give us those graces bestow on us those blessings and afford us those opportunities whereby with and for which wee may most sanctify him It would be infinite to particularize indeed to reckon up the means relating to this part of the Petition would be to run through the whole duty of man and all the other Petitions are but means subordinate to this yet to instance in some things especially conducing hereunto 1. Pray for the sanctifying work of Gods Spirit upon your hearts 'T is impossible you should sanctify Gods name aright till hee sanctify your nature man indeed was a well tuned instrument fitted to celebrate the glory of his Creatour but the Fall him quite out of order and no hand but his that made can mend it Put in suit that promise for your selves and others Isa 43. 21. that God will form you for himself that you may how forth his praise and as Luk. 1. 74 75. wee may serve him without feare in holiness and righteousness before him all the dayes of our life That hee will tune your hearts and open your lips that c. That hee would work in you all those graces of knowledg love saith fear delight zeal c. which may be as so many strings sounding forth his glory so that your hearts may be as David inditing Psal 45. 1. good matter that you may make things touching the King even the Lord of hosts and that they may be in such a frame as to be apt to take all occasions to glorify him â—â— wee see David's was from the contemplation of his works and providences Psal 8. 1. and 57. 7. and 104. Tot and 108. 1. O God my heart is fixed c. 2. And that God will make us and others fruitfull and aboundant in every good work since as it is in John 15. 8. herein is our heavenly Father glorified if wee bring forth much fruit 'T is not the great talker but the holy and circumspect walker that brings glory to God bespeak God therefore that you and others to whom the grace of God hath appeared may be effectually taught to deny all ungodliness and worldly lusts Tit. 2. 11 12. That you may be stedfast unmoovable alwayes abounding in the work of the Lord. 1 Cor. 15. ult pray that your light may so shine Matth. 5. 18. That you may be holy in all conversation and godliness 2 Pet. 3. 11. 3. A third advantage of glorifying God will be if wee pray that God will so dispose of us and all our concernments that we may be in the fittest capacity to glorify him That as he hath made us for that end he will so dispose of us that we may be alwayes instrumentall for it That all his providences may both administer matter and excite our hearts to praise him to this purpose you may borrow the words of Agur Prov. 30. 8 9. Give mee neither poverty nor riches c. left I should be full and deny thee and say Who is the Lord. Or left I should be poor and steal and take thy name in vain q. d. Lord I find my heart in either extream apt to dishonour thee I therefore beg a mean condition as most fitting me for my main end which is thy Glory This should be the import of our prayer 4. That our lips may be opened our tongues toucht with a coal from Gods Altar that wee may be enabled to speak of God with that reverence where-with it becomes us and to give him the calves of our lips the sacritice of praise â— borrow to this purpose the words of David Psalm 51. 15. Lord open thou my lips that my mouth may shew forth thy praise Pray with him Psalm 71. 8. Let my mouth be filled with thy praise and with thy honour all the day that the word may be fitted to your lips Prov. 22. 18. Psalm 126. 2. 5. In a word that when soever Gods glory comes in competition with any self-advantage with any pleasure profit oâ— worldly accommodation you may be enabled to preferre that to all your owne concernment in the words of David Psal 115. 1. That as the 24. Elders Rev. 4 10 11. you may take the Crowns from your heads and lay them at the feet of God and ascribe all to him nothing to your selves Thus for the matter of your Petitions in conformity to this Direct 2. But it is not enough that the matter of your Petitions be according to your pattern but you are also to endeavour that the frame of your hearts be suited to the matter of your Petition It is easy to amplify in words upon this or any other of the Petitions but not so easy to get a right frame of spirit Therefore 1. Labour after a frame of spirit exceedingly enlarged in apprehensions of the infinite excellencies and essentiall glory of God else you doe but mock God Endeavour that your hearts may be hot within you Psal 39. 3. may boyle up good matter Psal 45. 1. Then are our prayers right when our apprehensions are much wider then our expressions when it is with us in this case as it was with Elihu Job 32. 18. When wee are full of matter and the spirit within us constraineth us when our belly is as wine which hath no vent and ready to burst like new bottles 2. Get a heart very sensible and tender of Gods dishonour such a frame as that of David Psal 42. 10. As with a sword in my bones they reproach mee while they say Where is now thy God When as Psal 69. 9. The zeal of Gods house and name eates us up and the reproaches of those that reproach God fall upon us when the darkning of Gods glory goes nearer our hearts than any loss or cross in our owne greatest concernments This Petition put up with such a frame is exceeding acceptable and well-pleasing to the Almighty Oh when a soul can be more sensible of Gods dishonour and more vehemently begg the vindication of his Name and
Vt executio illius sententiae quae in ipsa justificatione est pronunciata maturari pâ—ssit promoveri That the execution of that Sentence which is pronounced in justification may be ripened or haâ—â—ed and promoted by which if I mistake not he means that which I have already expressed viz. the solemn final and publick sentence of Absolution which God will pronounce to all those that shall be found in Christ that is the Maturation the full Corn in the Ear the Top-stone True our prayers cannot hasten it towards us but in our prayers and preparations we may hasten towards it in the sense of that Text 2 Pet. 3. 12. We cannot hasten Christ's second coming yet we may in imitation of the Apostle say Come Rev. 22. 20. Lord Jesus and surely that publick absolution is a desirable merey that what we See Ball of Faith p. 105 106. have in the sense of the Gospel Law by the private certification of God's Spirit to ours we may have in the Sentence of the Judge solemnly pronounced in the face of the whole world this being the Top-stone of that Fabrick of mercy which reacheth to the Heavens concerning the matter of this Petition or things begged Other Petitions included in this general relate to the means whereby this forgiveness is to be obtained for as we heard each Petition together with the thing includes the means for the obtaining it 2. Therefore there are Petitions included as to the means of pardon principally 1. We are to pray for a deep sense of sin and for sorrow and sound humiliation this being a qualification to which pardon is promised Pray for that Repentance upon which the bâ—â—â—â—ing out of sin is promised Acts 3. 19. The fruits whereof are described 2 Cor. 7. 10 11. Plead the promise Zech. 12. 10 and that Ezek. 36. 26. Pour out Jeremy's wish Chap. 9. 1. That it may be so with you in reference to your sins that you may be as Doves of the Valleys mourning for your iniquities Ezek. 7. 16. God gives one Gift and crowns it with another Repentance with Remission Acts 5. 31. We must therefore pray for one in order to the obtaining of the other 2. That God will give us faith that we may apply and lay hold on the righteousness of Christ for our Justification This is an absolutely necessary means in order to forgiveness John 3. 19 36. He that believeth not is condemned already the wrath of God abideth on him Beg therefore with all carnestness the gift of faith the exercise and increase of it in the language of the Apostles Luke 17. 5. The Merits and Satisfaction of Christ are the only meritorious cause of pardon these are ineffectual to us without faith this faith is the gift of God Ephes 2. 8. therefore to be askt of God in order to pardon Therefore be importunate with God for the Spirit of Grace to work this Grace and stir it up in you that so you may be according to the tenour of the Gospel-Covenant capable subjects of forgiveness 3. Beg also that which is the condition expressed in the Petition a forgiving reconcilable frame of Spirit toward those that injure or offend you this is 〈◊〉 in the sense explained a qualification requisite in him that expects forgiveness from God and from such a frame a man may comfortably conclude himself pardoned of God since the promise is made to it Matth. 6. 14. Pray that God will root out of your hearts all principles of malice hatred and revengefulness that the Spirit in you which lusteth to envy James 4. 5. may be mortified that you may put on bowels of mercy forbearing and forgiving one another Col. 3. 12 13. That you may be merciful as your heavenly Father is merciful and the same mind may be in you that was in Christ Jesus Direct 2. Get a frame suitable to this Petition It is easie and ordinary to pray thus in a formal manner but to have a frame suited to this prayer is not so easie It chiefly consists 1. In a kindly sense and deep humiliation for sin The soul that comes to beg forgiveness must be affected with the number weight and hainousness of its sins the sad effects of them as the dishonour and displeasure of God the reproach of Religion injury to others the hardning our hearts the ruine and damnation of our souls c. The heart must be filled with such things as were sound in the Corintbians upon their repentance 2 Coâ— 7. 10 11. That so our prayers for pardon may be the very sense of our souls and the deep groanings of our Spirits He that is not sensible of his offence and the â—ainousness of it will not heartily beg forg venese 2. In an earnest hungring and panting after peace and reconciliation with God and after the light of his countenance Such a frame as the Psalmist's Psal 42. 12. 63 â— not an easie or slight desire but such as Rachel's for children that cannot be satisfied without it such as David's for Water of the Well of Bethlehem This frame well be seems those that come for such a mercy resolve to lie at God's door that nothing shall take you off your suit that though God should throw you off you will catch hold and not let him go till he thus bless you but that like the Woman of Canaan you will follow him with renewed arguments and greates importunity with such a frame should we beg forgiveness 3. In a resolution against sin for the suture loathing your selves for what you have done amiss and purposing through Grace to sin no more Bespeak God in the language of Job Chap. 34. 32. Woaâ— I know not teach thou me and if I have done iniquity I will do so no more And Chap. 42. 5. I abhor my self in dust and ashes Think not that you come to beg leave to sin again nor let it be with you as with the Harlot Prov. 7. 14. who because she had peace-â—fferings with her and had that day paid her vows therefore begins upon a new score and presumes to sin afresh he that begs forgiveness with a purpose to go on in his sin mocks God and deceives his own soul As if Râ—bels should come to their Soveraign and beg his pardon and then presently take up their Weapons and renew their Rebellion Would not such a carriage aggravate their Rebellion Oh think how injuriously we deal with God in this respect how often we beg pardon and are not resolved to forsake the sin nay rather resolve to go on in it What more notorious hypocrisie can we be guilty of 4. In a charitable forgiving frame even towards our worst enemies actually forgiving them so far as it is our private concernment this is necessary since it is the express condition here What do we then but beg not to be forgiven while we harbour malitious and revengeful thoughts towards our Brethren What impudence is it to pray this
though Christ here teach his Disciples yet Luke 11. 1 2. they desire to be taught again 4. Under ignorance and inability for Prayer Christ is both able and ready to instruct us and therefore we should beg of him The Apostle Luk. 11. 1 2. finds Christ as ready to teach as he to desire it 5. It is no disparagement to be urged to what 's good from the example of an Inferiour Christ takes it not ill that the Disciples urge him with John's example who was but his forerunner Luk. 11. 1. 6. Jesus Christ in teaching his Disciples did not so much intend to furnish them with words as to instruct them in the matter of Prayer Non jubet Christus suos conceptis verbis orare c. Calvin This is plain from the variety of expression in the Two Evangelists 7. Succinct and comprehensive Methods and Epitome's are an excellent way of teaching For this is here the Method of the best of Teachers and this commends Catechizing 8. The Spirits inward teaching excludes not verbal and ministerial Instruction For though the Gospel be the Ministration of the Spirit and though all Christ's True Disciples are endued with the Spirit yet he saw fit and necessary to leave them this standing Directory for their Instruction 9. Prayer is a duty of a vast latitude and comprehension For within the bounds of this exact pattern are compehended 1. The Grand concernments of God 2. Of our selves both as to soul and body 3. And of Others viz. the Church Nation Neighbourhood our Relations c. So much is imported in the word Our which duely considered may 1. Warrant long praying upon occasion 2. And shew us our imperfections in Prayer 10. The Concernments of Gods glory and Kingdom should have the preheminence above our own in our desires and prayers This is plain from the Order of the Petitions 11. The matter of Prayers is not whatever our corrupt Passions or blind fancies dictate to us but what makes for Gods glory our own or other good spiritual or temporal with subordination to his glory Within these bounds is the matter of the Lords Prayer circumscribed which calls upon us to take heed we offer not strange fire or ask we know not what as they Mark. 10. 38. 12. Gods glory must be the Alpha and Omega of our Prayers The First Petition is that his name be hallowed the Conclusion is a Doxology or ascription of Kingdom power and glory to him How seldom do we sincerely and intentionally make it so These from the Connexion Scope and Matter in general From the Preface 1. GOd alone is to be prayed to What becomes of Saints and Angels Will the Papists say They are included under the Title Father But one is our Father which is in Heaven Matth. 23. 9. Or will they charge our Saviour as a defective Teacher or that out of envy he said nothing of their Mediatours as intending to Monopolize the whole of that Office to himself He only deserves it And as there is but one God to whom so but one Mediatour by whom we pray 1 Tim. 2. 5. I see not how that Popish fiction can stand without derogation from the perfection of this pattern 2. God cloaths himself with such Titles as may most invite and encourage us to call upon him For what Title can administer more boldness or confidence than that of a Father How apt are we to go to God as if we went to an enemy or stranger or one we have no relation to 3. God is the Common Father of Beleevers in Christ For this is especially here meant not our general Relation as his Creatures that 't a low and poor encouragement and that he is a common Father the Pronoun Our imports 4. Reverence and Charity must be joyned with our Confidence in prayer Reverence for we come to God as a Father to whom honour and reverence is due Mal. 1. 6. Charity for we are taught to take in others not appropriating that Relation to our selves alone 5. Raised glorious and heavenly apprehensions of God become us in our addresses to God Therefore are we taught to call upon him as being in heaven i. e. giving out glorious manifestations of himself there 6. God will not be called upon by visible Act. 7 55. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tendo representations Therefore we are taught to say which art in Heaven to take off eyes and thoughts from all sensible Objects and that we may with Stephen look up stedfastly into heaven and by the eye of faith behold him which is invisible 7. God hath not tyed nor should his people tye themselves to set their faces this way or that way towards this or that place under the Gospel but that we lift up especially the eye of Faith towards himself For this expression which art in Heaven calls us from the Jewish rite of looking towards the Temple c. 1. PETITION 1. THe incomprehensible God hath given out such manifestations of himself as whereby we may know him from all pretended Deities and according to which we may conceive and speak of him All this is imported by Gods Name here which the Apostle Rom. 1. 19. calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. d. that which is knowable of God 2. The Name of God is peculiarly holy Name i. e. both God himself and all those manifestations of himself whereby he hath made himself known whether his Attributes Word or Works Holy i. e. pure right singularly excellent Peculiarly i. e. Essentially so God himself and eminently so all that whereby he hath manifested himself This Observation is thus grounded viz. To sanctify his name is not as the word may seem to import to make it holy but to conceive acknowledge and profess it to be what indeed it is that is peculiarly holy So that the holyness of Gods name is the grouud of our sanctifying it because it is holy we must so acknowledg it 3. Though God can sanctify his name i. e. manifest it to be holy and glorious yet he will have us to testify our desire by praying that He will sanctify it For this as hath been explained is one sense of the Petition viz. that God will sanctify his own name vindicate his honour and let out upon the world resplendent beams of his own glory 4. The sanctification of Gods name that is the declaring acknowledging and celebrating of his holiness ought to be the principal desire and endeavour of every one that calls God Father Therefore is this Petition the first in Order 5. We cannot sanctify the name of God as we ought without enablement from God Therefore we are taught to pray this Petition because our ability for it must come from God II. PETITION 1. GOd hath a Kingdom durable through all ages and diffusive through the world For all Gods people in all ages and places are taught to pray thy Kingdom come 2.