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
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
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-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
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
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
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
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
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
there such a childlike obsequious principle in you can you yield to the Will of God when it crosses yours hee that would try his obedience must take a trying command such as God gave Abraham Gen. 22. 1. about sacrificing his son such as thwarts his humour Interest c. Oh how few will obey where any disadvantage to their carnall Interest attends their obedience Well but I tell you this is so essentiall to a child of God that without it in some measure it is impossible we should be Children 3. Dependnece on the Father is the Genius and disposition of a child especially in its minority so it is with a child of God his dependence is upon God his hope in him his expectation from him Psam 39. 6. and 56. 3. and 4. ult 2 Tim. 1. 12. all these and abundance more of clear Scriptures declare that the whole affiance of a child of God is in his heavenly Father How is it with us where is our confidence It may be wee goe to God when wee want a mercy and wee are not so atheisticall but wee will acknowledge that wee cannot have it without Gods giving yet Doe wee not more rely on the Physician then on God for our health more on our owne wisdom or friends advice then on Gods providence for the management of our affairs Oh there lies much of secret Atheism in this when wee pray to God yet rely on our selves or others well but if thou art indeed a child thou hast learnt to commit thy way to the Lord to east thy burden upon him to intrust thy self and all thy concernments in his hand These may be helpfull to discover your Sonship and consequently to encourage you to goe to God in prayer with considence Use 3 The last Use I shall make is this Let all those who call on God under the Notion of Father carry to him as children This as all other Priviledges is attended with duty In two words 1. Carry as children in your immediate addresses to God in prayer hearing c. And that is by putting on those affections wherewith it becomes a child to approach his Father such are humility reverence awe yet joyned with confidence only remember that your distance from God is infinitely greater then of the child from his earthly Parent and therefore your reverence must be the greater 2. Nor only in your more immediate addresses but in the whole course of your lives It s a wretched thing to goe to God Morning and Evening with Our Father in your mouths and to carry all day as Râ—bels 1. Pet. 1. 14. As obedient Children and verse 17. If yee call on the Father pass the time of your sojeurning here in fear You contradict your prayers by unchildlike carriages and proclaim to the world that you are not what you pretend you give God just cause to say to you as Mal. 1. 6. If I be a Father where is mine bonour Well then as the Apostle urgeth let every one that 2 Tim. 2. 19. nameth the name of Christ so I let every one that nameth the name of Father that calleth upon God as a Father depart from iniquity and endeavour a deportment suitable to that Relation Thus much for the Relation Father I now proceed to the Ground and Extent of this Relation both implyed in that sweat Monosyllable Our which as Expositors judge hath a double reference To Christ and so it imports the ground of this Relation q. d. Thou O Lord who art the Father of our Lord Jesus Christ and in and through him Our Father Though Jesus Christ be not named in this exact form yet the very Title of Relation Father and this word Our doe intimate in whose name wee ought to come and by whom wee must have access to God 2. To all Beleevers q. d. my Father and the Father of all those that beleeve on Christ The Father of that great family in Heaven and Fph. 3 14 15. Earth And according to this double reference there is implyed a 2. fold grace which wee should especially bring along with us in prayer viz Faith in Christ and Love to the Brethren without both which wee cannot say Our Father in Truth and Sincerity nor call on God with acceptance I shall according to this double respect of the word lay down a 2. fold observation handling them with that brevity as I have done the former and endeavouring to make each Doctrin as it were a particular Rule or Directory in prayer which is my design in this whole work The first of these is taken from the word as it relates to Christ It is the 3d. Doctrine in order Doctrine 3 They that come to God as a Father must bring Christ along with them wee must not say My Father though in regard of each Christians peculiar Interest in God I deny not the lawfulness of it but wee must say Our Father that is the Father of our Elder Brother first and then ours through him However the very word of Relation Father importing our adoption doth sufficiently intimate this Truth Wee cannot come to God as Father but by Christ as Mediatour nor will hee own us as Children if own not Christ as our Elder Brother As no man comes to Christ but by the Fathers power John 6. 44. so no man comes to the Father prevailingly but by the Sons merit and mediation John 14. 6. 1. The Types of the old Testament For proof Shadowed out this Truth Christ was the substance of those shadows and many of them did shadow out this particular of Christ viz. his being our way to the Father This was prefigured by the High-Priest's entring into the Holy of holies in the people's behalf as also by Gods commanding the sacrifice to be brought to the Priest to be offered by him and forbidding the people either to offer their owne sacrifices or to put incense thereto because this must be done by the Priest Read to this purpose Levit. 5. 8 12. and 17. 3. 10. and 8. 11. and 16. 12 13. And what did all this teach but that wee must come by Christ our high Priest unto the Father the same was intimated by the blood of sprinkling the Hysop the scarlet wooll c. which for brevity I omitt 2. The express commands of the new Testament doe teach this lesson hence Christ is called our High-Priest Heb. 2. 17. and 3. 1. and 4. 14. and 10. 21. our Mediatour Heb. 9. 15. and 12. 24. that is one that stands betwixt God and us By him wee have access and Manuduction into the presence of God Eph. 2. 17. Through him wee are commanded to offer the sacrifice of â— praise to Gâ—d Hebr. 13. 15. So that as Joseph's Brethren might not see his face unless they brought Benjamin with them so neither can wee see the reconciled face of God without Christ all our addresses to God in prayer and returns of praise must be through him John 16.
on Christ and on our owne righteousness are diametrically opposite Rom. 10. 2 3. Now doe not most of the common sort of professing Christians think to be heard for their civill honesty their good meanings their uprightness had not my owne experience in conversing with many confirmed mee I could scarce have beleeved that so many professing the Protestant religion had retained this Popish principle I fear many look but with a â—quint ey at best upon Christ and though they name the name of Christ in duty yet as those women Isa 4. 1 they weare their owne apparrell come to God rather trusting to their owne supposed worthiness than the merit of Christ Well 't is impossible you should come in the name of Christ till you be beaten out of this hold They that serve God in the Spirit and rejoyce in Christ Jesus will put no Confidence in the flesh These may serve as convictions of your Phil. 3. 3. guilt Therefore reflect upon your approaches to God bewayl your presumption in daring to call God Father while you have come without Christ I sorbear to aggravate this sin upon your Consciences Use 2 Learn in all your addresses to God to bring Christ along with you dare not to call God Father but by Christ and therefore make sure your Interest in Christ it is not naming the name of Christ in prayer but acting faith upon his merit and intercession that I press you to Matth. 7. 22. Many shall say Lord wee have prophesyed and so prayed in thy name and yet hee will disowne them 'T is not the vehemency of words but the reality of your relation that will prevail And therefore 1. See that your faith in Christ be right Examine-proove know you not c. 2 Cor. 13. 5. The Apostle is serious and urgent in this matter and it is whether you be in the faith his redoubling the exhortation speaks both the difficulty and necessity of the thing The Truth of our speciall relation to God depends upon the sincerity of our acceptation of Christ and upon that relation lies the stress of our assurance to speed what need have wee to see that our faith be right 2. Nor is it enough that wee have faith in order to our coming to God by Christ but wee must act it while our mouth is opened in begging our hand must be imployed in tendering Christ Prayer is neither right nor prevalent if it be not more in the exercise of grace then in bodily contention as wee must have one ey to God the Father expecting what wee ask from him so wee must have another upon Christ expecting it though him as our Intercessour 3. See that both your person and performance be worthy of or rather suitable to such a Mediatour that is that you be such for whom hee may intercede and the duty such as hee may tender to the Father I am far from thinking that wee can perform such duties which may by any vertue in them engage Christ to tender them yet our duties be such as may be fit for Christ to tender to the Father The Reverend Dr. Preston Saints dayly Excercise hath well exprest my meaning Under the law saith hee besides that the Priest must offer the sacrifice two things were required 1. That the Person should be legally cleane and this is still required viz. that every one that nameth the name of Christ i. e. either cals himself a Christian or cals 2 Tim. 2. 19. upon God by Christ should depart from iniquity 'T is high presumption to call upon God with polluted lips to come into the presence of God with a stinking breath they that draw nigh God must cleanse their hands and purify their hearts Jam. 4 9. 2. The sacrifice must be without blemish so under the Gospel the duty must be holy the prayer ten red by Christ must be according to the Will of God if either of these be wanting wee cannot rightly come to God by Christ such defects either in the person or performance will weaken confidence as a child when conscious of any wilfull miscarriage feares his Father's presence the Truth is where such defects prevaile the acting of Faith upon Christ must needs be hindred and then wee doe not rightly come in his name to the Father So much for this Truth D. 4. The word Our may relate to the community of Christians and so it teaches us charity to take others into our prayers God is the Father of the whole family Eph. 3. 15. and therefore must be prayed to as our common Father 't is observable that Our Saviour instructs his Disciples to pray thus not only in their publick and joynt addresses but in secret and in our single applications Verse 6. when Thou prayest so that the point is God in all our addresses is to be prayed to as the common Father of the faithfull Wee are to take in others into our prayers not appropriating God to our selves only Wee have frequent Instances in Paul's prayers 1 Thess 1. 1. and 3. 11. 2 Thess 1. 2. and 2. 16. Though hee alone pray yet hee prayes to God as a common Father And this wee must doe Reas 1 1. To import a distinction of God from and excellency above all Earthly Parents They are only of particulars of of a few but hee of the whole community So that in saying Our Father wee acknowledge God the Authour of all Spirituall life and grace to all beleevers 'T is as if we should say Thou O Lord the fountain of all grace who begettest all that are begotten to a Spirituall life the God in whom all beleevers live and moove and have their being spiritually This sets God far above all others who are but particular and instrumentall Fathers 2. To import our membership in that body which is spiritually begotten q. d. Lord I know there are a peculiar number which are begotten of thee and which call upon thee as a Father Of that number I hope and profess I am therefore on thee I call as one of that number so that it is a singular foundation and strengthning of our faith when wee can confidently say our Father wee owne our selves to be of that body whereof Christ is Saviour 3. But chiefly it imports that union of hearts and communion in prayers which should be amongst all that call upon the Lord that they should be so charitably affected towards each other as to interest the whole community in the prayers of each particular beleever So that the sense is Lord I call upon thee not only as my Father in particular but of all the faithfull I come to thee as with a desire to share in the prayers of all the faithfull so to Interest them in mine and this I intend as the maine sense of the Doctrine That Christians should not be private-Spirited in their devotions nor confine their prayers to their private concernmâ—nts but should be so affected towards all true beleevers