I say as from the Providence of God for his Churches edification and as one way whereby such promises as those are fulfilled Many shall run to and Dan. 12. 4. froâ— and knowledge shall be increased The earth shall be full Isa 11. 9. of the knowledg of the Lord as the waters cover the sea They shall all know me from the least of them unto the greatest of them Jer. 31. 34. This consideration will be a Spur to improvement when they are look't upon as a price put into thy hand by God it will make thee more consciencious in the use of them 2. In this great variety of usefull helps labour to single out such as may be most helpful to thee To this purpose if thou hast not opportunity or ability to do it thy self consult such as can direct and inform thee There 's as much skill and care to be used in the choyce of Books as Meats some may best suit one some another Three things especially should be considered to this purpose 1. Thy Capacity whether thou stand'st in need of milk or art able Heb. 5. 12. to digest stronger meat whether the more polite sublime and spiritual discourses of some or the plain familiar writings of others be fitter for thee 2. Thy Condition as to spirituals here is great variety some are dead and need quickning others weak and need confirming others doubtful and need resolving c. 'T is good to look into thy state and be conversant in such things as may best conduce to thy edification 3. Consider also thy leisure and opportunity I may add also thy ability All have not the like time to spare for this exercise their imployments in the world take them up so that they cannot give themselves to reading as those may whose callings are more ingenuous or whose Condition in the world sets them above the necessity of toyling and labouring for the meat that perisheth These later may imploy their leisure in larger Treatises but the former must content themselves with those more succinct Epitome's of Christian duty 3. But to come nearer what I intend Whenever thou set'st upon this duty or exercise propose to thy self a right end and labour that thy reading may conduce thereunto Want of this I fear makes many a great Student so unprofitable to himself and others Alas How many propose no better ends to themselves then to satisfy their curiosity to furnish themselves with notions or matter of discourse or to drive away time as they speak when they know not how to imploy themselves otherwise I fear some do but only fill up the vacancies of the Sabbath with reading because they have then as some foolishly call it an idle time and know not how to spend it being ashamed or afraid to go to their sports or worldly imployments It hath sometimes grieved me to see a Bible or good Book in the hands of some upon a Lord's day to so little purpose Well if you would profit by reading propose right ends and these either 1. General such as agree to all good Books namely your own edification and the benefit of others When you open your Bibles or other practical Books think thus I have now a price in my hand this exercise may through the blessing of God conduce to my eternal good hereby my knowledge of God of Christ of my self of my duty c. may be augmented my graces improved my Corruptions mortified and for these ends I will endeavour to improve it Were our eye fixt on such ends our reading would be abundantly more advantagious 2. Besides you may propose to your self a more special end namely that which the Book or subject ye read are directed to as in reading a Treatise of Prayer your end should be to inform your judgement in the nature of that duty to quicken your self to the Practise of it c. Make that your end in reading which is the Author 's in writing and take notice how every Doctrine Precept Motive or Instruction conduceth thereunto This will both make the things you read better understood and easilyer remembred and hereby also more advantage will accrue to you as to the practise of those particular duties 4. Next see that you read in a right manner and that in these particulars 1. Read attentively and considerately See that your mind and understanding go along with you Understandest Act. 8. 20. thou what thou readest is a necessary Questions and this cannot be without attention What the Apostle saith in reference to the understanding of others I had rather speak 1 Cor. 14. 19. five words with my understanding that by my voice I might teach others also then ten thousand words in an unknown tongue I may allude to in this case A little read with deliberation and understandingly is better then whole volums posted over without taking heed to the scope and meaning Therefore labour to keep your mind as well as your eye at work in this exercise 'T was Plato if I mistake not that required in his Schollars Mathematicum ingenium a Mathematical disposition that is To have their minds attentive and considerate without this you do but pour water into a Sieve There 's much variety of men's dispositions in this respect Some very quick to apprehend their understandings like water easily yielding to any impression but very fluid and unapt to retain Others hardlyer imrress but more happily retentive of what is once taken in both sorts have need to be attentive the latter that they may get something to lay up the former that they may lay up and keep what they get Cursory glances are but looking one's face in a glass and then going away Jam. 1 23 and forgetting what manner of men we are 2. Read judiciously and with discretion Weigh things in the Ballance The Apostle often calls upon those to whom he writes to use their own Judgements I speak as to wise men 1 Cor. 10 15. Judge ye what I say And again 1 Cor. 11. 13. judge in your selves Is it comely Though in reading or hearing the word of God and the works of men there 's a difference We may read men's writings Alios ut judex Scripturan ut judiâ—eâ—n as judges thereof but we must read the word of God as being our Judgâ— yet even in reading the Scriptures there is discretion and judgement to be used not whereby we judge what 's true or false but what 's our duty and vnder what circumstances c. But in reading men's writings even the best there 's great need of weighing things especially as to the application of them to our selves lest that which is intended for Physick to some become Poyson to others by misapplication But that which I mainly intend here is the same which is so highly commended in the Beroeans that Act. 17 1â— they received the word with all readiness of mind and yet with Caution for they
delivered them as from him being as I hope agreeable to his Word And Isa 48. 17. now may the Lord who teacheth to profit and who hath his Spirit to send when and to whom he pleaseth follow these Counsels with his Spirit that they may be effectual to their intended end Mean while because this Case is in the nature of an Exhortation to get the Spirit of Prayer it will not be amiss to press my self and you that hear me to the use of these helps for the attainment of this great Priviledge by two or three moving Considerations wherein I shall not say what I could but what is necessary Mot. 1. Let the first Motive be drawn from the misery of those that want the Spirit of prayer which had I the Tongue of Men and Angels I could not fully express It was the Speech of a good man that One is Mr. Dod. never to purpose miserable till he be in affliction and cannot pray But it is not only in affliction that such are miserable Let a man be in a condition never so prosperous the want of this is unspeakably sad It were easie to descend into particulars but I forbear In short Would you not think it a sad case to be dumb or tongue-ty'd or to have your tongue cut out that you could not make known your wants or ailments Will you not much pity and compassionate such But what 's that to the want of a Spirit of prayer That 's but outward this Spiritual that may be many wayes supplyed as by signs or writing as Zechariah Luke 1. 62 63. But this can be no wayes supplyed or compensated The very want of that draws out mens bowels you will sooner and more bountifully relieve such than a clamorous Beggar Their want of Speech is the most moving Rhetorick But God is deaf to those that are spiritually dumb his ear is stopt to them whose mouths are not opened He bids Open thy mouth wide and I will fill it Psal 81. 10. Again is it not unspeakably sad to be under an unsupportable burden ready to be crush't in pieces and not able to cry out for help though it is at hand if we could but call for it This is thy Case Guilt lies upon thy soul a Load that will sink thee into the lowest Hell Mercy is at hand to help to ease thee if thou couldst but cry for it But without a Spirit of prayer either thou canst not cry or not so as that God will hear thee Besides we will suppose thee in a Wilderness of Troubles ready to sink in the Psal 69. 2. deep mire where there is no standing None to help or pity thee how sad is thy case if thou canst not pour out thy soul to the Lord Psal 55. 22. 142. 2. What hearts case wouldst thou have if thou couldst cast thy burden upon the Lord if thou couldst pour out thy complaint to him and shew before him all thy trouble Oh but how intolerably heavy is thy burden like to be when the whole weight lies upon thy own back This is the special advantage of haveing the Spirit of prayer which the Apostle hints at in the Text It lifts with us it gives vent and consequently ease to a soul ready to be overwhelmed Once more wer 't thou ready to be devoured and torn in pieces by Wild Beasts Wolves or Lions and mightst be rescued upon thy calling for help How sad were it to want a tongue in such an Exigency Poor soul thou art ready to be seized upon by the roaring Lion 1 Pet. 5. 8. Rev. 9. 11. John 8. 44. the Abaddon and Apollyon the murderer of souls the destroyer of mankind he is at hand to make a prey of thee nay if thou be in an unregenerate state thou art already in his Paws he hath fast hold of thee he leads thee Captive at his will yet without 2 Tim. 2. 26. the Spirit of prayer thou art like to be a prey to his Teeth If thou canst not pray with Daniel this Lyon will have the mastery Dan. 6. 24. of thee and break all thy bones in pieces and make thee the miserable subject of his eternal Torments But this is little to what might be spoken Thy wants are infinite and very pressing yet thou hast no way to fetch in supply Thy burdens great and the greater because not felt and no way to fetch in support Thy dangers and temptations many and the more because not feared or apprehended yet no where to hide thy self Divine Justice and Vengeance ready to seize upon thee to take thee by the Throat and not a Tongue to cry for mercy Death ready to arrest thee and the Devil to hurry thee into an eternal Prison where is nothing but weeping and wailing and gnashing of Teeth yet canst not speak a prevailing word in Gods ear though thy life thy soul thy eternal happiness lie upon it Oh who would not tremble and hasten out of such a condition And while I have said all this I would be understood thus that the Spirit of prayer is a remedy against all these miseries So that there is a second Motive included in this viz. The unspeakable advantage of having that Spirit of Adoption that may teach us to cry Abba Father Mot. 2. Can you have a higher or more honourable Priviledge Besides the benefit which by contraries you may gather from the former particular What a dignity is it to be a Friend and Favourite of Heaven to have Gods ear open to your prayers to have 1 Pet. 3. 12. Deut. 4. 7. God nigh unto you in all things that you call upon him for Let flattering Parasites and ambitious Haman's glory in distinguishing Ester 5. 11. favours of Princes and Potentates and boast themselves of their honours and advancements What 's all this to your dignity You shall have his ear who hath the hearts Prov. 21. 1. of Kings in his hand and can turn them as the rivers of water who can give a check to the proudest Monarchs and reprove Kings for his peoples sake effectually saying to them Touch not mine Annointed and do my Prophets Psal 105. 14 15. no harm Yea he can make the proudest Pharaoh beg your prayers It will make you Exod. 9. 28. Gen. 32. 28. Israels as Princes shall you have power with God and with men and shall prevail It will make you formidable to your enemies She gave but a just Testimony to this Priviledge that said * Queen of Scots She more feared the prayers of one Knox than an Army of twenty thousand This made that Regiment of Christian Souldiers famous to succeeding Ages by the name of the * In Marcus Aurelius his Army Mat. 21. 22. Thundring Legion Indeed it invests a Christian with a kind of Omnipotency All things whatsoever ye ask in prayer believing ye shall receive But the highest Dignity it confers upon us is that we become
is possible that some who know God Rom. 1. 21 may not glorify him as God yet it is impossible that they that know him not should so glorify him therefore wee may take up on the behalf of our selves and others that excellent prayer of Paul for his Ephesians Ephes 1. 17 18 19. So likewise wee may begge deliverance from Atheism Idolatry Errour falshood from looseness carelesness and unsuitable walking from wretched profaneness damnable hypocrisy self-seeking affâ—ctâ—tion of applause and vain glory all which stand in a direct opposition to Gods glory pray that God will pull downe that great Idoll self which like Bel in the Apocryphall story devoures all and robs God of his glory that hee will lay us and others low in our owne eys that hee will put us in mind wee are not our owne 1 Cor. 6. 20. and therefore shou'd glorify him in our bodies and Spirits 2. And as to Helps pray wee that God will work in us those abilities give us those graces bestow on us those blessings and afford us those opportunities whereby with and for which wee may most sanctify him It would be infinite to particularize indeed to reckon up the means relating to this part of the Petition would be to run through the whole duty of man and all the other Petitions are but means subordinate to this yet to instance in some things especially conducing hereunto 1. Pray for the sanctifying work of Gods Spirit upon your hearts 'T is impossible you should sanctify Gods name aright till hee sanctify your nature man indeed was a well tuned instrument fitted to celebrate the glory of his Creatour but the Fall him quite out of order and no hand but his that made can mend it Put in suit that promise for your selves and others Isa 43. 21. that God will form you for himself that you may how forth his praise and as Luk. 1. 74 75. wee may serve him without feare in holiness and righteousness before him all the dayes of our life That hee will tune your hearts and open your lips that c. That hee would work in you all those graces of knowledg love saith fear delight zeal c. which may be as so many strings sounding forth his glory so that your hearts may be as David inditing Psal 45. 1. good matter that you may make things touching the King even the Lord of hosts and that they may be in such a frame as to be apt to take all occasions to glorify him â—â— wee see David's was from the contemplation of his works and providences Psal 8. 1. and 57. 7. and 104. Tot and 108. 1. O God my heart is fixed c. 2. And that God will make us and others fruitfull and aboundant in every good work since as it is in John 15. 8. herein is our heavenly Father glorified if wee bring forth much fruit 'T is not the great talker but the holy and circumspect walker that brings glory to God bespeak God therefore that you and others to whom the grace of God hath appeared may be effectually taught to deny all ungodliness and worldly lusts Tit. 2. 11 12. That you may be stedfast unmoovable alwayes abounding in the work of the Lord. 1 Cor. 15. ult pray that your light may so shine Matth. 5. 18. That you may be holy in all conversation and godliness 2 Pet. 3. 11. 3. A third advantage of glorifying God will be if wee pray that God will so dispose of us and all our concernments that we may be in the fittest capacity to glorify him That as he hath made us for that end he will so dispose of us that we may be alwayes instrumentall for it That all his providences may both administer matter and excite our hearts to praise him to this purpose you may borrow the words of Agur Prov. 30. 8 9. Give mee neither poverty nor riches c. left I should be full and deny thee and say Who is the Lord. Or left I should be poor and steal and take thy name in vain q. d. Lord I find my heart in either extream apt to dishonour thee I therefore beg a mean condition as most fitting me for my main end which is thy Glory This should be the import of our prayer 4. That our lips may be opened our tongues toucht with a coal from Gods Altar that wee may be enabled to speak of God with that reverence where-with it becomes us and to give him the calves of our lips the sacritice of praise â— borrow to this purpose the words of David Psalm 51. 15. Lord open thou my lips that my mouth may shew forth thy praise Pray with him Psalm 71. 8. Let my mouth be filled with thy praise and with thy honour all the day that the word may be fitted to your lips Prov. 22. 18. Psalm 126. 2. 5. In a word that when soever Gods glory comes in competition with any self-advantage with any pleasure profit oâ— worldly accommodation you may be enabled to preferre that to all your owne concernment in the words of David Psal 115. 1. That as the 24. Elders Rev. 4 10 11. you may take the Crowns from your heads and lay them at the feet of God and ascribe all to him nothing to your selves Thus for the matter of your Petitions in conformity to this Direct 2. But it is not enough that the matter of your Petitions be according to your pattern but you are also to endeavour that the frame of your hearts be suited to the matter of your Petition It is easy to amplify in words upon this or any other of the Petitions but not so easy to get a right frame of spirit Therefore 1. Labour after a frame of spirit exceedingly enlarged in apprehensions of the infinite excellencies and essentiall glory of God else you doe but mock God Endeavour that your hearts may be hot within you Psal 39. 3. may boyle up good matter Psal 45. 1. Then are our prayers right when our apprehensions are much wider then our expressions when it is with us in this case as it was with Elihu Job 32. 18. When wee are full of matter and the spirit within us constraineth us when our belly is as wine which hath no vent and ready to burst like new bottles 2. Get a heart very sensible and tender of Gods dishonour such a frame as that of David Psal 42. 10. As with a sword in my bones they reproach mee while they say Where is now thy God When as Psal 69. 9. The zeal of Gods house and name eates us up and the reproaches of those that reproach God fall upon us when the darkning of Gods glory goes nearer our hearts than any loss or cross in our owne greatest concernments This Petition put up with such a frame is exceeding acceptable and well-pleasing to the Almighty Oh when a soul can be more sensible of Gods dishonour and more vehemently begg the vindication of his Name and
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE GENERATION OF SEEKERS OR The right manner of the Saints Addresses to the Throne of Grace IN TWO TREATISES The First being a sober Vindication of the Spirit of Prayer with the Resolution of diverse Practical Cases relating thereunto The Second a plain Exposition of the Lord's Prayer with Notes and Application mainly intended as a Directory to those who desire to attain the Gift of Prayer Ephes 6. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tertull Citante Dieterico A tali spiritu prosicisci debet oratio qualis Spiritus est ille ad quen mittitur August Si vis câ—m fructu orare oportet te priùs esse templum Spiritûs Sancti London Printed in the Year 1671. THE EPISTLE TO THE READER Christian and Courteous Reader WHat some have said of Laws That if to all those wholsome Constitutions which our pious and prudent Legislators have enacted there were added but one more viz. To enforce the execution of the rest The nation would be both happy in it self and a Mirrour and Terrour also to all about it The like may be said of holy and Practical Books wherewith this Age abounds even to a furfet that could such a Book be written as might effectually stir up Christians to a right use and improvement of the Labours of God's faithful servants already extant there would be I will not say none but I may say less necessity of writing more in that kind For indeed as to the substance of Christian duties I may allusively take Eccl. 1. 9. up that of Solomon The thing which hath been is that which shall be and that which hath been done is that which shall be done and there is no new thing under the Sun Treatise upon Treatise line upon line precept Isa 28. 13. upon precept are extant whereby Christians might be both instructed in and excited to the Duties of Religion and I think no duty of Religion more frequently treated of than that which is the subject of these poor labours But as once it was the answer of â— Minister to one of his Hearers blaming him for too often declaiming against the sin of Drunkeuness that he resolved never to leave preaching against it till the People had left off the practise of it So methinks it may be a sufficient Apology for any labours of this nature that till the duty be more generally and carefully practised there is a necessity of reiterated calls to it and aâ— it is said by one Nunquam nimis dicitur quod nunquam satis discitur That duty if it be indeed a duty of weight and importance as this is is never too much pressed by the Minister which is never enough practised by the Hearer But alas 'T is matter of sad consideration that while both from the Pulpit and Press Christians have such loud and repeated calls to their respective duties so few beleeve the report so that with reference to the generality of our hearers we may take up that of the Prophet To whom shall I Jer. 6. 10. speak and give warning that they may hear Sad it is that God's painful labourers have so just cause as to most people to renew the old complaint I have laboured in vain I have spent Isa 49. 4. my strength for nought and in vain And this not only as to their Oral labours in the Pulpit whither for most part they bring their Sermons as People do their dead to Church to bury them there But also their elaborate writings and elucubrations whereby many of God's faithful servants though they are dead yet speak This I say again is a sore evil and should be for a Lamentation that so little right use is made of that store of spiritual provision which God's Joseph have laid in for a time of scarcity and the greater sin because so little layd to heart so rarely lamented I have sometimes observed it to be and I hope in sincerity the acknowledgment of some Christians that they have heard unprofitably but 't is rare to meet with him that will seriously bewail his neglect of or unprofitableness in reading either the Word of God or the works and labours of his servants written for their edification as if these last were not among those Talents which ought to be improved and must certainly be accounted for Give me leave therefore Reader first to propose something in general for thy more profitable improvement of these precious mercies which God puts into thy hands I mean the pious and practical Books which this age hath brought forth in such plenty and then a word or two in particular touching these two Mites which I now cast into the common treasury As to the former I hope it may be a word in seasons Some are naturally dead and shall never speak word more to thee for thy edification yet their labours are in thy hand by these they have endeavoured with Peter that thou might'st be able after their decease 2 Pet. 1. 15. to have those things alwayes in remembrance to which while living they did stir thee up by putting thee in remembrance Others are legally dead and may not speak as formerly from the Pulpit Yet their hands are not so tyed up but that they may write and by the indulgence of Authority make publick such things as rightly improved may promote thy spiritual welfare and eternal happiness To lose the benefit of these advantages cannot but be an unspeakable loss and therefore to direct thee any way for thy more profitable use thereof cannot but be acceptable to every soul that 's under a sense of his own necessity of the present scarcity of quicking means in many places and of the strict account one day to be rendred of every Talent we have received and amongst others the pious labours of God's faithful servants To detain thee therefore no longer let me lay before thee these few things 1. Perswade thy self that all these good Books and pious Treatises which of late and evâ—n since our departure from Rome have come forth into the World are the effects of Gods gracious Prâ—vidence 't is he that hath gifted and raised up Instruments to that purpose he hath put it into their heart he haâ—h guided as it were their band though not in that extraordinary manner as he did the Prophets and Apostles who were moved and 2 Pet. 1. 20. 21. Matth. 28. ult infallibly guided by the Holy Ghost yet in the same way wherein he hath promised to be with his Ministers to the end of the World Solomon tells thee Eccl. 12. 12 that O making many Books there is no end and much study is a weariness to the flâ—sh yet God hath made his servants both able and willing to undergo that labour for thy sake and with indefatigable pains even to the impairing of their own health and strength to write Commentaries Expositions Sermons Martyrologies and other like pious labours for thy advantage Look upon this
they are invested with by Christ and what an everlasting spring of Consolation he is to those that are savingly ingraffed into him even against all that might trouble or terrifie them And because there are two principal springs whence all the sorrows of Gods people flow viz. 1. The Reliques of Sin within 2. The Pressures of Affliction without The Apostle layes in comfort against each of these severally Against sin remaining from v. 1. to 17. Against afflictions pressing from v. 18. to the end of the Chapter The Text is one of those Cordials to prevent faintings under any kind of suffering though not less Soveraign against the stirrings of corruption and indeed very precious and heart-cheering to those that enjoy it namely that they have the Spirit of God to help them in pouring out their complaints and begging what 's needful for them at the hands of God Though I intend not the distinct handling of every particular Truth coucht in these words yet it will not be amiss to open them that you may be the better able to glean up not those single cars only but whole sheaves of Gospel-Truth which I shall leave behind me In the words then is set forth a precious Priviledge of Gods people which though enjoyed in other Cases yet is especially besteading in a day of affliction namely the Spirit enabling to and assisting in the duty of prayer Particularly observe in them 1. Our Insufficiency to pray without the The Analysis in Deâ—dates 4th Edit Spirits help for we know not c. 2. The Spirits Sufficiency to quicken and direct us and that both 1. As to the matter of the duty with groanings unutterable 2. As to the manner according to the will of God 3. As to the acceptance And he that searcheth the hearts c. This seems to be the most natural division of the words Yet for more orderly explication we may observe these five particulars in which though there be not so much Art or Method yet it may better serve our present purpose and give occasion to a more particular opening of the Text which I shall do as I mention the Particulars 1. The Author of the Priviledge that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit which what else can it mean but the Spirit of God especially since it s emphatically pointed out in the following clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit it self c. Should any Caviller urge that in Prov. 18. 14. The spirit of a man will sustain his Infirmities and therefore why may it not be understood here of ones own Spirit The Answer were easie That there is a vast difference betwixt sustaining in that Text and helping in this There the Spirit Deâ—d that is the vigour firmness and alacrity of the soul do uphold and bear up a man in his corporal weaknesses What 's that to spiritual infirmities ignorance unaptness and inability for duty What can the natural vigour of a mans own spirit contribute to the help of these Besides that other Texts conspire with this in the sense I give Eph. 6. 18. Praying alwayes In the Spirit per Spiritum Beza in locum as Beza renders it thus glossing Paul would have prayers to proceed from the Holy Ghost Or if that Text may admit of another sense In the Spirit that is ex intimis Add the consent of Expositors animi penetralibus as the same Beza making it parallel with that in Eph. 5. 19. making melody in your hearts Yet methinks that in Jude 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praying in or by the Holy Ghost is above any just ground of exception and cannot without manifest violence be otherwise understood but of the Holy Spirit of God the third person of the Trinity whose Graces they must exercise in prayer So that I take it for undoubtedly true that by Spirit here is meant the Spirit of God who is the Author of this precious Priviledge 2. Here is the Priviledge it self and that is expressed in two or three words very emphatical 1. Helpeth our Infirmities But that expression reaches not the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 helpeth-together Vicissim onus attollit Beza ex altera parte ne sub eo fatiscamus He takes by the one end lifts against us lest we sink under the burden Infirmities that is the defects imperfections corruptions that cleave to us in our prayers 2. There are other two words both of one root v. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he maketh intercession for v. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the same Their import is thus much to deal with a Judge Magistrate or any in authority about any business to be Advocate to plead a cause Sometimes against another as the same word is used Rom. 11. 2. Acts 25. 24. But here for on the behalf of another to procure that the person in authority may be propitious and favourable to obtain that one may bring in his plea and may be heard by the Judge Which yet is so to be understood not as if the Holy Spirit did intercede with the Father or Son for us as the Arians affirmed but that he Beza excites us to pray and as it were dictates sighs and expressions to us Whence he is said to cry Gal. 4. 6. and by it we are said to cry Rom. 8. 15. Of this more anon 3. Here is the manner of this Priviledge for so I choose to call it how the Spirit makes intercession viz. with groanings which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot be uttered Some will thus interpret without speaking as they render that word that is say they The vertue of their prayers consists not in number or artifice of words as the Hypocrites Matth. 6. 5 7. but in lively feelings and ejaculations of the Spirit This is pious but it seems to put some force upon the word Rather it signifies ineffable inexpressible or as we render that cannot be uttered Now some things are said to be unutterable for their greatness 2 Cor. 12. 4. Paul wrapt up into the third Heaven heard unspeakable words which it is not lawfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or possible for a man to utter In this sense 1 Pet. 1. 8. the joy of Believers is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said to be unspeakable not to be expressed for the greatness of it Some things in regard of our weakness when through Infirmities we cannot express our sense and meaning both may here be understood Which cannot be uttered i. e. whose fervour Deod endeavour and efficacy proceeding from a supernatural motion of the Spirit cannot be apprehended or expressed Thus we by Quia ingenii captum longè excedunt Calv. reason of infirmity are like children which cry but cannot tell where our ailment is we can complain and mourn like Doves of the Valleys but are not able to express fully and particularly what is our grievance Thus it is sometimes with a child of God especially under
importunity and wrestlings with God for what you stand in most need of to have corruptions subdued grace strengthned wants supplyed Doth God bind and strengthen your arms Lay hold on his strength let him not go till he bless you spend not this strength in throwing feathers or beating the Air if God by his Spirit enlarge your heart do you then open your Psal 81 10. John 16. 24. mouth wide enough and God will fil it Ask that your joy may be full Let not such an advantage slip without some notable execution done upon some leading corruption pray down some domineering lust pray in some grace that is wanting pray up into exercise some grace that lies languishing and ready to die in thy soul 2. Improve these seasons as an evidence of this great Truth viz. That the Spirits help in prayer is no melancholy dream as the prophane world imagine but a great reality What stronger or more pregnant demonstration can you have of it than your own sense and experience Hereby you may fortifie your selves against the scoffs of ungodly men and pity those that speak evil of things they know not You may say as Christ to the Woman of Samaria If thou knewest the gift of God If you had known those sweet divine enablements which I have felt and experienced you would not thus blaspheme against the Spirits operation Or as the Apostle of those that crucified our Saviour Had they known they would not have crucified the Lord of glory So did these poor miserable creatures know they would not deride and scoff at these things Besides you may improve these feelings against the Devils suggestions when at any time he shall endeavour to perswade you into Atheistical and blasphemous thoughts as that the things spoken in the Word and by Ministers concerning the Spirit of God and its operations are meer delusions that there is no God no Christ no Spirit c. How may you from your own experience confute him and return him such an Answer Now Satan thou dost plainly shew thy self what the Word of Truth reports thee a Lyar from the beginning Wouldst thou have me disbelieve my own sense and feelings Have I not the witness in my self Do I not seel the lively and vigorous operations of that Holy Spirit against which thou blasphemest Doth it not sweetly inspire and enable me to wrestle with my God in prayer Doth it not sometimes life me up even above my self in heavenly breathings and pantings after Jesus Christ and sometimes lay me low in the convincing sight and sense of my own baseness and unworthiness Sure I am that flesh and blood could never carry me out or furnish me with such enablements c. Again These assistances may bestead thee in a dark day when thou art under the hidings of Gods face in a state of Desertion and wantest the sensible presence and lively workings of Gods Spirit Then may these experiences be a heart-cheering Cordial Then maist thou call to remembrance thy Songs in the night thy prayers thy holy breathings and enlargements and the very remembrance may prove reviving to thy soul and by such Musings the fire may kindle again which seems almost extinguisht 3. Improve the Spirits assistances as a Motive and inducement to be more frequent and constant in this duty and against the pull-backs and discouragements from it which at any time thou meerest withall Thus bespeak thy soul Why so dull and beartless Why so backward to a duty wherein thou hast found and maist still hope to find so mighty a Helper True indeed it is a duty of much difficulty and utterly above my own ability but why should I be discouraged I can do all things through the Spirit strengthning me How soon can the Spirit turn this barren Wilderness of my heart into a standing water and this dry ground into water-springs How quickly can be breathe upon me and cause these dry bones to live Why should my own Impotency discourage me when I may expect the help of Omnipotency What though I can do nothing in my own strength cannot the Spirit of Grace make his strength perfect in my weakness and enable me from a like experience to say with the Apostle when I am weak then I am strong Remember that our blessed Saviour hath promised to procure the sending of a Comforter John 14. 16. that shall abide with us for ever and therefore however you may not at present feel its lively assistances yet you may be assured it is in you since you have experimentally known its power and influences and this may encourage you to set upon duty even when under the greatest indispositions and discouragements in hope that when you begin to lift this powerful Helper will lift with you It is much to depend upon another we do in a sort engage them to do for us when we tell them we will trust to them So if under wants weaknesses indispositions discouragements we would yet go upon our work depending on the Spirit and expecting his enablemants it would be a singular means to engage his assistance And here let me advise the complaining self-discouraging Christian Thou that complainest of thy deadness distractedness inability and that thou wantest the Spirits help as formerly Take this word of counsel and make tryal of it Turn thy sad complaints into humble confidence resolve with thy self not to be discouraged from duty Say thus Well I am unable to do any thing I know not what to ask nor how to pray but I will go notwithstanding and the weaker I am in my self the more confidently will I expect the assistance of that Spirit whose work it is to help our infirmities and to make intercession for us with groanings that cannot be uttered I am assured he can and I shall humbly hope he will quicken my deadness enlarge my straitness and make up all my wants from his abundance Thus to improve your experienced assistances would be the best way to have them continued to you for hereby you give the Spirit of God much glory 4. And forget not to improve them into thankfulness Let not God lose his glory and thou shalt not want the comfort Improve the Spirits assistance as well in blessing God for what thou hast as in begging what thou wantest and amongst other mercies forget not to be thankfull for this mercy it self as being one of the choicest Say as David Who am I Lord that I should 1 Chron. 29. 14. be able to serve thee with such alacrity to pray though alas with much infirmity many distractions yet with such a measure of faith fervency importunity It is because thy Spirit enables that thy servant hath 2 Sam. 7. 27. found in his heart to pray this prayer before thee Oh when thou feelest at any time the warming enlarging influences of the Spirit of Supplication rise not off thy knees till thou hast made thy thankful acknowledgements to him who hath drawn out
and held up thy heart in duty Thus I have said a little of what might be spoken upon this account The summ of it is this Improve the Spirits assistances for the ends they are vouchsaf't and by so doing you shall procure the continuance of them This is the Third Means 4. Beg earnestly the continuance of the Spirit with you as it is obtained so it is continued by asking It will stay with you upon your importunity Do therefore as the two Disciples dealt with Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 24. 28 29. they constrained him not by violence but by entreaties even as Lot dealt with the Angels whom he took to be Travailers he Gen. 19. 3. pressed upon them greatly and they turned in unto him Thus deal with the Spirit of God earnestly importune his continuance as the Judg. 19. 6 8 9. Levites Father-in-law perswades him time after time to stay with him Take up David's words praying for the continuance of that willing cheerfull frame which the people manifested in their contributions to the building of the Temple O Lord God of Abraham keep this for ever in the imagination of the thoughts of the heart of thy people and prepare or establish their heart unto thee So when thou feelest the vigorous motions and influences of the Spirit pray that the Lord would establish thee with his free Spirit and that he will not take his holy Spirit from thee Breathe out thy soul in such expressions Oh sweet Dove Oh blessed Spirit of Grace how unspeakably delightful is thy heavenly company how easie sweet and pleasant is this yoak of Duty when thou helpest to bear it How powerfully sweet and sweetly powerfull are thy assistances Ere I was aware my soul made me like the Charets of Amminadab or set me on Cant. 6. 12. the Charet of my willing people What a Heaven upon Earth is it to perform spiritual duties with spiritual enablements What Oyle to the Wheel what refreshing baits in ebe up-hill way of duty are thy seasonable Incomes Oh let me never want thy blessed help do thou draw and I will run What am I but a dead lump a breathless carkass if thou withdraw thy quickning influences O do thou continually inspire me I am a dry tree do thou cause me to bud and blossome and bring forth fruit unto perfection Let my root be spread out by the waters of Job 29.19 thy Grace and let thy dew lye all night upon my branches Great and continual are my necessities troubles temptations Prayer is the only way to procure supply support sanctification victory but I cannot alas I cannot turn this Key whereby the Door into Heavens Treasury is opened except thou strengthen my hand I cannot wield this conquering Weapon except thou teach my hands to war and my fingers to sight Wherefore let me ever injoy thy presence let me seel thy help let thy power be made perfect in my weakness Awake O North wind and come thou South blow upon the Garden of my soul that the Spices thereof may flow out 5. But especially be willing to follow the conduct of the Spirit you read of being led by the Spirit of walking in and after the Spirit Rom. 8. 3 4 14. This do and you shall not want its seasonable help If you would know what I mean by following its conduct In short I intend not any Enthusiastical Unscriptural motions or impulses but to hearken to its motions and counsels pressing you to follow the directions of the Word The Spirit of God speaks no otherwise in the hearts of Gods people than it doth in the Bible To the Law and to the Testimony if it speak Isa 8. 20. not according to that Word it is none of the Spirit of God it is a lying deluding Spirit But when this Holy Spirit either by the Ministers of the Word or in a more immediate way presseth you to holy walking calls you from loosness worldliness from a vain conversation from any particular course of sin which you have been addicted to or invites you to the performance of any neglected duty to order your conversation according to Gospel-rule to come nearer your pattern Jesus Christ to be more humble heavenly more profitable more exemplary c. Let your ear be open to its counsells follow its directions be as obsequious Matth. 8. 9. to the Spirit as the Souldiers to the Centurion if he say go then go if come come if he bid do this do it They that obediently follow the Spirits guidance in the course of their life shall not ordinarily want his assistance in the course of their duties And let us not think the Spirit will be at our command or help when we desire and need him if we will not be at his command It you will give way to loosness vanity pride carelesness worldly lusts neglect of duty think not to have the Spirit long to help you in duty Res mihi creds delicata est Spiritus saith one the Spirit is a tender thing soon grieved It will not be our Comforter if it must not be our Councellor 6. Abide in Christ if you would have his Spirit abide in your hearts all communications of the Spirit are from the Father through Christ How often is this abiding in Christ inculcated in that one place John 15. 4 6 7 9 10. and note especially what is said in v. 7. Iâ—â—ye abide in me and my words abide in you ye shall ask what ye will and it shall be done unto you Here you have both the Duty and the Priviledge the Duty abiding in Christ the best evidence whereof is expressed in the next words and my words abide in you to abide in Christ then is to continue in the Faith of the Gospel not to depart from the Truth nor only so but to have the Word a lively operative commanding Principle in the heart directing our steps Manent in Christo qui Verbum ejus Gualtâ—r audiunt audito credunt toti ab eo dependent Well what 's their Priviledge The next words tell you Ye shall ask what ye will and it shall be done unto you a holy freedom boldness and success in prayer I take those words Ye shall ask what ye will not only to import leave or licence to ask what they desire but that which the Scripture else where calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freedom liberty of speech and confidence to be heard in our Petitions Now this cannot be without the Spirits assisting and encouraging So that it amounts to thus much If ye abide in me ye shall have a Spirit of Prayer liberty and confidence in asking and the grant of your Petitions Therefore I say abide in Christ and in so saying I would be understood to mean these things 1. Abide in the Doctrine of Christ I mean the great Doctrine of Justification and Salvavation by Christ alone Take heed of a Popish Linfie-woolsy Merit Mix not the
iniquity I will do no more This is to comply with Gods end in such dispensations When the Father takes the Rod in hand his expectation is that the Child should be grieved for his fault and become more observant of him That soul that under such withdrawings grows more plyable is in the way of Recovery Therefore resolve thus I have already grieved the holy Spirit by neglecting his assistance abusing his grace vouchsafed I will not add this more to continue stubborn to his commands I will not thus add Job 34. 37. Rebellion to my sin I have already found that it is an evil and bitter thing to abuse and grieve the Spirit his presence is unspeakably sweet his absence a want unconceivable None but those that have had experience can conceive either the happiness of the one or misery of the other So much may suffice in answer to this Case Let the dejected soul set upon these things and add perseverance to performance then will the Issue be comfortable at least profitable Either God will return in a way of assistance and enlargement or will so sanctifie this severity that it shall end in mercy and turn to thy eternal advantage CHAP. VIII Case 7. THere is yet one Case more to which I desire to speak something viz. Whether set and stated Forms of Prayer are Impediments to the Motions and Assistances of the Spirit By Forms I mean a tying up ones self or being tyed up by others to words and expressions not to vary from them but constantly to use the very same without variation Not only to have some Modell Method or naked Heads in our minds which we may enlarge upon more or less or to which we may add or alter as our occasions and necessities require but to utter the very same Words and Syllables constantly in our addresses to God by prayer Now here I meet with some on the one hand who utterly decry all use of forms as unlawful or highly inconvenient as unbeseeming a Christian and restraining the Spiof Prayer by neglecting to make use of those gifts and helps which the Spirit ordinarily bestows upon Christians yea they think it next an impossibility to perform the duty with any affection or acceptance in that way Others on the other hand â—re so devoted to forms that they condemn and deride all conceived prayer as if none could attain to that ability as to express their own or others wants to God except they have a form of words yea they charge all extemporary conceptions as guilty of Tautologies Extravagancies I reverence and savouring of Enthusiasme I shall declare my thoughts in the following Conclusions nor indeed mine only but the judgement of others that have been esteemed Pious and Orthodox who have gone a middle way betwixt these extreams nor need I add much to what is said Prop. 1. Set and stated forms are lawful and may be useful and helpful to some Christians yea in some cases necessary Touching their lawfulness much is said by others I shall briefly hint at it The approved practice of the Sâ—ints in Scripture especially the See Numb 10. 35 36 6. 23. forms of Blessing and Thanksgiving prescribed in Scripture and the Psalms the Titles of some shewing that they were composed for the publick use of the Church to be sung upon occasion and what are they but forms of prayer and praise Yet some of those that stick at the lawfulness of a form of prayer will not stick to use those without scruple and the experience of many may tell them that the use of those are no restraint upon the Spirit but a help to raise and enlarge our hearts Yea it is remarkable when the Apostle bids us be fill'd with the Spirit he immediately subjoyns Eph. 5. 18 19. speaking to your selves in Psalms and Hymns and spiritual Songs q. d. you cannot give vent to the Spirit in a better way than Viâ— Sydenham's Exercitation on Infant-Baptism and singing Psalms by singing and making melody in your hearts to the Lord and as Zanchy with others have observed the three Titles of the Psalms in that Text as also in Col. 3. 16. are the very same that are given to David's Psalms lest we should think the Apostle mean't some others of humane or extemporary composure But to return to the thing in hand I would add this as to the lawfulness of a form God hath made prayer our daily and constant duty but he hath no where forbidden us to use the same words or enjoyned us to use no other but our own extemporary conceptions Except therefore the Dissenters will say that to use a form is to destroy the very Essence of prayer which will scarce be proved they must grant a form lawful and warrantable Moreover I say it may be useful and in some cases necessary I will say little more to this than what is said by a Reverend Author who is not to be suspected of too Ames Cas Lib 4. C. 7. Q. 4. much inclination to Forms or Ceremonies 1. Some even amongst Christians and Professors are so rude and ignorant though it may be spoken to their shame that they cannot tolerably express their desires in prayer Must such utterly neglect the duty Is it not better during their gross ignorance to use the help of others gifts and composures than not to pray at all or to utter that which is sensless and impious I speak it not to excuse their ignorance or that that they should be encouraged to rest satisfied herein but for the present necessity 2. Some again though they can do it privately and so far as my suffice in their secret addresses to God yet when they are to pray before others want either dexterity and fitness of expression readiness of utterance or confidence to use those abilities they have whom yet I will not excuse from a sinful bashfulness and for expression though it is partly a gift of the Spirit yet it may be in a great measure acquired and improved by reading meditation and exercise 3. It is possible that some bodily distemper or sodain distraction may befall such as are otherwise able which may beclowd their minds weaken their mâ—mories and dull their parts that they may be unfit to express themselves in extemporary conceptions This may happen in case of Melancholy cold Palsies or the like distempers I may add what the fore-cited Author notes that it is profitable for some to have their desires and meditations regulated by such helps for all that have expression cannot so methodize their thoughts in praying with others as to avoid disorder and confusion I conclude then that in the Case aforesaid or the like a form may be profitable and helpful Nor is it a tying up the Spirit but if conscionably used may be both attended with the Spirits assistance and find acceptance with God Prop. 2. Yet it will not hence follow that any should satisfie themselves in such stated
and stinted forms much less that those who have praying abilities should be enforced by others to rest in them If ignorance bashfulness defect of memory of other distemper may render it excusable and necessary to some is it fit all should rest in their measure Where then will be that coveting earnestly the best gifts or why 1 Cor. 12. ult should those who are excellently gifted that way be hindered from the use and exercise of that gift because others want it Perkin's Casts lib. 2. cap. 6. They that allow such helps do but look upon them as Crutches to support those that cannot go without them why should they that are whole and sound be compelled to use them I think I may lay down this as an undoubted Truth that by the use of those helps which God hath afforded us not only Ministers but most ordinary Christians except in case of some extraordinary defect of memory or distemper of mind or body may attain to a competent measure of ability this way Let but Christians study the Word and their own hearts together labour to acquaint themselves with their own sins wants temptations afflictions and then give themselves to the conscionable practice of this duty in secret and doubtless they shall find themselves grow in abilities What Solomon saith in another Prov. 22. 17 18. case I may apply hither Bow down thine ear and hear the words of the wise and apply thy heart unto my knowledge For it is a pleasant thing if thou keep them within thee they shall with all be fitted in thy lips Let the Word have entrance into the heart it will even as to this duty teach thee utterance Let thy heart be inditing good matter Psal 45. 1. it will make thy tongue as the Pen of a ready Writer If the heart be stored with spiritual knowledge it will get it self vent even this way Verbaque praevisam rem non invit a sequentur Horat. I speak nothing but what may be confirmed by the Instances of many able prayerful Christians whose gifts this way may put those to the blush that carry the name of Ministers of the Gospel and yet not only fall short of them but do not so much as endeavour the attainment of that gift Well such gifts are ordinarily attainable and therefore we should labour after them and this I shall I think with good reason affirm That in case we have such abilities or may in the use of means attain them but yet through laziness or in complyance with the times or mens humours will not labour after them or having them will not improve them here to accustom our selves to a constant Road or Track of words and expressions without variation must needs be a restraint upon the Spirit I shall here again take the liberty to speak in the words of the Author who hath given us Amesius ubi supra three or four solid Reasons why such forms are not to be rested in 1. Because a prescribed form since it doth not follow but lead our affections doth that less perfectly which is of the nature of prayer He means if I rightly understand him that whereas prayer mainly consists in the expatiating of the affections and reachings of the soul after God words being but the overflowings as it were of the heart especially in secret prayer it must needs be that our affections must be tyed up within the compass of our expressions and cannot so freely expatiate have not so large a field to walk in so that a form in this cafe is much like a weight which Huntsmen hang upon their swiftest Dogs to make them keep even with their fellows To him that hath abilities it is a Hysteron Proteron and makes the Affections follow which should lead in that duty 2. In a prescribed form we cannot so particularly express our desires and wants to God He that knows any thing of his own condition knows that he is subject to daily changes which it is impossible â—â— stated form should reach New corruptions and temptations to be prayed against new sins to be confessed wants to be supplyed Changes of condition and occurrences of Providence call for suitable confessions petitions thanksgivings besides the concernments of Church Nation Family neighbourhood particular Christians to which a stinted form cannot be accommodated It is true there may be such general Heads couch't in a form as may glance at all these but these cold generals cannot so affect us as we ought to bâ— affected God knows before we ask and better than we can tell him what our sins and wants are and indeed if it were the end of prayer only to inform God we might spare our labour But he would have us feel our own sins and wants and to be affected with the condition of his Church and people in which respect our prayers should descend into particulars for as he saith specialia pungunt particulars impress most and do most deeply affect us 3. The Spirit of God is wont in prayer to excite special affections in our hearts which are often hindered by our constant sticking in a form there can be no further excitations than the matter of the prayer is apt to beget whereas in conceived prayer the Spirit of God hath as I may say more room and liberty to work upon our hearts to cast in suitable promises which we may plead with God c. 4. Under a prescribed form oscitancy and sluggishness is more apt to seize upon us I say not that it must necessarily be so but I fear it is the too ordinary experience of those that use a constant form It is too true that formality may and doth creep into our duties when performed in the most spiritual manner how often alas is the gift of prayer exercised where praying graces are not Yet surely in a conceived prayer there is something more to call out the soul to attention while we are cloathing the sense of our hearts in fit expressions and as it were digging the matter of our prayers out of our own feelings and experiences it must needs keep the heart closer at work 5. I add that as to others that joyn a prayer accommodated to the present condition of Church or Nation to the present state of the Place Town City or People must needs stir up more kindly affâ—ctions and carry their hearts more along with it than a cold general form that is no more fitted to one time or place or condition than to Prov. 15. 23. 25. 11. another A word and so a prayer in season how good is it A word fitly spoken upon the wheels is like Apples of Gold in Pictures of Silver For instance we will suppose a poor creature strugling with despair lying under that insupportable burden of a wounded Spirit How sweet is it to such a soul if the Lord please to go along with it to have his condition spread before the Lord to have his
very fears complaints doubts troubles expressed in his own language to have a faithful Minister or prayerful Christian bespeak God for him as if himself was in the very same condition to urge and plead suitable promises and wrestle with the Lord on his behalf Must not this needs more affect the poor wounded soul than a dull form that comes not near his condition I will in short give you Clark in the Life of M. Perkins a relation to this purpose It was the custom of Reverend Mr. Perkins to go to the place of Execution with the condemned Prisoners Once a young lusty fellow going up the Ladder discovered an extraordinary lumpishness and dejection of Spirit Mr. Perkins observing it said to him What man What is the matter with thee Art thou afraid of Death Ah no said the Prisoner shaking his head but of a worse thing Whereupon Mr. Perkins bid him come down and see what Gods grace would do to strengthen him who coming down Mr. Perkins took him by the hand and made him kneel down with himself at the Ladder foot Where that blessed man of God made such an effectual prayer in confession of sins and aggravating thereof in all circumstances with the punishments due to the same as made the poor Prisoner burst out into abundance of tears Mr. Perkins perceiving that he had brought him low enough even to Hell Gates proceeded in the next place to shew him the Lord Jesus Christ stretching forth his blessed hand of mercy and power to save him which he did so sweetly press upon the soul of the Prisoner as cheered him up again to look beyond Death and made him break out into new showers of tears for joy of the inward consolation which he had found and gave such expression of it to the beholders as made them lift up their hands and praise God to seâ— such a blessed change in him and so took his Death patiently and joyfully See here the effect of a prayer in season though I would neither rob God of his glory without whose blessing no such effect could have been wrought nor attribute it to prayer as being conceived and extemporary but I think I may under God ascribe something to the suitableness of it to that poor creatures present condition upon which account I must needs prefer it to such as being framed in such general expressions as may reach any condition cannot be so accommodate to a particular time person or occasion In short then a conceived prayer hath these advantages above a form 1. It leaves the soul more freedom to exert present affections and makes more room for the Spirit to excite graces in the soul suitable to all occasions and emergencies 2. It affords more opportunity to put up suitable petitions to the many and various Wants Temptations Providences and other emergencies respecting our selves or those we pray with and for which must necessarily be attended with more kindly stirrings of affection and exercise of grace than under cold generals 3. It more calls out and imployes the soul makes it more attentive to what it is about and how necessary it is to use the best means to keep the heart to its work in duty there is not an experienced Christian but can tell from the sad experience he hath of his own wanderings and extravagancies 4. And which I look upon as not the least excellency of it it is singularly helpful for edification By the mutual participation of each others gifts exercised in this kind Christians build up one another they not only help to excite present affections and graces but they furnish one another with matter and arguments in prayer So that by this means the body fitly joyned together and compacted by that which Eph. 4. 16. every joâ—nt supplyeth according to the effectual working in the measure of every part maketh increase of the body unto the edifying of it self in love They that 1 Cor. 14. 12. excell in this gift excell to the edifying of the Church 5. It helps a man better to discern the present frame of his own heart The beating of the Pulse is not a better Tryal of the Temperature of the Body than prayer is of the frame of the soul Something it is true one may discern even under a form but it is much better discerned when out of the Mat. 12. 34 abundance of the heart the mouth speaketh How may a poor soul sometimes discern its want of faith love desire after God delight in God want of godly sorrow compassion and fellow-feeling of his Brethrens miseries by his coldness and straitness in prayer when at sometimes he can scarce utter a word with any feeling at other times he hath plenty of expressions but no stirrings of affection Again at another time how sensibly are these graces exercised in prayer How can he stir up himself to lay hold on God Confess sin with a bleeding heart begg and plead and pursue God with arguments How tenderly can he represent before the Lord the affliction and condition of others and put his soul in their souls stead So that he may judge very much of the present state by his straitness or enlargement in this duty yea he can better discern when he hath the Spirit helping his infirmities and when he is under a desertion These are some of the Advantages of conceived prayer above stated forms And now in a few words to apply what I have said to the Case in hand To which that I may give a clearer Solution be pleased to distinguish with me 1 Betwixt the Absolute Power of Gods Perk. Amos Spirit whereby he being God can do all things he pleaseth and his Ordinate Power whereby he worketh according to that ordinary way and connexion of causes which God hath decree'd and appointed You may thus conceive By Gods Absolute Power he could rain down Manna from Heaven to feed the Jews in the Wilderness but when they came into the Land of Canaan that ceases and he feeds them in the Ordinary way by plowing sowing reaping c. according to that Series of Causes I will hear the Heavens and they shall hear the Hos 2. 21. 22. Earth and the Earth shall hear the Corn and the Wine and the Oyle and they shall hear Jesreel Now according to this distinction I say that the Spirits Absolute Power is not restrained by stinted forms He can make the dullest form effectual to excite and quicken the soul no matter what the Tool be if Omnipotency put forth it self the work shall be effected But in the Spirits ordinary way of working which is as you have heard a rational argumentative way wherein he maketh use of means according to their natural vertue and efficacy So a form cannot have that effect upon the soul as a conceived prayer uttered by such as are competently qualified with that gift partly because the customariness of it dulls the souls attention chiefly because it cannot be
bemoan his case tell his tale and lay open his misery and want before him Do you think this man though never so simple and ignorant would lose it for asking Or would he come only bluntly and briefly thus I pray you Sir give me this Farm No undoubtedly without any help or learning he would find plenty both of reasons and words with many moving terms and passonate eloquence to unfold his distressed estate and to stir up compassion He would tell him the Story of his hard and cruel usage by his former Landlord how he had first raised his Fines then his rents c. and at length turned him out of all into the wide and hard-hearted world And therefore upon the knees of his much vexed and broken heart he bigs and entreats that he would be good to him else he and his Wise and his many poor Children are like all to go a begging If he would please to give him succour and a resting place in his great distress and misery he and all his should be bound to pray for him and do him their utmost service faithfully so long as they lived Want of earthly necessaries would enforce and furnish the simplest man in the world to speak thus or in the like manner How much more then if a man had sense of his spiritual miseries and wants would he find words enough with fervency of Spirit to sue unto the Lord of Heaven Thus that Pious and Learned man with more to that purpose Misery felt will teach both Rhetorick and importunity Whence that Proverb had its original Qui nescit orare discat navigare He that cannot pray let him go to Sea The Storm could teach those Marriners in Jonah every Jonah 1. 5. Hos 5. ult one to call upon his God In their affliction they will seek me early Dirâ—ct 3. Exercise and conscientious practice is a singular help to improvement This in all things Arts Sciences and Mechanick imployments begets dexterity This the Apostle prescribes to Timothy Exercise 1 Tim. 4. 7. thy self unto Godliness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word borrowed from Wrestlers who practised naked and imports both industry and frequency Godliness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word principally imports the Worship of God whereof prayer is a special part Without this it is impossible to arrive at any good measure of ability And here it would be expedient for those that desire praying gifts to be much in secret not meerly that they may exercise it as a gift but that they may with more freedom pour out their soul to God or to joyn with some bosome friend before whom they may with less fear or shame fac'tness use what gifts they have Nor will be amiss to have some Heads or expressions laid in as a foundation to build upon amongst which what can be more full than the pattern which our blessed Saviour hath prescribed of the use whereof I have spoken elsewhere Direct 4. Joyn thy self in society with those that are able and best qualified this way Propose such for thy imitation Others gifts exercised are as you have heard very edifying And hence it is that those that have had their Education in prayerful families though sometimes vile and debauch't in their practices have attained great abilities in that kind He that walks Prov. 13. 20. with wise men shall be wise Nature it self leads us to the imitation of and conformity with those we converse with If Joseph in Pharaoh's Court could learn the Court-Oath however some excuse it Why may not we by conversing with praying Christians get praying abilities Examples are the shortest cut to attain any kind of Art though I would not have Christians only art in prayer or as Simon Magus desire the gift that they may make advantage of it but desire it for thy eternal good It is to be sadly lamented that some otherwise godly and practical Christians yet having spent their younger years in prayerless families can never be brought to the practice of this duty except in a form and this is it that makes the gift of prayer not only rare but to be scorned and derided as a piece of Fanaticism Therefore joyn thy self to prayerful Christians Direct 5. But above all earnestly as thou canst beg of God a serious gracious heart without which couldst thou pray with the tongue of men and Angels it would profit thee nothing Yea it would be a Talent of Lead to sink thee deeper into Hell This will both furnish thee for and engage thee in the duty This will lay such a necessity upon thee that bashfulness or what else hinders thee will be laid aside And it will furnish thee with such affections and graces as will suggest tolerable expressions such as neither God will reject nor good men dare despise Since prayer rightly performed is grace exercised and affections dictate expressions Where these are there will not not be a total defect of those No sooner is Paul converted as is above noted but Behold he prayes Labour therefore to lay Acts 9. 11. the foundation of praying abilities in sound conversion Get the Spirit of God to sanctifie renew and quicken thee and thou shalt not want its assistance in what measure God shall see it convenient for thee In particular Beg to have thy heart convinced of the necessity of the duty and then beg ability to perform it then pray that God will heal thy sinful bashfulness that thy stammering Tongue may speak plainly c. Thus I have in speaking to these seven Cases occasionally touch't upon most of that practical matter which would have fallen under several Doctrines if I had handled the Text in an ordinary Sermon-Method I hope through Gods blessing it may not be less profitable to your souls in the review of it as it hath not been less pains to me in the composing of it CHAP. IX THE Second Doctrine from the Relative consideration of the words remains to be spoken to which was this Doct. The Spirits help in prayer is a singular Priviledge and Comfort to Gods Children in affliction The ground of the Doctrine is clear The scope of the Apostle is to comfort Believers under pressing afflictions Having therefore laid down other grounds of comfort he brings in this with a connexive Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 likewise also q. d. add this also as a special ground of comfort that the Spirit it self helpeth The Doctrine for the more distinct handling falls into two Propositions 1. That God vouchsafes the Spirit of prayer to his afflicted children 2. That it is a singular comfort to enjoy it I shall touch upon each severally and then apply them together To the first Saints under trouble have the Spirits help in prayer When a load of afflictions is on their backs God sends his Spirit into their hearts teaching them to cry Abba Father then especially though not only I would be understood thus 1. Not alwayes in a full measure with
this 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
more glorified and wee more shamed so in petition though God knows what wee want yet hee would have us sensible of our wants and shew him as it were the grieved place Ja. 1. 5 If any man lack Wisedome and so of any other grace or goodthing let him ask it of God c. Thus it is in Thanksgiving wee must be particular in acknowleging mercies 1 Thessa 5. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every thing give thanks Wee are to summe up as wee can the particular mercies of God Psalm 139. 17 18. how doth David in that Eucharisticall Psalm viz. 18. amplify upon every circumstance of his deliverances so that though this be full and every way absolute as a pattern yet it is not sufficient to attaine all the ends of prayer which doubtless it should have been had Christ intended it properly as a form to be constantly used in the very words and syllables of it I owe as much Reverence to it as those that are the most Zâ—alous contenders for it but I cannot see that our Saviour intended it for more then a platform for our imitation and direction CHAP. II. HAving spoken to these two things I now enter upon the handling of it wherein I shall propose to my self the same end that our Saviour had in giving it viz. to teach you to pray Nor shall I handle every particular Truth which would arise from the words but only such as may direct us in prayer and those in such a Method as I conceive most helpfull to that duty The Usuall and most naturall Division of this excellent Directory for prayer is into 3. Heads 1. The Preface 2. The substance or body of it 3. The conclusion or Doxology In the Preface Our Father which art in Heaven wee have the Object of prayer or him to whom wee must pray described by way of Compellation and that 1. From his Relation to us Our Father 2. From his eminency above us which art in Heaven The first Lesson for our direction in prayer will arise from the whole Preface as Describing God to whom wee pray 1. Doctr. Our prayers are to be directed to God and him only A Truth I hope unquestionable amongst us and therefore needs the less to be insisted on yet because wee may possibly meet with those that may endeavour to shake this foundation let mee fortify you with an Argument or two and then a Reason God command ' s it as a speciall part of that worship which is due to him as God and therefore not to be yielded to any other Psalm 50. 15. Call upon meâ— Amos 5 4 5 6 8. Seek not to Bethel Seek the Lord Seek him that maketh the 7 Starres Isa 8. 19. When they shall say unto you seek unto them that have familiar Spirits should not a people seek unto their God for the living to the dead q. d. that were a most vaine and impious thing The Decree passed in the Court of Babylon for 30 dayes Dan. 26. 7. viz. that none should ask a petition of any but of the King is past in Heaven for ever in reference to the great God and everlasting King No prayer or Petition as part of worship is to be put up to any other but to him alone 2. Wee have the universall standing practise of the saints of the Old and New Testament for our direction and imitation Is there the least syllable of their praying to Angels Saints or other creature How are they described Psalm 24. 6. The generation that seek the face of the God of Jacob. Psalm 99. 6. 22. 5. To whom doth Paul bow the knee Eph. 1. 17. or our Saviour direct his prayer John 17 This is the frequent title of the Saints they are such as call on God's name not on any other Acts. 2. 21. Rom. 10 12 13. 1 Cor. 1. 2. 2 Tim. 2. 22. What is said to the Contrary of the Patriarch's Abraham's and Jakob's praying to Angels c. scarce deserves confutation and is abundantly done by others yet I shall hint at it by and by Take this Reason Reas Therefore must wee pray to God alone because prayer ascribes to God those attributes and gives him that glory which hee will not have ascribed or given to any other Isa 42. 8. By prayer wee acknowledge God's omniscience for to what purpose is it to pray to him that knows not what wee want or cannot heare us When wee pray wee ascribe to him omnipotency that hee is able to fulfill our requests Mercy and goodness to incline him to heare us Truth and faithfulness to perform his Promises wee ascribe to him the glory of our trust and dependence for how shall wee call on him in whom wee have not beleeved Rom. 10. 14. Now can God who is especially jealous about his glory and worship take it well that wee should rob him of these things which are the Jewels of his Crowne Is it a light matter to give to the Creature that which belongs only to God What can be greater injury to God or more gross Idolatry Use 1 Let us then improve this Truth 1. Into a detestation and abhorceny of that Religion which teacheth to share this honor due to God alone with Angels Sanâ—s or Images perhaps to wicked men Trayâ—ors and Rebâ—ls Thomas Becket c. as some of those were which the Church of Rome hath Canonizâ—d should you be assaulted with Temptations to that Religion have recourse to this pattern tell them that tempt you that the unerring Guide hath taught you to call upon God only that you cannot say to any other but God only Our Father c. that hee to whom you pray must have those three properties which none but God can have 1. Hee must be Lubens willing to heare and help and who is like unto God in this Mich. 7. 18. What care so open as God's 1 Pet. 4. 12. What help so neare at hand Psalm 46. 1. But suppose any other willing yet 2. Hee must be Sciens one that knowes what you want and who but the all knowing God can see into your Souls and know what you stand in need of Matt. 6. 32 Yea hee must know better then your selves for wee are very often ignorant of our wants and necessities and ask what is hurtfull in stead of what is needfull The Physician must have more skill then the Patient else there is little hope of doing him good But 3. Hee must be Potens able both to heare from Heaven to Earth to understand all languages yea the secret sighs and groanes of our hearts Rom. 8. 26. Moreover hee must be able to discerne betwixt those that pray in sincerity and those that pray in hypocrisy and hee must be such a one as can Simul Semel at once heare all suites and petitions in and from all parts of the world and who but God alone can doe all this 1. nor only must hee be able to heare but 2. to help
prayer 1. A Spur to it for who would not look on it as a singular priviledge that hee might upon all emergencies have recourse to any great Earthly Monarch how much more should wee take delight in approaching to God when thou feelest thy heart dull and backward to this duty what a quickning consideration may it be to think that it is the Majesty of heaven that thou conversest with in it Nor must we think as that profane wretch I have heard of who being upon a sick-bed used this as an argument for deliverance that if God would now heare him hee would trouble him no more that our frequent addresses trouble God No the oftner if wee come aright the welcomer hee bids us ask and chides us for not asking John 16 23 24. 2. But then it may be a Curb to all rovings and extravagancies al rashness and irreverence ' T is the God of Heaven to whom thou addresses Who would not fear befo◠him Eccl. 5. 2. God is in Heaven and thou on Earth therefore let thy words be few It ill beseemes us to be sawcy though wee may be humbly bold with God So much of much more that might have been spoken shall serve for Application of this Truth I come now to a more particular Consideration of the description of God in this Preface And 1. By his Relation to us Father which is amplified by the Ground and extensiveness of it for both are implyed in that word Our 2. Doctr. They that come to God aright in prayer must come to him as to a Father Relation to and Interest in God is necessary to make prayer prevalent wee must be able to cry Abba Father Rom. 8. 15. If yet call on the Father 1 Pet. 1. 17. There must be some hopefull ground of such a relation as a ground of confidence in prayer Explic. Now God is called Father considered 1. Personally or Hypostatically viz. as the first person of the Trinity so hee is the Father of our Lord Jesus Christ as having begotten him from eternity by an ineffable generation A mystery to be beleeved by faith not apprehended by reason Thus hee is called Eph. 1. 3. Heb. 1. 5. c. 2. Considered Essentially the whole Trinity God in three Persons but One in Essence and so hee is Father either 1. In regard of Creation and Sustentation of all his creatures especially the rationall creature Mal. 2. 10. called the Father of Spirits Heb. 12. 9. of all things 1 Cor. 8. 6. thus the Heathens stiled their Jupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of Gods and men 2. In respect of Adoption hee is the Father of those whom hee takes into speciall Relation and this 1. Either Externall when a people are called into a profession of God and the True Religion thus the whole body of the Jewish Nation Rom. 9. 2. to them belonged the Adoption See Exod. 4. 22. and Deut. 32. 6. And in this sense the whole body of a Nation professing Christianity and baptized and partaking of Gods Ordinances may be called the children or people of God This is indeed a great mercy yet a man may perish from under this priviledge The children of the Kingdom may be cast out Matth. 8. 12. 2. Or Internall when a man hath not only the title but the Spirit of Adoption Rom. 8. 15. Gal. 4. 5. Eph. 1. 13. This may be described An Act of God's free grace in Christ taking us into the number and entitling us to all the priviledges of the Sons of God 'T is not an empty title but a reall priviledge Christ is the head and roote of it the Elect and they only the subjects free grace the inward mooving cause on God's part the word and Spirit are the instruments begetting and sealing it Gods glory in conjunction with mans Salvation the end of it Now in this sense wee are to understand it here Our Father not only as createing and upholding us not only as wee are baptized and partake of Church-priviledges but as wee are begotten by his Word and Spirit born again not of flesh nor of blood c. John 1. 13. Object But may none pray unto God or call him Father but those that are assured of this Adoption Answ Our Common Relation to God as his creatures and our Relation to him as Members of the visible Church may be urged as Arguments in prayer even those that had speciall Relation to God make use of them Psal 138. 8. Isa 63. 19. Wee may plead for mercy upon those accounts but wee are not to rest in them God may heare our prayers but wee cannot have assurance that hee will heare them till wee can come to him in this way of Speciall Relation other pleas may prevail but this will never fail us Confirmation Now for proof of this wee have the practise of the Saints both of the Old and New Testament they come to God under this Relation Isa 63. 16. and 64 8. Ier. 3. 4 19. So Christ himself Matth. 11. 25 26. John 17. 1 5. and 21 24 25. This is the Genius and Spirit of Christians Rom. 8. 15. Gal. 4. 5. 1 Pet. 1. 17. Even Idolaters used to come to their Idols with this appellation Jer. 2. 27. they say to a stock Thou art my Father c. Reas The Reason in generall may be because there is not a more suitable Title either for God to have or for us to give him in our addresses to him by prayer 'T is suitable in regard both of his Majesty and greatness and of his mercy and goodness it s a singular help against those miscarriages that are incident to us in prayer as 1. It helps against irreverence and rash presumption there 's a naturall impress of Awe and Reverence upon the Spirits of children towards a Father there are indeed other Titles more apt to beget feare and trembling but none more effectuall to strike an awfull reverence of God upon the soul this will make us rejoyce with trembling Psal 2. 11. and fill us with Reverence and Godly fear Hebr. 12. 28. 2. It helps against Feare and Unbelief this Relation fils the soul with boldness and confidence Had wee been taught to call him King of glory wee should have been dasht out of Countenance with his Majesty if wee had called him The Lord of Hosts it would have made us tremble at his power or if hee had been stiled Judge of the world wee might have feared his justice But the Title of Father begets boldness and gives encouragement what may not a child hope to obtain from a loving and tender Father 'T is the lowest Title to which humility could condescend and the highest to which love could aspire This begets assurance that hee will give us if not what wee ask yet what is best for us A Father will not in stead of bread give a stone nor in stead of a fish a Serpent nor in stead of an egge a Scorpion Luke 11. 11 12.
as to concern their prayers in their Brethrens necessities A duty practised by all the genuine children of God See Psalm 25. ult and 51. ult and 122. 6 7 8. and 137. 5. Neh. 1. 4 5. Isa 62. 1 7. Ephes 1. 16. 1 Thess 1. 2. Phil. 4. c. Col. 2. 1 2. And lest you should think that this is only the duty of publick officers as Paul was the injunction is upon all and for all Eph. 6. 18. Use 1 This blame our private-Spiritedness especially in our single addresses to God are not our private approaches to the Throne of grace too private in this respect how little doe wee interest others especially the community of the faithfull in our prayers how unbeseeming Saints is this narrow-spiritedness Our prayers should be like the Sun whose beames and influences are universally communicated or rather wee should be like our heavenly Father who causes his Sun to shine Matth. 5. 47. how seldom doe wee say Our Father with any Enlargement of heart towards others nay so far wee are I feare from remembring the common concernments of the Church that wee are too little mindfull of our Relations families Neighbourhood Christians this is not a right Gospel Spirit wee follow not our pattern when wee thus confine our devotions 2. Let us therefore put on bowels of Brotherly tenderness and compassion that wee may put up hearty prayers for others for all the Saints the way to attaine this generall Spiritedness is to look more at the grand concernments of Gods name and honor then will our prayers be more publick when wee prefer the glory of God which is chiefly bound up in the publick concernments of his Church before our owne welfare To put you upon getting this frame consider 1. Nothing is a better evidence of your reall membership in the Church 't is naturall to the members of the Spirituall body to 1 Cor. 1â— 25. 2 Cor. 1â— 28. have the same care one for another Herein Paul prooved himself a lively member by his care of all the Churches and where this care is it will vent it self as Pauls did in earnest prayers for the whole Churche's welfare 2. Consider how advantagious this is how infinitly your charity will be multiplyed in its returns upon you by thus putting our prayers into the common stock wee become interested in the common stock and this is indeed a singular benefit flowing from that Article of the Communion of Saints hereby all the Saints are our Factors as wee are theirs and Oh what a thriving trade may be driven by thus making our prayers a common stock Qu. But must wee pray for none but those of whom wee have ground to hope that God is their Father Answ For these wee must especially pray yet for others also that God may be their Father for wee know not what is in the womb of Gods decrees towards those that are yet vile and profligate Sinners Our Saviour prayes not only for those that did but also for those that should beleeve on his name John 17. 20. The Church must travell in birth of those that are yet unborn even for unconverted nations for Sisters that have no breasts Cant. 8. 8. But so that a difference be made in our prayers for them and the faithfull and our petitions suited to their condition CHAP. III. Which art in Heaven WEe have heard something spoken to the first part of the Preface wherein God is described by his Relation to us I proceed to the second part which describes him by his Eminency above us and this is by the designation of the place where hee eminently shews himself I shall not unnecessarily enlarge but keep mee within the bounds of my intended brevity and my eye upon the mark I first proposed viz. to teach you to pray Take what I shall say to this in this single Observation Doctr. 5 In our addresses to God by prayer wee must come to him as in heaven our addresses to God must be directed thither This Salâ—mon minds us of as a Curb to rashness and vain-babling Eccles 5. 2. and hither good Jehoshaphat directs his prayer 2 Chron. 20. 6. 'T is needless to multiply Scripture-proofs rather let us explaine How wee are to conceive God to be in heaven And then give Reasons of the point Explic. And 1. we are not to goe to as God if confined or locally circumscribed in heaven 'T is a piece of Atheisme to limit God there Joh 22. 12 13 14. To suppose God confined within the circuit of heaven and not to regard what is done on earth is the next way to become an Atheist There 's little difference betwixt no God at all and a God so limited nor Secondly Are wee to imagine which would follow upon the former that God must locally descend from heaven when hee heares or gives answer to our prayers his being in heaven doth not nor must is in our conceptions of him suppose him at a distance from us on earth wee must remember that of David Psam 139. 1 12. that hee is present with us that hee hath beset us behind and before c. that hee is intime nostro intimior nearer us than wee are to our selves And as they sung of old hee is extra caelum non exclusus intra coelum non inclusus that hee is so in heaven as not included and so out of Heaven as not excluded a circle whose center is every where and circumference no where in a word wee are not to frame any conceptions of God from his being in heaven prejudiciall either to his generall presence in all places or to his speciall presence with his people in their addresses to him But Thirdly By his being in heaven wee are to understand that more speciall and glorious manifestation of himself which hee there vouchsafes to the Angels and glorified Spirits the more immediate exhibitions and discoveries of his glory such as none but they enjoy in this sense hee is said to 1 Tim. 6. 16. dwell in the light which no man can approach unto whom no man hath seen nor can see So that in this sense wee are to call upon God as in Heaven And this Reas 1 1. To distinguish God from and declare his eminency above all other false Gods and dunghill-deities which are on earth and confined to their places whence they cannot moove 2. For it is sufficient to name these things To beget in our hearts awfull and reverentiall apprehensions of the divine Majesty the place speaks his sublimity and he speaks in us humility This is the Emphasis of that Scripture Eccl. 5. 2. God is in heaven and thou art on earth therefore let thy words be few q. d. Speake with that reverence as becomes his eminency and thy distance 3. To take off our thoughts from the gross Idolatrous conceptions of a visible deity such as the Heathens fancied and from the carnall Jews conceit of Gods confining himself to a place as
hath hereby superseded our too much earnestnes and importunity about them Let our main petitions therefore be for heavenly things for the things of heaven since wee come to him who is in heaven those are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good things in Gods account What one Evangelist cals good things Matth. 7. 11. another interprets to be the Spirit of God Luk. 11. 13. And if out of an earnest desire of heavenly wee forget to ask earthly and outward things God will not forget to bestow them God highly approves it in Solomon that hee asked not riches wealth honor the life of his enemies or long life but rather wisedome and knowledge And as a Testimony of his approbation casts in those as overweight to the bargain as Interest to the Principall 2 Chro. 1. 11 12. CHAP. IV. 1. PETITION Hallowed be thy Name HAving spoken thus much to the Preface I now come to enter upon the body of this sweet platform of prayer which I shall not otherwise divide than according to the generally received partition into 6. Petitions the three first relating to God the three latter to ourselves I have resolved by Gods assistance to tye up my self to a single Sermon upon each Petition and therefore shall crave your greater diligence in attention as fearing that my thus confining my self will both occasion a more succinct handling of them and will hinder mee from my accustomed manner of repeating what I deliver Before I enter upon the Petitions particularly it will be necessary to give some general Rules and Propositions for the better understanding of them and of what I shall speak to them Prop. 1. And let the first be this which I have but just now hinted The Petitions naturally divide themselves as I may say into two Tables the three first concern Gods glory and the means conducing thereunto yet so as that our good is intwisted with it the 3. latter concern our good both here and hereafter And from this order and connexion wee may take out these Lessons which I shall content my self only to name here as having occasion to speak to some of them at least in handling the particular Petitions 1. Gods glory and what immediately tends to it is to have the chief place in our prayers 2. So indulgent is the Majestie of heaven that having sought his glory hee allows us to seek our own good Spiritual and temporal 3. Yet our good is to be sought by us in conjunction with and subserviency to Gods glory Prop 2. Every Petition implies an acknowledgment of something as you will hear in the particular handling more fully for Iustance Hallowed be the name implies an acknowledgment both that God is worthy to be sanctified and that wee are unable to sanctify him without his enabling grace So Forgive us our Trespasses imports an acknowledgment of our sins c. Prop 3. Every Petition includes together with the good thing asked the Means for the effecting or obtaining of it and deprecates all hindrance to it and as all other prayers doe puts an engagement on them that pray for it to use their just and lawful endeavours for the effecting or obtaining of it for Instance Thy Kingdom come deprecates the hindrances viz. Sathan's Kingdom includes the means viz. the free passage of the Gospel c. And engages every one that prayes for it to endeavour in his station that the Kingdom of God may come and that He alone may Reign so that in each single Petition as wee shall see there are many infolded and included Prop 4. What wee begge for our selves according to the places and conditions wee are in wee doe also beg for others according to their places and conditions for each Petition relating to our selves is in the plural and wee doe thereby engage our selves as wee can to help them to that thing Prop 5. Under one particular or Species in any Petition expressed the whole Genus or kind is included as under Bread all necessary food and again under necessary food all other necessaries relating to this life as health rayment habitation preservation from evils in our bodies names estates c. Prop 6. This Pattern is so perfect and comprehensive that there is nothing wee can or ought to beg but it is reducible to some head in it yea as in the Commandments so here the same thing in divers respects is reducible to several Petitions as all that wee ask in the following are reducible as means to the first Thus to beg faith may in several considerations relate to every of the Petitions as you may easily discern by the respect it hath to each and hence will follow that wee cannot give a full and exact account of all the particulars included in the Petitions only such generall heads as may point out the particulars so that what David saith of Gods law wee may say of the Lords prayer it is exceeding Psal 119. 96. broad and as the Jews say upon every tittle hangs a Mountain of sense Seâ—tentia brevis sensus infinitus 't is compendious yet copious plain and yet intricate sâ—mâ—liar yet sublime of few parts yet compleat and comprehensive of what ever wee may or should ask in reference to Gods glory to our owne temporal spiritual or eternal good And indeed this brevity succinctness and comprehensiveness of it speaks at once the infinite and divine wisdom of Christ for there 's wisdom to comprehend the Iliads in a nut-shell to reduce the almost infinite concernments of God and man to so few heads and comprize them in so few words as also his singular condescension and respects to man's infirmities As in the Law God hath Epitomized duty so here our Saviour hath Epitomized the things wee are to pray for and both in condescension to and compliance with mans weakness and infirmity Having premised these few things in general I shall now enter upon the Petitions in particular the first whereof respects immediately that which should be our last and highest end viz. the Glory of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let thy name be hallowed or sanctified In handling which as al the following I shall explain the terms if necessary Then draw the Petition into a Doctrinall Proposition passing by all other Doctrines that lie coucht ' in it and after confirmation of the Truth I shall apply it chiefly aiming at what I first propounded viz. to instruct you in and enable you for the better managment of the duty of prayer For this first Petition some have fancied it Sr. Rich-Baker on the Lord prayer rather a complement and solemnity attending upon the name of God as the Jews when they name any of their famous Ancestours they add some words of Benediction as of Moses Zecharon Libaracha i. e. his memory in blessedness as wee say of blessed memory and speaking of God they add Hakadosh Baruch hu i. e. that holy and blessed One as it is the eustome of some and not to be blamed if
used in sincerity when speaking of God they add blessed or worshipped may hee bee so here But as the opinion is singular so the verb here being in the same mood as in the following Petitions speaks this to be of the same nature with the following I conclude it therefore to be a Petition the sense whereof wee shall better understand by explaining the Terms of it 1. What is meant by the name of God 2. What by sanctifying Explicat Thy name The name of God is put 1. for God himself an usuall Hebraism to put names for persons which the Greeks also imitate Acts. 1. 15. The number of names were about 120 Rev. 3. 4. Thou hast a few names c. i. e. persons So the name of Christ is put for Christ himself Acts. 4. 12. Ephes 1. 21. Thus the Name of God is equivalent to God himself Gen. 4. 26. Then began men to call upon the name of the Lord and this is very frequent and obvious 2. Name is put for that which notifies and distinguishes God from all others So those Attributes whereby God hath revealed himself are frequently called his name Se Exod. 3. 15. 15. 3. Isa 43. 6. Exod. 34. 5 6. They that know thy name will put their trust in thee Psam 9. 10. i. e. Thy power wisdom goodness c. 3. It is also put for fame and celebrity for the glory of praise that is publickly given to any one so 't is attributed to God 1 Kings 8. 41. 42. they shall hear of thy great Name Neh. 9. 10. so didst thou get thee a name as wee say A mans name is up when hee is spoken of with general applause 4. Name is put for what ever God makes himself known by as in the 3d. Commandment Now the word and works of God are the things whereby hee discovers himself Here the two first senses are most proper q. d. Be thou magnified and glorified in thy Essence and Attributes Hallowed or sanctified To open that word take the following Conclusions 1. Man is said to sanctify himself or others thus God commands the Israelites to sanctifie to him their first born Exod. 13. 2. and the Priests to sanctify themselves Exod. 19. 22. In this sense to sanctify is to dedicate and set a part to God a thing or person or to prepare for any speciall service 2. God is said to sanctify Man which is either to choose him to some peculiar office as Aaron and his Sons Exod. 29. 44. Or else to infuse habits of graces and make him holy by reall communications of the graces of his Spirit of which 1 Thess 5. 23. and many other Scriptures 3. God is said to sanctify himself Numb 20. 13. when hee vindicates himself from any dishonour or wicked reflexions of mens sins So Ezek. 36. 23. I will sanctify my great name which was profaned among the Heathen which ye have profaned in the midst of them i. e. I will wipe off the reproach which your miscarriages have brought upon my Name amongst the Heathen Thus God sanctified himself upon Aarons Sons Levit. 10. 3. See also Isa 5. 16. But amongst his own people God is said to sanctify himself when hee restores to them the purity of his worship Ezek. 20. 41. or delivers them from any grievous affliction Ezek. 28. 25. and 39. 27. In a word when God by any signall providence declares what hee is or writes any of his attributes so legibly upon his Providences that men may plainly read it hee doth herein sanctifie himself 4. Lastly Man is said to sanctify God Isa 8. 13. Sanctify the Lord of hosts himself that is not to make but to declare God holy and glorious to acknowledge him to be what hee is and to ascribe to him what ever speaks his transcendent excellency In a word to refer our whole life and all our actions and endeavours to his glory according to that 1 Cor. 10. 31. Now the two last senses are proper to this Petition Let thy name be sanctified both by thy self and by us thy Creatures doe thou reveal thy glory and enable us to acknowledg and celebrate it And by the way it is well observed Sr. Rich. Baker how generally these Petitions run that relate to God It is said Hallowed be thy name Not by us lest wee make the Musick of too few voices Thy Kingdom come not to us lest wee assign God too small a Territory Thy will be done Not by us lest wee stint God to too few Servants But wee say Hallowed be thy name and stop there that no mouth may be stopt from glorifying God Thy Kingdom come but not whither because wee should desire its coming into all places Thy will be done Not by whom because it should be done by all The sense then of this Petition may be given in these Scriptures Psam 80. 12. Thou that dwellest between the Cherubins shine forth and Psal 21. 13. Be thou exalted Lord in thine owne strength And Psal 57. 5 11. Be thou exalted O God above heavens let thy glory be above all the earth These may express it as it relates to Gods sanctifying himself And then as it relates to our sanctifying of him Ps 67. 3 5. Let the people praise thee O God yea let all the people praise thee may be a good exposition or Paraphrase upon it So Psal 13. 18. c. The more particular explication I reserve to the Application The Point is this Doctr. 6 The gloryfying or sanctifying of Gods name should be our chief Petition in our addresses to God by prayer This needs no great proof that one Scripture speaks fully to it 1 Cor. 10. 31. Whether yee eat or drink doe all to the glory of God If every thing if our naturall and civil much more our religious actions and if the glory of God must be the highest end of our prayers it clearly followes that it must be first and chief in our Petitions as well as in our intentions I shall for further clearing the thing and preventing mistakes briefly answer a 3. sold Query and then apply it Quest 1. Is it necessary that wee should alwayes keep this order in our Petitions must wee alwayes pray in the first place that Gods name may be sanctifyed Ans 1. The glory of God should alwayes fit highest in our hearts and all our desires and Petitions should be subordinate to this as their end and as far as wee can discern directed to it so that all wee ask should be implicitly and intentionally Petitions that Gods name may be sanctified since in what ever wee ask wee should chiefly intend this and our desires should be ever bounded with this as the condition if wee ask outwards health riches deliverance c. or if spirituals grace or comfort still wee must have an ey to this mark and the nearer any thing comes to this mark the more intense may our desires be and the move earnest our Petitions about it So that
Gods Kingdom than by interessing himself in the great Ones of the world and interweaving his interest with theirs Hath not the secular power in almost all ages of the Church been engag'd against the Gospel either as to the preaching or as to the power and practise of it How have the most faithfull of Gods messengers been silenced imprisoned banished c. and the serious and truely pious Christians suffered grievous things from the hands of the wicked Magistracy What then must wee pray down Magistracy or Magistrates if wicked Far be it from us 'T is Gods Ordinance they are God's substitutes Curse not the King no not in thy thought Eccl. 10. 20. No but earnestly pray that they that are great may bee good that Kings may become Nursing-Fathers and Queens Nursing-Mothers to the Church Isa 49. 23. that as they rule by God Prov. 8. so they may rule for him Pray that prayer for them 1 Tim. 2. 2. These are three of the grand pillars of Sathans Kingdom for the pulling downe of Judg. 16. 30. which wee must bow our selves with all our night in prayer that Gods Kingdom may be erected upon the ruins of Sathans More might be added but I proceed 2. Positive Petitions are here included And these I shall reduce to that three-fold Kingdom of God which I hinted in the explication viz. the Kingdom 1. of Power and providence 2. of Grace 3. of Glory 1. Then in reference to Gods generall Kingdom of power or providence something in compliance with this Petition is to be beg'd though as I hinted this Kingdom is not so properly prayed for in it self considered as in that it relates to God's speciall Kingdom So that we must pray 1. That God will so order the great mutations and transactions in the world as that it may appear that He is absolute Lord and Soveraign over the world that hee will exert his absolute power and soveraignty Here though wee must beware of charging God foolishly as if hee were unjust or imprudent in the managment of the world's government yet wee may in imitation of the Prophet Jer. 12. 1. humbly plead with the Almighty why seeing hee hath the regiment of the world the wicked are suffered to take root and prosper c Such a plea you find Job 24. 1. Wee may pray that God will in his owne time make it explicit to all the world that hee reigns over the nations and that there is one God and his name one And 2. That God will so manage the affairs of the world as may tend to the increase and happiness of his Church that by the Kingdom of his providence hee will make way for the Kingdom of his grace and fit men for the Kingdom of glory To this purpose may you plead those promises Psal 2. 8. Isa 66. 20. that the Gospel may run and be glorified 2. In reference to the Kingdom of grace which I take to be properly meant here our Petitions in conformity to this may respect either 1. The means of it 2. Or the efficacy of those means or 3. The amplification and increase both of the means and of the efficacy of those means 1. As to the means of promoting this Kingdom they are many the principal are these 1. The pure administration of the Word and Sacraments which is therefore called the Kingdom of God Matth. 12. 28. and the word of the Kingdom Matth. 13. 19. Mark 4. 15. because of its speciall tendency to the promoting of Gods Kingdom therefore wee are earnestly to pray for the spreading of the Isa 9. 2. Gospel that light may arise to them that sit in darkness and in the region of the shadow of death that labourers may be thrust out into the harvest Matth. 9. 38 and that hee will not suffer them to be thrust out that those hee â—mployes in this work may open their mouths to speak the Gospel with all boldness notwithstanding the threatning of malicious ones Act. 4. 29. so that the word may run and be glorified 2 Thess 3. 3. That the faithfull Ministers of the Gospel may have Liberty Countenance and Maintenance that God will give the word and great may be the number of those that publish it c. This let men think what they please is the way to bring the Kingdom of God into and promote it in a Nation and when Gods faithfull messengers are suspended silenced cast out and dumb dogs that cannot bark are set over the flocks then doe a Nation put away the Kingdom of God from them 2. Discipline rightly and duely dispensed See Commenius in his Treatise presented to our King Then doth the Kingdom of God come when the government is layd upon Christ's shoulder and hee hath what is due allowed to his officers In opposition to which there are two extrems very much infesting the Church The one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An usurpation of the Ministers of Christ upon the civill Magistrates office assuming and arrogating to themselves a Lordly domination inflicting Pâ—ecuniâ—ry or Corporall mulcts and penalties bringing down the Censures of Christ to the promoâ—ing of their owne humour and Interest prostituting them to their owne ambitious ends c. This turns Christ's Kingdom into a worldly Kingdom whereas himself hath told us His Kingdom is not of this world and in stead of the Kingdom of God sets up the power and pride and domination of men The other extream is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Civil Magistrates intruding into the affairs of the Church ordering all in it as to persons forms and administration according to his pleasure modelling Ecclesiastical government as may be most subservient not to the salvation of souls which is its proper end but to his civill Interest I am far from denying the Magistrate his just power See Jus divinum regiminis Ecclesiast and the Author of Engl. Popish Cerem and I think were things duely and impartially considered they that are charged to be most niggardly towards the Magistrate in stating his power about Ecclesiastical affairs would be sound least guilty and those that pretend to be most liberal would be found guilty of the greatest encroachments upon it for indeed they but give it with one hand that they may receive it again with the other Now did each keep their due station and in their station prosecute the great ends for which God hath set them in those stations it would be an effectuall means to promote the Kingdom of God whereas these Usurpations and encroachments of each upon other set up man to the dethroning God and hindering the propagation of his Kingdom I could here break out infinitely in complaining of the sad effects of these things in Nations and Kingdoms especially where these intrusions and encroachments are mutual where each gives that hee may receive and is bountifull to the other that hee may have the same measure back again Where men thus
Petition with an uncharitable heart Nay it is a plain imprecation of revenge upon our own heads Nor will it serve turn to say as some do I will forgive but never forget God's forgiving is in Scripture language a forgetting or not remembring Isa 43. 25. Jer. 31. 34. Heb. 8. 12. And such must ours be if we expect forgiveness at the hands of God We must so forget as neither to shew any signs of malice or withhold any offices of love we can do for our Brother and here I cannot but take notice of the simplicity of some people that think they may like the Salamander live in the fire of contention and malice all their lives if they be but in charity when they go to a Sacrament or when they are going out of the world Alas poor souls you deceive your selves a charitable frame is as necessary in prayer you must lift up holy bands without wrath 1 Tim. 2. 8. You must be reconciled to your adversary Mat. 5. 25. before you offer your gift Purposes of revenging your selves turn your Petitions for pardon into imprecations of revenge upon your own heads Consider and Tremble So much for this fifth Petition I now proceed to the sixth and last CHAP. IX VI. PETITION And lead us not into Temptation but deliver us from evil THe former Petition was for Justification this for Sanctification and Conservation both together include the Compleat Means in order to Salvation The words would require a more copious handling than the limits of an hours Discourse will admit I shall be as concise as I can singling out what I conceive most necessary to be spoken and most tending to my proposed end Some make two Petitions of this and so reckon seven in the whole but I shall follow those who make it one Petition in two Branches 1. Negative Lead us not 2. Positive But deliver us from evil Explic. Temptation The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine Tentatio properly signifie a tryal or probation So the Hebrew word Mâ—ssaâ— Exod. 17. 7. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to tempt try or prove Deut. 8. 2. 16. But the Eâ—ymologie of the word will not afford us lightâ— enough to understand its meaning Let us therefore consider the thing it self We may distinguish of Temptations two wayes 1. From the Author and so they are either 1. Divine Such as God is Author of Gen. 22. 1. 2. Humane such as are managed by men whether toward God Exod. 17. 7. or men Luke 10 25. Or 3. Diabolical whereof the Devil is Author 1 Chron. 21. 1. who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tempter Matth. 4. 3. 1. Thess 3. 5. Sometimes there may be a concurrence as 2 Sam. 24. 1. with 1 Chron. 21. 1. 2. From the End and so they are either 1. Of Tryal or Probation Deut. 8. 2 16. Gen. 22. 1. 2 Chron. 32 31. Thus sometimes our faith and other graces sometimes our corruptions are tryed 2. Of Punishment or Correction such was David's 2 Sam. 24. 1. and Hezechiahâ—â— 2 Chron. 32. 25. with 31. 3. Of Seduction to draw into sin thus properly Sathan tempts it is his design to draw us into sin he by the false Prophets perswaded Ahab to run upon his own ruine 1 Kings 22. 20. and David to number the people 1 Chron. 21. 1. So he endeavoured to draw our blessed Saviour to Unbelief and Covetousness and unwarrantable attempts Matth. 4. he is the grand Fowler layes snares studies the tempers and dispositions of men that he may fit his baits to their Palats 1 Pet. 5. 8 9. In the two former kinds God hath a hand but never in the last Jam. 1. 13. God tempteth no man Which of these is here meant will appear in the Explication of the next words Lead us not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are not to understand it of any active force or violence not as if God constrained or compelled us nor on the other hand doth it imply a bare permission but according to the three forts of Temptations it admits a threefold sense 1. As to the Temptations of tryal or probation Lead us not is not that we should pray simply and absolutely to be kept from them We may not so pray because such temptations may be and often are for the great good of those that are so tempted Deut. 8. 16. That he might prove thee to do 1 Pet. 1. 7 Job 23. 10. thee good at thy latter end How much did Abraham's tryal tend to his advantage as tending to the improvement of his faith and experience c. But the sense as to those temptations may be this Lord if thou dost try me by thy Commands or Providences or any other way let me not miscarry under the tryal let not my corruptions break out but let my Graces shine forth let the tryal of my faith or other Graces though by fire be found to praise and glory and honour at the appearing of Jesus Christ and when I am tryed let me come forth as Gold The Reason of thâ— sense is obvious in the connexion of thâ— parts of the Petition The lâ—tter part is limitation or exegetical intimation how 〈◊〉 we pray against Temptation viz. not 〈◊〉 lutely but so far as it is an evil Now try al 's are only evil so far as they draw 〈◊〉 corruption or are occasions of sin anâ— therefore only so far to be prayed against 2. As to the second fort viz. Temptaâ—â—ons of punishment or correction the 〈◊〉 may be this Do not for the punishment one sin leave us to be tempted to fall 〈◊〉 another It is God's way often to 〈◊〉 sin thus even in his own people as it apparent in the cases of David's 〈◊〉 the people and of Hâ—zekiah in the 〈◊〉 of the Embassedors of the Princes of Babylâ—â— Hos 8. 11. Ephraim made many Altars sin and Altars shall be unto him to sin 〈◊〉 I will give him his fill of what he loâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Septuagint they 〈◊〉 be loved by him a dreadfull judgment 〈◊〉 for the punishment of sin God gives us 〈◊〉 to love it and delight in it or as 〈◊〉 Versions read it erunt ei in delictum 〈◊〉 shall be a charge standing against him in ruinam for his falling or stumblinâ— that is They shall be snares to intrap hiâ— and draw him into sin and so into destâ—ction The sense of the Text seems toâ— this that as Ephraim had sinned by Altaâ— so hee should have his fill of them 〈◊〉 would give him up to an insatiable greedinâ— after them This we may and should earnestâ— pray against as being the worst of tempâ—â—tions and this sense fairly corresponds with the former Petition q. d. Forgive us â—ur sins and do not punish for one sin by â—iving us up to the same or to any other 〈◊〉 3. As to the third sort viz. those of Seâ—â—ction Lead us not implies more â—â—an a bare permission for