he thought of and things cast in which he sees himself to stand in great need of The like I might say of Prayer for others and of Thanksgiving 4. In Petitions the Spirit not only teacheth what to ask but how to plead And herein lies much of the Spirits assistance in furnishing a soul with powerful and prevailing arguments You may observe what sinews what strength of Argument is coucht in the prayers of the Saints in Scripture as in the prayers of Moses David Daniel Jehoshaphat Sometimes from the Nature and Attributes of God his Goodness Truth Faithfulness Sometimes from the Promises Sometimes from their own misery and helplessness yea the Spirit teacheth to make an argument of that which seems to make against them Psal 25. 11. Pardon my sin O Lord for it is great Here is an argument from the greatness of sin which might rather plead against him yet there is much sâ—rength in it Either thus Thou art a God of great mercies and therefore it is suitable to thy nature to 〈◊〉 great sin Or thus Lord I see my sin I am sensible of the hainousness of it and therefore am a fit subject for a pardon The woman of Canaan is a fit and famous Instance How doth she invert Christs arguments and makes that a plea for her which is urged against her Matth. 15. 22. Surely this holy Art is taught by the Spirit of God Amongst which arguments suitable Promises are most frequent and prevalent Promises and Prayers differing only as the figures of Hollingworth's Gods Spirit on the Throne 6 and 9 as a good man hath wittily observed the one pointing downwards towards us the other upward towards God 5. I may add here though it is the least part of this great Priviledge that the Spirit of God though it doth not guide the Tongue infallibly yet it doth sometimes carry a child of God even above himself in fulness and suitableness of expression helps him to clothe his petitions in Scripture-phrase and fills his mouth with words as well as his heart with affections But this may suffice as to the Spirits help in the matter of prayer 2. It helps not only for matter but for manner also Something to this lies in those words of the Text Groanings which 〈◊〉 be uttered which as was said in the Explication is the lowest way though not the least effectual To hint a few particulars 1. It helps by enlarging the affections Words are but the outside of prayer Sighs and groans are the language God understands and delights in The Spirit teacheth importunity draws sighs from the hearts â—ears from the eyes Parts may teach eloquence and the neat ordering of our prayers and nature it self may furnish with some flashly and spurious affections But the Spirit wings the affections enlargeth the heart This causeth reachings-forth of the soul after God and enables it to wrestle with a holy violence sheds abroad the love of God in the heart widens the desires spiritualizeth our joy grief anger zeal and the rest of the passions All which are necessary instruments in prayer 2. It helps by exciting and exercising its own grades here is its most proper work these lie as sparks under the ashes till the Spirit of God blow them up as it works grace so it must set it at work It is said Act. 5. 5. Sathan filled their hearts to lie c. So the Spirit fills the hearts of Gods people to pray Here we have need of the Spirits help to lift else our hearts and graces would lie unstirred and unexercised To instance in one or two of many leaving the rest to your own meditation 1. It fills the soul with a holy confidence teaches to cry Abba Father Rom. 8. Sometimes in the duty Psal 20. 6. Now I know that the Lord saveth his Anointed Sometimes after Hannah's countenance cleared from former sadness discovered the confidence of her soul that her Petition should be granted How often have the Saints risen off their knees with raised expectations as if the things askt were already given in 2. Yet it keeps the soul in a humble awfull frame makes it serious and full of reverence Lust would deal basely and affrontingly with God but the Spirit makes us take beed to our feet and teacheth us not to be rash with our mouths or hasty to utter any thing before God Eccles 5. 1 2. Makes us Take beed to our wayes that we offend not with our tongue Psal 39. 1. restrains petulancy and extravagancy of wit and words teaches to avoid swelling words of vanity and so far as we enjoy its assistance it helps us to utter our desires in words of truth and soberness This of much more that might have been spoken concerning the Spirits assistance with reference to the manner of the duty 3. As it helps in the matter and manner so it enables to persevere not only sets us in but carries thorow and enables us to pray and not â—aint not to let the Lord Luk. 18. 1. go till he bless us Now here there are many things to discourage and take us off against all which the Soâ—rit doth mightny strengthen and fortifie a Christian according to that prayer of Paul for the Ephesians That they might be strengthened with might by the Eph. 3. 16. Spirit in the inward man I shall briefly touch upon two or three which are most obvious and troublesome to Gods children 1. It helps us to persevere in prayer notwithstanding Exod. 31. 10 11. Gen. 32. 26. Jer. 14. 11 13. Matth. 15. 22. discouragements from God Though God bid Moses let him alone and Jacob let him go though he forbids the Prophet Jeremy to pray for the people though our Saviour gives harsh and discouraging answers to the woman of Canaan yet they follow on It teaches to answer Objections to read love and pity in Gods heart when we can see nothing but frowns in his face to catch faster hold when he seems to throw us off to interpret Gods answers by terrible things contrary to the natural import and to believe and expect contrary to our sense and experience to hope against hope c. 2. Against discouragements from our selves Unbelief short-spiritedness and the like corruptions which would make us break out as he 2 Kings 6. 33. This evil is of the Lord why should I wait upon him any longer Oh but the Spirit strengthens our faith lengthens out our patience bespeaks us in the language of David to his own soul Psal 42. ult Why art thou cast down O my soul and why art thou disquieted within me 3. Against discouragements from others from the world or from the Devil How would men scoff or jeer us out of our attendance on God What profit is it that you Mal. 3. 14. keep his Ordinances in that you walk mournfully before the Lord of Hosts What get you by all your whining prayers your creeping into corners c. Here the Spirit comes in
good motions when hearing then urged to prayer c. So when in their worldly Callings and lawful imployments they have sometimes had such violent pressings to break off and fall a praying which at other times they would be glad of but cannot have them I shall by and by give some caution here now his design is only to entangle conscience and make them believe they have sleighted the motions of Gods Spirit 3. Or when he hath got some notable advantage against them hath fettered and entangled them in some snare He deals in this case as Dalilah with Sampson when she had bound him and cut his Locks then Vp the Philistins are upon thee Sampson When he Judg. 16. hath so enseebled a child of God that he can scarce go then he will press him to run All which is but to make Religion irksome to beget in the soul a disrelish of duty and so to break off its course or else to make us laughing-stocks to others as Sampson became an object of the Philistins laughter and desision But now the Spirits motions are seasonable and orderly Like the works of God each beautiful in it's time It moves to the proper Eccl. 3. 11. duty of the time it sets in with other occasions and concurrent advantages We may say of the Spirits motions as of that Army Joel 2. 7 8 They march every one on his way they do not break rank neither one thrust another they walk every one in his own path The Devil urges to one duty as a diversion from another but the Spirit of God moves to one as preparatory and helpful to another When the heart is warmed by hearing or put in Tune by a Providence then it puts in a motion to the soul When the sayles are filled with a sweet gale of heavenly breathings and inspirations then it bids the soul set out and so makes its voyage prosperous all its motions are words in season not but that there may be Prov. 15. 23. and will be opposition corruption within and the world and the Devil without will withstand such motions The flesh will lust Gal. 5. 17. against the Spirit yea sometimes with much violence Yet the soul may find strength and vigour and a greater power carrying it out against such contrary motions 3. Satans impulses how violent soever are ineffectual he urges to but affords no help in the duty A right Pharaob exacts Brick but gives no Straw yea therefore doth he exact it because he knows we have none that he may find an occasion to beat to trouble accuse and torment Gods children So that the result of his impulses are either that the soul sinks under discouragement gives out and falls under despair of ever performing its Task or else goes on in a self-tormenting disconsolate manner performs duty as a Task or drudgery is spur'd on with horror and comes off with Ter. 20. 3. greater horror is a very Magor-missaâ—ib Terror round about or exposes Religion to censure contempt and derision by unseasonable rash indiscreet putting it self upon that which it is not able to perform Whereas the Spirits motions are attended with enablements in some measure it sends the soul into Gods presence with some degree of enlargement confidence humility and it commonly comes off either with a gracious return or else with some higher degrees of confidence and enlargement at least more humble and sensible of its own deficiencies This is what I thought fit to give in answer to this Case Yet lest any should pervert or make a sinister use of what hath been delivered give me leave before I pass from it to subjoin something 1. By way of Caution 2. In answer to a Question which some may take occasion to propound 1. By way of Caution I shall give in two things 1. Let no prophane Spirit hence take occasion to speak blasphemously against the workings of the Spirit in Gods people Let none hence conclude that all pretended motions gifts assistance of the Spirit are meer Diabolical impulses and delusions Remember what is said and I hope evineed in answer to the first Case Nay even hence that they are Diabolical impulses and Satanical delusions we may conclude that the Spirit of God is as powerful and industrious in stirring up pious souls to good duties as Satan is busie to stir up evil or unseasonablygood motions 2. Nor let us think all motions unseasonable and consequently Diabolical which find us under indisposition or are cast in when we are in our worldly imployments The Spirit blows when and where it listeth Heavenly motions and ejaculations thereupon may be a whet in our secular business it may be highly seasonable to have our hearts filled with Heaven when our hands are full of the world Spiritual improvements of earthly objects is one of the great advantages of a Christian when the world is a step to help us up Heaven-ward So that you must take all together judge not only by the seeming unseasonableness but by the violence and unreasonableness also of those motions else you may run your selves into a sad mistake Quest 2. Some may hence take occasion to ask What course is to be taken when the Devil thus unseasonably and unreasonably urges to duty To answer in a few words Answ Not so to hearken to his unseasonable motions as to be taken off other duties or to throw our lawful imployments out of our hands but yet make this advantage of them Take the first convenient opportunity and do that in its season which the Devil urges to be done out of its season Nay further you may despite the Devil this way by a resolute performance of and perseverance in duty when he is most busie to take you off You shall find that he is not more industrious to put you upon a duty unseasonably than he will be to hinder and divert you when God calls you to the performance of it In a word therefore remember such unseasonable motions and time them aright This will be to turn the Temptation into an advantage and did we thus defeat that Adversary he would not so often trouble us in this kind 2. The Second thing which carries some resemblance to the gracious Assistance of the Spirit is the gift of prayer which I have hinted at in speaking to the first Case Briefly it consists in ability and aptness of expression with some shew of affection It is a common gift that is Reprobates and carnal persons may have it and that in a greater measure sometimes than many a gracious soul whereupon a wéak Believer may mis-judge himself and be discouraged when he hears with how much fluency and aptness of expression and with what seeming vehemency of affection others can perform the duty of prayer and how low flat dull and detective himself is It will not therefore be lost labour to enquire how they they differ that we may see how far the grace is to be preferred
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
searched the Scriptures dayly whether those things were so the happy effect whereof is noted in the next words Therefore many of them beleeved This is that which I would especially commend to you in the reading as well as hearing men's discourses Take them to the Touchstone weigh them in the sanctuaryballance To the Law and to the Isa 8. 20. Testimony Pass not over the Material Scripture-quotations but turn to them in your Bibles see how they enforce the duty confirm the Truth forbid the sin c. that is insisted on By this means you shall not only grow into more acquaintance with the word of God but see with your own eyes and drink not out of the Cistern but Dulcâ—ùs exipso fonte bibuntux aquae out of the pure fountain and arrive at a fuller evidence of things it will be with you as with the Samaritans who beleeved on Christ for the womans saying but when themselves had seen and heard him they came up to a fuller assurance Now say they we beleeve not because of thy saying John 4. â—9 42. for we have heard him ourselves and know that this is indeed the Christ the Saviour of the world This is that which I would especially commend to you 3. Read orderly and Methodically take things before you The beauty of Truths lies in their connexion here and there a snatch will edify little you may get some notions but you lose the main end of the work Method is deservedly called the Mother of Memory It may be some Pieces of a work may seem less usefull but they add light to the rest The opening and explaining of a Text drawing out the sense from the Original fountains giving the several glosses and opinions of men and comparing them together that we find out the Truth may seem less edifying yet is as necessary as laying a good foundation in order to a firm building The understanding is to be informed and convinced as well as the affections to be moved and the heart perswaded Therefore see how the foundation is layd how Truths are deduced how opened and confirmed I may fitly compare a practical Book especially Sermons to a feast the first course may not so please the appetite but commonly consists of more nourishing and solid meats the last dishes may relish more upon the Palate they may more quicken the affections but if you feed upon them alone you shall not receive such solid nourishment by them 4. As your occasions permit read constantly I know worldly entanglements are a great impediment to this exercise but let Christians redeem what time they can for it Make it not only a Sabbath's work but as much as can be an every Day 's business a Page or two may be a refreshment in your imployments Long intermissions wear off what you have gotten Nulla dies sine Lineâ no day without a Line or two I will conclude this with the application of a Rule to this purpose which I have somewhere met with about eating Saepe parum lentè nunquam satis Comenii Schola Ludu aurea lex est Eat oft but Sparingly and slowly feed Ne're cloy thy self a golden Rule indeed This observ'd in reading would make it more profitable Frequency would beget an attentive mind and cause a retentive memory especially if you do not tire the mind nor overwhelm the memory with too much at once and neither go on faster nor proceed further than both mind and memory may keep pace with you This for the manner of Reading 5. In the next place labour to rivett and fasten things upon your selves do as the Apostle exhorts in reference to hearing Give the more earnest heed Heb. 2. 1. to the things which you have heard lest at any time you should let them slip lest they should leak out as out of a crack't Vessel so the word imports or runne abroad as ink upon naughty Paper 'T is grand folly to take some pain 's to get what we quickly forget Some have made Learning to be nothing else but remembrance I am sure without remembrance we are but like those silly Women ever 2 Tim. 3. 6 7. learning and never coming to the knowledg of the Truth Memory is the repository of what the understanding takes in Now that things read may stick faster I commend two things especially 1. Recollection and After meditation summe up what you have read especially the substance and matter of it nor once but often food needs a manifold concoction before it be turned into our substance It must be chewed with the Teeth in order to concoction then carried down into the Stomack where it receives a change as it were being turned into that which the Physician calls Chyle the purest of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by winding passages which the God of Nature hath appointed for that end is carried to the Liver and there again being separated from the grosser parts the purest becomes blood which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being thence sent by veins into each member of the body is at last assimilated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and turned into our very substance you see how much comes betwixt eating and receiving nourishment If Stomack Add here that it would be very profitable to write down the most material things and often to peruse it if thou canst write and hast leisure for it Liver or any other part fails in its office the food we take in nourishes not yea often turnes into diseases so it is with the food of our souls it must be digested concocted we must ruminate upon it and with the clean beast often chew the cud if we would be nourisht thereby Well then lay not aside the thoughts of what you read with the Books but either immediately or upon the next opportumity recall what you can and which is the advantage of reading above hearing review the substance of what is gone out of your mind This will be found a very thriving way 2. But add practise and exercise to all this things are never your own till they be put in practise Philosophers have made nature the layer of the foundation Doctrine or Instruction the Builder but exercise the Perfecter that lays the Topstone of any good habit Art or Science This is the end of knowledge and without it you know not in Gods account what you do know He judged the cause Jer. 22. 16. of the poor and needy then it was well with him Was not this to Jam. 1. 22. know me saith the Lord This is indeed to know without this you read but to your own greater condemuation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you do but put a cheat and fallacy upon your own souls Therefore when you set upon the reading any practical Book look upon it as a Tutour to teach you something of your Duty as Christians take out those lessons that are proper for you and set about the Practise of
sad afflictions bound up as to expression and cannot go forth Psal 88. 8. He remembers God and is troubled he complains and his spirit is overwhelmed Psal 77. 3. Yet even this is prayer and from the Spirit of God Not that this is the only way of the Spirits assistance sometimes he fills the mouth as well as the heart enables the soul to vent it self in full and suitable Confessions and Petitions to approach God with an holy confidence But here the Apostle if we so take the words seems to speak of the lowest assistances of the Spirit when 't is worst with a child of God in his own apprehension when under heavy pressures and cannot pour out his soul yet he can sigh and groan out his sorrows can chatter as the Crane or Swallow mourn as a Dove and yet even this when from the Spirit is comfortable This sense seems to agree best with what follows in v. 27. 4. Here is also the suitableness and necessity of this Priviledge intimated in those words our infirmities and we know not c. Could we pray as we ought if we had Gifts and Graces at command it were no great matter but we have need of such a Helper having 1. In general such a multitude of infirmities within and therefore needing enablements from without And 2. In particular being ignorant both as to the matter and manner of the duty neither knowing what nor how to ask as we ought 5. Here is the advantage and benefit of this Priviledge in v. 27. where there seems to be a Prolepsis or prevention of an Objection If these groans be unutterable might some say What advantage then is there in them Yes very much for though men do not yet he that searcheth the hearts knoweth what is the mind of the Spirit So that here is the advantage the heart-searching God understands the sense and meaning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Affectus illos benignè accipere ut agnitos probatos Calvin desires and breathings of his own Spirit can put broken and inarticulate sighs together and spell out what they need yea before they ask he knows so as to pitty and supply according to that Matth. 6. 32. Your heavenly Father knoweth that you have need of these things The Reason whereof follows because he maketh Intercession for us according to the will of God that is as in the former Verse to pray as we ought He regulates our prayers both as to the matter and manner of them 6. I might add a sixth viz. the connexive Particle likewise also i. e. add hither This may suffice for opening the words each particular would yield profitable Doctrines but I resolve to confine my self to these two 1. To pray in the Spirit is the Priviledge of Gods children Gods children have the help of Gods Spirit in their addresses to God by prayer 2. From the Relation of the words to the Context The Spirits help in prayer is a singular Priviledge and Comfort to Gods children in affliction The first of these I shall not handle in an ordinary Sermon-Method but speak to it by propounding and resolving six or seven Cases as the Lord enables Some of which may explain and confirm the Doctrine and others be instead of Application I hope this Method will not be less profitable or practical than that which I usually follow CHAP. II. Case 1. WHerein consists this Priviledge or how may the Spirit be said to help in prayer This being clearly and distinctly resolved will make way to other Questions To which I shall answer 1. Negatively 2. Positively 1. Neg. The Spirit doth not assist in that Enthusiastical way as some have dreamed I am far from asserting such impulses of the Spirit as some pretend to Particularly 1. The Spirit inspires not ordinary Christians as it did the Prophets and Apostles in the delivery of the Scriptures Holy men of old were moved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carried acted by the Holy Ghost 2 Pet. 1. 21. So that their Prophecies Sermons Prayers recorded in Scripture are purely divine Words Matter Method from the Spirit of God and therefore infallibly true free from any fault indiscretion or mistakes in matter form phrase c. 'T is not so with Christians Notwithstanding the Spirits assistance their prayers may have many failings much corruption indiscretion disorder rashness c. mixt with them 2. Muchless doth the Spirit so help as if we were meerly Passive and the Spirit were active as if the Spirit only made use of our tongues as the Devil uses the Organs of Non quòd ipse revera suppliciter se ad precandum vel gemendum demittat c. Calv. in loc per vos intra vos those he possesseth to vent his lies and blasphemies withal This is a grosser conceit and absurdity than to be charged on the Spirit of God It may seem indeed Mat. 10. 20. as if the Spirit used the Organs of the Apostles our Saviour tells them It is not ye that speak but the Spirit of your Father which speaketh in you Yet that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in you is no more as Beza notes than by or within you that is he gives expression courage elocution Or as v. 19. he gives in that hour what they shall speak So that not the Spirit but they speak though extraordinarily enabled at such a time both as to courage wisdom and elocution Thus it was with the See Acts 24. Apostles but the help vouchsaft to ordinary Christians lies not much if at all in the guidance of the Tongue or outward Organs 3. Nor doth the Spirit help more or otherwise in prayer respectively than in other duties of Religion Some I am perswaded fancy as if those that talk of praying in or by the Spirit had a conceit of some singular help in that duty above others Not so the same help is respectively vouchsaft in other duties You read of singing walking serving God in the Spiri◠The Spirit no less helps a Minister in preaching his people in hearing singing meditation holy conference c. according to the nature and requisites of those duties than in prayer that is consider what Graces and Qualificacations are necessary in those duties and the Spirit doth equally furnish Christians therewith as with praying qualifications So that I am far from tying up the Spirit to any extraordinary Energy in this above other duties 4. Nor doth the Spirit so help in this or other duties as if other subordinate helps were unnecessary I do not believe that our Saviours command Matth. 10. 19. Take no Vid. Calv. in loc thought what ye shall speak excludes all premeditation but only that they should not be anxiously solicitous what to answer they should not wrack themselves with fore-thoughts about it muchless doth the Spirits ordinary assistance exclude other helps as study preparation premeditation Though the Apostles were extraordinarily inspired yet they stood in need of Christs teaching Luke 11. 1.
in this duty which I shall meet with in its due place Mean while let me tell you that these Excitations are not violent and unreasonable Impulses but sweet Motions agreeable to reason and pursued as it were by reasoning and argumentation As 1. The Spirit excites a child of God to prayer by shewing him some special want he lies under This seems to be intimated in the Text We know not what we should pray for q. d. We are ignorant of our own necessities Now the Spirit opens our eyes discovers some strong corruptions to be subdued some weak grace to be confirmed some Temptation whereby we are in danger to be sâ—oyled and prompts us to prayer aâ— the special Remedy Thus Paul being sensible of that Thorn in his flesh prayes Thrice i. e. often earnestly that it may be 2 Cor. 12. 7 8. taken from him 2. Sometimes by discovering the desirableness of some spiritual good thing grace comfort assurance c. It enlightens the souls eyes to see the beauty of Christ excellency of holiness advantage of an heart enlarged in duty and then opens its mouth to cry for it 3. Sometimes by representing encouragements to prayer lets the soul see the fulness and freeness of the Promises the boldness and confidence it may have by vertue of Christs Intercession Gods readiness to hear c. And thus as it were bespeaks a Christian Why so backward to ask when God is so ready to bestow Wer 't thou to ask at uncertainties or hadst only a Peradventure to speed well mightst thou stand off but when thou hast infallible Promises a prevailing Mediator a propitious Father to go to Why dost thou not ask more and oftner 4. Sometimes it makes use of the afflictions reproaches hard entertainments which a Saint meets with in the world as a spur to prayer Thus David Psal 109. 3 4. They have spoken against me with a lying tongue But I give my self unto prayer Peninnah's Taunts sent Hannah to her prayers 1 Sam. 1. 10 Sennacherib's railings are a whet to Hezekiah 2 Kings 19. 15. This is not a lesson of Natures teaching corruption would render railing for railing 'T is the Spirit of Grace that turns these into occasions of prayer So for Afflictions the more the Jews are oppressed the louder is their cry the higher these waters rise the more doth David lift up his heart and voice to God 'T is true Nature teaches to cry and complain but the Spirit of Grace turns carnal complaints into spiritual breathings gives vent this way to sorrow 5. Sometimes it makes use of Providences this way Mercies unexpected deliverances put the soul into a praying praising frame Psal 103. 1 2. 116. 12 13. So Judgements sodain strokes on our selves or others Afflictions become a Whetstone to prayer 6. To hint one thing more It makes others zeal fervour constancy a provocation by reading of or hearing the strugling wrestling prayers of others the Spirit stirs up a child of God hereby it shames him out of his carelesness laziness negligence These things I have hinted to shew that the way of the Spirits working in stirring up Christians to prayer is not phantastical but agreeable to Reason by argument and conviction 2. The Spirits gracious assistance lyes also in bestowing enablements for and in the duty It deals not as Pharaoh's Task-Masters to require Brick and afford no Straw It doth not put us on and then leave us but it takes us by the hand and leads us on in the duty So much the Text intimates It doth lift with us and this 1. As to the Matter of the duty 2. Manner 3. Perseverance in it 1. As to the Matter it teaches what to ask by discovering as was said before our necessities and what is according to the will of God this is the sense of v. 27. A very Heathen could observe how apt we are to mistake in our desires and prayers Pauci dignoscere possunt Juvenal Sat. 10. per tot Vera bona And therefore instructs us torefer it to Gods will Permittes ipsis expendere Numinibus quid Conveniat nobis rebusque sit utile nostris The truth is a great part of that Satyr may put a Christian to the blush considering the solly and impetuousness of his own desires But to the purpose I say We are very apt to ask amiss and to run our selves upon Temptations to pray for that which it would be cruelty for God to give us a Luke 11. 11 12. Serpent instead of a Fish a Stone for Bread for an Egg a Scorpion Our Lusts and carnal Interest prompt us to ask what is neither honourable for God to give nor profitable for us to receive How often would our heady passions engage God in our private quarrels and revenges Our insatiable desires put us upon asking food for our lusts Even the Apostles would be calling for fire from Heaven to consume the inhospitable Samaritans Jâ—â—â— 9. 54. and urge a Scripture-example though mis-timed and mis-applyed for which they receive a check from our Saviour Now the Spirit supplies our Saviours place it gives a check to our heady passions unlawful desires unwarrantable Petitions How are Agur's desires regulated and brought to a right Decorum Prov. 30. 8 9. Gods Spirit teacheth to ask not only what 's lawful in it self but what 's convenient for us Particularly 1. It teacheth to prefer spirituals before temporals it widens our desires that way and shews us the far greater excellency and necessity of heavenly things so that a Christian sometimes forgets his bodily concernments to remember his soul 2. Amongst spirituals it helps to single out those which are most needful and convenient for us and to be most importunate for things of most absolute necessity for grace more than gifts or comforts That being necessary to the Being of a Christian those but to his well-being That being the very foundation those the Roof and Battlements Again for Truth of grace more than measures of grace as knowing that all measures are not fit for every one And again amongst graces for those that are most useful needful for himself in his capacity For those which make him a substantial Christian rather than those that set him off in the eye of the world Thus the Spirit helps a child of God to single out Petitions to find out acceptable words to fetch his Petitions nor only out of the Bible or out of his memory but è sulâ—o pectoris from his own sense and feeling not only to ask what he may but what he most needs to ask 3. It brings to remembrance matter suitable to each part of prayer For Instance in confessions it sets our own sins before us How hath a gracious soul been sometimes led to confess such sins or with such aggravations and circumstances as he hath scarce took notice of before and yet such as he discovers to lodge in him So in Petition how often is he carried out further than
before the gift though the gift more sets off a man in the eyes of others First then the gift is but the outside the carkass of prayer and when alone without the grace of prayer it satisfies it self in words and seeming affections in that which may set it off before men If there be but aptness and fulness of expression a voluble Tongue with a semblance of zeal humility fervency c. this is all that the meer gâ—ft looks aâ— Hence as it is but the outside of duty so it looks much at an outward reward the applause of men whence it follows that it is intended or remitted according to the encouragements it hath this way where Two Consequences there is nothing of praise or commendation to be expected duty is omitted or slubbered over which I deny not is too incident even to the best of Christians But when there is probability of gaining applause or some external advantage here the gift puts out it self to the utmost Besides Secondly The gift being but the outside or carkass of duty it is not much impaired by a course of sin especially if the sin be close and secret the gift of prayer and practice of sin can well enough consist together yea such have been known who could pray like Angels and yet practised like Devils who could make free and full confession of sin and yet as freely commit it But now the Spirit of prayer is the inside of the duty It lies within and mainly consists in the vigorous motions of the soul in sanctified affections holy reachings of soul after God in vehement struglings and contendings of the inward man Psal 63. 8. My soul followeth hard after thee and mainly in the exercise of praying graces such as Faith Love godly Sorrow c. Whence it appears that it may be exercised when there is not a word uttered The gift of prayer lies much on the Tongues end and may be hindered by man but let the mouth be stopt the tongue cut out the Spirit of prayer cannot be restrained Neh. 2. 4. Good Nehemiah could send up his soul to Heaven in a secret ejaculation when it is not probable he uttered any thing and 1 Sam. 1. 10. Hannaâ—'s lips only moved her voice was not heard yet the voice of her soul reached Gods ear Exod. 14. 15. Wherefore cryest thou unto me saith the Lord to Moses when we read not that he spake at all The tongue of the Spirit cannot be cut out And hence follows two Consequences contrary to the former 1. The Spirit of prayer is as much or more exercised in secret as in company The soul hath most Elbow-room when in the secret places of the Stairs when there is 〈◊〉 2. 14. none but God present then can the soul with a holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldness and freedom pour out it self into Gods bosom nor is it less careful or circumspect when alone unless under some Temptation than if all the world were present 2. Conscience of sin doth exceedingly weaken it and causes a damp and deadness to seise upon it Sin will restrain prayer before God The Spirit of prayer will eat out sin or else sin will weaken and shrink Job 15. 4. it Sin begets an Asthma or short-breathedness in the soul 2. The meer gift of prayer doth swell and puff up The more able the more self-conceited in which respect a man is apt to despise those that want the like gift or fall short of his measure hath high and self-applauding thoughts of himself as the Pharisee Luke 18. 11. or those Isa 65. 5. This is evident when those extraordinary gifts were bestowed in the Primitive times the Apostle saw it necessary to caution those that were endued with them against ostentation 1 Cor. 14. Yet even in the exercise of these gifts there may be much of seeming humility and self-abasement in outward expression while the heart secretly admires it self Now hence it follows that when a man thus gifted hath been outwardly enlarged hath had liberty of words and expression he comes off with much satisfaction if he have but so acted his part on the Stage as to come off with publick applause he is well pleased for he hath his reward as Matth. 6. 5. though his heart it may be was full of distractions pride vanity whereas on the other hand if he hath been bound up as to expression and so miss of his expected commendation then he is crest-fallen then he is offended at himself not so much that he hath offended God as that he hath not pleased men But the Spirit of prayer is of a contrary nature The more of that the more humble it layes a soul low and fills it with the sense of its own wants weaknesses and miscarriages Its work is to help the soul to abase it self in the sight of God And hence it follows that outward enlargements do not satisfie Though a man hath spoken with the Tongue of Men and Angels so as to have mens applause yet he sees so much vanity deficiency and corruption as keeps him humble yea when others have thought him most enlarged he sees most cause to bewail his inward straitness Alas thinks he did you but know how little teeling I had of what I uttered what a distracted heart what vain thoughts what impertinencies and extravagancies were mixed with my prayers you would see little cause to commend me Nor on the other side is outward straitness so grievous if he hath sound inward enlargements for thus it is sometimes a soul may in some cases take up that of the Poet inopem me copia seeit It may be lost in the fulness of its own sense its affections may be too big for its expressions which may be in part the import of that in the Text Groanings which cannot be uttered like a narrow-mouth'd Bottle which though filled to the top yet nothing will come our Now when a soul finds it self thus he can rejoyce though others may mis-judge he rejoyces that he had a full Tyde of Faith Love holy Desires and heavenly Affections though in respect of expression it was a very low Ebb. These things are especially experienced when we perform the duty with others 3. The meer gift looks more at the performance than the success of the duty seldom doth it follow prayer with faith or waiting for it hath its end viz. credit and applause from men If a meerly gifted person hath but prayed himself higher into the esteem of men his end is attained he looks no further Hence it is that such have little regard to those things which may render their prayers successful and acceptable with God he doth not consider where the stress lies nor enquire whether he hath so prayed that God may hear and answer but rather whether he hath so prayed as to deserve mens commendation Two things there are mainly conducing to the Efficacy of prayer 1. Interest in Christ and Faith exercised on
his intercession Without this prayer is abomination to the Lord. Now meer gifts do not eye Christ sueh think to be heard for their gifts sake as the Heathens for their much-speaking they think the Rhetorick Matth. 6. 7. Arithmetick Logick or Musick of their prayers shall find acceptance or indeed they do not much look at God whether he hear or not I deny not but such may make as frequent mention of Christ and may have his name as much in their mouths as any but there wants Faith in Christ 2. Purity of heart is the other great qualification Jam. 4. 8 9. Cleanse your hands ye sinners purifie your hearts then Draw nigh to God And 1 Tim. 2. 8. we must lift up pure hands without wrath or doubting For as David saith If we regard iniquity in our heart the Lord will not hear our prayers Psa 66. 18. See John 9. 31. But now the meerly gifted person hath little regard to get or keep his heart pure any further than as the vanity or impurity of his heart may hinder the outward exercise of his gifts he little confiders what a holy God he draws nigh to who cannot endure iniquity Whereas the Spirit of prayer makes a man mainly solicitous about audience Such as have it in exercise would not willingly go away without their answer and therefore labour so to posture themselves and to be under such qualifications as that they may speed in their addresses to God Especially they are solicitous about the two great Qualifications before mentioned 1. That they both have and improve Interest in Christ The Spirit of prayer doth as naturally lead the soul to Christ as the Needle touch't with the Load-stone turns North or South It teacheth us the wisdom of the men of Tyre and Sydon to make Christ Act. 12. 20. our Blastus our Intercessor And 2. It makes them careful to approach the Majesty of Heaven with some degree of heart-purity and this not only while the duty is performed but before and after also knowing that an unholy heart is unfit to serve a holy God withal In a word the Spirit of Supplication is also a Spirit of Sanctificatiou and therefore helps the soul in some measure to live as it prayes whereas the gift of prayer may lodge in an impure heart It were easie to add other differences as this The gift of prayer faints and gives out when it meets with opposition but the Spirit of prayer gathers strength and encreaseth its importunity Again the gift of prayer is useful to others but the Spirit of prayer brings comfort and advantage to ones own soul c. But I proceed to the third thing 3. The Third thing which carries some resemblance to the spirit of prayer and therefore is to be distinguished from it is the urgings and pressings of natural Conscience It is undenyable that Prayer and Invocation of a Deity is a piece of Natural Worship I mean attested by the light of Nature It is one of the more immediate conclusions flowing from the consideration of Gods Nature of our Relation to him and the necessity of supplies from him that God is to be called upon For if God be the Supream Good the Fountain of all Good and if we can have nothing but by his leave nor any thing that is good for us without his love In a word if our whole dependance be upon him as to our Being Sustentation Comfort and Happiness all which right Reason will teach us Will it not undenyably follow that he is to be prayed to Will not Nature teach us so much in point of Duty since he is our Maker and Soveraign and in point of Ingenuity since he is our Benefactor Now even Natural Conscience having to the light of Reason the light of Scripture and express injunction of God added it cannot but sometimes urge and press to the duty and upon our palpable neglect accuse and trouble How these urgings may be distinguished from the Spirits motions is the Question to be resolved Only let it be premised which I would also should be understood concerning the gift of prayer that where the spirit of prayer is there may be also urgings of Conscience yea the Spirit makes use of Conscience to put us upon duty So that the sense of the Question is Whether it be mierly the urging of a natural conscience or whether the Spirit of God by its gracious incitements sets conscience on work to move us to this duty And here 1. Natural Conscience doth not ordinarily and constantly press us but upon some extraordinary occasion whether upon some powerful conviction wrought upon it by the Word or the impression of some awakening Providence as the Marriners in Jonah Jon. 1. 5. being startled by the Storm fall to their prayers Thus Pharaoh entreats Moses to pray Exod. 9. 28. for him when terrified by Gods Judgements and Simon the Sorcerer affrighted by Acts 8. 24. Joh. 3. 6. Peter's words desires his prayers Natural conscience rather drags us to God as a severe Judge than drawes or allures us to come to him as a loving Father Whereas the Spirit of God though not alwayes alike yet ordinarily invites the soul into Gods presence and bespeaks it with words of love and sweetness And though I deny not but it may set in with such Convictions and Providences yet not then only it makes use of Precepts Promises Mercies and other occasions as was shewed before to move us to this duty 2. Nor doth Natural Conscience bring in assistance It puts the soul on but puts no strength into it whence the duty is not spiritually performed but slubbered and shuffled over The water cannot rise higher than the fountain The best that is born of John 3. 6. the flesh is flesh A man may be vehemently urged but when he sets out his leggs fail him like some sick person that finds his Appetite craving yet when he comes to it can eat nothing his Stomack turns against every thing that is set before him There is a great dislike and disrelish of the duty within Terror puts him on corruption puls him back little he can do and indeed he cares to do but little he hath no heart to the work and therefore gets it out of hand as soon as he can only something he must do else he shall not feel quietness in his Job 20. 20. belly But the Spirit of God as we shewed before puts on to the duty and sets in with us It not only bids us stand on our Ezek. 2. 2. feet but enters into us and sets us on our feet and then takes us by the hand and teacheth us to go So that the soul is carried out and carried on with some degree of cheerfulness though not without many pull-backs and much opposition or if it doth not make us chearful yet it makes us in some measure careful If the soul cannot express its wants it can vent it self
in groanings that cannot be uttered if it be outwardly straitned yet there is a kind of infiniteness in its desires the heart is for duty and communion with God though the hand can do little 3. Natural Conscience though it presses earnestly yet it is easily satisfied a little thing stops its mouth like the unfaithful Steward Luk. 16. 6. it will take up with fifty for an hundred it takes up with half-payments slighty performances So that something be done though never so poorly and distractedly it is well satisfied But where the Spirit of God is the Principle it causes the soul to hold on its motion till something be done in and by duty It makes us have respect to the manner as well as the matter of our performances Or if duty be at any time shuffled over it lets not the soul be at rest there is disquietment within and the miscarriages of one duty become matter of confession and humiliation in its after-performances 4. What was said of the gift of prayer may be also said here Natural Conscience little regards the Issue of duty It s end is not so much to be heard as to be eased the Convictions of duty are its burden which when they are a little satisfied it is at quiet as having obtained its end Whereas the Spirit as before makes us solicitous to be heard as it teaches the soul to ask things necessary so it enables the soul to wait for an answer And hence follows on the one hand mourning humiliation perseverance and greater importunity in prayer if the mercy be not given in And on the other side if the Petition be granted then is the soul carried out in thanksgivings and holy rejoycing and with the cleansed Samaritan Luke 17. 15. it returns to give glory to God Neither of which are found in those who are acted meerly by the urgings of Natural Conscience 4. There is yet a fourth thing to be distinguished from the Spirits motions and assistances viz. Good moods and fits in a meet natural man Violent pangs of goodness sometimes seize upon a wicked man and in these fits he will pray and it may be with much seeming servour and devotion as I may allude to what is said of Jeremiah Jer. 22. 23. How gracious shalt thou be when pangs come upon thee Oh how devout how prayerful how zealous may he seem to be during the fit and yet all vanish That thus it may be is fairly intimated Job 27. 10. Will the hypocrite delight himself in the Almighty Will he alwayes call upon God q. d. He may indeed sometimes pretend love to God he may for a fit call upon him but this will not continue it is a fading colour And though nothing be directly said of the Stony ground as to prayer yet you may Matâ—h 13. 20 21. by a parity of Reason gather that those thereby represented may pray in their good fits for you read that they hear the Word they receive it yea speedily anon as we express it yea more with joy Oh it is sweet they are ravished with it Now in this mood Vid. Bolton's Self-enriching Examin p. 173. they may doubtless have an appetite to prayer yea be very much delighted in it while the pang lasts Temporary faith may produce temporary prayer Now to give a clear distinction betwixt these and the Spirits motions is a work of much difficulty considering 1. That even those that have the Spirit of prayer do often experience sad abatements and frequent withdrawments as will appear in the following Cases so that they are often at a loss and fear lest theirs be no better than some temporary pangs of natural affection 2 And then how much of enlargement and fervency what seeming meltings and breathings a natural man may have at such times how much he may be transported above himself c. This considered it must needs be a case of much difficulty here is a very small thread to cut by a very narrow Bridge to go over and very dangerous it is Matth. 13. 29. lest in pulling up the Tares the Wheat also be pulled up that I may only allude to that Parable lest I should either slay the souls Ezek. 13. 19. that should not die or save the souls alive that should not live may that blessed Spirit whose operations I would clear from all mistakes and misconception lead me into this and every other Truth Depending on his Assistance I proceed to the Resolution of this intricate Case First then These fits differ from the motions of Gods Spirit in their root and cause they only proceed from some external impressions or some light touches upon a mans Spirit which the Holy Ghost calls a tasting Heb. 6. 4 5. of the heavenly gift a being made partakers of the Holy Ghost a tasting of the good word of God and the powers of the world to Deodate Calvin and others â— come i. e. a slight superficial participation of these things with some delight fitly resembled by Tasting So that they are nothing but Nature elevated not Grace exercised and differ as much from the Spirits motions as a fiery Meteor which is nothing but an oylie Fume or Vapour drawn out of the Earth or Water by the Sun's heat into the Air and there set on fire from a fixed Star So that it is good to see whether there be in us the root of the matter whether the Spirit of Grace hath begun a work of grace upon our hearts You may remember I distinguished the Spirits gracious assistance into Habitual which is a praying disposition wrought in the heart of every Believer at his conversion and growing up together with his Sanctification and Actual which is the Excitation of those Habits wrought in the soul Now did you ever find that Habitual praying-frame That is those graces which are to be exercised in prayer such as Faith godly Sorrow Repentance a holy Reverence of God sincere Love to Jesus Christ In a word Is there a foundation laid in thy soul of Repentance towards God and Faith towards the Lord Jesus Christ Then it may be hoped that those lively stirrings are the effects of the new Nature the motions of Gods Spirit which hath taken up his dwelling in thy soul But if thou art a stranger to the sanctifying converting work of Gods Spirit If those seeds of grace were never cast into thy soul it is evident that those good moods are nothing but Nature elevated by common grace or transported by some more than ordinary impression from without it may be some unexpected mercy thrown in as it was with the Jews upon the drowning of Pharaoh and his Host Then believed they his words they sang his praise Psal 106 12 13. But it was but a pang of goodness They soon forgat his works they waited not for his counsell Or perhaps some moving affectionate discourse may have charmed thy affections into an Ecstafie or captivated thy
can be but by regeneration and implantation into Christ To as many as received him to them John 1. 12. gave he power right or priviledge to become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be or to be made the sons of God even to them that believe on his name Would you then be endued with a Spirit of prayer that you may come to God with reverence and confidence that you may be enabled to pray with groanings not to be uttered that the Spirit may make Intercession in and for you according to the will of God Here then is the way come to Christ cast off all self-righteousness accept of his merits and satisfaction Take his yoke upon you put it out of question that Christ is yours by making your selves his giving up your selves to him wholly absolutely unreservedly None can have the Spirit making Intercession in their hearts but those that accept of Christ and have him their Intercessor in Heaven 2. The next thing to be done is to purge out those corruptions which hinder and damp the 〈◊〉 Operations all sin nourished and 〈◊〉 〈◊〉 in the soul hath a tendency that way â—t flaâ—â—rs the affections and grieves the Spirit The flesâ— lusteth against the Spirit â—al 5. â—â— and â—inders that we cannot do those things we woâ—ld Consciâ—â—â—â— of â—â—â— mightily weakens considence in prayer as we have already showed vain and worldly thoughts fill the 〈◊〉 and keep out the better motions of the Spirit So do turbulent and unruly passions 2 Kings 3. 15. The Prophet Elisha being in a passion at the sight of wicked Jehoram must have a Minstril to calm hâ—s Spirit and purifie his affections before the Spirit of Prophecy can seize upon him As the wrath of man works not the righteousness of God Jam. 1. 20. so it hinders the workings of his Spirit you may observe that when the Apostle bids us not grieve the Holy Spirit of God he immediately adds Let all bitterness and wrath and Eph. 4. 30 31. anger and clamour and evil speaking be put away from you with all malice It seems these do in a special manner grieve the Spirit It is a calm and quiet Spirit and delights to be and work in a calm and quiet soul a forgiving reconcileable frame is requisite in all our addresses to God since we are taught to pray Forgive us our debts as Mat. 6. 12. we forgive our debtors So do covetous desites carkings about worldly things so filthy unclean lustings c. If therefore we would be filled with the holy Spirit we must labour to empty the heart of these and other corruptions If the Devil must have the Room of our hearts empty swept and Mat. 1. 4â— garnished after his fashion that is void of grace filled with impurity that is his garnish as Calvin upon the Text Satanae sola deformitas pulchra est nihil benè olet praeter foetorem sordes Deformity is Satans beauty and noisome smell his delightful savour I say if the Devil must have it so surely the Spirit of God would have our hearts pure from filthiness cleansed from the defilements which are in the world through lust 3. In the deep sense of our own ignorance and insufficiency beg the Spirit to help and enable to teach you how and what to pray It is amongst the good things which God hath promised to bestow upon those that ask it Compare Matth. 7. 11. There it is good things in general with Luke 11. 13. There it is the Spirit as being eminently a good thing or comprehensively and virtually the summ of those good things which God bestows upon his children This is promised for asking only Labour to be sensible of your own necessity To which end do but consider what a pure holy heart-searching God you are to draw nigh to what qualifications are required in those that worship him and particularly what graces are requisite to the spiritual and acceptable performance of this duty For instance Heart-purity If I regard iniquity in my heart Psal 66. 18. the Lord will not bear my prayer Sincerity your prayer must not go out of lips of deceit Faith and Confidence you must ask in faith Psal 17. 1. Jam. 1. 5. nothing wavering Zeal and Fervency Importunity and Perseverance so much you are taught by the Parable of the importunate Widow and the example of the Woman of Canaan Humility and Reverence You Luk. 18. 11 must not be rash with your mouth nor your heart hasty to utter any thing before God Eccl. 5. 2. Besides your prayers must be according to the will of God add that your Confessions must be attended with a humbling sight of sin and hearty sorrow for it your Petitions with a deep sense of your wants and enlarged desire and expectation of supply to all which must be added Charity and Compassion towards others These and many other graces and qualifications are requisite to the acceptable performance of this great duty Now sit down and consider your own strength Are you able to go upon your own legs Can you either bestow these graces upon your selves or put them in exercise Were prayer nothing but wording it with God the Spirits help were lese needful but if this be indeed to pray Oh what need have you and I to beg down the Spirit of God into our hearts to enable us hereunto 4. Meditation also is another means whereby we may be fitted for the Spirits operation it is a door by which it enters into the soul it prepares the Sacrifice upon which fire from Heaven often comes down My heart was hot within me while I Psal 39. 3 4 5. was musing the fire burned and this fire breaks out into prayers and ejaculations These duties are of such affinity that the Gen. 24. 63. one is probably put for both Isaac went out to meditate or pray in the field at Even-tide and they are joyned together Psal 5. 1. Give ear to my words O Lord consider my Meditation So Psal 19. 14. There is a natural connexion betwixt them Now the Spirit of God works in a natural methodical way the soul is oyl'd by Meditation then the Spirit sets it in motion If you ask What Meditations will prepare us for the Spirits in-comes There is a large field to expatiate in the works and Word of God the Precepts Promises examples of the Saints the encouraging experiences of Gods people the prevalency and perpetuity of Christs Intercession and especially your own wants infirmities temptations these will be spurs to put you on and in so doing the Spirit will not be wanting to fill your sayles 5. Which respects those who have a foundation laid and a work of grace begun on their hearts Stir-up the gifts and graces which are bestowed upon you Laziness deprives us of many a sweet experience in this kind We must therefore not let the graces of Gods Spirit lye as sparks hid in the ashes
of corruption but as Paul exhorts 2 Tim. 1. 6. Timothy we must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blow them up into a flame The Prophet complains Iâ—a 64. 7. There is none that calleth upon thy Name there is none that stirreth up himself to take hold on thee Hebr. that fortifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hardneth puts himself in a military posture ranks himself so the word properly signifies 1 Chron. 12. 33 38. Remember what I have already told you that the Spirit comes in upon our endeavours Seldom do they that in good earnest set upon duty want divine assistance Be but in good earnest and I dare assure you to find some measure of enablement This is what I shall give in by way of Counsel in this case but possibly some may have this secret Objection in their hearts against all that I have said Object You prescribe such things in order to the attainment of the Spirit which presuppose the Spirits being already in the soul Who can accept Christ or purge his heart or pray aright for the Spirit c. but those that already have it Answ I answer briefly It is granted indeed that without the Spirit enabling these things cannot be done Yet neither are such directions nor our endeavours vain If so then all the Counsels and Exhortations of the Word all Precepts Means Motives would be vain upon the same account I am far from asserting the Power of Nature in supernatural actions or that Popish merit of congruity consisting as they tell us in those preparatory dispositions acquired by our own endeavours by which grace is merited But I may I think safely assert these two things 1. That man is not a meer stone he is endued with a reasonable soul that is Vnderstanding to conceive of things propounded and Will to choose the good and refuse the evil though both sadly corrupted by the fall the one with blindness error and prejudice the other with obstinacy contrariety and enmity to the Will of God Both strongly carried out to sensitive and flesh-pleasing objects calling Isa 5. 20. evil good and good evil putting bitter for sweet and sweet for bitter Now these two Faculties namely the Intellective and Elective Faculty remaining as to their substance though corrupted as to their qualities it follows that man is still capable of Reproofs Counsels Exhortations Directions and other rational means tending to his everlasting good I have not been speaking these things to Stones and Stocks that cannot hear what I say nor yet to Brutes that cannot understand but to reasonable creatures endued with Vnderstanding to conceive of things spoken and Wills to choose and refuse though so fettered with corruption that of themselves they cannot come up to the performance of what I have proposed I would add this further Though nature cannot come up to these things by its own strength yet there are many things within the power of a natural men which are in a tendency towards them May not such read the Word and consider the reasonableness and advantage of having a saving Interest in Christ May they not repress many vile and sinful thoughts and do something to the mortifying of sin at least as to the outward acts of it May they not attend the Word in publick remember and meditate upon it c. So that to lay down such Directions Exhortations Counsels is not to beat the air or as it is in the Proverb surdo canere to sing to a deaf man But 2. Which I hope may satisfie These Counsels and Exhortations are as I may call them the vehicula Spiritûs in and by them the Spirit works and enables us otherwise unable to do that to which we are exhorted The Word of the Lord comes to Ezek. 2. 1 2. Ezechiel and bids him stand upon his feet and therewithal the Spirit enters into him and sets him upon his feet Paul and Silas Act. 16. 14. preached to the Women that resorted to them and the Lord opened Lydia's heart to attend unto the things that were spoken Thus it is said The Apostles went forth and Mark 16. 20. preached every where the Lord working with them which was the fulfilling of that great promise made to them and all faithful Ministers of the Gospel Lo I am with you Mat. 28. 20. alway even to the end of the world The summ therefore of what I have said amounts to this that though you cannot without the Spirit come up to what I have directed yet you are to put out your utmost endeavours and in so doing God may please to accompany these Directions with his holy Spirit enabling you to the performance of what you cannot do in your own strength If any shall look on this as a Digression yet I hope it will not be thought either altogether impertinent or unnecessary And let such know that my main design in it was to wash off the filth that some have cast upon our Doctrine and to clear it from an absurdity that is unjustly charged upon it as if by denying mans freedom of will and power in supernatural things we made all the Exhortations and Counsels of the Word void and useless For To what purpose say they or with what consistency with your own Doctrine can you perswade and exhort men to accept of Christ to believe repent c. when almost with the same breath you tell them they have no power to believe repent c. This is to tye a mans hands and feet and then bid him run or work Now my Brethren that which I have laid down fully answers this Cavil For say I man can by the power of nature go some steps towards these things the external acts of Religion hearing reading c. are in order to the internal And then further I have a Promise that the Spirit shall go along with my Exhortations and shall work that in their hearts which I can but speak to their ears And now judge I beseech you which of us come nearer the Truth They perswade men to Faith and Obedience upon this ground that they have Freedom of Will to do these things We perswade and exhort men in hope and expectation that the Lord will co-operate with our Exhortations and work that in their hearts which we can but speak to their ears or press upon them by Moral Swasive Arguments Whether is the corrupted and depraved will of man or the All-powerful heart-changing grace of God the surer foundation to build upon Much more I could add but I return whence I have digressed By this that hath been said it appears that what I have laid down in answer to this Case is not in vain even to those that yet are void of the Spirit Something they may and ought to do in order to these things And if I may without offence use the words of our Saviour The things I have delivered are not mine but his that sent me Joh. 7. 1â— I have
and held up thy heart in duty Thus I have said a little of what might be spoken upon this account The summ of it is this Improve the Spirits assistances for the ends they are vouchsaf't and by so doing you shall procure the continuance of them This is the Third Means 4. Beg earnestly the continuance of the Spirit with you as it is obtained so it is continued by asking It will stay with you upon your importunity Do therefore as the two Disciples dealt with Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 24. 28 29. they constrained him not by violence but by entreaties even as Lot dealt with the Angels whom he took to be Travailers he Gen. 19. 3. pressed upon them greatly and they turned in unto him Thus deal with the Spirit of God earnestly importune his continuance as the Judg. 19. 6 8 9. Levites Father-in-law perswades him time after time to stay with him Take up David's words praying for the continuance of that willing cheerfull frame which the people manifested in their contributions to the building of the Temple O Lord God of Abraham keep this for ever in the imagination of the thoughts of the heart of thy people and prepare or establish their heart unto thee So when thou feelest the vigorous motions and influences of the Spirit pray that the Lord would establish thee with his free Spirit and that he will not take his holy Spirit from thee Breathe out thy soul in such expressions Oh sweet Dove Oh blessed Spirit of Grace how unspeakably delightful is thy heavenly company how easie sweet and pleasant is this yoak of Duty when thou helpest to bear it How powerfully sweet and sweetly powerfull are thy assistances Ere I was aware my soul made me like the Charets of Amminadab or set me on Cant. 6. 12. the Charet of my willing people What a Heaven upon Earth is it to perform spiritual duties with spiritual enablements What Oyle to the Wheel what refreshing baits in ebe up-hill way of duty are thy seasonable Incomes Oh let me never want thy blessed help do thou draw and I will run What am I but a dead lump a breathless carkass if thou withdraw thy quickning influences O do thou continually inspire me I am a dry tree do thou cause me to bud and blossome and bring forth fruit unto perfection Let my root be spread out by the waters of Job 29.19 thy Grace and let thy dew lye all night upon my branches Great and continual are my necessities troubles temptations Prayer is the only way to procure supply support sanctification victory but I cannot alas I cannot turn this Key whereby the Door into Heavens Treasury is opened except thou strengthen my hand I cannot wield this conquering Weapon except thou teach my hands to war and my fingers to sight Wherefore let me ever injoy thy presence let me seel thy help let thy power be made perfect in my weakness Awake O North wind and come thou South blow upon the Garden of my soul that the Spices thereof may flow out 5. But especially be willing to follow the conduct of the Spirit you read of being led by the Spirit of walking in and after the Spirit Rom. 8. 3 4 14. This do and you shall not want its seasonable help If you would know what I mean by following its conduct In short I intend not any Enthusiastical Unscriptural motions or impulses but to hearken to its motions and counsels pressing you to follow the directions of the Word The Spirit of God speaks no otherwise in the hearts of Gods people than it doth in the Bible To the Law and to the Testimony if it speak Isa 8. 20. not according to that Word it is none of the Spirit of God it is a lying deluding Spirit But when this Holy Spirit either by the Ministers of the Word or in a more immediate way presseth you to holy walking calls you from loosness worldliness from a vain conversation from any particular course of sin which you have been addicted to or invites you to the performance of any neglected duty to order your conversation according to Gospel-rule to come nearer your pattern Jesus Christ to be more humble heavenly more profitable more exemplary c. Let your ear be open to its counsells follow its directions be as obsequious Matth. 8. 9. to the Spirit as the Souldiers to the Centurion if he say go then go if come come if he bid do this do it They that obediently follow the Spirits guidance in the course of their life shall not ordinarily want his assistance in the course of their duties And let us not think the Spirit will be at our command or help when we desire and need him if we will not be at his command It you will give way to loosness vanity pride carelesness worldly lusts neglect of duty think not to have the Spirit long to help you in duty Res mihi creds delicata est Spiritus saith one the Spirit is a tender thing soon grieved It will not be our Comforter if it must not be our Councellor 6. Abide in Christ if you would have his Spirit abide in your hearts all communications of the Spirit are from the Father through Christ How often is this abiding in Christ inculcated in that one place John 15. 4 6 7 9 10. and note especially what is said in v. 7. Iâ—â—ye abide in me and my words abide in you ye shall ask what ye will and it shall be done unto you Here you have both the Duty and the Priviledge the Duty abiding in Christ the best evidence whereof is expressed in the next words and my words abide in you to abide in Christ then is to continue in the Faith of the Gospel not to depart from the Truth nor only so but to have the Word a lively operative commanding Principle in the heart directing our steps Manent in Christo qui Verbum ejus Gualtâ—r audiunt audito credunt toti ab eo dependent Well what 's their Priviledge The next words tell you Ye shall ask what ye will and it shall be done unto you a holy freedom boldness and success in prayer I take those words Ye shall ask what ye will not only to import leave or licence to ask what they desire but that which the Scripture else where calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freedom liberty of speech and confidence to be heard in our Petitions Now this cannot be without the Spirits assisting and encouraging So that it amounts to thus much If ye abide in me ye shall have a Spirit of Prayer liberty and confidence in asking and the grant of your Petitions Therefore I say abide in Christ and in so saying I would be understood to mean these things 1. Abide in the Doctrine of Christ I mean the great Doctrine of Justification and Salvavation by Christ alone Take heed of a Popish Linfie-woolsy Merit Mix not the
Woollen of mens supposed super-erogatory Merits with the clean white Linnen of the Saints The Spirit will no longer be an Intercessor in our hearts than we rely upon Christ alone as our Intercessor in Heaven I am confident the Spirit never went along with prayers put up in the name of the virgin Mary Peter Paul c. Abide then in this Doctrine 2. Abide in the Faith of Christ I mean a personal applicatory Faith whereby we depend on Christ and his merits for acceptance of our persons and audience of our prayers It is not enough that we assent to the Doctrine but we must also rely on the merits of Christ We can no longer pray in the Spirit than we pray in Faith If we stagger in our affiance we shall want our wonted assistance 3. Abide also in the love of Christ maintain a singular and superlative esteem of him in your hearts count him the chief of ten thousand altogether lovely To abide in Christ is to continue and abide in his love But John 15. 9 10. what is this to the purpose in hand How will this procure the Spirits continued assistance in prayer Very much Love to Christ is one of those sweet and fragrant flowers indeed of his own planting wherein the Spirit is much delighted Observe that Text If a man love me be V. 23. will keep my words and my Father will love him and we will come unto him and make our abode with him How else do the Father or Son make their abode in a soul but by the Spirit Where then the Love of Christ is there the Spirit takes up his abode and where he abides he cannot be idle and unimployed He is like some friend that though they come but a visiting will further and not hinder business though indeed his coming to the John 14. 16. soul is not to give us a visit but to abide with us for ever And so much in answer to this fifth Case CHAP. VII IN the two last Cases I have proposed something 1. In order the Attainment of the Spirit of prayer 2. In order to the Preserving and continuing it The next will be Case 6. What may I do to recover the Spirits help and enablements its quickning motions its lively stirrings and assistances when they are withdrawn I need not say much of the usefulness or necessity of this Case What I spoke of the former is easily applicable hither The frequent complaints of Gods people concerning their indisposition coldness straitness and inability to prayer sufficiently tell us that it is needful to propose what may be thought effectual in this Case Something is fit to be premised though in effect it hath been hinted before 1. We may be said to lose or want the Spirits assistance either 1. As to that degree of liveliness and ability which we have formerly found There may be abatements of that fervour enlargement and vigour of affections that we have exercised in prayer This is the common experience I believe of all Christians They do not alwayes enjoy the same measure of divine enablement sometimes they sail swiftly Wind and Tide favour them at other times their motion is very slow they drive heavily much ado to bear up against the Wind and Waves 2. Sometimes we may seem wholly to want the Spirits assistance not one good motion no heart to pray I say not that we may lose the Spirit as to its Indwelling but as to its operations there may seem a Cessation of any lively breathings As in a Swoon the breath may be stopt the pulse not beat sensibly so that one may not feel himself alive and may be judged by others to be dead Though as Paul said of Eutychus Act. 20. 10. his life is in him Now I would be understood to speak to both these What is to be spoken may respect both the remission and abatement of degrees and also the intermission or cessation of acts of Spiritual life Both sorts need Counsell 2. The Spirits Return must be an act of free grace and indeed of rich grace For I suppose it will be granted that the Spirit withdraws not but upon some great Provocation though God may have as you have heard very gracious ends in such desertions yet I can scarce think he doth it till we have justly deserved it and in a manner driven a way his holy Spirit Now you may easily see that to sin against the Spirit of God after we have enjoyed his presence found the sweetness of his assistance and known the advantage thereof must needs be a very provoking sin it carries in it much of ingratitude and dis-ingenuity Solomon's sin was the more hainous because 1 Kings 11. 9. his heart was turned away from the Lord his God who appeared unto him twice How ill then must God needs take it that thou shouldst grieve his Spirit and abuse his goodness who hath appeared so often so sweetly and comfortably to thy soul Who hath helped thee at many a dead lift and put many a good motion into thy heart and held thee up in duty So that thy sin is not a little sin it calls for a deep humiliation it may cost thee many a deep sigh many a brinish tear before thou recover thy former state Nay possibly God may set just cause never to return to thee in that degree of enlargement and those gracious manifestations which thou hast sinned away Thou maist lay down thy head in sorrow though thy eternal condition be secured This I say not to break any bones or to discourage any from using means but to let them know that its dangerous to grieve the Spirit of God and that it requires the utmost of their diligence and industry to recover from under such desertions And now I come to lay down something in answer to this Case Direct 1. Thy first work must be to endeavour to find out the sin or sins which have robbed thee of this Priviledge Search and search again till thou findest out the Achan that hath thus troubled thy soul Here I cannot reckon up every particular sin that may possibly be a cause of the Spirits withdrawment but only hint what probably may be and ordinarily is the occasion of it It is not every miscarriage that grieves away the Spirit then who should enjoy that Priviledge The Spirit helps our infirmities It pitties us under weaknesses therefore meer failings do not provoke God to take away his Spirit Nor yet every greater sin if speedily repented of You can scarce imagine a sin more hainous for the nature than Peter's or more aggravated by its circumstances Yet it appears not that he lay under desertion he wept bitterly and it is not likely his tears were prayerless and no sooner is our Saviour arisen but he must have the Tidings with the first Such things intimate that he fell not under desertion His repentance was as speedy and serious as his sin was hainous Well what
sins then then do most probably cause the Spirits withdrawment I answer 1. Sins that carry much of the will in them presumptuous sins when light is held prisoner and captivated by lust 2. Or sins long lien in when we wallow as the Swine in the mire of sin It is supposed David lay some Moneths in the sin of Murder and Adultery before he repented and he intimates as you have heard that he wanted the joy of Gods salvation he felt decayes and fears tho taking away of Gods Spirit Oâ— 3. Sins more directly against the Spirits guiding or assisting when we will not take its directions hearken to its counsels or when we abuse its grace and assistances See then whether thou hast not cause to charge such kind of sins upon thy self Hast thou not shut thine eyes against some beam of spiritual light Hast thou not known the will of thy heavenly Father as to some sin which thou oughtest to abandon or duty which thou oughtest to set upon and yet neglected to do it If such sins be upon thee thou maist probably conclude they are those that have grieved the Spirit Again Is there not some sin that hath been thy old acquaintance that thou hast lien and lived in a long time what sin or sins are they that like Rehoboam's young Counsellors have been brought up with thee Those also may have robbed thee of the Spirits gracious assistance But especially Sâ—â— if thou hast not refused the Spirit as a guide when it called thee to duty hast thou not neglected put it off slubber'd it over When it hath disswaded thee from some sin or perswaded to some duty Hast thou not pulled away the shoulder Hast thou not withstood its motions Been like green Wood that didst not take fire by those heavenly sparks So for its assistances hast thou not quenched discouraged slighted them When he hath called to open and put in his fingers by the hole of the door thou hast seigned excuses Worldly concernments have called thee another way Or may be when he hath breathed upon thee and carried thee above thy self in any duty thou hast grown proud secure and applauded thy self instead of ascribing glory to God See if some or many of these or the like be not found in thee Nor rest in a general discovery for its easie to say in general that such sins are ours but labour to be as particular and distinct as possibly thou canst Recollect times and places when thou hast been especially guilty Remember what good motions thou hast had and rejected Such a time God by his Spirit gave me a lively Touch Oh I felt the Babe spring within but how did I smother it Such a time I came off proud of my enlargement Such a time I had clear discoveries powerfull convictions strong impulses but gave them cold entertainment dismist them with fair promises and ineffectual purposes c. These O! these are grievous to the holy Spirit of God Direct 2. Humble thy self before the Lord confess and give glory to God Accept of the punishment of thine iniquity and Lev. 26. 42. this with all seriousness with real grief shame and self-abhorrency aggravate thy sin before the Lord acknowledge how gracious he hath been in vouchsafing thee such experiences and how ingrateful thou hast been in slighting and abusing them Shall I put words into thy mouth but O that they may not be meer words Oh that they may be the very sense of thy soul and breathings of thy heart Let these therefore be the workings of thy soul Righteous art thou O Lord and just are thy judgements What can be more highly agreeable to the Rule of Justice than that from Matth. 13. 12. him that hath noâ— should be taken even that which he hath Especially when the having was without desert but the taking away is most justly deserved What sawest thou in me O gracious God that thou shouldst ever bestow so high a favour on me That thy blessed Spirit should ever take up its abode in such a filthy polluted soul That it should strengthen my hands and enable me to wrestle and prevail with thy glorious Majesty Oh the heavenly transports the kindly meltings the over-powring motions that my soul hath felt the sweet sallies and Eruptions of my Spirit in prayer when quickned and enlivened by thy grace How could I run the way of thy Commandments Psal 119. 32. when thou hadst thus enlarged my heart Being thus drawn how could I Cant 1. 3. run after thee Having continual supplies of new strength by thy blessed Spirit how could I mount up with wings as an Eagle run and Isa 40. 31. not be weary walk and not faint Then was Prayer the delight of my soul yea even to pour out my soul in tears for sin was to me as the Dew of Hermon and the dew that Psal 133. 3. descended upon the Mountains of Sion Those waters distilled by the fire of thy Spirit became Wine of consolation to me Those groanings not to be uttered how did they ease my heart How often have I with Hannah come before thee in bitterness of soul with a sorrowful Spirit but being through thy grace enabled to pour out my soul before thee I have gone away and my countenance hath been no more sad But O monstrous Ingratitude This rich this superabundant grace have I turned into wantonness these precious experiences and peculiar vouchsafements have been made fuel for pride and security I have rob'd thy blessed Spirit of its glory and gloried in that as mine the praise whereof was wholly due to him Yea Lord many a time have I quencht the Spirit and powred water upon those sparks of good motions which he hath cast into my soul Even then when I have known his voice yea when he hath knockt with much importunity I have chosen rather to lye slugging upon a bed of ease than to rise and open though I had known by former experience that he was no empty handed guest What could I expect less than what thou hast inflicted for Should the Majesty of Heaven alwayes put up such abuses Should I think to grieve the blessed Spirit of God from day to day and yet have his company and assistance as before No Lord thou art righteous but I am wicked and shouldst thou for ever hide thy face shouldst thou leave me under a prayerless sensless frame and let me grow into a seared condition shouldst thou make me at last lie down in sorrow yea in the lake of fire and brimstone for ever it were but what I have deserved Alas how many thousands are in those flames that never sinned at that rate that I have They knew not and did not and therefore deserve a few stripes but I have known thy will nay thy gracious Spirit hath stirred me up to do it yea hath offered his help in the doing of it yet I have refused and slighted his offers and therefore deserve
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
this day of fear and trouble what brought it forth how wrought it You see it produced prayers supplications strong crying tears ardour and vehemency in prayer Object You have abundantly proved that the Saints in their troubles were much in prayer but what is this to the purpose How appears it that they had the Spirits help Might not nature and a desire of self-preservation prompt them to this course Will not even wicked men pray and cry under troubles Answ True Nature may do much It can make an Ahab put on sack-cloth and humble himself and go softly It can make a Pharaoh in a strait beg Moses his prayers c. yet if you take along these two considerations it will be evident that they were assisted by the Spirit of supplication 1. Consider how they prayed and that with extraordinary fervour strong cries and importunate wrestlings this speaks that they were strengthned with might by the Spirit in their inward man A natural man can bowl upon his bed observe that and Hos 7. 14. they can assemble themselves fâ—r corn and wine note what they pray for It is but howling it is but lazy upon their beds it is but for corn and wine but now read the prayers of the afflicted Saints you may see an impress of Divinity upon them they even breathe out that Spirit by whom they were indited Oh the confidence mixt with humility Oh the strength and sinews Oh the sweet infinuations pressing importunities c. that may be observed in them 2. But if this be not sufficient consider in the next place how they sped what success and acceptance they had with God what their efficacy and verâ—ue was what gracious returns they had Now when God causeth his ears to hear it is an argument he first prepares their hearts No prayer is Psal 10. 17. acceptable to God but what is the breathing of his own Spirit The Text tell you he knâ—weth that is accepteth is well pleased with the mind of the Spirit God can distinguish betwixt what is ours and what is his own That twofold intercession of Christ in Heaven and of the Spirit in our hearts is jointly necessary to procure the acceptance of our prayers with God Now look back upon the Instances I have given Jacob David Paul c. yea see how graciously God answered their requests whence it is evident those prayers were the operations of his own Spirit Thus of the first Proposition 2. As to the second that it is a singular Priviledge and comfort to Gods afflicted children to have the Spirits assistance in prayer it is already in a great measure proved in what hath been said to the several Cases proposed yet something I shall add as to the advantage of it in afflictions which I shall discover in five or six sweet effects of it in an afflicted state but know this that when I have said all your own experience will make you say as the Queen of Sheba concerning 1 Kings 10. 6 7. Solomon Behold the half was not told me It is an inexpressible advantageâ— Sampson's riddle is in this sense verified the Judg. 14. 14. Spirit of prayer out of the eater brings meat and out of the strong sweetness Particularly 1. The Spirits help in affliction carries in it much of Evidence The Spirit of supplication is the Spirit of Grace When in our afflictions Zech. 12. 10. Rom. 8. 15. we can cry Abba Father it shews that we have received the Spirit of Sons Hereby we have a singular proof that we Gal. 4. 6. are Christs for as it holds Negatively that If any man have not the Spirit of Christ he is none of his So Positively he that hath the Spirit is Christs for as many as are led by the Rom. 8. 9 14. Spirit of God they are the Sons of God And what more lenifying or sweetning ingredient can be put into the bitter cup of affliction What an allay is this to the saddest sharpest Trouble It were easie here to cut this River into many streams and to shew what abundant comfort in affliction flows from the assurance of our Adoption but I forbear particulars Only to hint something Hence we know we are in the hand of a loving tender-hearted Father who doth not Lam 3 31 32 33. afflict willingly nor grieve the children of men much less his own children who will not cost off for ever but though he cause grief yet will have compassion according to the Isa 63. 9 multitude of his mercies who is himself afflicted in our afflictions Hence we may be assured that our afflictions shall be proportioned timed limited so as we shall be able to bear them that they shall be for our good that we shall have deliverances and that in the best season c. So that the very reflection upon our prayers put up in faith humility and fervency doth much alleviate our burden and if not take away yet much abate the bitterness of the Cup. 2. Which follows upon the former It brings case with it it may well be called hearts case Experience tells us if we have but a faithful friend to whom we may impart our grievances and freely unbosome our selves it much lightens our burden And what friend like God By this means Hannah cased her 1 Sam. 1. 18. grieved heart and cheered her sadded countenance This hath been the Saints practice David still had recourse to God by prayer and you may in many Psalms observe how the case is changed and his soul refreshed before his prayer be ended he got renewed strength In the day when I cryed thou answeredst Psal 138. 3. Psal 55. 22. me and strengthnedst me with strength c. Hearty servent prayer is one way of casting our burden upon the Lord and in so doing he hath promised to sustain us and surely he cannot but have much case under whatever burden who hath an almighty arm to lean upon How often had the backs and hearts too of Gods persecuted servants been broken if they could not have poured out their souls to God I noted above from the Title of that Psalm that it is the practice Psal 102. of the afflicted and almost overwhelmed people of God to pour out their souls before the Lord. Other friends sometimes can and will not sometimes would and cannot relieve us 2 Kings 6. 27. If the Lord do not help thee how can I But God wants neither pity nor power to help Yet I here speak not so much of actual deliverance as of that inward quiet and serenity which prayer brings into the soul 3. The Spirit of prayer administers a ground of strong confidence to a soul under affliction The more servent in prayer the more lively are its hopes the stronger its confidence either of support under or deliverance from its afflictions however that thereby some special good shall accrew to it And it cannot be otherwise for there are many
precious Promises made to prayer Call upon me in the day of trouble and I will Psal 50. 15 bear thee And ye shall seek me and find me Jer. 29. 13. when ye shall search for me with all your heart And it shall come to pass that before Isa 65. 24. they call I will answer and whiles they are yet speaking I will hear How can a soul but grow in hope as he feels the Spirit of prayer more and more powerful in him In the fear of the Lord is strong confidence Prov. 14. 26. Prayer is a singular part of the fear or worship of God and causes confidence Prayer hath had such attestations from Heaven and is propt up with such promises in the Word that when it is spiritually performed it cannot but elevate the soul to a high pitch of expectation Psal 22. 1. 6. The Psal â— 1. 6. Church prayes earnestly for the King and then concludes with confidence Now know I that the Lord saveth his anointed he will hear from his holy Heaven with the saving strength of his right hand When God prepares Psal 10. 17. the heart it is a certain pledge he will cause his ear to hear We may argue in this Case as Manaoh's Wife If the Lord were pleased to kill us he would not have received Judges 13. 23. a burnt-offering and a meat-offering at our hands So if the Lord would not hear our prayers he would never put such a Spirit of Supplication into our hearts 4. The Spirit of prayer also seâ—cheth in support under affliction it draws down strength from Heaven as in that of David before mentioned In the day when I cryed thou Psal 138. â—3 answeredst me and strengthnedst me with strength in my soul Strong cries bring fresh supplies of strength and procure ability to bear Paul when he prevails not for the removal of that Thorn in the flesh yet hath this comfortable 2 Cor. 12. 8 9. answer My grace shall be sufficient for thee q. d. I will not remove thy burden but I will renew thy strength This is promised in that sweet Scripture They Isa 40. 31. that wait on the Lord and prayer is a singular way of waiting shall renew their strength Faith Hope Love Parience and every other grace is exceedingly strengthned by prayer and in this respect it brings case as was shewed above as a man at full strength can with a little finger bear away what a Child cannot lift Paul could do or suffer all things through Phil. 4. 13. Christ strengthning him this strength is derived by prayer rightly performed Therefore is it that he prayes so earnestly that God would strengthen the Ephesians with Eph. 3. 16. might by his Spirit in their inward man 5. By this also the sanctification of afflictions is procured It not only procures strength to bear but grace also to improve It is the true Philosophers-Stone that turns all it toucheth into Gold Like the skilful Apothecary it makes out of Poyson an Antidote against Poyson As every creature so 1 Tim â— 4 5. every cross and trouble is sanctified by prayer so that they become blessings to us Prayer draws our the vertue of that great Gospel-promise that all things shall work together Rom. 8 28. for good And who knows the benefits that are brought to Gods people by sanctified afflictions How are corruptions mortified graces refined envigorated and purged from their drossy mixtures How are the after visits of Heaven rendred abundantly sweeter and which I would especially instance in by pressing afflictions sanctified we learn to press more into the Divine presence where the Spirit of prayer is it rises higher by afflictions as Noah's Ark did by the encrease of the waters Let not therefore the ignorant world wonder that the Saints in the midst of pressing afflictions 1 Pet. 1. 6 8. can rejoyce with joy unspeakable and full of glory for the Spirit of prayer going along with those afflictions turns them into singular advantages Well may they count it all Jam. 1. 2 3. joy when they fall into divers Temptations knowing that the trying of their faith worketh Rom. 5. 3 4 patience and patience experience and experience hope which maketh not ashamed This effect David found that his Corrections became Psal 119. 67. Instructions Before I was afflicted I went astray but now have I kept thy word and therefore saw cause to say It is good for 71. me that I have been afflicted that I might learn thy Statutes yea to acknowledge that in faithfulness God had afflicted him Now 75. this happy fruit is the product of prayer God may indeed turn the afflictions of a wicked man to good but it is by teaching him to pray Manasseh when he was in affliction besought the Lord his God and 2. Chron. 33. 12 13. humbled himself greatly before the God of his Fathers and prayed unto him and he was entreated of him Afflictions stir up prayer and prayer sactifies afflictions and sactified afflictions may be put into the Catalogue of our choicest blessings 6. And this also when the Lord sees it good procures a happy issue and deliverance It is the means which God hath appointed The sorrows of Death compassed me and the pains of Hell gate hold upon me Then called I upon the name of the Lord Psal 116. 3 4 7 8. and the issue was God dealt bountifully with him delivered his soul from death his eyes from tears and his feet from falling Prayer rightly performed hath this certain effect to procure deliverance with one only exception unless God in his infinite Wisdom see it more for his glory and for our spiritual and eternal good to be kept still in the surnace and this is such an exception as every gracious soul will gladly admit of But I may yet rise higher The Spirit of Prayer not only procures deliverance but deliverance in mercy deliverance sanctified and that is a pledge of eternal deliverance Others may be delivered but theirs is not so much a Preservation as a Reservation to some sadder calamity but there is this in Deliverance procured by prayer that the soul may be assured God intends him good by it These are a few of those infinite advantages which the Spirit of prayer brings along with it to Gods afflicted servants but it is impossible to enumerate all These are but as a cluster or two in comparison of the full Vintage Do but look over the precious promises made to the people of God in their straits take notice how many how great things are promised and so many are the Advantages which the Spirit of prayer brings with it for that is the key which opens those Treasuries that sets those Conduits a running and drains out the sweetness and vertue of them Thus you have each part of the Doctrine confirmed and made good Let us now see what Improvement may be made of
prayer the whole weight lâ—es upon himself Some by infirmities in the Text understand our weaknesses Dutch Annotat whereby we are unable to bear affliction Such as in crosses we are still subject to as well in our Spirit which often murmurs against it as in our body which is frail and weak but where this is wanting we are like to bear our own burden and the least affliction when it lies wholly upon our selves will be intolerable But I shall leave this to be better understood by their own experience who make light of this precious priviledge Mean while if any soul by these considerations be â—wakened into a desire of this great mercy and begin to enquire what course he shall take to be possessed of it let such look back to the fourth Case where he shall be directed what is to be done in order to the obtaining of it CHAP. XI THere are yet a third sort who at least in their own apprehension want this great Priviledge but their condition much different from the two former being so far from scossing as it as the first or slighting it as the second sort that they have a singular esteem of it and it is their great complaint that they want it Oh if they could but pray in their afflictions if they had that Spirit of supplication how cheerfully could they bear their burden but this is their grief they are overwhelmed and cannot pour out their souls to the Lord Other straits would be nothing were it not for a strait heart but they are bound up and cannot go forth Oh faith one if a trouble should overtake me and I so heartless senseless prayerless what would become of me Another complains A load of trouble is on my back and no praying dispositions in my heart When I remember God I am troubled I coâ—â—â—ain and my Spirit is overwhelmed Psal 88. 8. This is a condition which calls loud both for counsel and comfort Take both together in the following particulars 1. Be it supposed that thy condition be is thou apprehendest that thou art under a desertion and God withholds the Influences of his Spirit it is indeed a sad condition yet there is hope concerning this thing Look back to the sixth Case see what course is to be taken for the recovery of the Spirits assistance and what encouragements there are to look up to God and to cry for the return of his Spirit and what gracious ends God may have in exercising thee with this sad dispensation thou wilt find many hints of encouragement and some grounds of hope scattered here and there in that dicourse make use of them for thy direction and comfort 2. But what if thy case be not altogether such as thou apprehendest Thou supposest the Spirit of God departed but possibly he Cant. 2. 9. may only stand behind the wall and be but withdrawn a little Nay it may be thou hast his assistance while thou complainest of the want of it Christ may be present with thee only thine eyes held that thou Luke 24. 16. canst not know him We may not alwayes take the report of our unbelieving hearts There is in a spiritual sense hat maketh himself Prov. 13. 7. Rev. 2. 9. poor having great riches I know thy poverty but thou art rich Let me for thy conviction and comfort expostulate with thee in two or three Questions to which let thy soul make an impartial answer I mean that thou belye not thy condition by denying what is truth of thy self Quest 1. Whence are these complaints What makes thee cry out of the want of the Spirits assistance I hope thou art in good earnest thou darest nor so far wrong thy self as to say thou dost but dissemble while thou thus complainest or that thou art not sensible that to have spirit of supplication would be thy joy and the rejoycing of thy heart as the want of it is thy hearty grief This then being granted I ask Whence these sad complaints proceed not surely from any Principle in nature thou seest many a carnal wretch who goes from day to day never lifts up his heart to God never desires to have this mercy nor thinks it worthy the having Nay to come nearer it may be thou thy self canst remember the time when thou couldst have lien and lived in a prayerless course when thou hadst no sense of the need of prayer no esteem of it no desire to it Whence then is this change Surely from the Spirit it is some degree of the Spirits operation that makes thee feel and complain thou wantest it when you hear a man complain of stopping and short-breathedness Is it not an undenyable evidence of a principle of life in him the dead feel nothing complain of nothing I think I may lay it down as an unquestionable Maxim None can really value heartily desire the gifts and graces of the Spirit except Acts 8. 19. upon such an account as Simon Magus but by the Spirit So that from this very complaint if sensible and serious thou maist conclude there is a residue as I may say of the Spirit in thee Quest 2. But farther What meanest thou when thou saist I cannot pray Or that thou hast not the Spirits help in prayer Is it that thou canst not enlarge thy self in expressions or pour out thy soul in amplified Hos 14 2. complaints Thou canst not take to thy self words and call upon the Lord This doth not speak thee void of the Spirit of prayer It is I confess a sweet ability and a great help to affect our own hearts when we can do it but not of the essence of prayer The Text hath enough to answer to this The Spirits help sometimes comes no higher than to groanings that cannot be uttered Inarticulate sighs are prayer a man may utter little and be able to utter little and yet pray much Words are the least part if I may call them a part of this duty Will you hear how an accurate Casuist describes Ames Cas lib. 4. c. 14. Qu. 1. it Religiosus motus voluntatis nostrae in Deum ad illum quasi commovendum a Religious motion of our will towards God as it were to move him Elsewhere thus Medull lib. â— c. 9. Voluntatis nostrae religiosa repraesentatio coram Deo ut illa Deus quasi afficiatur A religious representation of our will or desire before God that he may be as it were affected with it Here is no mention of words or expressions If this satisfie not consider how the Word of Truth describes it a listing Psal 25. 1. 1 Sam. 1. 14. up the heart a pouring out the soul In short Words are helpful in some cases to our selves needful when we are to be the mouth of others but not essential to the duty in it self considered Many things may hinder expression which yet may heightes affection and help to prayer Ignorance natural infirmity sudden terrifying Providences
pressing Troubles may even stop thâ— Speech and indispose the outward Organâ— But thou canst not so freely go out to God thou wantest praying affections and dispositions Faith Love Desire Delight iâ— God godly sorrow c. are at a very low ebb and scarce discernable I ask Whence are these complaints Hadst thou no love to God or desire of him thou wouldst never complain that thou canst not love him There would be no such language as this Oh that I could love God as I should Oh my base dis-ingenuous heart that returns so little Love c. But something more to this in the next Quest 3. Suppose it be at sometimes as bad as thou makest it that grace be at a low ebb that thou art dead senseless unapt backward lumpish canst scarce dragg thy self into the presence of God and when before the Lord thou hast neither words not heart to the duty Is it alwayes thus Darest thou so far wrong God as to deny his gracious assistances vouchsaf't to thee Canst thou not remember the sweet meltings and enlargements that thy soul hath felt in duty the precious experiences thou hast had both as to assistance and acceptance Yes it may be you will say and that is it that is the sting in my affliction Had I never known what these things meant I had not had this sting in my affliction but this is it that makes my cup exceedingly bitter that I have sinned away these mercies and now want the Spirits help when I most need it I deny not but the case is sad yet there is something to allay it For consider what child of God hath not sometime felt and complained of the like Who is it that hath not his dead fits Do we not find David and other precious Saints under the like distempers Read Psal 77. 88 38 c. The Text doth not assert this as the constant Priviledge of Gods afflicted people to have the Spirit helping their infirmities at least in that full and sensible manner as they desire even these suspensions are necessary to make us feel the weight of an affliction and to make the Spirits return sweeter Besides thy former experience is in it self a ground of hope upon which thou maist bespeak thy soul in the words of David Why art thou cast down O my soul why art thou disquieted within me Psal 42. ult still trust in God for I shall yet praise him who is the health of my countenance and my God For however the Spirit may suspend his influences he doth not depart for ever he is an abiding Comforter So that to conclude Joh. 14. 16. 1. If thou hast had the Spirits assistance if thou hast known by experience this great priviledge in the Text. 2. If thou canst still groan and sigh out thy complaints though not pour out thy soul in such full expressions or cloathe thy prayers with words as sometimes thou couldst 3. If thou art sensible of thy want and dost earnestly breathe after the Spirits return yea couldst be content thy burden were doubled if thou couldst but cry and plead with God as sometimes thou hast done I say thou hast no cause to conclude that thou art wholly destitute of the Spirit of Supplication these things are not found in those that are void of the Spirit they neither feel their want nor desire the assistance of Gods Spirit Yea let me add that a soul in thy condition is not fit to be its own Judge such complaints such pantings speak a soul in a growing posture Thriving Christians like growing children are aptest to complain that their cloaths are too little their graces weak and feeble which is not because they do not grow but because their desires are to grow still more Like Paul they forget that which is behind and are reaching Phil. 3. 13. forth to that which is before Or like that great Conqueror of whom it was said Nilque putans factum dum quid superesset agendum Alexander the Great They think they have no grace because they have not all grace Well I shall look upon it as a sure sign of an enlarged heart never to think it self enough enlarged Therefore let these complaining souls drink no longer Waters of sorrow but take a little Wine of consolation Thus much to those that want or think they want this precious Priviledge CHAP. XII 2. THE other sort to whom I am now to speak are those who have this great mercy and know the Advantage of it such as can beat testimony to this great truth that the spirits help in prayer is a great Reality These also I shall rank under three heads 1. Such as have this mercy but are not at present in Affliction 2. Such as are in trouble and doe in some measure experience the benefit of it 3. Such as have been in the deeps and have tasted the goodness of God in this kind though now delivered from their troubles to each of these I shall propose what I conceive most suitable and edifying 1. To you that being yet free from calamities know what it is to be helped in prayer The Doctrine speaks by way of Counsel and Advice and that is that you cherish and make much of and doe what you can to perserve this great Priveledge take heed of such fins as may grieve away the spirit of such as have been mentioned above especially in the 6th Case This Advice I give upon a 3. fold consideration 1. Though you are yet at quiet though you fit under your own vine and under your own figtree and the candle of the Lord Job 29. 3 4. shine upon your head and his secret be upon your Tabernacle you know not how soon the Case may alter and the Cup that others drink of may be put into your hand David found himself deceived when hee said his mountain Psalm 30. 6 7. was made strong and hee should never be moved God hides his face and then hee 's troubled Solomon's dayes were for a long time peaceable and no likelyhood of any trouble to arise God had made him terrible to all 1 Chr. 8. 7 and 9. 23 24. 1 Ki. 11. 14. 23. 26. about him and put the necks of his Adversaries under his seet all the bordering Kings are his Feudatories and Tributaries yet on a sodain a black cloud arises and a succession of Adversaries are raisd up against him Who more prosperous then Job or more likely to live and die in his nest being not less pious than prosperous being a man perfect and upright one that feared God and eschewed evill yet behold him stript of all sitting upon the Dunghill scraping him self with a Potsheard Who can hope to escape when neither his piety nor possessions can secure him It may be with you as with those Acts. 27 13 14. in the Ship with Paul The South-wind of prosperity blowing softly you may suppose you have obtained your purpose and think you
the whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath saved thee Upon with words Calvin puts a Question If wee restrain this to the cleansing of his body from leprosy What difference betwixt this and the other nine who were also cleansed Hee answers that Christ did otherwise esteem the gift of God than profane men are wont to doe hee looke upon it as a symbol or pledge of God's love to him The ingratitude of the other did as it were infect and contaminate their cleanness Faith only sanctifies the gifts of God that they may be pure to us but he addes in the close that together with his outward cleansing hee had obtained eternal salvation for the Samaritane is saved by his Faith how not only that hee was cured of his leprosy so were the rest but because hee was received into the number So Deodate and others of God's Children and had received this temporall cure as a pledge of God's Fatherly love to him Thus hee With whom Beza seems to concur thus glossing Christ doth good even to the unthankful but the benefits of God profit them only to salvation who are thankfull This I have hinted to shew the advantages that flow from thankfulness Hee 's thankfull for a temporall mercy Christ according to their interpretation assures him of eternall mercy Well let not your afflictions make you less thankfull for the goodness of God in vouchsafing you his Spirit to help you in prayer nay rather double your prayses for the sweetness and seasonableness of this mercy Thus much to the second fort CHAP. XIV I Have only a Third sort to address my self to in a few words and those are they who having been in the deeps have there seen the wonders of the Lord who can bear witness to this Truth and say that had not the Spirit upheld and strengthned them they had perished in their affliction the proud waters had gone over their Soul Canst thou say as Jonah I cryed by reason of my affiction Jonah 2. 2. unto the Lord and he heard mee Out of the belly of hell cryed I and thou heardest my voyce Hath God both prepared thy heart and caused his care to hear hath he both helpt the to pray and helpt thee upon thy prayer so that thou hast an undeniable Testimony of both parts of the Text. viz. that God both gives his Spirit to help our infirmities and that hee knows and accepts the desires of his Spirit because they are according to the will of God What remains but that thou be pressed and exhorted to this 4. sold duty To the doing of which thy own experience may be motive sufficient 1. Beg and use the same help in Prayse which thou hadst in Prayer If thy prayers in affliction were spiritual let not thy joy be carnall There 's a great difference betwixt prayse and gladness Then are they glad because Psalm 107. 30 31. they be quiet O that men would praise the Lord True joy which hath the Lord for its Object hath the Spirit for it's Authour you read of the joy of the Holy Ghost well Rom. 14. 17. Eph. 5. 18. 19. labour to get your hearts tuned by the Spirit Be filled with the Spirit speaking to your selves in Psalmes and hymns and Spiritual sengs singing and making melody in your hearts to the Lord The Spirit hath as I may sâ—y helpt thee into debt by enabling thee to pray and prevail now intreat that hee also may help thee out by enabling thee to give unto the Lord in some measure the glory due unto his Name and the rather because the mercy coming in a way of prayer is more then common and therefore cals for more than ordinary thankfulness the high praises of God should be in thy mouth Thou shouldstâ—â—ing that new song which is peculiar Rev. 14. 3. to the saved of the Lord which none can sing but by the Spirit of God Spiritual praises are a language too high for fools none can praise aright but they whose hearts are toucht ' and tuned by the Spirit of God Isa 43. 21. This people have I formed for my self they shall shew forth my praise Till wee are God's workmanship wee cannot righly give God glory Nor only doe wee need habituall qualifications but actuall excitations Oh desire this additionall mercy that hee who hath delivered thee at the request of his own Spirit making Intercession in thy heart would by the same Spirit raise up thy soul to a high pitch of Spiritual joy and Thanksgiving 2. Turne this experience into obedience be ready at the call of God's Spirit as God was at thy call This is Davids improvement Then I called upon the Lord I was Psalm 116. 4 6 9. brought low and hee helped mee I will walk before the Lord i. e. in obedience to the Lord in the Land of the living Be carefull therefore in hearkning to the motions and following the conduct of the Spirit under Enlargements Oh resolve through grace and beg grace that thou mayst both resolve and perform thy resolutions that thou wilt never grieve thy Comforter by slighting or sinning against him When thou art about to doe any thing which might sadden or provoke him refrain thy self upon a double account Let ingenuity hold thy hands Shall I grieve him now that was my greatest Comfort in my affliction shall I thus requite his kindness Oh I remember his quicknings his sweet enlargments wrought in my heart Oh what cordials did hee provide mee in my sainting fits how did hee stay up hands and heart and keep mee in a waiting praying posture till the Lord at last heard my cry and delivered my soul out of trouble Think thou hearest him calling and saying Is this thy kindness to thy friend did I stand by thee in thy affliction help thy infirmities support thee under thy burdens did I enable thee to pray and wrestle and prevail to be thus requited Oh doe not wound him in thy prosperity who was thy best friend in adversity 2. If Ingenuity will not let Prudence restrain thee The Tables may be turned thy present gleam may be overclouded a storm may be breeding Then mayst thou expect him as much a stranger to thee as now thou art to him I think it was Luthers saying mihi crede res delicata est Spiritus â—ita nos tractat sicut tractatur Beleeve it the Spirit of God is a very tender thing it will deal with us as wee doe with him and this know that thy former experience of his assistance in trouble will make his absence doubly afflicting Let therefore this double cord draw thee to obedience let ingenuity to the Spirit of God let respect to thy own future comfort keep thee from putting forth thy hand to iniquity and engage thee in a course of obedience 3. You that have found the sweetness of this Priviledge in a day of trouble declare it to others that they also may seek after iâ—â— Psalm 66.
16 17. 18 Have you not David a Pattern in this very particular Come and hear all yee that fear God and I will declare what hee hath done for my soul Well what is it I cryed unto him with my mouth and he was enrolled with my tongue But was it only mouth and tongue that prayd No. If I regard iniquity in my heart the Lord will not hear my prayer but God hath heard q. d. had my prayer proceeded from hypocrisy or a carnall principle God would not have heard it but it was put into my heart by his holy Spirit it proceeded not from seignedlips Therefore hath hee heard it And this experience hee invites others to take notice of to what end think you surely that they might both joyn with him in praising the Lord and might also take the like course in their straits The like Instance you have elsehere This Psalm 34. 6 7 8. Poor man cryed and the Lord heard and saved him out of all his troubles Then comludes O tast and see that the Lord is good q. d. take it not up upon my report but make tryall your selves doe you cry and pray and see what a blessed issue you shall have Well let this be thy practise when thou seest any poor seals ready to be overwhelmed direct them to this Course tell such The only way is to beg and make use of the Spirits help Commnuicate your experiences and the unspeakable advantages you have found How ready are wee to communicate our experiences for the relief of others under bodily distempers If you see one afflicted with the Tooth-ach Gout Ague or the like distemper every one almost hath something to propose This did mee good I found ease and remedy in the use of such a Medicine How much more precious are Spirituall experiments and how ready should wee be to impart them if wee had that tender respect wee ought to have to the Spirituall good of our Brethren wherefore be ready to impart such experiences let poor afflicted souls know that there 's no course like this even to betake themselves to the Throne of Grace and there to give vent to their sorrows and if they cannot pray in the Spirit yet to pray for the Spirit of grace and supplication 4. In all your addresses to the Throne of grace beg and use his help which you have found so successfull in the day of your distress Praying with all manner of prayer and supplication Jude 20. Eph. 6. 18. in the Spirit Praying in the Holy Ghost His help is not only necessary to bear the Burden of Affliction but to lift at the burden of duty Observe the Text Though the Special scope and intendment be a ground of comfort under straits yet the expressions are generall respecting the duty all times and upon all occasions for wee are here told that wee have Infirmities against which wee need the Spirits help these are continuall and therefore our need of his help is continuall Again wee know not what to ask therefore wee have need to be dayly instructed and to have the Spirit endiâ—e our petitions for us Further God knowes the mind of the Spirit i. e. hee understands ownes approves what proceeds from his own Spirit and that exclusively not what proceeds from our Spirits Then lastly Hee maketh intercession for us acording to the will of ' God i. e. hee teaches so to regulate our prayers for matter manner and end that wee so far as wee are guided by him ask nothing nor in any manner or for any end but what is agreeable and pleasing to God These Things would have afforded a large field of discourse but I am willing to leave roome for your own meditations Only see hence what necessity there is to have and use the Spirits help in all your addresses to God you cannot pray according to God's will you cannot have God's care open your ignorance your infirmities will hinder except the Spirit come in and afford his help and let mee leave this with you The way to have the Spirits help it to use its help God is not like other friends Nor his spirit like other helpers Wee think it a piece of impudence to be always troubling our friends and wee may tire them out but the oftner the welcomer to God hee that sees most need and goes most to the Spirit for help shall doubtless find him most helpfull This is what I shall say as to the improvement of this Comfortable Truth Now may these poor labours be so attended with his blessing who teacheth to profit and may that Spirit of grace whose help is necessary in other duties as well as prayer so impress these things upon your hearts that you may both desire his help and experience the sweetness and advantage of it Oh that it might be said of some poor soul that hath hitherto lived without God in the world as was said of Paul Behold hee prayeth Oh that such as have seoffed at this Act. 9. 11. great reality might not only have their mouths stopt in that respect but opened in Prayer that they might practise according to the advice given by Peter to Simon the Act. 8. 22. sorcerer and heartily pray to the Lord that the thought of their heart might be forgiven them â— Yea that hee who hath received gifts Psal 68. 18 for men even for the rebellious would bestow upon such rebels this unspeakable gift how would they then be in bitterness for their blaspheming against it Oh that those who have satisfied themselves with the form and shadow of this duty might experimentally know the difference betwixt words of Prayer and the Spirit of Prayer And those who have tasted of this heavenly gift might increase both in the gift and grace of prayer with the increasings of God! With such breathings and desires I put these weak labours into your hands and now Brethren I commend you to God and to the word of his grace which is able to build you up and to give you an inheritance among all them which are sanctified Matthew 6 9.-14 After this manner therefore pray yee Our Father c. CHAP. I. PRayer being the Key which turned by the hand of faith opens the door of mercy or Cock which drawes waters out the Wells of Savation being the means appointed by God for the obtaining what wee want procuring a blessing upon what wee have for diverâ—ing what evills wee feare and removing what wee feele being a singular help to bring down heaven to us or mount us up to heaven I thought it might be of much advantage to instruct you in and excite you to this excellent duty being desirous as God enables mee to imitate both Christ and his forerunner who taught their Disciples Luk. 11. 1 2. how to pray 'T is an essentiall part of practicall Christianity and an inseparable property of a practicall Christian an immediate effect of the new birth Paul though hee
23. Hebr. 13. 15. Reas 1 It is not the pretending to but the reall having Relation to God that will prevail in prayer Wee must be children as well as call our selves so and God must be and not only be called Our Father else there is little hope of audience and acceptance Now this Relation is founded in Christ Wee are none of God's by Adoption if Christ be not our's by a cordiall acceptation for consider what are wee to God in our faln ' estate and while out of Christ not children but aliens enemies Rebels c. see Col. 1. 21. Eph. 2. 13. Wee were indeed the Sons of God by Creation and might have had in that primitive Condition immediate access to and communion with him but together with our purity wee lost our Priviledge and now there is no such emboldning Relation but by Christ The way of immediate communion is shut up and now Christ is our way Wee are adopted in him Eph. 1. 5. and therefore all the priviledges of our Sonship are derived through him What high presumption would it bee for a Beggar that hath no Relation to come to a King or great Person and call him Father the like presumption in a higher degree are wee guilty of when wee presume to come to God as Father without Christ and as its likely the King would punish an act so presumptuous with great severity so doubtless will God What had you to doe to call mee Father will God say who never had nor would have Interest in him by whom you should have power or priviledg to be called the Sons of God Bold John â— 12. and audacious Sinners prove your Relation Did you ever accept my Son for your Elder Brother were you ever implanted into him where 's my Benjamin why have you not brought him along with you if ever you hope to see my face Oh how will this confound and put to silence every such presumptuous soul that durst groundlesly come to God with meer pretence of Relation It is a sweet note of an Ancient upon that Scripture John 20. 17. I ascend unto my Father Greg. in locum and your Father and to my God and your God Since saith hee our Saviour calleth God his God and theirs why doth hee not say in common our God to wit because hee and wee have not God our God in the like manner My Father by nature yours by grace My God from whom I descended yours to whom you shall ascend Mine first and because mine therefore yours also that beleeve in mee So that all our Interest in God as our Father in a speciall manner flowes from Christ and our approaches to him must be by Christ Reas 2 As Christ is the foundation of our Interest so is his merit and intercession of our acceptance hee is not only Elder Brother but our high Priest so that all our hope to speed depends on him hee is our Goel our Kinsman our only friend in the Court of heaven by whom wee have admittance audience and acceptance Therefore wee should by no means neglect to take him along with us in all our addresses to the Father Paul's Mediatory letter on Onesimus his behalf who had been an unfaithful servant and a fugitive was not so prevailing to procure Philemon's acceptance of him again into his service as is Christs Intercession to procure Gods favourable respects towards us Use 1 To make some short improvement of this Copious and important Truth It may be matter of sad reflection upon many of our duties How often have wee goe to God without our Mediarour How often have many repeated this form and yet never thought of Christ â—or lookt after him Surely it is an high affront to the Majesty of heaven that sinfull dust and ashes should dare to entitle it self to him in that speciall Relation without Interest in Christ such presumption cannot but be highly provoking That many are guilty of it may appear by these t woor three convincing evidences 1. The notorious ignorance of many about Christ and his mediatory office I may say as the Apostle 1 Cor. 15. 34. Many have not the knowledge of God so of Christ I speak it to your shame They have the name of Christ often in their mouths it may be to swear by it but alas they are utterly strangers to any distinct knowledge of him what hee is or how hee is made ours or how wee are to come to God by him are to them unintelligible Mysteries and as a book sealed Now it is impossible they should come to God by Christ who are grossly ignorant in these things Knowledge of Christ is necessarily presupposed to interest in him and without interest there is no coming to God by him Oh think how often many of you have called God Our Father and yet are ignorant of the Son by whom hee is Our Father 2. The palpable unbelief of many evinceth their guilt in this particular Faith is the ground of our Interest and the hand with which wee take hold of Christ But alas may I not take up the Prophet's complaint Isa 53. 1. Who hath beleeved our Report who say you why all of us wee hope pitty hee should live that will not beleeve on his Saviour wee are verily perswaded and none shall drive us out of that perswasion that Christ died for us c. Poor self-deluded souls how easy is it to deceive your selves with such a presumptuous conceit but I must tell you Faith is no such easy matter nay it is a sad sign that such never knew what it was to beleeve that come so lightly by it and can keep it up constantly without trouble or interruption But let mee ask you Where had you your faith by what means came you by it Rom. 10. 14 17. Faith comes by hearing c. Did you ever experience your hearts bowed and perswaded by the word to close with Christ Again what effect hath your faith upon your heart if true it purifies the heart Acts. 15. 9. Where are the fruits of it that should demonstrate it to others faith is no better than dead if alone Shew mee thy faith by thy works Jam. 2. 14. Alas are not the irregular and Atheisticall lives of many men undeniable evidences of their infidelity what surer demonstration of unbelief raigning in the heart then impiety and profaneness prevailing Psal 36 1. in the life so that as the Transgression of the wicked said in Davids heart i. e. convinced and perswaded him that there was no fear of God before his eys so may I say that the open debauchery fraud oppression atheisme uncleanness c. of many say plainly that there is no faith in their hearts and where there is no true faith it is impossible the soul should come to God by Christ since faith is absolutely requisite in that case 3. The Pharisaism and self-confidence of many shews they doe not come to God by Christ For to depend
their Temple or the Mountaine of Samaria 4. To corroborate our faith and raise up our hearts in expectation of Gods fulfilling our petitions since Gods being in heaven imports his power and Soveraignty his alseeing eye and all disposing hand this the Psalmist makes the foundation of his confidence against the scornfull scoffes and malicious contrivances of the wicked and the very foundation of humane help razed Psal 11. 1 5. Verse 4. The Lord is in his holy Temple The Lords throne is in heaven 5. To hint to us that it is not the extension of the voice but the intension of the heart that must reach God That right prayer is not meerly the lifting up the hands or exaltation of the voice for how can these reach heaven but the execrcise of faith and others graces That the silent groanes of a devout soul are more prevailing than the loudest heartless exclamations 6. To put us in mind what things are chiefly to be asked viz. heavenly as if wee send for any thing to a friend in a far Countrey wee will desire such as the Countrey affords This title of God serves as a directory or a prompter to teach us what to ask in the first place and to curb us in our petitions for inferiour and earthly things Use 1 Learn hence what self-debasing and God exalting apprehensions become us in prayer Wee cannot have apprehensions too low of our selves nor high enough of God Sauciness ill becomes us earth-worms towards the Majesty of heaven the Conceptions of Gods highness should lay us low the Moon and Sâ—arrs disappear when the Sun arises Man drawing nigh God in way of Communion should as the Moon in conjunction with the Sun lose his own light strip himself naked of all his excellencies Gods perfections are a looking glass wherein wee may best discover our owne imperfections Oh then when wee approach Gods presence let us remember wee come to him who is in heaven Away then with all proud thoughts and self-admiring reflections pull down your plumes put your mouths in the dust This is the genuine frame of the Saints Less Gen. 32. 10. Psam 22. Isa 6. 5. then the least of all thy mercies saith Jacob A worme and no wan saith David Woe is mee I am undone a man of polluted lips and mine eys have seen the Lord of Hosts saith Isaiah High apprehensions of God and humble conceptions of our selves are a suitable frame to bring to God in prayer 2. Must wee make our addresses to God as in heaven what have wee then to doe with the world when wee draw nigh to God Doe carnal earthly sensual hearts become his presence who is in heaven Wee should as Abraham leave the Servants and the Asse at the bottom of the hill when wee goe up to converse with God in the Mount Sursum corda is a suitable memento for a Soul drawing nigh God Let us lift up our hearts with our hands unto God in the heavens Lam. 3. 41. It is not enough to leave our wicked but wee must lay aside our worldly thoughts Else wee bring Idols in our hearts and God will answer us accordingly Ezek. 14. 3 4. Thy soul must be upon its wing must soar above these terrene vanities else thy Soloecism will be greater then his who cryed out O Jupiter or O heaven and yet pointed with his finger to the earth 'T is a contradiction to thy prayers when thou prayest to thy Father in heaven and thy heart lies groveling upon the earth 3. Then all places are alike as to our nearness to God as the Earth is in respect of its situation a center whereof heaven is the circumference and lines from any part of the circumference to the center are of equall length so is it in respect of Gods hearing of our prayers wheresoever wee are wee are at the same distance if I may say distance to God I mean no more but this that as to acceptance with God there is no difference of place hee that is in heaven respects no more one place on earth then another John 4. 21 2â— The time is coming when neither at Jerusalem nor on this Mountain c. q. d. you think God hath a singular respect to your Mountain the Jews have the like conceit of their Temple but the Truth is it is not the place that God respects but the frame of the heart as in every Nation so in every place hee that feareth Acts. 10. 35. God and worketh righteousness is accepted of him It was a gross mistake that dropt from the pen of a Reverend Prelate when out of zeal to publick places of worship he ascribes the success of prayer to the place and tels us that God hears a man non quia precatur sed quiaâ—ibi As 't is not the gift that sanctifies the altar so neither doth the place the prayer The Jews after Christ's time and if I mistake not before also had their Proseuchae places of prayer but were I beleeve far from attributing such a sanctity to them as some now fancy in our publick-places of assembly let us but judge by the place where they had their Proseuchae Acts. 16. 13. out of the City by a Rivers sid it is more than probable that conveniency or necessity or both might prompt to the choise of such a place not any conceit of sanctity in it either before or after Let men ascribe what conveniency or decency they please to the Fabrick of Churches but take heed of imagining in them any sanctity except they will call the peculiar appropriation of them to the service of God sanctity or efficacy to further us in the success of our prayers even then when God had made peculiar promises to a place viz. the Temple yet hee had not confined himself there but if in the field or when carried a far off into their enemies land they should 1 Kings 7. 46 49. there call upon God hee was as able to hear and as ready to help them 'T is a sweet consideration that in all places God is nigh unto us in all that wee call upon him for and that being in heaven hee is equally present to the faithfull in any place on earth 4. Let us then make heavenly things our first and chief requests to God True wee may and this pattern teaches us to ask outwards but limitedly and in Subordination to Spirituals there is but one petition for them and that as wee shall heare many wa◠〈◊〉 bounded besides wee have Gods word for it that upon our seeking heavenly things these shall be cast in as additaments whereby God hath endeavoured to provent our over-sollicitousness about them and to take us off from too much earnestnes in asking them I say not that Gods promise of them should make us less prayerfull for them promises being encouragments of prayer but when God hath promised them upon condition of our more earnest seeking his Kingdom and righteousness hee
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
of the Petition that it may be done by us and upon us speaks the truth of grace in our hearts None but they who are born of the Will of God John 1. 13. can cordially and universally desire and pray this Petition Naturally man may say Thy will be done but only the gracious soul can unfeignedly pray it 2. 'T is most irrationall to desire that our owne or others wills should be done and most equitable that wee should pray that Gods will may be done Should it be as thou wilt according to thy mind saith Elihu to Job Chapt. 34. 33 Who are wee poor blind creatures that wee should set our Wills against the wise and just and holy Will of God Should his will who can will nothing but what is just and good give place to ours who can will nothing that is good without his enabling grace Phil. 2. 13. 2 Cor. 3. 5. How just is it that his will should be our Rule whether wee consider him as our Creatour our Soveraign our Father c and besides should ours be done would it not be to our undoing What greater plague than for a people to be given up to follow their owne counsels Psal 81. 12 And Is not the doing Gods Will the high road to glory the straight path to everlasting felicity Direct 1. For Direction then as in the former Labour to understand the particular import of this Petition and 1. Understand what is implyed by way of acknowledgment Chiefly two things 1. Here is implicitely acknowledged the absoluteness and Soveraignty of Gods Will which you may in conformity to this Petition express and enlarge upon So that wee may express our selves in such Words Lord I know thou art the Suprem Monarch and absolute Soveraign of the world all whost actions have no other rule but thine owne will and thy Will no rule but thine owne infinite wisdom justice and goodness and therefore it is impossible thou shouldst will any thing but what is good and righteous Therefore it is all the Reason in the world that thou whose Dominion is most absolute and whose will is most righteous shouldst be obeyed and submitted to in whatsoever thou willest to be done either by us or upon us To this purpose you may borrow Ephes 1. 5 9 11. which declares that God ordereth all things according to the counsel of his owne will Psal 136. 6. who doth what hee pleaseth in heaven and earth in the sea and in all deep places Job 33. 13. who is not accountable for any of his doings Or in the words of Nebuchadnezzar Dan. 4. 35. c. Here you may amplify upon the purity wisdom Soveraignty goodness and graciousness of his Will as also upon the reasonableness of its being the Rule of the Creatures actions and obedience that the Clay and Vessel should be at the Potter's disposall Isa 64. 9. 2. Here also wee doe implicitly acknowledg the indisposition and untowardness of our wils to yield obedience to Gods Will and our proneness to do our owne will rather than Gods yea that wee are led Captive by Sathan at his Will 2 Tim. 2. 26. This may afford large matter of confession and confusion too Lord I find in my self abundance of blindness and ignorance so that I doe not know thy will and which is worse when it is made known to mee I find in my heart an utter indisposition and contrariety to it Oh the pride stubbornness and stiffeneckedness of my heart How apt am I to quarrel at thy commanding Will when I should obey it and at thy providencial will when I should submit to it Loath I am that thy will should be done when it thwarts mine This you may express in the language of Ephes 2. 2 3. Children of disobedience fulfilling the desires of the flesh and of the mind you may borrow the complaint of God against Israel Isa 48. 4. an obstinate people whose neck hath an Iron sinew whose brow is brass here you may lament the Fall that robb'd you of the holy freedom and conformity of your will to Gods and your hearts became like Nabal's dead as a stone to any thing spiritually good Here you may be very large and affectionate this being the spring of all the sins and enormities of your lives 2. Then labour to understand what is included by way of Petition and these are as before Either 1. Privative for the removal of hindrances which keep us from the knowing obeying and submitting to the will of God which Alas how infinite are they rather to be by you and every person bewayled than by mee expressed Oh what need have wee to pray that God Will hâ—al all within us and help against all without us that sets us in opposition to his holy Will you may reduce them to 1. Inwards such as are from within and arise from a mans self and these are as large as the whole body of sin and as numerous as the members of that body There is blindness in the understanding that wee cannot know what is that good and acceptable and perfect will of God Rom. 12. 2. therefore wee have need to pray as Paul Act. 9 6. Lord what wilt thou have mee doe or as wee are taught Job 34. 32. what I know not teach thou mee Again there is Obstinacy in the will wee have need pray that promise Ezek. 36. 26. That God will take away our heart of stone c There is in us weakness and inability to good though a sinfull strength to doe evill There Eph. 2 3. are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wils of the flesh which oppose the will of God Wee have need pray that God will make the weapons of his Word and Ministry strong and mighty to beat down those strongholds those imaginations and high things in us 2 Cor. 10. 4. That all within us may yield to Gods will that wee may lay downe our weapons and take upon us the yoak of Christ 2. Outward viz. that Slavery which wee are in to Sathan who hath blinded our eyes 2 Cor. 4. 4. Captivated ours wils 2 Tim. 2. 26. and fill'd our hearts Act. 5. 3. working effectually in us the children of disobedience Eph. 2. 2. Therefore wee have need to pray that Jesus Christ may come into our hearts there to destroy the works of the Divell 1 John 3. 8. That the stronger man may come and dispossess this strong man armed Luk. 11. 21 22. May snatch us from the power of darkness Col. 1. 13. That wee being delivered from the hands of this and all our enemies may serve the Lord in holiness and righteousness before him all the dayes of our life Euk. 1. 74. Oh be earnest even as a poor Turkish Gally-slave would be for redemption from his Gally This shall suffice to be spoken as to the privative Petitions or impediments to be removed 2. Positive and those may refer to that twofold Will or rather two-fold conception of the will of God I have 〈◊〉
forgiveing others is expressed rather than any other The probable Reason may be 1. Because of the suitableness of this condition to the thing Petitioned for wee ask forgiveness and plead our owne forgiving others so that herein wee desire a kind of retaliation which is alwayes thought the highest equity By asking it upon this Condition wee begge to be dealt with as wee our selves deal with others that if wee shew no mercy wee may find none 2. And this possibly may be a more sensible Hoc modo voluit Christus absolutionis nostrae siduciam quasi impresso sigillo meliùs ratam facere Calvin evidence of our faith and repentance which in themselves are not so discernable and therefore not so pleadable Faith and Repentance are more hidden things 't is easy for a man to deceive himself and others about them though I would not be understood as if I thought it impossible for a man to be certain hee hath them without immediate revelation but this is easily discernable both to our selves and others wee can observe whether our hearts swell with rancour and revengefulness or whether they melt into love and reconcileableness and for the act of forgiveing others can judge Now this I may say Where there is a frame of heart prone to forgive injuries upon right grounds principally upon the sense of the soul's greater injury done to God and its greater need of forgiveness at his hands or else because God hath forgiven it there is certainly both Faith and Repentance for true grace is concatenate such a frame speakes the man renewed naturally wee are injurious 1 Tim. 1. 13. hatefull and hating one another Tit. 3. 3. malicious and revengefull And where there is a renewing work it passes over the whole man the new man hath all his members every grace though not in the same measure so that our forgiveing others being in it self more easily discernable and where it is indeed being demonstrative of the presence of Faith and Repentance in the soul may be possibly put as the condition or argument in this Petition but certainly it must be understood as in Coâ—jâ—nction with those two graces which are both principall requisites in those that are in the Covenant of Grace and conditions in order to pardon Let mee add here that there is a natural propensiâ—y to forgive and forget injuries sound even among the Heathen which being separated from true grace is no such pleadâ—ble condition because it neither arises from the same grounds nor hath the same inducements motives pattern or ends as this which wee are taught to plead Then is our forgiving others of the right stamp when wee doe it in obedience to God in imitation of God in expectation of greater mercy from God not because our forgiving others can merit it but because upon our forgiving others hee hath promised it Matth. 6. 14. or when the sense of God's greater mercy to us inclines us hereunto when wee can argue God hath forgiven mee Talents and shall not I forgive Pence Thus much may suffice in answer to the Queries Use Let us pray according to this pattern use Let us beg forgiveness as a principall mercy and beg it as wee are here taught Do I need to adde motives in a matter of such important necessity Consider Mot. 1. Sin makes you debtors as wee have seen therefore debt if not remitted will be required and Oh how great a debt is it 'T is such as all the world cannot satisfy muchless can you your selves doe it It was an impossibility that hee promised Matth. 18. 26. if wee understand the debt there to be satisfaction for sin as the imporâ— of the Parable seems to make it and indeed what will not a man promise when the knife is at his throat if his meer promise will secure him from imminent destruction Let Sinners know The price is too great for them to pay Psal 49. 7 8. Mich. 6. 6 7 8. There is no way therefore but to fall down at the feet of God in humble confession and earnest Petition fer pardon Else they are like to be delivered to the tormentors till they shall pay all that is due Matth. 18. 34. and that till will never be eternity only will be sufficient for it they shall ever be paying but never have paid it Should not this make us speedily embrace our Saviour's counsel Matth. 5. 25 2. Consider what encouragements we have the Name of God proclaimed Exod. 34. 6. his gracious promises made to him that confesseth and forsaketh Prov. 28. 13. 1 John 1. ult Isa 43. 25. c. the compleat satisfaction and the constant and â—st 4. 16. prevailing intercession of Christ if Esther would adventure upon the Kings favour though not according to Law well may wee adventure to goe to God having such so many and so great encouragements add this to the former And then 3. Consider what a precious priviledge it is that you are pressed to seek by prayer 't is the in-let to all other mercies the door into happiness Psal 32. 1 2. A pardoned Sinner may have boldness with God hath free access to God audience and acceptance peace and comfort Get this and it brings along with it all other spiritual blessings and priviledges For this end was Christ exalted Act. 5. 31. to be a Prince and Saviour even to give Repentance and Remission of sins and where this is bestowed all other benefits purchased by Christ follow after it Therefore be earnest with God for it Direct 1. Understand what is implyed and included in this Petition and here as in the former 1. Something is implied by way of acknowledgment principally three things 1. Here is a cleer acknowledgment that you are Sinners and stand indebted to the Law and Justice of God in conformity therefore to this Petition you are to confess sins not only in the generall but particularly in the severall Kinds circumstances and aggravations of them To which purpose you may borrow expressions from the acknowledgments of the Saints in Scripture who have lest their confessions upon record such as Psal 40. 12. 51. Ezr. 6. Neh. 9. c. This is a Theme frequently insisted on and the manner how sin is to be confessed is fully taught by others only to give a touch upon it our confessions must be as much as possible 1. Both universal of all sin so far as we know it and particular of every sin in its nature and circumstances 2. Cordiall and affectionate attended with a serious sense of the hainousness of sin and with shame grief self-abhorrency and detestation of the fact 3. Self judging and self-condemning we are to pass a sentence of death upon our selves that Hell is our due and everlasting destruction might justly be out portion Much more might be added But 2. Here wee are taught to acknowledg that we are non-solvent that wee are in an utter incapacity for the payment of this debt Were it possible
Vt executio illius sententiae quae in ipsa justificatione est pronunciata maturari pâ—ssit promoveri That the execution of that Sentence which is pronounced in justification may be ripened or haâ—â—ed and promoted by which if I mistake not he means that which I have already expressed viz. the solemn final and publick sentence of Absolution which God will pronounce to all those that shall be found in Christ that is the Maturation the full Corn in the Ear the Top-stone True our prayers cannot hasten it towards us but in our prayers and preparations we may hasten towards it in the sense of that Text 2 Pet. 3. 12. We cannot hasten Christ's second coming yet we may in imitation of the Apostle say Come Rev. 22. 20. Lord Jesus and surely that publick absolution is a desirable merey that what we See Ball of Faith p. 105 106. have in the sense of the Gospel Law by the private certification of God's Spirit to ours we may have in the Sentence of the Judge solemnly pronounced in the face of the whole world this being the Top-stone of that Fabrick of mercy which reacheth to the Heavens concerning the matter of this Petition or things begged Other Petitions included in this general relate to the means whereby this forgiveness is to be obtained for as we heard each Petition together with the thing includes the means for the obtaining it 2. Therefore there are Petitions included as to the means of pardon principally 1. We are to pray for a deep sense of sin and for sorrow and sound humiliation this being a qualification to which pardon is promised Pray for that Repentance upon which the bâ—â—â—â—ing out of sin is promised Acts 3. 19. The fruits whereof are described 2 Cor. 7. 10 11. Plead the promise Zech. 12. 10 and that Ezek. 36. 26. Pour out Jeremy's wish Chap. 9. 1. That it may be so with you in reference to your sins that you may be as Doves of the Valleys mourning for your iniquities Ezek. 7. 16. God gives one Gift and crowns it with another Repentance with Remission Acts 5. 31. We must therefore pray for one in order to the obtaining of the other 2. That God will give us faith that we may apply and lay hold on the righteousness of Christ for our Justification This is an absolutely necessary means in order to forgiveness John 3. 19 36. He that believeth not is condemned already the wrath of God abideth on him Beg therefore with all carnestness the gift of faith the exercise and increase of it in the language of the Apostles Luke 17. 5. The Merits and Satisfaction of Christ are the only meritorious cause of pardon these are ineffectual to us without faith this faith is the gift of God Ephes 2. 8. therefore to be askt of God in order to pardon Therefore be importunate with God for the Spirit of Grace to work this Grace and stir it up in you that so you may be according to the tenour of the Gospel-Covenant capable subjects of forgiveness 3. Beg also that which is the condition expressed in the Petition a forgiving reconcilable frame of Spirit toward those that injure or offend you this is 〈◊〉 in the sense explained a qualification requisite in him that expects forgiveness from God and from such a frame a man may comfortably conclude himself pardoned of God since the promise is made to it Matth. 6. 14. Pray that God will root out of your hearts all principles of malice hatred and revengefulness that the Spirit in you which lusteth to envy James 4. 5. may be mortified that you may put on bowels of mercy forbearing and forgiving one another Col. 3. 12 13. That you may be merciful as your heavenly Father is merciful and the same mind may be in you that was in Christ Jesus Direct 2. Get a frame suitable to this Petition It is easie and ordinary to pray thus in a formal manner but to have a frame suited to this prayer is not so easie It chiefly consists 1. In a kindly sense and deep humiliation for sin The soul that comes to beg forgiveness must be affected with the number weight and hainousness of its sins the sad effects of them as the dishonour and displeasure of God the reproach of Religion injury to others the hardning our hearts the ruine and damnation of our souls c. The heart must be filled with such things as were sound in the Corintbians upon their repentance 2 Coâ— 7. 10 11. That so our prayers for pardon may be the very sense of our souls and the deep groanings of our Spirits He that is not sensible of his offence and the â—ainousness of it will not heartily beg forg venese 2. In an earnest hungring and panting after peace and reconciliation with God and after the light of his countenance Such a frame as the Psalmist's Psal 42. 12. 63 â— not an easie or slight desire but such as Rachel's for children that cannot be satisfied without it such as David's for Water of the Well of Bethlehem This frame well be seems those that come for such a mercy resolve to lie at God's door that nothing shall take you off your suit that though God should throw you off you will catch hold and not let him go till he thus bless you but that like the Woman of Canaan you will follow him with renewed arguments and greates importunity with such a frame should we beg forgiveness 3. In a resolution against sin for the suture loathing your selves for what you have done amiss and purposing through Grace to sin no more Bespeak God in the language of Job Chap. 34. 32. Woaâ— I know not teach thou me and if I have done iniquity I will do so no more And Chap. 42. 5. I abhor my self in dust and ashes Think not that you come to beg leave to sin again nor let it be with you as with the Harlot Prov. 7. 14. who because she had peace-â—fferings with her and had that day paid her vows therefore begins upon a new score and presumes to sin afresh he that begs forgiveness with a purpose to go on in his sin mocks God and deceives his own soul As if Râ—bels should come to their Soveraign and beg his pardon and then presently take up their Weapons and renew their Rebellion Would not such a carriage aggravate their Rebellion Oh think how injuriously we deal with God in this respect how often we beg pardon and are not resolved to forsake the sin nay rather resolve to go on in it What more notorious hypocrisie can we be guilty of 4. In a charitable forgiving frame even towards our worst enemies actually forgiving them so far as it is our private concernment this is necessary since it is the express condition here What do we then but beg not to be forgiven while we harbour malitious and revengeful thoughts towards our Brethren What impudence is it to pray this
Duty p. 19. and this 1. With reference to the matter Where 1. It teacheth to prefer Spirituals before temporals 2. Amongst spirituals to ask what 's most needful 3. Brings one matter suitable to each part of prayer 4. Suggest's arguments 5. Something 's brings Scripture expressions to remembrance pag. 10 24. 2. With respect to the manner 1. By enlarging affections 2. Exciting graces as 3. As to the souls continuance in the duty it helps against discouragements Confidence Humility pag. 24 25. 1. From God 2. From our selves 3. From others pag. 26 27. CHAP. III. The II. Case HOw we may distinguish the motions of the Spirit from those things that carry resemblance to it pag. 28. I. From Satanical Impulses which are 1. Violent and unreasonable 2. Vnseasonable in three things 3. Ineffectual pag. 29 30. To which is added 1. A necessary Caution pag. 34. 2. A profitable Question answer'd pag. 35. II. From the Gift of prayer 1. The Gift is but the outside of the Duty whence Two consequences and two contrary to those as to the Spirit of Prayer 2. The Gift alone swels 3. Lookes more at performance than success and therefore neglects 1. Interest in Christ 2. Purity of heart which the Spirit mainly looks at pag. 36 -43. III. From the Vrgings of natural conscience Which are 1. Only upon some extraordinary occasion 2. Without assistance brought in 3. Easily discharged 4. Little looks at the Issue of Duty pag. 43 -47. IV. From the good Moods and Fits which sometimes come upon a meer natural man which differ from it pag. 47. 48 49. 1. In their Root and cause 49. 50 51. 2. In their Fruits and consequences 1. They leave a man what he was before 2. They encourage to more looseness after 3. Make us proud 4. Are easâ—ly put off p. 51-56 CHAP. IV. The III. Case WHether want of the Spirit 's assistance will excuse our neglect of the Duty pag. 56. Where Prop. 1. A man may want the Spirit 's Assistance either 1. When he is utterly voyd of the Spirit p. 57. 2. When he wants the actual motions and help of it p. 58. 2. The Assistance of the Spirit is God's gratious vouchsafement ibid. 3. Prayer is a duty indispensably arising from our Relation to God and therefore depends not upon the vouchsafement or withholding of the Spirit ibid. Proved by Arguments 1. The contrary Assertion fights against all other duties as well as prayer pag. 59. 2. That which is a punishment of sin cannot be an excuse for the neglect of duty p. 60. 3. The precepts for prayer injoyn assiduity and the Patterns of the Saints agree thereto p. 61. Obj. But we cannot pray without the Spirit 's help p. 62 Answ 1. Yet the Obligation is not destroyed when assistance is denyed c. Answ 2. The Spirit 's help is not alwayes Antecedent to the duty but comes in upon our endeavour 62. 63. CHAP. V. The IV. Case WHat is on our part to be done that we may enjoy the help of the Spirit in prayer p. 63. 1. We can do nothing by way of merit to engage the Spirit 's help ibid. 2. Yet something may be done upon which God may graciously vouchsafe his Spirit p. 64. 1. Accept Jesus Christ upon Gospel-Termes ibid. 2. Purge out these corruptions which damp the Spirit p. 64 65. 3. Begge the Spirit 's help p. 66. 4. Meditate p. 67. 5. Stir up what gifts and graces we have p. 68. Obj. None of these things can be done except we have the Spirit p. 69. Answ 1. Man is not a meer stone ib. p. 70. 2. The Spirit comes in with such directions given by a Minister p. 71 72. Here are added two Motives 1. From the misery of not having the Spirit p. 73 -76 2. The dignity of This Priviledge p. 76 77. CHAP. VI. The V. Case WHat is to be done that we may have the Spirit 's help Continued to use p. 78. Premised 1. As the bestowing so the Continuance of this mercy is the meer indulgence of Heaven p. 79. 2. God vouchsafes or withholds his Spirit as he sees best for his people p. 80. 3. Yet ordinarily some miscarriage in us provokes God to withdraw p. 81. To the Case 1. Beware of those things which may grieve away Spirit ibid. As 1. Pride in enlargements pag. 82. 2. Self-sufficiency ibid. 3. Corruption Cherished p. 83. 4. Lazyness and sluggishness ib. and p. 84. 2. Let the Spirit 's motions find ready and hearty entertainment p. 85. 3. Make the best improvement thereof p. 86. 1. In holy wrestling p. 87. 2. As an Evidence to this great Truth p. 88. 3. As an Inducement to frequency and constancy in the duty p. 89 90. 4. Into Thankfulness p. 91. 4. Beg earnestly the Continuance of it ib. and pag. 92. 5. Be willing to follow the Conduct of the Spirit pag. 93 94. 6. Abide in Christ i. e. 1. In the Truth of Christ 2. Faith in Christ 3. Love of Christ p. 94 -97 CHAP. VII The VI. Case WHat is to be done for the recovery of the Spirit 's help when withdrawn p. 98. Premised 1. We may be 〈◊〉 to be deprived of the Spirit 1. As to that degree in which we have had it ibid. 2. Wholly as to our own apprehension p. 99. 2. The Spirit 's return must be free grace and rich grace ibid. To the Case 1. Endeavour to find out what sin or sins may have deprived thee of it Commonly 1. Sins against light 2. Customarry sin long continued in 3. Sins more directly against the Spirit p. 100 -103. 2. Humble thy self and beg pardon p. 103 -106. 3. Earnestly beg the return of the Spirit p. 106 -108. 4. Desist not from duty under these withdrawments pag. 109. 5. Make much of and be very thankeful for any degree we have ibid. 6. During the Spirit 's with-drawments be very plyable to his commands p. 110 111. CHAP. VIII The VII Case WHether stated and straited formes hinder the Spirits operations p. 112. Prop. 1. Stated formes are lawful and may be useful and helpful yea necessary In Case 1. Of gross ignorance 2. Inability to express our selves before others 3. Some kind of distempers which craze the memory c. p. 115 -116. Prop. 2. Yet hence it follows not that any should satisfy themselves herewith or that others should impose them p. 116 117. Reas 1. A prescribed form doth that which is of the nature of prayer less perfectly p. 118. 2. In it we cannot so particularly express our emergent wants or desires to God ibid. 3. The Spirit is wont in Prayer to excite special affections which a form much hinders pag. 119. 4. In a form Oscitancy and Sluggishness is more apt to seize upon us ibid. 5. A prayer accommodated to present emergencies must needs stir up more kindly affections p. 120 121. So that a conceived Prayer 1. Leaves the soul more freedom to exert present affections 2. affords more opportunity of
putting up suitable Petitions 3. More calls out and imployes the soul 4. Is singularly helpful for Edefication 5. Better discovers to a man the present frame of his heart p. 122 123. These things applyed to the Case 1. By a fourfold Distinction 2. Then the direct Answer given p. 124 -128. A Question added viz. What may be done for the attainment of present abilities in prayer p. 128. Answ 1. Acquaint thy self with the Word of God pag. 129. 2. Retire into thy own heart pag. 129 130. 3. Exercise p. 131. 4. Joyn in society with able Christians p. 132. 5. Earnestly beg a serious gracious heart p. 133 134. CHAP. IX THe second Doctrine In two Propositions p. 135. I. Saints usually have the Spirit 's help in Trouble How this to be understood Confirmed by a single argument viz. That the Saints in Trouble have prayed more and more feruently c. Strengthned by a two fold consideration 1. How they prayed 2. How they sped p. 135 -142. II. The Spirit 's help in Prayer is a singular Priviledge and Comfort to God's afflicted Servants p. 142. Reas 1. It carries in it much of Evidence 2. It brings ease 3. Confidence 4. Support 5. Sanctification 6. A happy Issue and deliverance when God sees it good for us p. 142 -149. CHAP. X. BOth Parts of the Doctrine applyed together p. 150. I. To those that want the spirit of prayer and such 1. Who scorne and deride it the sin and folly of these detected ibid. 2. Who care not for it p. 151 152. Where considerations representing their sad condition especially if Trouble come 1. Afflictions come upon such armed with sad Temptations to make them run Either 1. To helpless helps 2. Distressing helps 3. Sinful helps Or 4. To break out into blasphemy c. p. 153 -160. 2. Such ordinarily lose the benefit of affliction p. 160. 3. It 's a probable evidence of a soul in a state of wrath p. 161 162. 4. The whole weight of an affliction lies upon himself p. 163. CHAP. XI 3. SVch as want it at least in their own sense and complian of the want of it p. 164. 1. Supposing they want it there is hope of it's return ibid. 2. It 's to be hoped they do not altogether want it p. 165. For. 1. Whence are those complaints 166. 2. Can they not pray with groans c. p. 167. 3. Have they not some fits of enlargement p. 168 -171. CHAP. XII II. TO those who have experience of this great Priviledge pag. 171. And these 1. Such as are not yet in affliction p. 171. Advised to cherish and make much of the Spirit Considering 1. They may suffer afflictions pag. 172. 2. As they now carry towards the Spirit so will He then carry towards them pag. 173. 3. Supposing they should scape Trouble yet the Spirit 's help is upon other accounts needful p. 175 176. CHAP. XIII 2. Such as being in affliction experience this mercy p. 177. Counselled 1. To improve it to the utmost 1. In begging a blessing upon affliction 2. As an alleviating consideration 3. As a preservative from taking offence at the Cross pag. 178 -180. 2. Not to straiten or slacken their returns of thankfulness for this mercy because of their Troubles p. 181 182. CHAP. XIV 3. SVch as having been in Trouble have enjoyed this mercy p. 183. Exhorted 1. To beg and use the same help in praise which they had in prayer p. 184. 2. To turn this experience into Obedience in point of 1. Ingenuity p. 185. 2. Prudence p. 186. 3. To declare and communicate this experience to others in affliction p. 186 187. 4. In all their addresses to the Throne of grace to make use of the Spirit 's help pag. 188 -190. THE CONTENTS Of the Second TREATISE CHAP. I. THe excellency and difficulty of Prayer p. 191 -194. The occasion of the Lord's prayer According to Matthew p. 194-197 Luke p. 194-197 The end of the Lords Prayer chiefly for a pattern or directory pag. 197. Evinced by 5 Arguments 1. Our Saviour's words in Matthew After this manner 2. The difference in the two Evangelist's relation of it 3. The Apostles neither used nor praescribed it 4. The nature and brevity of it 5. The nature and end of prayer pag. 197 -202. CHAP. II. THe Vsual Division of the Lords Prayer into the Preface Taken up and followed p. 202. Substance Taken up and followed p. 202. Conclusion Taken up and followed p. 202. The Preface describing the Object of prayer 1. From his Relation to us Our Father 2. From his eminency above us Which art in Heaven pag. 203. From the Preface 1. Doctr. Our prayers are to be directed to God and him unly p. 203. Proved by Arguments 1. God commands it 2. The standing practise of the Saints confirms it p. 203 204. Reas Prayer ascribes to God those attributes and gives him that glory which he will not have given to another p. 204. Use 1. Detest that Religion whieh teacheth to share this honour to Angels and Saints The absurdity whereof evinced since he to whom we pray must be 1. Lubens 2. Sciens 3. Potens All which in the degree requisite belong only to God pag. 205. 206. Obj. We may make Saints and Angels Mediators Answered in 3. particulars pag. 206 207. Use 2. See the infinite goodness and condescension of God in this pag. 207. Use 3. Try whether we pray to God only That is whether to God as our Object End though not so proper to this place p. 207 211. Use 4. Take this at once a Spur to curb in This duty pag. 211. 2. Doctr. They that come to God aright in Prayer must come to him as to a Father Explained God is a Father considered Personally or Hypostatically So the first person of the second Essentially the whole Trinity and to in respect of Creation Sustentation Adoption External Adoption Internal p. 212 213. Quest May none pray to God but such as can call him Father by Adoption Answered p. 214. Confirmed by the Practise of the Saints in Scripture p. 214. Reas There is not a more suitable Title for God to have or us to give him For it helps against miscarriages in Prayer As. 1. Irreverence 2. Vnbelief 3. Backwardness and unwillinness pag. 215 216. Use 1. Then Prayer is not so much a Task as a Priviledge which shews how unsuitaeble that threefold Distemper above mentioned is to this Duty 216 -219. Use 2. Prove and Try our Adoption Notes of a child 1. Resemblance to His Father p. 219 -221. 2. Obedience to His Father p. 219 -221. 3. Dependance on His Father p. 219 -221. Use 3. Exhortation All that call God Father carry as children 1. In your more immeâ—â—â— addresses to God 2. In the whole course of your lives p. 221 222 3. Doctr. They that come to God as a Father must bring Christ along with them Our Father i. e. In Christ pag. 223. Proved by 1. The Types of
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
enlargements of affection and expressions sometimes they can only chatter and figh out their souls grievances yet even these silent mournings are loud cryes in Gods ears 2. Except this be their trouble that they are under desertion and withdrawments of the Spirit which God sometimes sees expedient to exercise his people withal yet even then there is as you have heard a secret assistance which makes a soul though he thinks himself cast out of Gods sight yet resolve Jon. 2. 4. Job 13. 15. to look again towards his holy Temple and though the Lord kill him yet with Job to trust in him But in other troubles and for the most part the Spirit is then most powerful in the heart of a Believer when afflictions are most pressing For confirmation I shall only lay down this That the Saints in their troubles have ordinarily prayed more and more fervently and importunately they have then doubled their diligence and plyed the Throne of Grace with restless cries have given God no rest This will easily appear in a few instances of some of the most faithful servants of God Jacob is a famous instance when he hears of his Brother Esau's approach with Gen. 32. 9 10 11 12. four hundred men at his heels he is not without cause greatly afraid and distressed and see how sweetly and with what sinewy arguments he bespeaks God there he goes through many Topicks of Invention claims Relation to and Interest in God upon the account of a Covenant struck betwixt God Gen. 32. 9. and his Ancestors O God of my Father Abraham Then fastens on that Name Jehovah the Lord which imports Gods eternity and immutability Next pleads a twofold word of God 1. Of Command Thou saidst unto me Return unto thy Counttey q. d. I am now performing an act of obedience and therefore expect protection I am doing thy Commandment and therefore expect thy salvation 2. A word of Promise and I will deal well with thee q. d. If thou give me up into the hands of my merciless and hard hearted Brother it will look like a falsification of that Promise V. 10. thou hast made me Then he sweetly insinuates himself into Gods favour by a grateful commemoration of the former kindnesses that God hath shewed him and his utter unworthiness thereof I am not worthy of the least of all thy mereies and of all the truth which thou hast shewed unto thy servant Thâ—s having as I may say V. 11. sweetned God and made way for his request he puts up his particular suit Deliver me I pray thee from the hand of my Brother which he again enforceth by minding God of his word of promise And thou saidst V. 12. I will surely do thee good and make thy seed as the sand of the Sea which how shall it be performed if thou now permit my bloody-minded Brother to come and smite me and the Mother with the Children Whence can this proceed but from the Spirit of Supplication Yet this is not all Jacob is left alone his Wives and Children being passed over the V. 22. Brook Jabbok and now he will have the other bout with God he will keep a night on 't a man wrestled with him till the breaking of the day I will not trouble you V. 24. with Niceties you may expound this by that of the Prophet He had power over the Hos 12. 4. Angel and prevailed how he wept and made supplication unto him There was something of corporal strugling as the word shews Jacob goes halting away but the main business was prayer thereby he holds the Angel thereby he conquers and obtains this Testimony stampt for a memorial upon his new name as a Prince thou hast power with Gâ—d and with men and hast prevailed V. 28. Here is an afflicted Saint and you see he is a wrestling and victorious Saint Whence had Jacob this strength but from the God of Jacob He wrestled both in and against Jacob and as he said In Jacobo Maâ—t in Jude v. 20. Deus est seipso fortior God in Jacob conquers himself I have insisted upon this Instance for your imitation I shall leave others to your own meditation and enlargement Job notwithstanding he is much taken up with complaints yet is not wanting this way Read his whole tenth Chapter and see what variety and strength of Argument he urgâ—â— God withal David much in the deeps of affliction and no less in the exercise of this duty Out of the depths have I cryed unto thee O Lord Lord hear my Psalm 130. 1 2. 12. 2. 28. 1. voice O my God I cry in the day time but thou hearest not and in the night-season and am not silent Vnto thee will I cry O Lord my Rock be not silent unto me But what should I insist upon particulars Peruse the Psalms what ever strait you find David in still prayer is his asylum and the more pressing affliction the more vehement his affâ—ctions the more importunate his prayers Do enemies pursue him with words of hatred reproach him charge him wrongfully Do friends forsake him deal deceitfully falsifie their Trust Is he driven from his own Palace into a Wilderness by a rebellious Son Is he hunted as a Partridge upon the Mountains by an envious Father-in-law Is he fallen into grievous sins and fears Gods wrath and feels the withdrawments of his Spirit In all these and all other troubles that befell him still you find him crying pressing in unto God humbly supplicating and powerfully pleading What should I mention Hâ—man and Asaph if they are the Psal 77. 88. Authors of those Psalms who being under sad pressures strugling with distractions and despair vent themselves this way Or Hannah who in the bitterness of her Spirit poured out her soul before the Lord Or Paul who being buffeted by the Messenger of Satan prayed thrice that it might be taken from him When the Word represents it as the very Genius of the Godly For this shall every one that is godly pray unto 2 Cor. 12. 8 9. Psal 32. 6. Psal 102. thee And the Title of the Psalm A prayer of the afflicted when he is overwhelmed and poureth out his complaint before the Lord that is the godly afflicted whose practice iâ— so to do One Instance more and that iâ— our blessed Saviour who had not the Spirit by measure He being in an agony prayed Luke 22. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more servently he extended prayer And in the dayes of his flesh when he had offered up prayers and supplications will Heb. 5. 7. strong crying and tears unto him that was able to save him from death and was heard in that he feared Every word here hath an Emphasis in it In the dayes of his flesh and those were dayes of trouble In that â—e Vid. Calvin in locum feared viz. with a Natural fear left he should be overwhelmed with trouble Now