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
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
6. 18. Praying alwayes with all prayer and supplication in the Spirit and watching thereunto with all perseverance Let none cavillingly object That we are bid here to pray alwayes but yet in the Spirit for besides that it is doubtful whether the Spirit of God be meant here it follows not hence that we must never pray but when moved by the Spirit We ought indeed alwayes to beg the assistance of Gods Spirit but if God in justice withhold his Spirit must we therefore neglect our duty But more of this by and by Daily prayer is enjoyned us in that pattern which our blessed Saviour hath prescribed us and so much was typified by the Morning and Evening Sacrifice As for the Practice of the Saints Psal 55. 17. Evening and Morning and at Noon will I pray and cry aloud Dan. 6. 10. Daniel kneeled upon his knees three times a day and prayed and gave thanks before his God as he did aforetime Note that it was his constant practise It were casie to add more here but this may suffice to convince those that are not wilfully blinded I would only add that this Opinion would destroy all stated publique prayer since we cannot tye up the Spirit to our times yet there are frequent injunctions for it in the Word Let that one Text suffice 1 Tim. 2. 1 2. Object Will any yet urge the Text in hand and tell me that without the Spirits help we know not what to ask and therefore our prayers will be but vain bablings or taking Gods name in vain I answer 1. True indeed we cannot pray as we ought without the help of Gods Spirit but I urge Is the Obligation destroyed when assistance is denyed No this shews us the sad condition of every carnal and unregenerate person and all such as have not the Spirit what a sad Dilemma they are in If they pray not they sin by neglecting a manifest duty if they pray they sin by an ill management of it This should make us hasten out of that doleful state and I would add here that there is aliquid tertium a third way I say not that we are absolutely bound to pray without the Spirit nor yet to neglect the duty because we have not the Spirit but we are speedily to go to Christ and accept him on Gospel Terms that the Spirit may be poured out upon us from on high that we may have the spirit of grace and supplication given us 2. I may further answer that though God sometimes vouchsafe his Spirit to stir up his people to prayer yet this is not to be presumed or constantly expected or depended on It s help is not alwayes Antecedent to the duty but comes in upon our endeavours Our work is to do what we can in hope that God will by his Spirit enable us to do what of our selvs we cannot He that sits down resolving to do nothing till the Spirit put him on doth Tempt the Lord and unwarrantably expect what God hath no where absolutely promised I would therefore say to the Christian that complains of deadness and indisposition as David to Solomon Arise 1 Chron. 22. 16. and be doing and the Lord will be with thee It may be observed how low and disconsolate David is in the beginning of some Psalms and yet how full of Faith and Confidence in the close May we not rationally think that the Spirit of God raised him up and came in upon him while we was meditating or praying I shall but lay this one thing before those that oppose this Truth Do you forbear to plow or sow till God bid you till he come and tell you He will bless your labours and send rain and seasonable weather c. Or do you forbear Food or Physick till God give you assurance that he will bless the creatures and make them nourishing and healthful No but you plow and sow eat and drink c. expecting Gods blessing He that ploweth ploweth in hope 1 Cor. 9. 10. And should we not do the like in spirituals not stay till we have a particular command or impulse of the Spirit but take all opportunities to read hear pray c. in expectation both of Gods assistance in and his blessing upon our endeavours CHAP. V. A Fourth Case concerning the help of the Spirit in prayer may be this Case 4. What is on our part to be done that we may enjoy this great Priviledge that our prayers may not be the meer expressions of our lips or workings of our own hearts but the breathings of Gods Spirit A Question which deserves our serious thoughts though I shall dispatch it in a few words leaving many things to your own meditation and enlargement Answ 1. We can do nothing to merit or engage the Spirit of God to attend us in our prayers You have already heard that the Spirit is a free Agent not working by constraint or necessity nor can all our endeavours oblige him to us Far be it from us to imagine that we have any of that preparatory or congruous Merit the Papists dream of whereby we may deserve the graces of the Spirit All grace is the free and undeserved gift of God we may put that Question to those that have the greatest measures of grace Who maketh thee to differ 1 Cor. 4. 7. from another and what hast thou that thou didst not receive i. e. freely undeservedly Now if thou didst receive it why dost thou glory as if thou hadst not received it i. e. Why dost thou boast as if it were purchased by thy own endeavours or deservings 2. Yet something may be done in order to our receiving or being capable of the gifts and assistances of the Spirit that is in the doing whereof God may graciously bestow his Spirit not because we deserve it but because he hath graciously promised to bestow it and hath made that the condition upon which he will give his Spirit 1. The first and great condition is That we accept Jesus Christ according to the tender of the Gospel The Spirit of Adoption whereby we cry Abba Father is the Priviledge Gal. 4. 6. of Children Because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father Observe here He is called the Spirit of his Son not only because the father hath not given his Spirit John 3. 34. 14. 16. by measure that is above measure unto him but because he procures the sending of the Spirit with all the gifts and graces of it It will not here be necessary to descend into that intricate Labyrinth Whether the Spirit as to some of its graces and operations be not received into the soul before its actual close with Christ the Affirmative whereof as to the order of Nature seems to me unquestionable But as to the Case in hand it is sufficient to know that the Spirit of Supplication is only their Priviledge who are Sons and Sons none
importunity and wrestlings with God for what you stand in most need of to have corruptions subdued grace strengthned wants supplyed Doth God bind and strengthen your arms Lay hold on his strength let him not go till he bless you spend not this strength in throwing feathers or beating the Air if God by his Spirit enlarge your heart do you then open your Psal 81 10. John 16. 24. mouth wide enough and God will fil it Ask that your joy may be full Let not such an advantage slip without some notable execution done upon some leading corruption pray down some domineering lust pray in some grace that is wanting pray up into exercise some grace that lies languishing and ready to die in thy soul 2. Improve these seasons as an evidence of this great Truth viz. That the Spirits help in prayer is no melancholy dream as the prophane world imagine but a great reality What stronger or more pregnant demonstration can you have of it than your own sense and experience Hereby you may fortifie your selves against the scoffs of ungodly men and pity those that speak evil of things they know not You may say as Christ to the Woman of Samaria If thou knewest the gift of God If you had known those sweet divine enablements which I have felt and experienced you would not thus blaspheme against the Spirits operation Or as the Apostle of those that crucified our Saviour Had they known they would not have crucified the Lord of glory So did these poor miserable creatures know they would not deride and scoff at these things Besides you may improve these feelings against the Devils suggestions when at any time he shall endeavour to perswade you into Atheistical and blasphemous thoughts as that the things spoken in the Word and by Ministers concerning the Spirit of God and its operations are meer delusions that there is no God no Christ no Spirit c. How may you from your own experience confute him and return him such an Answer Now Satan thou dost plainly shew thy self what the Word of Truth reports thee a Lyar from the beginning Wouldst thou have me disbelieve my own sense and feelings Have I not the witness in my self Do I not seel the lively and vigorous operations of that Holy Spirit against which thou blasphemest Doth it not sweetly inspire and enable me to wrestle with my God in prayer Doth it not sometimes life me up even above my self in heavenly breathings and pantings after Jesus Christ and sometimes lay me low in the convincing sight and sense of my own baseness and unworthiness Sure I am that flesh and blood could never carry me out or furnish me with such enablements c. Again These assistances may bestead thee in a dark day when thou art under the hidings of Gods face in a state of Desertion and wantest the sensible presence and lively workings of Gods Spirit Then may these experiences be a heart-cheering Cordial Then maist thou call to remembrance thy Songs in the night thy prayers thy holy breathings and enlargements and the very remembrance may prove reviving to thy soul and by such Musings the fire may kindle again which seems almost extinguisht 3. Improve the Spirits assistances as a Motive and inducement to be more frequent and constant in this duty and against the pull-backs and discouragements from it which at any time thou meerest withall Thus bespeak thy soul Why so dull and beartless Why so backward to a duty wherein thou hast found and maist still hope to find so mighty a Helper True indeed it is a duty of much difficulty and utterly above my own ability but why should I be discouraged I can do all things through the Spirit strengthning me How soon can the Spirit turn this barren Wilderness of my heart into a standing water and this dry ground into water-springs How quickly can be breathe upon me and cause these dry bones to live Why should my own Impotency discourage me when I may expect the help of Omnipotency What though I can do nothing in my own strength cannot the Spirit of Grace make his strength perfect in my weakness and enable me from a like experience to say with the Apostle when I am weak then I am strong Remember that our blessed Saviour hath promised to procure the sending of a Comforter John 14. 16. that shall abide with us for ever and therefore however you may not at present feel its lively assistances yet you may be assured it is in you since you have experimentally known its power and influences and this may encourage you to set upon duty even when under the greatest indispositions and discouragements in hope that when you begin to lift this powerful Helper will lift with you It is much to depend upon another we do in a sort engage them to do for us when we tell them we will trust to them So if under wants weaknesses indispositions discouragements we would yet go upon our work depending on the Spirit and expecting his enablemants it would be a singular means to engage his assistance And here let me advise the complaining self-discouraging Christian Thou that complainest of thy deadness distractedness inability and that thou wantest the Spirits help as formerly Take this word of counsel and make tryal of it Turn thy sad complaints into humble confidence resolve with thy self not to be discouraged from duty Say thus Well I am unable to do any thing I know not what to ask nor how to pray but I will go notwithstanding and the weaker I am in my self the more confidently will I expect the assistance of that Spirit whose work it is to help our infirmities and to make intercession for us with groanings that cannot be uttered I am assured he can and I shall humbly hope he will quicken my deadness enlarge my straitness and make up all my wants from his abundance Thus to improve your experienced assistances would be the best way to have them continued to you for hereby you give the Spirit of God much glory 4. And forget not to improve them into thankfulness Let not God lose his glory and thou shalt not want the comfort Improve the Spirits assistance as well in blessing God for what thou hast as in begging what thou wantest and amongst other mercies forget not to be thankfull for this mercy it self as being one of the choicest Say as David Who am I Lord that I should 1 Chron. 29. 14. be able to serve thee with such alacrity to pray though alas with much infirmity many distractions yet with such a measure of faith fervency importunity It is because thy Spirit enables that thy servant hath 2 Sam. 7. 27. found in his heart to pray this prayer before thee Oh when thou feelest at any time the warming enlarging influences of the Spirit of Supplication rise not off thy knees till thou hast made thy thankful acknowledgements to him who hath drawn out
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
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
into Leagues and Covenants with Idolatrous Nations as Ahaz to whom this seems to relate with the King of Assyria 2 Chron. 28. 16 20 21. but this proved a distress and not a refuge Again when they shall say unto you Seek unto them that have familiar Spirits and unto Wizards that peep and that mutter Here is a sinful course the wickedness whereof is evinced by the following words Should not a people seek unto their God q. d. V. 19. Should you not rather believe in God and enquire of him by prayer And then the folly of it in those words for the living to the dead q. d. What madness is it that 1 Sam. 28 11. those who are alive should enquire of the dead as Saul did Yet such is the sin and folly of prayerless persons Then observe again They shall pass thorough it hardly V. 21. bestead and hungry and it shall come to pass that when they shall be hungry they shall fret themselves and curse their King and their God and look upward not with an eye of faith but of impatience or forced by meer extremity as 2 Sam. 22. 42. This is that I am now speaking of they fall a cursing blaspheming grow desperate By all this you see how sad it is to want a Spirit of prayer in a day of trouble Into what snares men run themselves when they cannot go to God Therefore do not make a light matter of it Think not the want of the Spirit of prayer a small thing you know not how soon God may change your condition how soon affliction may fasten upon you then the Spirit of prayer would be an unspeakable advantage and the want of it will be found an unspeakable want however if by these sinful shifts you may keep off the blow for the present yet sin will increase and you will by such courses treasure up wrath against the day of wrath Isa 50. ult 8. ult your portion will be to lye down in sorrow you will be driven into darkness 2. A second consideration that may shew the misery of not having the Spirit of prayer in afflâ—ction is this that such ordinarily lose the benefit of affliction to them it is Ezek. 7. 5. like to be an evil an only evil I deny not but God may do good and hath done good to very wicked men by afflictions But I say you cannot expect or promise to your selves any benefit till you can pray in affliction The promises indeed are many of Isa 27. 9. benefit by affliction By this shall the iniquity of Jacob be purged I have sent them Jer. 24. 5. into the Land of the Caldeans for their good All things shall work together for good Rom. 8. 28. But he God chastneth us for our Heb. 12. 10. profit that we might be partakers of his holiness and the like But all these promises bring forth upon the knees of prayer What is it for him that hath no key or way of entrance to know of an infinite Treasure These wells are deep if you cannot draw them by the Bucket of prayer what the better are you Oh it is an unconceivable loss to lose the benefit of afflictions Thus may a prayerless soul bemoan it self in trouble This affliction for ought I know may be my ruine it may be the Praeludium of eternal misery it may cut me off and send me packing to Hell or if I live I may live a miserable comfortless life I may be a very Cain a Vagabond Or it may be to my further obduration and so heighten and hasten my condemnation Now he that hath the Spirit helping him to pray in trouble may be assured of a blessed issue and a sanctified improvement of his sufferings But of this I spake something before Well if you desire to derive upon your souls the influences of all those blessed promises made to the suffering servants of God get the Spirit of Prayer otherwise you cannot be assured that one of those good things belong to you 3. Where a Spirit of prayer is wanting under affliction it is to be feared that soul is in a state of wrath I will not be peremtory In some cases God may withdraw his Spirit from his people in affliction when he intends to hold on their burden for some time as it was with the Jews in Babylon Ezek. 24. 23. So foretold Ye shall not mourn nor weep that is towards God in prayer but ye shall pine away in your iniquities and mourn one towards another and so fulfilled All this evil is come Dan. 9. 13. upon us yet made we not our prayer before the Lord our God Yea sometimes the with holding of a Spirit of prayer is inflicted as a punishment upon Gods children of which I spoke in one of the Cases above Yet this I must needs say Where a soul neither prayes nor desires to pray nor sees a necessity of prayer under trouble but thinks of other courses any whither rather than to God it is a shrewd sign that soul hath no interest in God For afflictions are Gods Rod and if we are children we shall fall at his feet when he takes his Rod in hand and however the Sun-shine of Prosperity make a Child of God cast off his Cloak as I may allude to that Fable yet the wind of Adversity would make him gird it closer about him Though a course of peace health fulness make the best sometimes forget their Rock yet when misery comes they remember God is their Rock and Psal 78. 35 the high God their Redeemer The Text tells you it is one of the great supports of a child of God in a day of trouble to have the Spirit helping his infirmities So that where the Spirit of supplication is wholly wanting it is to be doubted whether that soul hath the Spirit of Adoption Though to pray in affliction is not alwayes an evidence of having a Spirit of Prayer for even wicked men may and often do pray in straits yet to be prayerless then speaks one void of the Spirit Were there any praying dispositions in the heart afflictions would draw them out But it may be this is little to those I am speaking to what if they be not children of God What if they be strangers at the Throne of Grace c. Oh but make not light of such a condition What can I say worse of a man on this side Hell than to say he is a child of wrath To such God is an enemy and all his dispensations are in anger his very blessings are cursed That is a sad word the wrath of God abideth on him it hunts and pursues John 3. 36. him and without repentance will never leave till it hath sunk him into everlasting perdition Is this to be made light of Or can you imagine a condition more deplorable 4. Add this also that where a soul under affliction is void of the Spirit of
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
are renewed I find there is no allay to trouble like this even to pour out my soul to the Lord which by the help of Gods Spirit I can do in some weak measure this is hearts-ease I can upon this account glory in my sorrowful infirmities that the power of Christ may rest upon me Therefore I 2 Cor. 12. 9 10. take pleasure in infirmities in reproaches in necessities in perseoutions in distresses for Christs sake or in other Troubles that come upon me in the world for when I am weak in my self then through the Spirits assistance I am strong If this be thy condition and experience I have two words of Counsell to impart to thee 1. Use and improve to the utmost this great mercy hold on in this duty Continue in prayer while thy trouble continues I Col. 4. 2. mean that thou double and treble thy importunity in reference to the Affliction thou art under do as Paul pray thrice often 2 Cor. 12. 8. 2 Kin. 13. 19. smite with this arrow not three times only but six or seven yea an hundred times But not to speak in the clouds There is a threefold improvement which you should make of the Spirits help in trouble all having relation to Affliction and exceedingly tending to your advantage in it Take them in order 1. Improve the Spirits help especially to beg a blessing upon your affliction be earnest for sanctification and spiritual improvement under it be not so importunate to have the plaister taken off as to have it made effectual to heal some spiritual distemper Let thy soul breathe out such desires as these Lord make this stroak humbling healing quickning May some corrupt blood run out at this wound Let some hidden lust be discovered let my faith be resined my delight in thy wayes be increased as my outward 2 Cor. 14. 16. man decayes let my inward man be renewed day by day Thus be more importunate to find the good of it then to be freed from the evil of it as thou seelest the smart so be earnest that thou maist find the benefit such prayers are according to the will of God and therefore he will return a gracious answer Self may prompt us to beg ease and deliverance but Grace should teach us to beg spiritual advantage especially since the promises of doing us good by affliction are so full so many and since there is not a shorter cut to a sanctified deliverance than to have affliction sanctified 2. Improve this mercy as an alleviating consideration do as those that carry a heavy burden they lay something betwixt their shoulder and the thing they carry to make it lye easier Put this consideration betwixt thy shoulder and the burden it will make it abundantly lighter as you have already heard Oh what a calming cheering thought may this be Well though I am afflicted yet I am not cast off God still holds me up with one hand as he smites me with the other while I have the blessed spirit of God to take by the heavy end and lift with me how patient how cheerful should I be As it said in a like case The Inhabitant shall not say I am Isa 33. 24. sick the people that dwell therein shall be forgiven their iniquity which some thus interpert q. d. The people shall not be sensible of sickness and bodily distempers Sense of pardon shall take away sense of pain their outward afflictions shall be as no affliction sin which is the sting thereof being taken away So may the soul under trouble which hath this great advantage say This trouble is nothing so long as I can thus fetch in ease support and comfort 3. Improve it also as a preservative from taking offence at the Cross or from taking indirect wayes to get from under it For think how unreasonable a thing it were to be offended to quarrel or murmure when God doth abundantly compensate the bitterness of thy suffering with the sweetness of this experience Or why shouldest thou go else where for ease and comfort when thou hast so ready a way to God He hath laid a Cross on thy back but he hath withall put his Spirit within thee and thereby thou canst fetch in support this is enough to bear charges be the journey as I may say never so long or chargeable Thus argue Why should I go elsewhere I can turn in to my Heavenly Father I can commit Psa 55. 22. my self to the Lord and cast my burden upon him and he will sustain me What need I goe down to Egypt for help why should I wound Conscience by base complyances why should I ask a guard of Kings or fly for shelter to brambles with will but scratch and teâ—r mee when I can by Faith and Prayer dwell in the secret place of the most high and abide under the shadow of the Almighty Is there not a God in Israel and have I not that Spirit of Adoption whereby I can cry Abba Father why should I got to Baalzebub the God of Ekron Through grace I will not sin nor charge God foolishly If hee strike harder I will pray harder and cry lowder Thus emprove this precious mercy 2. The Second word of advice I have for such is this Let thy returns of thankfulness for this mercy be neither straitned nor slackned because of thy affliction rather be more thankfull delay not to pay God the praise due to him nor pay him with the shortest For consider this Priviledge is not only an allay to thy affliction but it changeth the very nature of it it turnes the Cross into a blessing This I presume will be readily acknowledg'd that the worst that can befall us is mercy if it work for the best if it improve and fit us for glory if it make our graces more flourishing and vigourous and shall make the Crown of glory more ponderous Now this is the Effect of the Spirits help in prayer it turns afflictions into advantages our losses become our gain and is there not cause of joy and thankfulness What Paul saith of his bonds and imprisonment I know this shall turn to Phil. 1. 19. my salvation how through your prayer and the supply of the Spirit of Christ The same may you say of your troubles Be they what they will I know these shall turn to my salvation I know these shall promote my eternall happiness through the supplies of the Spirit in Prayer Therefore bless God in the midst of trouble rejoyce in this mercy and the rather because this will be a singular means not only to have the Spirits assistance continued but to have it more increased Thanksgiving is a duty that brings meat in the mouth of it you cannot give God the praise of any mercy but hee will add another mercy to it The thankfull Leper upon his returning to give thanks receives an additionall Testimony Goe thy way thy faith Luk. 17. 19 Calv. in loc hath made
on Christ and on our owne righteousness are diametrically opposite Rom. 10. 2 3. Now doe not most of the common sort of professing Christians think to be heard for their civill honesty their good meanings their uprightness had not my owne experience in conversing with many confirmed mee I could scarce have beleeved that so many professing the Protestant religion had retained this Popish principle I fear many look but with a â—quint ey at best upon Christ and though they name the name of Christ in duty yet as those women Isa 4. 1 they weare their owne apparrell come to God rather trusting to their owne supposed worthiness than the merit of Christ Well 't is impossible you should come in the name of Christ till you be beaten out of this hold They that serve God in the Spirit and rejoyce in Christ Jesus will put no Confidence in the flesh These may serve as convictions of your Phil. 3. 3. guilt Therefore reflect upon your approaches to God bewayl your presumption in daring to call God Father while you have come without Christ I sorbear to aggravate this sin upon your Consciences Use 2 Learn in all your addresses to God to bring Christ along with you dare not to call God Father but by Christ and therefore make sure your Interest in Christ it is not naming the name of Christ in prayer but acting faith upon his merit and intercession that I press you to Matth. 7. 22. Many shall say Lord wee have prophesyed and so prayed in thy name and yet hee will disowne them 'T is not the vehemency of words but the reality of your relation that will prevail And therefore 1. See that your faith in Christ be right Examine-proove know you not c. 2 Cor. 13. 5. The Apostle is serious and urgent in this matter and it is whether you be in the faith his redoubling the exhortation speaks both the difficulty and necessity of the thing The Truth of our speciall relation to God depends upon the sincerity of our acceptation of Christ and upon that relation lies the stress of our assurance to speed what need have wee to see that our faith be right 2. Nor is it enough that wee have faith in order to our coming to God by Christ but wee must act it while our mouth is opened in begging our hand must be imployed in tendering Christ Prayer is neither right nor prevalent if it be not more in the exercise of grace then in bodily contention as wee must have one ey to God the Father expecting what wee ask from him so wee must have another upon Christ expecting it though him as our Intercessour 3. See that both your person and performance be worthy of or rather suitable to such a Mediatour that is that you be such for whom hee may intercede and the duty such as hee may tender to the Father I am far from thinking that wee can perform such duties which may by any vertue in them engage Christ to tender them yet our duties be such as may be fit for Christ to tender to the Father The Reverend Dr. Preston Saints dayly Excercise hath well exprest my meaning Under the law saith hee besides that the Priest must offer the sacrifice two things were required 1. That the Person should be legally cleane and this is still required viz. that every one that nameth the name of Christ i. e. either cals himself a Christian or cals 2 Tim. 2. 19. upon God by Christ should depart from iniquity 'T is high presumption to call upon God with polluted lips to come into the presence of God with a stinking breath they that draw nigh God must cleanse their hands and purify their hearts Jam. 4 9. 2. The sacrifice must be without blemish so under the Gospel the duty must be holy the prayer ten red by Christ must be according to the Will of God if either of these be wanting wee cannot rightly come to God by Christ such defects either in the person or performance will weaken confidence as a child when conscious of any wilfull miscarriage feares his Father's presence the Truth is where such defects prevaile the acting of Faith upon Christ must needs be hindred and then wee doe not rightly come in his name to the Father So much for this Truth D. 4. The word Our may relate to the community of Christians and so it teaches us charity to take others into our prayers God is the Father of the whole family Eph. 3. 15. and therefore must be prayed to as our common Father 't is observable that Our Saviour instructs his Disciples to pray thus not only in their publick and joynt addresses but in secret and in our single applications Verse 6. when Thou prayest so that the point is God in all our addresses is to be prayed to as the common Father of the faithfull Wee are to take in others into our prayers not appropriating God to our selves only Wee have frequent Instances in Paul's prayers 1 Thess 1. 1. and 3. 11. 2 Thess 1. 2. and 2. 16. Though hee alone pray yet hee prayes to God as a common Father And this wee must doe Reas 1 1. To import a distinction of God from and excellency above all Earthly Parents They are only of particulars of of a few but hee of the whole community So that in saying Our Father wee acknowledge God the Authour of all Spirituall life and grace to all beleevers 'T is as if we should say Thou O Lord the fountain of all grace who begettest all that are begotten to a Spirituall life the God in whom all beleevers live and moove and have their being spiritually This sets God far above all others who are but particular and instrumentall Fathers 2. To import our membership in that body which is spiritually begotten q. d. Lord I know there are a peculiar number which are begotten of thee and which call upon thee as a Father Of that number I hope and profess I am therefore on thee I call as one of that number so that it is a singular foundation and strengthning of our faith when wee can confidently say our Father wee owne our selves to be of that body whereof Christ is Saviour 3. But chiefly it imports that union of hearts and communion in prayers which should be amongst all that call upon the Lord that they should be so charitably affected towards each other as to interest the whole community in the prayers of each particular beleever So that the sense is Lord I call upon thee not only as my Father in particular but of all the faithfull I come to thee as with a desire to share in the prayers of all the faithfull so to Interest them in mine and this I intend as the maine sense of the Doctrine That Christians should not be private-Spirited in their devotions nor confine their prayers to their private concernmâ—nts but should be so affected towards all true beleevers
8. when the most High devided to the Nations their inheritance when hee separated the Sons of Adam hee seâ— the bounds of the people according to the number of his people Israel i. e. he so disposed of other Nations into their Inheritances as was most for the advantage of his own peculiar people or Hee had a speciall respect to his owne people in his generall disposals of others Thus it must be in this case To this purpose presecuters must be cut off Christian Magistrates raised up Kings and Potentates of the world must be rebuked for his Prophet's and people's fakes Psal 105. 14. Hee must overturn overturn overturn One Monarchy must Ezek. 21. 27. succeed another and that again must be translated to a third and that to a 4th Nation and all this to make way for the Stone Dan. 2. 45. cut out of the Mountain without hands which must break all in pieces Thus God makes his owne design of all men and Kingdoms and transactions that are in the world not by policy or an after-game but by over-ruling the grand affairs of the world which is his generall Kingdom So that this Kingdom is undoubtedly included in this Petition 2. For the Kingdom of grace there is no doubt but it is here chiefly intended both in it self and as a means to the Kingdom of glory God hath appointed the Means as well as End Faith Repentance Sanctification new obedience are the condition of our raigning with him in glory Luk. 15. 5. John 3. 36. For the effecting of these the Gospel must be preached 1 Cor. 1. 21. Nor can the Gospel effect them without the Spirit 's efficacious concurrence Now this in part at least is the Kingdom of grace when the word not only runs but is glorified when God by his Spirit so goes out with his Messengers that Sathan fals from heaven as lightning the works of the Divell are destroyed and poor souls rescued from him and translated into the glorious liberty of the Sons of God and that this may be is undoubtedly the import of this Petition 3. Then for the Kingdom of glory as being the end and consummation of both the former it must need be included since hee that wills the means wils the end nor is it only intended obliquely or by the By but directly and ultimately as being the consummation of mans happiness so that the coming of the Kingdom of Providence in subordination to the Kingdom of Grace and of this in order to the Kingdom of Glory and of this again as the End and complement of both is the scope and import of this Petition Come How can it be said to come in any sense I Answer Wee are not so to understand it as if it should remove or be removed from another place but as wee say The Sun comes into the house meaning not the body but the beams of it so for the Kingdom of God to come is that in its effects and power it be extended to us that wee may feel the day of his power that as it is Rev. 11. 17. hee would take to him his Kingly power and reign That hee would so order the affairs of the world as it may appear and men may acknowledg There is a God that reigneth in the earth and so as may tend to his Churches advantage What the fuller import of this word is will be shewed in the Application Now had wee designed a full handling of things many Observations would flow from the particulars coucht ' in this Petition as That God hath a Kingdom That this Kingdom comes to places and people That to have it come is a desireable mercy That prayer is a speciall means for the procuring of it c. But I shall as I promised content my self to resolve the Petition it self into a Doctrinall Proposition which take thus Doctr. 7 The coming of Gods Kingdom should be the joynt Petition of the whole and the particular of every member of the Church As they doe rejoyce that God doth Rev. 11. 17. and 19. 6. so they should pray that God may reign that hee will shine forth in his glory and exert his power for the spreading of his Kingdom into all the world It were easy were it necessary to produce Scripture-precepts and examples for the confirmation of this point but this were but to light a candle in the Sun shine I shall briefly resolve a two-fold Query and then apply it Quest 1. To what purpose is such a Petition Can wee imagine it will come sooner or later for our prayers nay Is it not every where in generall at least and therefore what need to pray for it Answ This is but the cavilling of Carnall Reason and indeed such as would if it were hearkned to soon make us leave off praying at all for wee may at the same rate argue about any thing wee pray for Either God hath determined it shall be or not if hee hath decreed it shall bee then our prayers are needless if not they are vain and ineffectuall but know vain man that our prayers are nevertheless required as was shewed in answering the like cavill against the former Petition in order to the effecting of what God hath decreed And for this in particular 1. Shall not Gods Children hereby testify their love to God Is it not an expression of our loyalty when wee heartily pray for the prosperity of our Soveraign and for the speading and flourishing of his Kingdom But. 2. What room for such a cavill when wee have an express command and injunction in this standing pattern When wee have Scripture-precept and pattern for our obedience and imitation And promises to encourage us such as that Luke 11. 13. hee will give his Spirit by which hee manageth his Kingdom to them that ask him Quest 1. Why or upon what account should this be the Petition of Gods children To hint but a Reason or two Reas 1. In order to the accomplishment both of the former and following petition for neither will men sanctify the name of God nor yield obedience to the will of God till they feel the power of God and hee set up his Kingdom of grace in their hearts Then is Gods Name sanctified when both the Godly celebrate his power and Kingdom as Rev. 11. 17. and 19. 6. and the wicked are forced to acknowledg it as Dan. 4. 34 37. and 6. 26 when hee executes judgment in the earth rescuing the oppressed from the power of the oppressour c. And then will Gods Will be done by men when by his grace hee overpowers their wills and brings them into complyance with his owne 2. Wee are therefore to pray for the coming of Gods Kingdom both upon the account of that advantage that will accrue to us by its coming and of our inability to goe to it without its coming to us For the advantage of it you will better discern it when wee more particularly unfold it in the
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
many is peremptory for its divine authority saith It is causelesly and without warrant omitted by the Church of Rome nay he calls it sacriledge in them that steal away this Thanksgiving from prayer as if it were no part of it Another tells us that one Greek Copy Lucae Brugensis Var Lection omits it one Latin Copy hath it That the Greek Fathers Chrysostom Theophylact Euthymius and the Author of the imperfect work on Matthew assert it the Latin Fathers Tertullian Cyprian Hierom Ambrose Augustin and others following them omit it himself leaves it doubtful I shall only give you the Reasons of a late Writer for its authentickness 1. Without it this pattern had been deficient Leigh's Annotations 2. The Greek Copies have it 3. The Syriack Paraphrast translates it 4. Chrysostom and Theophylact expound it which Reasons methinks seem sufficient to beget at least a probable perswasion of its divine Authority I shall acquiesee in these together with the peremptory assertion of that aboye-mentioned Reverend and Judicious usher See also Ward on Matthew largly dispâ—â—ing the Case Author whose judgment methinks might sway much with the contrary-minded I conclude therefore that it is of divine authority and if not added by our Saviour which I think most probable yet at least borrowed from the forementioned Texts Dan. 7. 14. 1 Chron. 29. 11. Wee may look on the words 1. In their respective consideration to the whole body of the prayer 2. In their absolute consideration and in each they would afford us several Lessons in the bare naming whereof I shall content my self The words then as connected with the former are an argument enforcing the Petitions Thence observe Doct. 1. Our prayers should be backt and strengthned with arguments Doct. 2. Our arguments should be drawn from God not from our selves not from our own worthiness this is plain from the words Then considered in themselves as a distinct branch of this pattern of Prayer or an appendix to it we may in the general learn this lesson from them Doct. 3. Thanksgivings and gratulatory acknowledgments should be mixed with our prayers and Petitions Besides should we take the words in pieces and consider the particulars here ascribed to God each of them would afford us a distinct observation Kingdom this was explained before Here I conceive it properly signifies the universal and absolute Soveraignty of God over the whole world or that right of Dominion which is originally and transcendently invested in him all other Kings and Potentates being but his seudatories Prov. 8. 15. Power That is proportionable ability 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and strength to manage this Kingdom Some have power and not right Eccl. 4. 1. on the side of the oppressour there was power or strength Others have right but want power Kings and Princes sometimes become weak as others God cuts off the Spirits of Princes makes them wander in the wilderness where there is no way But Right and Power strength and Soveraignty are never separated in God and then Glory Praise or honour that is the reflexion of both the former things upon God or the Creatures acknowledging and ascribeing them as due to God And all this not for a time his Kingdom is an everlasting Kingdom his strength everlasting strength and his glory as himself endureth for ever Each of these would afford a large field of discourse but I shall wind them up in this one Proposition Doct. 4. Supreme Right and Power belong to God and therefore Glory is due to him for ever The Seal set to this Form is the word Amen a word of Hebrew Original kept untranslated in most languages to betoken Ainsw say some the unity of Faith and Spirit which ought to be amongst beleevers This word is used in the beginning of a Sentence and then it is vox asseverantis a note of affirmation and being redoubled makes the affirmation more vehement thus where we read Verily other languages have it Amen Or else it is annexed to the end of Sentences or Petitions and then it is Buxtorf fidentis assentientis particula a note of assent confidence expectation as also of ones sincere desire that the thing may be The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amen in the Original signifies Truth and being used in the end of Sentences or prayers signifies as much as firmum ratum esto vere fiat So be it even so so it is so that it implies both a desire to be heard So may it be as is used Deut. 27. 15. Jer. 28. 6. and so the Note is this Doct. 5. Our prayers should be put up with enlarged desires of audience and answer And it also signifies our assent and confidence So it shall be or So it is The Note is Doct. 6. Our prayers should be put up in faith and followed with a beleeving expectation of gracious returns from God this is the sense of that Psal 17. 2. and will look up These things might have been spoken to at large but I have rather chosen to give this light touch upon them having dispatch't what I mainly intended in speaking to the Petitions I shall commend you with these poor labours to the blessing of God only let me begg of you that my pains may not be frustrate by your casting behind your back the things that have been delivered my design was to help those who neglect the duty of prayer especially in their families upon pretence of their want of gifts and abilities let but such make use of those helps I have here proposed and begin to comment upon this excellent pattern and the several Petitions to which purpose I have hinted Scripture-phrase and expression and I doubt not but they shall by degrees experience their abilities growing and indeed I know not a better way of improving the Gift of prayer But then take â—eed of resting in the gift when attained Let the second of those Directions annexed to each Petition be well heeded think it not enough that your prayers be directed by this pattern but labour that the frame of your hearts be suited to the matter of your Petitions Then may you be assued that God will hear you and at last you shall be translated from praying to prayfing from imitating Christ in this weak manner to enjoy him in glory and to sing eternal Hallelujab's to him that fitteth upon the Throne and Rev. 5. 13. to the Lamb for ever and ever CHAP. XI The Observations deducible from the Connexion Scope and matter of the Lord's Prayer had it been handled in that way of Exposition which is now in Vse 1. GOd's foreknowledge of what we want is no Supersedeas to our asking Compare Matth. 6. 8. with 9. Verse 2. Prayer is a duty befitting all ranks and degrees of Christians The Multitude The Disciples Matth. 5. 1. are taught it 3. We have need to be taught and taught again how to perform the Duty of Prayer as we ought for