〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE GENERATION OF SEEKERS: OR The right manner of the Saints Addresses to the Throne of Grace: IN TWO TREATISES.  
The First being a sober Vindication of the Spirit of Prayer, with the Resolution of divers Practical Cases relating thereunto.  
The Second, a plain Exposition of the Lord's Prayer, with Notes, and Application, mainly intended as a Directory to those who desire to attain the Gift of Prayer.  Ephes. 6. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tertull: (Citante Dieterico) A tali spiritu prosicisci debet oratio, qualis Spiritus est ille ad quen mittitur. August. Si vis c●m fructu orare, oportet te priùs esse templum Spiritûs Sancti. 
London, Printed in the Year 1671.   

THE EPISTLE TO THE READER.  
Christian and Courteous Reader.  
WHat some have said of Laws, That if to all those wholesome Constitutions which our pious and prudent Legislators have enacted, there were added but one more, viz. To enforce the execution of the rest; The nation would be both happy in itself, and a Mirror (and Terror also) to all about it: The like may be said of holy and Practical Books (wherewith this Age abounds even to a furfet) that could such a Book be written as might effectually stir up Christians to a right use and improvement of the Labours of God's faithful servants already extant, there would be (I will not say none, but I may say) less necessity of writing more in that kind. For indeed, as to the substance of Christian duties, I may allusively take 
Eccl. 1. 9  up that of Solomon, The thing which hath been is that which shall be, and that which hath been done is that which shall be done, and there is no new thing under the Sun. Treatise upon Treatise, line upon line, precept 
Isa. 28. 13.  upon precept, are extant, whereby Christians might be both instructed in and excited to the Duties of Religion and I think no duty of Religion more frequently treated of, than that which is the subject of these poor labours.  
But as once it was the answer of ● Minister to one of his Hearers, blaming him for too often declaiming against the sin of Drunkeuness, that he resolved never to leave preaching against it, till the People had left off the practice of it; So methinks it may be a sufficient Apology for any labours of this nature, that till the duty be more generally and carefully practised, there is a necessity of reiterated calls to it, and a● it is said by one, Nunquam nimis dicitur, quod nunquam satis discitur, That duty (if it be indeed a duty of weight and importance as this is) is never too much pressed by the Minister, which is never enough practised by the Hearer.  
But alas! 'Tis matter of sad consideration, that, while both from the Pulpit and Press, Christians have such loud and repeated calls to their respective duties, so few believe the report, so that with reference to the generality of our hearers we may take up that of the Prophet, To whom shall I 
Jer. 6. 10.  speak and give warning that they may hear? Sad it is, that God's painful labourers have so just cause (as to most people) to renew the old complaint, I have laboured in vain, I have spent 
Isa. 49. 4.  my strength for nought and in vain— And this, not only as to their Oral labours in the Pulpit (whither for most part, they bring their Sermons, as People do their dead to Church, to bury them there); But also their elaborate writings, and elucubrations, whereby many of God's faithful servants though they are dead yet speak  
This I say again, is a sore evil, and should be for a Lamentation, that so little right use is made of that store of spiritual provision, which God's Joseph, have laid in for a time of scarcity; and the greater sin, because so little laid to heart, so rarely lamented.  
I have sometimes observed it to be (and I hope in sincerity) the acknowledgement of some Christians, that they have heard unprofitably: but 'tis rare to meet with him that will seriously bewail his neglect of, or unprofitableness in reading, either the Word of God, or the works and labours of his servants, written for their edification; as if these last were not among those Talents, which ought to be improved, and must certainly be accounted for.  
Give me leave therefore, Reader, first to propose something in general for thy more profitable improvement of these precious mercies which God puts into thy hands, I mean the pious and practical Books, which this age hath brought forth in such plenty: and then a word or two in particular touching these two Mites which I now cast into the common treasury.  
As to the former, I hope it may be a word in seasons: Some are naturally dead, and shall never speak word more to thee for thy edification, yet their labours are in thy hand; by these they have endeavoured, (with Peter) that thou mightst be able after their decease, 
2 Pet. 1. 15.  to have those things always in remembrance, to which, while living, they did stir thee up, by putting thee in remembrance: Others are legally dead, and may not speak, as formerly, from the Pulpit; Yet their hands are not so tied up, but that they may write and (by the indulgence of Authority) make public such things, as rightly improved may promote thy spiritual welfare and eternal happiness.  
To lose the benefit of these advantages, cannot but be an unspeakable loss, and therefore to direct thee any way for thy more profitable use thereof, cannot but be acceptable to every soul that's under a sense of his own necessity, of the present scarcity of quicking means in many places, and of the strict account one day to be rendered of every Talon we have received, and amongst others the pious labours of God's faithful servants.  
To detain thee therefore no longer, let me lay before thee these few things.  
1. Persuade thyself that all these good Books and pious Treatises which of late, and ev●n since our departure from Rome, have come forth into the World, are the effects of Gods gracious Providence: 'tis he that hath gifted, and raised up Instruments to that purpose, he hath put it into their heart, he ha●h guided (as it were) their band, though not in that extraordinary manner as he did the Prophets and Apostles, who were moved, and 
2 Pet. 1. 20. 21. Matth. 28. ult.  infallibly guided by the Holy Ghost; yet in the same way, wherein he hath promised to be with his Ministers to the end of the World. Solomon tells thee 
Eccl. 12. 12  that O making many Books there is no end, and much study is a weariness to the fl●sh, yet God hath made his servants both able and willing to undergo that labour for thy sake, and with indefatigable pains (even to the impairing of their own health and strength) to write Commentaries, Expositions, Sermons, Martyrologies, and other like pious labours, for thy advantage: Look upon this, I say, as from the Providence of God for his Church's edification, and as one way whereby such promises as those are fulfilled,— Many shall run to and 
Dan. 12. 4.  fro●, and knowledge shall be increased— The earth shall be full 
Isa. 11. 9  of the knowledge of the Lord as the waters cover the sea— They shall all know me from the least of them, unto the greatest of them 
Jer. 31. 34. — This consideration will be a Spur to improvement, when they are looked upon as a price put into thy hand by God, it will make thee more conscientious in the use of them.  
2. In this great variety of useful helps, labour to single out such as may be most helpful to thee. To this purpose, if thou hast not opportunity or ability to do it thyself, consult such as can direct and inform thee. There's as much skill and care to be used in the choice of Books as Meats; some may best suit one, some another. Three things especially should be considered to this purpose. 1. Thy Capacity, whether thou standest in need of milk, or art able 
Heb. 5. 12.  to digest stronger meat; whether the more polite, sublime and spiritual discourses of some, or the plain, familiar writings of others, be fit for thee. 2. Thy Condition as to spirituals, here is great variety: some are dead and need quickening, others weak and need confirming, others doubtful and need resolving, etc. 'Tis good to look into thy state, and be conversant in such things as may best conduce to thy edification. 3. Consider also thy leisure and opportunity (I may add also thy ability) All have not the like time to spare for this exercise; their employments in the world take them up so, that they cannot give themselves to reading, as those may whose callings are more ingenuous, or whose Condition in the world sets them above the necessity of toiling and labouring for the meat that perisheth: These later may employ their leisure in larger Treatises, but the former must content themselves with those more succinct Epitome's of Christian duty.  
3. But to come nearer what I intent; Whenever thou settest upon this duty or exercise, propose to thyself a right end, and labour that thy reading may conduce thereunto. Want of this, I fear, makes many a great Student so unprofitable to himself and others. Alas! How many propose no better ends to themselves then to satisfy their curiosity, to furnish themselves with notions or matter of discourse, or to drive away time (as they speak) when they know not how to employ themselves otherwise? I fear some do but only fill up the vacancies of the Sabbath with reading, because they have then (as some foolishly call it) an idle time, and know not how to spend it, being ashamed or afraid to go to their sports or worldly employments: It hath sometimes grieved me to see a Bible or good Book in the hands of some upon a Lord's day to so little purpose. Well, if you would profit by reading, propose right ends, and these either.  
1. General such as agree to all good Books, namely your own edification, and the benefit of others. When you open your Bibles, or other practical Books, think thus; I have now a price in my hand; this exercise may, through the blessing of God, conduce to my eternal good: hereby my knowledge of God, of Christ, of myself, of my duty, etc. may be augmented, my graces improved my Corruptions mortified, and for these ends I will endeavour to improve it. Were our eye fixed on such ends, our reading would be abundantly more advantageous.  
2. Besides you may propose to yourself a more special end, namely that which the Book, or subject ye read are directed to: as in reading a Treatise of Prayer, your end should be to inform your judgement in the nature of that duty, to quicken yourself to the Practice of it etc. Make that your end in reading, which is the Author's in writing, and take notice how every Doctrine, Precept, Motive, or Instruction conduceth thereunto. This will both make the things you read better understood, and easilyer remembered; and hereby also more advantage will accrue to you, as to the practice of those particular duties.  
4. Next see that you read in a right manner, and that in these particulars.  
1. Read attentively and considerately: See that your mind and understanding go along with you. Understandest 
Act. 8. 20.  thou what thou readest, is a necessary Questions; and this cannot be without attention. What the Apostle saith in reference to the understanding of others, I had rather speak 
1 Cor. 14. 19  five words with my understanding, that by my voice I might teach others also▪ than ten thousand words in an unknown tongue, I may allude to in this case. A little read with deliberation, and understandingly, is better than whole volumes posted over without taking heed to the scope and meaning. Therefore labour to keep your mind, as well as your eye, at work in this exercise: 'Twas Plato (if I mistake not) that required in his Scholars (Mathematicum ingenium) a Mathematical disposition, that is, To have their minds attentive and considerate; without this you do but pour water into a Sieve: There's much variety of men's dispositions in this respect; Some very quick to apprehend, their understandings like water, easily yielding to any impression, but very fluid and unapt to retain; Others hardlyer imrress, but more happily retentive of what is once taken in; both sorts have need to be attentive, the latter that they may get, something to lay up; the former, that they may lay up and keep what they get. Cursory glances, are but looking one's face in a glass, and then going away 
Jam. 1, 23,  and forgetting what manner of men we are.  
2. Read judiciously and with discretion: Weigh things in the Balance. The Apostle often calls upon those to whom he writes to use their own Judgements. I speak as to wise men, 
1 Cor. 10▪ 15.  Judge ye what I say. And again 
1 Cor. 11. 13.  judge in yourselves. Is it comely— Though in reading or hearing the word of God, and the works of men there's a difference: We may read men's, writings 
Alios ut judex, Scripturan ut judi●e●n.  as judges thereof, but we must read the word of God, as being our Judge; yet even in reading the Scriptures, there is discretion and judgement to be used, not whereby we judge what's true or false, but what's our duty, and under what circumstances etc. But in reading men's writings, even the best, there's great need of weighing things, especially as to the application of them to ourselves; lest that which is intended for Physic to some, become Poison to others, by misapplication: But that which I mainly intent here, is the same which is so highly commended in the Beroeans: that 
Act. 17▪ 1●.  they received the word with all readiness of mind and (yet with Caution, for they) searched the Scriptures daily whether those things were so, the happy effect whereof is noted in the next words, Therefore many of them believed—. 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, forbidden the sin, etc. 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) 
Dulc●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 believed on Christ for the woman's saying, but when themselves had seen and heard him, they came up to a fuller assurance: Now, say they, we believe, not because of thy saying; 
John 4. ●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 Truth's 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 useful, 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 persuaded. Therefore see how the foundation is laid, 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 employments.  
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'er cloy thyself: a golden Rule indeed.  
This observed in reading would make it more profitable. Frequency would beget an attentive mind, and cause a retentive memory, especially if you do not tyre 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 yourselves; 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 cracked Vessel, so the word imports) or run abroad as ink upon naughty Paper. 'Tis 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 knowledge 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: sum 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 Stomach 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 Stomach, 
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 turns 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 nourished 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 practice. 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 God's account what you do know: He judged the cause 
Jer. 22. 16.  of the poor and needy, than 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 Tutor to teach you something of your Duty as Christians; take out those lessons that are proper for you, and set about the Practice of them.  
6. I shall add but one thing more, but that without which the rest will be fruitless and ineffectual, namely, before and after this exercise lift up your hearts to God in prayer, He it is that must 
Isa. 48. 17.  teach you to profit, he gives understanding, strengthens memory, quickens affections, and makes the labours of his servants profitable: beg the concurrence of his holy Spirit before you enter upon the duty, and turn the matter of what you read into Prayer. When you understand your duty, go to him for strength to perform it. When you meet with something that's convincing, quickening, comforting, entreat the Lord to set it home and keep it upon your hearts.  
Thus I have, in some weak measure, proposed what seems most conducing to the prefitable reading of both of the Scriptures, and other labours of God's servants, which I hope may be acceptable because a word in season.  
Concerning this two fold Treatise, I shall not say much: The dignity of the subject, I confess, required an able● and more experienced workman; yet I shall freely acknowledge that the matter and substance in some of the Cases, is borrowed; and because, as he said (Ingenuum est ag●oscere per quos profeceris 'Tis ingenuous to acknowledge by whom we profit) much of the first Case will be found in these two Treatises which (without my commendation) will praise their Authors in the Gate. viz [Hol●ingworth's, Holy Ghost on the Bench, other Spirits at the Bar] of which I may truly say, it hath (multum in parvo) much matter in few words, and having this opportunity, I shall not conceal the Encomium which a Reverend Brother, known to me, gave of it with allusion to the Author's name, in this Distich.  
Of all the Books which lately have come forth,  
There's none that hath more worth then ALL IN WORTH.  
The other to whom I acknowledge myself a debtor is, Reverend Manton on Judas verse 20. who hath succinctly handled the case: upon the Foundation which these two Worthies have laid, I have added something of my own superstructure. I would not rob them of what is their due and as 'tis suid, Facile est inventis addere. I should but needlessly trouble you with the rehearsal of others, whom I have for the most part quoted in the Margin, which yet is not so stored as to beget in the Reader the least suspicion of my arrogating the praise of one extraordinarily conversant in Authors, the judicious, and Book-acquainted Peruser will easily discern,  — Quàm sit mihi curta supellex. 
Yet upon such Themes it had been no hard matter for one indifferently read, to have replenished the Margin: But to leave these things to every one's censure: ●he first treatise declares both the necessity and advantage of having the Spirit's help in prayer, especially in a Day of affliction; In stead of the particular Doctrines which the text would have naturally afforded, I thought sit to hanlle the substance of it under one Doctrine, and that, in the Resolution of several important Cases relating to it, which you may see in the Table prefixed, which when you look upon, you will easily perceive that the matter treated of cannot but be highly useful and profitable, though the manner of handling, I confess falls far short of the Dignity of the subject:  
The later Treatise is an Exposition (if you please so to call it) upon the Lord's Prayer, with some (and but some) Observations, and the brief application of them, The Method accommodated to the end of the Lord's Prayer, which is, to be our Pattern in Prayer. Yet lest any should complain, that abundance of useful Observations are omitted, which an Expositor (in the way that's now commonly used) might have gathered from the Scope, and matter of it, I have in the End of that Treatise given you such other Observations besides those in the Treatise, as occurred in my meditations, which had they been all spoke to, though but briefly, would have swelled the work, and rendered it less conducing to the end I proposed. I hope it may find acceptance with the ingenuous Reader, as being a help to improve that which (to say no more) is turned at this Day into a piece of formality, by so frequent repetition in public (possibly six or eight times, or oftener, upon a Sabbath:) The proper use of it being as Calvin well noteth, a Directory for Prayer [Noluit quidem praescribere Filius Dei, quibus verbis utendum sit— Sed tamen vota nostra sic dirigere fraenareque voluit, ne extra metas istas oberrent: unde colligimus, non in verbis, sed in rebus ipfis datam ab●●o fuisse rite precandi legem] thus he: And therefore it is very necessary both to understand, the particular Confessions and Petitions comprehended in it, and in what manner, with what frame we are to put them up to God, which is the Scope of my undertaking. There are many have gone before me in a way not much different; Especially Mr. Brinsley in his Watch and Rule of Life, hath furnished you with a briefer and larger Paraphrase upon it: I have endeavoured to suggest some Scripture-expressions suitable to the matter of each Petition; in which, and the like, we may express ourselves. And now, Reader, I shall commend it to thy serious perusal, beseeching the Lord so to attend this weak endeavour, and all the Labours of his faithful Ministers with his blessing, that they may administer matter of edification to thy soul, and give thee occasion to bless his name from whom cometh every good and perfect Gift: That both we that sow, and thou that reapest, may rejoice together in a blessed eternity. Farewell.  
Thy Soul's real wellwisher. O. J.   


THE CONTENTS Of the First TREATISE.  

CHAP. I. 

THe Scope of the Work, the Connexion, Division and Explication of the Text, two Doctrines proposed. pag. 1-9.  
1. Doctr. From the substance of the words. To pray in the Spirit is the Saints Privilege. pag. 9  
2. Doctr. From their Relation to the Context. The Spirit's help in prayer, in a singular Privilege and comfort to God's Children in Affliction. ibid.  
The first of these designed to be handled in the Resolution of 7. Cases.    
CHAP. II. The I. Case. 

WHerein Consists the Spirits help in prayer? Answered.  
1. Negatively in 5. Particulars .. 1. Not by inspiring Christians as he did the Penmen of Scripture. 2. Not as if we were Passive, and he made use of our Tongues. 3. Not otherwise in Prayer then in other duties respectively. 4. Not so as to exclude subordinate helps. 5. Not so as to exclude Christ's Intercession. 10, 13.  
2. Positively. 1. In bestowing praying gifts. pag. 13. 2. Working and exciting in us praying graces, pag. 15. Where 1. He works in us an Habitual disposition to the duty. p. 15. 2. Actually assisteth us. pag. 16. And this by  
1. Exciting us to the Duty, where are 5. or 6. Particulars showing how he doth it. pag. 16. 19.  
2. Enabling us in the Duty. p. 19 and this  
1. With reference to the matter. Where 1. It teacheth to prefer Spirituals before temporals. 2. Amongst spirituals to ask what's most needful. 3. Brings one matter suitable to each part of prayer. 4. Suggests arguments. 5. Somethings 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 ourselves. 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. Unseasonable in three things. 3. Ineffectual, pag. 29, 30. To which is added. 1. A necessary Caution. pag. 34. 2. A profitable Question answered. 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 swells. 3. Looks 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 Urge 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 mere 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 easily put off. p. 51-56.    
CHAP. IU. 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 void 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 gracious 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 enjoin 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 denied, etc.  
Answ. 2. The Spirit's help is not always 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. Beg 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 mere 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 Privilege. 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 mere 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. Selfsufficiency. 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 thyself, 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 thankful for any degree we have. ibid.  
6. During the Spirit's with-drawments be very pliable to his commands. p. 110, 111.    
CHAP. VIII. The VII. Case. 

WHether stated and straited forms hinder the Spirits operations? p. 112.  
Prop. 1. Stated forms are lawful, and may be useful and helpful, yea necessary▪ In Case. 1. Of gross ignorance. 2. Inability to express ourselves before others. 3. Some kind of distempers which craze the memory, etc. 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 employs 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 applied 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 thyself with the Word of God. pag. 129. 2. Retire into thy own heart. pag. 129, 130. 3. Exercise. p. 131.  
4. Join 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 fervently etc. Strengthened 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 Privilege 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 applied together. p. 150.  
I. To those that want the spirit of prayer, and such  
1. Who scorn 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, etc. 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. Such 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 its 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, etc. p. 167. 3. Have they not some fits of enlargement? p. 168, 171.    
CHAP. XII. 

II. TO those who have experience of this great Privilege. 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. Such 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, chief 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 prescribed it;  
4. The nature and brevity of it.  
5. The nature and end of prayer. pag. 197, 202.    
CHAP. II. 

THe Usual 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 practice 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 which 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 Practice 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. Unbelief. 3. Backwardness and unwillinness. pag. 215, 216.  
Use. 1. Then Prayer is not so much a Task as a Privilege, which shows 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. Dependence on His Father. p. 219, 221.  
Use. 3. Exhortation. All that call God Father, carry as children.  
1. In your more imme●●● 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 the old Testament. 2. Command of the new Testament. p. 224.  
Reas. 1. Because our Interest must not be titular but real. 2. Christ's merit is the foundation of our acceptance. pag. 225, 227.  
Use. 1. Be humbled for neglect of Christ. Evinced to be the sin of many. 1. From their notorious ignorance of Christ. 2. Their palpable Unbelief. 3. Their Pharasaism and self-confidence. p. 227, 230.  
Use. 2. Bring Christ with us: To which purpose. 1. See that our Faith be right. 2. In exercise. 3. That our persons and performances he suitable to such a Mediator. pag. 230, 232.  
Doctr. God must be prayed to as our common Father: p. 232. which imports (as see many Reasons)  
●eas. 1. A distinction of God from an excellency above all earthly Parents.  
2. Our membership in that body which is spiritually begotten.  
3. Chief (in which sense it is prosecuted) the Union of hearts and Communion of prayers amongst all God's children. p. 233, 234.  
Use. 1. It blames our privatespiritedness. p. 234.  
Use. 2. Pray for others. Urged by Motives  
1. Nothing is a better evidence of our real membership.  
2. 'Tis singularly advantageous. pag. 235, 236.    
CHAP. III. 

5. Doctr. IN our addresses to God by prayer we must come to him, as in Heaven. p. 237. (there more gloriously.) p. 237, 238.  
Explained. 1. Not as if he were confined there. 2. Nor as if he must locally descend thence. 3. But us manifesting himself.  
Reas. 1. To distinguish God from Idols. 2. To beget reverence in our hearts. 3. To take us off gross and Idolatrous conceptions of God. 4. To strengthen our Faith. 5. To mind us that the heart must chief pray. 6. To mind us what thingr are chief to be asked. p. 239.  
Use. 1. See what self-debaseing, God-exalting apprehensions become us in prayer. p. 240.  
Use. 2. See how heavenly-minded we should be in that Duty. p. 241.  
Use. 3. Then all places are alike near to God. p. 242.  
Use. 4. Then make heavenly things our first and chief requests. p. 243, 244.    
CHAP. IU. 

I. PETITION. p. 245.  
6. GEneral Rules about the Petitions. 1. The Petitions naturally divide themselves into two Tables. Whence three things. 2. Every Petition implies an acknowledgement of something. 3. Every Petition includes together with the good thing asked, the means thereto; deprecates the impediments, and binds us to endeavour etc. 4. What we beg for ourselves, we are also to beg for others respectively. 5. Under one kind, all the like is signified. 6. All necessaries are reducible to these Petitions. pag. 245, 248.  
The Petitions explained. [Name] for 1. God himself. 2. What notifies or distinguishes him. 3. His glory. 4. Whereby he is known. p. 249, 256. 

Hallowed or Sanctified. 

Man is said to Sanctify.  
God is said to Sanctify.  
God is said to Sanctify.  
Man is said to Sanctify.    
Himself or others.  
Man  
These Two are here meant. p. 251, 252. 

Himself  
God      
Doctr. The glorifying or sanctifying of God's Name should be our Chief Petition in our addresses to God. p. 253.  
Quest. 1. Is it necessary that it be always first?  
Answ. 1. The glory of God should always sit highest in our hearts, and all our Petitions should be directed to it. 2. Ordinary that which is highest in our intentions should be first in our Petitions. p. 255, 256.  
Quest. 2. What necessity of such a Petition. 1. To testify our desire of it. 2. 'Tis our concernment. 3. Upon it depends our happiness. p. 255, 156,  
Reas. 1. This is the highest end of our Creation. 2. This sanctifies all the rest. 3. 'Tis fit we should prefer God before ourselves▪ p. 257, 258  
Use. Labour to direct our prayers according t● this Pattern. p. 258  
Mot. 1. We cannot lightly ask amiss then 2. Nor miss of what we ask. 3. Not t● do it, is real Idolatry. p. 159, 260  
Direct I Labour to understand what's imply●● in this Petition, p. 260. And that,  
1. By way of all acknowledgement. 1. Tha● God is in himself infinitely glorious. 2. That it is our duty to glorify him. 3. That we are unable to do it of ourselves▪ p. 260, 263.  
2. By way of Petition.  
1. That God would glorify himself by Removing Impediments, where Three particulars; Administering occasion etc.  
2. That we and others may glorify him, where 

Impediments to be deprecated.  
Helps and enablements to be begged pag. 271, 274.    
Direct. II. Endeavour that the frame of our hearts be suited to the matter of this Petition. In Three particulars. pag. p. 271, 274.    
CHAP. V. 

II. PETITION. p. 274.  
THe Order and Relation of it to the foregoing and following▪  
Explic. 1. [Kingdom] of God.  
General over the world  
Special over his Church  
1. Inchoate in this life  
2. Consummate in heaven Called the Kingdom of Grace and Glory. p. 272, 279.  
2. [Come.] i. e. In its effects, and manifestations. p. 279, 280.  
Doctr. The coming of God's Kingdom should be the Petition of the Church and every member thereof. pag. 280.  
Quest. 1. To what purpose such a Petition? 1. To Jestify our love to God. 2. In Obedience to his command. p. 281.  
Reas. 1. In order to the fulfilling of the first Petition. 2. The advantage that will accrue to us, and our inahility etc. p. 282.  
Use. Pray accordingly. pag. 283.  
Mot. 1. 'Tis highly advantageous. 2. Then 'twill come to our comfort. 3. 'Tis the sum of what we can desire. p. 283, 286  
Direct. I. (as in all) Understand what's employed or included in this Petition. pag. 286.  
1. By way of acknowledgement. 1. That God is absolute Sovereign of the world. 2. That we are not naturally in the Kingdom of God. 3. That all means are ineffectual to promote God's Kingdom, except he concur etc. p. 286, 289.  
2. By way of Petition. 1. Privative: Impediments to be removed viz. Satan's Kingdom in 3. Particulars. p. 289, 293.  
2. Positive. 1. As to the Kingdom of God's power or Providence in two Particulars. pag. 293.  
2. As to the Kingdom of grace. 1. The means of it: where three Particulars. 2. The efficacy of the means. 3. The amplification and spreading of those means. p. 294, 299.  
3. As to the Kingdom of glory, in three Particulars. p. 299.  
Direct. II. Get a frame of heart suitable to the Petition in two Particulars. pag. 300, 301.    
CHAP. VI 

III. PETITION. p. 302.  
THe Order and Connexion of it.  
Expli. 1. Will of God.  
Decretive, his will of Purpose, what he will do  
Preceptive. What he commands us to do. Both here meant, chief the latter. p. 303, 304, 305.  
2. Be done. 3. On Earth, etc. pag. 305, 306.  
Object. To what purpose to pray for such a degree of Obediential grace, Answered two ways. p. 306, 307.  
Doctr. That Gods will may be done on Earth as in Heaven, aught to be the desire and prayer of every Christian. p. 308.  
Reasons four. p. 308, 310.  
Use. Pray thus. A two fold Motive. p. 311.  
Direct. I. Understand. 1. What's Acknowledged here. In two Particulars. pag. 312, 314.  
2. What's Petitioned.  
1. Privatively against impediments Inward Outward. p. 314, 315.  
2. Positively as to Gods will of Purpose in two things Precept  
Helps to do it in two Particulars. Manner of doing, in seven Particulars▪ pag. 216, 321.  
Direct. II. Get a frame of heart suitable. In two things. p. 321, 322.    
CHAP. VII. 

iv PETITION. p. 223.  
THe Order of it: where Four Reasons. p. 323, 324.  
The parts of it viz.  
The Petition self  
The Limitations respecting the Time Quality Quantity. p. 325.  
Explication. 1. Bread. 2. Daily. 3. This day. 4. Our. 5. Give us. pag. 325, 326.  
Doctr. Necessaries for this like may and aught to be asked of God, but with due Limitations. p. 327.  
Quest. 1. Why we are to ask necessaries. Two Reason. p. 327.  
2. With what Limitations: six Limitations, drawn from the words. pag. 328. 331.  
Use. Pray thus: where, 1. One Motive to ask pag. 331. 2. Motives to limit our ask p. 332.  
Direct. I. Understand. 1. what's Acknowledged here, in three Particulars. pag. 233, 334.  
2. What's Petitioned, and how? In six Particulars. p. 335, 339.  
Direct. II. Get a suitable frame; in three Particulars. p. 339, 340.    
CHAP. VIII. 

V PETITION. p. 341.  
THe Order and Division of it.  
Explic. 1. Trespasses or debts, how sin called a debt, in two Particulars. p. 342.  
2. Forgive. 3. As we forgive— how a Reason of the Petition? p. 344, 345.  
and Whether it bind us to forgive all? In three Particulars. p. 346.  
Doctr. Remission of sins is to be sought of God, and may be hopefully expected, When we are inclined to forgive others. p. 347.  
Reas. 1. Why forgiveness to be asked. Two. p, 347. 2. Why this Condition mentioned.  
Two Answers. p. 348-351.  
Use. Pray thus. Where, three Motives. pag. 351, 352.  
Direct. I. Understand. 1. What's Acknowledged? In three Particulars. pag. 353, 355.  
2. What's Petitioned?  
1. As to the Things begged in four Particulars.  
2. As to the Means of it●, in three Particulars. p. 355, 361.  
Direct. II. Get a suitable frame. In four Particulars. p. 361, 364.    
CHAP. IX. 

VI PETITION. p. 365.  
THe Order and Parts of it.  
Explic. 1. Temptations distinguished  
1. With respect to their Author Divine Humane Diabolical.  
2. As to their end Probation. Correction. Seduction. p. 365, 366.  
2. Led us not, imports three things. pag. 365 366 367.  
3. But deliver us. etc. p. 368.  
Doctr. To be kept from, or delivered out of Temptation, and preserved from the evil of it, is a mercy to be begged of God. Reasons. Two. p. 369, 371.  
Use▪ Pray thus. Where, three Motives. pag. 371, 373.  
Direct. I. Understand 1. What's acknowledged in four things. p. 373, 375.  
2. What's Petitioned in eight Particulars. p. 375, 381.  
Direct. II. Get a suitable frame: in four Particulars. p. 381, 385.    
CHAP. X. 

THe Conclusion Vindicated. pag. 386, 388.  
Six Doctrines only named. p. 388-392.    
CHAP. XI. 

OBservations flowing from the Connexion, Scope and matter of the Lords Prayer. pag. 392. etc.       

ERRATA.  
PAg. 21 in Marg. for John, read Luke; p 25 l 9 f Rom. 8. 16 r 15 p 28 l 22 r seem; p 52 l 17 r ab; p 94 l 1 r Testimony; p 97 M. ● for Verse 23 r John 14 23 p 127 l 14 f. a in, r in a; p 128 M. r Matth. 25 p 133 l 1 r Christians use only; p 145 l 20 and M. r Psal 22 r 20 p 146 M. r Psal 138. 3; l 25 r that; p 166 l 6 r have the spirit; p 167 M. r 1 Sam. 1 p 173 l 31 deal of, p 176 l 26 r put thee besides; p 178 l 25 r effectual; p 187 l 6 r extolled; l 28 r souls; p 190 l 29 r Weak p 192 l 20 r beggarly; p 193 l 7 r lie; p 197 l 6 r their; p 199 l ult. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; p 220 l ult r is so; p 231 l 25 r through; l 29 r he; l. ul●▪ r must; p 260 l 18 r Jesreel; p 265 l 8 r Zoph. p 268 l 4 r Abilities; p 269 l 16 r fall put him; p 275 l 14 r he; p 287 l 29 r it; p 291 l 12 r working; p 312 l 26 r whose; p 316 l 7 r. Choose; p 317 l 13 r Leu. 10. 3. p 324 l 17 r necessity; p 339 l 6 r this; p 336 l 27 r upon him for; p 344 l 18 r punishment; p 351 l 28 r sense of Gods; p 366 l 22 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; p 373 l 21 r rescue▪ p 374 l 2 r assaulting; p 388 M. r largely disputing; p 390 l 21 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; p 391 l 29 r heed.   
Rom 8. 26, 27. 
Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought, but the Spirit itself maketh intercession for us, with groan which cannot be uttered.  
And he that searcheth the hearts, knoweth what is the mind of the Spirit, because he maketh intercession for the Saints, according to the Will of God.  

CHAP. I.  
IT is noted by Judas, v. 10. as the property of wicked men, to speak evil of things they know not. What's said of Malice, that it never speaks well; is often true of ignorance; it seldom speaks well, especially of spiritual things; which are not more above the knowledge of ignorant and carnal men, than contrary to their inclinations.  
Amongst the duties of Christian Religion, as there is none more excellent and spiritual, than that of prayer, rightly and spiritually performed, (being a familiar converse, and near approach to the Most High;) so, none hath met with more scoffs and derision, from the profane and blind world. For though few that bear the name of Christian, will be so palpably Atheistical, as to deny it to be a duty; having, besides the clear and express injunctions of Scripture, the light of natural Reason attesting it; yet how many would strip the power from the form, and turn it into a mere lip-service, and fruitless babbling? For what better is it, to utter words without affections and Graces? And what affections can be spiritually excited, or Graces exercised, without the helps of God's Spirit? Yet what more ordinary amongst the prophaner sort, than to jeer at praying by the Spirit, as if it were a ridiculous fantasy; or that ordinary Christians could have no assistance of the Spirit, but they must presently run into pretended Impulses and Enthusiasms.  
To silence (if possible) these blasphemers; and however, to evince the Truth and reality of the thing; to encourage the Godly to hold on their course; to show them where the strength and prevalency of this duty lies, how great their Privilege is in this respect; is the design of this undertaking. The Scripture I have chosen, is full and pregnant, and will, I hope, with its light and power, bear down all those carnal reasonings, which are exalted against this comfortable Truth.  
That my way into it may be the clearer; you may take notice, that the scope of the Chapter, is to comfort Believers; by declaring the precious Privileges they are invested with by Christ; and what an everlasting spring of Consolation, he is to those, that are savingly ingraffed into him, even against all that might trouble or terrify them.  
And because there are two principal springs, whence all the sorrows of God's people flow; viz. 1. The Relics of Sin within. 2. The Pressures of Affliction without. The Apostle lays in comfort against each of these severally: Against sin remaining, from v. 1. to 17. Against afflictions pressing, from v. 18. to the end of the Chapter.  
The Text is one of those Cordials, to prevent faintings under any kind of suffering, (though not less Sovereign against the stir of corruption) and indeed very precious and heart-cheering to those that enjoy it: namely that they have the Spirit of God to help them in pouring out their complaints, and begging what's needful for them at the hands of God.  
Though I intent not, the distinct handling of every particular Truth couched in these words; yet, it will not be amiss to open them, that you may be the better able, to glean up, not those single cars only, but whole sheaves of Gospel-Truth, which I shall leave behind me.  
In the words then, is set forth a precious Privilege of God's people, which (though enjoyed in other Cases, yet) is especially besteading in a day of affliction: namely, the Spirit enabling to, and assisting in the duty of prayer. Particularly observe in them,  
1. Our Insufficiency, to pray without the 
The Analysis in De●dates 4th Edit.  Spirits help, [for we know not, etc.]  
2. The Spirits Sufficiency, to quicken and direct us; and that both,  
1. As to the matter of the duty, [with groan unutterable.]  
2. As to the manner, [according to the will of God.]  
3. As to the acceptance [And he that searcheth the hearts, etc.]  
This seems to be the most natural division of the words. Yet for more orderly explication, we may observe these five particulars: in which, though there be not so much Art or Method, yet, it may better serve our present purpose, and give occasion to a more particular opening of the Text; which I shall do, as I mention the Particulars.  
1. The Author of the Privilege, that is, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the Spirit; which what else can it mean, but the Spirit of God, especially, since it's emphatically pointed out in the following clause, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Spirit itself, etc. Should any Caviller urge that in Prov. 18. 14. The spirit of a man will sustain his Infirmities, and therefore, why may it not be understood here of ones own Spirit? The Answer were easy; That there is a vast difference betwixt [sustaining] in that Text, and [helping] in this. There, the Spirit, 
De●d.  that is, the vigour, firmness and alacrity of the soul, do uphold and bear up a man, in his corporal weaknesses. What's that to spiritual infirmities, ignorance, unaptness and inability for duty? What can the natural vigour of a man's own spirit contribute to the help of these? Besides that, other Texts conspire with this, in the sense I give: Eph. 6. 18. Praying always— In the Spirit, per Spiritum, 
Beza in locum.  as Beza renders it, thus glozing; Paul would have prayers to proceed from the Holy Ghost: Or, if that Text may admit of another sense: In the Spirit; that is, ex intimis 
Add the consent of Expositors.  animi penetralibus, as the same Beza, making it parallel with that in Eph. 5. 19 [making melody in your hearts—] Yet methinks, that in Judas 20. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, praying in or by the Holy Ghost) is above any just ground of exception; and cannot without manifest violence be otherwise understood, but of the Holy Spirit of God, the third person of the Trinity, whose Graces they must exercise in prayer. So that I take it for undoubtedly true, that by Spirit here, is meant the Spirit of God, who is the Author of this precious Privilege.  
2. Here is the Privilege itself: and that is expressed in two or three words, very emphatical.  
1. Helpeth our Infirmities: But that expression reaches not the Original, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] helpeth-together. Vicissim onus attollit 
Beza.  ex altera parte, ne sub eo fatiscamus. He takes by the one end, lifts against us, lest we sink under the burden.  
[Infirmities] that is, the defects, imperfections, corruptions, that cleave to us in our prayers.  
2. There are other two words, both of one root, v. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he maketh intercession for— v. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies the same. Their import is thus much, to deal with a Judge, Magistrate, or any in authority, about any business, to be Advocate, to plead a cause. Sometimes against another; as the same word is used, Rom. 11. 2. Acts 25. 24. But here, for, on the behalf of another, to procure that the person in authority, may be propitious and favourable, to obtain, that one may bring in his plea, and may be heard by the Judge. Which yet is so to be understood, not as if the Holy Spirit did intercede with the Father or Son for us (as the Arians affirmed;) but, that he 
Beza.  excites us to pray; and as it were dictates sighs and expressions to us: Whence he is said, to cry, Gal. 4. 6. and by it we are said to cry, Rom. 8. 15. Of this more anon.  
3. Here is the manner of this Privilege, (for so I choose to call it) how the Spirit makes intercession, viz. with groan which 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  cannot be uttered: Some will thus interpret, without speaking (as they render that word) that is, say they, The virtue of their prayers, consists not in number, or artifice of words, as the Hypocrites, Matth. 6. 5, 7. but in lively feelings and ejaculations of the Spirit. This is pious, but it seems to put some force upon the word. Rather, it signifies ineffable, inexpressible; or, as we render, that cannot be uttered. Now some things are said to be unutterable, for their greatness: 2 Cor. 12. 4. Paul wrapped up into the third Heaven, heard unspeakable words, which it is not lawful 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  (or possible) for a man to utter. In this sense 1 Pet. 1. 8. the joy of Believers is 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  said to be unspeakable; not to be expressed, for the greatness of it. Some things, in regard of our weakness, when through Infirmities, we cannot express our sense and meaning: both may here be understood.  
[Which cannot be uttered.] i. e. whose fervour, 
Deod.  endeavour and efficacy, proceeding from a supernatural motion of the Spirit, cannot be apprehended or expressed. Thus, we by 
Quia ingenii captum longè excedunt. Calv.  reason of infirmity, are like children which cry, but cannot tell where our ailment is: we can complain, and mourn like Doves of the Valleys, but are not able to express fully and particularly, what is our grievance. Thus it is sometimes with a child of God, especially under sad afflictions, bound up (as to expression) and cannot go forth, Psal. 88 8. He remembers God and is troubled, he complains, and his spirit is overwhelmed, Psal. 77. 3. Yet even this is prayer, and from the Spirit of God: Not that this is the only way of the Spirits assistance: sometimes he fills the mouth as well as the heart, enables the soul to vent itself, 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 'tis 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 Privilege, intimated in those words [our infirmities, and we know not, etc. Can 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 Privilege, 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 breathe 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 pity 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 myself to these two.  
1. To pray in the Spirit, is the Privilege of God's children: Gods children have the help of God's 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. Privilege and Comfort to God's 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 Privilege? 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 dreamt: 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, etc. 'Tis not so with Christians. Notwithstanding the Spirits assistance, their prayers may have many failings, much corruption, indiscretion, disorder, rashness, etc. mixed with them.  
2. Muchless doth the Spirit so help, as if we were merely 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, etc. 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 vouchsafed 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 persuaded, 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 vouchsafed 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, etc. (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 Saviour's 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 Christ's teaching, Luke 11. 1. Nor doth our Saviour, when they desire to be taught to pray, tell them, that they had the Spirit, and therefore needed no instructions, but prescribes them a pattern, whereby they might know to whom, for what, in what manner they should pray: How much more then, is it needful, for ordinary Christians, to use all helps for their better enablement to this duty? To study the Word, which may furnish them with expressions, and direct them in the right management of this, as well as other duties?  
5. Nor doth the Spirits intercession exclude Christ's; they being of a different nature, and jointly necessary in prayer. Christ's Intercession is performed in Heaven; the Spirits, in our hearts: That procures acceptance; This provides assistance. It is fitly illustrated, by putting up a Petition to an Earthly King. There is difference betwixt drawing up a Petition, forming and framing it for matter and expression; and betwixt preferring or presenting it, speaking to it, and pleading for it: The one may be done in the Country; the other, must be done at Court: both, are necessary. The like difference is here: The Spirit helps (as it were) to draw the Petition, Christ presents it, procures audience and acceptance, pleading his own righteousness to that purpose. This I thought good to hint Negatively, that I might take off the odious imputation of some, who charge this Doctrine as Enthusiastical, and tending to Fanaticisme.  
2. Posit. Now to speak Positively, wherein this assistance chief consists: and that,  
1. In bestowing Praying Gifts upon Christians. In the Primitive times God gave extraordinary gifts, whereby they were able on a sudden, in a strange unknown language, to dictate a Prayer, or Psalm. Of this gift the Apostle treats, 1 Cor. 14. 15. teaching them the right and sober use of it. I● 
Though some doubt whether it be meant of dictating of a Psalm of ones own composition: Vid. Sydenham's Exercitation, pag. 195. Beza.  seems, some abused it to ostentation; rather to be admired, than understood. This the Apostle taxeth, and teaches them, that al● such gifts, are to be used for edification. They might pray with the Spirit, (viz. in a strange Tongue which the Spirit dictated) but, they must pray with the understanding also i. e. so as they might be understood by, and instruct others. This extraordinary Gift is ceased; yet so, as that there is something of this kind, still bestowed on the Church. It's well observed by a Learned Commentator, That all miraculous gifts, are now turned 
Manton in Jud. v. 20.  into ordinary gifts somewhat like them: as discerning of Spirits, into a sagacity and cautelous prudence; gifts of Tongues, into a special dexterity, that is attained by study and industry, etc. So, that extraordinary gift of praying with the Spirit, into a readiness of utterance and freedom of speech: This then (as it is a gift) consists in a special dexterity, whereby men are able to put their meaning into apt words; and so to utter themselves, as to affect and excite others; which (with the like gifts) is not of such a miraculous and immediate infusion, as the former; but depends much on the temper and suitable constitution of the body; and is much bettered by industry, hearing, reading, meditation, conference, etc. as all other ordinary habits are. I hope none will deny a concurrence of the Spirit with ordinary means, whereby they are made effectual for the attainment of edifying gifts: and this I may (without suspicion of Fanaticisme) call the gift of prayer, which (as the  Author observes) may be, and often is, given to carnal men for the Church's service; and is usually given according to men's constitution and natural receptivity: 
There is a natural fervency. Vi. Bolton's Self-inriching exam. 174.  So that there is a great difference betwixt one and another, in regard of quickness and enlargement of speech. This is something, but the least part of that which I aim at; to which you may refer the Spirits directions, laid down in the Scripture, for the performance of this duty; for thereby is a Christian thoroughly furnished for this and every other good work.  
2. But besides this assistance by way of gifts, there is a higher work of the Spirit; which I call its gracious assistance, in bestowing, exciting, exercising praying graces. And this is either,  
1. Habitual: a praying disposition wrought in the heart of every Believer at their Conversion, and growing up together with their Sanctification. This disposition was wrought, and exerted itself in Paul, as soon as converted, Acts 9 11. This new nature is ascending, like things of an airy or fiery temper; a little thing carries it upward. The Spirit of Grace, is a Spirit of supplication, Zech. 12. 10. Christians are made Priests unto God, and furnished with spiritual Sacrifices, which they are to offer up unto God.  
2. Besides this, there is also an actual assistance of the Spirit in prayer. It is not only a Quickening Principle to all duties, but an Active assisting Principle in this as in others.  
Now wherein this actual Assistance lies; is our main inquiry: and that chief in two things:  

1. In Exciting to the Duty.  
2. Enabling us in it.   
1. The Spirit helps, by exciting us to prayer: puts us in mind, gives many a secret jog, beckons a child of God to his Closet, Psal. 27. 8. When thou saidst, seek my face— Possibly, by some inward impulses and motions upon his Spirit, Cant. 2. 14. O my Dove, that art in the clefts of the Rock, in the secret places of the stairs, let me see thy countenance, let me hear thy voice— Such hints may a child of God sometimes experience within. The Spirit saith Come, Rev. 22. 19 These are some of those motions, which we must not quench, 1 Thess. 5. 19 And why should this seem a melancholy fancy, to any rational person? I would but appeal to wicked, lose, debauched persons (the great deriders of this Doctrine;) Do you never feel extraordinary, violent, sudden urge and press to wickedness? When it may be, you are lawfully employed, and your thoughts upon your business, Do not unclean, wicked blasphemous motions, rush in uninvited, unthought of? And are they not pursued, and kept on your hearts, with a kind of violence, even when there is in you a kind of abhorrence and reluctancy? Whence can these come, think you? I deny not, but your Corruption may be the Mother or Nurse; yet, I doubt not, the Devil is the Father of these Brats: they are by him begotten (as I may say) upon your unmortified concupiscence. If the Devil can do so much (a Truth, which Gods dearest children know by sad experience, when, in their best performances, such dreadful things are suggested;) Why should it seem strange to any, that the Spirit of God, doth cast in good motions, arguments, encouragements to duty? Yet, would I not be understood, as if we must never pray, but when we find and feel such motions: that's an Artifice of the Devil, to draw us from our constancy in this duty; which I shall meet with in its due place. Mean while, let me tell you, that these Excitations, are not violent and unreasonable Impulses; but sweet Motions, agreeable to reason, and pursued (as it were) by reasoning and argumentation. As,  
1. The Spirit excites a child of God to prayer, by showing 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 spoilt, and prompts us to prayer, a● the special Remedy. Thus Paul being sensible of that Thorn in his flesh, prays 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, etc. 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 fullness and freeness of the Promises; the boldness and confidence it may have, by virtue of Christ's Intercession, God's readiness to hear, etc. And thus (as it were) bespeaks a Christian: [Why so backward to ask, when God is so ready to bestow? Were'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 oftener?]  
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 myself unto prayer. Peninnah's Taunts, sent Hannah to her prayers, 1 Sam. 1. 10▪ Sennacherib's rail, are a whet to Hezekiah, 2 Kings 19 15. This is not a lesson of Nature's teaching; corruption would render railing for railing. 'Tis 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. 'Tis true, Nature teaches to cry and complain; but the Spirit of Grace turns carnal complaints, into spiritual breathe; 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, sudden strokes on ourselves 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 struggling wrestling prayers of others, the Spirit stirs up a child of God; hereby it shames him out of his carelessness, laziness, negligence.  
These things I have hinted, to show that the way of the Spirits working, in stirring up Christians to prayer, is not fantastical, but agreeable to Reason; by argument and conviction.  
2. The Spirits gracious assistance, lies also in bestowing enablements for, and in, the duty. It deals not as Pharaoh's Taskmasters, 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.  

Permits ipsis expendere Numinibus, quid  
Conveniat nobis, rebusque sit utile nostris.   
The truth is, a great part of that satire, may put a Christian to the blush; considering the folly and impetuousness of his own desires. But to the purpose; I say, We are very apt to ask amiss, and to run ourselves 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 ask food for our lusts? Even the Apostles would be calling for fire from Heaven, to consume the inhospitable Samaritans, 
J●●● 9 54.—  and urge a Scripture-example, though mistimed and mis-applyed; for which they receive a check from our Saviour. Now the Spirit supplies our Saviour's 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 God's Spirit teacheth to ask, not only what's lawful in itself, but what's convenient for us. Particularly▪  
1. It teacheth to prefer spirituals before temporals; it widens our desires that way, and shows 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 sul●o pectoris) from his own sense and feeling; not only, to ask what he may, but what he most needs to ask.  
3. It brings to remembrance, matter suitable to each part of prayer. For Instance, in confessions, it sets our own sins before us. How hath a gracious soul, been sometimes led to confess, such sins, or with such aggravations and circumstances, as he hath scarce took notice of before, and yet such as he discovers to lodge in him? So in Petition, how often is he carried out further than he thought of, and things cast in, which he sees himself to stand in great need of? The like I might say of Prayer for others, and of Thanksgiving.  
4. In Petitions, the Spirit not only teacheth what to ask, but how to plead. And herein lies much of the Spirits assistance, in furnishing a soul with powerful and prevailing arguments. You may observe, what sinews, what strength of Argument, is couched 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 strength 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 heinousness 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 Christ's 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 Privilege) 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 fullness and suitableness of expression; helps him to cloth 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 [Groan 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, ●ears from the eyes. Parts may teach eloquence, and the neat ordering of our prayers; (and nature itself; 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. Satan filled their hearts to lie, etc.— So, the Spirit fills the hearts of God's 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 asked, were already given in?  
2. Yet it keeps the soul in a humble awful 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 ways, 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 thorough, and enables us to pray and not ●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 So●rit doth mightny strengthen and fortify 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 God's 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 God's heart, when we can see nothing but frowns in his face: to catch faster hold, when he seems to throw us off: to interpret God's answers by terrible things, contrary to the natural import, and to believe and expect contrary to our sense and experience, to hope against hope, etc.  
2. Against discouragements from ourselves. 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? etc. Here the Spirit comes in with some encouraging promise or experience: Yet a little while, and be that shall come will 
Heb. 10. 37. Isa. 45. 19 Luke 18. 7, 8.  come— I never said to the seed of Jacob, seek my face in vain— And shall not God avenge his own Elect, which cry day and night unto him, though he bear long with them? I tell you, that he will avenge them speedily. The Devil also acts his part; sometimes to distract us in, sometimes to divert, or fright us from, or weary us out of this duty. Your own experience can furnish you with sad Instances of this kind, if you know what 
2 Cor. 2. 11. 1 Joh. 4. 4.  prayer indeed is; for you are not ignorant of his Devices. But here also, Greater is he that is in us, than he that is in the world. By the help of God's Spirit, we persist in the duty, against all these discouragements. And this for answer to the first Case.   

CHAP. III.  
HAving thus according to the light I have; and, I hope, by the guidance of the Spirit, and determination of the Word of Truth, resolved this great Case; the next will be this:  
Case 2. How may we discern and distinguish the motions and assistances of the Spirit, from some things that carry resemblance to them? It is very necessary, but not very easy to know, from what principle we act; lest being mistaken, all our prayers miscarry, and we ourselves suffer loss.  
Now there are four things, which are something like the motions and actings of the Spirit; from which I shall endeavour to distinguish it.  

1. Satanical Impulses.  
2. The Gift of Prayer.  
3. The urge of natural Couscience.  
4. Good fits and moods of a natural wan.   
1. Satanical Impulses: It may perhaps seem incredible to some at first hearing, that the Devil should put men upon duty, who is the grand Enemy both to God and man; and makes it his whole business, to hinder man from communion with, and enjoyment of God: Yet so it may be: this Prince of darkness, can in this respect transform himself into an Angel of Light: He hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his devices, to get advantage against us; and can turn Duty itself into a Temptation. Hear Another's words to this purpose; I would not have this interpreted, as if every 
2 Cor. 11. 14. & 2. 11.  motion to prayer, were from the Spirit: It is possible Satan may oppress an anxious soul, with the Tyranny of unreasonable impulsions to duty— So, that if 
Manton in Judas 20. See Baxters Directions for troubled Consciences, on Eccl. 7. 16.  he can do us a mischief, if he can by his importunate urge, impair our comfort, expose duty to the scorn of men; if he can weaken our bodies, or destroy us by this means, you need not wonder at the thing. But how shall we discern these, from the motions of God's Spirit? I shall give a threefold difference.  
1. Satan's Impulses, are violent, tyrannical, unreasonable; they are cruel insultings, not gracious excitings, nothing but terror and horror. Pray, and so often, and so long, and with such a degree of saith, fervour, freeness from distraction, or thou art a damned wretch! A rigid Exactor he is, and a cruel Taskmaster; his design is (since he cannot keep the soul out of duty) to run it out of breath; to over-drive the weak Believers (as Jacob said of the young , Gen. 33. 13.) that they may die and perish. He turns himself into an Ape and imitator of God's Spirit, that (under that appearance) he may disparage God's Spirit, as if he were an unreasonable Tyrant; and renders God's service, as worse than Egyptian Bondage. He knows that Christ's yoke is easy, and his burden light to a gracious soul, 
Match. 11. 30.  therefore he lays on load, to break the weak Christians back if possible; at least to bring him to a grievous distaste and disl●●● of God's ways; and so to give the lie to the Gospel and Ministers thereof, who report the ways of God, to be sweet and pleasant. This is a Temptation, wherewith the Devil pursues young and forward Professors; with whom he deals as a Rider with a young high mettled Horse; nor doth he only give them head, but spur and force them forward, till he quite tyre them out: He persuades them so much time must be spent in duty, as cannot consist with their outward Calling; and so makes one duty, thrust out, or clash with another. But now, the Spirits motions are sweet and rational, Hos. 2. 14. I will allure her— They are not forced, as fire from the Flint; but sweetly drawn, as water from the Cock or Fountain. I deny not, but the Spirit of God may enforce duty, from arguments of Terror (such arguments he sometimes uses in the Word; as Mat. 10. 28. Heb. 12. ult. and therefore may in the hearts of Believers;) But he doth allay their bitterness, and mixeth encouragements, a● in those and other Scripture is evident: he shows them the Rod, but his chief inducements are from the Love of God in Christ, the sweetness, comfort, and advantage flowing from duty, the equitableness of obeying God as our Sovereign. The Spirits motions are like itself, drawn mostly from love and ingenuity. How tender is our blessed Saviour, of his newly initiated Disciples, Matth. 9 14. He will not have a new piece put upon an old garment, or new wine into old Bottles: i. e. He will not have his young Disciples, at first put upon the harder duties of fasting and mourning. He shall gather the Lambs with his arm, and carry them in his 
Isa. 40. 11. & 42. 2, 3.  bosom, and gently lead those that are with young. He shall not cry, nor life up, nor cause his voice to be heard in the streets. A bruised reed shall be not break— And such is the Spirit to weak Believers.  
2. Satan's Impulses, as they are unreasonable, so they are unseasonable also. The Devil is most urgent, when he sees us the least apt to duty. For instance:  
1. When he sees us under some notable indisposition, outward or inward: when our grace's fl●g, or our bodies faint. It is reported of a good man, who had kept up a strict course of duty, that being visited with sickness, he had mighty press and urge upon his Spirit, to hold on the same degree of fervour, length and frequency in duty, which by reason of his bodily indisposition, much weakened him; and yet feeling himself unable, he fell under sad Terrors: till by a godly Minister he was told, that there was something of Satan in it, and that God required Mercy not Sacrifice; that God expected not more, than according to his present strength and ability, etc.  
2. Or when God calls us to other duties. If he cannot keep us from duty, he makes use of one as a wedge to drive out another; unseasonably and violently urging to one, when God calls to another; that neither may be acceptably performed. Some pious souls have seen cause to complain of unseasonable good motions: when hearing, then urged to prayer, etc. So, when in their worldly Callings and lawful employments they have sometimes had such violent press 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 slighted the motions of God's 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 Samson; when she had bound him, and cut his Locks, than Up, the Philistines are upon thee, Sampson. When he 
Judg. 16.  hath so enseebled a child of God, that he can scarce go, than 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 laughingstocks to others, as Samson became an object of the Philistines laughter and desision.  
But now the Spirits motions are seasonable and orderly. Like the works of God, each beautiful in its 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, than it puts in a motion to the soul. When the sails are filled with a sweet gale of heavenly breathe and inspirations, than 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. Satan's 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 God's 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 spurred on with horror, and comes off with 
Ter. 20. 3.  greater horror; is a very Magor-missa●ib, Terror round about: or exposes Religion to censure, contempt, and derision, by unseasonable, rash, indiscreet putting itself 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 God's 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 profane Spirit hence take occasion, to speak blasphemously against the workings of the Spirit in God's people. Let none▪ hence conclude, that all pretended motions▪ gifts, assistance of the Spirit, are mere 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 busy, 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 employments▪ 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 yourselves 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 employments 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 busy, 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 show 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 inquire how they they differ; that we may see, how far the grace is to be preferred 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 carcase of prayer; and when alone, without the grace of prayer, it satisfies itself in words, and seeming affections, in that which may set it off before men. If there be but aptness and fullness of expression, a voluble Tongue, with a semblance of zeal, humility, fervency, etc. this is all that the mere gift looks a●. 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 itself to the utmost. Besides,  
Secondly, The gift being but the outside or carcase 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 struggle, 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, etc. Whence it appears, that it may be exercised, when there is not a word uttered. The gift of prayer, lies much on the Tongue's end, and may be hindered by man: but let the mouth be stopped, 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. Hanna●'s lips only moved: her voice was not heard, yet the voice of her soul, reached God's ear. Exod. 14. 15. Wherefore criest thou unto me, saith the Lord to Moses, when we read not, that he spoke 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 itself into God's 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 seize 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 mere gift of prayer, doth swell and puff up: The more able, the more selfconceited: 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 itself. 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 public 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, than he is crestfallen, than 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 lays 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 itself in the sight of God. And hence it follows, that outward enlargements do not satisfy. Though a man hath spoken with the Tongue of Men and Angels, so as to have men's 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 fullness 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, Groan which cannot be uttered) like a narrow-mouthed Bottle, which, though filled to the top, yet nothing will come our. Now, when a soul finds itself thus, he can rejoice, though others may mis-judge, he rejoices that he had a full Tide 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 mere 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 merely 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 inquire whether he hath so prayed, that God may hear and answer; but rather, whether he hath so prayed, as to deserve men's 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, mere gifts do not eye Christ; sueh think to be heard, for their gifts sake (as the Heathens, for their much-speaking) they think the Rhetoric, 
Matth. 6. 7.  Arithmetic, Logic, or Music 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, purify 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 merely 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 touched with the Loadstone, 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 prays; whereas the gift of prayer, may lodge in an impure heart.  
It were easy, 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 increaseth its importunity. Again, the gift of prayer, is useful to others; but the Spirit of prayer, brings comfort and advantage to ones own soul, etc. 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 urge and press of natural Conscience. It is undeniable, 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 God's 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 Supreme 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 dependence be upon him, as to our Being, Sustentation, Comfort and Happiness (all which, right Reason will teach us;) Will it not undeniably 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 Sovereign; 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 urge, 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 urge 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 Mariners 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 God's 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 draws, or allures us to come to him, as a loving Father. Whereas the Spirit of God, though not always alike, yet ordinarily, invites the soul into God's 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 showed 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 legs fail him: like some sick person, that finds his Appetite craving; yet, when he comes to it, can eat nothing; his Stomach 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 pulls 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 shown 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 cheerful; yet, it makes us, in some measure careful. If the soul cannot express its wants, it can vent itself in groan that cannot be uttered; if it be outwardly straitened, 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 rejoicing; 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 merely by the urge 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 fervour 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 always 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, 
Mat●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 Examine. 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 melt, and breathe, a natural man may have at such times, how much he may be transported above himself, etc. 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 God's Spirit, in their root and cause: they, only proceed, from some external impressions, or some light touches upon a man's 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. ●  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 oily 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 stir are the effects of the new Nature, the motions of God's Spirit, which hath taken up his dwelling in thy soul: But if thou art a stranger to the sanctifying converting work of God's 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 forgot his works, they waited not for his counsel: Or perhaps, some moving affectionate discourse, may have charmed thy affections into an Ecstafie, or captivated thy Reason, to the overpowering light of the Word; and given thee a convincing discovery, of the transcendent sweetness of Communion with God and Jesus Christ in duty; which impression, while it continues fresh upon thy soul, may wind it up to a high pitch of Natural or Artificial fervency (as a Reverend Divine of ours, hath well distinguished.) 
Bolton ubi supra. 1 Sam. 21. 7.  Or else, some extraordinary tie upon thy soul, may for the time put life into thy Devotion: a very Doeg, may be 
Qui se clauserat in domo Domini ut solveret votum suum. Arab.  sometimes detained before the Lord; it is supposed, in conscience of some Vow, or some express Devotion. The worst of men may have their devout moods: but alas! it is but from some outward impulse. So that, Try what thy state is; if thou art a stranger to the Spirits converting, regenerating, sanctifying work, it is not to be thought, he doth actually stir thee up to duty. The Spirit only moves to duty, those whom he fits for duty. He is first a principle of life within, then of action without.  
2. But that which may more sensibly distinguish those fits of goodness, from the Spirits motions, are, the different fruits and consequences. There may be as much seeming fervour and zeal in those good fits, while they continue, but they are not attended with such fruits as the other. To instance in some.  
1. When these are over, the man is but what he was before: while the pang is upon him, Who more heavenly and devout? Who speaks greater things of God and Christ, the sweetness of duty, the advantage of holy walking, the pleasures of communion with God? But alas! it is but as the Morning 
Hos. 6. 4.  Cloud, and as the early Dew it goeth away.  Quantum mutatus a illo? 
Here he is quite another man. Was he lose, debauched, profane before? You'll find him 
Stuppeaes flamma. Cato.  so still. Was he drunken, riotous, voluptuous before? So is he again, as soon as the fit is over. Alas, it was but a mere blaze: It is quenched as Tow, as the fire of Thorns: and then he neither prays, nor cares for prayer: or, if he keep up a form, it is without conscience, or affection. Now, where the Spirit hath furnished a soul with praying abilities, it sanctifies that soul: there is some care of a conversation answerable; and though there may be abatements, yet the soul seels, and complains thereof: whereas, 
Cant. 5. 5.  the other fits down contented in the neglect of duty. Where the Spirit puts in his hand, by the hole of the door, he leaves sweet-smelling Myrrh upon the handles of the Lock, which inflames the soul (though for some time it may lie under indisposition) with enlarged desires after his return. But there are no such complaints under deadness, or breathe after quickenings, in the other.  
2. These fits, are often encouragements to more looseness afterward. The soul being puffed up with a high conceit of his own performances; as having thereby mightily engaged God (an ordinary attendant on his flashy devotion) thinks he may take some liberty; he hath super-crogated by his prayers, and now may sin the more freely: much like the Harlot's speech; I have peace-offerings 
Prov. 7. 14, 18.  with me: This day have I paid my vows— Come let us take our fill of love— q. d. I have performed an extraordinary piece of devotion, and now I am at liberty to begin a new score. This is far from those, who are endued with the Spirit of Prayer. Have they found extraordinary assistance? Hath the Spirit lift up their hearts, and wound them to a higher pitch than ordinary? This draws out thanksgivings to God. Thus they think; Oh, what need have I to watch against sin? How careful should I be, left I damp out these flames, by earthly mindedness? lest I take cold after such heats? Yea, the remembrance of what they have been enabled to confess, and beg, becomes a tie upon them, to restrain them from committing the sins confessed, and a spur to put them upon pursuit of the graces they have begged: these are the genuine fruits of the Spirits enlargements. I deny not, but the Devil, and our own corruption, may make use of these, as a Temptation to slacken our diligence afterwards: but it is not ordinarily so. Those fits and flashes, ordinarily bring forth such fruits.  
3. (Which I touched upon in the last) these good fits puff up. Man is naturally a self-admirer, and if he hath any thing above ordinary, he prides himself in it. The most civilised, and moralised, amongst the Heathens (though they sometimes spoke meanly of themselves) could never get victory over that self-applauding humour. It sticks very close to nature; nothing but grace can subdue it: nor that perfectly, till we be made perfect. For each to esteem others, better than themselves, is the hardest thing in the world (Si quid in tota vitâ difficile, hoc in primis; Nam, Regis intra se quisque animum habet, etc. as Galvin upon Phil. 2. 3.) But to the purpose; Such as have only Nature elevated come off more proud, whatever show of humility they may make in the duty: Whereas the genuine effects of the Spirits assistance (as we shown before) are, to lay the soul low in its own eyes; and indeed there is not a better evidence, that our enlargements are spiritual, then when we are enlarged in the sense of sin and misery, and thence become enlarged in our apprehensions of God's goodness and mercy.  
4. These good fits are easily put off. How small a Temptation, will hire such from duty? How easily are they discouraged? How soon is their patience spent? God must either come speedily, or they will be ready to say with that blasphemer, This evil is of 
2 Kings 6. 33.  the Lord, what should I wait for the Lord any longer? they are ready to expostulate with God, as if he did them an injury: Wherefore have we fasted, and thou seest not? 
Isa. 58. 3.  Wherefore have we afflicted our soul, and th●u takest no knowledge? A cross Providences, puts a dash upon their devotion; they will sometimes verify that, which the Devil falsely suggested against Job, Doth Job fear God for nought? Hast thou not made a hedge about 
Job 1. 9, 10, 11.  him, and about his house?— But, put forth thy hand now, and touch all that he hath, and be will curse thee to thy face. Their devotion was not so hot, as their passion will be high, when God crosses their wills. I say, thus it is sometimes with such. But now, where the Spirit enables, the soul gathers strength by opposition; follows a flying God; disappointments set an edge upon his prayers, and call his patience into exercise: He will close in with God, though he go halting away. His resoultion is, Though he kill me, 
Job 13. 15.  I will trust in him, I will pray to him: and though there may be a damp upon him, his heart down, his Spirits saint; yet, he rises again, and renews, increases his importunity.  
Thus I have laid down something, whereby the good fits of Nature, may be discerned, from the grace of the Spirit of Prayer.  
And this may suffice to be spoken, in answer to the second Case; wherein we have endeavoured to distinguish, betwixt the Spirit of prayer; and those things that seem to have some affinity with it.   

CHAP. IU.  
I Shall now proceed to the Resolution of a third. Case relating to the Spirits Assistance in prayer, in answer to which (as to all the following) I shall speak with more brevity than to the former; and with as much plainness, as the Lord shall enable me.  
Case 3. Whether will the want of the Spirits Assistance, excuse our Neglect or Non-performance of the Duty? A Question worthy our serious consideration. For, though it be looked upon, as the opinion of a few brainsick persons, that we must never pray, but when moved by the Spirit: yet methinks, they may seem (insanire cum ratione) to have, at least, some show of Reason for this Assertion. For this is undeniable (and the Text in hand clears it) that, without the Spirits moving assisting influence, we cannot pray as we ought: our prayers are not acceptable, but when they are the breathe of Gods own Spirit. For, as it is here, v. 27. God knows the (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the mind, meaning, savouring, breathe of his Spirit: i. e. so knows, as to accept: and on the other hand, he knows the (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the mind, the motions and 
Eph. 2. 3.  desires of the flesh, so as that they are abominable to him: Now, shall we say, that a man is bound to do that, which is displeasing and odious to God? What delight can God take, in a prayer proceeding from a carnal heart? The Sacrifice of the wicked, is 
Prov. 15. 8.  abomination to the Lord; but the prayer of the upright is his delight. So, that it may seem to have some colour of Reason, that where the Spirit is wanting, the obligation to the duty ceaseth: though upon due consideration it will appear but a colour.  
Therefore, to make my way clear; I shall go by steps in resolving this Case.  
Prop. 1. A man may be said, to want the Spirits assistance: either,  
1. When he is utterly void of the Spirit of grace, while he is in a state of Nature and unregeneracy: Such, are said to be in, and 
Rom. 8. 5, 8, 9 Judas 19  after the flesh; to be carnally minded, not to have the Spirit of Christ, in whom the Spirit of God hath laid no foundation of a saving work.  
2. Or, when he wants the actual quickening motions and assistances of the Spirit: though he hath a saving work begun, and his life be whole in him; yet he is in a spiritual Swoon, hath no warmth, no motions or stir heaven-ward, little differs from a mere carnal person. That it may be thus for a time, the sad experience of some of God's precious servants will testify.  
Prop. 2. The Assistance of the Spirit, is God's gracious vouchsaftment, and mere indulgence. God is not a debtor to any: If he withhold it, none can charge him of injury or injustice: and, if he vouchsafe it, none can say, they have obliged God thereunto. The Spirit is a free Agent, and blows where it listeth. It is God's Spirit, and 
John 3. 8.  not ours; and he may say to us, as in Matth. 20. 15: May I not do what I will, with mine own? The Influences of the Spirit, are like the Influences of Heaven: Who can blame God justly, if it do not rain or shine, when he would have it?  
Prop. 3. Prayer is a duty indispensably arising, from our Relation to God, as we are his creatures, endued with reasonable souls, having our whole dependence upon him: So that our Obligation to the duty is lasting, and ceases not, while we are in the body, compassed about with infirmities, necessities, temptations; in respect whereof, we continually stand in need of God's help: We are taught every day to say, Give us this day our 
Mat. 6. 11.  daily bread— Whether therefore we have, or have not the Spirits assistance, the duty is duty still; the necessity of it, and obligation to it, is permanent, not variable according to the vouchsafements or witholding of the Spirit; and therefore it is sinful, to neglect the duty, upon pretence, that we have not the Spirits enablements.  
This I hope, might satisfy any unprejudiced Judgement; but, because I would make things as Practical as I can, I shall add something further, to evince the Absurdity of their Opinion, that make our Obligation to the duty void, where the Spirit helps not. But of this briefly.  
Arg. 1. This assertion as strongly fights against all other duties, as this of Prayer: for, without the Spirits Assistance, we cannot perform any duty pleasing to God. And indeed thus far, have some already improved it: Hence, they will neither read, nor hear, etc. but when the Spirit moves them. So, that this conceit (however it may carry some show of Reason in it) seems to be a piece of the Devil's Sophistry, devised to subvert the practice of Religion: an Invention much like the Pharisees Corban; whereby 
Mat. 15. 5.  they disobliged Children from their duty to Parents. Nay, what a door would it open to all wickedness, licentiousness, atheistical and vile practices; and then all must be charged on God, because he gave them not his Spirit to restrain, and sanctify them? Can any thing be more blasphemous, or more tend to the subversion of Religion?  
Arg. 2. That which is a punishment of sin, cannot be an excuse for the neglect of duty: now the withdrawing or withholding the spirit's assistance is often a just punishment for sin, for our grieving, slighting, quenching the Spirit, etc. When we improve not its offered help, reject its motions, or arrogate to ourselves what we should ascribe to its gracious enablements, or the like; how justly may God withhold it? This seems to be David's case, when he had fallen so grievously; it is probable, he found a want of the quickening comforting influences of God's Spirit: and therefore prays— Take not thy Holy Spirit from me: q. d. I feel decays, 
Psal. 51. 11, 12.  and withdrawings, Oh, do not wholly deprive me of its Indwelling. Again, Restore unto me the joy of thy salvation, and uphold me with thy free Spirit: He felt weaknesses and faintings, and therefore prays to be upheld— But now, did David forbear to pray? Nay, doth he not pray more importunately? Were that opinion right, than a man might by some horrid provocation grieve away the Spirit of God, and then he should be disobliged from duty, than which, what can be more absurd and impious?  
Arg. 3. But to put all out of question, The Precepts concerning this duty enjoin constancy in it: and the patterns of the Saints agree to those Precepts, 1 Thess. 5. 17. Pray without ceasing, Eph. 6. 18. Praying always 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 always, 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 always to beg the assistance of God's 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 enjoined 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 practice. It were easy 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 public prayer, since we cannot tie 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 babble, or taking God's name in vain?  
I answer. 1. True indeed, we cannot pray as we ought without the help of God's Spirit, but I urge, Is the Obligation destroyed, when assistance is denied? No, this shows 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 always 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 selus 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 blow, or sow, till God bid you: till he come and tell you, He will bless your labours, and send rain and seasonable weather? etc. Or, do you forbear Food or Physic, till God give you assurance, that he will bless the creatures, and make them nourishing and healthful? No, but you plough and sow, eat and drink, etc. expecting God's 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, etc. in expectation both of God's 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 Privilege, that our prayers may not be the mere expressions of our lips, or workings of our own hearts, but the breathe of God's 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 Privilege 
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 Privilege, who are Sons; and Sons none can be, but by regeneration, and implantation into Christ: To as many as received him, to them 
John 1. 12.  gave he power (right or privilege) 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 groan 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 yourselves his, giving up yourselves 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▪ ●t flavors the affections, and grieves the Spirit▪ The flesh lusteth against the Spirit, 
●al. 5. ●●.  and ●inders that we cannot do those things we wo●ld▪ Conscience of ●●●▪ mightily weakens confidence 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 h●s Spirit, and purify 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, etc. 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. 4●  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 Satan's 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 sum of those good things which God bestows upon his children. This is promised for ask 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 yourselves, or put them in exercise? Were prayer nothing but wording it with God, the Spirits help were less 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 Eventide— and they are joined 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 oiled by Meditation, than the Spirit sets it in motion. If you ask, What Meditations will prepare us for the Spirits incomes; 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 God's people, the prevalency and perpetuity of Christ's 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 sails.  
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 God's Spirit lie 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, I●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, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hardeneth, 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, etc. 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, than 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 mere stone, he is endued with a reasonable soul; that is, Understanding 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 Understanding, 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 public, remember and meditate upon it? etc. 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 satisfy) 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.  always, even to the end of the world.  
The sum 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 man's 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 persuade and exhort men to accept of Christ, to believe, repent, etc. when almost with the same breath you tell them, they have no power to believe, repent? etc. This is to tie a man's 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, etc. 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 persuade men to Faith and Obedience, upon this ground, that they have Freedom of Will to do these things: We persuade, and exhort men, in hope and expectation, that the Lord will cooperate 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 aught 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. 1●:  I have delivered them as from him, being, as I hope, agreeable to his Word. And 
Isa. 48. 17.  now, may the Lord, who teacheth to profit, and who hath his Spirit, to send, when, and to whom he pleaseth, follow these Counsels with his Spirit, that they may be effectual to their intended end. Mean while (because this Case is in the nature of an Exhortation to get the Spirit of Prayer) it will not be amiss, to press myself, and you that hear me, to the use of these helps, for the attainment of this great Privilege, by two or three moving Considerations: wherein I shall not say what I could, but what is necessary.  
Mot. 1. Let the first Motive be drawn from the misery of those, that want the Spirit of prayer: which (had I the Tongue of Men and Angels) I could not fully express. It was the Speech of a good man, that One is 
Mr. Dod.  never to purpose miserable, till he be in affliction and cannot pray. But it is not only in affliction, that such are miserable: Let a man be in a condition never so prosperous, the want of this is unspeakably sad. It were easy to descend into particulars, but I forbear. In short, Would you not think it a sad case, to be dumb, or tongue-tied, or to have your tongue cut out, that you could not make known your wants or ailments? Will you not much pity and compassionate such? But what's that, to the want of a Spirit of prayer? That's but outward, this Spiritual: that may be many ways supplied, as by signs, or writing (as Zechariah, Luke 1. 62, 63.) But this can be no ways supplied, or compensated. The very want of that, draws out men's bowels; you will sooner and more bountifully relieve such, than a clamorous Beggar. Their want of Speech, is the most moving Rhetoric. But, God is deaf to those that are spiritually dumb; his ear is stopped to them, whose mouths are not opened. He bids, Open thy mouth wide, and I will fill it. 
Psal. 81. 10.  Again, is it not unspeakably sad, to be under an unsupportable burden, ready to be crushed in pieces, and not able to cry out for help, though it is at hand, if we could but call for it? This is thy Case; Gild lies upon thy soul, a Load that will sink thee into the lowest Hell: Mercy is at hand to help, to ease thee, if thou couldst but cry for it. But without a Spirit of prayer, either thou canst not cry, or not so, as that God will hear thee. Besides, we will suppose thee in a Wilderness of Troubles, ready to sink in the 
Psal. 69. 2.  deep mire, where there is no standing. None to help, or pity thee; how sad is thy case, if thou canst not pour out thy soul to the Lord? 
Psal. 55. 22. & 142. 2.  What hearts case wouldst thou have, if thou couldst cast thy burden upon the Lord▪ if thou couldst pour out thy complaint to him, and show before him all thy trouble? Oh, but how intolerably heavy is thy burden like to be, when the whole weight lies upon thy own back? This is the special advantage, of having the Spirit of prayer; which the Apostle hints at in the Text: It lifts with us, it gives vent (and consequently ease) to a soul ready to be overwhelmed. Once more, were't thou ready to be devoured, and torn in pieces by Wild Beasts, Wolves, or Lions, and mightst be rescued, upon thy calling for help; How sad were it, to want a tongue, in such an Exigency? Poor soul, thou art ready to be seized upon by the roaring Lion, 
1 Pet. 5. 8. Rev. 9 11. John 8. 44.  the Abaddon and Apollyon, the murderer of souls, the destroyer of mankind; he is at hand to make a prey of thee: nay, if thou be in an unregenerate state, thou art already in his Paws; he hath fast hold of thee; he leads thee Captive at his will: yet (without 
2 Tim. 2. 26.  the Spirit of prayer) thou art like to be a prey to his Teeth. If thou canst not pray, with Daniel, this Lion will have the mastery 
Dan. 6. 24.  of thee, and break all thy bones in pieces, and make thee the miserable subject of his eternal Torments. But this is little to what might be spoken: Thy wants are infinite and very pressing, yet thou hast no way to fetch in supply. Thy burdens great (and the greater, because not felt) and not way to fetch in support: Thy dangers and temptations many (and the more, because not feared or apprehended) yet no where to hid thyself: Divine Justice and Vengeance ready to seize upon thee, to take thee by the Throat, and not a Tongue to cry for mercy. Death ready to arrest thee, and the Devil to hurry thee into an eternal Prison, where is nothing but weeping, and wailing, and gnashing of Teeth, yet canst not speak a prevailing word in God's ear, though thy life, thy soul, thy eternal happiness lie upon it. Oh, who would not tremble, and hasten out of such a condition? And while I have said all this, I would be understood thus, that the Spirit of prayer, is a remedy against all these miseries. So that there is a second Motive included in this: viz. The unspeakable advantage of having that Spirit of Adoption; that may teach us, to cry Abba Father.  
Mot. 2. Can you have a higher, or more honourable Privilege? Besides the benefit, which, by contraries, you may gather from the former particular, What a dignity is it, to be a Friend and Favourite of Heaven? to have God's ear open to your prayers, to have 
1 Pet. 3. 12. Deut. 4. 7.  God nigh unto you, in all things, that you call upon him for? Let flattering Parasites, and ambitious Haman's glory in distinguishing 
Ester 5. 11.  favours of Princes and Potentates, and boast themselves, of their honours and advancements: What's all this, to your dignity? You shall have his ear, who hath the hearts 
Prov. 21. 1.  of Kings in his hand▪ and can turn them as the rivers of water; who can give a check to the proudest Monarches, and reprove Kings for his people's sake; (effectually) saying to them, Touch not mine Anointed, and do my Prophets 
Psal. 105. 14, 15.  no harm. Yea, he can make the proudest Pharaoh beg your prayers. It will make you 
Exod. 9 28. Gen. 32. 28.  Israel's: as Princes, shall you have power with God and with men, and shall prevail: It will make you formidable to your enemies: She gave but a just Testimony to this Privilege, that said, 
* Queen of Scots.  She more feared the prayers of one Knox, than an Army of twenty thousand. This made that Regiment of Christian Soldiers, famous to succeeding Ages, by the name of the 
* In Marcus Aurelius his Army. Mat. 21. 22.  Thundering Legion. Indeed it invests a Christian, with a kind of Omnipotency. All things whatsoever ye ask in prayer, believing, ye shall receive. But the highest Dignity it confers upon us, is, that we become God's familiars; and in a sense enables us to speak to God face to face, (freely, familiarly, confidently) as a man with his friend. I shall urge no more; but leave these with you, beseeching the Lord, to set them home upon your hearts.   

CHAP. VI  
Case 5. THE next Case shall be this: What are we to do, that we may have the Spirits Assistance in prayer, continued to us? the Affinity of this and the next, with the former, will make my labour the less in giving Answer. As to the usefulness of this now under our hand; It is, I believe, the general experience of praying Christians, that they have their Ups and Downs; now enlarged, anon bound up: Sometimes, they can wrestle and continue in prayer, with ● holy fervency, without flagging or ●ainting. By and by a damp is upon their souls; they are in their own sense, faithless and heartless. Bernard's Complaint is theirs, That the 
Rara hora, brevis mora.  Spirits lively assistances, are short and seldom. Their cold fits, are much longer, than their hot ones. This dashes their comforts, and often makes them question their sincerity: they are ready to say, with Rebeckah, If it be so, why am I thus? If indeed I have the Spirit 
Gen. 25. 22.  of Supplication (as I sometimes hope) Why am I thus dead, heartless, indisposed? When they have assistance and enlargements than are they ready to say, as Peter, It is good to be here: with Jacob, Gen. 28. 16, 17. Surely 
Mat. 17. 4.  the Lord is in this place— This is no other, but the House of God, and this is the Gate of Heaven. Then, how full of faith and comfort! 'Tis full Tide with them; neither expressions, nor affections, nor graces wanting: and then, they are apt to think, surely I shall never be so dull and senseless again: Such impressions surely can never wear off; such a flame never go out. But alas! a few days (may be, a few hours) experience tells them, these are but short-lived. A low Ebb follows this high Tide; then are they tongue-tied, heart bound; go into secret, there they can neither feel out-going to God, nor incomes from him. Join with others, alas! they he like Stones; no rubbing or chase, will beget any warmth in 
1 Sam. 28. 15.  them: In their own sense, much like Saul; God answers them, neither in one way, nor another. Then how dejected and disconsolate! Oh, what would they give, for the least degree of those enlargements, and melt they have formerly experienced; That they could but give vent to their sorrows, in hearty sighs and groans! That they could but pour out their souls, with that childlike confidence, as sometimes they have done! Now therefore, its worth our serious enquiry, what may be done on our part, to have the Spirits company and assistance for, under such Ebb and withdrawmen's, a child of God cannot but conclude, it is his own fault, some grievous miscarriage, hath deprived him of that sweet Guest.  
1. Therefore, I shall premise this, that as the bestowing, so the continuance of the Spirits motions, and lively operations, is the mere indulgence of Heaven. God can be no more bound to continue it, than he was to bestow it. Think not then, to oblige God, by any thing you can do.  
2. And further, I premise, That, the Lord vouchsafes, or withholds his Spirit, as he sees best for his people. It were not best for a child of God, to have always a full Tide, to live under the constant smiles of Heaven, and to have continual raptures & enlargements. Where would be room for the exercise of Faith, as it is the substance of things hoped 
Heb. 11. 1.  for & evidence of things not seen? What must become of Hope and Patience? O, how should we manifest our waiting and longing for Christ's return, if he should always abide with us? How must we know, where, and what we are, how weak, how insufficient, to think a good thought? How must we be kept from pride, and swell, and puffings above measure, if we be not sometimes left to our own weaknesses? So that, it is not for us to be peremptory, or absolutely to desire always such degrees of grace, such measures of assistance and enlargement: we may humbly desire, and endeavour in the use of means; but we must not be peremptory for them, nor impatient under the withholding of them. In this case, we must learn of our blessed Saviour: O my Father, 
Matth. 26. 39  if it he possible, let this Cup pass from me: nevertheless, not as I will, but as thou wilt.  
3▪ I premise this also, that ordinarily some miscarriage in us, provokes God to withdraw his Spirit. Saul's misgovernment and 
1 Sam. 16. 14.  disobedience, caused the Spirit of the Lord (i. e. that Spirit of Government which God had endued him withal) to departed from him: David (as we noted before) upon his fall, found some withdrawings, which makes 
Psalm 51. 11, 12.  him pray, Take not thy holy Spirit from me, establish me with thy free Spirit: Possibly, we have not carried as we ought towards this blessed Guest; and therefore he withdraws himself.  
These things premised, I now address myself to give a direct Answer to the Case propounded.  
1. Then, if thou wouldst have the Spirits Assistance continued, beware of those things, which may grieve away the Spirit, or whither and shrink up its gifts and gr●des, damp not out this holy fire, Quench not the Spirit. 
1 Thess. 5. 19  It is observable, when the Apostle bids us not grieve the Spirit, he adds (as an argument) whereby you are sealed unto the day of 
Eph. 4. 30.  Redemption; which seems to have a double force. Either thus: Be not so disingenuous, as to grieve him that comforts you, by assuring you of eternal happiness. Or thus, Take heed you grieve him not: if so, you will have the worst of it; he will grieve you by withdrawing his assuring Testimony from you, and leaving you in the dark, as to your eternal state. This, I humbly conceive, to be genuine, and according to the mind of the mind of the Holy Ghost in that Scripture. So, that you see our grievings of the Spirit causes his withdrawments as to assurance: and so it doth likewise as to assistance. If you fall asleep in the lap of sow Dalilah-lust, you will find your Lock will be out, God will departed from you; and than you will be weak as others. It would be infinite to speak, what might be said under this Head, I shall only instance in two or three Particulars.  
1. Beware of Pride in enlargements: If God lift you up, in vouchsafing extraordinary enlargements, take heed▪ you do not lift up yourselves; that is the next way to be laid low: He that gins to think himself something, shall quickly find, that he is▪ nothing in himself: This is to abuse your mercy: Gods and is, that you might give him glory▪ not take it to yourselves: and it would be to your own prejudice, if it should be continued: for, thus abused, it becomes fuel for Pride and Lust: The Spirit will not so befriend our corruptions. Some have smarted for this▪ God hath taken down these swell, by long withdrawments. Let it be your care to bear a low Sail, when you have the most prosperous and successful gales of spiritual enablements. A prick in the flesh, shall cure Spiritual tumors.  
2. Take need also of selfsufficiency; I mean, a conceit, that you need no more. Whatever gifts or enablements God vouchsafes, think not, you can live upon this stock, without continual supplies: What you have received, can neither be improved, nor long continue, without more additions: God never did, nor will, put any Christian into a state of Independency: Never did any Saint in this world arrive at that perfection, as to be able to live within, and of themselves: your strength is in Christ, and continuance of supplies and communications from him; 
Eph. 6. 10. 2 Tim. 2. ●.  Be strong in the Lord—— Be strong in the grace, that is in Christ Jesus: The stream will soon dry up, if it be not fed by the fountain. Wherefore say my people, We are 
Jer. 2. 31.  Lords, we will come no more unto thee? God takes it ill, when we begin to think, we need not be beholden to him; and indeed it's the highest degree of pride, we can possibly be guilty of: 'tis intolerable insolency, and God will lay us as low, as we lift up ourselves high: the Spirit will make us know our insufficiency, when we begin to conceit in ourselves an al-sufficiency.  
3. Cherish no corruption in our hearts. Sin entertained (as we have once and again told you) will drive out the Spirit. When this Serpent grows warm in the bosom, it will hiss, and disquiet the Holy Spirit; the steaming of concupiscence, are exceedingly ofsensive to it. It is impossible to keep up a Spirit of prayer, and a course of sin. He that will not be led by the Spirit, shall not long be helped by the Spirit.  
4. And especially take heed of cherishing laziness and sluggishness. Be not found upon a Bed of case, when the Spirit calls you out to work: at least, be not loath to rise, when he knocks. You see the sad consequences of this lazy temper, in the Church's example; Christ knocks, and calls, Open to me my Sister, my Love, my Dove— She 
Cant. 5. 2.— 9  hears, but a lazy fit is upon her; She hath put off her Coat— She hath wash● her feet— She is loath to put herself to the trouble, of rising to open. Well, what's the Issue? When it is too late, she rises to open; but her Beloved had withdrawn himself, and was gone. Now she would fain enjoy him, if she might; but now she seeks, and cannot find him; she calls; but he gives no answer. Now, she that might have had him for rising and opening, must be at much pains, and run through many hazards, get many a blow and wound, be stripped of her vail, and yet not find him; here's the fruit of laziness. If the Proverb hold true any where (as indeed it is most true) then here especially, (ex otio negotium) of Idleness comes business. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  We create ourselves infinite labour, and sorrow too, by laziness and indisposition, when the Spirit calls us to duty. He that lies slugging in the Harbour, when the Wind serves him, deserves to lie wind-bound, or to tug at the Oar for it. They that will not stir up themselves when the Spirit stirs, shall want its motions, when they most need them: We sometimes lose a friend, by not accepting an offered courtesy. Observe the word in the Text (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) helpeth together; or ●akes hold, and lifts with us: there is much art and ease, when many lift at any thing, to lift all together: and it is as much a Christians wisdom to lift, when he feels the Spirit lift; if he do not, he shall find the burden too heavy for himself alone. Laziness (in this sense) clothes us with rags— Yet a little sleep, a little slumber, 
Prov. 3. 21. Prov. 6. 10, 11.  a little folding of the hands to sleep, so shall thy (spiritual) Poverty come— The Talentimproving Christian, is the only thriving 
Mat. 13. 12.  Christian. But from him that hath not (i. e. improves not, which is all one, as if he had it not) shall be taken, even that which he hath. To him that will slug, when he is called to watch and pray, the Spirit will say, as our Saviour to his Apostles (though Ironically) Sleep on now and take thy rest. Let these things 
26. 45.  therefore be avoided, if you would have the Spirits assistance continued.  
2. Let the Spirits motions find ready entrance, and hearty entertainment. It is an encouragement to give a friend more frequent visits, that gives us hearty welcome: Say to the Spirit, as Laban to Abraham's Servant, Come in thou blessed of the Lord, wherefore 
Gen. 24. 31 Act. 24. 25.  standest thou without? Dismiss it not, as Felix did Paul, Go thy way for this time, when I have a convenient season, I will call for thee. Such put-offs speak a slighting Spirit, and so will they be interpreted. You will lay business aside, to entertain a dear friend: and who deserves more respect, than this heavenly Guest, Who comes not, that he needs thee, but because thou needest him: he comes not (as friends sometimes do) to hinder, but help forward thy main concernment: It is not upon a mere compliment, but because he knows, thou canst not do without his help. He comes, to help thee in the drawing up thy Petitions at the Throne of Grace, to make thee as a Prince, to prevail with God. And is it not infinite condescension? Shouldst thou not say, as Elizabeth to the Blessed Virgin, Whence is this that the Mother of my Lord should come unto me? Wh●t 
Luk. 1. 43.  a high favour and vouchsafement is it, that the Spirit of God, should come into such an impure Stic, as my heart is? This should make thee free and cheerful in giving entertainment to all his motions.  
3. Make the best improvement of its motions and assistances. How wise are the men of this Generation, to take and improve advantages for the world? Will the Mariner neglect to take his Wind? Or the Husbandman, to make Hay when the Sun shines? Will the Soldier neglect his advantages against his Enemy? Shall that great Commander 
The Emperor Ferdinand A. I. P. Q. N. S. I. A.  quicken himself by a Motto, to catch at advantages,  
(Accidit in puncto, quod non speratur in Anno) and shall the children of light, let slip their advantages in things of infinitely greater concernment? Shall the Spirits motions, be as a price in the hand of a fool? Oh be careful to go as far as you can, in the strength of such Baits. Shall I hint a few things in particular? 
Prov. 17. 16.  Improve these Assistances:  
1. Into holy importunity and wrestle with God, for what you stand in most need of; to have corruptions subdued, grace strengthened, wants supplied. 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 fill 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 profane 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 fortify yourselves 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 Devil's suggestions, when at any time he shall endeavour to persuade 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 mere delusions, that there is no God, no Christ, no Spirit, etc. How may you from your own experience, confute him? and return him such an Answer: Now Satan, thou dost plainly show thyself (what the Word of Truth reports thee) a Liar from the beginning: Wouldst thou have me disbelieve my own sense and feelings? Have I not the witness in myself? 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 myself, in heavenly breathe and pant 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? etc.  
Again, These assistances may bestead thee in a dark day, when thou art under the hidings of God's face, in a state of Desertion, and wantest the sensible presence and lively workings of God's Spirit: Then may these experiences be a heart-cheering Cordial: Then mayst thou call to remembrance thy Songs in the night; thy prayers, thy holy breathe and enlargements, and the very remembrance, may prove reviving to thy soul; and by such Muse the fire may kindle again, which seems almost extinguished.  
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 merest withal: Thus bespeak thy soul: Why so dull and beartless? Why so backward to a duty, wherein thou hast found, and mayst 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 strengthening 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, than 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 trial of it. Turn thy sad complaints into humble confidence; resolve with thyself, 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 myself, 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 groan 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 thankful for this mercy itself, as being one of the choicest: Say as David, Who am I Lord— that I should 
1 Chron. 29. 14.  be able to serve thee with such alacrity, to pray (though alas, with much infirmity, many distractions, yet) with such a measure of faith, fervency, importunity? It is because thy Spirit enables that thy servant hath 
2 Sam. 7. 27.  found in his heart to pray this prayer before thee. Oh when thou feelest at any time the warming, enlarging influences of the Spirit of Supplication, rise not off thy knees, till thou hast made thy thankful acknowledgements to him, who hath drawn out and held up thy heart in duty. Thus I have said a little of what might be spoken upon this account. The sum of it is this, Improve the Spirits assistances for the ends they are vouchsafed, 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 ask. 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 Travellers, 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, persuades him time after time to stay with him. Take up David's words, praying for the continuance of that willing, cheerful 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 easy, sweet and pleasant, is this yoke of Duty, when thou helpest to bear it! How powerfully sweet, and sweetly powerful are thy assistances! Ere I was ware, my soul made me like the Charets of Amminadab [or set me on 
Cant. 6. 12.  the Chariot of my willing people] What a Heaven upon Earth is it, to perform spiritual duties, with spiritual enablements! What Oil 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 carcase, if thou withdraw thy quickening influences? O do thou continually inspire me. I am a dry tree; do thou cause me to bud and blossom, 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 lie 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 Heaven's 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 enjoy 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 intent 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 not otherwise in the hearts of God's 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 looseness, 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, etc. Let your ear be open to its counsels, follow its directions, be as obsequious 
Matth. 8. 9  to the Spirit, as the Soldiers 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 looseness, vanity, pride, carelessness, 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 Councillor.  
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. Ineye 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 Privilege; 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 departed 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 
Gualt●r▪  audiunt, audito credunt, & toti ab eo dependent.] Well, what's their Privilege? 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 ask, 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 men's supposed super-erogatory Merits, with the clean white Linen 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, etc. 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 wont 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 unemployed. 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 quickening motions, its lively stir 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 God's 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 always 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 breathe: As in a Swoon, the breath may be stopped, 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 Counsel.  
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 heinous, 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 mayst 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 rob thee of this Privilege. 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 Privilege? The Spirit helps our infirmities▪ It pities us under weaknesses: therefore mere failings do not provoke God, to take away his Spirit. Nor yet every greater sin, if speedily repent of. You can scarce imagine a sin more heinous 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 heinous. 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 lain in; when we wallow (as the Swine) in the mire of sin. It is supposed, David lay some Months in the sin of Murder and Adultery, before he repent: and he intimates (as you have heard) that he wanted the joy of God's salvation; he felt decays, and fears though taking away of God's Spirit.  
O● 3. Sins more directly against the Spirits guiding or assisting; when we will not take its directions, harken 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 thyself: 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 mayst 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 lain 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 rob thee of the Spirits gracious assistance: But especially, S●● if thou hast not refused the Spirit as a guide: when it called thee to duty, hast thou not neglected, put it off, slubbered it over? When it hath dissuaded thee from some sin, or persuaded 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 feigned excuses; Worldly concernments have called thee another way. Or, may be, when he hath breathed upon thee, and carried thee above thyself in any duty, thou hast grown proud, secure; and applauded thyself, 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 easy 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, powerful convictions, strong impulses, but gave them cold entertainment; dismissed them with fair promises, and ineffectual purposes, etc. These, O! these, are grievous to the holy Spirit of God.  
Direct. 2. Humble thyself before the Lord; confess and give glory to God, Accept of the punishment of thine iniquity; and 
Leu. 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 mere words! Oh that they may be the very sense of thy soul, and breathe 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 no●, 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 melt, the overpowering motions, that my soul hath felt! the sweet sallies and Eruptions of my Spirit in prayer, when quickened 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 Zion. Those waters distilled by the fire of thy Spirit, became Wine of consolation to me. Those groan 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 robbed 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 quenched the Spirit, and poured 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 knocked with much importunity, I have chosen rather to lie 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 always 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 hid thy face, shouldst thou leave me under a prayerless, senseless 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 many stripes. Oh ungrateful, Oh disingenuous! Thus, humble and shame thyself before the Lord: get into Ephraim's posture; 
Jer. 31. 19  smite upon thy thigh, be ashamed: yea, even confounded: with Job, abhor thyself in dust 
Job 42. 5.  and ashes: with the Publican, smite upon thy breast, and cry, The Lord be merciful unto me 
Luke 18. 13.  a sinner. Such self-loathing for our unworthy carriages towards God, will draw pity from him. What a sweet return is that to Ephraim upon his Repentance? Is Ephraim my dear son? he is a pleasant child: for since I spoke against him, I do earnestly remember 
J●r. 31. 20.  him still— So, in Ezek. 43. 11. If they be ashamed of all that they have done, show them the form of the house. Thus may God deal with thee, if thou be really ashamed, and throughly humbled for thy dis-ingenuity.  
Direct. 3. Yet humbly and earnestly beg the return of the Spirit, both to assure thee of pardon, and assist thee in duty. The Spirit of God is (as the wisdom that proceeds from 
Jam. 3. 17.  it) gentle and easy to be entreated: importunate prayers have brought God back again (be it spoken with humility) when he hath been departing from a people; and when he hath turned his back upon them, have prevailed for the turning of his face towards 
Numb. 14. 13. 21. & 16. 47.  them. Moses oftener than once, found the prevalency of it. And in this thou art not without great encouragement, if ever thou hast felt and found the gracious assistances of God's Spirit (and upon the supposition I am speaking to thee) know that he is an abiding Spirit, however his influences may be suspended, his presence shall 
John 14. 16.  never be totally removed: he may be turned aside, but is not out of call. And (what Paul saith concerning Onesimus) perhaps he therefore departed for a season, that thou shouldst receive him for ever. Therefore with what ●aith and strength thou hast wrestled with the Lord, plead his free and gracious promises, notwithstanding thy unworthiness. Thou hast David for a pattern, though his sin was heinous, yet he p●ayes, 
Psal. 51. 10, 11.  Take not thy holy Spirit from me; establish me with thy free Spirit. Take up Shimei's words to David; Let not my Lord impute iniquity 
2 Sam. 19 19, 20.  unto me, neither do thou remember that which thy servant did perversely— for thy servant doth know, that I have sinned— Thou hast one to deal with, infinitely more merciful than David: A God, that pardoneth iniquity, that passeth by the transgressions of the remnant of 
Mich. 7. 18.  his heritage: who retaineth not his anger for ever, because he delighteth in mercy: who will say to thee, I will heal thy backslidings, I 
Hos. 14. 4.  will love thee freely, for mine anger is turned away from thee.  
Object. If you should reply, What is all this to me, who am destitute of the Spirits help? It is as if you should promise me a rich treasure, upon condition; I shall mount up to the Sun, or drain the Ocean. These are things which cannot be performed without the Assistance of that Spirit, the want of which it my complaint and grievance. Alas, I cannot repent, I cannot pray as I ought, etc.  
Answ. This Objection in effect, hath been answered before, in speaking to the fourth Case; whether I refer you. Only this further: I am speaking to such as are not quite void of the Spirit, only they are deprived of his lively, actual, sensible assistances. I hope it is not in vain, to bid such, stir up the gifts and graces that are in them, or blow up the sparks, that for the present lie hid in the ashes of corruption, or to bespeak the Spirit of God, in the language of the Spouse; Awake O Northwind, and 
Cant. 4. 16.  come thou South, blow upon my garden— There is a secret assistance, where it is not sensibly felt: it is from the Spirit, that you can so much as be sensible of the want of it; the dead soul feels no want. Therefore put out your endeavours in these things.  
Direct. 4. Desist not from duty under these withdrawments; but rather double thy diligence; and (as I may allude to that) If the Iron be blunt, thou must put to 
Eccles. 10. 10.  more strength. If ever the Spirit return, it must be in a way of diligent and humble waiting upon God: Laziness, that is an ordinary cause of its withdrawing, is a very improble way to procure its return. No, when God sees thee humbly and conscientiously waiting, doing violence to thy corruptions, struggling and tugging at it, then will he pity and help thee. God delights to encourage diligence. Exercise is the way (as to preserve, so) to recover health. Nothing more seeds and increases an Asthmatick Distemper (that is, short-breathedness) than sitting still. Whence, by the way, you may take notice, how pernicious that Doctrine is, of not praying till the Spirit move: indeed it is nothing else but a subtle shift to put off duty, a cloak for laziness, and the next way to be deprived of the Spirits gracious assistance. If God deny his Spirit, it is but justice; but for us to lay aside duty upon that account, is injustice towards God, and the greatest injury we can do our own souls. Therefore be diligent, do in obedience, though thou canst not do with alacrity; if the Wind fill not thy Sails, yet lay not the Oar out of thy hands.  
Direct. 5. Make much of, and be very thankful to God for any degree of help thou yet hast, and welcome any spark of heavenly motions. Thou canst not, it may be, pray, with a full Sail of faith and affection: but if thou hast any weak breathe, if thou canst pray with groan, that cannot be uttered, for their weakness; if thou art but as smoking flax, not yet in a flame; for this measure bless God. This is to be faithful 
Luke 19 17.  in a little, and to such, much is promised. Thou canst not express thy particular ailments, but thou feelest all is not right with thee: thou lovest prayer, hast high thoughts of, and pant after a praying frame; here is matter of thankfulness; bless God, that thou hast not quite cast off the Duty; that thou art neither, amongst those that pretend to be above the duty, nor those that scorn and deride it. To be thankful for a little, is the best way to procure more.  
Direct. 6. During the Spirits withdrawments, be very playable to its commands, motions and suggestions, labour to be more ingenuous in thy obedience. It is ordinarily some stubborn resistance, or affront of the Spirit, that drives him away; at least, some palpable neglect of yielding obedience to his motion: therefore a yielding pliable frame, is the next way to a recovery. Even to say and practise, as Elihu teacheth Job, I have born chastisement, I will not offend any more. 
Job 34. 31, 32.  That which I see not, teach thou me▪ if I have done iniquity, I will do no more. This is to comply with God's end in such dispensations. When the Father takes the Rod in hand, his expectation is, that the Child should be grieved for his fault, and become more observant of him. That soul, that under such withdrawings, grows more pliable, is in the way of Recovery. Therefore resolve thus, I have already grieved the holy Spirit, by neglecting his assistance, abusing his grace vouchsafed; I will not add this more, to continue stubborn to his commands; I will not thus add 
Job 34. 37.  Rebellion to my sin. I have already found, that it is an evil and bitter thing, to abuse and grieve the Spirit; his presence is unspeakably sweet, his absence a want unconceivable. None but those that have had experience, can conceive either the happiness of the one, or misery of the other.  
So much may suffice in answer to this Case. Let the dejected soul set upon these things, and add perseverance to performance, then will the Issue be comfortable, at least profitable. Either God will return in a way of assistance and enlargement, or will so sanctify this severity, that it shall end in mercy, and turn to thy eternal advantage.   

CHAP. VIII.  
Case 7. THere is yet one Case more, to which I desire to speak something: viz. Whether set and stated Forms of Prayer, are Impediments to the Motions and Assistances of the Spirit? By Forms, I mean a tying up one's self, or being tied up by others, to words and expressions, not to vary from them, but constantly to use the very same, without variation. Not only to have some Model, Method, or naked Heads in our minds, which we may enlarge upon more or less; or to which we may add, or alter, as our occasions and necessities require, but to utter the very same Words and Syllables constantly in our addresses to God by prayer.  
Now here I meet with some on the one hand, who utterly decry all use of forms, as unlawful, or highly inconvenient, as unbeseeming a Christian, and restraining the Spiof Prayer, by neglecting to make use of those gifts and helps, which the Spirit ordinarily bestows upon Christians: yea, they think it next an impossibility▪ to perform the duty, with any affection or acceptance in that way.  
Others on the other hand, ●re so devoted to forms, that they condemn and deride all conceived prayer, as if none could attain to that ability, as to express their own or others wants to God, except they have a form of words: yea, they charge all extemporary conceptions, as guilty of Tautologies, Extravagancies, I▪ reverence, and savouring of Enthusiasm. I shall declare my thoughts in the following Conclusions; nor indeed mine only, but the judgement of others, that have been esteemed Pious and Orthodox, who have gone a middle way betwixt these extremes, nor need I add much to what is said.  
Prop. 1. Set and stated forms are lawful, and may be useful and helpful to some Christians; yea, in some cases necessary. Touching their lawfulness▪ much is said by others; I shall briefly hint at it▪ The approved practice of the S●ints in Scripture, especially the 
See Numb. 10. 35, 36▪ & 6. 23.—  forms of Blessing and Thanksgiving prescribed in Scripture, and the Psalms; the Titles of some showing, that they were composed for the public use of the Church, to be sung upon occasion; and what are they but forms of prayer and praise? Yet some of those that stick at the lawfulness of a form of prayer, will not stick to use those without scruple; and the experience of many, may tell them, that the use of those, are no restraint upon the Spirit, but a help to raise and enlarge our hearts. Yea, it is remarkable, when the Apostle bids us be filled with the Spirit; he immediately subjoins, 
Eph. 5. 18, 19  speaking to yourselves, in Psalms, and Hymns and spiritual Songs— q. d. you cannot give vent to the Spirit in a better way, than 
Vi●. Sydenham's Exercitation on Infant-Baptism, and singing Psalms.  by singing and making melody in your hearts to the Lord: and (as Zanchy with others, have observed) the three Titles of the Psalms in that Text, as also in Col. 3. 16. are the very same, that are given to▪ David's Psalms, lest we should think, the Apostle meant some others of humane or extemporary composure. But to return to the thing in hand. I would add this, as to the lawfulness of a form, God hath made prayer our daily and constant duty; but, he hath no where forbidden us, to use the same words, or enjoined us to use no other, but our own extemporary conceptions: Except therefore the Dissenters will say, that to use a form, is to destroy the very Essence of prayer, (which will scarce be proved) they must grant a form lawful and warrantable.  
Moreover, I say, it may be useful, and in some cases necessary. I will say little more to this, than what is said by a Reverend Author, who is not to be suspected of too 
Ames. Cas. Lib 4. C. 7. Q. 4.  much inclination to Forms or Ceremonies.  
1. Some even amongst Christians and Professors, are so rude and ignorant (though it may be spoken to their shame) that they cannot tolerably express their desires in prayer, Must such utterly neglect the duty? Is it not better, during their gross ignorance, to use the help of others gifts and composures, than not to pray at all? or to utter that which is senseless and impious? I speak it not, to excuse their ignorance, or that that they should be encouraged, to rest satisfied herein, but for the present necessity.  
2. Some again, though they can do it privately, and so far as my suffice in their secret addresses to God; yet when they are▪ to pray before others, want either dexterity and fitness of expression, readiness of utterance, or confidence to use those abilities they have (whom yet I will not excuse from a sinful bashfulness) and for expression, though it is partly a gift of the Spirit, yet it may be in a great measure acquired and improved by reading, meditation, and exercise.  
3. It is possible, that some bodily distemper, or sudden distraction, may befall such as are otherwise able, which may beclowd their minds, weaken their memory's, and dull their parts, that they may be unfit to express themselves in extemporary conceptions. This may happen in case of Melancholy, cold Palsies, or the like distempers. I may add (what the forecited Author notes) that it is profitable for some to have their desires and meditations regulated by such helps; for all, that have expression, cannot so methodise their thoughts in praying with others, as to avoid disorder and confusion.  
I conclude then, that in the Case aforesaid, or the like, a form may be profitable and helpful. Nor is it a tying up the Spirit; but, if conscionably used, may be both attended with the Spirits assistance, and find acceptance with God.  
Prop. 2. Yet it will not hence follow, that any should satisfy themselves in such stated and stinted forms: much less, that those who have praying abilities, should be enforced by others to rest in them. If ignorance, bashfulness, defect of memory, of other distemper, may render it excusable and necessary to some, is it fit, all should rest in their measure? Where then will be, that coveting earnestly the best gifts? or why 
1 Cor. 12. ult.  should those who are excellently gifted that way, be hindered from the use and exercise of that gift, because others want it? 
Perkin's Casts, lib. 2. cap. 6.  They that allow such helps, do but look upon them as Crutches to support those that cannot go without them, why should they that are whole and sound be compelled to use them? I think I may lay down this, as an undoubted Truth, that by the use of those helps which God hath afforded us, not only Ministers, but most ordinary Christians (except in case of some extraordinary defect of memory, or distemper of mind or body) may attain to a competent measure of ability this way: Let but Christians study the Word, and their own hearts together, labour to acquaint themselves with their own sins, wants, temptations, afflictions, and then give themselves to the conscionable practice of this duty in secret, and doubtless they shall find themselves grow in abilities. What Solomon saith in another 
Prov. 22. 17, 18.  case, I may apply hither: Bow down thine ear, and hear the words of the wise, and apply thy heart unto my knowledge. For it is a pleasant thing, if thou keep them within thee, they shall with all be fitted in thy lips. Let the Word have entrance into the heart, it will (even as to this duty) teach thee utterance. Let thy heart be inditing good matter, 
Psal. 45. 1.  it will make thy tongue as the Pen of a ready Writer. If the heart be stored with spiritual knowledge, it will get itself 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 compliance with the times, or men's humours, will not labour after them; or having them, will not improve them; here, to accustom ourselves 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 tied 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 case, 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 ●● stated form should reach. New corruptions and temptations to be prayed against, new sins to be confessed, wants to be supplied. 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 couched in a form, as may glance at all these; but these cold generals cannot so affect us, as we ought to b● 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, etc.  
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 clothing 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 join, 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 affection's, 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 struggling with despair, lying under that insupportable burden of a wounded Spirit: How sweet is it to such a soul (if the Lord please to go along with it) to have his condition spread before the Lord? to have his very fears, complaints, doubts, troubles expressed in his own language? to have a faithful Minister, or prayerful Christian bespeak God for him, as if himself was in the very same condition, to urge and plead suitable promises, and wrestle with the Lord on his behalf? Must not this needs more affect the poor wounded soul, than a dull form, that comes not near his condition. I will in short give you 
Clark in the Life of M. Perkins.  a relation to this purpose: It was the custom of Reverend Mr. Perkins, to go to the place of Execution, with the condemned Prisoners: Once a young lusty fellow going up the Ladder, discovered an extraordinary lumpishness and dejection of Spirit; Mr. Perkins observing it, said to him, What man? What is the matter with thee? Art thou afraid of Death? Ah no, said the Prisoner (shaking his head) but of a worse thing. Whereupon Mr. Perkins bid him come down, and see what Gods grace would do, to strengthen him: who coming down, Mr. Perkins took him by the hand, and made him kneel down with himself at the Ladder foot. Where that blessed man of God, made such an effectual prayer, in confession of sins, and aggravating thereof in all circumstances, with the punishments due to the same; as made the poor Prisoner burst out into abundance of tears. Mr. Perkins perceiving, that he had brought him low enough, even to Hell Gates; proceeded in the next place, to show 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 se● 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 ourselves, or those we pray with and for; which must necessarily be attended with more kindly stir of affection, and exercise of grace, than under cold generals.  
3. It more calls out, and employs 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 wander 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 joined together, and compacted by that▪ which 
Eph. 4. 16.  every jo●nt supplieth, according to the effectual working in the measure of every part, maketh increase of the body, unto the edifying of itself▪ in love. They that 
1 Cor. 14. 12.  excel in this gift, excel 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 Trial 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 brethren's 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 stir 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; beg 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 God's 
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 decreed and appointed. You may thus conceive; By God's 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 ploughing, sowing, reaping, etc. 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 Oil, 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 itself, 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 virtue 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: chief, because it cannot be so accommodated to the various conditions of the soul, and to several occasions, times, and Providences; by which, being made the matter of prayer, the Spirit of God usually stirs up more lively and kindly affections.  
2. Thus distinguish: The Spirit may be said to be hindered: either,  
1. In totum, wholly, so as not to afford any assistance: or,  
2. In tantum, as to the degrees of assistance, when it doth not work so vigorously and kindly upon the soul.  
I will not deny, but that the Spirit of God may concur with a form, being conscionably used, and attended: but there is that in the Nature of a Form, that may hinder it, as to those lively and vigorous motions and affections it, might stir up in the soul, or (as I have already said) a form doth, as it were, confine the Spirit of God within its own compass, and leaves him less room to exert his operations.  
3. Distinguish also (as hath been hinted before) of the causes, why a form is used, and the persons that use it.  
1. Some may use it of necessity, because they want abilities; and must either pray so, or not at all. In this case a form may be a help; and if conscionably attended, the Spirit of God may go along with it. This (saith Mr. Perkins) is no binding of the Holy Ghost; but a helping of the Spirit, which is weak in us, by a Crutch to lean upon.  
2. Others use it, through laziness, prejudice against the use of gifts, bashfulness, or the like cause, when they might attain abilities, if they would use means. In this case I cannot excuse such, from a neglect of stirring up the gifts that are in them, and of using that means, whereby the Spirit might put out his power more freely and vigorously.  
4. Distinguish of the manner of men's using both forms, and present abilities. Some may use a form humbly, conscionably, and in sincerity: Others may use gifts in pride, ostentation, and hypocrisy. Here the Spirit of God, may rather be expected to go along with the former, than the latter: for God resisteth the proud, but giveth grace to the 
Jam. 4. 6.  humble. But this is not the fault of the prayer, but of the person. Where gifts are exercised in humility and sincerity, they are to be preferred before the best of forms, upon the grounds . I cannot therefore but conclude, That he that having both natural abilities, and helps at hand, (as most Christians have in our days) to attain the gift of prayer, yet sitsdown in form; must needs do himself much injury; doth both put fetters upon his own Spirit, and limits the holy Spirit of God within the compass of that form; and in a word, deprives himself and others, of those and the like advantages above mentioned, which might accrue by the exercise of his gifts: yea, if a Minister, Master of a Family, or one who is the mouth of others in prayer, he becomes in a great measure guilty of that deadness, carelessness and insensibleness, which others contract under his formality. So that though I would, that those who have no better abilities, or helps to attain them, should rather use a form, than neglect the duty (and in that case, I doubt not, but the Spirit of God, would afford his quickenings and assistances in the conscientious use thereof); Yet let none, through idleness, bashfulness, or a conceit, that it is only for Ministers, or men of Parts and Learning; or that it savours of Enthusiasm, or on any other pretence, neglect to get that gift, that you may be competently able to represent your own, your families, the Churches, or Nations condition to God, in your own words: Say not, it is unattainable: there are, through mercy, many poor Christians, who have neither the advantage of Learning nor Education, that may shame some Ministers in the exercise of this gift: and though I acknowledge, that after all endeavours, there will be a great difference amongst Christians; yet, we should not therefore hid our own Talon in a Napkin, lest we at last fall under the censure of 
Matth. 25. 26.  wicked and slothful servants.  
This is that, which I conceive to be the Truth. I would not discourage the weak conscientious Christian, from the use of necessary helps; nor would I encourage any, to satisfy themselves in stinted forms: but labour to increase in knowledge and experience, that they may be able to go without those Crutches.  
And now it may be, some would desire to be directed, what means they should use, for the attainment of this gift, how they may get above a form?  
To this I answer, That much is already done by others: as Brinsley, Wilkins, Ambrose, etc. who have laid down many profitable helps this way; into which Treasury, I have also endeavoured to cast my Mite, in the Treatise hereunto annexed, being a familiar plain Exposition, with Notes and Application of the Lord Prayer, in such a Method, as I conceived most helpful that way. What use it may be of, and how to improve it; the Epistle prefixed to both these Treatises, will acquaint you▪ yet, I shall here also add something by way of Advice, to the willing weak Christian.  
Direct. 1. Acquaint thyself with the Word of God (which is the general Rule and Directory of Prayer) especially observe the Petitions and Arguments, which holy men in Scripture used in prayer. The Book of Psalms, is a choice portion of Scripture for this purpose: there you may store yourselves with choice Petitions, Arguments and expressions, suitable to any condition, which yourselves and others can be in. I have heard, that Mr. Dod commended to one in an afflicted doubting condition, the 51 Psalms as a pattern to pray by. And indeed, I know not a better help to this duty, than to have the Word of God dwell richly in all 
Col. 3. 16.  wisdom: to have store of Promises, Providences, Experiences recorded in the Word, laid up in our hearts, well digested by Meditation. Unskilfulness in the Word, is a great hindrance in the exercise of the gift of prayer.  
Direct. 2. Retire into thy own heart, for mattersuitable. Take notice of thy sins, wants, corruptions, temptations: Look out also upon the Church and Nation: take notice what dispensations they are under. This will furnish thee with matter; especially thy own condition, if thou be once throughly sensible of thy sin and misery, of thy slavery 
Bolton's Self-enriching Examine. p. 169, 170.  to Satan, etc. I shall not think it tedidious to transcribe, what a Reverend and experienced Divine hath written to this purpose. Let us suppose, that the most ignorant and simple man, should by some merciless enclosing Landlord, be turned out of doors, so that he had not where in the wide world to hid his head, either for himself, Wise or Children. Now in this case and discomfort, a friend comes unto him, and tells him, There is an honest Religious Gentleman, will without all fail, bestow a better thing, a richer Farm upon him, if he can sufficiently 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 ask? 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, than his rents, etc. and at length turned him out of all into the wide and hardhearted 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 secure 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 Rhetoric 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 Mariners in Jonah, every 
Jonah 1. 5. Hos. 5. ult.  one to call upon his God. In their affliction they will seek me early.  
Direct. 3. Exercise, and conscientious practice, is a singular help to improvement. This in all things, Arts, Sciences, and Mechanic employments, begets dexterity. This the Apostle prescribes to Timothy: Exercise 
1 Tim. 4. 7.  thyself 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 merely, that they may exercise it as a gift; but that they may with more freedom, pour out their soul to God; or to join with some bosom 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. Join thyself 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 debauched in their practices, have attained great abilities in that kind. He that walks 
Prov. 13. 20.  with wise men, shall be wise. Nature itself 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 join thyself 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 Talon 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 prays. Labour therefore to lay 
Acts 9 11.  the foundation of praying abilities in sound conversion: Get the Spirit of God to sanctify, 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, etc.  
Thus I have in speaking to these seven Cases, occasionally touched 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 God's 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 Privilege and Comfort to God's 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 itself 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 always in a full measure, with enlargements of affection and expressions: sometimes they can only chatter, and fie out their souls grievances: yet even these silent mournings, are loud cries in God's 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 God's 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 plied 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 Topics 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 God's 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 God's favour, by a grateful commemoration of the former kindnesses that God hath showed him, and his utter unworthiness thereof (I am not worthy of the least of all thy mercies, and of all the truth which thou hast showed unto thy servant—) Th●s having (as I may say) 
V 11.  sweetened 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 struggling, as the word shows (Jacob goes halting away) but the main business was prayer: thereby he holds the Angel; thereby he conquers, and obtains this Testimony (stamped for a memorial upon his new name) as a Prince thou hast power, with G●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 
Ma●t. in Judas 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 urg●● God withal. David much in the deeps of affliction; and no less in the exercise of this duty. Out of the depths have I cried 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. Unto 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 straight you find David in, still prayer is his asylum; and the more pressing affliction, the more vehement his aff●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, falsify 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 God's 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 H●man and Asaph (if they are the 
Psal. 77. & 88  Authors of those Psalms) who being under sad pressures, struggling 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 prey 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 i● so to do. One Instance more, and that i● 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 days 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 days of his flesh (and those were days of trouble) In that ●e 
Vid. Calvin in locum.  feared. (viz. with a Natural fear left he should be overwhelmed with trouble) Now 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 sackcloth, and humble himself, and go softly. It can make a Pharaoh in a straight, beg Moses his prayers, etc. 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 wrestle: this speaks, that they were strengthened 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 f●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 indicted. Oh, the confidence mixed with humility! Oh, the strength and sinews! Oh, the sweet infinuations, pressing importunities, etc. 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 ver●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 knoweth (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, etc. 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 Privilege and comfort to God's 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 advantage● 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 shows that we have received the Spirit of Sons: Hereby we have a singular proof, that we 
Gal. 4. 6.  are Christ's: 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 Christ's; 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 sweetening ingredient▪ can be put into the bitter cup of affliction? What an allay is this to the saddest, sharpest Trouble? It were easy here to cut this River into many streams, and to show 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 tenderhearted 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, etc. 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 unbosom ourselves; 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 Saint's 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 cried, thou answeredst 
Psal. 138. 3. Psal. 55. 22.  me and strengthnedst me with strength, etc. Hearty servant 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 servant 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 accrue 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 propped 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. ● 1. 6.  Church prays 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 se●cheth in support under affliction: it draws down strength from Heaven; as in that of David before mentioned, In the day when I cried, thou 
Psal. 138. ●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 strengthened by prayer: and in this respect it brings case (as was showed 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 strengthening him: this strength is derived by prayer rightly performed. Therefore is it, that he prays 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 Poison, an Antidote against Poison. As every creature, so 
1 Tim▪ ●. 4, 5.  every cross and trouble is sanctified by prayer; so that they become blessings to us: Prayer draws our the virtue 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 God's people, by sanctified afflictions? How are corruptions mortified, grace's refined, envigorated and purged from their drossy mixtures? How are the after visits of Heaven, rendered 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 increase 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 rejoice 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 God's 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 virtue of them.  
Thus you have each part of the Doctrine confirmed and made good: Let us now see what Improvement may be made of this comfortable Truth.   

CHAP. X.  
I Shall not make my Superstructure in the Application, so large as the foundation would bear, but confine myself to speak something▪  
1. To those that want this sweet Privilege, who are destitute of the Spirit of Supplication, either really, or at least in their own apprehension.  
2. To those that have it, and do or may find, or have found the sweetness of it.  
1. The first sort are those that want the Spirit of Prayer; And amongst these,  
1. Some scorn and deride it, thinking it a mere fancy: Tell them of praying by the Spirit, they are ready to scoff at it, or wonder 
John 3. 4.  (as Nicodemus) how can these things be? This is Fanaticism, Melancholy, a mere dream of a few brainsick persons: they will cry out as Festus against Paul, Thou art 
Act. 26. 24.  beside thyself, much learning hath made thee mad. Or as they did against our Saviour, He hath a Devil, and is mad— I can scarce 
John 10. 20.  hope, that such will vouchsafe the perusal of these lines, and therefore I shall not spend many words upon them. Only this: Let such know, that either extremity of misery here, or eternity of torment hereafter, shall convince them, that themselves are possessed with that madness which they charge upon others. When misery is upon them, and they cannot pray, except the Lord give them up to desperate madness (as he hath done some) to rage and blaspheme, they will wish, Oh, for a heart to pray! Oh, that I had that Spirit of prayer, which I have so often scoffed at▪ then, send for a godly Minister, a prayerful Christian, as David 
Psal. 141. 6  speaks in a like case, When their Judges are everthrown in stony places, they shall hear my words, for they are sweet: So they, How gracious 
Jer. 22. 23.  will they be, when pangs are upon them? When (with Manasseh) they are caught amongst 
2. Chron. 33. 11.  the Thorns, they will then know the benefit of prayer, either by the want of it, or, if God give them a heart to pray, by the exercise of it. Then to be able to pray with assistance and acceptance, will be worth something. Or suppose, they never come into such straits, or be given up to a reprobate mind, or to desperate hardiness, if they be so far given up, as to blaspheme the God of Heaven, because 
Rev. 16. 11.  of their pains; yet eternal torments, will beget a late and fruitless repentance; then will they wish they had been of the precisest of those, whom they now scoff at▪ But I shall speak something to the second sort, which may also concern these, if they will vouchsafe to hearken to it.  
2. Some neither have, nor care for this Privilege. It is a thing above their capacity: They never trouble their heads about it; nor ever consider, whether it be a fancy or reality. As for afflictions, they either promise themselves immunity, or if they should fall into trouble, they cannot apprehend what good Prayer can do them; they cannot believe, that it will bring case or comfort, because they see these often to drink deepest of the Cup, who give themselves most to prayer; besides, they have better shifts, they have riches, friends, policy, etc. These will bestead them more, than to go and whine out a prayer to God in their trouble. Let me tell these careless, senseless persons, that ignorance and presumption blind their souls, and beget these sad mistakes. The reason why they think so slightly of this privilege is, because they know it not; and therefore neither, can they desire it. I may say, as our Saviour to the Woman of Samaria, If thou knewest the gift of God— If you knew the 
John 4. 10.  sweet revivings, the overflowing comforts that a soul in troubles gets by earnest prayer, you would not so disregard it: but alas! I cannot expect you should esteem what you know not, nor indeed can conceive, till experience teach you; yet in hope, that God may set in with my poor endeavours by his holy Spirit, I shall lay before you some considerations, which may show the sad condition of those that want the Spirit of prayer: Especially, in a time of affliction, which (by God's blessing) may awaken you (and those also I spoke of in the first place) to labour for it. 1. Then, Consider with what sad temptations, afflictions come armed upon a prayerless person: they are not mere troubles, but temptations also: and it is a thousand to one, he that cannot pray in an affliction, will both sin and sink under it. Man under affliction, is impatiently desirous of help, and ready to catch at any Twig to keep himself from drowing, Self-preservation is so rooted a Principle in man's nature, that he thinks any thing lawful, that seems probably conducing that way. Now he that cannot go to God by prayer in a straight, and ease himself that way; what will he not do, to save himself? Whither will he not go? For instance:  
1. He will be ready to run to helpless helps; such as will afford him no comfort or relief. So it will be at the day of Judgement (if we so understand that Text) They shall call to the Mountains and Rocks, 
Rev. 6. 16.  saying, Fall on us, and hid us from the face of him that sitteth on the Throne, and from the 
V Isa. 2. 19 Hos. 10. 8. Rev. 9 6.  the wrath of the Lamb. The like to which, is foretell of wicked men in their distress in other Scriptures: What improbable courses do men take for relief in their distresses, when they have no interest in God? Whereas, a soul that hath the Spirit of Adoption, can betake himself to God, he hath a ready way, he is never to seek for a refuge: God is his hiding place; thither 
Psal. 32. 7. & 143. 9  he flees, to hid himself: by prayer he commits and commends himself into the hands of God: he dwells in the secret of the Most High, 
Psal. 91. 1.  and lodgeth under the shadow of the Almighty. Oh, what a helpless creature, is a prayerless soul? he goes to friends, but they know him not: he may take up Job's complaint; 
Job 6. 15.  My Brethren have dealt deceitfuly as a Brook, and as the stream of Brooks they pass away. He tries what his riches can do; but they profit not in the day of wrath; Treasures of wickedness profit nothing: Neither their Silver nor 
Prov. 11 4. & 10. 2. Ezek. 7. 19 Zeph. 1. 18.  Gold is able to deliver them in the day of the Lords wrath: He makes lies his refuge, and under falsehood he hides himself; but the Hail sweeps away the refuge of lies, and the waters overflow the hiding-place. This bed (of sinful policy and base practices whereon he thought to be at ease) is shorter than 
Isa. 28. 15, 17, 20.  that he can stretch himself upon it: This covering (of hypocrisy) narrower than that he can wrap himself in it. Whither will the poor forsaken wretch go? Pray he cannot, he wants that Heaven-engaging faculty. Oh, the advantage of a Spirit of prayer in a day of distress! But,  
2. He will be ready to go to those that will distress him, instead of helping him: as the Jews found Pharaoh, of whom God witnesseth, that when they took hold of him 
Ezek. 29. 7.  by the hand, he did break and rend all their shoulder▪ and when they-leaned upon him, he broke and made all their loins to be at a stand, left them to shift for themselves, as well as they could; brought them into the Briats, and then cast them off; or as Ahaz was served by Tilgah-Pilneser King of Assyria, 
2 Chron. 28. 20, 21.  whom though he hired with a great reward, yet he distressed him, but strengthened him not. How often do wicked prayerless persons plunge themselves deeper into misery, by those courses they take, to relieve themselves? and run into the snare they would avoid, or some worse calamity? The silly Sheep to shelter itself from the Storm, runs into the Briars, and they pull off its covering: We run sometimes under a Tree in a Storm, and it drops upon us, and wets us worse. Such are the shelters of ungodly men; but the Spirit of prayer puts us out of danger of this temptation; it sends us to one, whose promises are not more free and full, than his performances will be faithful.  
3. Such an one will be sadly tempted to run to sinful helps, to make lies his refuge (as was hinted before): when he cannot untie the knot, he will cut it, he will break the hedge of duty, to escape the foulness of his way: He will be ready to say as she,  Flectere si nequeo superos, Acheronta movebe. 
If Heaven will not, Hell shall relieve him. If the God of Israel be his enemy (because of wickedness) or he a stranger to God, and hath no Interest in him, cannot pray to him, he will be ready to inquire of Baa●z●bub the 
2 Kings. 1. 2, 3.  God of Ekron. If God have cast him off, be departed from him, and become his enemy, he will be ready to go to the Witch of 
1 Sam. 28. 16.  Endor. Now the Spirit of prayer is a singular preservative from such sinful courses▪ while those that want it, sink in their affliction; and so either sink themselves deeper into it, or else sin themselves out of it, by debauching conscience, gratifying the Devil, offending God (which indeed is but to avoid one mischief, by running into a far greater). He that hath the Spirit of prayer, is plying the Throne of grace, committing himself to God, casting his burden upon the Lord; he dare not, indeed he needs not take those sinister courses. Ezra would not so much as desire a guard of the King, because he had told the King of the hand of God upon 
Ezra 8. 21, 22.  all them that seek him for good. He had interest in Heaven, he can engage God's protection, by a solemn Fast, and humble seeking the Lord. A praying believing soul scorns those base shifts, that others use. If he cannot pray himself out of his afflictions, he can pray down support and strength, patience, cheerfulness, grace sufficient for him; 
2 Cor. 12. 9  and therefore resolves to wait, as the Church, Isa. 8. 18. Mich. 7. 9 as Job, Chap. 14. 14. Should the Devil or the world tempt him▪ to an indirect way of escape, and set him a door open, if he will but accept of such terms as they propose; it may be, dissemble a little, falter in his Religion, violate his engagements to God, debauch conscience, etc. He will be ready to say (as Paul, when 
Act. 16. 37.  they would have thrust him privily out of the Prison) Nay, verily, but let them come themselves and fetch us out. So he, God hath put me into this suffering state, and I will stay till he come and take me out of it; and I will pray and wait, till he come, for be will come, and will not tarry.  
4. Such as want the Spirit of prayer, are in danger of being tempted, to break out into curses, imprecations, blespheming against God, or some such dreadful courses. Grief will vent itself one way or other, if it do not work out in prayer, and humble submissive acknowledgements, it will be apt to work the contrary way. See how Job's grief works. He fell down upon the 
Job 1. 20, 21, 22.  ground and worshipped, and said, Naked came I— the Lord gave, and the Lord hath taken away, blessed be the name of the Lord: This kept him from sinning, and charging God foolishly: and yet you find some mixtures of impatience in him. And especially in cursing his birthday, Chap. 3. etc. you see what his impatient Wife prompts and tempts him to; Dost thou still retain thy integrity? 
Job 2. 9  Curse God and die. For I cannot assent to that softer sense that some have put upon her words; the former clause of the Verse will not bear it, Dost thou still retain thy integrity? She seems to have respect to his blessing God in the end of the former Chapter (if you will read the words, Bless God, etc. q. d. Since thou art so apt and ready 
Dutch Annotat.  still to bless God for all things, as thou didst lately; thou hadst best hold on still, and see how well he will requite thee— So that she seems here to act the Devil's part, who is ready to set in with all occasions, and most commonly tempts to murmuring, impatience and blasphemy, when we are under affliction, as knowing how subject we are to it at such a time. Well, but Job had the Spirit of God, which fortified him against such temptations. But now, where the Spirit of prayer is wanting (which teaches humble submission, and blessing God) how apt are men to break out into cursing, dreadful imprecations, and horrid blasphemies? you may note in that Scripture, most of those things together. Much of that Chapter, is 
Isa. 8.  a threatening against Israel for their wickedness. Now observe what course men will take in these straits: They forsake the waters of 
V 6.  Shiloah that go softly (a small Brook in Jerusalem, in allusion to which, the Psalmist calls the special Providence of God over his Church, a River, Psal. 46. 4. So that they despise the promise of God's help, looking upon it, as a little Brook, a poor contemptible thing). Now what course do they take? They rejoice in Rezin (King of Syria) and in Remaliahs' Son, Pekah King of Israel: but God will bring upon them the waters of the 
V 7.  River (in opposition to the River Shiloah which they forsook) strong and many, even the King of Assyria, and all his glory— Here they trust to vain helps, such as shall not afford them relief. Again, Say ye not 
V 12.  a confederacy, to all them to whom this people▪ shall say a confederacy. Here is another vain and sinful refuge, making confederacies, entering 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 inquire 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 inquire of the dead (as Saul did)? Yet, such is the sin and folly of prayerless persons. Then observe again, They shall pass through 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 mere 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 lie down in sorrow, you will be driven into darkness.  
2. A second consideration, that may show the misery of not having the Spirit of prayer in affliction, 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 yourselves 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 Chaldeans for their good— All things shall work together for good 
Rom. 8. 28. — But he (God chasteneth 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 itself in trouble: This affliction (for aught I know) may be my ruin, 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 spoke 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 peremptory: 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 God's children (of which I spoke in one of the Cases above). Yet this I must needs say, Where a soul neither prays, 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 God's Rod; and if we are children, we shall fall at his feet, when he takes his Rod in hand: and however the Sunshine 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, fullness, 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 always 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? etc. 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 l●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 ourselves, will be intolerable. But I shall leave this to be better understood by their own experience, who make light of this precious privilege. Mean while, if any soul by these considerations, be awakened into a desire of this great mercy, and begin to inquire 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 Privilege; 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 straight 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 co●●●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 discourse, 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 always 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 belie not thy condition, by denying what is truth of thyself.  
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 thyself, 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 rejoicing 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 thyself canst remember the time when thou couldst have lain 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 undeniable 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, hearty 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 mayst conclude, there is a residue▪ (as I may say) of the Spirit in thee.  
Quest. 2. But farther: What meanest thou when thou sayest I cannot pray? Or that, thou hast not the Spirits help in prayer? Is it, that thou canst not enlarge thyself in expressions? or pour out thy soul in amplified 
Hos. 14 2.  complaints? Thou canst not take to thyself 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 groan 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: 
Medulla. lib. ●. 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 satisfy 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 ourselves, needful, when we are to be the mouth of others, but not essential to the duty in itself considered: Many things may hinder expression, which yet may heights affection, and help to prayer. Ignorance▪ natural infirmity, sudden terrifying Providences, pressing Troubles, may even stop th● Speech, and indispose the outward▪ Organ●— But thou canst not so freely go out to God▪ thou wantest praying affections and dispositions; Faith, Love, Desire, Delight i● God, godly sorrow, etc. are at a very low ebb, and scarce discernible—. 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 disingenuous heart, that returns so little Love, etc. 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 drag thyself into the presence of God, and when before the Lord, thou hast neither words not heart to the duty: Is it always thus? Darest thou so far wrong God, as to deny his gracious assistances vouchsafed to thee? Canst thou not remember the sweet melt 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, etc. The Text doth not assert this as the constant Privilege of God's 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 itself a ground of hope: upon which, thou mayst 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 departed 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 privilege 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 clothe 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 God's Spirit: Yea, let me add, that a soul in thy condition, is not fit to be its own Judge; such complaints, such pant, speak a soul in a growing posture. Thriving Christians, like growing children, are aptest to complain, that their  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 itself 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 Privilege.   

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 do 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 do what you can to perserve this great Privilege; 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 he said his mountain 
Psalm 30. 6, 7.  was made strong, and he should never be moved, God hides his face and then he's troubled. Solomon's days were for a long time peaceable, and no likelihood 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 feet, all the bordering Kings are his Feudatories, and Tributaries; yet on a sudden a black cloud arises, and a succession of Adversaries are raised up against him. Who more prosperous than 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 evil? yet, behold him stripped of all, sitting upon the Dunghill, scraping himself 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 Southwind of prosperity blowing softly, you may suppose you have obtained your purpose, and think you shall be speedily and safely wasted over the Sea of this world, but how soon may an Euroclydon arise, which may put you out of all hope of Safety? Then how besteading a privilege will it be, to have the Spirit helping your informities? what support and comfort will it bring in? what a difference 
Compare V 20 with 25.  betwixt Paul, and the rest in that Ship; he comfort's others with the comforts where with himself is comforted by God; they are past hope, but he full of assurance. This was the fruit of Interest in God, and, if a storm taught the Mariners in Jonah to call every man upon 
V 23.  his God, it is not to be questioned that Paul was both frequent and servant in Prayer at that time; The God (saith he) whose I am, and whom I serv. Well as you desire, in such a condition, to enjoy this Privilege, now prise it, now quench not the Spirit, be not backward to his motions now: Considering, in the second place;  
2. As you carry towards the Spirit now, so you may expect he will carry toward you in your distress: if you now sl●ght him and be  of entertaining his good motions, expect the like measure. There is much in that word Grieve not the holy Spirit— Such 
Eph. 4. 30.  expressions (as they speak in the Schools) import not [affectum but effectum in Deo] they do not signify that the Spirit of God is capable of being grieved, as we are, so as to have our hairs sadned, our Spirits of dejected or embittered; but that the Spirit being provoked by our miscarriages will do as we do when one hath grieved or vexed us: and how is that, Are we not  of coming into their company? do we not absent ourselves, or show a change of Countenance we are nothing so pleasant, so familiar till the breach be made up, yea many times we pay them in their own coin, and do something that may equally grieve them; Thus will the Spirit deal with us (at least we can expect no other) he will withdraw, and absent himself, we shall not have his quickening motions and lively assistances etc. Then will God deal with us as he threatens, Because I have called and ye refused, ye shall call upon 
Prov. 1. 24, 28.  me, but I will not answer▪ ye shall seek me early, but ye shall not find me. And what the Consequence of this will be, may be gathered from what hath been already said. For,  
1. There will be sad reflections upon thy former abusing of God's Spirit, which will make thy Cup out of measure bitter, and the weight of thy affliction pressed down, heaped together, and running over. What will be thy thoughts then? Oh, I might have enjoyed the comfortable presence, and assistance of God's Spirit in this straight. Had I not abused it in my prosperity: Oh, what a precious Privilege have I rob myself of; etc.  
2. Hence will follow that thy present burden will be exceeding heavy, as wholly lying upon thine own back. It will be with you as with Paul, pressed beyond measure, 
2 Cor. 1. 8.  above strength, so that I despaired even of life— this will aggravate thy misery, and exceedingly weaken thy strength to bear●i●.  
3. And (as you have already heard) there is great danger of running thyself into the sin of taking indirect Courses: Thou liest open to Satan's Temptations who often makes our extremity his opportunity to do us a mischief: thou wilt, a thousand to one, be tempted either to sinister and sinful courses for relief, or to take desperate courses; it may be (as some have done) by ridding thyself out of temporal, to hasten into eternal misery. Oh, then as you desire to avoid these sad Consequences, avoid that which is the proper cause of them, namely, grieving, slighting, abusing, quenching the holy Spirit of God. The only way to have him befriend you in your straits is to Cherish, prize, and improve his motions now, as you have been already taught in some of the Cases above. Espiceally, considering in the Third place.  
3. Supposing (which yet is scarce possible▪) that you should pass through the world without any considerable affliction, yet you stand in daily and hourly need of the Spirits assistance: It's not only needful then; though it be singularly comfortable. Are there not snares in prosperity, which you have need to pray against? Agurs prayer imports that there is is much danger of denying God, and saying who is the Lord, in prosperity (that is, of withdrawing our confidence and dependence▪ from God to the Creature▪ or revolting from our obedience) to him) as of S●ealing, or taking the name of 
Prov. 30. 9  God in vain, in poverty. Besides, are there not burdens of duty too heavy for thy weak shoulders without the Spirit helping thee? Add, that how ever thou mayst escape other Troubles, yet thou art sure of Temptations, If Christ himself escaped not, how canst thou hope to escape? but without the Spirit of supplication, these will easily prevail; thou wilt find the Tempter too subtle, too powerful for thee, except thou call in Divine Assistiance. Here is as much need of the Spirit of prayer, as in any other kind of affliction. Paul sound Prayer his best weapon, and therefore he made much use of it. For this I prayed thrice— More over, there are 
2 Cor. 12. 9 1 Cor. 1. 28  ordinary Troubles with few escape, Troubles in the flesh, cares about the things of this life, such as a man is born to, and as naturally 
Job 5. 7.  subject to, as 'tis natural for the sparks to fly upward. These will not be borne, or not as a Christian should bear them, without prayer for support, direction, sanctification: The most inconsiderable of these without divine support (setched in by prayer) will be sufficient to disspirit, to overwhelm thee, to put besides thy Patience. To conclude then, What need have we to keep the Spirit our constant friend, that we may have its assistance in all exigencies? It is as needful as prayer itself is, and that is the very trade, the very lively hood of a Christian, you may as well live without air or breath (as you are living Creatures), as to live without prayer (as your are Christians). Therefore take heed you do nothing whereby the Spirit may be estranged from you, or be provoked to withdraw his assistance; if you do, it will be to your unspeakable loss and disadvantage.  
If you would be directed in this thing, Look back to the filth Case. So much to the first sort.   

CHAP. XIII.  
THe second sort of those who know what it is to have the Spirits help, are those who are under afflictions, and do find the great advantage of this precious Privilege: to whom the Text is an experienced Truth, and they can say, Except the Lord had given me his holy Spirit, I had sunk under my but then; but through mercy, I am supported, I feel strength renewed and increased, as my burdens 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 God's 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 Christ's sake, (or in other Troubles that come upon me in the world); for when I am weak (in myself) then (through the Spirits assistance) I am strong. If this be thy condition and experience, I have two words of Counsel 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 triple 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 plaster 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 stroke humbling, healing, quickening: May some corrupt blood run out at this wound: Let some hidden lust be discovered; let my faith be resined, my delight in thy ways be increased, as my outward 
2 Cor. 14. 16.  man decays, 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 mayst 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 lie 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 patiented, 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 ways to get from under it. For, think how unreasonable a thing it were to be offended, to quarrel or murmur, 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 withal 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.  myself to the Lord, and cast my burden upon him, and he will sustain me: What need I go down to Egypt for help? why should I wound Conscience by base compliances? why should I ask a guard of Kings? or fly for shelter to brambles with will but scratch and te●r me, 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 he strike harder, I will pray harder, and cry louder. 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 straitened nor slackened, because of thy affliction: rather be more thankful: delay not to pay God the praise due to him, nor pay him with the shortest. For consider, this Privilege is not only an allay to thy affliction, but it changeth the very nature of it, it turns the Cross into a blessing. This, I presume will be readily acknowledged, 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 vigorous, 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 eternal happiness, through the supplies of the Spirit in Prayer. Therefore bless God, in the midst of trouble, rejoice 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 he will add another mercy to it: The thankful Leper, upon his returning to give thanks receives an additional Testimony, Go thy way, thy faith 
Luk. 17. 19 Calv. in loc.  hath made the whole (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) hath saved thee. Upon with words Calvin puts a Question: If we restrain this to the cleansing of his body from leprosy, What difference betwixt this and the other nine who were also cleansed? He answers that" Christ did otherwise esteem the gift of God than profane men are wont to do: he look 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 adds in the close, that together with his outward cleansing, he had obtained eternal salvation, for the Samaritane is saved by his Faith; how? not only that he was cured of his leprosy (so were the rest) but because he was received into the number 
So Deodate and others.  of God's Children, and had received this temporal cure as a pledge of God's Fatherly love to him. Thus he: With whom Beza seems to concur, thus glozing, Christ doth good even to the unthankful, but the benefits of God profit them only to salvation who are thankful. This I have hinted to show the advantages that flow from thankfulness. he's thankful for a temporal mercy, Christ (according to their interpretation,) assures him of eternal mercy: Well, let not your afflictions make you less thankful, for the goodness of God in vouchsafing you his Spirit to help you in prayer: nay rather double your praises, for the sweetness and seasonableness of this mercy. Thus much to the second fort.   

CHAP. XIV.  
I Have only a Third sort to address myself 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 strengthened them, they had perished in their affliction, the proud waters had gone over their Soul: Canst thou say as Jonah? I cried by reason of my affliction, 
Jonah 2. 2.  unto the Lord and he heard me. Out of the belly of hell cried I and thou heardest my voice? Hath God both prepared thy heart and caused his care to hear? hath he both helped the to pray, and helped 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 he 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 Praise, which thou hadst in Prayer: If thy prayers in affliction were spiritual, let not thy joy be carnal, There's a great difference betwixt praise 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 its Author; 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 yourselves in Psalms and hymns and Spiritual sengs singing, and making melody in your hearts to the Lord: The Spirit hath (as I may s●y) helped thee into debt, by enabling thee to pray and prevail; now entreat that he 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 than common, and therefore calls for more than ordinary thankfulness, the high praises of God should be in thy mouth. Thou shouldst●●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 touched ' and tuned by the Spirit of God. 
Isa. 43. 21.  This people have I form for myself, they shall show forth my praise: Till we are God's workmanship, we cannot rightly give God glory. Nor only do we need habitual qualifications, but actual excitations: Oh, desire this additional mercy, that he 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. Turn this experience into obedience, be ready at the call of God's Spirit, as God was at thy call. This is David's improvement: Then I called upon the Lord— I was 
Psalm 116. 4, 6, 9  brought low and he helped me— I will walk before the Lord (i. e. in obedience to the Lord) in the Land of the living. Be careful therefore in harkening 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 do any thing which might sadden or provoke him, refrain thyself 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 quickenings, his sweet enlargments wrought in my heart, Oh, what cordials did he provide me in my sainting fits? how did he stay up hands and heart, and keep me 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, do 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 Luther's saying (mihi crede, res delicata est Spiritus ●ita nos tractat, sicut tractatur) Believe it the Spirit of God is a very tender thing, it will deal with us, as we do 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 Privilege in a day of trouble, declare it to others, that they also may seek after i●● 
Psalm 66. 16, 17. 18  Have you not David a Pattern in this very particular? Come and hear all ye that fear God, and I will declare what he hath done for my soul. Well, what is it? I cried unto him with my mouth, and he was enroled with my tongue. But was it only mouth and tongue that prayed? 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 carnal 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 he heard it: And, this experience he invites others to take notice of, to what end think you? surely that they might both join 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 cried, and the Lord heard, and saved him out of all his troubles,— Then comludes; O taste and see that the Lord is good— q. d. take it not up upon my report, but make trial yourselves, do you cry and pray, and see what a blessed issue you shall have. Well let this be thy practice, 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 we to communicate our experiences for the relief of others under bodily distempers? If you see one afflicted with the Toothache, Gout, Ague or the like distemper, every one almost hath something to propose, This did me good, I found ease and remedy in the use of such a Medicine. How much more precious are Spiritual experiments? and how ready should we be to impart them, if we had that tender respect we ought to have to the Spiritual 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 successful in the day of your distress: Praying with all manner of prayer and supplication 
Judas 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 general, respecting the duty all times and upon all occasions: for we are here told that we have Infirmities against which we need the Spirits help, these are continual, and therefore our need of his help is continual. Again, we know not what to ask, therefore we have need to be daily instructed, and to have the Spirit endi●e our petitions for us. Further, God knows the mind of the Spirit. i e. he understands, owns, approves what proceeds from his own Spirit (and that exclusively) not what proceeds from our Spirits. Then lastly, He maketh intercession for us  to the will of ' God. i. e. he teaches so to regulate our prayers for matter, manner, and end, that we (so far as we 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 room 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 me 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. We think it a piece of impudence to be always troubling our friends, and we may tyre them out, but the oftener the welcomer to God; he that sees most need, and goes most to the Spirit for help, shall doubtless find him most helpful. 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 he prayeth! Oh, that such as have seoffed at this 
Act. 9 11.  great reality, might not only have their mouths stopped 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 hearty pray to the Lord that the thought of their heart might be forgiven them ● Yea that he 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 breathe, 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 ye, Our Father, etc. 

CHAP. I.  
PRayer being the Key, which, turned by the hand of faith, opens the door of mercy, or Cock which draws waters out the Wells of Savation; being the means appointed by God, for the obtaining what we want, procuring a blessing upon what we have; for diver●ing what evils we fear, and removing what we feel, 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 me) to imitate both Christ and his forerunner, who taught their Disciples 
Luk. 11. 1, 2.  how to pray. 'Tis an essential part of practical Christianity, and an inseparable property of a practical Christian, an immediate effect of the new birth; Paul, though he was struck blind at his conversion yet, his mouth is instantly opened in prayer, Act. 9 11.  
We see some Children from their infancy taught the begging Trade, can ask an aime●, before they can speak plainly: This Trade (in a spiritual sense) God instructs all his Children in (though he sends them not where else but to this own Door) Ask, seek, kn●ck, M●th. 7. 7. If any man lack— let him ask Ja. 1. 5. are the instructions which God gives all his. And as 'tis honourable to be even a Beggar at God's door; so no less advantageous; the gainfullest trade any Christian can drive, and most becoming a Christian who is always poor and beggary: 'Tis a trade will never fail, when there's no fruit in the vine, and the figtree doth not blossom etc. when all refuge fails, and 
Hab. 3. 17.  no man cares for our soul, yet relief is to be had at God's door: his hand is not shortened nor his ear heavy. What need then that every one of us should learn this Trade, in a time (confessedly) hard, and when other Trades are on the failing hand? But (my Brethren) 'Tis not easy trade, nor can I teach it you without the concurrence of that Spirit with my poor endeavours which reaches to cry Abba Father. Rom 8. 15. His assistance is therefore to be implored, that you may learn this heavenly mystery, and every one of us may be called Israel's, Princes and prevailers with God.  
Were it only canting language, or Rhetorical flourishes, or, would God be taken with the Arithmetic, Music, Rhetoric or Logic of your prayers, much then would l●y within the reach of man as to the teaching and learning of it. But prayer is an act of the soul, the Spiritual motions whereof are from God: it is not the muttering over a heartless form, it neither consists in extemporary conceptions or expressions, nor in the most exactly composed and Methodised forms, but in the pious breathe of a gracious soul: 'tis an arrow that from the high-bent bow of holy affections is drawn by the hand of faith: he prays not in prayer whose soul is not in the work: Nor is it that virtual attention of the soul, which some of the Schoolmen say is sufficient, but the actual both a tention and intention of it, which gives l●fe to this duty: each faculty hath its proper employment: the Understanding must le●d, the will and affections follow: This (as all other parts of God's worship) must be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reasonable service. Ye 
Rom. 12. ●  worship ye know not what, John 4. 22. and ye know not what ye ask Mark. 10. 38. was enough to condemn the worship of the one, and petition of the other. Prayer to an unknown God is no better than the Athenian altar Acts. 17. 22, 23. a specious Superstition: he that prays aright must as well pray with his own understanding, as to the understanding of others, if he pray 
1 Cor. 14. 15.  with and for others. Now to help you in this, I thought I could not take a better course, then by proposing and opening to you that excellent pattern given us by our Saviour, which being the Summa petendorum, the sum of things to be asked, may and aught to be the Norma petendi, our Rule and Directory in ask. Which, were it needful I might commend to you from its Author, perfection, brevity, comprehensiveness etc. But I shall content myself to say only this much: he that well understands what is comprehended in each branch of this platform, and withal is sensible of his own condition, need not want either matter. Method or Expression wherein to pour out his Soul to God.  
There are two things concerning which I would speak a little, before I enter upon the prayer itself. viz: 1. The occasion. 2. The end of our Saviour's leaving this upon record.  
1. For the occasion it is observable that the two Evangelists that record it give us a different account, and by comparing them we may easily see that our Saviour did oftener than once commend it (as to the substance of it) to his Disciples and others.  
1. This Evangelist makes it a part of that long and excellent Sermon preached ' by our Saviour in the mount, in which after many other excellent instructions, he takes occasion to teach them the right manner of Alm'sgiving in this Chapter from 1. to 5. Verse▪ Then how to pray 5-16. and this he doth 1. Negatively; he unteaches them, 1. Affectation of applause, and doing it that they might be seen of men. Verse 5. 6. 2. Vain repetitions and much babbling, which he condemns as Heathenish, and forbids his Auditors to be like them, Verse 7. 8. Observe: God would not have us symbolise with Heathens in his worship. S●e Deut. 12. 30. Ezek. 11. 12. That they did so may be gathered from 1 Kings 18 26. they cried from morning even till noon, O Baal hear us.  
Object: But are All long prayers or repetitions in prayer to be condemned?  
Ans: No, for he that gives us this precept and pattern here, hath also given us an example both of long-praying Luk. 6. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he spent a whole night in prayer (which is warrant enough for us upon occasion to do the like) And for Repetitions Math. 26. 30, 42, 44. he thrice repeated the same words. Every Tautology therefore is not a Battology, Then is length or repetition in prayer to be condemned, when its heartless, affected, or when we think either to inform or engage God by our much speaking, but commendable, when it is the overflowings of a pious and devout soul, and tends to the warming and enlarging our own and others affections, or to express the vehemency of our desires. Well then, let us learn, as not to condemn all prolixity and repetition in prayer, so to avoid that which is here forbidden. And give me leave to say thus much: it were well if they that pretend to see a Moat in their Brother's eye (as to this matter) would first pull the beam out of their own; and that the more deliberate and studied forms of some were not equally (if not more) culpable of prolixity and Tautologies than the (so much decried) extemporary conceptions of others: But to proceed, Our Saviour having untaught them these things doth in the second place positively teach them how to pray, and that by proposing this short and excellent platform, which I am to speak of. And so much for the account given, of the occasion, by this Evangelist.  
2. The other Evangelist Luke: Chap. 11. 1.— tells us that our Saviour proposed it upon the request of one of his Disciples having (as its probable) heard our Saviour himself pray: whence▪ note  
1. Others gifts exercised are apt to stir up a desire in us of the like abilities.  
2. It's a Ministers part to teach his people to pray▪ I observe it both from the argument this disciple uses, Teach us as John taught &c.— It seems John did it; as also from our Saviour's ready condescension to the request of this Disciple: and I hope it will not be denied that both of them did it as Ministers, and Teachers of others: and if so, what account will they give who endeavour in a great measure to sow up the mouths of God's Ministers, from the doing of this duty. It hath been said that Example is the shortest and most effectual way of teaching, but people must have little or nothing of their Minister's example of the excercise of this gift in this duty, either to excite them to, or direct them in it, if it may be according to the desire of many.  
Thirdly I observe, The Disciples ignorance and inability was our great advantage, what an Ancient speaks of Thomas his incrednlity, Minus mihi Maria profuit quae citius credidit, 
Gregory In Marc. 16. Leo.  quam Thomas qui diu dubitavit: Mary's faith did not so much profit him, as Thomas his unbelief; And another upon the Slowness of the Apostles to believe, Gratias agamus divinae dispensationi & corum necessariae tarditati; dubitatum est ab illis, ne dubitaretur à nobis: be thankful for God's goodness, and their slowness to believe: they doubted that we might not doubt— The same may I say of the case here: their ignorance how to pray procured for themselves and us this standing Directory. But so much for the occasion.  
2. For the end of it, Whether did our Saviour deliver it as a standing form of words to be constantly used in our addresses to God; that we should pray (as some men have commanded us) thus, and no otherwise? or as a platform and Directory, by which to frame our prayers and petitions?  
A 1. I deny not but it may be lawfully used in the very words of it as a prayer, provided it be with understanding, reverence, a heart enlarged in the sense of the things petitioned for (as 'tis well observed by the Reverend Bishop Usher, the shortness of the petitions calls for the greater enlargednes of heart) and that it be not made an Idol of, which in effect they do who attribute more efficacy to the very words of it, then to the same petitions otherwise expressed; that it be not made a bolster for Idleness, as too many do●; who think it sufficient if they mutter over the words of it Morning and Evening without understanding or attention, and rest in it, never labouring to get abilities in prayer; nor must it be used as a charm, which they do who think by repeating the words of it to fright away the Devil etc. Nor do I think it inconvenient that it be made the close of our prayers, that it be sometimes repeated in public, so that there be not a necessity of using it supposed.  
2. But the chief end doubtless was to be a platform and Directory, to guide us in the making our petitions to God: to teach us, to whom, for what, for whom and in what manner we must pray. And that this was the chief end of our Saviour in giving and recording it, these arguments s●em to prove.  
1. By the words of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after this manner therefore pray ye, not in these words and syllables: and though it is objected that the other Evangelist seems to tie us up to the very words [when ye pray, say] yet we need not understand him so strictly. For in Luk. 11. 1. the Disciple desires that he would teach them to pray as John— Now where have we any form, or the least intimation of a form prescribed by John to his Disciples? But  
2. (Which may answer that objection) The two Evangelists do considerably vary in their words and expressions, which surely they would not, had Christ intended the very words to be used as a form: it would certainly have been enjoined (as men now enjoin their forms) thus you shall pray and no otherwise. But so far is the Holy Ghost from tying us up to words, that he seems to intimate the warrantableness of variation: and I think I may challenge the otherwise-minded to give an Instance of any thing twice related in Scripture, as the speech of one to another, which in so few words hath so much variation. Let us compare the two Evangelists: In the Preface and 3 first Petitions they agree, in the latter part there is difference.  


Matth. 

Petit. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Petit 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉    
Luke. 

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉      
And then the whole Doxology recorded by Matthew is omitted by Luke: Now had Christ intended th●s as a standing form to be used in the words and syllables of it, these imspired penmen surely should not have differed one tittle from each other in the recording and relating of it.  
3. Had it been intended as a standing form to be constantly used, the Apostles would have so used it, and have prescribed it to others: We have divers prayers of theirs recorded, as Act. 4. 24-32. Eph. 1. 16— etc. but there is not the least hint of their using this form. Not do they in their directions about prayer enjoin this as necessary, muchless as the only form to be used: Eph. 6. 18. we are taught to Pray with all manner of prayer, and supplication in the Spirit etc. and 1 Tim. 2. 1. where the Apostle instructs Timothy concerning public prayers, yet there is no intimation given of the necessity of using this, which doubtless he would have done, had it been the mind of our Saviour that it should have been a constant form.  
4. The nature and brevity of it shows that it was rather intended as a Directory, then as a form of prayer: it doth not comprehend such particular confessions of sins, to be confessed, or enumeration of the good things we are to beg, or evils we are to deprecate, as is requisite in prayer: But as the Commandments contain the sum and Epitome of man's duty, comprehending under one Species or kind of sin or duty, the whole Genus; so this platform suggests the general heads of prayer, to which infinite particulars are reducible: and though we find nothing in any of the prayers of God's children recorded in Scripture but what is reducible to some of these heads, yet we find them more particular in their Confessions, Petitions, and Thanksgivings. See Ez●. 6. Nehem. 9 Dan. 9 2 Chron. 20. and many of the Psalms.  
5. The very nature and ends of prayer may evince this: for, though in reference to God we need not particularise in confessions or petitions▪ he knows before we speak, and better than we can tell, what our Sins and wants are; Yet in reference to ourselves 'tis necessary. Are not particular confessions of sin a great evidence of our Sincerity in confessing, and a singular help to humble and affect us? as Joshuah to Achan, Josh. 7. 19 My Son give I pray thee glory to the God of Israel and make confession unto him: God is more glorified, and we more shamed: so in petition, though God knows what we want, yet he would have us sensible of our wants, and show him (as it were) the grieved place, Ja. 1. 5, If any man lack Wisdom (and so of any other grace or goodthing) let him ask it of God etc. Thus it is in Thanksgiving, we must be particular in acknowleging mercies 1 Thessa. 5. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every thing give thanks. We are to sum up, as we can, the particular mercies of God, Psalm 139. 17, 18. how doth David in that Eucharistical Psalm (viz.▪ 18.) amplify upon every circumstance of his deliverances: so that though this be full, and every way absolute as a pattern, yet it is not sufficient to attain all the ends of prayer, which doubtless it should have been, had Christ intended it properly as a form to be constantly used in the very words and syllables of it. I own as much Reverence to it, as those that are the most Zealous contenders for it, but I cannot see that our Saviour intended it for more than a platform for our imitation and direction.   

CHAP. II.  
HAving spoken to these two things I now enter upon the handling of it▪ wherein I shall propose to myself the same end that our Saviour had in giving it: viz. to teach you to pray: Nor shall I handle every particular Truth which would arise from the words, but only such as may direct us in prayer, and those in such a Method as I conceive most helpful to that duty.  
The Usual, and most natural Division of this excellent Directory for prayer is into 3. Heads.  
1. The Preface. 2. The substance or body of it. 3. The conclusion or Doxology.  
In the Preface [Our Father which art in Heaven] we have the Object of prayer, or him to whom we must pray, described by way of Compellation, and that  

1. From his Relation to us: Our Father.  
2. From his eminency above us: which art in Heaven.   
The first Lesson for our direction in prayer will arise from the whole Preface, as Describing God to whom we pray.  
1. Doctr. Our prayers are to be directed to God and him only: A Truth, I hope, unquestionable amongst us, and therefore needs the less to be insisted on: yet because we may possibly meet with those that may endeavour to shake this foundation let me fortify you with an Argument or two, and then a Reason.  
God command's it, as a special part of that worship which is due to him as God, and therefore not to be yielded to any other. Psalm 50. 15. Call upon me●— Amos 5▪ 4, 5, 6, 8. Seek not to Bethel— Seek the Lord— Seek him that maketh the 7 Stars— Isa. 8. 19 When they shall say unto you seek unto them that have familiar Spirits— should not a people seek unto their God? for the living to the dead? q. d. that were a most vain and impious thing. The Decree passed in the Court of Babylon for 30 days Dan. 26. 7. viz. that none should ask a petition of any but of the King; is passed in Heaven for ever, in reference to the great God, and everlasting King. No prayer or Petition (as part of worship) is to be put up to any other but to him alone.  
2. We have the universal standing practice of the saints of the Old and New Testament for our direction and imitation: Is there the least syllable of their praying to Angels, Saints, or other creature? How are they described Psalm 24. 6. The generation that seek the face of the God of Jacob. Psalm 99 6. 22. 5. To whom doth Paul bow the knee Eph. 1. 17. or our Saviour direct his prayer John 17? This is the frequent title of the Saints they are such as call on God's name (not on any other) Acts. 2. 21. Rom. 10 12, 13. 1 Cor. 1. 2. 2 Tim. 2. 22. What is said to the Contrary of the Patriarches Abraham's and Jakob's praying to Angels etc. scarce deserves confutation, and is abundantly done by others: yet I shall hint at it by and by: Take this Reason.  
Reas. Therefore must we pray to God alone, because prayer ascribes to God those attributes, and gives him that glory, which he will not have ascribed or given to any other: Isa. 42. 8. By prayer we acknowledge God's omniscience: for to what purpose is it to pray to him that knows not what we want or cannot hear us. When we pray, we ascribe to him omnipotency that he is able to fulfil our requests, Mercy and goodness to incline him to hear us, Truth and faithfulness to perform his Promises; we ascribe to him the glory of our trust and dependence, for, how shall we call on him, in whom we have not believed? Rom. 10. 14. Now can God (who is especially jealous about his glory and worship) take it well that we should rob him of these things, which are the Jewels of his Crown? Is it a light matter to give to the Creature that which belongs only to God? What can be greater injury to God, or more gross Idolatry?  
Use. 1 Let us then improve this Truth. 1. Into a detestation and abhorceny of that Religion which teacheth to share this honour (due to God alone) with Angels, San●s, or Images, perhaps to wicked men, Traitors and Rebel's 
Thomas Becket etc.  as some of those were which the Church of Rome hath Canonised: should you be assaulted with Temptations to that Religion, have recourse to this pattern, tell them that tempt you that the unerring Guide hath taught you to call upon God only, that you cannot say to any other but God only, Our Father etc. that he to whom you pray must have those three properties which none but God can have.  
1. He must be [Lubens] willing to hear and help, and who is like unto God in this? Mich. 7. 18. What care so open as God's 1 Pet. 4. 12. What help so near at hand Psalm 46. 1. But suppose any other willing, yet  
2. He must be [Sciens] one that knows what you want, and who but the all knowing God can see into your Souls, and know what you stand in need of Matt. 6. 32? Yea he must know better than yourselves, for we are very often ignorant of our wants and necessities; and ask what is hurtful in stead of what is needful: The Physician must have more skill than the Patient, else there is little hope of doing him good: But  
3. He must be [Potens] able both to hear from Heaven to Earth, to understand all languages, yea the secret sighs and groans of our hearts, Rom. 8. 26. Moreover he must be able to discern betwixt those that pray in sincerity, and those that pray in hypocrisy; and he must be such a one as can Simul & Semel, at once hear all suits and petitions in and from all parts of▪ the world, and who but God alone can do all this, 1. nor only must he be able to hear but, 2. to help, relieve and satisfy all our wants and desires, which God alone can do Isa. 43. 11. and 45. 21.  
Object. But they will tell you, they teach not to pray to Saints or Angels as Authors of mercy but only as Mediators, as Intercessors to God, and that it is a piece of humility to make use of such spokes men, that it were too much boldness to presseimmediatly into the presence of God?  
Answ. 1. How expressly doth the Apostle meet with and condemn this under the Notion of voluntary humility, and tells you such are vainly puffed up in their fleshly mind Col. 2. 18. See more there, Verse 23.  
2. Can it be imagined that they should hear us, or know all our wants? Might not an Elijah renew his Irony to a devout Papist, calling upon Paul, and Peter etc. 1 King. 18. 17. If the dead know not any thing as Solomon tells us, Eccl. 9 5. (that is, as to the affairs of this world) how shall they know our necessity's or hear our prayers? Doth not the Church acknowledge God her Father in opposition to Abraham and Jacob? Isa. 63. 16. Doubtless thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not, thou O Lord art our Father, our Redeemer, thy Name is everlasting. And what more unscriptural and irrational than that Popish fiction of the Saints seeing all things in Speculo Trinitatis? But suppose this: yet  
3. Who gave them the Authority or put them into the office of Mediator▪ ship? for the glorified Saints; they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12. 23. Spirits perfected, and the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministering Spirits Heb. 1. 11. But neither of them Mediators: yea doth not the Apostle tell us there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one Mediator, and that exclusively, as there is but one God, 1 Tim. 2. 5. And what greater injury can we offer to him, than either to exautorize him, or of our own heads thrust others into the same office with him? But to come to another Use.  
Behold here the infinite goodness and condescension of God, who is pleased to be himself the great Master of Requests, the God that heareth prayer Psam. 65. 2. and hath so far consulted our good, that he counts that an Honour to himself which is a Privilege to us: How great is his kindness that he doth not put us over to others, that we need no other Blastus or Spokesman (except his own Son) to prefer our petitions, or procure us audience? would it not be judged a high favour if the great Monarch's of the earth would vouchsafe to read over the petitions and grant the requests of all their subjects in their own persons? and what ridiculous folly is it to pretend humility where we are warranted boldness? should the King say to his subjects, Come to me, I will in my own person hear and grant your petitions were, it not a piece of unmannerliness rather than humility to refuse it? Since God hath commanded it, 'tis not presumption but duty to do it; and the not doing it, is not humility, but injury and disobedience. Therefore when we have any suit to God, let the consideration of this privilege raise our hearts to an high pitch of thankfulness and admiration.  
Use. 3 This may put us upon search and trial: Do we indeed pray to God only? I doubt not but every one will be ready to justify himself in this and will say as joseph's Brethren of the Cup which they were charged to have stolen: Gen. 44. 9 with whom soever this (sin of praying to any but the true God) is found, let him die; But I fear upon a closer trial many will be found Guilty who little suspect themselves, though it may be not in that gross manner as Idolaters and Image-worshippers, yet in a way less disce●n●ble but not less displeasing or dishonourable to God.  
Consider therefore, we may be said to pray to God only, two ways. 1. As our Object: 2. As our End.  
Now in both these respects many will be found failing. For;  
1. Concerning praying to God as the Object of our prayers, they are Guilty, who.  
1. Direct their prayers to God indeed, but not such a God as he hath revealed himself, but such as they fancy him: who think God like themselves, Psal. 50. 21. It would be taken ill (and yet it is undoubtedly true) if I should say, many never prayed to God in all their life though they have prayed much: for they which never had right apprehensions of God but framed a false Idea and conception of him according to their own corrupt imaginations, never prayed to him, but to an Idol created in their own brain.  
2. They never directed their prayer to God as the Object, who never trusted in God, and expected from him the things prayed for: a man in reality prays, not to him to whom he speaks, but to that in which he trusts: Many speak to God in prayer, but trust in themselves, in friends, in carnal refuges etc. Psal. 17. 2. Early will I direct my prayer to thee and look up: then is our prayer indeed directed to God when we look up to him for the thing prayed for, with an eye of waiting and expectation.  
3. They do not direct their prayers to God as the Object who have no sense of that God to whom they pray: When there is no dread nor awe of his Majesty, no trust in his mercy etc. And indeed what difference betwixt praying to a Stock or Stone, and to a God of whom we have no other apprehensions than as if he were such? These (my Beloved) are more secret and close acts of Idolatry (though no less sinful) which creep into the prayers of the best of Christians too often.  
2. Concerning directing our prayers to God as the End (though it is not so properly here meant): then do we pray to God as our End, when it is in our hearts to desire nothing but what may be to the glory of God: when in the close of every petition or prayer we put up, we can from our hearts say, Lord what I ask is I hope for thy glory, I have begged every thing for this as my highest end, that I might glorify thee with and for it: if thou in thine infinite wisdom seest it would not tend to the end for which I beg it, I desire and beg a denial of it: I know thy glory and my good are so twisted together that nothing can be for my good which is not for thy glory. Now, how many pray to God as the Object, and yet to themselves as the End? as Jam. 4. 2, 3.— ask amiss that they may consume it upon their own lust, and so instead of serving God, would serve himselves of God. The best therefore have cause to be humbled, since they may find much of this in their hearts and prayers.  
Use. 4 The consideration of this Truth may be at once both a Spur to, and a Curb in, the duty of prayer.  
1. A Spur to it: for who would not look on it as a singular privilege, that he might upon all emergencies have recourse to any great Earthly Monarch? how much more should we take delight in approaching to God? when thou feelest thy heart dull and backward to this duty, what a quickening consideration may it be to think that it is the Majesty of heaven that thou conversest with, in it? Nor must we think (as that profane wretch I have heard of, who being upon a sickbed used this as an argument for deliverance, that if God would now hear him he would trouble him no more) that our frequent addresses trouble God: No, the oftener▪ if we come aright, the welcomer, he bids us ask, and chides us for not ask John. 16, 23, 24.  
2. But than it may be a Curb to all rovings and extravagancies, all rashness and irreverence: ' 'tis the God of Heaven to whom thou addresses, Who would not fear befog him? Eccl. 5. 2. God is in Heaven, and thou on Earth, therefore let thy words be few. It ill beseems us to be saucy, though we may be humbly bold with God: So much (of much more that might have been spoken) shall serve for Application of this Truth.  
I come now to a more particular Consideration of the description of God in this Preface. And 1. By his Relation to us Father: which is amplified by the Ground and extensiveness of it, for both are employed in that word [Our].  
2. Doctr. They that come to God aright in prayer, must come to him as to a Father: Relation to, and Interest in God is necessary to make prayer prevalent: we must be able to cry Abba Father Rom. 8. 15. If yet call on the Father, 1 Pet. 1. 17. There must be some hopeful ground of such a relation as a ground of confidence in prayer.  
Explic. Now God is called Father, considered 1. Personally or Hypostatically, viz. as the first person of the Trinity: so he is the Father of our Lord Jesus Christ, as having begotten him from eternity by an ineffable generation, A mystery to be believed by faith, not apprehended by reason! Thus he is called Eph. 1. 3. Heb. 1. 5. etc.  
2. Considered Essentially, the whole Trinity, God in three Persons but One in Essence, and so he is Father, either  
1. In regard of Creation and Sustentation, of all his creatures, especially the rational creature, Mal. 2. 10. called the Father of Spirits Heb. 12. 9 of all things 1 Cor. 8. 6. thus the Heathens styled their Jupiter. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Father of Gods and men.  
2. In respect of Adoption, he is the Father of those whom he takes into special Relation: and this,  
1. Either Externall, when a people are called into a profession of God and the True Religion: thus the whole body of the Jewish Nation: Rom. 9 2. to them belonged the Adoption— See Exod. 4. 22. and Deut. 32. 6. And in this sense the whole body of a Nation professing Christianity, and baptised, and partaking of God's Ordinances may be called the children or people of God. This is indeed a great mercy, yet a man may perish from under this privilege, The children of the Kingdom may be cast out, Matth. 8. 12.  
2. Or Internal, when a man hath not only the title but the Spirit of Adoption: Rom. 8. 15. Gal. 4. 5. Eph. 1. 13. This may be described, An Act of God's free grace in Christ taking us into the number and entitling us to all the privileges of the Sons of God. 'Tis not an empty title, but a real privilege. Christ is the head and root of it, the Elect and they only the subjects, free grace the inward moving cause on God's part, the word and Spirit are the instruments begetting and sealing it, God's glory in conjunction with man's Salvation the end of it. Now in this sense, we are to understand it here: Our Father, not only as createing and upholding us, not only as we are baptised, and partake of Church-priviledges; but as we are begotten by his Word and Spirit, born again not of flesh, nor of blood etc. John. 1. 13.  
Object. But may none pray unto God, or call him Father but those that are assured of this Adoption?  
Answ. Our Common Relation to God as his creatures, and our Relation to him as Members of the visible Church may be urged as Arguments in prayer: even those that had special Relation to God make use of them, Psal. 138. 8. Isa. 63. 19 We may plead for mercy upon those accounts; but we are not to rest in them. God may hear our prayers, but we cannot have assurance that he will hear them: till we can come to him in this way of Special Relation: other pleas may prevail, but this will never fail us.  
Confirmation. Now for proof of this, we have the practice of the Saints both of the Old and New Testament, they come to God under this Relation. Isa. 63. 16. and 64, 8. jer. 3. 4, 19 So Christ himself Matth. 11. 25, 26. John. 17. 1, 5. and 21, 24, 25. This is the Genius and Spirit of Christians, Rom. 8. 15. Gal. 4. 5. 1 Pet. 1. 17. Even Idolaters used to come to their Idols with this appellation, Jer. 2. 27. they say to a stock, Thou art my Father etc.  
Reas. The Reason in general may be, because there is not a more suitable Title, either for God to have, or for us to give him in our addresses to him by prayer. 'Tis suitable, in regard both of his Majesty and greatness and of his mercy and goodness, it's a singular help against those miscarriages that are incident to us in prayer, as  
1. It helps against irreverence, and rash presumption: there's a natural impress of Awe and Reverence upon the Spirits of children towards a Father, there are indeed other Titles more apt to beget fear and trembling, but none more effectual to strike an awful reverence of God upon the soul, this will make us rejoice with trembling; Psal. 2. 11. and fill us with Reverence and Godly fear Hebr. 12. 28.  
2. It helps against Fear and Unbelief; this Relation fills the soul with boldness and confidence: Had we been taught to call him King of glory, we should have been dashed out of Countenance with his Majesty; if we had called him The Lord of Hosts, it would have made us tremble at his power; or if he had been styled Judge of the world we might have feared his justice. But the Title of Father begets boldness, and gives encouragement: what may not a child hope to obtain from a loving and tender Father? 'Tis the lowest Title to which humility could condescend, and the highest to which love could aspire: This begets assurance that he will give us, if not what we ask, yet what is best for us: A Father will not in stead of bread give a stone, nor in stead of a fish, a Serpent, nor in stead of an egg a Scorpion, Luke. 11. 11, 12. This Title speaks our Interest in God, and his affections and bowels towards us. Confidence and boldness is necessary in prayer, Jam. 1. 6. We must ask in faith not wavering, and what Relation more apt to beget it than when we can come to God as children to a Father?  
3. It helps against that backwardness and unwillingness which we are naturally subject to: we are apt to withdraw from that duty, unwilling to beg: Now this title, sweetens the duty to us, and invites to it. Little children take delight in speaking to their Father; when they have nothing else to say, yet they will be calling Father: God would have us delight in duty, and therefore he teaches us to come to him under this most endearing and encouraging Title. As himself takes delight in the approaches of his people Cant. 2. 14. Let me see thy Countenance, let me hear thy voice, for sweet is thy voice, and thy Countenance is comely; so he would have us come cheerfully, and therefore puts this Appellation into our Mouths and teacheth us to call him, Our Father.  
Use. 1 See then that prayer is not a task, but a privilege; 'tis an address to God under the sweetest Relation: We come not to deal with a severe Judge, with a rugged and austere Master, nor with an offended irreconcilable enemy; Nor yet with a stranger in whom we have no interest, and with whom we have no acquaintance: No but we come to a Father, Think with what affections, with what hopes and expectations, what courage and confidence a child goes to a loving and tender Father, yet with what awe and reverence, and thus mayst thou go to God in prayer. How seldom do we consider this or act up to it? we come not to the duty as our privilege or to God as Our Father. There are three tempers of Spirit (partly hinted before) very unsuitable to this Privilege.  
1. A lumpish, backward and withdrawing Spirit: when we must be dragged and forced to prayer: when neither apprehension of the privilege, nor conscience of duty will bring us before God: How unsuitable is this to the Spirit of Adoption which teacheth us to cry Abba Father? And yet which of God's children do not sadly experience this distemper often upon them? Oh, let us be ashamed of it, bewail it and labour against it: what? shall not the Title of Father invite us, and beget a willingness, yea an holy forwardness and eagerness to this duty? Bespeak thy lumpish Spirit, what? o my soul, hath infinite Majesty condescended so low to become thy Father, and engage thee so to call him, and will not this sweet Relation draw thee into his presence? Were it a enemy, a stranger with whom thou hast to lo, well mightst thou be backward: but who would not delight to converse, with a Father, such a Father?  
2. A diffident and distrustful Spirit: This much unbeseems the Relation of Children to a Father (especially such a Father): we should not ask tremblingly having a Father to ask, a Son in whose name we are taught to ask, a Spirit to indite our petitions, and so many Promises to plead, Jam. 1, 6. Ask in faith nothing doubting. Qui frigidè rogat, docet negare. A cold ask begs a denial: God allows and we may use an humble boldness and familiarity. Isa. 45. 11. Ask of me things to come concerning [MY SONS] and concerning the work of my hands command ye me; that's a high expression: and shows how condescending God is, and how humbly confident we should be.  
3. A careless irreverent Spirit. He is little sensible either of the Majesty of God, or the Relation in which he should approach to God, that comes irreverently into his presence. W●e forget the Relation of Father when we despise or irreverently take the name of God into our Mouths; when 
Mal. 1. 6, 7. Hebr. 12. 28.  we do not serve God with reverence and Godly fear▪ we do not serve him acceptably, nor suitably to our Relation. Is this to come to God as a Father when you come rushing into his presence without any awe or dread of his Majesty upon your Spirits? dare you laugh, and gaze, and trifle in prayer? dare you carry more irreverently and lightly, than you would in the presence of some Earthly Potentate? or in the presence of your earthly Parent? Oh, how unbeseeming is such carriage to the Title and Relation in which you approach unto God? Remember how great your privilege is, and how disingenuous it is, so to abuse it!  
Use. 2 Then it concerns all that would come to God in prayer to endeavour to make out their Adoption: see that you be Children, else how can you cry Abba Father? As all are not endued with Ability for prayer, so all are not in a Capacity to come to God aright. Oh see that you can make out your Relation: I might here be very large in laying down Trials and evidences of sonship, but I should make this part too big for the rest of my intended building, besides I have lately (in speaking to the Privilege of Adoption) spoken to this at large: I shall content myself with 3. Characters of a Son: which if found in you, you may conclude yourselves to be Children indeed.  
1. The first note of a child is, Resemblance to his Father. It is not always so as to earthly, but it is so, as to our Heavenly Father. God begets all his children, as Adam 
Gen. 5. 3.  his, in his own likeness, after his image: They have the Spirit of God, by which they are changed from glory to glory into the image 
2 Cor. 3. 18. Eph. 5. 1.  of God: they are followers of God as dear children: merciful, as their heavenly Father, holy, haters of sin, lovers of Righteousness. Now where shall we find this Character impressed? May we not say of many (as John. 8. 44. Ye are of your Father the Devil— What shall we say of those that manifest to the world that they hate God and goodness? of the common swearer etc.— Do not these bear the very image of Satan? are they not as contrary to God as darkness to light? with what face canst thou call God Father, since thou hast no part of the Image of God upon thy Soul? Well: if you would be sure to speed in your addresses, prove yourselves Children, by your Resemblance to God,  
2. Obedience is the Character of a Child: there's a Spirit which makes them pliable to the Father's commands: they are begotten unto obedience. 1 Pet. 1. 2, 14. True, they are not perfectly brought under, there are in them unruly lusts; they have in them flesh, as well as Spirit: yet there is a Law in their minds, they delight in the law of God 
Rom. 7. Eph. 2. 2. and 5. 6.  according to the inner man; they are a willing people. Psal. 110. 3. whereas the wicked are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Children of disobedience, or such as will not be persuaded to yield obedience to God. Try then, is there such a childlike obsequious principle in you? can you yield to the Will of God when it crosses yours? he that would try his obedience, must take a trying command (such as God gave Abraham 
Gen. 22. 1.  about sacrificing his son) such as thwarts his humour, Interest etc. Oh, how few will obey, where any disadvantage to their carnal Interest attends their obedience? Well, but I tell you, this is so essential to a child of God, that without it (in some measure) it is impossible we should be Children.  
3. Dependnece on the Father is the Genius and disposition of a child (especially in its minority); so it is with a child of God, his dependence is upon God, his hope in him, his expectation from him. Psam. 39 6. and 56. 3. and 4. ult. 2 Tim. 1. 12. all these and abundance more of clear Scriptures declare that the whole affiance of a child of God is in his heavenly Father. How is it with us? where is our confidence? It may be we go to God, when we want a mercy, and we are not so atheistical but we will acknowledge that we cannot have it without Gods giving; yet, Do we not more rely on the Physician then on God for our health? more on our own wisdom, or friends advice then on God's providence for the management of our affairs? Oh, there lies much of secret. Atheism in this, when we pray to God, yet rely on ourselves or others: well, but if thou art indeed a child, thou hast learned to commit thy way to the Lord, to east thy burden upon him, to intrust thyself and all thy concernments in his hand. These may be helpful to discover your Sonship, and consequently to encourage you to go to God in prayer with confidence.  
Use. 3 The last Use I shall make, is this. Let all those who call on God under the Notion of Father, carry to him as children. This, as all other Privileges, is attended with duty. In two words.  
1. Carry as children in your immediate addresses to God: in prayer, hearing etc. And that is by putting on those affections wherewith it becomes a child to approach his Father: such are humility, reverence, awe, yet joined with confidence: only remember, that your distance from God is infinitely greater, then of the child from his earthly Parent, and therefore your reverence must be the greater.  
2. Nor only in your more immediate addresses, but in the whole course of your lives. It's a wretched thing to go to God Morning and Evening with [Our Father] in your mouths, and to carry all day as Rebel's: 1. Pet. 1. 14. As obedient Children— and verse 17. If ye call on the Father— pass the time of your sojeurning here in fear. You contradict your prayers by unchildlike carriages, and proclaim to the world that you are not what you pretend: you give God just cause to say to you as Mal. 1. 6. If I be a Father, where is mine bonour— Well then, as the Apostle urgeth, let every one that 
2 Tim. 2. 19  nameth the name of Christ, so I let every one that nameth the name of Father, that calleth upon God as a Father departed from iniquity and endeavour a deportment suitable to that Relation.  
Thus much for the Relation, Father: I now proceed to the Ground and Extent of this Relation, both employed in that sweat Monosyllable [Our:] which (as Expositors judge,) hath a double reference.  
To Christ; and so it imports the ground of this Relation, q. d. Thou, O Lord, who art the Father of our Lord Jesus, Christ and, in and through him, Our Father. Though Jesus Christ be not named in this exact form, yet the very Title of Relation [Father] and this word [Our] do intimate in whose name we ought to come, and by whom we must have access to God.  
2. To all Believers: q. d. my Father, and the Father of all those that believe on Christ. The Father of that great family in Heaven and 
Fph. 3: 14, 15.  Earth. And according to this double reference, there is employed a 2. fold grace which we should especially bring along with us in prayer, viz: Faith in Christ, and Love to the Brethren, without both which we cannot say Our Father, in Truth and Sincerity, nor call on God with acceptance. I shall according to this double respect of the word lay down a 2. fold observation handling them with that brevity as I have done the former, and endeavouring to make each Doctrine (as it were) a particular Rule or Directory in prayer, which is my design in this whole work. The first of these is taken from the word as it relates to Christ. It is the 3d. Doctrine in order.  
Doctrine. 3 They that come to God as a Father, must bring Christ along with them: we must not say My Father (though in regard of each Christians peculiar Interest in God I deny not the lawfulness of it) but we must say Our Father, that is, the Father of our Elder Brother first, and then ours through him. However, the very word of Relation, Father, (importing our adoption) doth sufficiently intimate this Truth. We cannot come to God as Father but by Christ as Mediator; nor will he own us as Children, if own not Christ as our Elder Brother. As no man comes to Christ but by the Father's power John. 6. 44. so no man comes to the Father prevailingly but by the Son's merit and mediation. John▪ 14. 6.  
1. The Types of the old Testament 
For proof.  Shadowed out this Truth. Christ was the substance of those shadows, and many of them did shadow out this particular of Christ, viz. his being our way to the Father. This was prefigured by the High-Priest's entering into the Holy of holies in the people's behalf, as also by Gods commanding the sacrifice to be brought to the Priest, to be offered by him, and forbidding the people either to offer their own sacrifices, or to put incense thereto, because this must be done by the Priest. Read to this purpose, Levit. 5. 8, 12. and 17. 3.— 10. and 8. 11. and 16. 12, 13. And what did all this teach, but that we must come by Christ our high Priest unto the Father? the same was intimated by the blood of sprinkling, the Hyssop, the scarlet wool, etc. which for brevity I omit.  
2. The express commands of the new Testament do teach this lesson, hence Christ is called our Highpriest Heb. 2. 17. and 3. 1. and 4. 14. and 10. 21. our Mediator Heb. 9 15. and 12. 24. that is, one that stands betwixt God and us: By him we have access and Manuduction into the presence of God, Eph. 2. 17. Through him we are commanded to offer the sacrifice of ● praise to G●d. Hebr. 13. 15. So that as Joseph's Brethren might not see his face, unless they brought Benjamin with them, so neither can we see the reconciled face of God without Christ: all our addresses to God in prayer, and returns of praise, must be through him. John 16. 23. Hebr. 13. 15.  
Reas. 1 It is not the pretending to, but the real having Relation to God that will prevail in prayer. We must be children as well as call ourselves 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. We are none of God's by Adoption, if Christ be not ours by a cordial acceptation: for consider, what are we to God in our faln' estate, and while out of Christ? not children, but aliens, enemies, Rebels etc. see Col. 1. 21. Eph. 2. 13. We 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, we lost our Privilege, and now there is no such emboldening Relation but by Christ. The way of immediate communion is shut up; and now Christ is our way. We are adopted in him Eph. 1. 5. and therefore all the privileges of our Sonship are derived through him. What high presumption would it be 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 we guilty of, when we 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 do to call me Father (will God say) who never had, nor would have Interest in him by whom you should have power (or privilege) to be called the Sons of God? Bold, 
John ●. 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 groundlessly come to God with mere 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 he) our Saviour calleth God, his God and theirs, why doth he not say in common, our God? to wit, because he and we 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 believe in me. So that all our Interest in God, as our Father, in a special manner flows 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: he is not only Elder Brother, but our high Priest, so that all our hope to speed depends on him he is our Goel, our Kinsman, our only friend in the Court of heaven, by whom we have admittance, audience, and acceptance. Therefore we 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 Christ's 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 we go to God without our Mediarour? How often have many repeated this form, and yet never thought of Christ ●or looked after him? Surely, it is an high affront to the Majesty of heaven, that sinful dust and ashes should dare to entitle itself to him in that special 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 he is, or how he is made ours, or how we 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 he 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 we take hold of Christ. But alas! may I not take up the Prophet's complaint? 
Isa. 53. 1.  Who hath believed our Report? who, say you, why all of us, we hope; pity he should live that will not believe on his Saviour▪ we are verily persuaded (and none shall drive us out of that persuasion) that Christ died for us etc. Poor, self-deluded souls how easy is it to deceive yourselves 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 believe, that come so lightly by it, and can keep it up constantly without trouble or interruption: But let me ask you, Where had you your faith? by what means came you by it? Rom. 10. 14, 17. Faith comes by hearing etc. Did you ever experience your hearts bowed and persuaded 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, Show me thy faith by thy works. Jam. 2. 14.— Alas! are not the irregular, and Atheistical lives of many men undeniable evidences of their infidelity? what surer demonstration of unbelief reigning in the heart than impiety and profaneness prevailing 
Psal. 36 1.  in the life? so that as, the Transgression of the wicked said in David's heart (i. e. convinced and persuaded him) that there was no fear of God before his eyes; so may I say, that the open debauchery, fraud, oppression, atheism, uncleanness etc. 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, shows they do not come to God by Christ. For, to depend on Christ, and on our own righteousness are diametrically opposite Rom. 10. 2, 3. Now do not most of the common sort of professing Christians think to be heard for their civil honesty their good meanings their uprightness? had not my own experience in conversing with many, confirmed me, I could scarce have believed that so many professing the Protestant religion, had retained this Popish principle. I fear many look but with a squint eye (at best) upon Christ, and though they name the name of Christ in duty, yet (as those women Isa. 4. 1: they wear their own apparel, come to God, rather trusting to their own supposed worthiness, than the merit of Christ. Well: 'tis 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 rejoice 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, bewail 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 we have prophesied (and so prayed) in thy name, and yet he will disowne them. 'Tis 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 special 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 we to see that our faith be right?  
2. Nor is it enough that we have faith (in order to our coming to God by Christ) but we must act it: while our mouth is opened in begging, our hand must be employed in tendering Christ. Prayer is neither right nor prevalent, if it be not more in the exercise of grace, then in bodily contention: as we must have one eye to God the Father, expecting what we ask from him: so we must have another upon Christ, expecting it though him as our Intercessor.  
3. See that both your person and performance be worthy of or rather suitable to, such a Mediator: that is, that you be such for whom he may intercede, and the duty such as he may tender to the Father: I am far from thinking that we can perform such duties which may by any virtue 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 daily Excercise.  hath well expressed my meaning. Under the law (saith he) besides that the Priest must offer the sacrifice, two things were required.  
1. That the Person should be legally clean, and this is still required: viz. that every one that nameth the name of Christ (i e. either calls himself a Christian, or calls 
2 Tim. 2. 19  upon God by Christ) should departed from iniquity: 'Tis 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 we 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 wilful miscarriage fears his Father's presence; the Truth is, where such defects prevail, the acting of Faith upon Christ must needs be hindered, and then we do 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: 'tis observable that Our Saviour instructs his Disciples to pray thus not only in their public and joint 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 faithful. We are to take in others into our prayers, not appropriating God to ourselves only.  
We have frequent Instances in Paul's prayers, 1 Thess. 1. 1. and 3. 11. 2 Thess. 1. 2. and 2. 16. Though he alone pray, yet he prays to God as a common Father. And this we must do.  
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 he of the whole community: So that in saying Our Father, we acknowledge God the Author of all Spiritual life and grace to all believers. 'Tis as if we should say, Thou O Lord, the fountain of all grace, who begettest all that are begotten to a Spiritual life, the God in whom all believers live, and move, and have their being spiritually. This sets God far above all others, who are but particular and instrumental 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 strengthening of our faith, when we can confidently say, our Father, we own ourselves to be of that body whereof Christ is Saviour.  
3. But chief 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 believer. So that the sense is: Lord, I call upon thee not only as my Father in particular, but of all the faithful, I come to thee as with a desire to share in the prayers of all the faithful, so to Interest them in mine: and this I intent as the main sense of the Doctrine: That Christians should not be private-Spirited in their devotions, nor confine their prayers to their private concernm●nts; but should be so affected towards all true believers, as to concern their prayers in their brethren's necessities. A duty practised by all the genuine children of God. See Psalm 25. ult. and 51. ult. and 122. 6, 7, 8. and 137. 5. Neh. 1. 4, 5. Isa. 62. 1, 7. Ephes. 1. 16. 1 Thess. 1. 2. Phil. 4. etc. Col. 2. 1, 2. And lest you should think that this is only the duty of public officers (as Paul was) the injunction is upon all and for all Eph. 6. 18.  
Use. 1 This blame our privatespiritedness, especially in our single addresses to God: are not our private approaches to the Throne of grace too private in this respect? how little do we interest others especially the community of the faithful, in our prayers? how unbeseeming Saints is this narrow-spiritedness? Our prayers should be like the Sun whose beams and influences are universally communicated; or rather we should be like our heavenly Father, who causes his Sun to shine— Matth. 5. 47. how seldom do we say Our Father with any Enlargement of heart, towards others? nay so far we are (I fear) from remembering the common concernments of the Church, that we are too little mindful of our Relations, families, Neighbourhood: Christians, this is not a right Gospel Spirit; we follow not our pattern when we thus confine our devotions.  
2. Let us therefore put on bowels of Brotherly tenderness and compassion, that we may put up hearty prayers for others; for all the Saints: the way to attain this general Spiritedness is, to look more at the grand concernments of God's name and honour; then will our prayers be more public, when we prefer the glory of God (which is chief bound up in the public concernments of his Church) before our own welfare. To put you upon getting this frame, consider  
1. Nothing is a better evidence of your real membership in the Church! 'tis natural to the members of the Spiritual body to 
1 Cor. 1●. 25. 2 Cor. 1●. 28.  have the same care one for another. Herein Paul proved himself a lively member by his care of all the Churches; and where this care is, it will vent itself (as Paul's did) in earnest prayers for the whole Church's welfare.  
2. Consider how advantageous this is, how infinitely your charity will be multiplied in its returns upon you: by thus putting our prayers into the common stock, we become interested in the common stock; and this is indeed a singular benefit flowing from that Article of the Communion of Saints: hereby all the Saints are our Factors, as we are theirs, and Oh what a thriving trade may be driven by thus making our prayers a common stock?  
Qu. But must we pray for none but those of whom we have ground to hope that God is their Father?  
Answ. For these we must especially pray, yet for others also that God may be their Father (for we know not what is in the womb of God's decrees towards those that are yet vile and profligate Sinners). Our Saviour prays not only for those that did, but also for those that should believe on his name, John 17. 20. The Church must travel in birth of those that are yet unborn, even for unconverted nations, for Sisters that have no breasts▪ Cant. 8. 8. But so, that a difference be made in our prayers for them, and the faithful; and our petitions suited to their condition.   

CHAP. III.  
Which art in Heaven.  
We have heard something spoken to the first part of the Preface, wherein God is described by his Relation to us: I proceed to the second part which describes him by his Eminency above us, and this is by the designation of the place where he eminently shows himself. I shall not unnecessarily enlarge, but keep me within the bounds of my intended brevity, and my eye upon the mark I first proposed viz. to teach you to pray: Take what I shall say to this, in this single Observation.  
Doctr. 5 In our addresses to God by prayer we must come to him as in heaven: our addresses to God must be directed thither. This Sal●mon minds us of as a Curb to rashness and vain-babling Eccles. 5. 2. and hither good Jehoshaphat directs his prayer, 2 Chron. 20. 6. 'Tis needless to multiply Scripture-proofs: rather let us explain, How we are to conceive God to be in heaven. And then give Reasons of the point.  
Explic. And 1. we are not to go to as God if confined or locally circumscribed in heaven. 'Tis a piece of Atheism to limit God there: Joh 22. 12, 13, 14. To suppose God confined within the circuit of heaven, and not to regard what is done on earth, is the next way to become an Atheist. There's little difference betwixt no God at all, and a God so limited: nor,  
Secondly, Are we to imagine (which would follow upon the former) that God must locally descend from heaven, when he hears or gives answer to our prayers: his being in heaven doth not (nor must is in our conceptions of him) suppose him at a distance from us on earth; we must remember that of David, Psam. 139. 1,— 12. that he is present with us, that he hath beset us behind and before etc. that he is intime nostro intimior, nearer us than we are to ourselves. And as they sung of old, he is extra caelum non exclusus, intra coelum non inclusus, that he is so in heaven as not included, and so out of Heaven as not excluded; a circle whose centre is every where and circumference no where: in a word, we are not to frame any conceptions of God, from his being in heaven, prejudicial either to his general presence in all places, or to his special presence with his people in their addresses to him. But,  
Thirdly, By his being in heaven; we are to understand that more special and glorious manifestation of himself which he there vouchsafes to the Angels and glorified Spirits: the more immediate exhibitions and discoveries of his glory, such as none but they enjoy: in this sense, he is said to 
1 Tim. 6. 16.  dwell in the light which no man can approach unto, whom no man hath seen, nor can see. So that in this sense we are to call upon God as in Heaven. And this,  
Reas. 1 1. To distinguish God from, and declare his eminency above, all other false Gods, and dunghill-deities, which are on earth and confined to their places whence they cannot move:  
2. (For it is sufficient to name these things) To beget in our hearts awful and reverential apprehensions of the divine Majesty; the place speaks his sublimity, and he speaks in us humility. This is the Emphasis of that Scripture Eccl. 5. 2. God is in heaven, and thou art on earth, therefore let thy words be few: q. d. Speak with that reverence, as becomes his eminency and thy distance.  
3. To take off our thoughts from the gross Idolatrous conceptions of a visible deity, such as the Heathens fancied: and from the carnal Jews conceit of Gods confining himself to a place, as their Temple, or the Mountain 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 Sovereignty, his all-seeing eye, and all disposing hand: this the Psalmist makes the foundation of his confidence against the scornful scoffs 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 Lord's throne is in heaven—.  
5. To hint to us, that it is not the extension of the voice, but the intention of the heart that must reach God, That right prayer is not merely 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 groans of a devout soul, are more prevailing than the loudest heartless exclamations.  
6. To put us in mind what things are chief to be asked. viz. heavenly: as if we send for any thing to a friend in a far Country, we will desire such as the Country 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 inferior and earthly things.  
Use. 1 Learn hence what self-debasing and God. exalting apprehensions become us in prayer. We cannot have apprehensions too low of ourselves, nor high enough of God. Sauciness ill becomes us earthworms towards the Majesty of heaven: the Conceptions of God's highness should lay us low: the Moon and Stars 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 we may best discover our own imperfections Oh, then when we approach God's presence, let us remember we 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.  than the least of all thy mercies (saith Jacob). A worm and no wan (saith David): Woe is me, I am undone— a man of polluted lips— and mine eyes have seen the Lord of Hosts (saith Isaiah). High apprehensions of God, and humble conceptions of ourselves, are a suitable frame to bring to God in prayer.  
2. Must we make our addresses to God as in heaven? what have we then to do with the world, when we draw nigh to God? Do carnal, earthly, sensual hearts become his presence who is in heaven? We should (as Abraham) leave the Servants and the Ass at the bottom of the hill, when we go 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 we must lay aside our worldly thoughts. Else we 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 than his who cried out, O Jupiter, or, O heaven, and yet pointed with his finger to the earth. 'Tis a contradiction to thy prayers, when thou prayest to thy Father in heaven, and thy heart lies grovelling 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 centre whereof heaven is the circumference, and lines from any part of the circumference to the centre are of equal length, so is it in respect of Gods hearing of our prayers: wheresoever we are, we 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, he that is in heaven respects no more one place on earth than another. John. 4. 21, 2●. The time is coming when neither at Jerusalem, nor on this Mountain etc. 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, he that feareth 
Acts. 10. 35.  God and worketh righteousness is accepted of him. It was a gross mistake that dropped from the pen of a Reverend Prelate, when out of zeal to public places of worship, he ascribes the success of prayer to the place, and tells us that God hears a man, non quia precatur sed quia●ibi; As 'tis 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 believe, 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 River's sid, it is more than probable that conveniency, or necessity, or both, might prompt to the choice 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 Fabric 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 he had not confined himself there, but if in the field, or when carried a far off into their enemy's land they should 
1 Kings 7. 46, 49.  there call upon God, he was as able to hear, and as ready to help them. 'Tis a sweet consideration that in all places God is nigh unto us in all that we call upon him for, and that being in heaven he is equally present to the faithful in any place on earth.  
4. Let us then make heavenly things our first and chief requests to God. True, we 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 we shall hear) many wa● 〈◊〉 bounded: besides, we have God's 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 earnestness in ask them: I say not, that God's promise of them should make us less prayerful for them (promises being encouragments of prayer) but when God hath promised them upon condition of our more earnest seeking his Kingdom and righteousness, he hath hereby superseded our too much earnestness and importunity about them. Let our main petitions therefore be for heavenly things, for the things of heaven; since we come to him who is in heaven: those are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the good things in God's account: What one Evangelist calls good things Matth. 7. 11. another interprets to be the Spirit of God. Luk. 11. 13. And if out of an earnest desire of heavenly, we forget to ask earthly and outward things, God will not forget to bestow them. God highly approves it in Solomon that he asked not riches, wealth, honour, the life of his enemies or long life: but rather wisdom and knowledge. And as a Testimony of his approbation, casts in those as overweight to the bargain, as Interest to the Principal. 2 Chro. 1. 11, 12.   

CHAP. IU.  
1. PETITION.  Hallowed be thy Name. 
HAving spoken thus much to the Preface, I now come to enter upon the body of this sweet platform of prayer: which I shall not otherwise divide than according to the generally received partition, into 6. Petitions, the three first, relating to God, the three latter to ourselves. I have resolved, by God's assistance, to tie up myself to a single Sermon upon each Petition, and therefore shall crave your greater diligence in attention, as fearing that my thus confining myself, will both occasion a more succinct handling of them, and will hinder me from my accustomed manner of repeating what I deliver.  
Before I enter upon the Petitions particularly, it will be necessary to give some general Rules and Propositions, for the better understanding of them, and of what I shall speak to them.  
Prop. 1. And let the first be this (which I have but just now hinted) The Petitions naturally divide themselves (as I may say) into two Tables: the three first concern God's glory, and the means conducing thereunto, (yet so as that our good is entwisted with it); the 3. latter concern our good both here and hereafter. And from this order and connexion we may take out these Lessons; which I shall content myself only to name here, as having occasion to speak to some of them (at least), in handling the particular Petitions.  
1. God's glory and what immediately tends to it, is to have the chief place in our prayers.  
2. So indulgent is the Majesty of heaven, that having sought his glory he allows us to seek our own good, Spiritual and temporal.  
3. Yet our good, is to be sought by us in conjunction with, and subserviency to, God's glory.  
Prop: 2. Every Petition implies an acknowledgement of something, (as you will hear in the particular handling more fully); for justance, Hallowed be the name, implies an acknowledgement both that God is worthy to be sanctified, and that we are unable to sanctify him without his enabling grace. So, Forgive us our Trespasses imports an acknowledgement of our sins, & c.  
Prop: 3. Every Petition includes, together with the good thing asked, the Means for the effecting or obtaining of it: and deprecates all hindrance to it, and (as all other prayers do) puts an engagement on them that pray for it, to use their just and lawful endeavours for the effecting or obtaining of it: for Instance, Thy Kingdom come, deprecates the hindrances, viz. Satan's Kingdom, includes the means viz. the free passage of the Gospel & c. And engages every one that prays for it to endeavour in his station that the Kingdom of God may come, and that He alone may Reign: so that in each single Petition (as we shall see) there are many enfolded and included.  
Prop: 4. What we beg for ourselves according to the places and conditions we are in, we do also beg for others according to their places and conditions (for each Petition relating to ourselves is in the plural) and we do thereby engage ourselves, as we can, to help them to that thing.  
Prop: 5. Under one particular or Species in any Petition expressed, the whole Genus or kind is included; as under Bread all necessary food, and again under necessary food, all other necessaries relating to this life; as health, raiment, habitation, preservation from evils in our bodies, names, estates & c.  
Prop: 6. This Pattern, is so perfect and comprehensive, that there is nothing we can or aught to beg, but it is reducible to some head in it, yea (as in the Commandments so here) the same thing in divers respects is reducible to several Petitions: as all that we ask in the following, are reducible as means to the first.  
Thus to beg faith may in several considerations relate to every of the Petitions as you may easily discern by the respect it hath to each: and hence will follow that we cannot give a full and exact account of all the particulars included in the Petitions, only such general heads as may point out the particulars; so that, what David saith of God's law we may say of the Lords prayer, it is exceeding 
Psal. 119. 96.  broad, and (as the Jews say) upon every tittle hangs a Mountain of sense: Se●tentia brevis, sensus infinitus, 'tis compendious, yet copious; plain, and yet intricate, s●m●liar, yet sublime; of few parts yet complete, and comprehensive of what ever we may or should ask in reference to God's glory, to our own temporal spiritual or eternal good. And indeed this brevity, succinctness, and comprehensiveness of it speaks at once the infinite and divine wisdom of Christ (for there's wisdom to comprehend the Iliads in a nutshell, to reduce the almost infinite concernments of God and man to so few heads, and comprise them in so few words) as also his singular condescension and respects to man's infirmities. As in the Law, God hath Epitomised duty, so here our Saviour hath Epitomised the things we are to pray for; and both in condescension to, and compliance with, man's weakness and infirmity.  
Having premised these few things in general, I shall now enter upon the Petitions in particular: the first whereof respects immediately that which should be our last and highest end viz. the Glory of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: let thy name be hallowed or sanctified: In handling which (as all the following) I shall explain the terms, if necessary; Then draw the Petition into a Doctrinal Proposition (passing by all other Doctrines that lie couched ' in it): and after confirmation of the Truth, I shall apply it, chief aiming at, what I first propounded, viz. to instruct you in, and enable you for, the better managment of the duty of prayer: For this first Petition, some have fancied it 
Sr. Rich-Baker on the Lord prayer.  rather a compliment and solemnity attending upon the name of God: as the Jews when they name any of their famous Ancestors, they add some words of Benediction, as of Moses, Zecharon Libaracha: i. e. his memory in blessedness (as we say, of blessed memory) and speaking of God they add Hakadosh Baruch hu. i e. that holy and blessed One, as it is the eustome of some (and not to be blamed, if used in sincerity) when speaking of God they add, blessed or worshipped, may he be: so here. But as the opinion is singular, so the verb here being in the same mood as in the following Petitions, speaks this to be of the same nature with the following: I conclude it therefore to be a Petition, the sense whereof we shall better understand by explaining the Terms of it. 1. What is meant by the name of God? 2. What by sanctifying?  
Explicat. [Thy name] The name of God is put 1. for God himself, an usual Hebraism to put names for persons, which the Greeks also imitate, Acts. 1. 15. The number of names were about 120: Rev. 3. 4. Thou hast a few names etc. i e. persons: So the name of Christ is put for Christ himself Acts. 4. 12. Ephes. 1. 21. Thus the Name of God is equivalent to God himself: Gen. 4. 26. Then began men to call upon the name of the Lord: and this is very frequent and obvious: 2. Name is put for that which notifies and distinguishes God from all others. So those Attributes whereby God hath revealed himself, are frequently called his name. See Exod. 3. 15. 15. 3. Isa. 43. 6. Exod. 34. 5, 6. They that know thy name will put their trust in thee, Psam. 9 10. i e. Thy power, wisdom, goodness etc. 3. It is also put for fame and celebrity, for the glory of praise that is publicly given to any one: so 'tis attributed to God, 1 Kings 8. 41. 42. they shall hear of thy great Name— Neh. 9 10. so didst thou get thee a name— as we say, A man's name is up when he is spoken of with general applause, 4. Name is put for, what ever God makes himself known by, as in the 3d. Commandment: Now the word and works of God are the things whereby he discovers himself. Here the two first senses are most proper, q. d. Be thou magnified and glorified in thy Essence and Attributes.  
[Hallowed or sanctified] To open that word, take the following Conclusions.  
1. Man is said to sanctify himself, or others: thus God commands the Israelites to sanctify to him their first born: Exod. 13. 2. and the Priests to sanctify themselves, Exod. 19 22. In this sense, to sanctify is to dedicate and set a part to God a thing or person, or to prepare for any special service.  
2. God is said to sanctify Man which is, either to choose him to some peculiar office, as Aaron and his Sons, Exod. 29. 44. Or else to infuse habits of graces, and make him holy by real communications of the graces of his Spirit: of which 1 Thess. 5. 23. and many other Scriptures.  
3. God is said to sanctify himself. Numb. 20. 13. when he vindicates himself from any dishonour or wicked reflections of men's sins. So Ezek. 36. 23. I will sanctify my great name which was profaned among the Heathen, which ye have profaned in the midst of them: i. e. I will wipe off the reproach which your miscarriages have brought upon my Name amongst the Heathen. Thus God sanctified himself upon Aaron's Sons, Levit. 10. 3. See also, Isa. 5. 16. But amongst his own people, God is said to sanctify himself when he restores to them the purity of his worship Ezek. 20. 41. or delivers them from any grievous affliction, Ezek. 28. 25. and 39 27. In a word when God by any signal providence declares what he is; or writes any of his attributes so legibly upon his Providences that men may plainly read it, he doth herein sanctify himself.  
4. Lastly, Man is said to sanctify God: Isa. 8. 13. Sanctify the Lord of hosts himself— that is, not to make, but to declare God holy and glorious: to acknowledge him to be what he is, and to ascribe to him what ever speaks his transcendent excellency. In a word, to refer our whole life and all our actions and endeavours, to his glory, according to that. 1 Cor. 10. 31.  
Now the two last senses are proper to this Petition. Let thy name be sanctified both by thyself and by us thy Creatures; do thou reveal thy glory, and enable us to acknowledge and celebrate it.  
And, by the way, it is well observed 
Sr. Rich. Baker.  how generally these Petitions run that relate to God. It is said Hallowed be thy name, Not [by us] jest we make the Music of too few voices: Thy Kingdom come, not [to us], lest we assign God too small a Territory: Thy will be done, Not [by us] jest we stint God to too few Servants. But we say, Hallowed be thy name, and stop there that no mouth may be stopped from glorifying God. Thy Kingdom come but not [whither], because we should desire its coming into all places. Thy will be done, Not [by whom] because it should be done by all: The sense then of this Petition may be given in these Scriptures, Psam. 80. 12. Thou that dwellest between the Cherubins shine forth— and Psal. 21. 13. Be thou exalted, Lord, in thine own strength— And Psal. 57 5, 11. Be thou exalted O God above heavens, let thy glory be above all the earth. These may express it as it relates to Gods sanctifying himself: And then as it relates to our sanctifying of him: Ps. 67. 3, 5. Let the people praise thee, O God, yea let all the people praise thee, may be a good exposition or Paraphrase upon it. So Psal. 13. 18. etc. The more particular explication I reserve to the Application. The Point is this,  
Doctr. 6 The glorifying or sanctifying of God's name should be our chief Petition in our addresses to God by prayer. This needs no great proof: that one Scripture speaks fully to it 1 Cor. 10. 31. Whether ye eat or drink— do all to the glory of God. If every thing, if our natural and civil, much more our religious actions: and if the glory of God must be the highest end of our prayers, it clearly follows that it must be first and chief in our Petitions, as well as in our intentions: I shall for further clearing the thing, and preventing mistakes, briefly answer a 3. sold Query, and then apply it.  
Quest. 1. Is it necessary that we should always keep this order in our Petitions? must we always pray in the first place, that God's name may be sanctified?  
Ans. 1. The glory of God should always fit highest in our hearts: and all our desires and Petitions should be subordinate to this as their end, and (as far as we can discern) directed to it: so that all we ask should be, implicitly and intentionally, Petitions that God's name may be sanctified, since in what ever we ask we should chief intent this; and our desires should be ever bounded with this as the condition: if we ask outwards, health, riches, deliverance etc. or if spirituals, grace or comfort, still we must have an eye to this mark: and the nearer any thing comes to this mark, the more intense may our desires be, and the move earnest our Petitions about it. So that though I do not conceive it always necessary to pray or begin our prayers in these or the like words, yet that we are hereby taught both what to pray for with the greatest intenseness, viz. things that have a more immediate and infallible tendency to God's glory; as also with what intention to pray for all we pray for, viz. that we or others may be in a better capacity to glorify God: That Text Matth. 6. 33. Seek first— etc. doth not mainly intent order of time, but of dignity: first i. e. mainly, principally with the greatest earnestness, seriousness, industry. So that the Order of this Petition, doth not so much teach us in what order to begin as to what end we should order and direct our prayers.  
2. Yet in reason, that which should be highest in our intentions should ordinarily be first in our Petitions. I say not, that it is absolutely necessary that so it should be, but surely in Reason that which concerns God's glory and our spiritual good should have the precedency in an ordinary course. That we give God his glory, before we ask him to give us what makes for our good, is very reasonable. Though (as we sometimes dispatch smaller businesses that me may be more fit and free for the main, so) it may not be amiss sometimes to dispatch some Petitions for outwards which may be urgent and pressing upon us, that they may not hinder in our more spiritual, and more important concernment. But this I make not a rule for our ordinary practice, but only an expedient in some urgent and extraordinary Cases.  
Quest. 2. But what necessity at all of such a Petition, since God will see to that himself, since he will infallibly earry on that as his grand design, nor can our prayers contribute any thing to it?  
Answ. 1. Were it but to testify our desire, it were something: since that is our great end, 1 Cor. 10. 31. Our prayers should express the workings of our hearts towards it: nor doth the certainty of Gods effecting any thing supersede our prayers or endeavours about it: nay rather if the thing be any way our concernments and within the compass of a promise, certainty of the event should edge our prayers, (indeed we can pray for nothing absolutely, except we know God will, or hath promised to effect it). The decrees of God bring-forth upon the knees of prayer: when God had bound himself 
Ezek. 36. 37.  by promise for the Jews restauration, he will yet be enquired of, that he may do it: it's no small evidence of the Truch of grace when our prayers Echo back God's promises, and when the breathe of our hearts are after the accomplishment of God's grand design in the world.  
2. But besides; 'tis our concernment▪ for the sense of the Petition (as hath been hinted) is this; Lord, sanctify thy name and enable us to sanctify it: That God shall be glorified is certain; but, that we may be amongst that number that give him the glory due to his name, should be the earnest and most importunate desire of our souls. Especially since,  
Thirdly, Upon the sanctifying of God's name by us, depends our happiness, and indeed to hollow or sanctify the name of God in glory is our very happiness. What is our hope, or what should be our desire but to be admitted to join with the heavenly Choir in singing glory, honour, and praise to God for ever and ever? This is their both work and wages; and this is the import of the Petition: q. d. Lord, enable us so to sanctify thy name on earth, that we may both glorify thee and be glorified with thee in heaven; And who will say, This is a needless or frivolous Petition?  
Quest. 3. Why is this first in order? (though we have partly hinted already) yet take this ccount.  
1. This is the highest end of our Creation and should be of all our actions (as hath been showed once and again). Now, the chief end should be first in the intention: this is as the Sea out of which all our Petitions should issue, and into which they should empty themselves.  
2. This chief intended, is as the first-fruits that make the lump holy, as the altar that sanctifies the gift: when we have proposed this as our end, and prefixed it to our players, what ever else we ask (keeping our eye ●xt on this) is wel-pleasing to God: yea though we should mistake in the particular, God will excuse it: If we ask according to 
1 John. 5. 14.  his will he heareth us; now if we sincerely intent his glory in our ask, we cannot but in the general ask according to his will, though he may see good to withhold the particular thing we pray for. David designs to build God a house (herein proposing 
1 Kings ●. 18. 2 Sam. 7. 11.  to himself the glory of God.) God approves and rewards this design, though he will not permit David himself to effect his design. So that when this is sincerely proposed, it facilitates and opens the way for the attainment of other blessings: all that we ask after, and in subordination to this, shall either be given or denied, in mercy. 'Tis a grand failure in prayer, when we ask to 
Jam. 4. 3▪  waste upon our lusts, and 'tis a singular excellency, when a soul can reflect upon his prayer, and say, he hath asked nothing but what he conceives might tend to the glory of God, and might enable him for that end, otherwise he would not have asked it.  
3. And it is fit we should prefer God and his grand concernment to our own. Are not we his Creatures, his Servants, his Children? Should not the Servant gird himself and serve his Master before himself, Luk. 17. 8? Should a servant that is wholly maintained by another seek himself in the first place? God made us for himself Prov. 16. 4. Rom. 11. ult. and therefore we should make him our principal end: That we first or chief pray for God's glory and the means of it, is a duty that results from our Relation to God; That we may afterward ask for ourselves is a mercy, flowing from God's condescension and compassion towards us: so that we see, There is all the reason in the world why God's glory should be chief in our intention, when we pray, if not always first in our expression.  
Use. Now the Use (omitting all other) is this. Labour we do direct our prayers according to the pattern of this Petition; make this ordinarily the first in ask, and always the end of what we ask. This should be the primum mobile, the spring of all our motions in prayer, This is the Term from, and to which all our prayers should tend. To move and persuade to this; Consider;  
Mot. 1. We cannot lightly ask amiss as to particular, if we ma●● this our end in general. The same Spirit that directs us to this as our end, will direct us in ask suitable means to it: The arrow that is rightly fixed upon the mark, will lightly hit it. God will show us his way, w●en we make himself our end: the Spirit will regulate our Petitions, when it hath rectified our ends.  
2. Nor shall we miss of what we ask so far as it makes for our end: having made God's glory our chief design, and put all other things in subordination to it, we may say with Luther, fiat voluntas mea— mea, quia tua, Domine: let my will be done, mine Lord because thine. Your Petitions when thus directed are such as God can no more deny than he can deny himself; for hereby God's Interest is greater than yours, in what ever you pray for; I mean, so far as the thing asked hath a real tendency to his glory: Oh this frame would make us Israel's indeed, Princes and prevailers with God. Whereas on the contrary, prayers that want a good aim, want a good issue, They are 
Jam. 4. ● 3.  either not granted, or, if granted, not in mercy.  
3. 'Tis worse then Heathenish Idolatry to propose any other as our highest end: 'tis real Idolatry, Jam. 4. 3. Ye ask amiss that you may consume it upon your lusts, and then Verse 4. it follows, Ye Adulterers and Adulteresses, i. e. in Scripture-phrase, ye Idolaters. And its worse than Heathenish: they (at least the wiser sort) direct their prayers, immediately to stocks and stones, but ultimately to the true God. We direct our prayers immediately to the true God, but for things which we intent to bestow upon worse than stocks and stones, even our lusts and corruptions: remember what was said in speaking to the preface, that God must be both our Object and our End, in worship: we must both serve God as our Object and seek him as our End: and indeed when we do not so seek him, and his glory, we do not serve him but seek to serve ourselves of him. Perverting the ends of duty, turns an otherwise commendable and commanded duty, into a punishable sin: 2 Kings 10. 30. God bids or approves of Jehu's destroying the house of Ahab: yet, Hosea. 1. 4. he will avenge the blood of Jezaell upon the house of Jehu: the Reason may be, because though he did it at God's command, yet he missed it in the end: so it may be in the case of prayer: Let this suffice by way of motive: Now for Direction that we may prosecute this as our end, and that we may imitate our pattern in this particular (and I shall give the same in each Petition,). Take these Two▪  
Direct. 1. Labour well to understand what is employed in this Petition, what particulars are couched ' under this general, That so you may enlarge upon it, and frame your prayers according to it, that the matter of your Petition may correspond to your pattern.  
Now that I may more particularly show you what is employed and included in this Petition (which was purposely reserved to this place.) remember what I laid down in the preliminary propositions, viz. that, Every Petition did imply something by way of Acknowledgement, aswell as include something by way of Petition.  
1. Then in this Petition, is employed a three fold Acknowledgement, which you may amplify in your imitation of it.  
1. That God is in himself infinitely glorious; that is, There are those essential excellencies and perfections in God, which ●ender him admirable and adorable by all his creatures: and that those discoveries which he hath made of himself in his word and works set him above all our blessing and praise. Now this you may amplify in the language of Moses (for I shall all along hint Scripture-phrase for your help and advantage.) Exod. 15. 11. glorious in holiness, fearful in praises, doing wonders, or in the language of God himself. Exod. 34. 6, 7. The Lord, The Lord God, merciful, and gracious— or of David. 1 Chron. 29. 11, 12. Thine O Lord is the greatness, and the power, and the glory, and the victory— or of Jehoshaphat: 2 Chron. 20. 6. Art not thou God in Heaven? and rulest thou not over all the Kingdoms of the Heathen?— Nor only in general, but occasionally you may particularise in God's imcomprehensibleness in the words of Zophar Job 11. 7, 8. or Paul, 1 Tim. 6. 16. his Immensity. Psam. 47. 2. and 95. 3. Isa. 40. 15. 22. his power and faith-fulness Psam. 89. 8. his immutability Mal. 3. 6. Jam. 1. 17. his mercy Exod. 34. 6, 7▪ his eternity Psam. 90. 2. his purity. Hab. 1. 13. Psam. 5. 4. Thus you may acknowledge the excellency of his works and providences. Neh. 9 6. Psam. 19 1.— 4. and 8. 1. and 104. 24. and 145. 10. Thus may you upon occasion single out one or more of his Attributes, or works; for the reflection of these upon God, is the glory that we do owe and can only render to God.  
2. That as God is glorious in himself, so it is our duty, and the duty of all his creatures, especially Saints and Angels, so to acknowledge him, that, as we are his Creatures, much more as his servants and children, we ought to reflect upon him the glory of his attributes and works. This may be done in the Psalmists language, Psal. 
Psal. 65. 1.  89. 7. greatly to be feared in the assembly of the Saints, and to be had in reverence of all them that are about him. And here again, we may enlarge into the particular obligations that are upon us to give glory to him. As our Creation, Psam. 139. 14-17. I will praise thee▪ for I am fearfully and wonderfully made. Our Birth and the provision. God made for us in our infancy, Psam. 22. 9, 10. and 71. 6. our protection, preservation, deliverance, Psam. 116. 8. etc. And here you see what an ample field you have to expatiate in: here you may take occasion to reckon up the most singular and signal experiences you have had of God's goodness, as so many obligations upon you to give God his glory.  
3. In this Petition is employed an acknowledgement of your own and others inability for this high employment: this (as you have heard) is part of the sense of this Petition, to beg of God grace and ability wherewith to glorify him. So that it is an implicit acknowledgement of our own insufficiency: This may be done in Paul's language, 2 Cor. 3. 5. Not sufficient of ourselves to think any thing as of ourselves: or in that of the Levites. Neh. 9 5. or of David Psam. 106. 2. Who can ●●ter his mighty acts, or show forth all his praise? Here you may take occasion to amplify upon your own ignorance and narrow apprehensions of God, in Zophar's words. Job 11. 6, 7. or Agur's Prov. 30. 2, 3. or in those words Job 26. ult. So likewise you may acknowledge the backwardness of your hearts, the coldness, and straitness of your affections, employed in that Petition of David Psal. 51. 15. Thus may you occasionally enlarge on these things.  
2. As there is something acknowledged, so there is something begged, I mean particular things under this general. I shall reduce what is included by way of Petition, to these two general heads.  
1. We are, according to this Petition, to pray that God will glorify himself, that he will do that which most tends to his own glory: which we may do in the words of the Psalmist Psam. 57 5, 11. and 
As our Saviour, Joh. 12. 28. Father glorify thy Name.  115. 1. and in order to this end that he will both remove what ever darkens his glory, and bring about the things that most tend to the advancement of it. Since as you heard in the Propositions premised, each Petition implies a deprecation of the hindrances, and prayer for what tends to the furtherance of the thing prayed for: Now it would be infinite here to sum up all the particular hindrances of, or means to advance the glory of God: I shall only hint a few generals.  
1. Then, as to the impediments of God's glory, there are three more general, whereby the honour of God is darkened and Eclipsed in the world, which (in compliance with this Petition) we must pray against.  
1. That Idolatry and false Worship which reigns in a great part of the world: this is a black cloud that darkens the name of God; hereby the glory due to God is given to others, and his praise to graven Images, Devils, and those that are no Gods. The host of heaven, Angels, men, bruits, stocks and stones etc. rob God of his glory: Oh, how should we wrestle with God that these Dagon's may fall before his Ark? Turn that of the Psalmist, Psal. 97. 6, 7. into prayer, Let the heavens declare thy righteousness, O Lord, and all the people see thy glory. Confounded be all they that serve graven Images that boast themselves of Idols— Plead the many promises for the conversion Idolatrous nations that they may say with Ephraim Hos. 14. 8. What have I to do any more with Idols? that their Idols of Silver, and Idols of Gold which they made each one for himself to worship may be cast to the moles and to the bats, Isa. 2. 20. That he will turn to the people a pure language, that they may all call upon the name of the Lord to serve him with one consent, Zeph. 3. 9 So that there may be one Lord and his name one Zech. 14. 9 And that from the rising of the Sun even unto the going down of the same his 
Mal. 1. 11.  name may be great among the Gentiles, and in every place incense may be offered to his name, and a pure offering, and his name may be great among the Heathen.  
2. The Blasphemy of God's name, occasioned by the wicked's mistakes and misinterpretations of his providences: It pleases the Lord often to obscure his way Psam. 77. 19 And his providences seem for a time to savour the wicked Psal. 73. 3, 4, 5. Job: 21. 8-14. Hence they gather sad conclusions, dishourable to God, discourageing to the Godly, though at last destructive to themselves: and hereby God's glory is for the present much eclipsed, when God seems to savour the wicked, and to frown upon his own people, when they that work wickedness 
Mal. 3. 15.  are delivered, men will call the proud happy. Now though nothing is surer than that God will vindicate his honour, and wipe off the reproach that is cast upon him; yet our part is to mind God of it, in the Psalmists words. Psam. 74. 18, 22, 23. Remember this, that the enemy hath reproached, O Lord, and that the foolish people have blasphemed thy name. Arise, O God, plead thine own cause, remember how the foolish man reproacheth thee daily: forget not the voice of thine enemies— We are to pray that God will fill their faces with shame etc. Psal. 83. 16, 18. that he will sanctify himself upon them. That he will hasten the time when judgement shall return unto righteousness, and the upright in heart may 
Psal. 94. 15  follow after it. And so order it in his providences, that men may be forced to say, Verily there is a reward for the righteous, verily he is a God that judgeth in the earth Psalm 58. ult.  
3. The profaneness, atheism, impiety, and all manner of iniquity that reigns amongst those that profess and call upon his name. How do the vile miscarriages of those that profess themselves worshippers of the true God obscure his glory, and make his name to stink amongst Pagans and Idolaters? This therefore we should with all earnestness beseech the Majesty of heaven, that all that name his Name may departed from 
2 Tim. 2. 19  iniquity: That the wickedness of the wicked may (in this sense) come to an end; That there may be no root amongst us that beareth gall and wormwood Deut. 29. 18. That no root of bitterness springing up trouble us, and many be defiled Hebr. 12. 15. That not professing Christian may be a professed Atheist, a practical blasphemer of that holy name whereby he is called. Thus for the impediments to be deprecated.  
2. As to the means whereby God may glorify himself and which we are to pray for in order thereunto, they are infinite: nor shall I trouble you with particulars: a few Instances may serve. Pray we then that God will discover himself, that he will shine forth and display his glorious attributes to the world, Psal. 80. 1, 2. and 94. 1, 2. That he will make himself known Psal. 67. 2, 3. That men may know that he whose name alone is Jehovah is the most High over all the earth: for if his Name were known aright, it would be glorified. Again: That he will take to himself his great power and 
Rev. 11. 17  Reign; That he so rule all the affairs of the world, as that each wheel may move in a direct tendency to his glory. Again that the Gospel may be propagated, Infidels, Heathens, Turks, Pagans, and Idolaters Converted: That he will confound the wicked, and make bare his arm in the signal and seasonable deliverances of his Church and people. In a word, that all the transactions of God in the world may be ordered to the most advantageous way of glorifying his great Name. This is the first general included in this Petition.  
2. We are also according to this Petition to pray that we and others may be enabled to glorify him, that he will frame our hearts to praise him, and fill our mouths with his glory; That all the creatures may be as a well-turned Instrument harmoniously sounding forth the glory of their Creator. In this sense may we use that (so often quoted) Scripture, Psal. 67. 3, 5. and 51. 15. And here also we may amplify in deprecating hindrances and a begging bilities. To touch on each,  
1. Pray we (in compliance with this Petition) that God will remove from us and others whatsoever hinders us from paying him that tribute of glory due unto his name: for instance, that ignorance and blinduesse that Reigns in the world: for▪ though it 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 we may take up on the behalf of ourselves and others, that excellent prayer of Paul for his Ephesians. Ephes. 1. 17, 18, 19 So likewise we may beg deliverance from Atheism, Idolatry, Error, falsehood, from looseness, carelessness, and unsuitable walking; from wretched profaneness, damnable hypocrisy, selfseeking, affectation of applause, and vain glory, all which stand in a direct opposition to God's glory: pray that God will pull down that great Idol self, which like Bel in the Apocryphal story devours all, and robs God of his glory: that he will lay▪ us and others low in our own eyes, that he will put us in mind we are not our own, 
1 Cor. 6. 20.  and therefore should glorify him in our bodies and Spirits.  
2. And (as to Helps) pray we 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, we may most sanctify him. It would be infinite to particularise: 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 God's Spirit upon your hearts. 'Tis impossible you should sanctify God's name aright, till he sanctify your nature: man indeed was a well tuned instrument, fitted to celebrate the glory of his Creator, but the Fall him quite out of order, and no hand but his that made, can mend it. Put in suit that promise for yourselves 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. we may serve him without fear, in holiness and righteousness before him all the days of our life. That he will tune your hearts, and open your lips that &c. That he would work in you all those graces of knowledge▪ love, saith, fear, delight, zeal, etc. 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, ●● we see David's was from the contemplation of his works and providences, Psal. 8. 1. and 57 7. and 104. Tota: and 108. 1. O God, my heart is fixed etc.  
2. And that God will make us and others fruitful and abundant in every good work▪ since, as it is in John 15. 8. herein is our heavenly Father glorified if we bring forth much fruit. 'Tis 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 steadfast unmoovable always 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 we 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 always instrumental 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 me neither poverty nor riches etc.— 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 extreme 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 touched with a coal from God's Altar, that we may be enabled to speak of God with that reverence wherewith it becomes us, and to give him the calves of our lips the sacritice of praise ● borrow to this purpose the words of David Psalm 51. 15. Lord, open thou my lips, that my mouth may show 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 God's glory comes in competition with any self-advantage; with any pleasure, profit, o● worldly accommodation, you may be enabled to prefer that to all your own 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 yourselves. 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 essential glory of God, else you do but mock God: Endeavour that your hearts may be hot within you, Psal. 39 3. may boil up good matter Psal. 45. 1. Then are our prayers right when our apprehensions are much wider than our expressions: when it is with us in this case as it was with Elihu, Job 32. 18. When we 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 God's dishonour: such a frame as that of David Psal. 42. 10. As with a sword in my bones they reproach me while they say, Where is now thy God? When as Psal. 69. 9 The zeal of God's house (and name) eats us up, and the reproaches of those that reproach God fall upon us: when the darkening of God's glory goes nearer our hearts, than any loss or cross in our own greatest concernments. This Petition put up with such a frame is exceeding acceptable and wellpleasing to the Almighty: Oh, when a soul can be more sensible of God's dishonour, and more vehemently beg the vindication of his Name, and wiping off the dirt that is cast upon it, than any thing relating to its self, 'tis pleasant Music in God's care.  
3. Pray this Petition with a heart full of holy zeal, and resolution to do what you can for the advancement of God's glory: Prayers are obligations to endeavours: he that prays: Hallowed be thy Name, and lives a life dishnorable to God, and his Religion, is the veriest Hypocrite in the world: 'tis but a complementing, nay worse, 'tis but a mocking God: Those desires are but feigned, and those prayers counterfeit which are not seconded with answerable endeavours. 'Tis a cheap thing to say, Hallowed be thy Name, but when we say and stand to it; when we resolve to live up to this Petition, and lay down all in prosecution of what we pray for in it; this is highly commendable, and a resolution necessary, and becoming those that pray thus. I would therefore say to such profane ones as live to God's dishonour, as Psam. 50. 17. What hast thou to do to take the Name of God into thy mouth? Either forbear to pray this prayer with your lips, or resolve to prosecute it in your lives. The carnal persecuting Jews who hated and east out their Brethren for the Name of Christ, could say, Let the 
Esa. 66. 5.  Lord be glorified: but, Were they any thing better for saying so? no, God will appear to his people's joy, and they shall be ashamed. Oh, remember as often as you take up this Petition into your mouths, you take upon you to prosecute the Ends of it in your lives, and as often as you act any thing derogating from God's glory, you contradict your prayers in your practices: Therefore pray this Petition, but pray it with a suitable frame and resolution, and prosecute it with answerable endeavours. So much shall suffice to be spoken to the first Petition. I proceed to the second Petition.   

CHAP. V.  
II. PETITION.  Thy Kingdom come. 
THis and the following Petitions are all subordinate to the first, and may be looked on as means conducing to that as their End. You may remember, that the first Petition had two branches: 1. That God would sanctify himself. 2. That we might be enabled to sanctify him. This second Petition, Thy Kingdom come, seems chief to relate as a means to the first branch of the first Petition: then God sanctifies himself when he takes to him his great power and reigns, I say chief though not solely. The 3d. Petition relates most properly as a means to our sanctifying God: then do we indeed sanctify him, when we do his will sincerely and universally. And the 3. latter Petitions are, for Advantages, and Abilities to what we pray for in the former Petitions. This Petitions then, as having the most immediate tendency to the promoting of God's glory is fitly put in the next place, and fitly precedes the third, for till God's Kingdom come, his will cannot be done as it ought to be. God's people will never be a willing people till the day of God's power. I shall observe the same Method in this and the rest, as in the first.  
Explicat. [Kingdom] the Kingdom of God is either 1. General whereby the rules the whole world: of which see Psal. 47. 2. 7. Zech. 14. 9 he is in this respect called the King of the Earth: So, the King of Nations Jer. 10. 7. King of Kings and Lord of Lords 1 Tim. 6. 15. by this God doth powerfully, irresistibly and eternally govern all the world. This Kingdom even the Heathen-monarches have been forced to acknowledge. As Nehuohadnezzer, Dan. 4. 34, 37. and Darius, D●n. 6. 26. They confess it to be over all and to be everlasting. By this he order all affairs on Earth, sets up and pulls down Kings and Monarches at his pleasure, Prov. 8. 15, 16. Psal. 75. 6, 7. and 107. 40. he poureth contempt upon Princes, and causeth them wander in the wilderness where there is no way. Thereby he disposeth Crowns and Kingdoms, punisheth the wicked, preserveth the righteous: this is ordinarily called the Kingdom of his power and providence, extending to all things in the world, though chief conversant about the rational creature.  
2. Special over his Church, in which respect he is called the King of Jacob. Isa. 41. 21. of Zion Jer. 8, 19 of Saints Rev. 15. 3. By this he rules the affairs of his Church, gathering, governing and defending it, carrying on his people by his grace till he complete them in glory▪ Only know, That though we thus distinguish; the Kingdom of God is one and the same, and is rather so distinguished to our capacity, than in the things themselves: for the same acts of government may in divers considerations relate to his general and special Kingdom, though the distinction may well be retained for our better understanding: Now this special Kingdom, is either,  
1. Inchoate (if I may use that word) begun, in this life, commonly called the Kingdom of grace: which consists in those acts of government which God exerciseth over his elect in this world, by certain means of his own appointment, as the Ministry, Word, Sacraments, conjoined with the efficacy of his Spirit, whereby he converts, and governs them, bringing them on in grace, till he hath prepared them for glory: in which respects sometimes the Gospel, Word and Ministry, sometimes the Church militant are figuratively called the Kingdom of God. Or,  
2. Consummate in the life to come, called the Kingdom of glory, in which God immediately communicates glory to his people▪ governing them, not by means, as here but by himself immediately, and wherein obedience is not so much their work as their wages, and themselves are not so much subjects as Kings, partaking with God in endless glory and happiness.  
Now here the Kingdom of God in its whole latitude, both general and special and this both in grace and glory must needs be meant; because (as I hinted) they are but one and the same, though diversely considered. Though chief, I conceive, the Kingdom of grace, in order to that of glory is here intended: yet even Gods general Kingdom is not excluded, for each of these is subordinate to other.  
1. The Kingdom of power and providence is necessary to the founding and managment of the Kingdom of grace: God could not gather a Church to himself out of the world, nor preserve it in, nor deliver it from the evil of the world, if he had not an overruling hand in the grand affairs thereof: The Church and people of God are dispersed over the world, and are to be gathered out of all Nations: To this end, the Gospel is to be preached, and published, a Ministry instituted etc.  
Now such is the opposition that is in man's nature, to this work, and such the influence of Satan upon the children of disobedience, that this could never be effected without the influence of God's general Kingdom: he must order the great mutations in the world to the gathering and building of his Church, as in that Deut. 32. 8. when the most High divided to the Nations their inheritance, when he separated the Sons of Adam, he se● 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, He had a special respect to his own people in his general 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. He 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 own design of all men, and Kingdoms, and transactions that are in the world, not by policy or an aftergame, but by overruling the grand affairs of the world, which is his general 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 chief intended; both in itself, 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 reigning 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 Satan falls from heaven as lightning, the works of the Devil 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 he 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 man's 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 compliment of both, is the scope and import of this Petition.  
[Come]. How can it be said to come in any sense? I Answer; We are not so to understand it, as if it should remove or be removed from another place; but, as we 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 we may feel the day of his power, that as it is Rev. 11. 17. he would take to him his Kingly power and reign; That he would so order the affairs of the world, as it may appear, and men may acknowledge, There is a God that reigneth in the earth, and so as may tend to his Church's advantage. What the fuller import of this word is, will be showed in the Application, Now, had we designed a full handling of things, many Observations would flow from the particulars couched ' in this Petition: as, That God hath a Kingdom: That this Kingdom comes to places and people: That to have it come is a  mercy: That prayer is a special means for the procuring of it. etc. But I shall (as I promised) content myself to resolve the Petition itself into a Doctrinal Proposition, which take thus.  
Doctr. 7 The coming of God's Kingdom should be the joint Petition of the whole, and the particular of every member of the Church. As they do rejoice that God doth, Rev. 11. 17. and 19 6. so they should pray, that God may reign; that he 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 twofold Query, and then apply it.  
Quest. 1. To what purpose is such a Petition? Can we imagine, it will come sooner or later for our prayers? nay, Is it not every where (in general at least)? and therefore what need to pray for it?  
Answ. This is but the cavilling of Carnal Reason, and indeed such as would, if it were harkened to, soon make us leave off praying at all: for we may, at the same rate, argue about any thing we pray for: Either God hath determined, it shall be or not: if he hath decreed it shall be, than our prayers are needless; if not, they are vain and ineffectual: but know, vain man, that our prayers are nevertheless required (as was showed in answering the like cavil 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 we hearty pray for the prosperity of our Sovereign, and for the speading and flourishing of his Kingdom? But.  
2. What room for such a cavil when we have an express command, and injunction in this standing pattern? When we have Scripture-precept and pattern for our obedience, and imitation? And promises to encourage us: such as that, Luke 11. 13. he will give his Spirit (by which he manageth his Kingdom) to them that ask him?  
Quest. 1. Why, or upon what account, should this be the Petition of God's 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 he 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 acknowledge it, as Dan. 4. 34, 37. and 6. 26▪ when he executes judgement in the earth, rescuing the oppressed from the power of the oppressor etc. And then will Gods Will be done by men when by his grace he overpowers their wills, and brings them into compliance with his own.  
2. We are therefore to pray for the coming of God's Kingdom, both upon the account of that advantage that will accrue to us by its coming, and of our inability to go to it, without its coming to us. For the advantage of it, you will better discern it when we more particularly unfold it in the application: meanwhile consider but that Scripture Rom. 14. 17. The Kingdom of God is not in meat and drink, but in righteousness, and peace, and joy in the holy Ghost: There are three grand benefits accrueing from God's Kingdom, which would afford an ample field of discourse but I forbear: what greater honour think you can God confer upon us then to take us into the Relation, and invest us which the privileges of subjects in his Kingdom of grace and glory? But then we cannot go into this Kingdom, and therefore have need to pray it may come to us▪ John 6. 44. No man can come to me (saith Christ) except the Father draw him. i e. none can accept me as Lord and Saviour— So that the sense (in part) of this Petition may be this▪ Lord I and all the world are averse to thy Kingdom, loath to have Christ sign over us, we shall never yield except thou conquer and overpower our wills by thy grace and Spirit. O let thy power come upon▪ us and others, let it be the day of thy power, that we may become a willing people, Psam. 110. 3.  
Use. Make this Petition your pattern (that's the only use I shall make of each Petition) conform your prayers to this platform; let us unanimously beg, and let it be the hearty and enlarged breathing of every gracious soul that God's Kingdom may come. Pray that (as it is promised Psal. 2. 5, 8.) God will set his King upon his holy Zion, that he will give unto Christ, the Heathen for his inheritance, and the utmost parts of the earth for his possession: for (as I should have told you) Jesus Christ is the dispenser of God's Kingdom, especially that of grace: see John 5 22, 23.  
Mot. 1. Consider but how advantageous the coming of God's Kingdom will be to your souls, families, towns, and Nation: do but think (for I shall not run into particulars), what are the benefits that flow from the most prudent and pious administration of an Earthly Kingdom: those in a larger measure will accrue (in a Spiritual sense) from the coming of God's Kingdom unto you. Infinite and unspeakable are the benefits of a Government rightly managed, both as to the preventing of evils and the procuring of good things, but none comparable to the Kingdom of God: hence righteousness, peace, plenty, prosperity, defence, safety, unity, and (which results from all) unspeakable joy and comfort. But I leave this to your own meditation: Study Psal. 72. which relates to Christ as well as to Solomon, and those many prophecies which foretell and promise this Kingdom, and the coming of it; and predicate the exceeding benefits and advantages of it.  
2. Then may you hope it shall come to your comfort, when it is the breathing of your souls that it may come: 'tis promised to the upright that they shall see the King in his glory. Isa. 33. 17. They that like Simeon, wait for the consolation of Israel, may sing his song when Christ is revealed in the Gospel Luk. 2. 25, 29. One well distinguishes betwixt the being and the coming of God's Kingdom amongst a people: it is every where (especially where the Gospel is preached▪) even amongst the wicked, but it comes to the faithful on Earth, to the Saints in heaven: where it, is 'tis in power and justice; where it comes, 'tis in love and mercy: it may be amongst us, and yet leave us in the Sea to suffer shipwreck: where it comes, it brings us to a haven: but (whether there be ground enough for this distinction or no) we may distinguish of its coming: To some, it comes against their will, and they wilfully withstand it as Luk. 19 14. To others, besides their will; and they neglect it, unless it please God to open their eyes to see, and incline their hearts to embrace it: but to others, begging and seeking after it; and these may certainly rejoice, and lift up their heads. As a King's coming to the Throne is matter of fear and terror to Rebels, but of joy and comfort to truly loyal subjects. Though, I must needs tell you, that even such desires and breathe after the Kingdom of God, speak that God is already beginning his Kingdom in such souls.  
3. 'Tis the sum of what we can or need to ask for ourselves or others: As what we ask in reference to God is included in, and reducible to the first Petition; so what for ourselves to this: As our blessed Saviour reduced God's Ten-words (so the Hebrew calls the Ten Commandments) to two, and the Apostle reduces both to one Gal. 5. 14. so might all the following be reduced to these two, and both to this one; for by the powerful and effectual coming of God's Kingdom, in all the branches of it, both the name of God is sanctified, and we receive a confluence of all good things temporal, spiritual, and eternal. Tell me, what more would any serious Christian desire for himself or others, but that he might here be a child of grace, and hereafter an heir of glory? This is the sum of David's Petition, Led me by thy counsel, and receive me into glory Psal. 73. 24. Should God put you to your Choice as he did Solomon, What more would the truly wise soul desire, than that God would so order his providences that he might be brought into, and built up in the Kingdom of grace, and at last reign with God eternally in the Kingdom of glory? And this is the import of this Petition.  
For direction, I shall give the very same generals in this and the following, as in the first.  
Direct. 1. Labour to get a clear, and distinct understanding what is employed and included in this Petition: and here (as in all the rest) 1. Something is acknowledged. 2. Something Petitioned.  
1. Something acknowledged. As 1. That, God is absolute and universal Sovereign of the world. This is clearly employed: we ascribe a Kingdom to God, and such a Kingdom as we desire might come to us and all the world. So that in conformity to this Petition we may confess, and enlarge upon the Sovereignty of God, the just title he hath over all the Kingdoms in the world, that all are to stoop to his Sceptre, and submit to his government; as also that he hath that power to command all creatures into obedience, that he hath both the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pow●r and right to govern all creatures. To this purpose borrow David's words, 1 Chron. 29. 11.— Thine is the Kingdom, O Lord; and thou art exalted as head above all— or Psal. 145. 13. Thy Kingdom, O Lord, is an everlasting Kingdom, and thy dominion endureth throughout all generations. So Jer. 10. 7, Dan. 4. 34. and 6. 16. etc. And here is a large field field of amplification upon the grounds of Gods right to this Kingdom, as his Creating all things, Rev. 4. 11▪ Substentation Hebr. 1. 3. Providence and provision for all his creatures, Psal. 145. 16. and especially his purchasing a peculiar people to himself by the blood of his Son, 1 Cor. 6. 20. Besides, we may occasionally amplify upon the excellent properties of this Kingdom, as the amplitude, equitableness, absoluteness, righteousness, and perpetuity etc. of it: which will yield infinite matter of glorifying God.  
2. Here is also couched an acknowledgement, that naturally we are not in or under the Kingdom of God, that we cannot of ourselves come to it being Slaves of Satan, rebels, children of disobedience Eph. 2. 2. and 5. 7. that we are blind and cannot see it John 3. 3. Satan having blinded our minds left the light of the glorious Gospel of Christ who is the image of God should shine into us, 2 Cor. 4. 4. Also our wills rebellious, saying as they Luke 19 14. We will not have this man reign over us: That we are utterly indisposed and unwilling to take upon us the yoke of Christ, being wholly led captive by Satan at his will: And here again is matter to enlarge upon, in confessing and bewailing our own and others averseness to the Kingdom of God, in all our powers and faculties, together with the causes and heinousness of it.  
3. Here we implicitly acknowledge that all means are ineffectual for the promoting of God's Kingdom, till God himself take to him his great power and reign, in as much as this Petition is not only to be put up by those who have not the Gospel (they indeed will not, cannot pray it) but by those especially who have the means whereby God promotes and exercises his Kingdom. Here then, we confess with the Apostle 1 Cor. 3. 6. that Paul may plant, Apollo water—; That except the Father draw us we cannot come to Christ, John 6. 44. That God's arm must be revealed before we or others shall believe the report Isa. 53. 1. So that here we may take occasion to amplify upon the great opposition that's made against God and his Kingdom; that Satan with all his might endeavours to keep the world in blindness and rebellion; even he who is the Prince of the power of the air Eph. 2. 2. Who is called principalities, and powers, the Ruler of the darkness of this world, Spiritual wickedness in high places, Eph. 6. 11. And then that the great Potentates of the world, for the generality of them, set themselves against this Kingdom in the power of it, as Psal. 2. 15. Of whom we may complain as the Apostles, Acts. 4. 26. 27. And besides all this, there is a party within every man naturally as opposite to this Kingdom as darkness to light; So that hence we may acknowledge that it must be infinite power, wisdom, goodness etc. that must begin and carry on this Kingdom in any soul, or place in the world. We may take up the words of good Jehoshaphat, 1 Chron. 20. 12. We have no might against this multitude.  
2. Something Petitioned: And the particular Petitions couched under this general, may be, either 1. Privative, for the removal of impediments, or 2. Positive, relating to the three fold Kingdom of God.  
1. Privative: wherein we deprecate hindrances, that God will subdue all his enemies. Now though the opposers of God's Kingdom be infinite, yet they all sight under one General, and that is Satan; so that the thing we are chief to pray against is the Kingdom of Satan; which is indeed a very ample Kingdom, he being called the God of this world, The Prince of the power of the air, and (as Eph. 6. 11.) Principality and power.— So Rev. 9 11. He is the King of that black Armado that war against the Saints, called Abaddon Apolliôn. We are therefore to beg that this dragon the old Serpent the Devil and Satan may be bound, Rev. 20. 2. That he may fall from heaven as lightning Luk. 10. 18. that Jesus Christ may so come as to destroy the works of the Devil 1 John. 3. 8. Now this kingdom of Satan hath divers branches (as it were so many Provinces) or it is founded and upheld several ways, hath many pillars; all which we must pray against. For instance,  
1. His power and influence upon man by reason of corrupt nature. Here he keeps Garrison Luk. 11. 21. This strong man armed keeps hold in man, and this Hold fortified, hath bulwarks, walls as high as Heaven, hath its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: strong-holds, imaginations or reasonings and 
2 Cor. 10. 4.  high things, that exalt themselves against the knowledge of Christ; by this advantage men are held and led Captive by Satan at his will & c. Now here is an ample field of prayer to pray down the power of corruption, and to beg that we and others may be rescued and fnatcht ' from the power of darkness, and translated into the Kingdom of Christ, Col. 1. 13. that the weapons of his Minister's warfare may be mighty through his power & c. 2 Cor. 10. 4.  
2. The gross Errors, Delusions, Idolatry and Superstition which reigns in the world, is that whereby Satan holds a great part of the world under his vassalage. Where the true God is not known, the Devil causes himself to be owned and worshipped as God. What were all the Heathen Oracles but Diabolical delusions? 'Tis lamentable to read some relations of the poor Indians, how the Devil deludes and tyrannises over them, appearing in visible shapes, and commanding worship from them. And what is the Turkish Mahomet with all his impostures, but an Instrument raised by Satan to propagate his Kingdom? What are the Popish pretended miracles, but powers, and signs and lying wonders after the 〈◊〉 of Satan, 2 Thess. 2. 9? And what is the Pope himself, but a Head raised by the Devil to oppose the true head Jesus Christ, therefore ●tly called Antichrist? It would be endless to reckon up the artifici●s of this nature whereby Satan found'st and upholds his Kingdom: well, it is our part to pray down these and the like: to put that in suit, Psalm 97. 7▪ Confounded be all they that serve graven images— that it may be amongst all those Idolatrous Nations as it was at Ephesus, Acts. 19 19 that they may discover, and ●ast away their delusions: that God will shortly trample Satan under foot in all the world, Rom. 16. 20.  
3. The influence that Satan hath on the great ones of the world; to set them in opposition to God's Kingdom. Rev. 2. 13. Satan's feat is said to be at Pergamos: now Bullinger (as I remember) gives a twofold Reason, why Satan's seat is said to be there. 1. Because this City for superstition and Idolatry exceeded most Cities in Asia. 2. Because the Lieutenant or Substitute under Domitian (Author of one of the ten Persecutions) inhabited there, and butchered the poor Saints of God. Surely, where wicked men, enemies to God and his Kingdom, have power, and precedency in a Nation, Satan may be said to reign there. These are great Mountains before God's Zerubbabels, Zech. 4. 7. Whereby doth Satan more hinder the advancement of God's Kingdom, than by interessing himself in the great Ones of the world, and interweaving his interest with theirs? Hath not the secular power in almost all ages of the Church been engaged against the Gospel, either as to the preaching, or as to the power and practise of it? How, have the most faithful of God's messengers been silenced, imprisoned, banished etc. and the serious and truly pious Christians suffered grievous things from the hands of the wicked Magistracy? What then? must we pray down Magistracy, or Magistrates, if wicked? Far be it from us? 'Tis God's Ordinance, they are God's substitutes; Curse not the King, no not in thy thought, Eccl. 10. 20. No but earnestly pray that they that are great may be good, that Kings may become Nursing-fathers', and Queen's Nursing-mothers' to the Church, Isa. 49. 23. that, as they rule by God Prov. 8.— so they may rule for him. Pray that prayer for them, 1 Tim. 2. 2.  
These are three of the grand pillars of Satan's Kingdom; for the pulling down of 
Judg. 16. 30.  which we must bow ourselves with all our night in prayer, that God's Kingdom may be erected upon the ruins of Satan's. More might be added, but I proceed.  
2. Positive Petitions are here included. And these I shall reduce to that threefold Kingdom of God, which I hinted in the explication. viz. the Kingdom, 1. of Power and providence. 2. of Grace. 3. of Glory.  
1. Then in reference to God's general Kingdom of power or providence; something (in compliance with this Petition) is to be begged: though (as I hinted) this Kingdom is not so properly prayed for in itself considered as in that it relates to God's special Kingdom. So that we must pray,  
1. That God will so order the great mutations and transactions in the world, as that it may appear, that He is absolute Lord and Sovereign over the world: that he will exert his absolute power and sovereignty. Here, though we must beware of charging God foolishly, as if he were unjust or imprudent in the managment of the world's government; yet we may (in imitation of the Prophet, Jer. 12. 1.) humbly plead with the Almighty, why; seeing he hath the regiment of the world, the wicked are suffered to take root and prosper & c? Such a plea you find Job 24. 1.— We may pray that God will in his own time make it explicit to all the world, that he reigns over the nations, and that there is one God and his name one. And,  
2. That God will so manage the affairs of the world, as may tend to the increase and happiness of his Church? that by the Kingdom of his providence, he will make way for the Kingdom of his grace, and fit men for the Kingdom of glory: To this purpose may you plead those promises Psal. 2. 8. Isa. 66. 20.— that the Gospel may run and be glorified.  
2. In reference to the Kingdom of grace (which I take to be properly meant here), our Petitions, in conformity to this; may respect either, 1. The means of it. 2. Or the efficacy of those means: or 3. The amplification and increase both of the means, and of the efficacy of those means.  
1. As to the means of promoting this Kingdom, they are many: the principal are these.  
1. The pure administration of the Word and Sacraments; which is therefore called the Kingdom of God, Matth. 12. 28. and the word of the Kingdom, Matth. 13. 19 Mark. 4. 15. because of its special tendency to the promoting of God's Kingdom: therefore we are earnestly to pray for the spreading of the 
Isa. 9 2.  Gospel: that light may arise to them that sit in darkness, and in the region of the shadow of death: that labourers may be thrust out into the harvest Matth. 9 38▪ and that he will not suffer them to be thrust out: that those he ●mployes in this work may open their mouths to speak the Gospel with all boldness notwithstanding the threatening of malicious ones, Act. 4. 29. so that the word may run and be glorified, 2 Thess. 3. 3. That the faithful Ministers of the Gospel may have Liberty, Countenance, and Maintenance, that God will give the word, and great may be the number of those that publish it: etc. This (let men think what they please) is the way to bring the Kingdom of God into, and promote it in, a Nation: and when Gods faithful messengers are suspended, silenced, cast out; and dumb dogs that cannot bark are set over the flocks, then do a Nation put away the Kingdom of God from them.  
2. Discipline rightly and duly dispensed: 
See Commenius in his Treatise presented to our King.  Then doth the Kingdom of God come, when the government is laid upon Christ's shoulder; and he hath, what is due, allowed to his officers: In opposition to which there are two extremes very much infesting the Church: The one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. An usurpation of the Ministers of Christ upon the civil Magistrates office, assuming and arrogating to themselves a Lordly domination, inflicting P●ecuni●ry or Corporal mulcts and penalties, bringing down the Censures of Christ to the promo●ing of their own humour and Interest, prostituting them to their own ambitious ends etc. This turns Christ's Kingdom into a worldly Kingdom, whereas himself hath told us, His Kingdom is not of this world; and, in stead of the Kingdom of God, sets up the power and pride and domination of men. The other extreme, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Civil Magistrates intruding into the affairs of the Church, ordering all in it, as to persons, forms and administration, according to his pleasure; modelling Ecclesiastical government, as may be most subservient (not to the salvation of souls, which is its proper end, but) to his civil Interest. I am far from denying the Magistrate his just power, 
See Jus divinum regiminis Ecclesiast. and the Author of Engl. Popish Cerem:  and I think (were things duly and impartially considered) they that are charged to be most niggardly towards the Magistrate in stating his power about Ecclesiastical affairs, would be sound least guilty; and those that pretend to be most liberal, would be found guilty of the greatest encroachments upon it (for indeed they but give it with one hand that they may receive it again with the other). Now, did each keep their due station, and in their station prosecute the great ends for which God hath set them in those stations, it would be an effectual means to promote the Kingdom of God: whereas these Usurpations and encroachments of each upon other, set up man to the dethroning God, and hindering the propagation of his Kingdom. I could here break out infinitely, in complaining of the sad effects of these things in Nations and Kingdoms, especially where these intrusions and encroachments are mutual; where each gives, that he may receive, and is bountiful to the other, that he may have the same measure back again; Where men thus deal and share power and honour among themselves, God must needs suffer in his honour and Kingdom; but I had rather you and I should turn in to God, and complain to him, who only can redress these grievances: this is unquestionably a part of the import of this Petition, To pray for a Discipline most agreeable to the Scripture, and most effectually conducing to the ends of Discipline, such as may put sin to shame, and bring Sinners to repentance; such a Discipline as was exercised in the primitive and purest times, which was then most effectual for its end; when the civil Magistrate not only stood neuter to it, but was opposite against it. This would be a singular means to the promoting of God's Kingdom.  
3. (Which hath been already touched ' upon) A pious Magistracy: that Kings and Potentates may cast their Crowns at Christ's feet, and set them upon his head. Oh, if the civil powers did (as they ought to do) seriously prosecute the Interest and honour of God in the world, there would be no need of disputing that vexed and perplexing Question about the Magistrates power in Church-affairs: then, as he would not arrogate what is not due, so he would not abuse what God hath allowed him. What need then have we to put in suit such promises as those Isa. 49. 23. Rev. 11. 15. etc. Then, I conceive, the Kingdoms of the world would be the Kingdoms of the Lord and his Christ, when the Kings of the Earth, and the body of the Magistracy kiss the Son, and submit to his Crown and Sceptre. Though I can see little ground for that which some dream of, a personal visible reign of Christ on earth; yet this is doubtless within the Compass of the promises, and should be the matter of our prayers, That Christ may reign in his Vicegerents. Wrestle then with God that the Magistracy of the world may be such as they are described, Rom. 13. 4. We should (like the primitive Church) travel in birth for a manchild i. e. a truly Christian Magistracy, as that Text is commonly interpreted, Rev. 12. 2. that they may be such as David resolves to be, Psam. 101. per tot. Then would the Kingdom of God come.  
2. The second head of Petitions relating to the Kingdom of grace, are such as respect the efficacy of those means whereby it is promoted, especially the spiritual means: briefly, that God will attend his Word and Ordinances with his Spirit, that he will make Doctrine and Discipline successful for their proper ends, the gathering and edifying of his Church: that men may from the heart obey the word delivered to them, Rom. 6. 17. that the weapons of our warfare may be mighty through God, 2 Cor. 10. 4. that not only a wide but effectual door may be opened, 1 Cor. 16. 9 O● pray, that it may be the day of God's power, and his Arm may be revealed.  
3. The third sort relates to the amplification and spreading of the means, and that in their power; that the Kingdom of God may be both extensively and intensively increased, and the Gospel may gain both in height and breadth: A precious promise (amongst many other) is that, Isa. 54. 2. Lengthen thy cords, and strengthen thy stakes: there's both extension and intention, and a promise it is (though at first view it may seem a command) as plainly appears by the following Verses. Well, pray we that this Kingdom may spread, and gain upon the Kingdom of Satan, that those that are yet rebels may become subjects; those that are subjects in profession, may be such in reality; and those that are in reality so, may walk more answerable to their Duties and Privileges. Thus I have touched upon the Petitions relating to the Kingdom of grace.  
3. As to the Kingdom of glory many things might be mentioned: In short these three things more especially.  
1. That God would so promote the work of grace in our own and others hearts, that we may be fitted for the Kingdom of glory: That we may come on to perfection, and may in our hopes and preparations look for and hasten towards the coming of our Lord Jesus Christ. 2 Pet. 3. 11.  
2. That he will complete the number of his elect: and cause the Gospel to have a speedy passage and effect, that for the Elects sake the days may be shortened, Nations may be born in a day Isa. 66. 10. We should in this symbolise which the souls under the Altar Rev. 6. 10. long to see the King in his glory, and Son the perfection of beauty▪  
3. (Which follows) That he will hasten the Coming of Christ: that we may obtain full redemption, and may be possessed of the unfading Crown of glory. This we may breathe out in the language of Paul, 2 Cor. 5. 2-9. Phil. 1. 21. or of Saint John. Rev. 22. ult. Come Lord Jesus, come quickly. Thus I have helped your understanding as to the matter of this Petition, which is the first Direction. The other respects the frame of your hearts in praying this Petition.  
Direct. 2. Labour to frame your hearts to the Petition, as well as the Petition to the pattern: Ask with a suitable frame of Spirit; which chief consists in these two things.  
1. A heart inflamed with desire to see the King in his beauty: to see Jerusalem a quiet habitation, and the praise of the whole earth: Your hearts must outcry your voices, and your affections be much larger than your expressions. And why should we not be thus inflamed? Is there a more  mercy, if I may call that a mercy which is indeed a confluence of all mercies? whether you consider this Kingdom as to the personal and particular advantages it brings to yourselves and other individual persons, or the benefits that come along with it to Towns, Nations, and Kingdoms, there is not a more  thing in the world: meditate then on the excellencies and advantages that attend the coming of this Kingdom, till you hearts be inflamed with holy breathe after it; then give vent to those pant of hearts in prayer; such prayers are highly pleasing and acceptable to God.  
2. A frame of heart resolved both to submit to it, and promote it in your capacities: What notorious dissimulation, and damnable hypocrisy is it, daily to pray, Thy Kingdom come—; yet set ourselves to oppose and hinder the propagation of it? You are deeply guilty of this who live in manifest disobedience to the Gospel, will not be instructed, nor submit to the unquestionable power of the Ministers of the Gospel: viz. to be reproved, admonished, exhorted, by them: you that wallow in sin, are sold as Slaves to sin and Satan, and will not take Christ's easy yoke and light burden upon you: With what face can you pray such a Petition as this? How many that are mighty zealous to have this form daily repeated in Church or Pulpit, and yet are notorious enemies both to this and other Petitions, when it comes to the practice of what is here prayed for? For shame, never plead for the repetition of this pattern of prayer, while the world may read in your lives a visible contradiction to each Petition in it.  
'Tis worse than a Judas kiss, thus to deal with Christ; to pray that his Kingdom may come, and yet to do our utmost to oppose it: either leave praying, or begin to practise up to what you pray for, in this Petition, else you do but in effect pray for your own damnation. This Kingdom will come in justice and Terror to all its opposers. So much to this Petition.   

CHAP. VI  
III. PETITION.  Thy will be done on earth, as it is in Heaven. 
THis is the third and last of those Petitions that do more immediately respect God: it is very fitly connected to the former, for having prayed for the coming of his Kingdom, that is, that we may be brought under his Government, and become his subjects, 'tis fit that his will, not ours, should be done.  
Having acknowledged him supreme Monarch of the world, and that all subjection is due to him, we are very fitly taught to pray that he will so bend and bow our hearts and bring us into compliance with his will, that we may yield him cheerful obedience, as subjects, not as slaves: and that we may be a willing people in the day of his power, Psal. 110. 3. In this Petition, you have 1. The matter of it, that Gods will may be done. 2. The manner how we are to do it, or to endeavour; and this is, as it is in Heaven. For explication.  
Explic. 1. [Will] The will of God (to our capacity) is diversely distinguished: it would be but miss spent time to trouble you with them: one distinction is sufficient to our purpose, and that is this: The will of God is either his Decretive Will, called his Will of Purpose. Or 2. His preceptive Will, or Will of Precept. There is ground enough for such a distinction (though not in the Will or essence of God, which is purely simple and uncompounded yet) in the ways by which God declares and executes his Will. Briefly, 'tis easy to conceive the difference betwixt what God will do (that's his Will of Purpose) and what he commands and requires us to do (That's his Will of Precept): by the former, God determines all events, and futurities, and governs those things which to us are most contingent; by the latter, he determines man's Duty, and what we are to do. Of the former you may read, Psal. 136. 6, 11. 
Eph. 1. 5.  To this we are taught submission, Jam. 4. 15. and 1 Pet. 3. 17. By this, he order times and seasons Act. 1. 17. and disposes chances and contingencies Prov. 27. 1. By this he permits, and over rules many actions of men. Of the latter, read Mich. 6. 8. He hath showed thee, O man what is good, and what doth the Lord require of thee—? The word declares it both in the precepts what we are to do, and in the promises what we are to believe. 'Tis not necessary to say more. Only let us inquire.  
Quest. Which of these, or whether both be not here meant? for Answer to which Query, It is unquestionable that the Will of Precept is here meant; the very words clear it; for, What is meant by his Will being done on Earth etc. but that it be done by men, more especially, who are the Inhabitants of the earth? and, What will is it, but that which God hath given them in precept? The only difficulty is about the Will of Purpose, whether it be at all included in this Petition, and if at all, how far, Whether in the whole latitude and extent of it, or only in part? The Reason of the difficulty lies here, Partly because the Purposes of God are hidden to us: we know not what shall be the Events, and therefore how can we pray concerning that which depends on the secret and unknown Purpose of God? partly because the permission of many wickednesses and enormities of men comes within this will of purpose, such as the betraying and murdering of Christ, Act. 4. 28. God's hand and Counsel had before determined it: Now, none will say, that (had we lived before Christ, and understood the Prophecies concerning Judas his betraying Christ &c.) we should have prayed for these ●hings, so that the question seems to carry some difficulty in it. I find some quite excluding Gods purposes on● of our prayers. One quotes Cyprian speaking thus: [N●n 〈◊〉 oramus ut faciat Deus quid vult facere, 〈◊〉 ut nos possimus facere, quid vult à nobis 〈◊〉]" We pray not here that God would do, what he willeth to do, but that we may be able to do what he willeth ●s to do. Notwithstanding which, and ●ome other things that might be urged, I conceive that the Will of Purpose is neither wholly included in this Petition, nor wholly excluded out of it: for though much of it ●e hidden, yet something of it is revealed, ●nd that by way of gracious promises, which certainly may be pleaded in prayer. And ●hough it take in the permission, and ordering of the vilest acts of men (which we are ●o be so far from praying for, as that we ●hould abominate them); yet it takes in ●ther things unquestionably lawful to be ●rayed for, so far, and in such a way as ●hey are revealed to us. The case is so plain, forbear Instances: more will be said to this when we come to Application.  
2. [Be done] i. e. not only intended, purposed, endeavoured: so that we are here ●ught to pray that we may not only pro●●ss and pretend obedience, as those Jer. 42. ●, 6. or as that Son Matth. 21. 30. who said, I go Sir, but went not; but that we may actually and throughly perform his will: that he will work in us, to will and to do of his own good pleasure Phil. 2. 13. that we may not deceive our own souls, that we may not be forgetful hearers, but doers of his will Jam. 1. 23.— 26. That it may be done by us, though our corruptions be never so opposite, and upon us though flesh and blood think it never so grievous; and we cheerfully yield obedience to the one and submission to the other.  
3. [On earth as in Heaven] that is, by us and others on earth, as by the Angels in heaven, so that hereby we are taught, ●● what height we should endeavour and pray for obediential grace; not any degree: We● should not content ourselves to bungle 〈◊〉 a duty, but to be exact and exquisite in it▪ that we may do the will of God with th● same readiness, sincerity, zeal, constancy▪ etc. as the Angels. Of this more particularly, in the application. Only to take away a scruple.  
Object. To what purpose is it to pray so● this degree of obediential grace, since w● know it unattainable? Are we not clogged with corruption, and in many things 〈◊〉 all? what hope then to have this Petition granted? or to what purpose to put up Petition which we cannot hope shall b● granted?  
Answ. 1. As to the impossibility of attainning this, Know, that things are impossible either, 1. Absolutely, and as to any power, whether finite or infinite: so, it is impossible for God to lie, for a thing to be and not to be, at the same time; for a body to be in two places at once etc. Now such a thing to pray for, would be but a tempting or mocking God: but the thing in the Petition is not impossible in this sense.— 2. Or in some respect, as for man in his own strength to obey the Law of God in its exactness, but not if God communicate grace proportionable. For Adam in innocency had this ability, and so Christ as to his humanity: Now things of this sort may be both prayed for, and endeavoured after: Phil. 3. 11. Paul's endeavour was, if by any means to attain to the resurrection of the dead, that is (as I conceive) to that perfection, which then he hoped for, yet he could not attain it while on earth. We may make that our aim, which in the perfection of it may be our attainment. But,  
Secondly, I conceive the Petition rather respects the manner than the measure of our obedience, that we may in our measure imitate the holy Angels. [As] in Scripture, notes quality and likeness oftentimes, not equality, as Matth. 5. ult. 1 John. 3. 3. where [even as] notes imitation and similitude, not that we should or can be equal to God in perfection and purity: so that the sense of this Petition is clear and obvious. The Doctrinal proposition is this.  
Doctr. 8 That Gods will may be done on Earth as in Heaven, aught to be the destre and prayer of all and every Christian. We must imitate our Lord and Saviour who hath taught us not only by word here, but by his own example Matth. 26. 39, 42. and to say as old Eli, 1 Sam. 3. 18. And this (not, as too many do, feignedly or inconsiderately, but) with the greatest seriousness, and intenseness of affection.  
Reas. 1 In reference to both the former Petitions: Then is God glorified, and his Kingdom exalted, when ready, cheerful, and universal obedience and submission to his Will, is yielded by all his creatures. Obedience is the homage we own to his Kingdom, and the honour due to his name: it is not a verbal celebration of God's excellencies that is the All, or principal part of his glory: if in word we profess to honour him, and in works deny him, we do but mock God and deceive our own souls: No, than 
Tit. 1. 15.  we glorisy our heavenly Father, when our works shine before others, Matth. 5. 16. when we bring forth much fruit: John 15. 8. Phil. 2. 16. Nor is it a titular acknowledgement of God's Kingdom, but a real submission to it, in doing what he commands, and submitting to what he lays upon us, wherein our Duty to him principally consists: this Petition than is the completing of both the former.  
2. God's Will is the suprem rule of equity, justice, mercy, and all goodness: This considered, there is Reason sufficient, why we should pray for ability to do it, for this is the [totum hominis] the whole Duty of man, to God, to himself, and to others Eccles. 12. 13. We could not in fewer words express more as to our duty than in these; God's Will being the [Regula regulans] the rule of the Law itself. It is a good expression of Augustine, Injuria fit Deo, cum causam voluntate Dei superiorem postulamus: We injure God; when we inquire after a cause superior or antecedent to his Will: for consider, Gods Will (to speak of it according to our capacity) very much differs from Mins will; Ours is a blind but heady faculty, depending upon the guidance and dictate of a finite and fallible understanding: But in God it is his very Essence, considered as inclined and carried out to himself as the principal good, and to all other good in subordination to himself; not corrupted by a blind and dark understanding, but guided by infinite wisdom (the Will and Wisdom of God being not two distinct qualities in God, but only divers inadequate considerations of the divine Essence) nor in itself subject to headiness or mutability: So that Gods will being such, and we being his by the most absolute title, 'tis fit we should both make it our Rule, and desire grace to obey it.  
1. (Which hath been hinted) In regard of God's absolute Sovereignty over us: since, as we acknowledge in the former Petition his absolute Dominion, Is it not fit we should next pray for grace to yield cordial submission? Each of the foregoing Petitions, nay the very Preface, bespeaks this from us▪ for, If he be Our Father, we should be subject to his Will and pleasure. But,  
4. Because upon our doing, or not doing his Will, depends our eternal happiness or misery. Obedience is the only door into heaven; and Disobedience is the black character of the Sons of perdition, Eph. 2. 2. and 5. 6, 7. 2 Thess. 1. 7. Matth. 7. 21. To do the Will of God speaks our Relation to Christ: Mark. 3. ult. By doing the Will of God, I mean here, obedience to the Gospel as well as to the Law: for, as it is 1 John 3. 23. This is the command of God that we believe on his Son Jesus Christ—. And herein the decretive and preceptive Will of God concur, I mean, that he that doth the one shall be rewarded by the other. See John 6. 29. This is the work of God, that ye believe on him whom he hath sent, (this is his will of Precept): then Verse 40. This is the will of him that sent me, that every one which seethe the Son, and believeth on him, may have everlasting life, (This is his Will of Purpose). So that, by doing the one, we come to the good things determined by the other. Again suob as do Gods Will he hears John 9 31. Such abide for ever 1 John 2. 17. So that you see, it is the main Interest of man to do, and his concernment to pray that he may do, the will of God.  
Use. Pray this prayer: Make this your hearty Petition, and imitate the pattern here prescribed you. You see, how much your Interest and duty lies in it: do I need to add more? Consider two things that may excite and quicken you to be frequent and servant in this Petition.  
Motiv. 1. God's will must be done, whether you pray for it or no; but to pray hearty that it may be done is no small evidence of a gracious frame of Spirit: Gods will may be done by us as it was by the Jews and Herod and Pilate, Act. 4. 28. and by Cyrus Isa. 44. 28. yet we be no better than vile Sinners, or brute instruments: and it may be done upon us as upon Pharaoh and others, yet for our punishment and condemnation; But condially to desire and pray in the sense 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. 'Tis most irrational to desire that our own or others wills should be done; and most equitable, that we 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 we poor blind creatures, that we 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 we consider him as our Creator, our Sovereign, 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 own counsels, Psal. 81. 12? And▪ Is not the doing Gods Will the high road to glory, the strait 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 employed by way of acknowledgement: Chief two things.  
1. Here is implicitly acknowledged the absoluteness and Sovereignty of God's Will, which you may (in conformity to this Petition) express and enlarge upon: So that we may express ourselves in such Words:" Lord, I know thou art the Suprem Monarch, and absolute Sovereign of the world, all whost actions have no other rule but thine own will, and thy Will no rule but thine own 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 own will. Psal. 136. 6. who doth what he pleaseth in heaven and earth, in the sea, and in all deep places: Job 33. 13. who is not accountable for any of his do. Or in the words of Nabuchadnezzar, Dan. 4. 35. etc. Here you may amplify upon the purity, wisdom, Sovereignty, 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 disposal, Isa. 64. 9  
2. Here also we do implicitly acknowledge the indisposition and untowardness of our wills to yield obedience to Gods Will: and our proneness to do our own will, rather than Gods; yea, that we are led Captive by Satan at his Will, 2 Tim. 2. 26. This may afford large matter of confession, and confusion too." Lord, I find in myself abundance of blindness and ignorance, so that I do not know thy will, and (which is worse) when it is made known to me, 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 robbed 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 bewailed, than by me expressed: Oh what need have we to pray that God Will heal 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 man's 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 we cannot know, what is that good, and acceptable, and perfect will of God, Rom. 12. 2. therefore we have need to pray as Paul Act. 9▪ 6. Lord, what wilt thou have me do? or as we are taught Job 34. 32. what I know not, teach thou me— Again, there is Obstinacy in the will, we 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 sinful strength to do evil: There 
Eph. 2 3.  are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wils of the flesh, which oppose the will of God. We 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 we may lay down our weapons, and take upon us the yoke of Christ:  
2. Outward, viz. that Slavery which we are in to Satan, who hath blinded our eyes, 2▪ Cor. 4. 4. Captivated ours wils 2 Tim. 2. 26. and filled our hearts, Act. 5. 3. working effectually in us the children of disobedience, Eph. 2. 2. Therefore we have need to pray that Jesus Christ may come into our hearts there to destroy the works of the Devil. 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 we being delivered from the hands of this and all our enemies, may serve the Lord in holiness and righteousness before him all the days of our life Euk. 1. 74. Oh be earnest, even as a poor Turkish Galleyslave would be for redemption from his Galley. 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 twofold conception of the will) of God I have 〈◊〉  
1. In reference to the Will of Purpose, (which I told you was neither wholly excluded out of this Petition, nor in its whole latitude included in it) two things are principally to be begged.  
1. That God will bring about his great and general decrees concerning his own glory and man's salvation, in his own time and way: since he hath revealed that he will have a Church, that he hath closen a number out of the world which in time he will gather to himself, that we may and aught to pray, that he will bless the means in order to the gathering his Church, and completing the number of his sanctified one's: In a word (for I might here be infinite in particulars) all those gracious Purposes concerning the gathering, governing, defending, delivering, and saving his Church, which God hath in his word revealed by way of declaration or promise, may and aught to be the matter of our Petitions, For (I think I may safely say) ● prayer's walk is as large as the whole compass of the promises. Only we must here be cautious that we do not tie up God to the fulfilling his purposes, and promises, in a time, place or way wherein he hath not bound himself to fulfil them. We must leave God as lose as he hath left himself, and not add to his words lest we be found liars, or lest we be tempted to charge God as a liar. For Scripture-expression, the 2d. 72d. and 87d. Psalms, and many other places, will abundantly furnish you.  
2. That when God's decrees and purposes are fulfilled upon us or others, they and we may be taught submission and thankfulness; may learn old Eli's frame 1 Sam. 3. 18. or Aaron's. 〈◊〉 16. 3. Hezekiah's 2 King. 20. 19 or those Act. 21. 14. for which we may pray in their language, viz. that we may be enabled to say from our souls in the darkest and saddest providence, as they did, It is the Lord, let Him do what seemeth good in his sight, or, The will of the Lord be done, or, as Aaron there, may hold our peace. This is the proper Petition in reference to the Will of Purpose, and this indeed respects it in its whole latitude (at least so far as it any way relates to us): for though many things may come within the purpose of God, the fulfilling of which it may not concern us to pray for; yet it concerns us to pray for a suitable deportment under them when fulfilled: That we may be silent with David Psal. 39 9 That we may bless the Lord with Job Chapt. 1. 21. under Gods more severe dispensation; That we may neither despise the chastning of the Lord nor be weary of his correction Hebr. 12. 5. but may submit ourselves cordially, cheerfully, universally under the mighty hand of God▪ 1 Pet. 5. 6. And then, on the other hand, when Gods gracious purposes are fulfilled upon us, or concerning ourselves and others, we should pray that they and we may be enabled to make a thankful acknowledgement, and answerable improvement. So that we may to this purpose express ourselves;" Lord, I know not what is in the womb of thy decrees concerning myself or others, only that whatever thou hast purposed it shall in the execution of it, be just and righteous, and I hope good and gracious: whatever it is, Lord, teach us a right deportment, let not me or others lay Cross to thy will in any providence; make us willing that thou shouldst have thy will upon us though it may Cross ours: Let us see so much of Sovereignty, equity, justice, yea mercy and goodness in thy will, as may teach us to lay our hand upon our mouths, and where we cannot apprehend to admire▪ to lay down our Wills at thy feet, etc.  
In these two things, I conceive, consists the sum of what we are to pray for in that respect.  
2. But that which is more especially our concernment as to this Petition, is to pray for grace and ability to do the commanding Will of God: in reference to which, besides the hindrances to be deprecated (which are partly the same as in the former Petitions, our requests may respect.  
1. The helps, and enablements necessary to the doing of God's Commands; amongst many these two principally.  
1. Understanding and knowledge, without which it is impossible to do them aright, borrow David's words. Psal. 119. 18, 34, 73, 125, 144. Pray as Paul for his Ephesians Chapt. 1. 17, 18. and 5. 17. that you may not be unwise but understanding what the will of the Lord is. Blindfold obedience cannot be acceptable to God.  
2. That God will work your hearts, and your whole man into an obediential frame, by taking away the stony heart out of your flesh, and giving you a heart of flesh: Ezek. 36. 26. that he will strengthen you with might in the inner man. Eph. 3. 16. that our hearts may be so enlarged, that we may run the way of his commandments, and so inclined that we may keep his Testimonies, Psal. 119. 32, 36. that we may see so much equity, taste so much sweetness in his commands as may draw out our hearts to a cheerful obedience: that the Word may not only be delivered to us, but we may be delivered up to it so as to obey it from the heart Rom. 6▪ 17. That though there may be many commands above our strength, yet there may be none against our will, to do: To this end we may plead the promises of the Covenant of grace such as Jer. 32. 40. and 31. 33. Hebr. 8. 10. and that gracious one Deut. 30. 6.  
2. The manner of our obedience, which is expressed in this Petition [as it is in Heaven] that, as the Angels and Saints glorified, so we may obey: which do the will of God (that I may but lightly touch.) in this manner:  
1. Freely and cheerfully without murmuring, in which respect the Angels are said always to behold the face of God, Matth. 18. 10. that is, to stand waiting for their errand. Pray we for the like frame. Psal. 119. 32.  
2. Speedily without delay: therefore wings are ascribed to them: What a speedy dispatch did one Angel make in Sennacherib's. Army in one night 185000. Pray that we may do so Psal. 119. 60.  
3. Humbly without disputing: If Michael durst not bring a railing accusation against the Devil when he disputed with him about the body of Moses, much less dare they dispute the Commands of God. There's no answering-again in heaven, nor calling in question any command of their Sovereign, pray that we may do the like; that we may more consider who commands than what is commanded: and be more follicitous about our duty, then what may follow upon the doing of it.  
4. Fully without reservation: they (doubtless) stick not at any command, be it never so difficult or painful in the execution: pray, that we also may have respect to all God's Commandments, Psal. 119. 6, 128.  
5. Faith-fully and sincerely without dissimulation: surely though they behold the ●ace of God they are no eye-servants, they look not merely after applause and commendation: they neither falter nor flatter with God: pray that it may be so with us, that we may do as Hezekiah professeth. Isa. 38. 3.  
6. Zealously, not coldly and heartlesly: C●n we think those glorious Angels and glorified Saints, are so cold and frozen as we 〈◊〉 in the service and praises of their God? no surely: they are Spirits and therefore active, yea they are Seraphims, burning with●eale, excelling in strength, doing his commands. Psal. 103. 20, 21. pray that we also may not be flothfull, but fervent in Spirit serving the Lord, Rom. 12. 11.  
7. Constantly, without intermission or weariness. In Jacob's ladder the Angels were all either ascending or descending, none ●anding still: this hath been the work of Angels from the beginning of the world, and shall be theirs and the Saints glorified to eternity, yet no weariness or interruption. Pray we, that we may be thus steadfast, unmooveable, always abounding in the work of the Lord; since we know our labour shall not ●● in vain in the Lord, 1 Cor. 15. last.  
Direct. 2. Get a frame of heart suited to the matter of this Petition: that we may not only say, Thy will be done, but that we may pray so, i. e. it may be the breathing of our hearts. Which are then in a right tune to put up this Petition, when  
1. We are in a posture ready to meet God in a submissive subjection to every act of his Will of purpose, even that to which we are naturally most averse: he that prays that Gods will may be done, must be ready to submit to it, when it is done. Prepare therefore in this respect to meet God, Amos 4. 12. else it is gross dissimulation. And in this respect how much are we defective, how impatient are we to have our wills crossed and thwarted by the execution of God's? Like that froward King, 2 Kings 6. 15. who would wait on the Lord no longer: how ready are we to curse God to his face when he crosseth us in our impetuous desires and too vehement expectations? Oh, but it would become us to bring our hearts in all things to that frame that we may say, If the Lord will, as Jam. 4. 15. and to rejoice when Gods will is done, though our desires be not fulfilled.  
2. When we have a frame of heart as wide as God's precepts: when we resolve to have respect to all God's Commandments, Psal. 119. 6. 'Tis damnable Hypocrisy when we pray that Gods will may be done, and yet we do our own: consider therefore, what is the will of God. Mich. 6. 1. 1 Thess. 4. 3. and 5. 18. etc. In a word, to fear God and keep his Commandments▪ Pray that you may do, this with a full resolution and purpose of heart to do it: Then we pray this prayer aright, when we desire to know the will of God that we may do it, and when we endeavour to do what we know of it, and are prepared to do, what we yet know not, when it shall be revealed to us.   

CHAP. VII.  
iv PETITION.  Give us this day our daily Bread. 
THus much of the Petitions immediately respecting God and his glory: I now proceed to those which respect ourselves either 1. As to our bodies, and the things of this life, In the 4th. 2. Our souls, and our spiritual and eternal good, in the 5th. and 6th▪ Which I shall speak to in the same Method I have done to the former.  
Quest. It is worth our enquiry, Why this Petition for temporals, is put before those for spirituals, since we are commanded to seek first the Kingdom of God and his righteousness, Matth. 6. 33?  
Answ. 1. It might be replied that in the three first Petitions we have sought the Kingdom of God—. For though those Petitions have a more special respect to God, yet so as that our chief-good is entwisted therein together with God's glory. But.  
2. That command of seeking fy the Kingdom of God (as hath been hinted) doth not so much enjoin the order of the Petition (or other ways of seeking) as the ardour of affection. First, that is, chief, principally, with the greatest intenseness of desire, and industry. Besides,  
3. It is sometimes the manner of Scripture to dispatch that first which is of the less concernment: And,  
4. Outward things of necessity to the preservation of our beings are requisite in order to spirituals: the soul while in conjunction with the body needs the bodies help as its instrument, and the body in order to this helpfulness must have necessary supports of food and raiment: it is exceeding clamorous, and will be attended; the necessities of nature must be supplied, else it will hinder the soul's operations. Therefore it hath pleased 
Ut●mentes nostrae quasi per scalas à terrâ in coelum conscendant. Calvin.  God out of his indulgence to us, to allow us the seeking of these things next those that concern himself; that these being laid in, we may with more cheerfulness attend the service of himself and of our souls. As our Saviour cured corporal infirmities to draw men to look to him for the cure of spiritual. By this means outward things are made a step to spiritual: as it is an argument of God's condescension, so it is a help for us to ascend by to heavenly things. This, for the Order of this Petition.  
In the words we have. 1. The Petition Give us etc. 2. The limitations which are such as respect.  
1. The time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this day, not for years, or life. 2. Quality, bread not quails, dainties. 3. Quantity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, daily (we render it), the word signifies so much as is needful for our subsistence.  
[Bread]. We hinted before that bread is 
Explicat.  put by a Synecdoche for all necessaries relating to this life: that which is called food convenient or the bread of our allowance Prov. 30. 8. and under this, all other things of the like nature and necessity are included: as Raiment, habitation etc. And withal, the blessing of God without which all these are as nothing. So that whatever is necessary for our 
See Hagg. 1. 6.  sustentation, and that with the blessing of Heaven upon it, is that which is here understood by bread.  
[Daily] i. e. that which is needful for the day, or (as before) that which is necessary and convenient for the upholding and nourishment of nature. Not supersubstantial 
Panem indigentiae. Sir: diei necessarium, Pers. Calvin.  (as the Vulgar Latin) for we are not to think that in this Petition, the Eucharist or Sacramental bread is meant, as some have imagined because they thought that in so short a form there should be no mention of earthly things, how then should this form be perfect when the Scripture else where warrants us to ask them? besides that the word will not bear, it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecis prop●●é significat, Quod nobis sustentandis optum & accommodatum est, That which is accommodated to the sustentation of nature, etc.  
[This day] It hath been supposed by some that two distinct things are asked in this Petition viz. 1. Life itself in those words [This day] 2. The things of this life, [our daily bread] though I will not deny the Truth of the thing viz. that life as well as the things of this life, is asked; yet I see no reason so to parcel the words; and he that looks into the Greek Text will easily see that it cannot be: for they run in this order. Give us our daily (or necessary) bread this day: i. e. for this day: so that it is (as I have hinted) a limitation of this Petition as to the time for which we ask it.  
[Our]. Bread is called ours, not that God owes it us, but because by his bounty it is appointed and destinated for us, besides [Our] that is, that which we come by in a way of industry, or at least in a lawful way: according to that 2 Thess. 3. 12. eat their [Own] bread: i. e. gotten by their lawful labour and diligence: So that this gives us a hint of that law, Gen. 3. 19 In the sweat of thy face etc.  
[Give us] This imports (what is hinted before) that all our labour can neither procure us bread, nor make it or any other creature wholesome and nourishing to us without God's blessing. That neither the earth can yield, nor money buy, nor friends bestow it without Gods giving it us: that which is sufficiently hinted Host 2. 21, 22. I will hear— q. d. If God be deaf to the creature, it will be deaf to us. More will be said to these things, in the Application.  
Doctr. 9 Necessaries, for this life may and aught to be asked of God▪ but with due limitation. Bread may be begged at heaven's door, but so that we keep within the restrictions hinted in this Petition: and here, I shall briefly inquire. 1. Why they are to be asked? 2. With what limitations?  
Quest. 1. Why are temporal things or necessaries for this life to be sought, by prayer? A Reason or two shall sufficice.  
Reas. 1. That hereby we may acknowledge that both the having, and comfort in the having, of outward things, depends upon God's bounty and blessing: that we neither have any right and title to them without God's leave, nor can taste any sweetness or comfort in them, without his love: all our benefits are of God's bounty: of him, as well as through him, and for him are all things. Rom. 11. 36. He is the giver of every good and perfect gift Jam. 1. 17. he challengeth a propriety in all things Psal. 50. 10.—. 13. This propriety we ascribe to him, by ask them of him.  
2. That we may be both enabled and engaged to glorify him with, and for them: And so this, as all the other Petitions, hath the respect of a means to the first as its end 〈◊〉 P●●il. 4. 17. Paul received their bounty, not because be desired a gift, but he desired fruit that might abound to their account. So we must desire these things not only or chief for our want of them, but that we may have occasion thereby to give God the glory of them: indeed, God allows us to ask for the supply of nature's necessities, but religion and ingenuity should teach us to propose a higher end than that, in our ask: and if we must eat and drink, than we must ask what we eat and drink, for the glory of God: 1 Cor. 10 31.  
Quest. 2. What are the limitations with when we must ask outward things? These are partly hinted in the very Petition, yet give me leave more particularly to single them out. It is therefore required,  
1. That we ask them only so far as they may be subordinate to the things begged in the former Petitions (this I gather from the order of this Petition). So that the advancement of God's glory, the coming of his Kingdom, the doing of his will, must be out square and measure in desiring and ask these things. This condition should be always employed, and, occasionally, expressed in our prayers for Outwards. This is the sense of Agur's prayer Prov. 30. 8, 9 as if he should say, Lord, proportion my outward estate in such a measure as may render me more prompt and ready to glorify thee, and obey thy Commands.  
2. That we ask them in few words: Christ hath taught brevity, both in that he comprised them all in one Petition, and reduced them all to one word viz. Bread; intimating to us that we should not be so particular in them as in spirituals: As to heavenly things the more particular, the better; but in these temporal we should not extend our prayers beyond those few necessaries here implied under one word bread, and by the Apostle in two words food and raiment: 1 Tim. 6. 8. However, if our necessities or afflictions be such as may draw out larger prayers or complaints, yet we must keep our affections within their due limits; so much this Petition teaches:  
3. That they be not more than necessaries we ask: 'Tis bread, not dainties, not varieties, not superfluities, we are taught to ask. Bread being of all externals most necessary, and the most common and ordinary food. But here we may consider a twofold necessity, or measure of necessaries.  
1. As to our Being, and to the very support of our life, so the measure is alike to all, that is, so much as may satisfy nature, or so much as may conveniently nourish us, signified by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
2. As to our condition, and the Station wherein God hath set us, and so that which may be superfluous to one, may be but necessary for another: as to a public person, a Magistrate, or one upon whom many have dependence, more may be necessary both as to the maintaining of his dependants, and himself, according to that state or condition, wherein God hath set him. Only his we must beware, whatever our condition be, that we neither through wastfulness make, nor through insatiableness or wantonness esteem that, to be necessary which indeed is not.  
4. That we ask them not peremptorily, but with submission to the Will of God, that's the limitation in begging the prevention of evils, or the bestowing of good things relating to this life, Matth. 26. 39 42. Nevertheless, not as I will but as thou wilt: and it is intimated in the connex on of this with the former Petition: If the Lord will must be the guide of all our designs, and the limitation of all our desires: Jam. 4. 15.  
5. That we ask them not with a solicitous 
The Arab Version is corrupt, Panem crastiaum da nobis body.  anxiety, for the future, but only the present. We are limited to this day, and Matth. 6. ult: Take no thought for the morrow—— Not but that we may both desire, and moderately endeavour after a competency for our life, and conveniences for posterity, 1 Tim. 5. 8. Gen. 41. 34. 2 Cor. 12. 14. but we must neither immoderately thirst, after nor excessively hoard up these earthly things: nor should we murmur or repine, if we have not in our hand a visible sufficiency for life: Much goods, and those laid up, and that for many Years was the rich man's fin and folly, and especially that he did thereupon charm his soul into a sleep of carnal confidence, and security: Luk. 12. 19  
6. And than what we ask, must be in a way of begging not claiming, 'tis Give not Pay us: and we must withal remember our usual saying, Beggars must not be choosers. He that deserves nothing, and worse than nothing, should be thankful for every thing. Remember, we have forfeited all, 'tis indulgence if any thing be given us, 'tis but justice if we be-denyed in what we ask: God is debtor to none, and therefore all he gives is of his bounty; but we lie open to his justice, and therefore all he gives us is both of bounty and merey: Be not therefore peremptory with God, claim not any thing, disclaim thine own worthiness of any thing; learn so to ask, that, if the thing be granted, thou mayest ascribe all to mercy; if denied, thou mayst subscribe to Justice.  
Use. Let us suit our Petitions for temporals to this pattern: Pray for them, but so pray as you are here taught to beg them: For,  
Mott: That outward blessing; is doubly sweet which is the return of prayer: he that can so look on his outward things, cannot but both taste more than others in them, and do more with, and for them. Prayer both fetches the blessings and a blessing upon them. 1 Tim. 4. 5. Every thing is sanctified by the word and prayer: 'tis true; Eccl. 9 2. No man's knows either love or hatred by all that is before him: outwards are no evidences of the divine special love. But when we can call them samuel's, Asked of God, they 
1 Sam. 1. 20.  carry a more than ordinary impress of God's favour upon them, especially if (as 
28.  she her Samuel, so) we do give them back to God by way dedication and thankful improvement: There is some difference betwixt having and enjoying: Eccl. 6▪ 2. To some God hath given riches, wealth and honour— but giveth him not power to eat thereof. A plague indeed! to Tantalise in the fullness of outwards, to be poor with abundance, but now where outwards are▪ given in, to prayer, ordinarily they are▪ improved by praise, and enjoyed with comfort: The goodwill of him that dwelled in the 
Deut. 33. 16.  bush is more than all the rest of Joseph's blessing, and multiplies each particular a thousandsold: this is more legibly written upon those good things, that prayer obtains. Ask them then, but keep to your▪ pattern: for,  
Mot. 1. To ask otherwise is to tempt God▪ Psal. 78. 18. that is, to try what God can or will do, and that is very provoking: God loves to be urged with, but not beyond▪ his promises: Seldom doth too much eagerness and importunity in ask temporals, pass without some remarkable token of God's displeasure. And  
2. It is to ask that which is hurtful to ourselves: Rachel is set upon having children▪ Gen. 30. 1. God gives her a Ben-oni, a Son of Sorrows, and it costs her her life. Chapt. ●5. 16, 18. Israel will have quails, and they ●ave them with a vengennce: they have ●heir heart's desire, but leanness is sent into their ●●uls: Psal. 106 15. Therefore be sure to ●eep within the prescribed limits▪  
Direct. 1. Labour well to understand what ●● employed and included in this Petition. And ●ere,  
1. Some acknowledgements are made; as,  
1. That God is the supreme proprietor and absolute Lord of all the creatures: this acknowledgement we may make in Davia's words Psal. 24. 1. or 1 Chron. 29. 11, 12, 14, 16. Yea, herein we acknowledge that ●ven what we have is his, since even those that have daily bread (and more), are taught to say Give us— which is an implicit acknowledgement that they may not warrantably use what they have, till they have 〈◊〉 God's leave; nor can comfortably use it, till they have begged his blessing: so that you are, in compliance with this Petition, to acknowledge God the owner of all things▪ else, What ground have you to ask them at God's hands?  
2. That we have by the Fall forfeited all our right to the creature, and deserve either to be wholly deprived of them, or to have them cursed to us in their use: So that when we come to ask any outward blessing, we should come in such self-condemning language as this: Lord, we confess we are as so many condemned Traitors or Malefactors, such as deserve not life, muchless the good things of this life; But since it hath pleased thy Majesty to indulge us so far as to give us our lives, Oh deny us not that which may make our lives comfortable to us: True, Lord, we have forfeited that title and Interest which thou didst graciously vouchsafe us at first, and therefore we must come upon a new score; we cannot use them lawfully without thy leave, nor taste sweetness in them without Thy blessing etc.  
3. That all our pain and toil for the getting of outward things is vain, except God give them in, upon our labour, and industry. Psal. 127. 2, 3. That it is in vain to rise up early, lie down late, and eat the bread of▪ sorrow: that though we sow much we shall reap▪ little, that God can blast our Corn in the field, blow upon it in the Barn or Garners, and when we earn wages, we shall but put it into a bag with holes, except God attend our endeavours with his blessing. Hag. 1. 6, 9 And when we have got any thing, it is not in our power to use it, to his glory, or our own advantage, except he give us power to do it: Eccl. 6. 2. we shall eat our bread all our days in darkness and discomfort Eccl. 5. 17. and our immoderate care will only pierce us thorough with many sorrows, 1 Tim. 6. 10. We shall labour in the very fire and weary ourselves for very vanity Habb. 2. 13. except the Lord bless our labours.  
2 Some Particulars by way of Petition are included: The principal whereof (together with their limitations) take in the following particulars.  
1. That it will please the Lord to preserve our lives so long as he sees good in his infinite wisdom and as may make for his glory and our good: this is necessarily included, for, To what end do we ask bread, but in order to the sustentation, and preservation of our lives? So that in begging bread, we do much more beg life: Borrow David's words to this purpose, Psal. 119. 175. Let my soul live and it shall praise thee: or the prayer of Hezekiah, Isa. 38. David asked life Psal. 21. 4. So that our request must be of this import, Lord, let me live till I have done thy work, and the work of my own soul etc.  
2. That he will give us so much of the good things of this life, as he sees convenient, viz. food, raiment, protection, health, habitation, etc. These things, so far as they are necessary we may beg, as Jacob, Gen. 28. 20, 21. If the Lord will keep me, and give me bread to eat and raiment to put on etc. Thus Agur, Prov. 30. 8, 9 he prays against the extremity of poverty; so may we, with submission: since, O Lord, there lie so many Temptations in a necessitous condition, as Theft, lying, envying, murmuring, and taking indirect ways for the supply of nature's urgent necessities; deliver me (if it may stand with thy good pleasure) from a condition so urged and encompassed with temptations; bestow such a measure of outwards (if thou seest it good for me) that I may be rather helpful them needful, since thou hast said, It is a more blessed thing to give than to receive.  
3. That in order to the attainment of these things, God will make us careful and conscientious in our places and callings, and attend our labours with his blessing: and that he will keep us from unlawful and unwarrantable ways of getting. This Petition is not a Petition of idleness, but of engagement to labour and industry: as hath been hinted, every Petition (and so this) is an obligation to endeavour. Pray therefore that he that stole may steal no more, but labour with his hands the thing that is good, Eph. 4. 28. 2 Thess. 3. 12. and that he will not blast or blow upon, but bless and smile upon our lawful endeavour: That he will so hear the heaven, that it may hear the earth, and the earth may hear the corn and wine, and they may hear us, so as to sustain nature, and supply our necessities. Hos. 2. 20, 21.  
4. That he will add his blessing to, and teach us to depend upon for his blessing upon all our outward enjoyments: upon this account the richest as well as poorest have need to pray this Petition. Bread is but as a stone, drink will not quench our thirst, raiment will not keep us warm; nothing will be to us▪ what it is appointed to be without God's blessing: So that all must be sanctified to us by the word and prayer. 1 Tim. 4. 4, 5▪ that we may use the good things of this life hot only by God's leave, but with his love: Give us our bread imports more than, let us have our bread: it intimates a desire to see God's hand in our obtaining this q. d. Let us see it come from thee: Let us see it as a Benjamin's m●ss come from thy Table: let us read much of thy love in our daily provision, and so bless it to us, that each creature may serve us in its capacity.  
5. That he will enable us in every condition to depend upon his providence: q. d, Help us to look up to, and depend upon thee: If we have little or nothing, let us wait on thee for supplies; if much, yet let us not trust in uncertain riches, but in the living God who giveth us richly all things to enjoy. 1 Tim. 6. 16. That, if riches increase, we may not set our hearts upon them, Psal. 62. 10. Oh this is a  frame, and upon this account the rich have more need to pray this Petition, that, amidst their worldly▪ enjoyments, they may rely on God, as if they had nothing at all: Necessity will prompt the poor to depend on God, but it must be grace, and a good measure of it, that must put the rich into a right fram in this particular. This seems to be fairly employed in this Petition, as Luke reads it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: day by day, q. d. Though we have bread for our lives, yet let us so seek it, and wait for it, and for a bl●ssing upon it, at thy hands; as if we were like day-labourers, that have not a penny to buy them food till they have earned it, so we not a bit to put in our heads till we have begged it.  
6. That we may be contented with, and thankful for, that pittance and portion of outward good things which God hath allotted us that we may be able to say as David, Psal. 16. 6. My lines are fallen to me in a large place, I have a goodly heritage: not envying those who have a larger share of these things than ourselves: This is employed in that we call it OUR bread, i. e. fit and convenient for us: and whereas w●e say Give us, we seem to intimate our not deserving it, but expecting it only as a free-gift, which must needs (in reason) teach us contendness and thankfulness with what he gives, since if he give us nothing he is not unjust, if any thing, bountiful.  
Direct. 2. Labour for a frame of heart suitable to this Petition; that, in praying it, there may be a harmonious concurrence betwixt your affections and expressions. Therefore,  
1. Get a practical belief of that great Truth Jam. 1. 17. that every good and perfect gift is from above, and cometh down from the Father of lights— else we but dissemble with God while we seek them at his hands: and here how many fail grossly? they pray to God in this form, Give us this day— yet rely upon their own endeavour, or upon other carnal confidences: and when they have attained any thing, they ascribe it not to God, but sacrifice to their own net, and burn incense to their drag Habb. 1. ult. such do but mock God when they pray this Petition: You must have a practical persuasion, that you can neither have nor enjoy any outward blessing aright, without ask it of God: and when you have it, that God can either take it from you, or curse it to you: so that in the fullness of your sufficiency you shall be in straits, Job 20. 22. That it is the blessing of the Lord, more than the endeavours of man that maketh rich, Prov. 10. 22. and that man lives not by bread only, but by every word (of blessing) that proceedeth out of the Mouth of the Lord, Deut. 8. 3.  
2. Get a frame of heart abhorring all unlawful ways of getting, hating the ways of unrighteousness, and resolved to wait and depend on providence in the use of warrantable means. What notorious impiety is it, to pray to God to give you bread, and then to take the Devil's counsel and the course he prescribes for the getting of it? Our Saviour would not (though he could) change stones into bread, because he would not gratify the Devil tempting him to go out of the way of providence, Matth. 4. 3, 4. when you get by fraud, oppression, overreaching your Brethren etc. you contradict your prayers: what damnable Hypocrisy was that Zech. 11. 5. to get by murder and oppression, and then to father it upon God, and say Blessed be the Lord, for I am rich? And no loss it is to ask of God, and seek it by the Devil's help: In thus doing, you ask God's leave, and then take it whether he will or no.  
3. Get your hearts prepared with patience and contentment to sit down with what God affords you, you must be moderately both prayerful, painful, and careful Prov. 27. 23.— But if God deny his blessing or do not Crown your labours with that fullness as he doth others, you must be patiented, contented, and thankful. Get a frame like that of David, 2 Sam. 15. 25. If the Lord delight in me, so, if not, so. Like Paul's Phil. 4. 11, 12. Learn to abound and to want, and in all estates to be thankfully contented: be not like some sturdy unthankful beggars, who if you give them nothing, will go away rai●ing and cursing: or, if not what or how much they expect, will throw it in the face of him that gives it: and to work you into this frame, I know no considerations or helps more effectual than these two.  
1. To consider seriously, the vanity, vexation, dangers and temptations, that attend these things; especially when our portion is greater than others: Oh, how hath prosperity killed it ten thousands! So that Agur fears and prays against it, Prov. 30. 8, 9  
2. To get assurance of those better and more durable riches: he that hath tasted that old wine will not much-care for this new: he that hath his eye and heart full of heaven, will be satified with a little on earth: David desires to be none of those who have their portion in this life, and whose bellies God fills with his hid treasures, Psal. 17. 14. And why? because he was assured that when he awaked (out of the sleep of death) he should be satisfied with God's image. So much for this Petition.   

CHAP. VIII.  
V PETITION.  And forgive us our trespasses, as we forgive them that trespass against us. 
THis and the following Petition relate to our souls: in this we, beg deliverance from evils passed, in the other from evils to come. This is a Petition for justification, that for sanctification, some have observed that whereas the three Petitions relating to God have no connexive particle, these three are tied together with a conjunction, [And] forgive us— [And] lead us not, teaching us, not to content ourselves in the first, or second, without the third also.  
In the words you have 1. The thing Petitioned, forgiveness. 2. An encouraging ground of ask it, as we forgive them etc. Luke hath it thus, for we also forgive our debtors.  
Explic. [Trespasses:] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debts, which Luke calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sins, trespasses, deviations, or (as the word imports) missing of the mark. What debts are, properly so called, I need not tell you; some, it may be, know by woeful experience: but how sins are called debts is not so obvious to every one's understanding; for it may seem strange, that that should be called a debt to God which is an offence against God. Therefore know, that Debt is here put figuratively and improperly. And in reference to God our debt is twofold: Either,  
1. Direct and immediate▪ which results from our relation to God as his creatures; and that is Obedience: Rom. 8. 12. we are debtors, not to the fl●sh— the opposition is employed, but to God: Now this is not the debt here meant, we may not pray to be absolved from our obedience, that's a debt God will never remit, so long as our Relation of Creatures and subjects to him abides.  
2. There is therefore a secondary and consequential debt, arising from our non payment and faileure in the first: viz. satisfaction to be made, either, by doing or suffering; thus all punishment due to fin, temporal, spiritual, or eternal, is called a debt, because we are obliged and bound to the payment of it; so Death is termed a debt: Now here, in calling sins a debt, is a Metalepsis or Complication of Tropes. For here is 1. a Metaphor borrowed from one that owes money, or any other thing: 2. A Metonymy, the cause put for the effect: none will be so absurd as to think sin itself a debt to God, but it is the cause of a debt; that is thereby we become liable to suffer the penalty of the law, for the nonpayment of our first debt of obedience. The sense is: Forgive us our sins, whereby we are indebted to the Law, and bound over to abide the penalty of it. This Metaphor frequently occurs in Scripture. Luke 13. 2. there those that are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sinners, are Verse 4. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debtors. See Matth. 23. 16. 18.  
[Forgive] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: a word used very frequently in the New Testament: signifies to dismiss, let lose, or send away. A word borrowed from the releasing debts, cancelling bonds, or letting lose prisoners: The same thing is expressed by divers other like Phrases in Scripture: as by Gods casting our sins behind his back, hiding his face from them; passing them by: putting them away from him as far as the East is from the West: not imputing, not beholding, not remembering them: blotting out; purging with Hyssop: etc. In short, forgiving or pardoning of sin, is not, a taking away the very fact done, that's impossible in nature: though God may esteem or count it as not done, yet he cannot make it, not to be done, since to be done and not to be done is a plain Contradiction: [Semel factum, infectum fieri nequit] nor is it a taking away the sinfulness of the fact: for the fact remaining, so and so circumstantiated, it cannot but be in itself a sinful action. i e. it carries in it a difformity to the divine Law: Nor is it a separating the guilt from the fact, that is, its obliging nature to punishment: so long as the fact is, and is sinful, so long it hath guilt annexed to it: But, To forgive, is, not to impute this sinful, guilty fact to us, not charging it upon us to our condemnation: so that the sense is; Lord we have a numberless number of trespasses, which thou mayst justly charge upon us; but, O remember them not against us; let them be (in reference to our punished for them) as if they had never been committed, cast them into the depth of the Sea: etc.  
[As we forgive—] Luke hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: for we also: which we are not so to understand as if by our forgiving others we put an engagement on God, to forgive us, but only as an encouragement on our parts to ask it: its true indeed, that it is a condition without which God will not forgive us, though not a meritorious cause or reason for which he ought in justice to forgive us: it may be an argument wherewith we may plead with God for pardon, and it is drawn [à minori] from the less to the greater; Thus: Lord, we that are creatures, whose mercies are but the mercies of creatures, find our hearts drawn out through thy grace to forgive offences done against ourselves: therefore we are humbly bold to beg that thou whose mercies are the mercies of a God (that is infinite,) wouldst forgive us: for, though all injuries done to us are incomparably less than the least injury we have done to thy Majesty; yet we know, there is as great a disproportion betwixt thy mercies and ours, as betwixt the injuries done us by men, and those done by us to thy Majesty: Thy thoughts are not as our thoughts: this is hinted in that Parable Matth. 18. 23.— We may observe a twofold disparity. 1. In the Creditors; there is a servant indebted to a King, and a servant indebted to his fellow-servant. 2. In the debts; the servant owes the King 10000 Talents that is as some computit. 
A Talon 187l. 10s. A Penny 7d. ob.  1875000. Pounds: his fellow-servant. owes him 100 Pence, which of our money is computed to 3l. 2s. 6d. Now as the King is exceedingly more magnificent, to forgive that greater debt, whereas the penurious servant will not remit that smaller debt to his fellow servant; so (and far more) is the disproportion betwixt injuries done to God and to us, and betwixt God's mercies and ours: so that you see, in what sense the argument is used, [As we forgive] noteth not parity but similitude. In short, the force of it may be thus expressed: Lord, we experience the effect of thy grace upon us inclining us hearty to forgive offences done against us, we know the same grace is infinitely more in thee, therefore we are humbly bold to beg and expect forgiveness at thy hands.  
Qust. But doth not this seem to put an obligation upon us to forgive all kinds of injuries done to us, and if so, 'tis [durus sermo] a hard condition indeed, and may expose Christians to injuries and ruin.  
Answ. Not so: we may both require 
D●bitoreshic vocantur non pecuniae, vel officii alicujus, fed qui ob i'latas injurias nobis sunt obnoxii. Calvin.  debts due to us, and, if necessity require, we may right ourselves by Law; having only a desire of justice in our eye, yea in lawful war, we may kill our enemy and yet forgive: Take these restrictions. As we forgive, that is,  
1. Have inclinations rather to forgive, than to right (muchless revenge) ourselves, except necessity of self-preservation, or preventing our own ruin, enforce us to other courses: this is the lowest and absolutely necessary condition of being forgiven by God, that we have a far greater propensity to forgiveness, and that we be dragged by mere necessary to use rigour.  
2. That we do actually forgive all injuries that may be forgiven without manifest dishonour to God, wrong to others, or very great injury to ourselves.  
3. That even then when we are necessitated to right ourselves in any Kind, we do it not out of spleen or passion, or any other sinister or private respect, but for God's glory; the good of others, or the just reparation of our name, estate, person etc. And for amendment of those (if possible) who have done us the injury: so that the trespasses which we are to forgive others, are not debts, properly so called, but injuries and offences, and the forgiveness required is not absolute; but with these limitations. I now proceed to the Doctrine of this Petition, which shall be this.  
Doctr. 10. Remission of sins is to be sought of God, and may be hopefully expected when it is in the frame of our hearts to forgive others: it is needless to insist upon the proof of this so plain and pregnant Truth, which shines in its own light: and hath the concurrent testimony of all the Saints in their practice: That it is to be asked of God and him only is plain Mark. 2. 7. I shall briefly answer two Queries.  
Quest. 1. Why is forgiveness to be sought by prayer? Reason's might be multiplied, Take two of many.  
1. Reas. God hath made humble confession and Petition a condition upon which (though not a cause for which) he will forgive Sinners, Prov. 28. 13. he that hideth his sins shall not prosper, but he that confesses and forsaketh shall find mercy, 1 John 1. ul●. Psal. 32. 4. there David declares his own experience that when he purposed to confess his transgression, God forgave the iniquity of his sin, and then Verse 5. For this every one that is Godly shall pray unto thee etc. q. d. This my experience, shall be others encouragement: and what lower terms can we imagine, should God condescend to? Should not a Rebel before he be taken into favour, humble himself in the acknowledgement of his fault, and beg pardon? Now upon this condition (next to faith in Christ) God hath promised forgiveness.  
2. Prayer is the general Condition of obtaining that and every other mercy: and this is one of the special mercies of God; therefore to be sought in this way: The rule is, If any man lack, let him ask, Jam. 1. 5. Now, forgiveness is the first mercy in the Gospel-Covenant, and that without which nothing else can be mercy. This turns all into mercy, or takes away the sting of every affliction, Isa. 33. ult. The Inhabitants of Zion shall say I am not sick, the people that dwell therein shall be forgiven their iniquity: the import may be this; being forgiven their iniquity, sickness shall not be sickness to them; they shall be in a manner insensible of it, so that sin being the grand evil, the guilt the saddest burden, and consequently pardon the greatest mercy, at least the leading mercy, 'tis fit we should seek that in the same way as we do all other mercies.  
Quest. 2. But why is the condition of forgiving others urged, rather than any other? 'Tis certain, that faith and repentance are necessary conditions in order to pardon, why then is it not, As we believe or, as we repent? Our answers here, can be but probable, Take two.  
Answ. 1. Those conditions doubtless are included, though they are not expressed. As for Faith, that is a previous condition to the acceptable performance of any duty Hebr. 11. 6. and more peculiarly requisite in prayer Jam. 1. 7. So that this condition of believing in order to remission, is sufficiently employed, in that we are taught to seek it by prayer, since every prayer must be the putting in suit of some promise, and no promise can be pleaded aright without faith exercised in it, the very ask then doth import Believing: and for Repentance that's included in the implicit confession of sin made in this Petition; since confessing and forsaking (which are the sum of true Repentance) must go together in that soul that hopes to find mercy, Prov. 28. 13. These conditions therefore are included as previous qualifications in him that begs pardon: besides that, they, being means in order to forgiveness as their end, are together with it, included in the Petition, according to the third of those propositions I laid down before I came to speak to the Petitions in particular. But.  
Answ. 2. Why this of 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, we ask forgiveness, and plead our own forgiving others, so that herein we desire a kind of retaliation, which is always thought the highest equity: By ask it upon this Condition, we beg to be dealt with, as we ourselves deal with others, that if we show no mercy, we 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 discernible, and therefore not so pleadable: Faith and Repentance are more hidden things: 'tis 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 he hath them without immediate revelation) but this is easily discernible both to ourselves and others: we 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 speaks the man renewed (naturally we are injurious, 1 Tim. 1. 13. hateful and hating one another Tit. 3. 3. malicious and revengeful). 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 itself more easily discernible, 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 Conjunction with those two graces which are both principal requisites in those that are in the Covenant of Grace, and conditions in order to pardon: Let me add here, that there is a natural propensity to forgive and forget injuries, sound even among the Heathen, which being separated from true grace, is no such pleadable condition; because it neither arises from the same grounds, nor hath the same inducements, motives, pattern or ends, as this which we are taught to plead: Then is our forgiving others of the right stamp, when we do 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 he hath promised it: Matth. 6. 14. or when the sense of God's greater mercy to us, inclines us hereunto, when we can argue, God hath forgiven me 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 principal mercy, and beg it as we are here taught. Do I need to add motives in a matter of such important necessity? Consider,  
Mot. 1. Sin makes you debtors (as we have seen) therefore debt if not remitted will be required: and Oh how great a debt is it? 'Tis such as all the world cannot satisfy, muchless can you yourselves do it. It was an impossibility that he promised Matth. 18. 26. (if we understand the debt there to be satisfaction for sin, as the import of the Parable seems to make it) and indeed what will not a man promise when the knife is at his throat, if his mere 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 for 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. etc. the complete satisfaction, and the constant and 
●st. 4. 16.  prevailing intercession of Christ: if Esther would adventure upon the King's favour, though not according to Law; well may we adventure to go to God, having such, so many, and so great encouragements: add this to the former. And then,  
3. Consider what a precious privilege it is that you are pressed to seek by prayer: 'tis the inlet 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 privileges: 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 employed and included in this Petition, and here (as in the former)  
1. Something is implied by way of acknowledgement, principally, three things.  
1. Here is a clear acknowledgement 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 general but particularly, in the several Kind's, circumstances and aggravations of them: To which purpose you may borrow expressions from the acknowledgements of the Saints in Scripture, who have lest their confessions upon record, such as, Psal. 40. 12. 51.— Ezr. 6. Neh. 9 etc. 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. Cordial and affectionate, attended, with a serious sense of the heinousness 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 ourselves, that Hell is our due, and everlasting destruction might justly be out portion. Much more might be added. But,  
2. Here we are taught to acknowledge that we are non-solvent, that we are in an utter incapacity for the payment of this debt. Were it possible to be paid by us, we should never have been taught to ask forgiveness: we must sue for it, in form â pauperis, as being unable to satisfy. We are never in a right capacity to ask or obtain forgiveness till we are under a clear conviction of the impossibility of our making satisfaction. Borrow Job's acknowledgement, Chap. 9 3. If he (i. e. God) will contend with him (man) he cannot answer him one of a thousand: i e. he can neither justify himself from his sin, nor satisfy for it: In David's Psal. 143. 2. Enter not into judgement with thy servant, for in thy sight shall no man living be justified. Here you may amplify upon the number, nature, and aggravatious of your sins which render the debt infinite, and insolvable, especially being committed against a God of infinite Majesty etc. which renders their demerit infinite.  
3. Here also we are to acknowledge that it is in the power of God to forgive (whether without satisfaction made by ourselves or our Surety, I shall not here inquire (nor is it necessary) that he hath proclaimed himself a sin forgiving God Exod. 34. 6, 7. that none but he alone can do it Mark. 2. 7. that it is his property, his glory to do it, Mich. 7. 18. Psal. 130. 4. Dan. 9 9 To him belong forgiven●sses: and if it be the glory of a man much more of God to pass by a transgression, Prov. 19 11. Here we may amplify upon the free and gracious promises he hath made, and the way and means himself hath provided, by sending his only begotten Son to suffer and satisfy, as also the great Sins and Sinners he hath forgiven, especially the Covenant of Grace which proclaims pardon and the way in which he will give it. These things afford ample matter of acknowledgement.  
2. Something is included by way of Petition which may relate either,  
1. To the things begged; which though included in one word, forgiveness, yet may be distinguished into four things which follow each other.  
1. Pardon itself, which is the non-imputation of sin, and the not-punishing it upon us, Psal. 32. 1, 2. We may beg it in David's language Psal. 51. 1, 2, 7, 9 or the Publicans Luk. 18. 13. and may plead for it the free promises of God. Such as Isa. 43. 25. and 57 18. Use also Hos. 14. 2, 4.  
2. The sense and feeling of it upon the conscience, which David prays for, Psal. 51. 8. Make me to hear joy and gladness▪ that the bones which thou hast broken may rejoice. And Verse 12. Restore unto me the joy of thy salvation, establish me with thy free Spirit. Pray for the Spirit to seal this mercy to you Eph. 1. 13. that so you may be filled with joy and peace in believing Rom. 15. 13. that your own consciences may give an answer of peace.  
3. The continuance of pardon, and fuller 
Ames. ●medull Theol. L. 1. C. 27. §. 23. Langley against Winnell, p. 78.  assurance of it: for, though it is true that God never unpardons (as I may say) a pardoned Sinner, nor repeals or reputes his gracious act; yet we may and aught to pray, that the sins we daily commit may be actually pardoned, (for actually pardoned they cannot be, till actually committed, though there may be a foundation for pardon, laid in the soul, before the sin be committed): this is (as it were) daily bathing and washing ourselves in the fountain which God 
Zech 13. 1  hath set open for Judah and Jerusalem to wash in for sin and for uncleanness, from our pollutions daily contracted: besides we are to pray for the continued and increased sense of pardon: its certain, God may let conscience fly in our faces, and it may be with a soul once truly pardoned, as if it were not pardoned, as to its own sense and ceiling. What need therefore to pray for the lively sense, and fuller evidences of this mercy? In that Parable Matth. 18. 36. there may s●em an intimation as if God would reverse a pardon once given; but we must remember that Parables are only argumentative and of force to prove, as to their main scope, which, in that, is to show how God deals with those that forgive not their Brethren; yet 'tis certain God may reverse the sense of pardon, and draw a cloud betwixt himself and us, (witness many expressions in 
Psal. 89. 30. 3●.  Psal. 32. 38. 51. 77. 88 etc. Yea, not withstanding the remission of sin as to the eternal punishment, yet he may both let fall sparks of wrath into the conscience, and lash his people with temporal punishments. 2 Sam. 12. 13. 14. Psal. 99 8. (for God no where ●es his own hands in this case) therefore we have need upon these accounts to beg pardon, that God will not call our sins to remembrance, nor cause as (as he did Job Chapt. 13. 26. to possess the iniquities of our youth: yea (to go a step further) we have need to beg pardon and the continuance of it (I mean as to temporal judgements) in reference to our children and posterity, on whose backs God often lasheth his own children: sometimes, by giving up their children to lewd and wicked conrses, so that they become a grief of heart, and consumption of the ayes to their parents; Sometimes, by inflicting misery, poverty, war, sickness etc. upon them for some miscarriages of their Parents (though not without their own also). Instances of both cases are obvious. Who doubts, but Gods giving up Amnon to deflower his Sister, and Absalon to contrive the death of his Father, were rods wherewith God l●s●● David (though he had pardoned his sin as to eternal punishment 2 Sam 12. 13) for his adultery and murder in the business of Vrish? and the falling off of the Ten Tribes from Rehoboam with the bloody wars and others miseries attending thereon, were undoubtedly a punishment of Solomon's falling away from the true God 
The Milevit Council: Can. 7. and 8. Anathematizeth those that say this Petition concerns Sinners, and not Saints: or that Saints say it humiliter non veraciter.  to Idolatry: so that in this respect we should beg pardon, that is, the aversion of temporal punishments from ourselves and posterity, which I hope I may fitly call pardon, though not in the strict and proper The logical acceptation of the Word. Well, this I have h●●ted, to show in what sense, and in what respects, even the pardoned sinner may beg pardon: The rather because some have thought this a Petition fit for sinners to put up, not for Saints: and that for those who are pardoned, to beg pardon, is but a mocking God: But there is yet a fourth Particular included in this Petition under Forgiveness▪ and that is,  
4. The completing act of God, whereby he will publicly justify and acquit us before the whole World at the great day; the hastening of this we are to pray for: To give you the words of a Reverend Author. 
Ames. Med. Theol. l. 1. c. 17. S. 25.  [ executio illius sententiae, quae in ipsa justificatione est pronunciata, maturari posset & promoveri.] That the execution of that Sentence which is pronounced in justification may be ripened (or ha●●ed) and promoted: by which, if I mistake not, he means that which I have already expressed, viz. the solemn, final, and public 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 public 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 Fabric 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 b●●●●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 asked 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 tenor 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 easy and ordinary to pray thus in a formal manner, but to have a frame suited to this prayer, is not so easy. It chief 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 heinousness of its sins, the sad effects of them, as the dishonour and displeasure of God, the reproach of Religion, injury to others, the hardening our hearts, the ruin and damnation of our souls, etc. The heart must be filled with such things as were sound in the corinthians upon their repentance, 2 Co●. 7. 10, 11. That so our prayers for pardon may be the very sense of our souls, and the deep groan of our Spirits. He that is not sensible of his offence, and the heinousness of it, will not hearty beg forge venese.  
2. In an earnest hungering and panting after peace and reconciliation with God, and after the light of his countenance: Such a frame as the Psalmists, Psal. 42. 12. & 63▪ ●.— not an easy 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 great importunity: with such a frame should we beg forgiveness.  
3. In a resolution against sin for the future, loathing yourselves for what you have done amiss, and purposing, through Grace, to sin no more. Bespeak God in the language of Job, Chap. 34. 32. Woa● 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-offerings with her, and had that day paid her vows; therefore gins 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 Rebel's should come to their Sovereign, 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 hypocrisy 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 malicious and revengeful thoughts towards our Brethren? What impudence is it, to pray this Petition with an uncharitable heart? Nay, it is a plain imprecation of revenge upon our own heads: Nor will it serve turn, to say as some do, I will forgive, but never forget. God's forgiving is in Scripture language, a forgetting, or not remembering, Isa. 43. 25. Jer. 31. 34. Heb. 8. 12. And such must ours be, if we expect forgiveness at the hands of God: We must so forget, as neither to show any signs of malice, or withhold any offices of love we can do for our Brother: and here I cannot but take notice of the simplicity of some people, that think they may (like the Salamander) live in the fire of contention and malice all their lives, if they be but in charity when they go to a Sacrament, or when they are going out of the world: Alas, poor souls, you deceive yourselves; a charitable frame is as necessary in prayer: you must lift up holy bands without wrath: 1 Tim. 2. 8. You must be reconciled to your adversary, 
Mat. 5. 25.  before you offer your gift. Purposes of revenging yourselves, turn your Petitions for pardon, into imprecations of revenge upon your own heads; Consider and Tremble. So much for this fifth Petition: I now proceed to the sixth and last.   

CHAP. IX.  
VI PETITION.  And lead us not into Temptation, but deliver us from evil. 
THe former Petition, was for Justification, this for Sanctification and Conservation; both together include the Complete Means in order to Salvation. The words would require a more copious handling, than the limits of an hours Discourse will admit. I shall be as concise as I can, singling out what I conceive most necessary to be spoken, and most tending to my proposed end.  
Some make two Petitions of this, and so reckon seven in the whole; but I shall follow those who make it one Petition in two Branches:  

1. Negative, Led us not—  
2. Positive, But, deliver us from evil.   
Explic. [Temptation] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latin Tentatio, properly signify a trial or probation: So the Hebrew word M●ssa●, Exod. 17. 7. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to tempt, try, or prove, Deut. 8. 2. 16. But the Etymology of the word will not afford us light● enough to understand its meaning: Let us therefore consider the thing itself: We may distinguish of Temptations two ways.  
1. From the Author, and so they are either,  
1. Divine, Such as God is Author of, Gen. 22. 1.  
2. Humane, such as are managed by men whether toward God, Exod. 17. 7. or men, Luke 10 25. Or,  
3. Diabolical, whereof the Devil is Author, 1 Chron. 21. 1. who is called▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Tempter, Matth. 4. 3. 1. Thess. 3. 5. Sometimes there may be a concurrence, as 2 Sam. 24. 1. with 1 Chron. 21. 1.  
2. From the End; and so they are either,  
1. Of Trial or Probation, Deut. 8. 2, 16. Gen. 22. 1. 2 Chron. 32 31. Thus sometimes our faith and other graces, sometimes our corruptions are tried.  
2. Of Punishment or Correction: such was David's, 2 Sam. 24. 1. and Hezechiah●● 2 Chron. 32. 25. with 31.  
3. Of Seduction, to draw into sin: thus properly Satan tempts: it is his design to draw us into sin; he by the false Prophets persuaded Ahab to run upon his own ruin, 1 Kings 22. 20. and David to number the people, 1 Chron. 21. 1. So he endeavoured to draw our blessed Saviour to Unbelief and Covetousness, and unwarrantable attempts, Matth. 4. he is the grand Fowler, lays snares, studies the tempers and dispositions of men, that he may fit his baits to their Palates, 1 Pet. 5. 8, 9 In the two former kinds, God hath a hand, but never in the last, Jam. 1. 13. God tempteth not man. Which of these is here meant, will appear in the Explication of the next words.  
[Led us not] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: We are not to understand it of any active force or violence; not, as if God constrained or compelled us; nor, on the other hand, doth it imply a bare permission; but, according to the three forts of Temptations, it admits a threefold sense.  
1. As to the Temptations of trial or probation: Led us not— is not, that we should pray simply and absolutely to be kept from them. We may not so pray: because such temptations may be, and often are for the great good of those that are so tempted, Deut. 8. 16. That he might prove thee to do 
1 Pet. 1. 7 Job 23. 10.  thee good at thy latter end. How much did Abraham's trial tend to his advantage, as tending to the improvement of his faith and experience, etc. But the sense (as to those temptations) may be this, Lord, if thou dost try me by thy Commands or Providences, or any other way; let me not miscarry under the trial: let not my corruptions break out, but let my Graces shine forth: let the trial of my faith (or other Graces) though by fire, be found to praise and glory and honour at the appearing of Jesus Christ: and when I am tried, let me come forth as Gold. The Reason of th● sense is obvious in the connexion of th● parts of the Petition: The l●tter part is limitation or exegetical intimation how 〈◊〉 we pray against Temptation; viz. not 〈◊〉 lutely, but so far as it is an evil. Now try als are only evil, so far as they draw 〈◊〉 corruption, or are occasions of sin; an● therefore only so far to be prayed against.  
2. As to the second fort, viz. Tempta●●ons of punishment or correction, the 〈◊〉 may be this: Do not for the punishment one sin, leave us to be tempted to fall 〈◊〉 another: It is God's way often to 〈◊〉 sin thus even in his own people; as it apparent in the cases of David's 〈◊〉 the people, and of H●zekiah in the 〈◊〉 of the Ambassador's of the Princes of Babyl●● Hos. 8. 11. Ephraim made many Altar's sin, and Altars shall be unto him to sin, 〈◊〉 I will give him his fill of what he lo●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith the Septuagint) they 〈◊〉 be loved by him (a dreadful judgement 〈◊〉 for the punishment of sin God gives us 〈◊〉 to love it and delight in it) or as 〈◊〉 Versions read it [erunt ei in delictum] 〈◊〉 shall be a charge standing against him, [in ruinam] for his falling or stumbling that is, They shall be snares to entrap hi● and draw him into sin, and so into dest●ction: The sense of the Text seems to● this, that as Ephraim had sinned by Alter so he should have his fill of them, 〈◊〉 would give him up to an insatiable greedin● after them: This we may and should earnestly pray against, as being the worst of temptation's: and this sense fairly corresponds with the former Petition, q. d. Forgive us ●ur sins, and do not punish for one sin by ●iving us up to the same, or to any other 〈◊〉.  
3. As to the third sort: viz. those of Se●●ction, Led us not— implies more ●●an a bare permission: for though it is most ●ertain that God neither seduces nor intends 〈◊〉 seduce any into sin Jam. 1. 13. yet God 〈◊〉 present those occasions (good in themselves) which may draw out our corrup●●ons, and may be stones of stumbling to us: ●o that (as to these temptations) the sense 〈◊〉 be thus much: O Lord, I beseech thee either to deliver me over to Satan and his instruments or my own heart, to be tempted and overcome by them, nor to present 〈◊〉 my corruptions those things and occasions which thou knowest will draw me into sin, which will be as sparks to the tinder, or ●●tch to the powder, especially when we 〈◊〉 in a posture fit to take fire at them. 'Tis 〈◊〉 of Augustin, that he used to bless God ●●at when he had a heart to sin, he had no temptation or occasion, and when he had a temptation he had no heart: so, we are to 〈◊〉 that the fire and Sulphur may be kept ●under, left all be in a flame. Add this more 〈◊〉 reference to all the kinds of Temptation, ●●at we are not absolutely to pray against 〈◊〉 very temptation, that we may be kept from it; but that we may not be hurt o● overcome by it: To be without Temptation, while on earth, is impossible; never to be overcome by temptations is to be desired, but can scarcely be expected; but though we be often tempted, and sometimes foiled by it, yet that we may finally overcome, that we may not so fall by or under a temptation, but that we may rise again, and recover ourselves; is, and should be, the request and earnest Petition of every pious soul, in compliance with this: more will be said to this in the Application.  
[But deliver us from evil] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pull or pluck us from it, the word imports strength and violence: 2 Tim. 4. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I was delivered, (violently pulled) out of the mouth of the Lion: the word may intimate both a forcible holding of us, by some external power, and an unwillingness in us to come out of temptation without pulling▪ like that Judas 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pulling them out of the fire with haste and violence, as being of themselves unable or unwilling to come out:  
[From evil] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It's not worth the enquiring whether it be meant of the 
1 John 5. 18.  Evil one, who is called some where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to▪ wit the Devil▪ or the evil thing, Sin: both may well be understood. Augustin understands it [de omni malo praesenti & future] of all evil present and future. And in so short and comprehensive a prayer 'tis rational to take the words in their greatest latitude: yet the evil of punishment being deprecated in the former Petition, we may most properly understand here the evil of sin, to which ●he evil one, Satan, doth tempt and entice us, and especially the malignity of temptation, and the poison and tincture of it. Now for the Doctrine.  
Doctr. 11. To be kept from or delivered out of temptation, and preserved from the evil of it, is a mercy to be earnestly begged of God by prayer. To enlarge in proof is unnecessary, we have our Saviour's precept, Matth. 26. 41. Watch and pray that ye enter ●ot into temptation, and David's practice Psal. 19 13. Keep back thy servant from presumptuous sins, let them not have dominion over me. A Reason or two, will be sufficient.  
1. Reas. This is therefore to be prayed for, 〈◊〉 having respect to, and influence upon, all the foregoing Petitions. Can we sanctify God's name while we are under the power of Satan? Or what more ordinary temptations, doth Satan manage against us, than to dishonour, blaspheme, or some way or other blemish the Name and honour of God? or what greater occasion have we of hallowing God's name than when we are kept from, or enabled to withstand Satan's temptations? How did God glorify himself, by supporting and delivering Job, when the Devil was let lose upon him? Again, When doth God's Kingdom come, but when we are delivered from Satan's power, who exerts his power mainly by temptations? So that in praying for deliverance from Temptations we pray in effect for the coming of God's Kingdom. Moreover as to the doing of Gods will, how can it be done while we are led captive by Satan at his Will? Luk. 1. 75. When we are delivered from the hands of our enemies, then shall we serve God in righteousness and holiness. And as to our daily bread, and all outward comforts and enjoyments, having begged them, what need have we to subjoin [and lead us not into temptation?] since we find by sad experience that our corrupt hearts are apt to make them fuel for lust, and that the D●vel often lies in ambush behind our lawful enjoyments, making our Table a snare; and that which should be our welfare a trap? Each condition hath its temptations, Prov. 30. 8, 9 we have need therefore to fear and pray against them; David and Solomon, and Hezekiah were ensnared by prosperity etc. Then, how suitably this is subjoined to the foregoing Petition, is easily discernible; for what good will pardon of sin past do us, without power against it for the future? how soon shall we run upon a new score? when God hath said to the pardoned soul (as to the impotent man John 5. 14. when cured) Go thy way, sin no more lest a worse thing come unto thee, what need have we to pray for grace that we may not return to our vomit, that we may be kept back from presumptuous sins?  
Thus we see how necessary this Petition is as a supplement to all the former.  
2. We are therefore to seek this mercy at God's hand by prayer, because, who ever the Instrument be, whether man, or Devil, or our own hearts that manage the temptation against us, God is the suprem orderer of it: he lets out or restrains, he enables us to conquer or suffers us to be conquered, no temptation befalls us, but for the kind, manner, time, and all other circumstances it is disposed by God: The Devil could not tempt Job, David or Judas without God's permission or commission, not could he overcome any if God did not in Justice leave them in his power. To whom therefore should we address ourselves in this case but to that God who is both able and merciful and faithful? He hath the key of man's heart, and can so shut and fortify it, that the Devil with all his batteries or flatteries, can make no entry or impression: Nothing in this case can be done without his permission and ordination.  
Use. Pray according to this pattern: Be humbly importunate to be kept, if not from temptations yet, from the evil of them: make this as well as the former Petitions, your earnest suit to God.  
Mot. 1. Temptations will certainly and unavoidably come, 'tis impossible to be in the world, and not be tempted: he that thinks (if any be so sottish to think so) that he never was, nor shall be tempted, is under the saddest temptation: Such a soul (like the men of Laish Judg. 18. 7.) dwells careless, quiet, and secure, and lies open to invasion and destruction. To pray against temptations is not to pray against a thing that possibly or probably may come, but certainly will come; nay, if thou art an experienced watchful Christian, I doubt not but thou wilt acknowledge that thou art attempted with daily and hourly temptations; What need then, considering thy weakness, and corrupt inclinations, daily to pray this Petition?  
2. Then thy temptations become thy sins when they are not hearty and earnestly prayed against. He that will not open his mouth to call for help, 'tis presumed is willing to be overcome: Deut. 22. 23, 24. The betrothed Damsel that is forced in the City, must be stoned; because it is supposed she cried not out for help; and therefore there was, on her part, some kind of willingness or yielding. We are always, as it were, in the City, that is, within the reach of God; He is always within hearing, Who is our City of refuge; therefore, our not crying for help will be an interpretative willingness to be overcome by the Temptation: Nor only when we are actually tempted, but at all times it is needful to pray this Petition; we are never out of harms way, and commonly never nearer a temptation, than when we think ourselves furthest from it. There is no time when our enemies are at rest, and therefore we should give God no rest, but be daily committing ourselves to his care and custody: That temptation is either not at all thy sin▪ or, if thine, nothing so heinous, against which thou hast importuned God's assistance.  
3. Fervent and faithful prayer against temptations will either keep them from thee, or thee from the evil of them; 'twill turn that into Physic which was intended as poison: When a temptation is upon thee, it will either procure a removal of it, or sufficiency of grace to withstand and improve it, 2 Cor. 12. 7, 9 How often have the saddest temptations, when prayed against, made way for the sweetest comforts? Even temptations are sanctified by prayer, and those waters of Marah made wholesome: God never was, never will be, wanting to come in seasonably to their ressue, who in a deep sense of their own danger and impotency do inportunately call upon him.  
Direct. 1. Understand what is included and employed in this Petition: And here,  
1. For acknowledgements; there are employed especially these four things.  
1. That we are subject to daily and continual temptations, beset with snares and enemies. The Devil like a roaring Lion— 1 Pet. 5. 8, 9 the world with its fawning flatteries, frowning threats and injuries, entangling cares, and perplexities Luk 21. 34. and our own corruptions Jam. 1. 14. are continually assault●●ng and ensnaring us. Here we may take up David's words Psal. 40. 12. Innumerable evils compass me about: and many of those passages which he uses in reference to his enemies, we may spiritually apply hither. 'Tis easy to amplify, in reckoning up the several sorts of temptations wherewith ourselves and others have been assaulted, or lie open to, and the great danger we are continually exposed to; and if Christ himself was assaulted we have no reason to expect freedom from them.  
2. That God may justly leave us to be overcome by them, to fall into, and fall by them: that we have that in us for which God may justly give us up, as he did David and H●zekiah. Here again is matter to amplify upon, in confessing how often we have given Satan advantage, by coming upon his ground, by letting down our watch, and laying open our naked breasts to receive his fiery darts; by quenching God's Spirit, and yielding to Satan's injections, by being adventurous and presumptuous in our own strength: that it might be just with God to give us up to one sin, as a just punishment for another.  
3. That, of ourselves, we are both unable and unwilling to resist temptation: we may say as Jehoshaphat, 2 Chron. 20. 12. We have no power against this great multitude: that our hearts are like tinder, flax, or powder, very fit and combustible matter for Satan's fiery temptations to take hold on; that our earnal minds are so strongly inelined, our wills so violent and headstrong, that the least spark is enough to set on fire the whole course of nature: how infinitely may we enlarge here! bewailing that we are so wise to do evil, so easily drawn by Satan, our hearts so receptive of his impressions; and that when we have once suffered ourselves to be captivated, and our eyes put out, we are so far from being able to deliver ourselves, that we are not willing to be delivered; but rather choose to have our ear boared and nailed to Satan's door, and continue his vassals.  
4. That the ordering of all Temptations is in God's hand; that it is in his power to deliver us from, support us under, and carry us thorough, every temptation: which we may allusively express in the words of Asa 2 Chron. 14. 11. acknowledging him the God of Salvations, to whom belong the issues from Death, Psal. 68 20. He having promised to tread Satan under our feet Rom. 16. 20. So that though we have not only flesh and blood to encounter, but principalities, and powers, the rulers of the darkness of this world, and spiritual wickednesses in high places, yet he is far above them in power, having the Devils in a chain, at his beck etc. That though none can deliver out of his hand, yet he can deliver us out of any other's hand whatsoever.  
2. The Petitions included (at least the principal of them) take in these particulars.  
1 In conformity to this Petition, we may pray that (so far as it may consist with the will and wisdom of God, and with our spiritual and eternal good) he will keep us from temptations, especially of Punishment and Seduction: this we may pray with submission▪ This is the import of that (so often mentioned) Petition of Agur, Prov. 30. 8, 9 And what he prays as to the extremes of riches and poverty, we may apply to other like cases: as for instance: Let me neither have that fullness of joy, that may make me wanton, or neglective of duty; nor let me want those necessary supports and comforts, which may carry me through the many difficulties and discouragements, which I am to encounter in my passage through the world. We may pray that God will so order his providences, so dispense or withdraw his blessings, as may least tend to draw out our corruptions. This is much of that which is meant by leading into Temptations, viz. so ordering his disposals of us, and dispensations to us, as that thereby fuel is administered to our corruptions; this therefore we may pray against.  
2. That he will tie and limit S●than, if not wholly, yet so far, that the precious promise 1 Cor. 10. 13. may be made good, viz. that he will not suffer you to be tempted above that you are able; And so for inward corruptions, and the bait and snares of the world, that you may have Interest in that sweet intercessory Petition of our blessed Saviour, John 17. 15. I pray not that thou shouldst take them out of the world, but that thou wouldst keep them from the evils that he will so restrain our enemies, and so strengthen and sortify us, that we may have cause to take up that gratulatory Psalm viz. 124th. that, though Satan or his Instruments may be permitted to make attempts upon us, as Senacherib against Judah; and the Syrians against Samaria; yet they may have a hook put in their nostrils, and return with shame and disappointment: in a word; That the wicked one may not touch us in the sense of that Text 1 John 5. 18. that is Letaliter, with a deadly touch, or as some [tactu qualitativo] with such a touch as may leave an impression of his own devilish Spirit upon us; such a touch as the needle hath from the Loadstone.  
3. That he will not withdraw from us in our trials and conflicts; that, if he call us to fight, he will stand by and encourage us: To be led into temptation is no great matter, if we be not left in it; and indeed we are never to purpose led into it, t●ll we be left in it: till Gód deal with us as with Judas and Saul, suffer Satan to fill our hearts: this therefore we have need to be earnest for, that, if Satan must winnow us, our Saviour may so intercede for us that our 
Luk. 22. 31, 32. 2 Cor. 12 9  faith may not fail; if the messenger of Satan must buffer us, the grace of God may be sufficient for us: Though we cannot peremptorily and absolutely pray for Victory over every temptation, since we neither know what God hath decreed, nor how far, a foil for a time may advantage us afterwards.  
4. That he will keep us from running ourselves into temptations: this is both necessary in itself, and doubtless employed in this Petition: though there were no outward Tempter, no World or Devil, yet our own hearts would be, and indeed are, our worst Tempter's, in many cases our temptations are home-born, though nursed by Satan: for Instance, when troubles arise for the profession of the Truth, and we cannot own some Truth of God but we must expose ourselves to hardships and sufferings; how do men act the part of the Tempter upon themselves? how do our carnal hearts bespeak us in the language of Peter to our Saviour, Master, spare thyself, this shall not be unto thee? What distinctions and evasions do we study, to escape suffering? While we should be studying duty and preparing for danger, we are studying to escape the latter, by declining and shaking off the former; Like Jonah, when he foresaw that he was sent upon a troublesome and dangerous embassy, he outruns the work to avoid the trouble: Pray then that we may not be left to ourselves as the Jews Psam. 81. 11. Then we shall be sure to be our own Tempter's.  
5. That in those temptations of probation which himself pleases to excercise us withal, he will enable us to carry as Christians: showing forth our graces, that we may (like Abraham) if tried, by faith offer up our Isaac's Hebr. 11. 15. that our patience may shine as Job's did through the clouds of temptation and affliction; that we may not sin with our mouths or charge God foolishly. How shamefully do we miscarry when God leaves us, as David and Hezekiah? how shall we dishonour God, blemish the Gospel, cause the enemy to blaspheme through our misdemeanours; if the Lord, who lays the trial upon us, do not stand by us in it, and teach us how to carry under it? Therefore pray, Lord if thou will prove us, help us that we may approve ourselves: If thou wilt excercise us with Temptations, fortify us with grace, that the issue of the trial may be thy glory, and our comfort: If thou try us by prosperity, keep us humble, and obedient; if by adversity, keep us from despondency, indirect actings, theft, maligning others, etc.  
6. That, if in his infinite wisdom he see it good at any time to suffer us to be foiled, and leave us to our own weakness for our humiliation, or for other good and gracious ends; he will not leave us wholly and finally, that it may be with us as is prophesied of Gad Gen. 49. 19 A troop shall overcome him, but he shall overcome at last: That though he chasten us, he will not give us over to death, but at last restore to us the joy of his Salvation, and establish us with his free Spirit: That, with Samson, we may at last be avenged of our enemies: that though we fall yet we may not be utterly cast down, but may be at last more than conquerors through him that loved us, and gave himself for us.  
7. That in stead of those things which may prove snares and temptations to us, he would so order all his dispensations to us as they may incite us to holiness, this is the contrary employed in this Petition: q. d. Lord, in stead of Satan standing at my right hand to tempt me, let me have thy good Spirit always egging and urging me to that which is good; in stead of the wicked enticeing or discouraging me, let me have thy Saints, by their friendly reproofs, counsels, exhortations and examples, provoking me to holiness, let the righteous smite me, it shall be a kindness, and let him reproove me, it shall be an excellent oil which shall not break my head Psal. 141. 5. In stead of that measure of outwards which may be a snare, let me have that which shall be a spur to piety: In a word, Let me have such Ordinances, such providences, let me be in such company, in such a condition, so order all things about me, that thy work within me may go on with power, and all things may concur and (according to that great promise Rom. 8. 28.) work together for my good.  
8. That he will appoint a good issue of all temptations that befall us according to that promise 1 Cor. 10. 13. that he will with the temptation also make a way to escape, that we way be able to bear it, that he will so limit our temptations, as to measure and continuance, that we be not tempted more or longer than is for our good, and so issue them at last that we may come out as Job, and we may have double at our latter end (as to grace and comfort) to what we had at the beginning; and that at last he will so deliver us from them, as that we may be set out of the reach of them, being translated into that state where Satan shall not be able to tempt us any more: this is the highest round of this ladder, and then both parts of the Petition shall be fulfilled; then shall we be fully delivered from all evil, and shall soon forget all our sad conflicts, all our tears, and sighs, and earnest cries in the days of our fears and temptations, when we have once the Crown of glory set upon our heads, and the Palms of Victory put into our hands.  
Direct. 2. But then that we may prevailingly pray this Petition our Spirits must be suited thereunto; we must (in this sense) pray with the Spirit, as well as with our Understanding: therefore,  
1. Come to God under a deep sense, and thorough conviction of our own inability to resist, and propensity to run into Temptation: as also of our sins for which God might in justice leave us, and give us up to it: Oh labour to see and feel your slavery, 
Epectet. Enchirid. Cap. 65.  how prone you are upon all occasions, emergencies and providences, to run upon that which tends to your everlasting ruin; how apt to take every thing (that I may allude to that of the S●o●ck) by the worse handle, and rather abase it toyous hurt, than improve it for your good: Till our hearts be thus affected, we shall never to purpose pray this Petition: 'tis not only a sense of misery, but of our utter inability to help ourselves, that will open our mouths wide in prayer: Till we see ourselves, as the Isralites at the Red sea, so surrounded, that there is no hope of escaping, so entangled and fettered that we cannot possibly extricate ourselves, we shall never hearty and earnestly pray. Led us not into temptation etc.  
2. Get your hearts under a persuasion of the goodness, power, and faithfulness of God, and under a firm belief of those many gracious promises which hold forth succour, relief and comfort to the tempted: be fully persuaded, that God both can and will help, since he never failed one way or other to rescue the soul that sincerely sought him: That the weakest unworthiest Christian betaking himself under his power and protection, shall have seasonable succour, and deliverance; to which purpose that Psal. 91. is sweet and suitable both to meditate upon, and to plead with God: This persuasion is necessary in ask any thing at God's hand Jam. 1. 6. But I the rather propose it here, because under some kind of temptations we are so averse to believe; ready to say, There is no hope, that (as the Eunuches Isa. 56. 3.) we are a dry tree, and (as the Isralites Ezek. 37. 11.) our bones are dried, and our hopes is lost, and we are cut off for our parts. Which of the Saints have not flagged and fainted under some kind of temptations? read Psal. 73. 77, 88 'Tis no easy matter to act faith upon the promises, when we see a contrary series of providences, how hardly was Moses credited that deliverance was so nigh when the bricks were doubled? And at the Red-sea, how little impression did that word, Stand still and see the Salvation of the Lord, probably make upon many of their hearts, when they saw nothing but imminent destruction before their eyes? But that we may rightly pray for deliverance, when under temptation, we must labour to hope against hope, and to believe light shall arise when we see nothing but darkness: Faith in the promises exercised in prayer is a singular means to engage God's power on our behalf for our support and deliverance under and from temptations.  
3. Get a frame of heart full of holy jealousy and self-suspition, fearing and declining occasions and temptations which lead us into sin: 'tis a flat contradiction to this Petition when we pray Led us not— and yet wilfully throw ourselves into temptation: neither have we a promise, or scarce a precedent of any preserved from temptations, which through their own negligence or wilfulness they have run upon: 'Tis a good observation of one upon that Act. 2. 40. Save ourselves— That God will not save those, that do not endeavour to save themselves. Practise up therefore to this Petition; never think or expect that God will give you such a preservative that shall secure you from the poison of temptation, though you run into any infected and infecting Air or Company: the precept is, Watch, as well as Pray that you enter not into temptation, Luk. 22. 40. 'Tis in vain to disjoin these duties which God hath united: prayer without watching is presumption, and watching without prayer is self-confidence. Happy and safe is that soul that sincerely practiseth them in conjunction; we must as cautelously shun occasions, as if all lay upon our care, and yet as earnestly pray for preservation, as if all our endeavours were (as indeed they are) nothing at all: Then may we hopefully conclude we shall he kept from temptation, when in our utmost endeavours to keep ourselves we intrust ourselves in God's hand, and commit ourselves to his keeping: With such a frame therefore, must we come to God.  
4. And (which is common to all the rest of the Petitions, and therefore I would have you subjoin it to each, though I only name it here) with a frame of spirit full of hearty desires towards others: As we should go to God as a common Father, so our prayers should be common prayers; others as well as ourselves should be interessed in what we pray for, according to their necessities; but of this the Preface gave us occasion to speak. Thus I have done with the body of this complete pattern of prayer: there remains only the conclusion, which I shall briefly touch upon as having already performed what I mainly intended.   

CHAP. X.  
THE CONCLUSION.  For, thine is the Kingdom, and the▪ power, and the glory for ever, Amen. 
WE are now come to the third general in this prayer, which is the Conclusion; consisting of, 1. A Doxology, or ascription of praise; wherein three things are acknowledged as belonging to God: A concluding Sealing word common to all prayers, Amen: Besides, The connexive particle [for] which is here Aetiological, showing a reason why we have asked all these things of God, is remarkable:  
I intent not a full handling of it. Whether it was added by our Saviour, or crept in afterwards being borrowed from the 1 Chron. 29. 11. is a question yet undetermined: 
And Daniel 7. 14. saith usher.  Erasmus his censure is harsh, who not content to deny it to be of our Saviour's addition, is pleased to say, that they that added it, did [Divinae Precationi suas nugas assuere] patch the Lord's prayer with their trifles: Scultetus (as one quotes him) Seconds Erasmus; telling us, that it is not in some of the Ancientest Greek Copies, nor in the Arabic version, nor in any of the Latin Translations: that it is expounded by none, but by the Vulgar and Chrysostom; and therefore thinks it probable, that it was added by the solemn custom of the Greeks, and afterward transferred into the Text: yet the Affirmative wanteth not its 
usher Sum and subst. of Christian Relig. P. 378.  Patroness. One (and that one in stead of many) is peremptory for its divine authority; saith, It is causelessly and without warrant omitted by the Church of Rome; nay he calls it sacrilege 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 authenticness.  
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 persuasion 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 largely disp●●ing the Case.  Author, whose judgement 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.  
We 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 myself:  
The words then as connected with the former are an argument enforcing the Petitions, Thence observe,  
Doct. 1. Our prayers should be backed and strengthened with arguments.  
Doct. 2. Our arguments should be drawn from God, not from ourselves, 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 acknowledgements 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 Sovereignty 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 oppressor 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 Sovereignty are never separated in God: and then,  
Glory: Praise, or honour, that is the reflection 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 believers. 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 believing 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 dispatched 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 beg 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 ●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 Use.  
1. GOd's foreknowledge of what we want, is no Supersedeas to our ask. 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 though Christ here teach his Disciples; yet Luke 11. 1, 2. they desire to be taught again.  
4. Under ignorance and inability for Prayer, Christ is both able and ready to instruct us, and therefore we should beg of him. The Apostle, Luk. 11. 1, 2. finds Christ as ready to teach, as he to desire it.  
5. It is no disparagement to be urged to what's good from the example of an Inferior. Christ takes it not ill that the Disciples urge him with John's example who was but his forerunner. Luk. 11. 1.  
6. Jesus Christ in teaching his Disciples, did not so much intent to furnish them with words, as to instruct them in the matter of Prayer. Non jubet Christus suos conceptis verbis orare etc. Calvin. This is plain from the variety of expression in the Two Evangelists.  
7. Succinct and comprehensive Methods and Epitome's are an excellent way of teaching: For, this is here the Method of the best of Teachers, and this commends Catechising.  
8. The Spirits inward teaching excludes not verbal and ministerial Instruction. For though the Gospel be the Ministration of the Spirit, and though all Christ's True Disciples are endued with the Spirit, yet he saw fit and necessary to leave them this standing Directory for their Instruction.  
9 Prayer is a duty of a vast latitude and comprehension. For, within the bounds of this exact pattern are compehended. 1. The Grand concernments of God. 2. Of ourselves, both as to soul and body. 3. And of Others. viz. the Church, Nation, Neighbourhood, our Relations etc. So much is imported in the word [Our]: which duly considered may 1. Warrant long praying upon occasion, 2. And show us our imperfections in Prayer.  
10. The Concernments of God's glory and Kingdom should have the pre-eminence above our own, in our desires and prayers. This is plain from the Order of the Petitions.  
11. The matter of Prayers is not whatever our corrupt Passions, or blind fancies dictate to us, but what makes for God's glory, our own or other good spiritual or temporal, with subordination to his glory. Within these bounds is the matter of the Lords Prayer circumscribed, which calls upon us to take heed we offer not strange fire, or ask we know not what, as they Mark. 10. 38.  
12. God's glory must be the Alpha and Omega of our Prayers. The First Petition is, that his name be hallowed; the Conclusion, is a Doxology, or ascription of Kingdom, power and glory to him. How seldom do we sincerely and intentionally make it so? These from the Connexion, Scope, and Matter, in general.    

From the Preface.  
1. GOd alone is to be prayed to. What becomes of Saints and Angels? Will the Papists say, They are included under the Title Father? But one is our Father which is in Heaven? Matth. 23. 9 Or will they charge our Saviour as a defective Teacher, or that out of envy he said nothing of their Mediators as intending to Monopolise the whole of that Office to himself? He only deserves it. And as there is but one God to whom, so but one Mediator by whom we pray, 1 Tim. 2. 5. I see not how that Popish fiction can stand without derogation from the perfection of this pattern.  
2. God  himself with such Titles as may most invite and encourage us to call upon him. For what Title can administer more boldness or confidence than that of a Father? How apt are we to go to God as if we went to an enemy, or stranger, or one we have no relation to?  
3. God is the Common Father of Believers in Christ: For this is especially here meant, not our general Relation as his Creatures (that't a low and poor encouragement): and that he is a common Father, the Pronoun [Our] imports.  
4. Reverence and Charity must be joined with our Confidence in prayer. Reverence, for we come to God as a Father to whom honour and reverence is due Mal. 1. 6. Charity; for we are taught to take in others, not appropriating that Relation to ourselves alone.  
5. Raised, glorious, and heavenly apprehensions of God, become us in our addresses to God. Therefore are we taught to call upon him as being in heaven▪ i. e. giving out glorious manifestations of himself there.  
6. God will not be called upon by visible 
Act. 7▪ 55. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intens: & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tendo.  representations. Therefore we are taught to say [which art in Heaven] to take off eyes and thoughts from all sensible Objects, and that we may, with Stephen, look up steadfastly into heaven, and by the eye of faith behold him which is invisible.  
7. God hath not tied, nor should his people tie themselves, to set their faces this way or that way, towards this or that place, under the Gospel; but that we lift up especially the eye of Faith towards himself. For this expression [which art in Heaven▪] calls us from the Jewish rite of looking towards the Temple etc.  

1. PETITION.  
1. THe incomprehensible God hath given out such manifestations of himself as whereby we may know him from all pretended Deities, and according to which we may conceive and speak of him. All this is imported by God's Name here, which the Apostle Rom. 1. 19 calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ q. d. that which is knowable of God.  
2. The Name of God is peculiarly holy. [Name] i. e. both God himself and all those manifestations of himself whereby he hath made himself known, whether his Attributes, Word, or Works. [Holy] i. e. pure, right, singularly excellent. [Peculiarly] i. e. Essentially, so God himself, and eminently so all that whereby he hath manifested himself. This Observation is thus grounded: viz. To sanctify his name, is not (as the word may seem to import) to make it holy, but to conceive, acknowledge and profess it to be what indeed it is, that is, peculiarly holy: So that the holiness of God's name is the growd of our sanctifying it: because it is holy, we must so acknowledge it.  
3. Though God can sanctify his name (i. e. manifest it to be holy and glorious) yet he will have us to testify our desire by praying that He will sanctify it. For this (as hath been explained) is one sense of the Petition, viz. that God will sanctify his own name, vindicate his honour, and let out upon the world resplendent beams of his own glory.  
4. The sanctification of God's name (that is, the declaring, acknowledging, and celebrating of his holiness) ought to be the principal desire and endeavour of every one that calls God Father. Therefore is this Petition the first in Order.  
5. We cannot sanctify the name of God as we ought without enablement from God. Therefore we are taught to pray this Petition, because our ability for it must come from God.   

II. PETITION.  
1. GOd hath a Kingdom, durable through all ages, and diffusive through the world. For, all God's people in all ages and places are taught to pray, [thy Kingdom come]  
2. God's Kingdom in the world is superior to, and yet consistent with the Kingdoms of men. [Superior], Else in vain were it to pray that it might come if God could not bring it in, notwithstanding men's opposition. [Consistent] For he that taught us to pray thus, yet bids us give unto Caesar the 
Matth. 22. 2●. 1 Pet. 2. 13.  things which are Caesar's, and, Be subject to every Ordinance of man for the Lords sake.  
3. The bringing of God's Kingdom into any place or upon any soul, must be God's work. Therefore we are taught to pray to him for it, because without him our endeavours are vain.  
4, Though God's general Kingdom be in all places, and at all times; yet it is not always alike manifested: In this sense we are taught to pray that his Kingdom may come. viz. that he will make it manifest, that to him belongs Dominion and power and glory etc.  
5. God hath, besides his universal, a more special Kingdom, which comes not to all places, but whither and when himself pleaseth. The coming of this Kingdom is most properly meant here, because this Kingdom may come to a people Matth. 12. 28. and be taken from them. Matth. 21. 43.  
6. The coming of God's Kingdom is both a singular means to glorify God, and of special advantage to those amongst whom it comes. The former, flows from the connexion of this with the former Petition. The later hence, that Jesus Christ teacheth us to ask nothing but what's for our good.  
7. Where the Kingdom of God is come yet we are to pray that it may come. This is not a Petition for Heathens only, but for Christians, Disciples, Believers of all ranks. And it is necessary, both. 1. To beg the continuance of it. 2. The enlargement and fuller manifestation of it. 3. The consummation of it in glory; Till then, this Petition will not be out of date.   

III. PETITION.  
1. GOd's Will is the Law whereby his Kingdom is governed: and then is his Kingdom suid to come, when his Will is done. This is fairly imported in the connexion of these two Petitions.  
2. God's Will alone is absolutely good, and just, and righteous. For upon this foundation stands the Petition; not only upon the mere Sovereignty of God whereby he can do what he pleaseth, but upon the Rectitude of his Will, whereby he Can or Will do nothing but what is just.  
3. Man aught to lay aside and utterly deny his own will as to any competition with God's Will; yea, to bring his will to a ready compliance with Gods when he understands it, as Act. 21. 14. Else we cannot pray this Petition, without notorious Hypocrisy.  
4. In prayer, all our Petitions are to have this (at least implicit) reservation, If the Lord Will, or, According to thy good pleasure; or, Not as I will, but as thou wilt. For this Petition confines all the rest of our Petitions within the bounds of Gods good pleasure. In saying [thy Will be done] we in effect say, Lord, in all I ask, I submit to thy Will, whether to give or withhold it.  
5. Without the Grace of God enabling we can neither obey his Preceptive Will, nor submit to his decretive Will as we ought, for therefore are we taught to pray thus, that God may enable us to do the one, and cheerfully submit to the other.  
6. Every one that calls God Father should not only be contented that Gods Will be done, but desire and pray that it may be done by and upon himself and others. This is the scope of the Petition. Yet we must distinguish: It is Gods Will his Children should be afflicted, yet we are not to pray for afflictions, but that, if his Will be to afflict us, we may patiently submit etc.  
7. In Heaven the Will of God is done with much accurateness and readiness, i. e. by Christ, Angels, and glorified Saints. Therefore we are taught to pray that it may so be done on earth. How should this consideration make us sigh out our desire to be dissolved?  
8. Perfection in obedience should be our desire, aim and endeavour, though in this life it cannot be our attainment: We are taught to pray, that our obedience may be like the Angels; though some will have it understood as to the quality of it, not equality; yet I see no absurdity to say, that we may desire and wish and pray that we might arrive (if possible) at their perfection, for I conceive much of Evangelical perfection lies in hearty enlarged desires and prayers after perfection. [Deus non vult nobis in hâc vitâ praestare liberationem à peccatis perfectam; & tamen vult nos eam optare, nosque singulis momentis petere ut omninò liberemur à peccatis] U●sin: in hanc Petitionem.  
9 While our commoration is on earth, we never arrive at that perfection but that we still need to pray for ability to do and submit to God's Will. For this Pattern is for the highest Scholars in Christ's School.   

iv PETITION.  
1. IN Prayer we have liberty, next to the concernments of God's name and glory, to commend our own both outward and spiritual concernments to God. Next. i e. not so much in the order of our Petitions (for we may begin with our own) as in the ardour of our affections. This from the matter of the three last Petitions which respect ourselves.  
2. Whatever we ask for ourselves must be with reference, and in subserviency to the sanctifying of God's name, promoting of his Kingdom and doing his will. For the three former Petitions being absolute, do confine the following Petitions within their Bounds.  
3. God will have us beg our daily bread, and daily beg it at his door. This is the sum of the Petition.  
4. Even those that have the greatest proportion of worldly blessings, still have need to beg their bread at the hands of God. This Petition is for the rich as well as the poor Christians, and there's Reason sufficient. For. 1. They cannot enjoy what they have without his blessing, Eccl. 6. 2. 2. Neither will it be bread to them, Hagg. 1. 6. Deut. 8. 3. 3. Nor can they longer enjoy it than it pleaseth God: he can strip them in a moment. 4. Nor have they a lawful Title to it, till then, before God. 5. Nor the sanctified use of it. 1 Tim. 4. 5.  
5. Necessaries only are to be asked of God: for under bread all, and only necessaries, are comprehended.  
6. We are not to desire or beg any thing of God, but what we may lawfully call Our Bread: i. e. that which becomes ours by honest labour, or other lawful means, and which God hath appointed for us.  
7. Even that which becomes ours by our own industry, or by any other lawful way of getting; We are still to acknowledge the free gift of God: for we are taught to say, Give us, etc.  
8. The care we take, or the Provision we lay in for the future, must be consistent with a continual dependence upon the Providence of God. For we must every day say, Give us this Day etc. Which doth allow moderate care or Provision for the future, but ●frbids trusting in either.  
9 Prayer is a singular means to procure a supply of all necessaries for this life. Else our Saviour would not have taught us this Petition.   

V PETITION.  
1. THough temporal things may be asked, yet we are not to dwell upon them, but to arise from them to spiritual things: Therefore hath our Saviour couched the infinite necessities of this life in one single Petition.  
2. Pardon of sin is a mercy attainable, and one of the first and choicest we should ask of God.  
3. Confession of sin is a requisite condition in order to Pardon, for therefore are we taught to pray thus, that in so praying we may acknowledge, and pass sentence upon ourselves.  
4. Man by sin becomes a debtor to God, and stands bound to satisfy his justice. For in Matthew, sins are called debts, and the word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Forgive, imports releasement, cancelling a debt, dismissing a Prisoner.  
5. Satisfaction for sin is an impossibility, as to a man's self. For, could satisfaction be made by any, this Petition as to such would be unnecessary, whereas it is to be put up by all: see Gal. 3. 21, 22.  
6. Christ's satisfaction is no Contradiction to a free Pardon of sin, but the Foundation of it: [no Contradiction] for even he that made the satisfaction, hath yet taught us to pray, Forgive us etc. [The foundation of it] for though it be not mentioned in the Petition it is necessarily employed. 1. In that we pray for pardon in subordination to God's glory, but it cannot consist with the glory of his Truth (Gen. 2. 17.) to pardon without compensation. 2. We pray for pardon in a way agreeable to Gods will, but this is by faith on Christ's satisfaction. Hebr. 10. 10. 3. The Remission which is here begged includes Reconciliation, Justification, and Adoption (which Divines call the Relative 
Ames: Medulla. Lib. 1. C. 27.  change) according to that general Rule laid down in our Entrance upon the Petitions. Now 'tis certain, all these are procured by the Death and satisfaction of Christ. See Rom. 5. 10. Phil. 3. 9 Gal. 4. 4, 5.  
7. All Christians even of the highest attainments have need to pray daily for the Pardon of sin. For this Petition (as the whole) is of general concernment. The grounds of this you may see in the exposition.  
8. Men, while upon earth, will have need to forgive and be forgiven mutual Trespasses and offences. So much is imported in that [as we forgive etc.]  
9 It is Gods good pleasure that they that expect mercy from him, should show mercy to others.  
10. A merciful reconcileable frame is singularly pleasing to God, and may be an encouragement to beg and hope for pardon at the hands of God. These two are plain from the words.   

VI PETITION.  
1. WE have need to pray as well for preservation from sin, as the pardon of it. Therefore is this Petition added to and conjoined with the foregoing.  
2. Temptations are the great means whereby sin is propagated in the world: i. e. whereby men are drawn into sin and their corruptions are drawn out. Therefore when we should pray to be kept from sin, we are taught to say [Led us not into Temptation.]  
3s' Man cannot be brought into a Temptation without God's permission and Ordination. For by Leading is imported both the permissive and ordering Providence of God. See the Exposition.  
4. The best of men cannot keep themselves out of Temptation without Gods keeping: for [Led us not into Temptation] is as much as, Keep us that we be not drawn into it, or run upon it.  
5. However we may not absolutely pray to be kept out of Temptation, yet we should be earnest with God to keep us from the evil of it: for thus the later clause seems to respect the former; q. d. Lord, if thy will be, keep us out of Temptation, but however keep us from the evil or hurt of it.  
6. To be preserved from the evil of a Temptation, it is sometimes necessary that we be pulled out by violence. 'Tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pull us out. See the Exposition.  
7. To be kept from Temptation, or from the evil of it, well deserves the name of a Deliverance. So we translate it, Deliver us.—  
8. Prayer is a singular means to keep us from Temptations, or from the evil of it. Matth. 26. 41.  
9 God is the great and only Saviour and deliverer of his people from all kind of sinful or sorrowful evils: for though evils of sin be especially meant here; yet I doubt not but all other evils are also to be referred to this Place.  
10. The sum of what we can desire in order to eternal happiness, is, to be delivered from the Gild and Power of sin, to be justified: for in these two last Petitions are comprised all the spiritual good things which are necessary to fit us for glory: and all these (though they are comprehensive of many Particulars) are couched ' in these two things viz. Forgiveness of sin, and Deliverance from Temptation.   

THE CONCLUSION.  
1. PRayer and Praise are fitly conjoined, Psal. 116. 13. I will take the Cup of Salvation, and call on the Name of the Lord.  
2. To praise God aright is to acknowledge what belongs to him. For thine is the Kingdom.  
3. God's Kingdom is peculiar, supreme, and absolutely independent .. For so we are taught to acknowledge it [Thine] q. d. wherein there is no Corrival [The Kingdom] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. d. Such a Kingdom, so absolute, as none like it.  
4. Power indeed and in the proper notion of it belongs only to the Lord, Psal. 62. 11.  
5. Glory is peculiarly, eminently, and ultimately due to God alone.  
6. The Kingdom, power and glory belonging to God are eternal.— For ever.  
7. 'Tis but reasonable to pray and desire that the Name of God may be sanctified, 
'Tis [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] for or because.  his Kingdom may come, his Will may be done. This Doxology being joined to the Body of the Prayer with the Particle [for] which is Illative and Aetiological, gives sufficient Reason for all those Petitions.  
8. Because Kingdom, Power, and Glory is the Lord's, therefore 'tis fit and reasonable and necessary that we should go to him by prayer for whatever good thing we need, whether for soul or body. This stands upon the same foundation with the former.  
9 Though in a proper sense God is not 
Vid. Ursin▪ in Clausulam Precationis Dominicae.  moved with arguments (i. e. persuaded to do that which otherwise he would not) yet he both allows and requires us to use argument in Prayer.  
Thus the Doxology is brought in as an Argument, why God should grant the Petitions.  
10. Our strongest arguments in Prayer are drawn from God himself, and from his attributes. Here's nothing but, Thine is the Kingdom etc.  
11. Our Prayers should be the breathe of our fouls, and not only the expressions of our Lips. So much [Amen] imports, being as it were a hearty wish in the close q. d. Be it so, Lord grant what we have here desired.  
12. Faith should follow our prayers, and wait for a gracious answer of them. So Amen also imports q. d. So it is, or shall be, I believe that it shall be even as I have asked.   
FINIS.