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
it self
maketh
intercession
for
us
,
with
groanings
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
Jude
,
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
prophane
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
meer
lip-service
,
and
fruitless
babling
?
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
Gods
Spirit
?
Yet
what
more
ordinary
amongst
the
prophaner
sort
,
than
to
jeer
at
praying
by
the
Spirit
,
as
if
it
were
a
ridiculous
fantasie
;
or
that
ordinary
Christians
could
have
no
assistance
of
the
Spirit
,
but
they
must
presently
run
into
pretended
Impulses
and
Enthusiasmes
.
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
shew
them
where
the
strength
and
prevalency
of
this
duty
lyes
,
how
great
their
Priviledge
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
Priviledges
they
are
invested
with
by
Christ
;
and
what
an
everlasting
spring
of
Consolation
,
he
is
to
those
,
that
are
savingly
ingraffed
into
him
,
even
against
all
that
might
trouble
or
terrifie
them
.
And
because
there
are
two
principal
springs
,
whence
all
the
sorrows
of
Gods
people
flow
;
viz.
1.
The
Reliques
of
Sin
within
.
2.
The
Pressures
of
Affliction
without
.
The
Apostle
layes
in
comfort
against
each
of
these
severally
:
Against
sin
remaining
,
from
v.
1.
to
17.
Against
afflictions
pressing
,
from
v.
18.
to
the
end
of
the
Chapter
.
The
Text
is
one
of
those
Cordials
,
to
prevent
faintings
under
any
kind
of
suffering
,
(
though
not
less
Soveraign
against
the
stirrings
of
corruption
)
and
indeed
very
precious
and
heart-cheering
to
those
that
enjoy
it
:
namely
that
they
have
the
Spirit
of
God
to
help
them
in
pouring
out
their
complaints
,
and
begging
what
's
needful
for
them
at
the
hands
of
God
.
Though
I
intend
not
,
the
distinct
handling
of
every
particular
Truth
coucht
in
these
words
;
yet
,
it
will
not
be
amiss
to
open
them
,
that
you
may
be
the
better
able
,
to
glean
up
,
not
those
single
cars
only
,
but
whole
sheaves
of
Gospel-Truth
,
which
I
shall
leave
behind
me
.
In
the
words
then
,
is
set
forth
a
precious
Priviledge
of
Gods
people
,
which
(
though
enjoyed
in
other
Cases
,
yet
)
is
especially
besteading
in
a
day
of
affliction
:
namely
,
the
Spirit
enabling
to
,
and
assisting
in
the
duty
of
prayer
.
Particularly
observe
in
them
,
1.
Our
Insufficiency
,
to
pray
without
the
The
Analysis
in
De●dates
4th
Edit.
Spirits
help
,
[
for
we
know
not
,
&c.
]
2.
The
Spirits
Sufficiency
,
to
quicken
and
direct
us
;
and
that
both
,
1.
As
to
the
matter
of
the
duty
,
[
with
groanings
unutterable
.
]
2.
As
to
the
manner
,
[
according
to
the
will
of
God
.
]
3.
As
to
the
acceptance
[
And
he
that
searcheth
the
hearts
,
&c.
]
This
seems
to
be
the
most
natural
division
of
the
words
.
Yet
for
more
orderly
explication
,
we
may
observe
these
five
particulars
:
in
which
,
though
there
be
not
so
much
Art
or
Method
,
yet
,
it
may
better
serve
our
present
purpose
,
and
give
occasion
to
a
more
particular
opening
of
the
Text
;
which
I
shall
do
,
as
I
mention
the
Particulars
.
1.
The
Author
of
the
Priviledge
,
that
is
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
the
Spirit
;
which
what
else
can
it
mean
,
but
the
Spirit
of
God
,
especially
,
since
it
s
emphatically
pointed
out
in
the
following
clause
,
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
The
Spirit
it self
,
&c.
Should
any
Caviller
urge
that
in
Prov.
18.
14.
The
spirit
of
a
man
will
sustain
his
Infirmities
,
and
therefore
,
why
may
it
not
be
understood
here
of
ones
own
Spirit
?
The
Answer
were
easie
;
That
there
is
a
vast
difference
betwixt
[
sustaining
]
in
that
Text
,
and
[
helping
]
in
this
.
There
,
the
Spirit
,
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
mans
own
spirit
contribute
to
the
help
of
these
?
Besides
that
,
other
Texts
conspire
with
this
,
in
the
sense
I
give
:
Eph.
6.
18.
Praying
alwayes
—
In
the
Spirit
,
per
Spiritum
,
Beza
in
locum
.
as
Beza
renders
it
,
thus
glossing
;
Paul
would
have
prayers
to
proceed
from
the
Holy
Ghost
:
Or
,
if
that
Text
may
admit
of
another
sense
:
In
the
Spirit
;
that
is
,
ex
intimis
Add
the
consent
of
Expositors
.
animi
penetralibus
,
as
the
same
Beza
,
making
it
parallel
with
that
in
Eph.
5.
19.
[
making
melody
in
your
hearts
—
]
Yet
methinks
,
that
in
Jude
20.
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
praying
in
or
by
the
Holy
Ghost
)
is
above
any
just
ground
of
exception
;
and
cannot
without
manifest
violence
be
otherwise
understood
,
but
of
the
Holy
Spirit
of
God
,
the
third
person
of
the
Trinity
,
whose
Graces
they
must
exercise
in
prayer
.
So
that
I
take
it
for
undoubtedly
true
,
that
by
Spirit
here
,
is
meant
the
Spirit
of
God
,
who
is
the
Author
of
this
precious
Priviledge
.
2.
Here
is
the
Priviledge
it self
:
and
that
is
expressed
in
two
or
three
words
,
very
emphatical
.
1.
Helpeth
our
Infirmities
:
But
that
expression
reaches
not
the
Original
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
]
helpeth-together
.
Vicissim
onus
attollit
Beza
.
ex
altera
parte
,
ne
sub
eo
fatiscamus
.
He
takes
by
the
one
end
,
lifts
against
us
,
lest
we
sink
under
the
burden
.
[
Infirmities
]
that
is
,
the
defects
,
imperfections
,
corruptions
,
that
cleave
to
us
in
our
prayers
.
2.
There
are
other
two
words
,
both
of
one
root
,
v.
26.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
he
maketh
intercession
for
—
v.
27.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
the
same
.
Their
import
is
thus
much
,
to
deal
with
a
Judge
,
Magistrate
,
or
any
in
authority
,
about
any
business
,
to
be
Advocate
,
to
plead
a
cause
.
Sometimes
against
another
;
as
the
same
word
is
used
,
Rom.
11.
2.
Acts
25.
24.
But
here
,
for
,
on
the
behalf
of
another
,
to
procure
that
the
person
in
authority
,
may
be
propitious
and
favourable
,
to
obtain
,
that
one
may
bring
in
his
plea
,
and
may
be
heard
by
the
Judge
.
Which
yet
is
so
to
be
understood
,
not
as
if
the
Holy
Spirit
did
intercede
with
the
Father
or
Son
for
us
(
as
the
Arians
affirmed
;
)
but
,
that
he
Beza
.
excites
us
to
pray
;
and
as
it
were
dictates
sighs
and
expressions
to
us
:
Whence
he
is
said
,
to
cry
,
Gal.
4.
6.
and
by
it
we
are
said
to
cry
,
Rom.
8.
15.
Of
this
more
anon
.
3.
Here
is
the
manner
of
this
Priviledge
,
(
for
so
I
choose
to
call
it
)
how
the
Spirit
makes
intercession
,
viz.
with
groanings
which
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
cannot
be
uttered
:
Some
will
thus
interpret
,
without
speaking
(
as
they
render
that
word
)
that
is
,
say
they
,
The
vertue
of
their
prayers
,
consists
not
in
number
,
or
artifice
of
words
,
as
the
Hypocrites
,
Matth.
6.
5
,
7.
but
in
lively
feelings
and
ejaculations
of
the
Spirit
.
This
is
pious
,
but
it
seems
to
put
some
force
upon
the
word
.
Rather
,
it
signifies
ineffable
,
inexpressible
;
or
,
as
we
render
,
that
cannot
be
uttered
.
Now
some
things
are
said
to
be
unutterable
,
for
their
greatness
:
2
Cor.
12.
4.
Paul
wrapt
up
into
the
third
Heaven
,
heard
unspeakable
words
,
which
it
is
not
lawfull
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
(
or
possible
)
for
a
man
to
utter
.
In
this
sense
1
Pet.
1.
8.
the
joy
of
Believers
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
said
to
be
unspeakable
;
not
to
be
expressed
,
for
the
greatness
of
it
.
Some
things
,
in
regard
of
our
weakness
,
when
through
Infirmities
,
we
cannot
express
our
sense
and
meaning
:
both
may
here
be
understood
.
[
Which
cannot
be
uttered
.
]
i.
e.
whose
fervour
,
Deod
.
endeavour
and
efficacy
,
proceeding
from
a
supernatural
motion
of
the
Spirit
,
cannot
be
apprehended
or
expressed
.
Thus
,
we
by
Quia
ingenii
captum
longè
excedunt
.
Calv.
reason
of
infirmity
,
are
like
children
which
cry
,
but
cannot
tell
where
our
ailment
is
:
we
can
complain
,
and
mourn
like
Doves
of
the
Valleys
,
but
are
not
able
to
express
fully
and
particularly
,
what
is
our
grievance
.
Thus
it
is
sometimes
with
a
child
of
God
,
especially
under
sad
afflictions
,
bound
up
(
as
to
expression
)
and
cannot
go
forth
,
Psal.
88.
8.
He
remembers
God
and
is
troubled
,
he
complains
,
and
his
spirit
is
overwhelmed
,
Psal.
77.
3.
Yet
even
this
is
prayer
,
and
from
the
Spirit
of
God
:
Not
that
this
is
the
only
way
of
the
Spirits
assistance
:
sometimes
he
fills
the
mouth
as
well
as
the
heart
,
enables
the
soul
to
vent
it self
,
in
full
and
suitable
Confessions
and
Petitions
,
to
approach
God
with
an
holy
confidence
.
But
here
the
Apostle
(
if
we
so
take
the
words
)
seems
to
speak
of
the
lowest
assistances
of
the
Spirit
,
when
't
is
worst
with
a
child
of
God
in
his
own
apprehension
,
when
under
heavy
pressures
,
and
cannot
pour
out
his
soul
;
yet
he
can
sigh
and
groan
out
his
sorrows
,
can
chatter
as
the
Crane
or
Swallow
,
mourn
as
a
Dove
;
and
yet
even
this
(
when
from
the
Spirit
)
is
comfortable
.
This
sense
seems
to
agree
best
with
what
follows
,
in
v.
27.
4.
Here
is
also
the
suitableness
and
necessity
of
this
Priviledge
,
intimated
in
those
words
[
our
infirmities
,
and
we
know
not
,
&c.
Could
we
pray
as
we
ought
,
if
we
had
Gifts
and
Graces
at
command
,
it
were
no
great
matter
;
but
we
have
need
of
such
a
Helper
:
having
1.
In
general
,
such
a
multitude
of
infirmities
within
;
and
therefore
needing
enablements
from
without
.
And
2.
In
particular
,
being
ignorant
both
as
to
the
matter
and
manner
of
the
duty
;
neither
knowing
what
,
nor
how
to
ask
as
we
ought
.
5.
Here
is
the
advantage
and
benefit
of
this
Priviledge
,
in
v.
27.
where
there
seems
to
be
a
Prolepsis
,
or
prevention
of
an
Objection
.
If
these
groans
be
unutterable
(
might
some
say
)
What
advantage
then
is
there
in
them
?
Yes
,
very
much
;
for
,
though
men
do
not
,
yet
he
that
searcheth
the
hearts
,
knoweth
what
is
the
mind
of
the
Spirit
—
So
that
here
is
the
advantage
,
the
heart-searching
God
understands
the
sense
and
meaning
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Affectus
illos
benignè
accipere
ut
agnitos
&
probatos
.
Calvin
.
desires
and
breathings
of
his
own
Spirit
;
can
put
broken
and
inarticulate
sighs
together
,
and
spell
out
what
they
need
:
yea
,
before
they
ask
,
he
knows
,
so
as
to
pitty
and
supply
,
according
to
that
Matth.
6.
32.
Your
heavenly
Father
knoweth
that
you
have
need
of
these
things
.
The
Reason
whereof
follows
,
because
he
maketh
Intercession
for
us
according
to
(
the
will
of
)
God
;
that
is
(
as
in
the
former
Verse
)
to
pray
as
we
ought
.
He
regulates
our
prayers
,
both
as
to
the
matter
and
manner
of
them
.
6.
I
might
add
a
sixth
;
viz.
the
connexive
Particle
[
likewise
also
]
i.
e.
add
hither
—
This
may
suffice
for
opening
the
words
:
each
particular
would
yield
profitable
Doctrines
:
but
I
resolve
to
confine
my self
to
these
two
.
1.
To
pray
in
the
Spirit
,
is
the
Priviledge
of
Gods
children
:
Gods
children
have
the
help
of
Gods
Spirit
,
in
their
addresses
to
God
by
prayer
.
2.
(
From
the
Relation
of
the
words
to
the
Context
)
The
Spirits
help
in
prayer
,
is
a
singular
.
Priviledge
and
Comfort
to
Gods
children
in
affliction
.
The
first
of
these
,
I
shall
not
handle
in
an
ordinary
Sermon-Method
;
but
speak
to
it
,
by
propounding
and
resolving
six
or
seven
Cases
,
as
the
Lord
enables
:
Some
of
which
may
explain
and
confirm
the
Doctrine
;
and
others
be
instead
of
Application
.
I
hope
this
Method
,
will
not
be
less
profitable
or
practical
,
than
that
which
I
usually
follow
.
CHAP.
II.
Case
1.
WHerein
consists
this
Priviledge
?
or
how
may
the
Spirit
be
said
,
to
help
in
prayer
?
This
being
clearly
and
distinctly
resolved
,
will
make
way
to
other
Questions
.
To
which
I
shall
answer
,
-
1.
Negatively
.
-
2.
Positively
.
1.
Neg.
The
Spirit
doth
not
assist
in
that
Enthusiastical
way
,
as
some
have
dreamed
:
I
am
far
from
asserting
such
impulses
of
the
Spirit
,
as
some
pretend
to
.
Particularly
,
1.
The
Spirit
inspires
not
ordinary
Christians
,
as
it
did
the
Prophets
and
Apostles
in
the
delivery
of
the
Scriptures
.
Holy
men
of
old
were
moved
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
)
carried
,
acted
by
the
Holy
Ghost
,
2
Pet.
1.
21.
So
that
their
Prophecies
,
Sermons
,
Prayers
recorded
in
Scripture
,
are
purely
divine
;
Words
,
Matter
,
Method
,
from
the
Spirit
of
God
;
and
therefore
infallibly
true
,
free
from
any
fault
,
indiscretion
;
or
mistakes
in
matter
,
form
,
phrase
,
&c.
'T
is
not
so
with
Christians
.
Notwithstanding
the
Spirits
assistance
,
their
prayers
may
have
many
failings
,
much
corruption
,
indiscretion
,
disorder
,
rashness
,
&c.
mixt
with
them
.
2.
Muchless
doth
the
Spirit
so
help
,
as
if
we
were
meerly
Passive
,
and
the
Spirit
were
active
;
as
if
the
Spirit
only
made
use
of
our
tongues
(
as
the
Devil
uses
the
Organs
of
Non
quòd
ipse
revera
suppliciter
se
ad
precandum
vel
gemendum
demittat
,
&c.
Calv.
in
loc.
per
vos
,
intra
vos
.
those
he
possesseth
,
to
vent
his
lies
and
blasphemies
withal
.
)
This
is
a
grosser
conceit
and
absurdity
,
than
to
be
charged
on
the
Spirit
of
God
.
It
may
seem
indeed
,
Mat.
10.
20.
as
if
the
Spirit
used
the
Organs
of
the
Apostles
:
our
Saviour
tells
them
,
It
is
not
ye
that
speak
,
but
the
Spirit
of
your
Father
,
which
speaketh
in
you
.
Yet
that
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
you
)
is
no
more
(
as
Beza
notes
)
than
by
,
or
within
you
:
that
is
,
he
gives
expression
,
courage
;
elocution
:
Or
as
v.
19.
he
gives
in
that
hour
what
they
shall
speak
:
So
that
not
the
Spirit
,
but
they
speak
;
though
extraordinarily
enabled
at
such
a
time
,
both
as
to
courage
,
wisdom
and
elocution
.
Thus
it
was
with
the
See
Acts
24.
Apostles
;
but
the
help
vouchsaft
to
ordinary
Christians
,
lies
not
much
(
if
at
all
)
in
the
guidance
of
the
Tongue
,
or
outward
Organs
.
3.
Nor
doth
the
Spirit
help
more
or
otherwise
in
prayer
respectively
,
than
in
other
duties
of
Religion
.
Some
,
I
am
perswaded
,
fancy
,
as
if
those
that
talk
of
praying
in
or
by
the
Spirit
,
had
a
conceit
of
some
singular
help
in
that
duty
above
others
.
Not
so
:
the
same
help
is
respectively
vouchsaft
in
other
duties
.
You
read
of
singing
,
walking
,
serving
God
in
the
Spiri●
.
The
Spirit
no
less
helps
a
Minister
in
preaching
,
his
people
in
hearing
,
singing
,
meditation
,
holy
conference
,
&c.
(
according
to
the
nature
and
requisites
of
those
duties
)
than
in
prayer
:
that
is
,
consider
what
Graces
and
Qualificacations
are
necessary
in
those
duties
,
and
the
Spirit
doth
equally
furnish
Christians
therewith
,
as
with
praying
qualifications
.
So
that
I
am
far
from
tying
up
the
Spirit
to
any
extraordinary
Energy
in
this
,
above
other
duties
.
4.
Nor
doth
the
Spirit
so
help
in
this
or
other
duties
,
as
if
other
subordinate
helps
were
unnecessary
.
I
do
not
believe
,
that
our
Saviours
command
,
Matth.
10.
19.
Take
no
Vid.
Calv.
in
loc.
thought
what
ye
shall
speak
—
excludes
all
premeditation
,
but
only
that
they
should
not
be
anxiously
solicitous
,
what
to
answer
;
they
should
not
wrack
themselves
with
fore-thoughts
about
it
:
muchless
,
doth
the
Spirits
ordinary
assistance
,
exclude
other
helps
,
as
study
,
preparation
,
premeditation
:
Though
the
Apostles
were
extraordinarily
inspired
,
yet
they
stood
in
need
of
Christs
teaching
,
Luke
11.
1.
Nor
doth
our
Saviour
,
when
they
desire
to
be
taught
to
pray
,
tell
them
,
that
they
had
the
Spirit
,
and
therefore
needed
no
instructions
,
but
prescribes
them
a
pattern
,
whereby
they
might
know
to
whom
,
for
what
,
in
what
manner
they
should
pray
:
How
much
more
then
,
is
it
needful
,
for
ordinary
Christians
,
to
use
all
helps
for
their
better
enablement
to
this
duty
?
To
study
the
Word
,
which
may
furnish
them
with
expressions
,
and
direct
them
in
the
right
management
of
this
,
as
well
as
other
duties
?
5.
Nor
doth
the
Spirits
intercession
exclude
Christs
;
they
being
of
a
different
nature
,
and
jointly
necessary
in
prayer
.
Christs
Intercession
is
performed
in
Heaven
;
the
Spirits
,
in
our
hearts
:
That
procures
acceptance
;
This
provides
assistance
.
It
is
fitly
illustrated
,
by
putting
up
a
Petition
to
an
Earthly
King
.
There
is
difference
betwixt
drawing
up
a
Petition
,
forming
and
framing
it
for
matter
and
expression
;
and
betwixt
preferring
or
presenting
it
,
speaking
to
it
,
and
pleading
for
it
:
The
one
may
be
done
in
the
Countrey
;
the
other
,
must
be
done
at
Court
:
both
,
are
necessary
.
The
like
difference
is
here
:
The
Spirit
helps
(
as
it
were
)
to
draw
the
Petition
,
Christ
presents
it
,
procures
audience
and
acceptance
,
pleading
his
own
righteousness
to
that
purpose
.
This
I
thought
good
to
hint
Negatively
,
that
I
might
take
off
the
odious
imputation
of
some
,
who
charge
this
Doctrine
as
Enthusiastical
,
and
tending
to
Fanaticisme
.
2.
Posit
.
Now
to
speak
Positively
,
wherein
this
assistance
chiefly
consists
:
and
that
,
1.
In
bestowing
Praying
Gifts
upon
Christians
.
In
the
Primitive
times
God
gave
extraordinary
gifts
,
whereby
they
were
able
on
a
sodain
,
in
a
strange
unknown
language
,
to
dictate
a
Prayer
,
or
Psalm
.
Of
this
gift
the
Apostle
treats
,
1
Cor.
14.
15.
teaching
them
the
right
and
sober
use
of
it
.
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
oftentation
;
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
,
&c.
So
,
that
extraordinary
gift
of
praying
with
the
Spirit
,
into
a
readiness
of
utterance
and
freedom
of
speech
:
This
then
(
as
it
is
a
gift
)
consists
in
a
special
dexterity
,
whereby
men
are
able
to
put
their
meaning
into
apt
words
;
and
so
to
utter
themselves
,
as
to
affect
and
excite
others
;
which
(
with
the
like
gifts
)
is
not
of
such
a
miraculous
and
immediate
infusion
,
as
the
former
;
but
depends
much
on
the
temper
and
suitable
constitution
of
the
body
;
and
is
much
bettered
by
industry
,
hearing
,
reading
,
meditation
,
conference
,
&c.
as
all
other
ordinary
habits
are
.
I
hope
none
will
deny
a
concurrence
of
the
Spirit
with
ordinary
means
,
whereby
they
are
made
effectual
for
the
attainment
of
edifying
gifts
:
and
this
I
may
(
without
suspicion
of
Fanaticisme
)
call
the
gift
of
prayer
,
which
(
as
the
above-mentioned
Author
observes
)
may
be
,
and
often
is
,
given
to
carnal
men
for
the
Churches
service
;
and
is
usually
given
according
to
mens
constitution
and
natural
receptivity
:
There
is
a
natural
fervency
.
Vi.
Bolton's
Self-inriching
exam.
174.
So
that
there
is
a
great
difference
betwixt
one
and
another
,
in
regard
of
quickness
and
enlargement
of
speech
.
This
is
something
,
but
the
least
part
of
that
which
I
aim
at
;
to
which
you
may
refer
the
Spirits
directions
,
laid
down
in
the
Scripture
,
for
the
performance
of
this
duty
;
for
thereby
is
a
Christian
thorowly
furnisht
for
this
and
every
other
good
work
.
2.
But
besides
this
assistance
by
way
of
gifts
,
there
is
a
higher
work
of
the
Spirit
;
which
I
call
its
gracious
assistance
,
in
bestowing
,
exciting
,
exercising
praying
graces
.
And
this
is
either
,
1.
Habitual
:
a
praying
disposition
wrought
in
the
heart
of
every
Believer
at
their
Conversion
,
and
growing
up
together
with
their
Sanctification
.
This
disposition
was
wrought
,
and
exerted
it self
in
Paul
,
as
soon
as
converted
,
Acts
9.
11.
This
new
nature
is
ascending
,
like
things
of
an
aiery
or
fiery
temper
;
a
little
thing
carries
it
upward
.
The
Spirit
of
Grace
,
is
a
Spirit
of
supplication
,
Zech.
12.
10.
Christians
are
made
Priests
unto
God
,
and
furnisht
with
spiritual
Sacrifices
,
which
they
are
to
offer
up
unto
God
.
2.
Besides
this
,
there
is
also
an
actual
assistance
of
the
Spirit
in
prayer
.
It
is
not
only
a
Quickning
Principle
to
all
duties
,
but
an
Active
assisting
Principle
in
this
as
in
others
.
Now
wherein
this
actual
Assistance
lies
;
is
our
main
inquiry
:
and
that
chiefly
in
two
things
:
-
1.
In
Exciting
to
the
Duty
.
-
2.
Enabling
us
in
it
.
1.
The
Spirit
helps
,
by
exciting
us
to
prayer
:
puts
us
in
mind
,
gives
many
a
secret
jogg
,
beckens
a
child
of
God
to
his
Closet
,
Psal.
27.
8.
When
thou
saidst
,
seek
my
face
—
Possibly
,
by
some
inward
impulses
and
motions
upon
his
Spirit
,
Cant.
2.
14.
O
my
Dove
,
that
art
in
the
clefts
of
the
Rock
,
in
the
secret
places
of
the
stairs
,
let
me
see
thy
countenance
,
let
me
hear
thy
voice
—
Such
hints
may
a
child
of
God
sometimes
experience
within
.
The
Spirit
saith
Come
,
Rev.
22.
19.
These
are
some
of
those
motions
,
which
we
must
not
quench
,
1
Thess.
5.
19.
And
why
should
this
seem
a
melancholy
fancy
,
to
any
rational
person
?
I
would
but
appeal
to
wicked
,
loose
,
debaucht
persons
(
the
great
deriders
of
this
Doctrine
;
)
Do
you
never
feel
extraordinary
,
violent
,
sodain
urgings
and
pressings
to
wickedness
?
When
it
may
be
,
you
are
lawfully
imployed
,
and
your
thoughts
upon
your
business
,
Do
not
unclean
,
wicked
blasphemous
motions
,
rush
in
uninvited
,
unthought
of
?
And
are
they
not
pursued
,
and
kept
on
your
hearts
,
with
a
kind
of
violence
,
even
when
there
is
in
you
a
kind
of
abhorrence
and
reluctancy
?
Whence
can
these
come
,
think
you
?
I
deny
not
,
but
your
Corruption
may
be
the
Mother
or
Nurse
;
yet
,
I
doubt
not
,
the
Devil
is
the
Father
of
these
Brats
:
they
are
by
him
begotten
(
as
I
may
say
)
upon
your
unmortified
concupiscence
.
If
the
Devil
can
do
so
much
(
a
Truth
,
which
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
shewing
him
some
special
want
he
lies
under
.
This
seems
to
be
intimated
in
the
Text
,
[
We
know
not
what
we
should
pray
for
]
q.
d.
We
are
ignorant
of
our
own
necessities
.
Now
the
Spirit
opens
our
eyes
,
discovers
some
strong
corruptions
to
be
subdued
;
some
weak
grace
to
be
confirmed
;
some
Temptation
whereby
we
are
in
danger
to
be
s●oyled
,
and
prompts
us
to
prayer
,
a●
the
special
Remedy
.
Thus
Paul
being
sensible
of
that
Thorn
in
his
flesh
,
prayes
Thrice
(
i.
e.
often
,
earnestly
)
that
it
may
be
2
Cor.
12.
7
,
8.
taken
from
him
.
2.
Sometimes
,
by
discovering
the
desirableness
of
some
spiritual
good
thing
,
grace
,
comfort
,
assurance
,
&c.
It
enlightens
the
souls
eyes
,
to
see
the
beauty
of
Christ
,
excellency
of
holiness
,
advantage
of
an
heart
enlarged
in
duty
,
and
then
opens
its
mouth
to
cry
for
it
.
3.
Sometimes
,
by
representing
encouragements
to
prayer
:
lets
the
soul
see
the
fulness
and
freeness
of
the
Promises
;
the
boldness
and
confidence
it
may
have
,
by
vertue
of
Christs
Intercession
,
Gods
readiness
to
hear
,
&c.
And
thus
(
as
it
were
)
bespeaks
a
Christian
:
[
Why
so
backward
to
ask
,
when
God
is
so
ready
to
bestow
?
Wer
't
thou
to
ask
at
uncertainties
,
or
hadst
only
a
Peradventure
to
speed
,
well
mightst
thou
stand
off
:
but
when
thou
hast
infallible
Promises
,
a
prevailing
Mediator
,
a
propitious
Father
to
go
to
,
Why
dost
thou
not
ask
more
and
oftner
?
]
4.
Sometimes
,
it
makes
use
of
the
afflictions
,
reproaches
,
hard
entertainments
,
which
a
Saint
meets
with
in
the
world
,
as
a
spur
to
prayer
.
Thus
David
,
Psal.
109.
3
,
4.
They
have
spoken
against
me
with
a
lying
tongue
—
But
I
give
my self
unto
prayer
.
Peninnah's
Taunts
,
sent
Hannah
to
her
prayers
,
1
Sam.
1.
10
▪
Sennacherib's
railings
,
are
a
whet
to
Hezekiah
,
2
Kings
19.
15.
This
is
not
a
lesson
of
Natures
teaching
;
corruption
would
render
railing
for
railing
.
'T
is
the
Spirit
of
Grace
,
that
turns
these
into
occasions
of
prayer
.
So
for
Afflictions
;
the
more
the
Jews
are
oppressed
,
the
louder
is
their
cry
:
the
higher
these
waters
rise
,
the
more
doth
David
lift
up
his
heart
and
voice
to
God
.
'T
is
true
,
Nature
teaches
to
cry
and
complain
;
but
the
Spirit
of
Grace
turns
carnal
complaints
,
into
spiritual
breathings
;
gives
vent
this
way
to
sorrow
.
5.
Sometimes
,
it
makes
use
of
Providences
this
way
;
Mercies
,
unexpected
deliverances
put
the
soul
into
a
praying
,
praising
frame
,
Psal.
103.
1
,
2.
&
116.
12
,
13.
So
Judgements
,
sodain
strokes
on
our selves
or
others
.
Afflictions
become
a
Whetstone
to
prayer
.
6.
(
To
hint
one
thing
more
)
It
makes
others
zeal
,
fervour
,
constancy
,
a
provocation
:
by
reading
of
,
or
hearing
the
strugling
wrestling
prayers
of
others
,
the
Spirit
stirs
up
a
child
of
God
;
hereby
it
shames
him
out
of
his
carelesness
,
laziness
,
negligence
.
These
things
I
have
hinted
,
to
shew
that
the
way
of
the
Spirits
working
,
in
stirring
up
Christians
to
prayer
,
is
not
phantastical
,
but
agreeable
to
Reason
;
by
argument
and
conviction
.
2.
The
Spirits
gracious
assistance
,
lyes
also
in
bestowing
enablements
for
,
and
in
,
the
duty
.
It
deals
not
as
Pharaoh's
Task-Masters
,
to
require
Brick
,
and
afford
no
Straw
:
It
doth
not
put
us
on
,
and
then
leave
us
;
but
it
takes
us
by
the
hand
,
and
leads
us
on
in
the
duty
.
So
much
the
Text
intimates
:
It
doth
lift
with
us
:
and
this
,
-
1.
As
to
the
Matter
of
the
duty
.
-
2.
Manner
.
-
3.
Perseverance
in
it
.
1.
As
to
the
Matter
:
it
teaches
what
to
ask
,
by
discovering
(
as
was
said
before
)
our
necessities
,
and
what
is
according
to
the
will
of
God
;
this
is
the
sense
of
v.
27.
A
very
Heathen
could
observe
,
how
apt
we
are
to
mistake
in
our
desires
and
prayers
.
—
Pauci
dignoscere
possunt
Juvenal
.
Sat.
10.
per
tot
.
Vera
bona
—
And
therefore
instructs
us
,
torefer
it
to
Gods
will
.
Permittes
ipsis
expendere
Numinibus
,
quid
Conveniat
nobis
,
rebusque
sit
utile
nostris
.
The
truth
is
,
a
great
part
of
that
Satyr
,
may
put
a
Christian
to
the
blush
;
considering
the
folly
and
impetuousness
of
his
own
desires
.
But
to
the
purpose
;
I
say
,
We
are
very
apt
to
ask
amiss
,
and
to
run
our selves
upon
Temptations
;
to
pray
for
that
,
which
it
would
be
cruelty
for
God
to
give
us
;
a
Luke
11.
11
,
12.
Serpent
instead
of
a
Fish
,
a
Stone
for
Bread
,
for
an
Egg
,
a
Scorpion
.
Our
Lusts
and
carnal
Interest
prompt
us
to
ask
,
what
is
neither
honourable
for
God
to
give
,
nor
profitable
for
us
to
receive
.
How
often
would
our
heady
passions
,
engage
God
in
our
private
quarrels
and
revenges
?
Our
insatiable
desires
,
put
us
upon
asking
food
for
our
lusts
?
Even
the
Apostles
would
be
calling
for
fire
from
Heaven
,
to
consume
the
inhospitable
Samaritans
,
J●●●
9.
54.
—
and
urge
a
Scripture-example
,
though
mis-timed
and
mis-applyed
;
for
which
they
receive
a
check
from
our
Saviour
.
Now
the
Spirit
supplies
our
Saviours
place
;
it
gives
a
check
to
our
heady
passions
,
unlawful
desires
,
unwarrantable
Petitions
.
How
are
Agur's
desires
regulated
,
and
brought
to
a
right
Decorum
,
Prov.
30.
8
,
9.
Gods
Spirit
teacheth
to
ask
,
not
only
what
s
lawful
in
it self
,
but
what
s
convenient
for
us
.
Particularly
▪
1.
It
teacheth
to
prefer
spirituals
before
temporals
;
it
widens
our
desires
that
way
,
and
shews
us
the
far
greater
excellency
and
necessity
of
heavenly
things
;
so
that
a
Christian
sometimes
forgets
his
bodily
concernments
,
to
remember
his
soul
.
2.
Amongst
spirituals
,
it
helps
to
single
out
those
,
which
are
most
needful
and
convenient
for
us
;
and
to
be
most
importunate
for
things
of
most
absolute
necessity
:
for
grace
,
more
than
gifts
or
comforts
:
That
,
being
necessary
,
to
the
Being
of
a
Christian
;
those
,
but
to
his
well-being
:
That
,
being
the
very
foundation
;
those
,
the
Roof
and
Battlements
.
Again
,
for
Truth
of
grace
,
more
than
measures
of
grace
;
as
knowing
that
all
measures
are
not
fit
for
every
one
.
And
again
,
amongst
graces
,
for
those
that
are
most
useful
,
needful
for
himself
in
his
capacity
:
For
those
which
make
him
a
substantial
Christian
,
rather
than
those
that
set
him
off
in
the
eye
of
the
world
.
Thus
the
Spirit
helps
a
child
of
God
,
to
single
out
Petitions
,
to
find
out
acceptable
words
;
to
fetch
his
Petitions
,
nor
only
out
of
the
Bible
,
or
out
of
his
memory
,
but
(
è
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
coucht
in
the
prayers
of
the
Saints
in
Scripture
:
as
in
the
prayers
of
Moses
,
David
,
Daniel
,
Jehoshaphat
.
Sometimes
,
from
the
Nature
and
Attributes
of
God
,
his
Goodness
,
Truth
,
Faithfulness
.
Sometimes
,
from
the
Promises
.
Sometimes
,
from
their
own
misery
and
helplessness
:
yea
,
the
Spirit
teacheth
to
make
an
argument
of
that
,
which
seems
to
make
against
them
:
Psal.
25.
11.
Pardon
my
sin
,
O
Lord
;
for
it
is
great
.
Here
is
an
argument
from
the
greatness
of
sin
,
which
might
rather
plead
against
him
:
yet
there
is
much
s●rength
in
it
.
Either
thus
▪
Thou
art
a
God
of
great
mercies
,
and
therefore
it
is
suitable
to
thy
nature
,
to
〈◊〉
great
sin
:
Or
thus
,
Lord
,
I
see
my
sin
▪
I
am
sensible
of
the
hainousness
of
it
;
and
therefore
am
a
fit
subject
for
a
pardon
.
The
woman
of
Canaan
,
is
a
fit
and
famous
Instance
▪
How
doth
she
invert
Christs
arguments
,
and
makes
that
a
plea
for
her
,
which
is
urged
against
her
?
Matth.
15.
22.
—
Surely
,
this
holy
Art
,
is
taught
by
the
Spirit
of
God
,
Amongst
which
arguments
,
suitable
Promises
are
most
frequent
and
prevalent
▪
Promises
and
Prayers
,
differing
only
as
the
figures
of
Hollingworth's
Gods
Spirit
on
the
Throne
.
6
and
9
(
as
a
good
man
hath
wittily
▪
observed
)
the
one
pointing
downwards
,
towards
us
,
the
other
upward
,
towards
God
.
5.
I
may
add
here
(
though
it
is
the
least
part
of
this
great
Priviledge
)
that
the
Spirit
of
God
,
though
it
doth
not
guide
the
Tongue
infallibly
;
yet
it
doth
sometimes
carry
a
child
of
God
,
even
above
himself
,
in
fulness
and
suitableness
of
expression
;
helps
him
to
clothe
his
petitions
in
Scripture-phrase
,
and
fills
his
mouth
with
words
,
as
well
as
his
heart
with
affections
.
But
this
may
suffice
,
as
to
the
Spirits
help
,
in
the
matter
of
prayer
.
2.
It
helps
,
not
only
for
matter
,
but
for
manner
also
.
Something
to
this
,
lies
in
those
words
of
the
Text
[
Groanings
which
〈◊〉
be
uttered
]
which
,
as
was
said
in
the
Explication
,
is
the
lowest
way
,
though
not
the
least
effectual
.
To
hint
a
few
particulars
.
1.
It
helps
,
by
enlarging
the
affections
.
Words
are
but
the
outside
of
prayer
:
Sighs
and
groans
▪
are
the
language
God
understands
and
delights
in
.
The
Spirit
teacheth
importunity
▪
draws
sighs
from
the
hearts
,
●ears
from
the
eyes
.
Parts
may
teach
eloquence
,
and
the
neat
ordering
of
our
prayers
;
(
and
nature
it self
;
may
furnish
with
some
flashly
and
spurious
affections
:
But
the
Spirit
wings
the
affections
,
enlargeth
the
heart
.
This
causeth
reachings-forth
of
the
soul
after
God
,
and
enables
it
to
wrestle
with
a
holy
violence
;
sheds
abroad
the
love
of
God
in
the
heart
;
widens
the
desires
;
spiritualizeth
our
joy
,
grief
,
anger
,
zeal
,
and
the
rest
of
the
passions
.
All
which
are
necessary
instruments
in
prayer
.
2.
It
helps
,
by
exciting
and
exercising
its
own
grades
;
(
here
is
its
most
proper
work
)
these
,
lie
as
sparks
under
the
ashes
,
till
the
Spirit
of
God
blow
them
up
:
as
it
works
grace
,
so
it
must
set
it
at
work
.
It
is
said
,
Act.
5.
5.
Sathan
filled
their
hearts
to
lie
,
&c.
—
So
,
the
Spirit
fills
the
hearts
of
Gods
people
to
pray
:
Here
we
have
need
of
the
Spirits
help
,
to
lift
;
else
our
hearts
and
graces
would
lie
unstirred
and
unexercised
.
To
instance
in
one
or
two
of
many
;
leaving
the
rest
to
your
own
meditation
.
1.
It
fills
the
soul
with
a
holy
confidence
;
teaches
to
cry
Abba
Father
,
Rom.
8.
Sometimes
,
in
the
duty
,
Psal.
20.
6.
Now
I
know
,
that
the
Lord
saveth
his
Anointed
—
Sometimes
,
after
:
Hannah's
countenance
cleared
from
former
sadness
,
discovered
the
confidence
of
her
soul
,
that
her
Petition
should
be
granted
.
How
often
have
the
Saints
risen
off
their
knees
,
with
raised
expectations
;
as
if
the
things
askt
,
were
already
given
in
?
2.
Yet
it
keeps
the
soul
in
a
humble
awfull
frame
;
makes
it
serious
and
full
of
reverence
.
Lust
would
deal
basely
and
affrontingly
with
God
;
but
the
Spirit
makes
us
,
take
beed
to
our
feet
—
and
teacheth
us
,
not
to
be
rash
with
our
mouths
,
or
hasty
to
utter
any
thing
before
God
,
Eccles.
5.
1
,
2.
Makes
us
,
Take
beed
to
our
wayes
,
that
we
offend
not
with
our
tongue
,
Psal.
39.
1.
restrains
petulancy
and
extravagancy
of
wit
and
words
;
teaches
to
avoid
swelling
words
of
vanity
;
and
so
far
as
we
enjoy
its
assistance
,
it
helps
us
to
utter
our
desires
,
in
words
of
truth
and
soberness
.
This
(
of
much
more
,
that
might
have
been
spoken
)
concerning
the
Spirits
assistance
,
with
reference
to
the
manner
of
the
duty
.
3.
As
it
helps
in
the
matter
and
manner
,
so
it
enables
to
persevere
;
not
only
sets
us
in
,
but
carries
thorow
,
and
enables
us
to
pray
and
not
●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
fortifie
a
Christian
,
according
to
that
prayer
of
Paul
for
the
Ephesians
,
That
they
might
be
strengthened
with
might
,
by
the
Eph.
3.
16.
Spirit
,
in
the
inward
man
.
I
shall
briefly
touch
upon
two
or
three
which
are
most
obvious
,
and
troublesome
to
Gods
children
.
1.
It
helps
us
to
persevere
in
prayer
,
notwithstanding
Exod.
31.
10
,
11.
Gen.
32.
26.
Jer.
14.
11
,
13.
Matth.
15.
22.
discouragements
from
God
.
Though
God
bid
Moses
,
let
him
alone
;
and
Jacob
,
let
him
go
;
though
he
forbids
the
Prophet
Jeremy
,
to
pray
for
the
people
,
though
our
Saviour
gives
harsh
and
discouraging
answers
,
to
the
woman
of
Canaan
,
yet
they
follow
on
:
It
teaches
to
answer
Objections
,
to
read
love
and
pity
in
Gods
heart
,
when
we
can
see
nothing
but
frowns
in
his
face
:
to
catch
faster
hold
,
when
he
seems
to
throw
us
off
:
to
interpret
Gods
answers
by
terrible
things
,
contrary
to
the
natural
import
,
and
to
believe
and
expect
contrary
to
our
sense
and
experience
,
to
hope
against
hope
,
&c.
2.
Against
discouragements
from
our selves
.
Unbelief
,
short-spiritedness
,
and
the
like
corruptions
,
which
would
make
us
break
out
,
as
he
,
2
Kings
6.
33.
This
evil
is
of
the
Lord
,
why
should
I
wait
upon
him
any
longer
?
Oh
,
but
the
Spirit
strengthens
our
faith
,
lengthens
out
our
patience
,
bespeaks
us
,
in
the
language
of
David
to
his
own
soul
,
Psal.
42.
ult.
Why
art
thou
cast
down
,
O
my
soul
,
and
why
art
thou
disquieted
within
me
?
—
3.
Against
discouragements
from
others
,
from
the
world
,
or
from
the
Devil
:
How
would
men
scoff
or
jeer
us
,
out
of
our
attendance
on
God
.
What
profit
is
it
,
that
you
Mal.
3.
14.
keep
his
Ordinances
,
in
that
you
walk
mournfully
before
the
Lord
of
Hosts
?
What
get
you
by
all
your
whining
prayers
,
your
creeping
into
corners
?
&c.
Here
the
Spirit
comes
in
with
some
encouraging
promise
or
experience
:
Yet
a
little
while
,
and
be
that
shall
come
will
Heb.
10.
37.
Isa.
45.
19.
Luke
18.
7
,
8.
come
—
I
never
said
to
the
seed
of
Jacob
,
seek
my
face
in
vain
—
And
shall
not
God
avenge
his
own
Elect
,
which
cry
day
and
night
unto
him
,
though
he
bear
long
with
them
?
I
tell
you
,
that
he
will
avenge
them
speedily
.
The
Devil
also
acts
his
part
;
sometimes
to
distract
us
in
,
sometimes
to
divert
,
or
fright
us
from
,
or
weary
us
out
of
this
duty
.
Your
own
experience
can
furnish
you
with
sad
Instances
of
this
kind
,
if
you
know
what
2
Cor.
2.
11.
1
Joh.
4.
4.
prayer
indeed
is
;
for
you
are
not
ignorant
of
his
Devices
.
But
here
also
,
Greater
is
he
that
is
in
us
,
than
he
that
is
in
the
world
.
By
the
help
of
Gods
Spirit
,
we
persist
in
the
duty
,
against
all
these
discouragements
.
And
this
for
answer
to
the
first
Case
.
CHAP.
III.
HAving
thus
according
to
the
light
I
have
;
and
,
I
hope
,
by
the
guidance
of
the
Spirit
,
and
determination
of
the
Word
of
Truth
,
resolved
this
great
Case
;
the
next
will
be
this
:
Case
2.
How
may
we
discern
and
distinguish
the
motions
and
assistances
of
the
Spirit
,
from
some
things
that
carry
resemblance
to
them
?
It
is
very
necessary
,
but
not
very
easie
to
know
,
from
what
principle
we
act
;
lest
being
mistaken
,
all
our
prayers
miscarry
,
and
we
our selves
suffer
loss
.
Now
there
are
four
things
,
which
are
something
like
the
motions
and
actings
of
the
Spirit
;
from
which
I
shall
endeavour
to
distinguish
it
.
-
1.
Satanical
Impulses
.
-
2.
The
Gift
of
Prayer
.
-
3.
The
urgings
of
natural
Couscience
.
-
4.
Good
fits
and
moods
of
a
natural
wan
.
1.
Satanical
Impulses
:
It
may
perhaps
seem
incredible
to
some
at
first
hearing
,
that
the
Devil
should
put
men
upon
duty
,
who
is
the
grand
Enemy
both
to
God
and
man
;
and
makes
it
his
whole
business
,
to
hinder
man
from
communion
with
,
and
enjoyment
of
God
:
Yet
so
it
may
be
:
this
Prince
of
darkness
,
can
in
this
respect
transform
himself
into
an
Angel
of
Light
:
He
hath
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
his
devices
,
to
get
advantage
against
us
;
and
can
turn
Duty
it self
into
a
Temptation
.
Hear
Anothers
words
to
this
purpose
;
I
would
not
have
this
interpreted
,
as
if
every
2
Cor.
11.
14.
&
2.
11.
motion
to
prayer
,
were
from
the
Spirit
:
It
is
possible
Sathan
may
oppress
an
anxious
soul
,
with
the
Tyranny
of
unreasonable
impulsions
to
duty
—
So
,
that
if
Manton
in
Jude
20.
See
Baxters
Directions
for
troubled
Consciences
,
on
Eccl.
7.
16.
he
can
do
us
a
mischief
,
if
he
can
by
his
importunate
urgings
,
impair
our
comfort
,
expose
duty
to
the
scorn
of
men
;
if
he
can
weaken
our
bodies
,
or
destroy
us
by
this
means
,
you
need
not
wonder
at
the
thing
.
But
how
shall
we
discern
these
,
from
the
motions
of
Gods
Spirit
?
I
shall
give
a
threefold
difference
.
1.
Satans
Impulses
,
are
violent
,
tyrannical
,
unreasonable
;
they
are
cruel
insultings
,
not
gracious
excitings
,
nothing
but
terror
and
horror
.
Pray
,
and
so
often
,
and
so
long
,
and
with
such
a
degree
of
saith
,
fervour
,
freeness
from
distraction
,
or
thou
art
a
damned
wretch
!
A
rigid
Exactor
he
is
,
and
a
cruel
Task-master
;
his
design
is
(
since
he
cannot
keep
the
soul
out
of
duty
)
to
run
it
out
of
breath
;
to
over-drive
the
weak
Believers
(
as
Jacob
said
of
the
young
Cattel
,
Gen.
33.
13.
)
that
they
may
die
and
perish
.
He
turns
himself
into
an
Ape
and
imitator
of
Gods
Spirit
,
that
(
under
that
appearance
)
he
may
disparage
Gods
Spirit
,
as
if
he
were
an
unreasonable
Tyrant
;
and
renders
Gods
service
,
as
worse
than
Aegyptian
Bondage
.
He
knows
that
Christs
yoak
is
easie
,
and
his
burden
light
to
a
gracious
soul
,
Match
.
11.
30.
therefore
he
layes
on
load
,
to
break
the
weak
Christians
back
if
possible
;
at
least
to
bring
him
to
a
grievous
distaste
and
disl●●●
of
Gods
wayes
;
and
so
to
give
the
lie
to
the
Gospel
and
Ministers
thereof
,
who
report
the
wayes
of
God
,
to
be
sweet
and
pleasant
.
This
is
a
Temptation
,
wherewith
the
Devil
pursues
young
and
forward
Professors
;
with
whom
he
deals
as
a
Rider
with
a
young
high
mettled
Horse
;
nor
doth
he
only
give
them
head
,
but
spur
and
force
them
forward
,
till
he
quite
tire
them
out
:
He
perswades
them
so
much
time
must
be
spent
in
duty
,
as
cannot
consist
with
their
outward
Calling
;
and
so
makes
one
duty
,
thrust
out
,
or
clash
with
another
.
But
now
,
the
Spirits
motions
are
sweet
and
rational
,
Hos.
2.
14.
I
will
allure
her
—
They
are
not
forced
,
as
fire
from
the
Flint
;
but
sweetly
drawn
,
as
water
from
the
Cock
or
Fountain
.
I
deny
not
,
but
the
Spirit
of
God
may
inforce
duty
,
from
arguments
of
Terror
(
such
arguments
he
sometimes
uses
in
the
Word
;
as
Mat.
10.
28.
Heb.
12.
ult.
and
therefore
may
in
the
hearts
of
Believers
;
)
But
he
doth
allay
their
bitterness
,
and
mixeth
encouragements
,
a●
in
those
and
other
Scripture
is
evident
:
he
shews
them
the
Rod
,
but
his
chief
inducements
are
from
the
Love
of
God
in
Christ
,
the
sweetness
,
comfort
,
and
advantage
flowing
from
duty
,
the
equitableness
of
obeying
God
as
our
Soveraign
.
The
Spirits
motions
are
like
it self
,
drawn
mostly
from
love
and
ingenuity
.
How
tender
is
our
blessed
Saviour
,
of
his
newly
initiated
Disciples
,
Matth.
9.
14.
He
will
not
have
a
new
piece
put
upon
an
old
garment
,
or
new
wine
into
old
Bottles
:
i.
e.
He
will
not
have
his
young
Disciples
,
at
first
put
upon
the
harder
duties
of
fasting
and
mourning
.
He
shall
gather
the
Lambs
with
his
arm
,
and
carry
them
in
his
Isa.
40.
11.
&
42.
2
,
3.
bosome
,
and
gently
lead
those
that
are
with
young
.
He
shall
not
cry
,
nor
life
up
,
nor
cause
his
voice
to
be
heard
in
the
streets
.
A
bruised
reed
shall
be
not
break
—
And
such
is
the
Spirit
to
weak
Believers
.
2.
Satans
Impulses
,
as
they
are
unreasonable
,
so
they
are
unseasonable
also
.
The
Devil
is
most
urgent
,
when
he
sees
us
the
least
apt
to
duty
.
For
instance
:
1.
When
he
sees
us
under
some
notable
indisposition
,
outward
or
inward
:
when
our
graces
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
pressings
and
urgings
upon
his
Spirit
,
to
hold
on
the
same
degree
of
fervour
,
length
and
frequency
in
duty
,
which
by
reason
of
his
bodily
indisposition
,
much
weakned
him
;
and
yet
feeling
himself
unable
,
he
fell
under
sad
Terrors
:
till
by
a
godly
Minister
he
was
told
,
that
there
was
something
of
Satan
in
it
,
and
that
God
required
Mercy
not
Sacrifice
;
that
God
expected
not
more
,
than
according
to
his
present
strength
and
ability
,
&c.
2.
Or
when
God
calls
us
to
other
duties
.
If
he
cannot
keep
us
from
duty
,
he
makes
use
of
one
as
a
wedge
to
drive
out
another
;
unseasonably
and
violently
urging
to
one
,
when
God
calls
to
another
;
that
neither
may
be
acceptably
performed
.
Some
pious
souls
have
seen
cause
to
complain
of
unseasonable
good
motions
:
when
hearing
,
then
urged
to
prayer
,
&c.
So
,
when
in
their
worldly
Callings
and
lawful
imployments
they
have
sometimes
had
such
violent
pressings
to
break
off
and
fall
a
praying
,
which
at
other
times
they
would
be
glad
of
,
but
cannot
have
them
:
(
I
shall
by
and
by
give
some
caution
here
:
)
now
his
design
is
only
to
entangle
conscience
,
and
make
them
believe
they
have
sleighted
the
motions
of
Gods
Spirit
.
3.
Or
when
he
hath
got
some
notable
advantage
against
them
,
hath
fettered
and
entangled
them
in
some
snare
:
He
deals
in
this
case
,
as
Dalilah
with
Sampson
;
when
she
had
bound
him
,
and
cut
his
Locks
,
then
Vp
,
the
Philistins
are
upon
thee
,
Sampson
.
When
he
Judg.
16.
hath
so
enseebled
a
child
of
God
,
that
he
can
scarce
go
,
then
he
will
press
him
to
run
.
All
which
,
is
but
to
make
Religion
irksome
,
to
beget
in
the
soul
a
disrelish
of
duty
,
and
so
to
break
off
its
course
:
or
else
,
to
make
us
laughing-stocks
to
others
,
as
Sampson
became
an
object
of
the
Philistins
laughter
and
desision
.
But
now
the
Spirits
motions
are
seasonable
and
orderly
.
Like
the
works
of
God
,
each
beautiful
in
it's
time
:
It
moves
to
the
proper
Eccl.
3.
11.
duty
of
the
time
;
it
sets
in
with
other
occasions
and
concurrent
advantages
.
We
may
say
of
the
Spirits
motions
,
as
of
that
Army
,
Joel
2.
7
,
8
They
march
every
one
on
his
way
,
they
do
not
break
rank
,
neither
one
thrust
another
,
they
walk
every
one
in
his
own
path
.
The
Devil
urges
to
one
duty
,
as
a
diversion
from
another
;
but
the
Spirit
of
God
moves
to
one
,
as
preparatory
and
helpful
to
another
.
When
the
heart
is
warmed
by
hearing
,
or
put
in
Tune
by
a
Providence
,
then
it
puts
in
a
motion
to
the
soul
.
When
the
sayles
are
filled
with
a
sweet
gale
of
heavenly
breathings
and
inspirations
,
then
it
bids
the
soul
set
out
;
and
so
makes
its
voyage
prosperous
;
all
its
motions
,
are
words
in
season
:
not
but
that
there
may
be
,
Prov.
15.
23.
and
will
be
opposition
;
corruption
within
,
and
the
world
and
the
Devil
without
,
will
withstand
such
motions
.
The
flesh
will
lust
Gal.
5.
17.
against
the
Spirit
:
(
yea
,
sometimes
with
much
violence
)
Yet
the
soul
may
find
strength
and
vigour
,
and
a
greater
power
carrying
it
out
against
such
contrary
motions
.
3.
Satans
impulses
(
how
violent
soever
)
are
ineffectual
;
he
urges
to
,
but
affords
no
help
in
the
duty
.
A
right
Pharaob
,
exacts
Brick
,
but
gives
no
Straw
:
yea
,
therefore
doth
he
exact
it
,
because
he
knows
we
have
none
;
that
he
may
find
an
occasion
,
to
beat
,
to
trouble
,
accuse
,
and
torment
Gods
children
.
So
that
the
result
of
his
impulses
are
,
either
that
the
soul
sinks
under
discouragement
,
gives
out
,
and
falls
under
despair
,
of
ever
performing
its
Task
▪
or
else
goes
▪
on
in
a
self-tormenting
disconsolate
manner
;
performs
duty
as
a
Task
or
drudgery
,
is
spur'd
on
with
horror
,
and
comes
off
with
Ter.
20.
3.
greater
horror
;
is
a
very
Magor-missa●ib
,
Terror
round
about
:
or
exposes
Religion
to
censure
,
contempt
,
and
derision
,
by
unseasonable
,
rash
,
indiscreet
putting
it self
upon
that
,
which
it
is
not
able
to
perform
.
Whereas
the
Spirits
motions
,
are
attended
with
enablements
in
some
measure
,
it
sends
the
soul
into
Gods
presence
,
with
some
degree
of
enlargement
,
confidence
,
humility
▪
and
it
commonly
comes
off
,
either
with
a
gracious
return
;
or
else
with
some
higher
degrees
of
confidence
and
enlargement
;
at
least
,
more
humble
and
sensible
of
its
own
deficiencies
.
This
is
what
I
thought
fit
,
to
give
in
answer
to
this
Case
:
Yet
,
lest
any
should
pervert
,
or
make
a
sinister
use
,
of
what
hath
been
delivered
;
give
me
leave
,
before
I
pass
from
it
,
to
subjoin
something
,
-
1.
By
way
of
Caution
.
-
2.
In
answer
to
a
Question
,
which
some
may
take
occasion
to
propound
.
1.
By
way
of
Caution
,
I
shall
give
in
two
things
.
1.
Let
no
prophane
Spirit
hence
take
occasion
,
to
speak
blasphemously
against
the
workings
of
the
Spirit
in
Gods
people
.
Let
none
▪
hence
conclude
,
that
all
pretended
motions
▪
gifts
,
assistance
of
the
Spirit
,
are
meer
Diabolical
impulses
and
delusions
.
Remember
what
is
said
,
and
I
hope
evineed
,
in
answer
to
the
first
Case
.
Nay
,
even
hence
,
that
they
are
Diabolical
impulses
,
and
Satanical
delusions
,
we
may
conclude
,
that
the
Spirit
of
God
is
as
powerful
and
industrious
,
in
stirring
up
pious
souls
to
good
duties
;
as
Satan
is
busie
,
to
stir
up
evil
,
or
unseasonablygood
motions
.
2.
Nor
let
us
think
all
motions
unseasonable
,
and
consequently
Diabolical
,
which
find
us
under
indisposition
,
or
are
cast
in
,
when
we
are
in
our
worldly
imployments
▪
The
Spirit
blows
when
and
where
it
listeth
.
Heavenly
motions
(
and
ejaculations
thereupon
)
may
be
a
whet
in
our
secular
business
:
it
may
be
highly
seasonable
,
to
have
our
hearts
filled
with
Heaven
,
when
our
hands
are
full
of
the
world
.
Spiritual
improvements
of
earthly
objects
,
is
one
of
the
great
advantages
of
a
Christian
,
when
the
world
is
a
step
,
to
help
us
up
Heaven-ward
.
So
,
that
you
must
take
all
together
;
judge
not
only
,
by
the
seeming
unseasonableness
,
but
by
the
violence
and
unreasonableness
also
of
those
motions
;
else
you
may
run
your selves
into
a
sad
mistake
.
Quest.
2.
Some
may
hence
,
take
occasion
to
ask
,
What
course
is
to
be
taken
,
when
the
Devil
thus
unseasonably
,
and
unreasonably
urges
to
duty
?
To
answer
in
a
few
words
.
Answ.
Not
so
to
hearken
to
his
unseasonable
motions
,
as
to
be
taken
off
other
duties
;
or
,
to
throw
our
lawful
imployments
out
of
our
hands
;
but
yet
make
this
advantage
of
them
.
Take
the
first
convenient
opportunity
,
and
do
that
in
its
season
,
which
the
Devil
urges
to
be
done
out
of
its
season
.
Nay
further
,
you
may
despite
the
Devil
this
way
,
by
a
resolute
performance
of
,
and
perseverance
in
duty
,
when
he
is
most
busie
,
to
take
you
off
:
You
shall
find
,
that
he
is
not
more
industrious
,
to
put
you
upon
a
duty
unseasonably
,
than
he
will
be
to
hinder
and
divert
you
,
when
God
calls
you
to
the
performance
of
it
.
In
a
word
therefore
,
remember
such
unseasonable
motions
,
and
time
them
aright
.
This
will
be
,
to
turn
the
Temptation
,
into
an
advantage
:
and
did
we
thus
defeat
that
Adversary
,
he
would
not
so
often
trouble
us
in
this
kind
.
2.
The
Second
thing
,
which
carries
some
resemblance
to
the
gracious
Assistance
of
the
Spirit
,
is
the
gift
of
prayer
,
which
I
have
hinted
at
,
in
speaking
to
the
first
Case
.
Briefly
,
it
consists
in
ability
and
aptness
of
expression
,
with
some
shew
of
affection
.
It
is
a
common
gift
:
that
is
,
Reprobates
and
carnal
persons
may
have
it
;
and
that
in
a
greater
measure
sometimes
,
than
many
a
gracious
soul
;
whereupon
a
wéak
Believer
may
mis-judge
himself
,
and
be
discouraged
,
when
he
hears
,
with
how
much
fluency
and
aptness
of
expression
,
and
with
what
seeming
vehemency
of
affection
,
others
can
perform
the
duty
of
prayer
;
and
how
low
,
flat
,
dull
,
and
detective
himself
is
.
It
will
not
therefore
be
lost
labour
,
to
enquire
how
they
they
differ
;
that
we
may
see
,
how
far
the
grace
is
to
be
preferred
before
the
gift
;
though
the
gift
more
sets
off
a
man
in
the
eyes
of
others
.
First
then
,
the
gift
is
but
the
outside
,
the
carkass
of
prayer
;
and
when
alone
,
without
the
grace
of
prayer
,
it
satisfies
it self
in
words
,
and
seeming
affections
,
in
that
which
may
set
it
off
before
men
.
If
there
be
but
aptness
and
fulness
of
expression
,
a
voluble
Tongue
,
with
a
semblance
of
zeal
,
humility
,
fervency
,
&c.
this
is
all
that
the
meer
g●ft
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
it self
to
the
utmost
.
Besides
,
Secondly
,
The
gift
being
but
the
outside
or
carkass
of
duty
,
it
is
not
much
impaired
by
a
course
of
sin
;
especially
,
if
the
sin
be
close
and
secret
;
the
gift
of
prayer
,
and
practice
of
sin
,
can
well
enough
consist
together
:
yea
,
such
have
been
known
,
who
could
pray
like
Angels
,
and
yet
practised
like
Devils
:
who
could
make
free
,
and
full
confession
of
sin
,
and
yet
as
freely
commit
it
.
But
now
,
the
Spirit
of
prayer
,
is
the
inside
of
the
duty
:
It
lies
within
,
and
mainly
consists
,
in
the
vigorous
motions
of
the
soul
,
in
sanctified
affections
,
holy
reachings
of
soul
after
God
,
in
vehement
struglings
,
and
contendings
of
the
inward
man
,
Psal.
63.
8.
My
soul
followeth
hard
after
thee
:
and
mainly
in
the
exercise
of
praying
graces
,
such
as
Faith
,
Love
,
godly
Sorrow
,
&c.
Whence
it
appears
,
that
it
may
be
exercised
,
when
there
is
not
a
word
uttered
.
The
gift
of
prayer
,
lies
much
on
the
Tongues
end
,
and
may
be
hindered
by
man
:
but
let
the
mouth
be
stopt
,
the
tongue
cut
out
,
the
Spirit
of
prayer
cannot
be
restrained
,
Neh.
2.
4.
Good
Nehemiah
could
send
up
his
soul
to
Heaven
,
in
a
secret
ejaculation
,
when
it
is
not
probable
he
uttered
any
thing
:
and
1
Sam.
1.
10.
Hanna●'s
lips
only
moved
:
her
voice
was
not
heard
,
yet
the
voice
of
her
soul
,
reached
Gods
ear
.
Exod.
14.
15.
Wherefore
cryest
thou
unto
me
,
saith
the
Lord
to
Moses
,
when
we
read
not
,
that
he
spake
at
all
.
The
tongue
of
the
Spirit
,
cannot
be
cut
out
.
And
hence
follows
two
Consequences
,
contrary
to
the
former
.
1.
The
Spirit
of
prayer
,
is
as
much
,
or
more
exercised
in
secret
,
as
in
company
.
The
soul
hath
most
Elbow-room
,
when
in
the
secret
places
of
the
Stairs
;
when
there
is
〈◊〉
.
2.
14.
none
but
God
present
,
then
can
the
soul
,
with
a
holy
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
boldness
and
freedom
,
pour
out
it self
into
Gods
bosom
:
nor
is
it
less
careful
,
or
circumspect
,
when
alone
(
unless
under
some
Temptation
)
than
if
all
the
world
were
present
.
2.
Conscience
of
sin
,
doth
exceedingly
weaken
it
,
and
causes
a
damp
and
deadness
to
seise
upon
it
.
Sin
will
restrain
prayer
before
God
.
The
Spirit
of
prayer
will
eat
out
sin
;
or
else
sin
will
weaken
and
shrink
Job
.
15.
4.
it
.
Sin
begets
an
Asthma
,
or
short-breathedness
in
the
soul
.
2.
The
meer
gift
of
prayer
,
doth
swell
and
puff
up
:
The
more
able
,
the
more
self-conceited
:
in
which
respect
,
a
man
is
apt
to
despise
those
,
that
want
the
like
gift
,
or
fall
short
of
his
measure
;
hath
high
and
self-applauding
thoughts
of
himself
,
as
the
Pharisee
,
Luke
18.
11.
or
those
,
Isa.
65.
5.
This
is
evident
,
when
those
extraordinary
gifts
were
bestowed
in
the
Primitive
times
,
the
Apostle
saw
it
necessary
,
to
caution
those
that
were
endued
with
them
,
against
ostentation
,
1
Cor.
14.
Yet
even
in
the
exercise
of
these
gifts
,
there
may
be
much
of
seeming
humility
and
self-abasement
,
in
outward
expression
,
while
the
heart
secretly
admires
it self
.
Now
,
hence
it
follows
,
that
when
a
man
thus
gifted
,
hath
been
outwardly
enlarged
,
hath
had
liberty
of
words
and
expression
,
he
comes
off
with
much
satisfaction
;
if
he
have
but
so
acted
his
part
on
the
Stage
,
as
to
come
off
with
publick
applause
,
he
is
well
pleased
:
for
he
hath
his
reward
(
as
Matth.
6.
5.
)
though
his
heart
(
it
may
be
)
was
full
of
distractions
,
pride
,
vanity
:
whereas
on
the
other
hand
,
if
he
hath
been
bound
up
as
to
expression
,
and
so
miss
of
his
expected
commendation
,
then
he
is
crest-fallen
,
then
he
is
offended
at
himself
,
not
so
much
,
that
he
hath
offended
God
,
as
that
he
hath
not
pleased
men
.
But
the
Spirit
of
prayer
is
of
a
contrary
nature
:
The
more
of
that
,
the
more
humble
;
it
layes
a
soul
low
,
and
fills
it
with
the
sense
of
its
own
wants
,
weaknesses
and
miscarriages
:
Its
work
is
to
help
the
soul
to
abase
it self
in
the
sight
of
God
.
And
hence
it
follows
,
that
outward
enlargements
do
not
satisfie
.
Though
a
man
hath
spoken
with
the
Tongue
of
Men
and
Angels
,
so
as
to
have
mens
applause
;
yet
he
sees
so
much
vanity
▪
deficiency
,
and
corruption
,
as
keeps
him
humble
;
yea
,
when
others
have
thought
him
most
enlarged
,
he
sees
most
cause
to
bewail
his
inward
straitness
.
Alas
(
thinks
he
)
did
you
but
know
,
how
little
teeling
I
had
of
what
I
uttered
;
what
a
distracted
heart
,
what
vain
thoughts
,
what
impertinencies
and
extravagancies
,
were
mixed
with
my
prayers
,
you
would
see
little
cause
to
commend
me
:
Nor
(
on
the
other
side
)
is
outward
straitness
so
grievous
,
if
he
hath
sound
inward
enlargements
:
for
thus
it
is
sometimes
,
a
soul
may
in
some
cases
take
up
that
of
the
Poet
,
—
inopem
me
copia
seeit
:
It
may
be
lost
in
the
fulness
of
its
own
sense
;
its
affections
may
be
too
big
for
its
expressions
;
(
which
may
be
in
part
,
the
import
of
that
in
the
Text
,
Groanings
which
cannot
be
uttered
)
like
a
narrow-mouth'd
Bottle
,
which
,
though
filled
to
the
top
,
yet
nothing
will
come
our
.
Now
,
when
a
soul
finds
it self
thus
,
he
can
rejoyce
,
though
others
may
mis-judge
,
he
rejoyces
that
he
had
a
full
Tyde
of
Faith
,
Love
,
holy
Desires
,
and
heavenly
Affections
,
though
in
respect
of
expression
,
it
was
a
very
low
Ebb.
These
things
are
especially
experienced
,
when
we
perform
the
duty
with
others
.
3.
The
meer
gift
,
looks
more
at
the
performance
,
than
the
success
of
the
duty
▪
seldom
doth
it
follow
prayer
,
with
faith
or
waiting
;
for
it
hath
its
end
,
viz.
credit
and
applause
from
men
.
If
a
meerly
gifted
person
,
hath
but
prayed
himself
higher
into
the
esteem
of
men
,
his
end
is
attained
;
he
looks
no
further
.
Hence
it
is
,
that
such
have
little
regard
to
those
things
,
which
may
render
their
prayers
,
successful
and
acceptable
with
God
:
he
doth
not
consider
,
where
the
stress
lies
;
nor
enquire
whether
he
hath
so
prayed
,
that
God
may
hear
and
answer
;
but
rather
,
whether
he
hath
so
prayed
,
as
to
deserve
mens
commendation
.
Two
things
there
are
,
mainly
conducing
to
the
Efficacy
of
prayer
.
1.
Interest
in
Christ
,
and
Faith
exercised
on
his
intercession
:
Without
this
,
prayer
is
abomination
to
the
Lord
.
Now
,
meer
gifts
do
not
eye
Christ
;
sueh
think
to
be
heard
,
for
their
gifts
sake
(
as
the
Heathens
,
for
their
much-speaking
)
they
think
the
Rhetorick
,
Matth.
6.
7.
Arithmetick
,
Logick
,
or
Musick
of
their
prayers
,
shall
find
acceptance
;
or
indeed
they
do
not
much
look
at
God
,
whether
he
hear
or
not
.
I
deny
not
,
but
such
may
make
as
frequent
mention
of
Christ
,
and
may
have
his
name
as
much
in
their
mouths
,
as
any
;
but
there
wants
Faith
in
Christ
.
2.
Purity
of
heart
,
is
the
other
great
qualification
:
Jam.
4.
8
,
9.
Cleanse
your
hands
ye
sinners
,
purifie
your
hearts
—
then
,
Draw
nigh
to
God
—
And
1
Tim.
2.
8.
we
must
lift
up
pure
hands
,
without
wrath
or
doubting
:
For
,
as
David
saith
,
If
we
regard
iniquity
in
our
heart
,
the
Lord
will
not
hear
our
prayers
.
Psa.
66.
18.
See
John
9.
31.
But
now
the
meerly
gifted
person
,
hath
little
regard
,
to
get
,
or
keep
his
heart
pure
,
any
further
,
than
as
the
vanity
or
impurity
of
his
heart
,
may
hinder
the
outward
exercise
of
his
gifts
;
he
little
confiders
,
what
a
holy
God
he
draws
nigh
to
,
who
cannot
endure
iniquity
.
Whereas
,
the
Spirit
of
prayer
,
makes
a
man
mainly
solicitous
about
audience
.
Such
as
have
it
in
exercise
,
would
not
willingly
go
away
without
their
answer
;
and
therefore
labour
,
so
to
posture
themselves
,
and
to
be
under
such
qualifications
,
as
that
they
may
speed
in
their
addresses
to
God
:
Especially
,
they
are
solicitous
about
the
two
great
Qualifications
before
mentioned
.
1.
That
they
both
have
,
and
improve
Interest
in
Christ
:
The
Spirit
of
prayer
doth
as
naturally
lead
the
soul
to
Christ
,
as
the
Needle
touch't
with
the
Load-stone
,
turns
North
or
South
:
It
teacheth
us
the
wisdom
of
the
men
of
Tyre
and
Sydon
,
to
make
Christ
Act.
12.
20.
our
Blastus
,
our
Intercessor
.
And
,
2.
It
makes
them
careful
,
to
approach
the
Majesty
of
Heaven
,
with
some
degree
of
heart-purity
:
and
this
not
only
,
while
the
duty
is
performed
;
but
,
before
and
after
also
:
knowing
,
that
an
unholy
heart
,
is
unfit
to
serve
a
holy
God
withal
.
In
a
word
,
the
Spirit
of
Supplication
,
is
also
a
Spirit
of
Sanctificatiou
;
and
therefore
helps
the
soul
in
some
measure
,
to
live
as
it
prayes
;
whereas
the
gift
of
prayer
,
may
lodge
in
an
impure
heart
.
It
were
easie
,
to
add
other
differences
:
as
this
.
The
gift
of
prayer
faints
,
and
gives
out
,
when
it
meets
with
opposition
:
but
,
the
Spirit
of
prayer
,
gathers
strength
,
and
encreaseth
its
importunity
.
Again
,
the
gift
of
prayer
,
is
useful
to
others
;
but
the
Spirit
of
prayer
,
brings
comfort
and
advantage
to
ones
own
soul
,
&c.
But
I
proceed
to
the
third
thing
.
3.
The
Third
thing
,
which
carries
some
resemblance
to
the
spirit
of
prayer
;
and
therefore
is
to
be
distinguished
from
it
,
is
the
urgings
and
pressings
of
natural
Conscience
.
It
is
undenyable
,
that
Prayer
and
Invocation
of
a
Deity
,
is
a
piece
of
Natural
Worship
:
I
mean
,
attested
by
the
light
of
Nature
.
It
is
one
of
the
more
immediate
conclusions
,
flowing
from
the
consideration
of
Gods
Nature
,
of
our
Relation
to
him
,
and
the
necessity
of
supplies
from
him
,
that
God
is
to
be
called
upon
.
For
,
if
God
be
the
Supream
Good
,
the
Fountain
of
all
Good
:
and
if
we
can
have
nothing
,
but
by
his
leave
;
nor
any
thing
that
is
good
for
us
,
without
his
love
;
In
a
word
if
our
whole
dependance
be
upon
him
,
as
to
our
Being
,
Sustentation
,
Comfort
and
Happiness
(
all
which
,
right
Reason
will
teach
us
;
)
Will
it
not
undenyably
follow
,
that
he
is
to
be
prayed
to
?
Will
not
Nature
teach
us
so
much
in
point
of
Duty
,
since
he
is
our
Maker
and
Soveraign
;
and
in
point
of
Ingenuity
,
since
he
is
our
Benefactor
?
Now
,
even
Natural
Conscience
,
having
to
the
light
of
Reason
,
the
light
of
Scripture
,
and
express
injunction
of
God
,
added
;
it
cannot
but
sometimes
urge
and
press
to
the
duty
;
and
upon
our
palpable
neglect
,
accuse
and
trouble
:
How
these
urgings
,
may
be
distinguished
from
the
Spirits
motions
;
is
the
Question
to
be
resolved
.
Only
,
let
it
be
premised
(
which
I
would
also
should
be
understood
concerning
the
gift
of
prayer
)
that
where
the
spirit
of
prayer
is
,
there
may
be
also
urgings
of
Conscience
;
yea
,
the
Spirit
makes
use
of
Conscience
,
to
put
us
upon
duty
.
So
that
the
sense
of
the
Question
,
is
,
Whether
it
be
mierly
the
urging
of
a
natural
conscience
;
or
,
whether
the
Spirit
of
God
,
by
its
gracious
incitements
,
sets
conscience
on
work
,
to
move
us
to
this
duty
.
And
here
,
1.
Natural
Conscience
doth
not
ordinarily
and
constantly
press
us
;
but
upon
some
extraordinary
occasion
;
whether
,
upon
some
powerful
conviction
wrought
upon
it
by
the
Word
;
or
the
impression
of
some
awakening
Providence
:
as
the
Marriners
in
Jonah
,
Jon.
1.
5.
being
startled
by
the
Storm
,
fall
to
their
prayers
;
Thus
Pharaoh
entreats
Moses
to
pray
Exod.
9.
28.
for
him
,
when
terrified
by
Gods
Judgements
:
and
Simon
the
Sorcerer
,
affrighted
by
Acts
8.
24.
Joh.
3.
6.
Peter's
words
,
desires
his
prayers
.
Natural
conscience
,
rather
drags
us
to
God
,
as
a
severe
Judge
;
than
drawes
,
or
allures
us
to
come
to
him
,
as
a
loving
Father
.
Whereas
the
Spirit
of
God
,
though
not
alwayes
alike
,
yet
ordinarily
,
invites
the
soul
into
Gods
presence
,
and
bespeaks
it
,
with
words
of
love
and
sweetness
.
And
though
I
deny
not
,
but
it
may
set
in
with
such
Convictions
and
Providences
;
yet
,
not
then
only
:
it
makes
use
of
Precepts
,
Promises
,
Mercies
,
and
other
occasions
(
as
was
shewed
before
)
to
move
us
to
this
duty
.
2.
Nor
doth
Natural
Conscience
bring
in
assistance
.
It
puts
the
soul
on
,
but
puts
no
strength
into
it
,
whence
,
the
duty
is
not
spiritually
performed
;
but
slubbered
and
shuffled
over
:
The
water
cannot
rise
higher
,
than
the
fountain
.
The
best
that
is
born
of
John
3.
6.
the
flesh
,
is
flesh
.
A
man
may
be
vehemently
urged
,
but
when
he
sets
out
,
his
leggs
fail
him
:
like
some
sick
person
,
that
finds
his
Appetite
craving
;
yet
,
when
he
comes
to
it
,
can
eat
nothing
;
his
Stomack
turns
against
every
thing
,
that
is
set
before
him
.
There
is
a
great
dislike
and
disrelish
of
the
duty
within
.
Terror
puts
him
on
,
corruption
puls
him
back
:
little
he
can
do
;
and
indeed
he
cares
to
do
but
little
:
he
hath
no
heart
to
the
work
,
and
therefore
gets
it
out
of
hand
as
soon
as
he
can
:
only
,
something
he
must
do
;
else
he
shall
not
feel
quietness
in
his
Job
20.
20.
belly
.
But
,
the
Spirit
of
God
(
as
we
shewed
before
)
puts
on
to
the
duty
,
and
sets
in
with
us
.
It
not
only
,
bids
us
,
stand
on
our
Ezek.
2.
2.
feet
;
but
,
enters
into
us
,
and
sets
us
on
our
feet
,
and
then
takes
us
by
the
hand
,
and
teacheth
us
to
go
.
So
that
the
soul
is
carried
out
,
and
carried
on
,
with
some
degree
of
cheerfulness
;
though
not
without
many
pull-backs
,
and
much
opposition
:
or
,
if
it
doth
not
make
us
chearful
;
yet
,
it
makes
us
,
in
some
measure
careful
.
If
the
soul
cannot
express
its
wants
,
it
can
vent
it self
in
groanings
that
cannot
be
uttered
;
if
it
be
outwardly
straitned
,
yet
,
there
is
a
kind
of
infiniteness
in
its
desires
;
the
heart
is
for
duty
,
and
communion
with
God
,
though
the
hand
can
do
little
.
3.
Natural
Conscience
,
though
it
presses
earnestly
;
yet
,
it
is
easily
satisfied
;
a
little
thing
stops
its
mouth
:
like
the
unfaithful
Steward
,
Luk.
16.
6.
it
will
take
up
with
fifty
,
for
an
hundred
;
it
takes
up
with
half-payments
,
slighty
performances
.
So
that
something
be
done
(
though
never
so
poorly
,
and
distractedly
)
it
is
well
satisfied
.
But
where
the
Spirit
of
God
is
the
Principle
,
it
causes
the
soul
,
to
hold
on
its
motion
,
till
something
be
done
,
in
,
and
by
duty
.
It
makes
us
,
have
respect
to
the
manner
,
as
well
as
the
matter
of
our
performances
.
Or
,
if
duty
be
at
any
time
shuffled
over
,
it
lets
not
the
soul
be
at
rest
;
there
is
disquietment
within
;
and
the
miscarriages
of
one
duty
,
become
matter
of
confession
and
humiliation
in
its
after-performances
.
4.
(
What
was
said
of
the
gift
of
prayer
,
may
be
also
said
here
)
Natural
Conscience
little
regards
the
Issue
of
duty
.
It
s
end
is
not
so
much
to
be
heard
,
as
to
be
eased
:
the
Convictions
of
duty
,
are
its
burden
,
which
,
when
they
are
a
little
satisfied
,
it
is
at
quiet
,
as
having
obtained
its
end
.
Whereas
,
the
Spirit
(
as
before
)
makes
us
solicitous
to
be
heard
,
as
it
teaches
the
soul
,
to
ask
things
necessary
;
so
,
it
enables
the
soul
to
wait
for
an
answer
.
And
hence
follows
,
on
the
one
hand
,
mourning
,
humiliation
,
perseverance
,
and
greater
importunity
in
prayer
,
if
the
mercy
be
not
given
in
:
And
on
the
other
side
,
if
the
Petition
be
granted
;
then
,
is
the
soul
carried
out
in
thanksgivings
,
and
holy
rejoycing
;
and
(
with
the
cleansed
Samaritan
)
Luke
17.
15.
it
returns
,
to
give
glory
to
God
.
Neither
of
which
,
are
found
in
those
,
who
are
acted
meerly
by
the
urgings
of
Natural
Conscience
.
4.
There
is
yet
a
fourth
thing
,
to
be
distinguished
from
the
Spirits
motions
and
assistances
:
viz.
Good
moods
and
fits
in
a
meet
natural
man
.
Violent
pangs
of
goodness
,
sometimes
seize
upon
a
wicked
man
;
and
in
these
fits
,
he
will
pray
,
and
it
may
be
with
much
seeming
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
alwayes
call
upon
God
?
q.
d.
He
may
indeed
sometimes
pretend
love
to
God
;
he
may
for
a
fit
call
upon
him
,
but
this
will
not
continue
:
it
is
a
fading
colour
.
And
though
nothing
be
directly
said
of
the
Stony
ground
as
to
prayer
;
yet
,
you
may
,
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
Examin
.
p.
173.
they
may
doubtless
,
have
an
appetite
to
prayer
;
yea
,
be
very
much
delighted
in
it
,
while
the
pang
lasts
.
Temporary
faith
may
produce
temporary
prayer
.
Now
,
to
give
a
clear
distinction
betwixt
these
,
and
the
Spirits
motions
,
is
a
work
of
much
difficulty
?
considering
,
1.
That
even
those
,
that
have
the
Spirit
of
prayer
,
do
often
experience
sad
abatements
,
and
frequent
withdrawments
(
as
will
appear
in
the
following
Cases
)
so
that
they
are
often
at
a
loss
,
and
fear
lest
theirs
be
no
better
,
than
some
temporary
pangs
of
natural
affection
.
2
And
then
,
how
much
of
enlargement
,
and
fervency
,
what
seeming
meltings
,
and
breathings
,
a
natural
man
may
have
at
such
times
,
how
much
he
may
be
transported
above
himself
,
&c.
This
considered
,
it
must
needs
be
,
a
case
of
much
difficulty
:
here
is
a
very
small
thread
to
cut
by
;
a
very
narrow
Bridge
to
go
over
:
and
very
dangerous
it
is
,
Matth.
13.
29.
lest
in
pulling
up
the
Tares
,
the
Wheat
also
be
pulled
up
(
that
I
may
only
allude
to
that
Parable
)
lest
I
should
either
slay
the
souls
,
Ezek.
13.
19.
that
should
not
die
,
or
save
the
souls
alive
,
that
should
not
live
:
may
that
blessed
Spirit
(
whose
operations
,
I
would
clear
from
all
mistakes
and
misconception
)
lead
me
into
this
,
and
every
other
Truth
!
Depending
on
his
Assistance
,
I
proceed
to
the
Resolution
of
this
intricate
Case
.
First
then
,
These
fits
differ
from
the
motions
of
Gods
Spirit
,
in
their
root
and
cause
:
they
,
only
proceed
,
from
some
external
impressions
,
or
some
light
touches
upon
a
mans
Spirit
,
which
the
Holy
Ghost
calls
,
a
tasting
Heb.
6.
4
,
5.
of
the
heavenly
gift
;
a
being
made
partakers
of
the
Holy
Ghost
:
a
tasting
of
the
good
word
of
God
,
and
the
powers
of
the
world
to
Deodate
,
Calvin
,
and
others
.
●
come
;
i.
e.
a
slight
superficial
participation
of
these
things
,
with
some
delight
(
fitly
resembled
by
Tasting
)
So
that
they
are
nothing
but
Nature
elevated
,
not
Grace
exercised
;
and
differ
as
much
from
the
Spirits
motions
,
as
a
fiery
Meteor
(
which
is
nothing
,
but
an
oylie
Fume
or
Vapour
,
drawn
out
of
the
Earth
or
Water
,
by
the
Sun's
heat
into
the
Air
,
and
there
set
on
fire
)
from
a
fixed
Star
.
So
that
it
is
good
to
see
,
whether
there
be
in
us
the
root
of
the
matter
;
whether
the
Spirit
of
Grace
hath
begun
a
work
of
grace
upon
our
hearts
.
You
may
remember
,
I
distinguished
the
Spirits
gracious
assistance
,
into
Habitual
,
(
which
is
a
praying
disposition
wrought
in
the
heart
of
every
Believer
at
his
conversion
,
and
growing
up
together
with
his
Sanctification
)
and
Actual
(
which
is
,
the
Excitation
of
those
Habits
wrought
in
the
soul
.
)
Now
,
did
you
ever
find
,
that
Habitual
praying-frame
?
That
is
,
those
graces
,
which
are
to
be
exercised
in
prayer
;
such
as
Faith
,
godly
Sorrow
,
Repentance
,
a
holy
Reverence
of
God
,
sincere
Love
to
Jesus
Christ
?
In
a
word
,
Is
there
a
foundation
laid
in
thy
soul
,
of
Repentance
towards
God
,
and
Faith
towards
the
Lord
Jesus
Christ
?
Then
,
it
may
be
hoped
,
that
those
lively
stirrings
are
the
effects
of
the
new
Nature
,
the
motions
of
Gods
Spirit
,
which
hath
taken
up
his
dwelling
in
thy
soul
:
But
if
thou
art
a
stranger
to
the
sanctifying
converting
work
of
Gods
Spirit
:
If
those
seeds
of
grace
,
were
never
cast
into
thy
soul
;
it
is
evident
,
that
those
good
moods
,
are
nothing
but
Nature
elevated
by
common
grace
,
or
transported
,
by
some
more
than
ordinary
impression
from
without
,
it
may
be
some
unexpected
mercy
thrown
in
;
as
it
was
with
the
Jews
,
upon
the
drowning
of
Pharaoh
and
his
Host
,
Then
believed
they
his
words
,
they
sang
his
praise
.
Psal.
106
▪
12
,
13.
But
it
was
but
a
pang
of
goodness
;
They
soon
forgat
his
works
,
they
waited
not
for
his
counsell
:
Or
perhaps
,
some
moving
affectionate
discourse
,
may
have
charmed
thy
affections
into
an
Ecstafie
,
or
captivated
thy
Reason
,
to
the
over-powring
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
loose
,
debauch't
,
prophane
before
?
You
'l
find
him
Stuppeae
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
meer
blaze
:
It
is
quenched
as
Towe
,
as
the
fire
of
Thorns
:
and
then
he
neither
prayes
,
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
breathings
after
quicknings
,
in
the
other
.
2.
These
fits
,
are
often
encouragements
to
more
loosness
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
Harlots
speech
;
I
have
peace-offerings
Prov.
7.
14
,
18.
with
me
:
This
day
have
I
payed
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
carefull
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
toucht
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
civilized
,
and
moralized
,
amongst
the
Heathens
(
though
they
sometimes
spake
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
,
&c.
as
Galvin
upon
Phil.
2.
3.
)
But
to
the
purpose
;
Such
as
have
only
Nature
elevated
come
off
more
proud
,
whatever
shew
of
humility
they
may
make
in
the
duty
:
Whereas
the
genuine
effects
of
the
Spirits
assistance
(
as
we
shewed
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
Gods
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
verifie
that
,
which
the
Devil
falsly
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
,
encreases
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.
IV.
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
look't
upon
,
as
the
opinion
of
a
few
brain-sick
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
breathings
of
Gods
own
Spirit
.
For
,
as
it
is
here
,
v.
27.
God
knows
the
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
the
mind
,
meaning
,
savourings
,
breathings
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.
Jude
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
quickning
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
stirrings
heaven-ward
,
little
differs
from
a
meer
carnal
person
.
That
it
may
be
thus
for
a
time
,
the
sad
experience
of
some
of
Gods
precious
servants
will
testifie
.
Prop.
2.
The
Assistance
of
the
Spirit
,
is
Gods
gracious
vouchsaftment
,
and
meer
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
Gods
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
dependance
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
Gods
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
witholdings
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
satisfie
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
,
&c.
but
when
the
Spirit
moves
them
.
So
,
that
this
conceit
(
however
it
may
carry
some
shew
of
Reason
in
it
)
seems
to
be
a
piece
of
the
Devils
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
sanctifie
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
,
&c.
When
we
improve
not
it's
offered
help
,
reject
it's
motions
,
or
arrogate
to
our selves
what
we
should
ascribe
to
it's
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
quickning
comforting
influences
of
Gods
Spirit
:
and
therefore
prayes
—
Take
not
thy
Holy
Spirit
from
me
:
q.
d.
I
feel
decayes
,
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
prayes
to
be
upheld
—
But
now
,
did
David
forbear
to
pray
?
Nay
,
doth
he
not
pray
more
importunately
?
Were
that
opinion
right
,
then
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
enjoyn
constancy
in
it
:
and
the
patterns
of
the
Saints
agree
to
those
Precepts
,
1
Thess.
5.
17.
Pray
without
ceasing
,
Eph.
6.
18.
Praying
alwayes
with
all
prayer
and
supplication
in
the
Spirit
,
and
watching
thereunto
with
all
perseverance
.
Let
none
cavillingly
object
,
That
we
are
bid
here
to
pray
alwayes
,
but
yet
in
the
Spirit
:
for
(
besides
that
it
is
doubtful
whether
the
Spirit
of
God
be
meant
here
)
it
follows
not
hence
,
that
we
must
never
pray
but
when
moved
by
the
Spirit
.
We
ought
indeed
alwayes
to
beg
the
assistance
of
Gods
Spirit
,
but
if
God
in
justice
withhold
his
Spirit
,
must
we
therefore
neglect
our
duty
?
But
more
of
this
,
by
and
by
.
Daily
prayer
is
enjoyned
us
in
that
pattern
,
which
our
blessed
Saviour
hath
prescribed
us
,
and
so
much
was
typified
by
the
Morning
and
Evening
Sacrifice
.
As
for
the
Practice
of
the
Saints
,
Psal.
55.
17.
Evening
and
Morning
,
and
at
Noon
will
I
pray
,
and
cry
aloud
—
Dan.
6.
10.
Daniel
kneeled
upon
his
knees
three
times
a
day
,
and
prayed
and
gave
thanks
before
his
God
,
as
he
did
aforetime
.
Note
,
that
it
was
his
constant
practise
.
It
were
casie
to
add
more
here
,
but
this
may
suffice
to
convince
those
that
are
not
wilfully
blinded
.
I
would
only
add
that
this
Opinion
would
destroy
all
stated
publique
prayer
,
since
we
cannot
tye
up
the
Spirit
to
our
times
,
yet
there
are
frequent
injunctions
for
it
in
the
Word
,
Let
that
one
Text
suffice
,
1
Tim.
2.
1
,
2.
Object
.
Will
any
yet
urge
the
Text
in
hand
and
tell
me
,
that
without
the
Spirits
help
we
know
not
what
to
ask
,
and
therefore
our
prayers
will
be
but
vain
bablings
,
or
taking
Gods
name
in
vain
?
I
answer
.
1.
True
indeed
,
we
cannot
pray
as
we
ought
without
the
help
of
Gods
Spirit
,
but
I
urge
,
Is
the
Obligation
destroyed
,
when
assistance
is
denyed
?
No
,
this
shews
us
the
sad
condition
of
every
carnal
and
unregenerate
person
,
and
all
such
as
have
not
the
Spirit
,
what
a
sad
Dilemma
they
are
in
;
If
they
pray
not
,
they
sin
,
by
neglecting
a
manifest
duty
;
if
they
pray
,
they
sin
,
by
an
ill
management
of
it
:
This
should
make
us
hasten
out
of
that
doleful
state
,
and
I
would
add
here
,
that
there
is
(
aliquid
tertium
)
a
third
way
:
I
say
not
,
that
we
are
absolutely
bound
to
pray
without
the
Spirit
,
nor
yet
to
neglect
the
duty
because
we
have
not
the
Spirit
,
but
we
are
speedily
to
go
to
Christ
,
and
accept
him
on
Gospel
Terms
that
the
Spirit
may
be
poured
out
upon
us
from
on
high
,
that
we
may
have
the
spirit
of
grace
and
supplication
given
us
.
2.
I
may
further
answer
,
that
though
God
sometimes
vouchsafe
his
Spirit
to
stir
up
his
people
to
prayer
,
yet
this
is
not
to
be
presumed
▪
or
constantly
expected
or
depended
on
.
It
s
help
is
not
alwayes
Antecedent
to
the
duty
,
but
comes
in
upon
our
endeavours
.
Our
work
is
to
do
what
we
can
,
in
hope
that
God
will
by
his
Spirit
enable
us
to
do
what
of
our
selvs
we
cannot
.
He
that
sits
down
resolving
to
do
nothing
till
the
Spirit
put
him
on
,
doth
Tempt
the
Lord
,
and
unwarrantably
expect
what
God
hath
no
where
absolutely
promised
.
I
would
therefore
say
to
the
Christian
that
complains
of
deadness
and
indisposition
as
David
to
Solomon
,
Arise
1
Chron.
22.
16.
and
be
doing
,
and
the
Lord
will
be
with
thee
.
It
may
be
observed
,
how
low
and
disconsolate
David
is
in
the
beginning
of
some
Psalms
,
and
yet
how
full
of
Faith
and
Confidence
in
the
close
:
May
we
not
rationally
think
,
that
the
Spirit
of
God
raised
him
up
,
and
came
in
upon
him
,
while
we
was
meditating
or
praying
?
I
shall
but
lay
this
one
thing
before
those
,
that
oppose
this
Truth
.
Do
you
forbear
to
plow
,
or
sow
,
till
God
bid
you
:
till
he
come
and
tell
you
,
He
will
bless
your
labours
,
and
send
rain
and
seasonable
weather
?
&c.
Or
,
do
you
forbear
Food
or
Physick
,
till
God
give
you
assurance
,
that
he
will
bless
the
creatures
,
and
make
them
nourishing
and
healthful
?
No
,
but
you
plow
and
sow
,
eat
and
drink
,
&c.
expecting
Gods
blessing
,
He
that
ploweth
,
ploweth
in
hope
—
1
Cor.
9.
10.
And
should
we
not
do
the
like
in
spirituals
?
not
stay
till
we
have
a
particular
command
,
or
impulse
of
the
Spirit
,
but
take
all
opportunities
to
read
,
hear
,
pray
,
&c.
in
expectation
both
of
Gods
assistance
in
,
and
his
blessing
upon
our
endeavours
.
CHAP.
V.
A
Fourth
Case
concerning
the
help
of
the
Spirit
in
prayer
may
be
this
.
Case
4.
What
is
on
our
part
to
be
done
,
that
we
may
enjoy
this
great
Priviledge
,
that
our
prayers
may
not
be
the
meer
expressions
of
our
lips
,
or
workings
of
our
own
hearts
,
but
the
breathings
of
Gods
Spirit
?
A
Question
,
which
deserves
our
serious
thoughts
,
though
I
shall
dispatch
it
in
a
few
words
;
leaving
many
things
to
your
own
meditation
and
enlargement
.
Answ.
1.
We
can
do
nothing
to
merit
or
engage
the
Spirit
of
God
,
to
attend
us
in
our
prayers
.
You
have
already
heard
,
that
the
Spirit
is
a
free
Agent
;
not
working
by
constraint
or
necessity
;
nor
can
all
our
endeavours
oblige
him
to
us
.
Far
be
it
from
us
,
to
imagine
,
that
we
have
any
of
that
preparatory
,
or
congruous
Merit
the
Papists
dream
of
,
whereby
we
may
deserve
the
graces
of
the
Spirit
.
All
grace
is
the
free
and
undeserved
gift
of
God
:
we
may
put
that
Question
to
those
that
have
the
greatest
measures
of
grace
;
Who
maketh
thee
to
differ
1
Cor.
4.
7.
from
another
?
and
what
hast
thou
,
that
thou
didst
not
receive
?
(
i.
e.
freely
,
undeservedly
)
Now
if
thou
didst
receive
it
,
why
dost
thou
glory
,
as
if
thou
hadst
not
received
it
?
i.
e.
Why
dost
thou
boast
,
as
if
it
were
purchased
by
thy
own
endeavours
or
deservings
?
2.
Yet
something
may
be
done
in
order
to
our
receiving
,
or
being
capable
of
the
gifts
and
assistances
of
the
Spirit
:
that
is
,
in
the
doing
whereof
,
God
may
graciously
bestow
his
Spirit
;
not
,
because
we
deserve
it
;
but
,
because
he
hath
graciously
promised
to
bestow
it
,
and
hath
made
that
the
condition
upon
which
he
will
give
his
Spirit
.
1.
The
first
and
great
condition
is
,
That
we
accept
Jesus
Christ
,
according
to
the
tender
of
the
Gospel
:
The
Spirit
of
Adoption
,
whereby
we
cry
Abba
Father
,
is
the
Priviledge
Gal.
4.
6.
of
Children
:
Because
ye
are
sons
,
God
hath
sent
forth
the
Spirit
of
his
Son
into
your
hearts
,
crying
Abba
Father
.
Observe
here
,
He
is
called
the
Spirit
of
his
Son
;
not
only
,
because
the
father
hath
not
given
his
Spirit
John
3.
34.
&
14.
16.
by
measure
(
that
is
,
above
measure
)
unto
him
;
but
,
because
he
procures
the
sending
of
the
Spirit
,
with
all
the
gifts
and
graces
of
it
.
It
will
not
here
be
necessary
to
descend
into
that
intricate
Labyrinth
,
Whether
the
Spirit
,
as
to
some
of
its
graces
and
operations
,
be
not
received
into
the
soul
,
before
its
actual
close
with
Christ
(
the
Affirmative
whereof
,
as
to
the
order
of
Nature
seems
to
me
unquestionable
)
But
as
to
the
Case
in
hand
,
it
is
sufficient
to
know
,
that
the
Spirit
of
Supplication
,
is
only
their
Priviledge
,
who
are
Sons
;
and
Sons
none
can
be
,
but
by
regeneration
,
and
implantation
into
Christ
:
To
as
many
as
received
him
,
to
them
John
1.
12.
gave
he
power
(
right
or
priviledge
)
to
become
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
be
,
or
to
be
made
)
the
sons
of
God
,
even
to
them
that
believe
on
his
name
.
Would
you
then
be
endued
with
a
Spirit
of
prayer
,
that
you
may
come
to
God
with
reverence
and
confidence
,
that
you
may
be
enabled
to
pray
,
with
groanings
not
to
be
uttered
,
that
the
Spirit
may
make
Intercession
in
and
for
you
,
according
to
the
will
of
God
?
Here
then
is
the
way
,
come
to
Christ
,
cast
off
all
self-righteousness
,
accept
of
his
merits
and
satisfaction
:
Take
his
yoke
upon
you
:
put
it
out
of
question
,
that
Christ
is
yours
,
by
making
your selves
his
,
giving
up
your selves
to
him
wholly
,
absolutely
,
unreservedly
.
None
can
have
the
Spirit
making
Intercession
in
their
hearts
,
but
those
that
accept
of
Christ
,
and
have
him
their
Intercessor
in
Heaven
.
2.
The
next
thing
to
be
done
,
is
to
purge
out
those
corruptions
which
hinder
and
damp
the
〈◊〉
Operations
:
all
sin
nourished
and
〈◊〉
〈◊〉
in
the
soul
,
hath
a
tendency
that
way
▪
●t
fla●●rs
the
affections
,
and
grieves
the
Spirit
▪
The
fles●
lusteth
against
the
Spirit
,
●al
.
5.
●●
.
and
●inders
that
we
cannot
do
those
things
we
wo●ld
▪
Consci●●●●
of
●●●
▪
mightily
weakens
considence
in
prayer
(
as
we
have
already
showed
)
;
vain
and
worldly
thoughts
fill
the
〈◊〉
,
and
keep
out
the
better
motions
of
the
Spirit
.
So
do
turbulent
and
unruly
passions
:
2
Kings
3.
15.
The
Prophet
Elisha
being
in
a
passion
at
the
sight
of
wicked
Jehoram
must
have
a
Minstril
to
calm
h●s
Spirit
,
and
purifie
his
affections
,
before
the
Spirit
of
Prophecy
can
seize
upon
him
:
As
the
wrath
of
man
works
not
the
righteousness
of
God
,
Jam.
1.
20.
so
it
hinders
the
workings
of
his
Spirit
:
you
may
observe
,
that
when
the
Apostle
bids
us
,
not
grieve
the
Holy
Spirit
of
God
,
he
immediately
adds
,
Let
all
bitterness
,
and
wrath
,
and
Eph.
4.
30
,
31.
anger
,
and
clamour
,
and
evil
speaking
be
put
away
from
you
,
with
all
malice
.
It
seems
these
do
in
a
special
manner
grieve
the
Spirit
.
It
is
a
calm
and
quiet
Spirit
,
and
delights
to
be
,
and
work
in
a
calm
and
quiet
soul
:
a
forgiving
reconcileable
frame
is
requisite
in
all
our
addresses
to
God
,
since
we
are
taught
to
pray
,
Forgive
us
our
debts
,
as
Mat.
6.
12.
we
forgive
our
debtors
.
So
do
covetous
desites
,
carkings
about
worldly
things
;
so
filthy
unclean
lustings
,
&c.
If
therefore
we
would
be
filled
with
the
holy
Spirit
,
we
must
labour
to
empty
the
heart
of
these
and
other
corruptions
.
If
the
Devil
must
have
the
Room
of
our
hearts
,
empty
,
swept
,
and
Mat.
1.
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
Satans
beauty
;
and
noisome
smell
,
his
delightful
savour
)
I
say
,
if
the
Devil
must
have
it
so
;
surely
the
Spirit
of
God
would
have
our
hearts
pure
from
filthiness
,
cleansed
from
the
defilements
which
are
in
the
world
through
lust
.
3.
In
the
deep
sense
of
our
own
ignorance
,
and
insufficiency
,
beg
the
Spirit
to
help
and
enable
,
to
teach
you
how
,
and
what
to
pray
.
It
is
amongst
the
good
things
which
God
hath
promised
to
bestow
upon
those
that
ask
it
:
Compare
Matth.
7.
11.
There
it
is
good
things
in
general
,
with
Luke
11.
13.
There
it
is
the
Spirit
,
as
being
eminently
a
good
thing
,
or
comprehensively
and
virtually
,
the
summ
of
those
good
things
which
God
bestows
upon
his
children
.
This
is
promised
for
asking
only
.
Labour
to
be
sensible
of
your
own
necessity
.
To
which
end
,
do
but
consider
,
what
a
pure
,
holy
,
heart-searching
God
you
are
to
draw
nigh
to
,
what
qualifications
are
required
in
those
that
worship
him
;
and
particularly
,
what
graces
are
requisite
to
the
spiritual
and
acceptable
performance
of
this
duty
.
For
instance
,
Heart-purity
,
If
I
regard
iniquity
in
my
heart
,
Psal.
66.
18.
the
Lord
will
not
bear
my
prayer
.
Sincerity
,
your
prayer
must
not
go
out
of
lips
of
deceit
.
Faith
and
Confidence
,
you
must
ask
in
faith
,
Psal.
17.
1.
Jam.
1.
5.
nothing
wavering
.
Zeal
and
Fervency
,
Importunity
and
Perseverance
:
so
much
you
are
taught
by
the
Parable
of
the
importunate
Widow
,
and
the
example
of
the
Woman
of
Canaan
.
Humility
and
Reverence
,
You
Luk.
18.
11
must
not
be
rash
with
your
mouth
▪
nor
your
heart
hasty
to
utter
any
thing
before
God
—
Eccl.
5.
2.
Besides
,
your
prayers
must
be
according
to
the
will
of
God
:
add
,
that
your
Confessions
must
be
attended
with
a
humbling
sight
of
sin
,
and
hearty
sorrow
for
it
;
your
Petitions
with
a
deep
sense
of
your
wants
,
and
enlarged
desire
and
expectation
of
supply
;
to
all
which
,
must
be
added
,
Charity
and
Compassion
towards
others
.
These
and
many
other
graces
and
qualifications
are
requisite
to
the
acceptable
performance
of
this
great
duty
.
Now
sit
down
,
and
consider
your
own
strength
:
Are
you
able
to
go
upon
your
own
legs
?
Can
you
either
bestow
these
graces
upon
your selves
,
or
put
them
in
exercise
?
Were
prayer
nothing
but
wording
it
with
God
,
the
Spirits
help
were
lese
needful
;
but
if
this
be
indeed
to
pray
,
Oh
what
need
have
you
and
I
,
to
beg
down
the
Spirit
of
God
into
our
hearts
,
to
enable
us
hereunto
?
4.
Meditation
also
,
is
another
means
,
whereby
we
may
be
fitted
for
the
Spirits
operation
;
it
is
a
door
by
which
it
enters
into
the
soul
;
it
prepares
the
Sacrifice
,
upon
which
,
fire
from
Heaven
often
comes
down
.
My
heart
was
hot
within
me
;
while
I
Psal.
39.
3
,
4
,
5.
was
musing
,
the
fire
burned
:
and
this
fire
breaks
out
into
prayers
and
ejaculations
.
These
duties
are
of
such
affinity
,
that
the
Gen.
24.
63.
one
is
(
probably
)
put
for
both
.
Isaac
went
out
to
meditate
,
(
or
pray
)
in
the
field
at
Even-tide
—
and
they
are
joyned
together
,
Psal.
5.
1.
Give
ear
to
my
words
,
O
Lord
,
consider
my
Meditation
.
So
Psal.
19.
14.
There
is
a
natural
connexion
betwixt
them
:
Now
the
Spirit
of
God
works
in
a
natural
methodical
way
;
the
soul
is
oyl'd
by
Meditation
,
then
the
Spirit
sets
it
in
motion
.
If
you
ask
,
What
Meditations
will
prepare
us
for
the
Spirits
in-comes
;
There
is
a
large
field
to
expatiate
in
,
the
works
and
Word
of
God
,
the
Precepts
,
Promises
,
examples
of
the
Saints
,
the
encouraging
experiences
of
Gods
people
,
the
prevalency
and
perpetuity
of
Christs
Intercession
:
and
especially
,
your
own
wants
,
infirmities
,
temptations
,
these
will
be
spurs
to
put
you
on
;
and
in
so
doing
,
the
Spirit
will
not
be
wanting
to
fill
your
sayles
.
5.
(
Which
respects
those
who
have
a
foundation
laid
,
and
a
work
of
grace
begun
on
their
hearts
)
Stir-up
the
gifts
and
graces
,
which
are
bestowed
upon
you
.
Laziness
deprives
us
of
many
a
sweet
experience
in
this
kind
.
We
must
therefore
,
not
let
the
graces
of
Gods
Spirit
lye
as
sparks
hid
in
the
ashes
of
corruption
,
but
(
as
Paul
exhorts
2
Tim.
1.
6.
Timothy
)
we
must
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
blow
them
up
into
a
flame
.
The
Prophet
complains
,
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
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hardneth
,
puts
himself
in
a
military
posture
,
ranks
himself
;
so
the
word
properly
signifies
,
1
Chron.
12.
33
,
38.
Remember
what
I
have
already
told
you
,
that
the
Spirit
comes
in
upon
our
endeavours
:
Seldom
do
they
that
in
good
earnest
set
upon
duty
,
want
divine
assistance
.
Be
but
in
good
earnest
,
and
I
dare
assure
you
,
to
find
some
measure
of
enablement
.
This
is
what
I
shall
give
in
by
way
of
Counsel
in
this
case
:
but
possibly
,
some
may
have
this
secret
Objection
in
their
hearts
against
all
that
I
have
said
:
Object
.
You
prescribe
such
things
,
in
order
to
the
attainment
of
the
Spirit
,
which
presuppose
the
Spirits
being
already
in
the
soul
:
Who
can
accept
Christ
,
or
purge
his
heart
,
or
pray
aright
for
the
Spirit
,
&c.
but
those
that
already
have
it
?
Answ.
I
answer
briefly
:
It
is
granted
indeed
,
that
without
the
Spirit
enabling
,
these
things
cannot
be
done
:
Yet
,
neither
are
such
directions
,
nor
our
endeavours
vain
;
If
so
,
then
all
the
Counsels
and
Exhortations
of
the
Word
,
all
Precepts
,
Means
,
Motives
,
would
be
vain
upon
the
same
account
.
I
am
far
from
asserting
the
Power
of
Nature
in
supernatural
actions
,
or
that
Popish
merit
of
congruity
(
consisting
,
as
they
tell
us
,
in
those
preparatory
dispositions
acquired
by
our
own
endeavours
,
by
which
grace
is
merited
)
But
I
may
,
I
think
safely
,
assert
these
two
things
;
1.
That
man
is
not
a
meer
stone
,
he
is
endued
with
a
reasonable
soul
;
that
is
,
Vnderstanding
to
conceive
of
things
propounded
,
and
Will
,
to
choose
the
good
,
and
refuse
the
evil
,
though
both
sadly
corrupted
by
the
fall
,
the
one
with
blindness
,
error
and
prejudice
;
the
other
,
with
obstinacy
,
contrariety
and
enmity
to
the
Will
of
God
;
Both
strongly
carried
out
to
sensitive
and
flesh-pleasing
objects
,
calling
Isa.
5.
20.
evil
good
,
and
good
evil
;
putting
bitter
for
sweet
,
and
sweet
for
bitter
.
Now
these
two
Faculties
,
namely
,
the
Intellective
and
Elective
Faculty
remaining
as
to
their
substance
,
though
corrupted
,
as
to
their
qualities
;
it
follows
,
that
man
is
still
capable
of
Reproofs
,
Counsels
,
Exhortations
,
Directions
,
and
other
rational
means
,
tending
to
his
everlasting
good
.
I
have
not
been
speaking
these
things
to
Stones
and
Stocks
,
that
cannot
hear
what
I
say
;
nor
yet
to
Brutes
that
cannot
understand
;
but
to
reasonable
creatures
,
endued
with
Vnderstanding
,
to
conceive
of
things
spoken
:
and
Wills
,
to
choose
and
refuse
,
though
so
fettered
with
corruption
,
that
of
themselves
they
cannot
come
up
to
the
performance
,
of
what
I
have
proposed
:
I
would
add
this
further
;
Though
nature
cannot
come
up
to
these
things
,
by
its
own
strength
;
yet
,
there
are
many
things
,
within
the
power
of
a
natural
men
,
which
are
in
a
tendency
towards
them
.
May
not
such
read
the
Word
,
and
consider
the
reasonableness
and
advantage
of
having
a
saving
Interest
in
Christ
?
May
they
not
repress
many
vile
and
sinful
thoughts
,
and
do
something
to
the
mortifying
of
sin
;
at
least
,
as
to
the
outward
acts
of
it
?
May
they
not
attend
the
Word
in
publick
,
remember
and
meditate
upon
it
?
&c.
So
that
to
lay
down
such
Directions
,
Exhortations
,
Counsels
,
is
not
to
beat
the
air
;
or
,
as
it
is
in
the
Proverb
,
(
surdo
canere
)
to
sing
to
a
deaf
man
.
But
,
2.
(
Which
I
hope
may
satisfie
)
These
Counsels
and
Exhortations
are
,
as
I
may
call
them
,
the
[
vehicula
Spiritûs
]
in
and
by
them
the
Spirit
works
,
and
enables
us
(
otherwise
unable
)
to
do
that
,
to
which
we
are
exhorted
:
The
Word
of
the
Lord
comes
to
Ezek.
2.
1
,
2.
Ezechiel
,
and
bids
him
stand
upon
his
feet
;
and
therewithal
the
Spirit
enters
into
him
,
and
sets
him
upon
his
feet
.
Paul
and
Silas
Act.
16.
14.
preached
to
the
Women
that
resorted
to
them
,
and
the
Lord
opened
Lydia's
heart
to
attend
unto
the
things
that
were
spoken
.
Thus
it
is
said
,
The
Apostles
went
forth
and
Mark
16.
20.
preached
every
where
,
the
Lord
working
with
them
—
which
was
the
fulfilling
of
that
great
promise
made
to
them
,
and
all
faithful
Ministers
of
the
Gospel
,
Lo
,
I
am
with
you
Mat.
28.
20.
alway
,
even
to
the
end
of
the
world
.
The
summ
therefore
of
what
I
have
said
,
amounts
to
this
;
that
,
though
you
cannot
without
the
Spirit
,
come
up
to
what
I
have
directed
;
yet
you
are
to
put
out
your
utmost
endeavours
,
and
in
so
doing
,
God
may
please
to
accompany
these
Directions
with
his
holy
Spirit
,
enabling
you
to
the
performance
of
what
you
cannot
do
in
your
own
strength
.
If
any
shall
look
on
this
,
as
a
Digression
;
yet
I
hope
,
it
will
not
be
thought
either
altogether
impertinent
or
unnecessary
.
And
,
let
such
know
,
that
my
main
design
in
it
,
was
to
wash
off
the
filth
,
that
some
have
cast
upon
our
Doctrine
,
and
to
clear
it
from
an
absurdity
,
that
is
unjustly
charged
upon
it
;
as
if
,
by
denying
mans
freedom
of
will
,
and
power
in
supernatural
things
,
we
made
all
the
Exhortations
and
Counsels
of
the
Word
void
and
useless
:
For
,
To
what
purpose
(
say
they
)
or
with
what
consistency
with
your
own
Doctrine
,
can
you
perswade
and
exhort
men
to
accept
of
Christ
,
to
believe
,
repent
,
&c.
when
almost
with
the
same
breath
you
tell
them
,
they
have
no
power
to
believe
,
repent
?
&c.
This
is
to
tye
a
mans
hands
and
feet
,
and
then
bid
him
,
run
or
work
.
Now
,
my
Brethren
,
that
which
I
have
laid
down
,
fully
answers
this
Cavil
.
For
,
say
I
,
man
can
by
the
power
of
nature
,
go
some
steps
towards
these
things
,
(
the
external
acts
of
Religion
,
hearing
,
reading
,
&c.
are
in
order
to
the
internal
)
.
And
then
further
,
I
have
a
Promise
,
that
the
Spirit
shall
go
along
with
my
Exhortations
,
and
shall
work
that
in
their
hearts
,
which
I
can
but
speak
to
their
ears
.
And
now
judge
,
I
beseech
you
,
which
of
us
come
nearer
the
Truth
.
They
perswade
men
to
Faith
and
Obedience
,
upon
this
ground
,
that
they
have
Freedom
of
Will
to
do
these
things
:
We
perswade
,
and
exhort
men
,
in
hope
and
expectation
,
that
the
Lord
will
co-operate
with
our
Exhortations
,
and
work
that
in
their
hearts
,
which
we
can
but
speak
to
their
ears
,
or
press
upon
them
by
Moral
Swasive
Arguments
.
Whether
is
the
corrupted
and
depraved
will
of
man
,
or
the
All-powerful
,
heart-changing
grace
of
God
,
the
surer
foundation
to
build
upon
?
Much
more
,
I
could
add
:
but
I
return
whence
I
have
digressed
.
By
this
that
hath
been
said
,
it
appears
,
that
what
I
have
laid
down
in
answer
to
this
Case
,
is
not
in
vain
,
even
to
those
,
that
yet
are
void
of
the
Spirit
.
Something
they
may
and
ought
to
do
,
in
order
to
these
things
:
And
(
if
I
may
without
offence
,
use
the
words
of
our
Saviour
)
The
things
I
have
delivered
,
are
not
mine
,
but
his
that
sent
me
:
Joh.
7.
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
my self
,
and
you
that
hear
me
,
to
the
use
of
these
helps
,
for
the
attainment
of
this
great
Priviledge
,
by
two
or
three
moving
Considerations
:
wherein
I
shall
not
say
what
I
could
,
but
what
is
necessary
.
Mot.
1.
Let
the
first
Motive
be
drawn
from
the
misery
of
those
,
that
want
the
Spirit
of
prayer
:
which
(
had
I
the
Tongue
of
Men
and
Angels
)
I
could
not
fully
express
.
It
was
the
Speech
of
a
good
man
,
that
One
is
Mr.
Dod.
never
to
purpose
miserable
,
till
he
be
in
affliction
and
cannot
pray
.
But
it
is
not
only
in
affliction
,
that
such
are
miserable
:
Let
a
man
be
in
a
condition
never
so
prosperous
,
the
want
of
this
is
unspeakably
sad
.
It
were
easie
to
descend
into
particulars
,
but
I
forbear
.
In
short
,
Would
you
not
think
it
a
sad
case
,
to
be
dumb
,
or
tongue-ty'd
,
or
to
have
your
tongue
cut
out
,
that
you
could
not
make
known
your
wants
or
ailments
?
Will
you
not
much
pity
and
compassionate
such
?
But
what
's
that
,
to
the
want
of
a
Spirit
of
prayer
?
That
's
but
outward
,
this
Spiritual
:
that
may
be
many
wayes
supplyed
,
as
by
signs
,
or
writing
(
as
Zechariah
,
Luke
1.
62
,
63.
)
But
this
can
be
no
wayes
supplyed
,
or
compensated
.
The
very
want
of
that
,
draws
out
mens
bowels
;
you
will
sooner
and
more
bountifully
relieve
such
,
than
a
clamorous
Beggar
.
Their
want
of
Speech
,
is
the
most
moving
Rhetorick
.
But
,
God
is
deaf
to
those
that
are
spiritually
dumb
;
his
ear
is
stopt
to
them
,
whose
mouths
are
not
opened
.
He
bids
,
Open
thy
mouth
wide
,
and
I
will
fill
it
.
Psal.
81.
10.
Again
,
is
it
not
unspeakably
sad
,
to
be
under
an
unsupportable
burden
,
ready
to
be
crush't
in
pieces
,
and
not
able
to
cry
out
for
help
,
though
it
is
at
hand
,
if
we
could
but
call
for
it
?
This
is
thy
Case
;
Guilt
lies
upon
thy
soul
,
a
Load
that
will
sink
thee
into
the
lowest
Hell
:
Mercy
is
at
hand
to
help
,
to
ease
thee
,
if
thou
couldst
but
cry
for
it
.
But
without
a
Spirit
of
prayer
,
either
thou
canst
not
cry
,
or
not
so
,
as
that
God
will
hear
thee
.
Besides
,
we
will
suppose
thee
in
a
Wilderness
of
Troubles
,
ready
to
sink
in
the
Psal.
69.
2.
deep
mire
,
where
there
is
no
standing
.
None
to
help
,
or
pity
thee
;
how
sad
is
thy
case
,
if
thou
canst
not
pour
out
thy
soul
to
the
Lord
?
Psal.
55.
22.
&
142.
2.
What
hearts
case
wouldst
thou
have
,
if
thou
couldst
cast
thy
burden
upon
the
Lord
▪
if
thou
couldst
pour
out
thy
complaint
to
him
,
and
shew
before
him
all
thy
trouble
?
Oh
,
but
how
intolerably
heavy
is
thy
burden
like
to
be
,
when
the
whole
weight
lies
upon
thy
own
back
?
This
is
the
special
advantage
,
of
haveing
the
Spirit
of
prayer
;
which
the
Apostle
hints
at
in
the
Text
:
It
lifts
with
us
,
it
gives
vent
(
and
consequently
ease
)
to
a
soul
ready
to
be
overwhelmed
.
Once
more
,
wer
't
thou
ready
to
be
devoured
,
and
torn
in
pieces
by
Wild
Beasts
,
Wolves
,
or
Lions
,
and
mightst
be
rescued
,
upon
thy
calling
for
help
;
How
sad
were
it
,
to
want
a
tongue
,
in
such
an
Exigency
?
Poor
soul
,
thou
art
ready
to
be
seized
upon
by
the
roaring
Lion
,
1
Pet.
5.
8.
Rev.
9.
11.
John
8.
44.
the
Abaddon
and
Apollyon
,
the
murderer
of
souls
,
the
destroyer
of
mankind
;
he
is
at
hand
to
make
a
prey
of
thee
:
nay
,
if
thou
be
in
an
unregenerate
state
,
thou
art
already
in
his
Paws
;
he
hath
fast
hold
of
thee
;
he
leads
thee
Captive
at
his
will
:
yet
(
without
2
Tim.
2.
26.
the
Spirit
of
prayer
)
thou
art
like
to
be
a
prey
to
his
Teeth
.
If
thou
canst
not
pray
,
with
Daniel
,
this
Lyon
will
have
the
mastery
Dan.
6.
24.
of
thee
,
and
break
all
thy
bones
in
pieces
,
and
make
thee
the
miserable
subject
of
his
eternal
Torments
.
But
this
is
little
to
what
might
be
spoken
:
Thy
wants
are
infinite
and
very
pressing
,
yet
thou
hast
no
way
to
fetch
in
supply
.
Thy
burdens
great
(
and
the
greater
,
because
not
felt
)
and
no
way
to
fetch
in
support
:
Thy
dangers
and
temptations
many
(
and
the
more
,
because
not
feared
or
apprehended
)
yet
no
where
to
hide
thy self
:
Divine
Justice
and
Vengeance
ready
to
seize
upon
thee
,
to
take
thee
by
the
Throat
,
and
not
a
Tongue
to
cry
for
mercy
.
Death
ready
to
arrest
thee
,
and
the
Devil
to
hurry
thee
into
an
eternal
Prison
,
where
is
nothing
but
weeping
,
and
wailing
,
and
gnashing
of
Teeth
,
yet
canst
not
speak
a
prevailing
word
in
Gods
ear
,
though
thy
life
,
thy
soul
,
thy
eternal
happiness
lie
upon
it
.
Oh
,
who
would
not
tremble
,
and
hasten
out
of
such
a
condition
?
And
while
I
have
said
all
this
,
I
would
be
understood
thus
,
that
the
Spirit
of
prayer
,
is
a
remedy
against
all
these
miseries
.
So
that
there
is
a
second
Motive
included
in
this
:
viz.
The
unspeakable
advantage
of
having
that
Spirit
of
Adoption
;
that
may
teach
us
,
to
cry
Abba
Father
.
Mot.
2.
Can
you
have
a
higher
,
or
more
honourable
Priviledge
?
Besides
the
benefit
,
which
,
by
contraries
,
you
may
gather
from
the
former
particular
,
What
a
dignity
is
it
,
to
be
a
Friend
and
Favourite
of
Heaven
?
to
have
Gods
ear
open
to
your
prayers
,
to
have
1
Pet.
3.
12.
Deut.
4.
7.
God
nigh
unto
you
,
in
all
things
,
that
you
call
upon
him
for
?
Let
flattering
Parasites
,
and
ambitious
Haman's
glory
in
distinguishing
Ester
5.
11.
favours
of
Princes
and
Potentates
,
and
boast
themselves
,
of
their
honours
and
advancements
:
What
's
all
this
,
to
your
dignity
?
You
shall
have
his
ear
,
who
hath
the
hearts
Prov.
21.
1.
of
Kings
in
his
hand
▪
and
can
turn
them
as
the
rivers
of
water
;
who
can
give
a
check
to
the
proudest
Monarchs
,
and
reprove
Kings
for
his
peoples
sake
;
(
effectually
)
saying
to
them
,
Touch
not
mine
Annointed
,
and
do
my
Prophets
Psal.
105.
14
,
15.
no
harm
.
Yea
,
he
can
make
the
proudest
Pharaoh
beg
your
prayers
.
It
will
make
you
Exod.
9.
28.
Gen.
32.
28.
Israels
:
as
Princes
,
shall
you
have
power
with
God
and
with
men
,
and
shall
prevail
:
It
will
make
you
formidable
to
your
enemies
:
She
gave
but
a
just
Testimony
to
this
Priviledge
,
that
said
,
[
](A53275-e24360-b)*
*
Queen
of
Scots
.
She
more
feared
the
prayers
of
one
Knox
,
than
an
Army
of
twenty
thousand
.
This
made
that
Regiment
of
Christian
Souldiers
,
famous
to
succeeding
Ages
,
by
the
name
of
the
[
](A53275-e24400-b)*
*
In
Marcus
Aurelius
his
Army
.
Mat.
21.
22.
Thundring
Legion
.
Indeed
it
invests
a
Christian
,
with
a
kind
of
Omnipotency
.
All
things
whatsoever
ye
ask
in
prayer
,
believing
,
ye
shall
receive
.
But
the
highest
Dignity
it
confers
upon
us
,
is
,
that
we
become
Gods
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
,
bese●ching
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
seldome
.
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
then
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
!
'T
is
full
Tyde
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
dayes
(
may
be
,
a
few
hours
)
experience
tells
them
,
these
are
but
short-liv'd
.
A
low
Ebb
follows
this
high
Tyde
;
then
are
they
tongue-ty'd
,
heart
bound
;
go
into
secret
,
there
they
can
neither
feel
out-goings
to
God
,
nor
in-comes
from
him
.
Join
with
others
,
alas
!
they
he
like
Stones
;
no
rubbing
or
chasing
,
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
meltings
they
have
formerly
experienc't
;
That
they
could
but
give
vent
to
their
sorrows
,
in
hearty
sighs
and
groans
!
That
they
could
but
pour
out
their
souls
,
with
that
child-like
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
Ebbings
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
meer
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
with-holds
his
Spirit
,
as
he
sees
best
for
his
people
.
It
were
not
best
for
a
child
of
God
,
to
have
alwayes
a
full
Tyde
,
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
Christs
return
,
if
he
should
alwayes
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
swellings
,
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
alwayes
such
degrees
of
grace
,
such
measures
of
assistance
and
enlargment
:
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
mis-government
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
depart
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
my self
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
wither
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
sowe
Dalilah-lust
,
you
will
find
your
Lock
will
be
out
,
God
will
depart
from
you
;
and
then
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
your selves
;
that
is
the
next
way
to
be
laid
low
:
He
that
begins
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
your selves
:
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
swellings
,
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
Tumours
.
2.
Take
need
also
of
self-sufficiency
;
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
supplyes
:
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
:
't
is
intolerable
insolency
,
and
God
will
lay
us
as
low
,
as
we
lift
up
our selves
high
:
the
Spirit
will
make
us
know
our
insufficiency
,
when
we
begin
to
conceit
in
our selves
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
bosome
,
it
will
hiss
,
and
disquiet
the
Holy
Spirit
;
the
steamings
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
helpt
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
Churches
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
her self
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
stript
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
our selves
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
lye
wind-bound
,
or
to
tugg
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
offer'd
courtesie
.
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
raggs
—
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
meer
complement
,
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
Marriner
neglect
to
take
his
Wind
?
Or
the
Husbandman
,
to
make
Hay
when
the
Sun
shines
?
Will
the
Souldier
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
wrestlings
with
God
,
for
what
you
stand
in
most
need
of
;
to
have
corruptions
subdued
,
grace
strengthned
,
wants
supplyed
.
Doth
God
bind
and
strengthen
your
arms
?
Lay
hold
on
his
strength
,
let
him
not
go
,
till
he
bless
you
:
spend
not
this
strength
in
throwing
feathers
,
or
beating
the
Air
;
if
God
by
his
Spirit
enlarge
your
heart
,
do
you
then
open
your
Psal.
81
▪
10.
John
16.
24.
mouth
wide
enough
,
and
God
will
fil
it
:
Ask
that
your
joy
may
be
full
.
Let
not
such
an
advantage
slip
,
without
some
notable
execution
done
upon
some
leading
corruption
;
pray
down
some
domineering
lust
;
pray
in
some
grace
that
is
wanting
;
pray
up
into
exercise
some
grace
,
that
lies
languishing
and
ready
to
die
in
thy
soul
.
2.
Improve
these
seasons
as
an
evidence
of
this
great
Truth
;
viz.
That
the
Spirits
help
in
prayer
,
is
no
melancholy
dream
,
as
the
prophane
world
imagine
;
but
a
great
reality
:
What
stronger
or
more
pregnant
demonstration
can
you
have
of
it
,
than
your
own
sense
and
experience
?
Hereby
you
may
fortifie
your selves
against
the
scoffs
of
ungodly
men
,
and
pity
those
that
speak
evil
of
things
they
know
not
.
You
may
say
,
as
Christ
to
the
Woman
of
Samaria
▪
If
thou
knewest
the
gift
of
God
—
If
you
had
known
those
sweet
divine
enablements
which
I
have
felt
and
experienced
,
you
would
not
thus
blaspheme
against
the
Spirits
operation
:
Or
as
the
Apostle
of
those
that
crucified
our
Saviour
,
Had
they
known
,
they
would
not
have
crucified
the
Lord
of
glory
:
So
,
did
these
poor
miserable
creatures
know
,
they
would
not
deride
and
scoff
at
these
things
.
Besides
,
you
may
improve
these
feelings
against
the
Devils
suggestions
,
when
at
any
time
he
shall
endeavour
to
perswade
you
into
Atheistical
and
blasphemous
thoughts
,
as
that
the
things
spoken
in
the
Word
,
and
by
Ministers
concerning
the
Spirit
of
God
,
and
its
operations
are
meer
delusions
,
that
there
is
no
God
,
no
Christ
,
no
Spirit
,
&c.
How
may
you
from
your
own
experience
,
confute
him
?
and
return
him
such
an
Answer
:
Now
Satan
,
thou
dost
plainly
shew
thy self
(
what
the
Word
of
Truth
reports
thee
)
a
Lyar
from
the
beginning
:
Wouldst
thou
have
me
disbelieve
my
own
sense
and
feelings
?
Have
I
not
the
witness
in
my self
?
Do
I
not
seel
the
lively
and
vigorous
operations
of
that
Holy
Spirit
,
against
which
thou
blasphemest
?
Doth
it
not
sweetly
inspire
and
enable
me
to
wrestle
with
my
God
in
prayer
?
Doth
it
not
sometimes
life
me
up
,
even
above
my self
,
in
heavenly
breathings
and
pantings
after
Jesus
Christ
?
and
sometimes
lay
me
low
in
the
convincing
sight
and
sense
of
my
own
baseness
and
unworthiness
?
Sure
I
am
,
that
flesh
and
blood
could
never
carry
me
out
,
or
furnish
me
with
such
enablements
?
&c.
Again
,
These
assistances
may
bestead
thee
in
a
dark
day
,
when
thou
art
under
the
hidings
of
Gods
face
,
in
a
state
of
Desertion
,
and
wantest
the
sensible
presence
and
lively
workings
of
Gods
Spirit
:
Then
may
these
experiences
be
a
heart-cheering
Cordial
:
Then
maist
thou
call
to
remembrance
thy
Songs
in
the
night
;
thy
prayers
,
thy
holy
breathings
and
enlargements
,
and
the
very
remembrance
,
may
prove
reviving
to
thy
soul
;
and
by
such
Musings
the
fire
may
kindle
again
,
which
seems
almost
extinguisht
.
3.
Improve
the
Spirits
assistances
,
as
a
Motive
and
inducement
,
to
be
more
frequent
and
constant
in
this
duty
,
and
against
the
pull-backs
and
discouragements
from
it
,
which
at
any
time
thou
meerest
withall
:
Thus
bespeak
thy
soul
:
Why
so
dull
and
beartless
?
Why
so
backward
to
a
duty
,
wherein
thou
hast
found
,
and
maist
still
hope
to
find
so
mighty
a
Helper
?
True
indeed
,
it
is
a
duty
of
much
difficulty
,
and
utterly
above
my
own
ability
,
but
why
should
I
be
discouraged
?
I
can
do
all
things
through
the
Spirit
strengthning
me
.
How
soon
can
the
Spirit
turn
this
barren
Wilderness
of
my
heart
,
into
a
standing
water
;
and
this
dry
ground
,
into
water-springs
?
How
quickly
can
be
breathe
upon
me
,
and
cause
these
dry
bones
to
live
?
Why
should
my
own
Impotency
discourage
me
,
when
I
may
expect
the
help
of
Omnipotency
?
What
though
I
can
do
nothing
in
my
own
strength
?
cannot
the
Spirit
of
Grace
,
make
his
strength
perfect
in
my
weakness
,
and
enable
me
from
a
like
experience
to
say
(
with
the
Apostle
)
when
I
am
weak
,
then
I
am
strong
?
Remember
that
our
blessed
Saviour
hath
promised
,
to
procure
the
sending
of
a
Comforter
John
14.
16.
that
shall
abide
with
us
for
ever
:
and
therefore
however
you
may
not
at
present
feel
its
lively
assistances
,
yet
you
may
be
assured
it
is
in
you
(
since
you
have
experimentally
known
its
power
and
influences
)
and
this
may
encourage
you
to
set
upon
duty
,
even
when
under
the
greatest
indispositions
and
discouragements
,
in
hope
that
when
you
begin
to
lift
,
this
powerful
Helper
will
lift
with
you
.
It
is
much
to
depend
upon
another
,
we
do
(
in
a
sort
)
engage
them
to
do
for
us
,
when
we
tell
them
,
we
will
trust
to
them
.
So
,
if
under
wants
,
weaknesses
,
indispositions
,
discouragements
,
we
would
yet
go
upon
our
work
,
depending
on
the
Spirit
,
and
expecting
his
enablemants
,
it
would
be
a
singular
means
to
engage
his
assistance
.
And
here
,
let
me
advise
the
complaining
self-discouraging
Christian
,
Thou
that
complainest
of
thy
deadness
,
distractedness
,
inability
,
and
that
thou
wantest
the
Spirits
help
as
formerly
;
Take
this
word
of
counsel
,
and
make
tryal
of
it
.
Turn
thy
sad
complaints
into
humble
confidence
;
resolve
with
thy self
,
not
to
be
discouraged
from
duty
:
Say
thus
,
Well
,
I
am
unable
to
do
any
thing
,
I
know
not
what
to
ask
,
nor
how
to
pray
;
but
I
will
go
notwithstanding
,
and
the
weaker
I
am
in
my self
,
the
more
confidently
will
I
expect
the
assistance
of
that
Spirit
,
whose
work
it
is
to
help
our
infirmities
,
and
to
make
intercession
for
us
,
with
groanings
that
cannot
be
uttered
:
I
am
assured
he
can
,
and
I
shall
humbly
hope
he
will
,
quicken
my
deadness
,
enlarge
my
straitness
,
and
make
up
all
my
wants
from
his
abundance
.
Thus
to
improve
your
experienced
assistances
would
be
the
best
way
,
to
have
them
continued
to
you
;
for
hereby
you
give
the
Spirit
of
God
much
glory
.
4.
And
forget
not
to
improve
them
into
thankfulness
.
Let
not
God
lose
his
glory
,
and
thou
shalt
not
want
the
comfort
.
Improve
the
Spirits
assistance
,
as
well
in
blessing
God
for
what
thou
hast
,
as
in
begging
what
thou
wantest
:
and
amongst
other
mercies
,
forget
not
to
be
thankfull
for
this
mercy
it self
,
as
being
one
of
the
choicest
:
Say
as
David
,
Who
am
I
Lord
—
that
I
should
1
Chron.
29.
14.
be
able
to
serve
thee
with
such
alacrity
,
to
pray
(
though
alas
,
with
much
infirmity
,
many
distractions
,
yet
)
with
such
a
measure
of
faith
,
fervency
,
importunity
?
It
is
because
thy
Spirit
enables
that
thy
servant
hath
2
Sam.
7.
27.
found
in
his
heart
to
pray
this
prayer
before
thee
.
Oh
when
thou
feelest
at
any
time
the
warming
,
enlarging
influences
of
the
Spirit
of
Supplication
,
rise
not
off
thy
knees
,
till
thou
hast
made
thy
thankful
acknowledgements
to
him
,
who
hath
drawn
out
and
held
up
thy
heart
in
duty
.
Thus
I
have
said
a
little
of
what
might
be
spoken
upon
this
account
.
The
summ
of
it
is
this
,
Improve
the
Spirits
assistances
for
the
ends
they
are
vouchsaf't
,
and
by
so
doing
,
you
shall
procure
the
continuance
of
them
.
This
is
the
Third
Means
.
4.
Beg
earnestly
the
continuance
of
the
Spirit
with
you
:
as
it
is
obtained
,
so
it
is
continued
by
asking
.
It
will
stay
with
you
upon
your
importunity
.
Do
therefore
,
as
the
two
Disciples
dealt
with
Christ
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
Luke
24.
28
,
29.
they
constrained
him
,
not
by
violence
,
but
by
entreaties
;
even
as
Lot
dealt
with
the
Angels
,
whom
he
took
to
be
Travailers
,
he
Gen.
19.
3.
pressed
upon
them
greatly
,
and
they
turned
in
unto
him
:
Thus
deal
with
the
Spirit
of
God
,
earnestly
importune
his
continuance
,
as
the
Judg.
19.
6
,
8
,
9.
Levites
Father-in-law
,
perswades
him
time
after
time
to
stay
with
him
.
Take
up
David's
words
,
praying
for
the
continuance
of
that
willing
,
cheerfull
frame
,
which
the
people
manifested
,
in
their
contributions
to
the
building
of
the
Temple
.
O
Lord
God
of
Abraham
—
keep
this
for
ever
in
the
imagination
of
the
thoughts
of
the
heart
of
thy
people
,
and
prepare
(
or
establish
)
their
heart
unto
thee
.
So
when
thou
feelest
the
vigorous
motions
and
influences
of
the
Spirit
,
pray
that
the
Lord
would
establish
thee
with
his
free
Spirit
,
and
that
he
will
not
take
his
holy
Spirit
from
thee
.
Breathe
out
thy
soul
in
such
expressions
:
Oh
sweet
Dove
,
Oh
blessed
Spirit
of
Grace
;
how
unspeakably
delightful
is
thy
heavenly
company
,
how
easie
,
sweet
and
pleasant
,
is
this
yoak
of
Duty
,
when
thou
helpest
to
bear
it
!
How
powerfully
sweet
,
and
sweetly
powerfull
are
thy
assistances
!
Ere
I
was
aware
,
my
soul
made
me
like
the
Charets
of
Amminadab
[
or
set
me
on
Cant.
6.
12.
the
Charet
of
my
willing
people
]
What
a
Heaven
upon
Earth
is
it
,
to
perform
spiritual
duties
,
with
spiritual
enablements
!
What
Oyle
to
the
Wheel
,
what
refreshing
baits
in
ebe
up-hill
way
of
duty
,
are
thy
seasonable
Incomes
!
Oh
let
me
never
want
thy
blessed
help
,
do
thou
draw
,
and
I
will
run
;
What
am
I
but
a
dead
lump
,
a
breathless
carkass
,
if
thou
withdraw
thy
quickning
influences
?
O
do
thou
continually
inspire
me
.
I
am
a
dry
tree
;
do
thou
cause
me
to
bud
and
blossome
,
and
bring
forth
fruit
unto
perfection
:
Let
my
root
be
spread
out
by
the
waters
of
Job
29.19
.
thy
Grace
,
and
let
thy
dew
lye
all
night
upon
my
branches
.
Great
and
continual
are
my
necessities
,
troubles
,
temptations
;
Prayer
is
the
only
way
to
procure
supply
,
support
,
sanctification
,
victory
;
but
I
cannot
,
alas
I
cannot
,
turn
this
Key
,
whereby
the
Door
into
Heavens
Treasury
is
opened
;
except
thou
strengthen
my
hand
,
I
cannot
wield
this
conquering
Weapon
,
except
thou
teach
my
hands
to
war
,
and
my
fingers
to
sight
:
Wherefore
let
me
ever
injoy
thy
presence
,
let
me
seel
thy
help
,
let
thy
power
be
made
perfect
in
my
weakness
.
Awake
,
O
North
wind
,
and
come
thou
South
,
blow
upon
the
Garden
of
my
soul
,
that
the
Spices
thereof
may
flow
out
.
5.
But
especially
,
be
willing
to
follow
the
conduct
of
the
Spirit
;
you
read
of
being
led
by
the
Spirit
,
of
walking
in
and
after
the
Spirit
.
Rom.
8.
3
,
4
,
14.
This
do
,
and
you
shall
not
want
its
seasonable
help
.
If
you
would
know
what
I
mean
by
following
its
conduct
:
In
short
,
I
intend
not
any
Enthusiastical
Unscriptural
motions
or
impulses
,
but
to
hearken
to
its
motions
and
counsels
,
pressing
you
to
follow
the
directions
of
the
Word
.
The
Spirit
of
God
speaks
no
otherwise
in
the
hearts
of
Gods
people
,
than
it
doth
in
the
Bible
.
To
the
Law
,
and
to
the
Testimony
;
if
it
speak
Isa.
8.
20.
not
according
to
that
Word
,
it
is
none
of
the
Spirit
of
God
;
it
is
a
lying
deluding
Spirit
:
But
when
this
Holy
Spirit
,
either
by
the
Ministers
of
the
Word
,
or
in
a
more
immediate
way
,
presseth
you
to
holy
walking
,
calls
you
from
loosness
,
worldliness
,
from
a
vain
conversation
,
from
any
particular
course
of
sin
,
which
you
have
been
addicted
to
;
or
invites
you
to
the
performance
of
any
neglected
duty
,
to
order
your
conversation
according
to
Gospel-rule
,
to
come
nearer
your
pattern
Jesus
Christ
;
to
be
more
humble
,
heavenly
,
more
profitable
,
more
exemplary
,
&c.
Let
your
ear
be
open
to
its
counsells
,
follow
its
directions
,
be
as
obsequious
Matth.
8.
9.
to
the
Spirit
,
as
the
Souldiers
to
the
Centurion
;
if
he
say
go
,
then
go
;
if
come
,
come
;
if
he
bid
do
this
,
do
it
.
They
that
obediently
follow
the
Spirits
guidance
in
the
course
of
their
life
,
shall
not
ordinarily
want
his
assistance
in
the
course
of
their
duties
.
And
let
us
not
think
,
the
Spirit
will
be
at
our
command
(
or
help
when
we
desire
and
need
him
)
if
we
will
not
be
at
his
command
.
It
you
will
give
way
to
loosness
,
vanity
,
pride
,
carelesness
,
worldly
lusts
,
neglect
of
duty
,
think
not
to
have
the
Spirit
long
to
help
you
in
duty
.
Res
,
mihi
creds
,
delicata
est
Spiritus
(
saith
one
)
the
Spirit
is
a
tender
thing
,
soon
grieved
:
It
will
not
be
our
Comforter
,
if
it
must
not
be
our
Councellor
.
6.
Abide
in
Christ
,
if
you
would
have
his
Spirit
abide
in
your
hearts
:
all
communications
of
the
Spirit
,
are
from
the
Father
,
through
Christ
.
How
often
,
is
this
abiding
in
Christ
,
inculcated
in
that
one
place
,
John
15.
4
,
6
,
7
,
9
,
10.
and
note
especially
what
is
said
in
v.
7.
I●●ye
abide
in
me
,
and
my
words
abide
in
you
,
ye
shall
ask
what
ye
will
,
and
it
shall
be
done
unto
you
.
Here
you
have
both
the
Duty
,
and
the
Priviledge
;
the
Duty
abiding
in
Christ
,
the
best
evidence
whereof
is
expressed
in
the
next
words
[
and
my
words
abide
in
you
]
to
abide
in
Christ
,
then
,
is
to
continue
in
the
Faith
of
the
Gospel
,
not
to
depart
from
the
Truth
;
nor
only
so
,
but
to
have
the
Word
a
lively
,
operative
,
commanding
Principle
in
the
heart
,
directing
our
steps
.
[
Manent
in
Christo
,
qui
Verbum
ejus
Gualt●r
▪
audiunt
,
audito
credunt
,
&
toti
ab
eo
dependent
.
]
Well
,
what
's
their
Priviledge
?
The
next
words
tell
you
[
Ye
shall
ask
what
ye
will
,
and
it
shall
be
done
unto
you
]
a
holy
freedom
,
boldness
,
and
success
in
prayer
.
I
take
those
words
[
Ye
shall
ask
what
ye
will
]
not
only
to
import
leave
or
licence
,
to
ask
what
they
desire
,
but
that
which
the
Scripture
else
where
calls
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
freedom
,
liberty
of
speech
,
and
confidence
to
be
heard
in
our
Petitions
:
Now
this
cannot
be
without
the
Spirits
assisting
and
encouraging
:
So
that
it
amounts
to
thus
much
.
If
ye
abide
in
me
,
ye
shall
have
a
Spirit
of
Prayer
,
liberty
,
and
confidence
in
asking
,
and
the
grant
of
your
Petitions
.
Therefore
I
say
,
abide
in
Christ
:
and
in
so
saying
▪
I
would
be
understood
to
mean
these
things
.
1.
Abide
in
the
Doctrine
of
Christ
;
I
mean
the
great
Doctrine
of
Justification
and
Salvavation
by
Christ
alone
.
Take
heed
of
a
Popish
Linfie-woolsy
Merit
;
Mix
not
the
Woollen
of
mens
supposed
super-erogatory
Merits
,
with
the
clean
white
Linnen
of
the
Saints
:
The
Spirit
will
no
longer
be
an
Intercessor
in
our
hearts
,
than
we
rely
upon
Christ
alone
as
our
Intercessor
in
Heaven
.
I
am
confident
the
Spirit
never
went
along
with
prayers
,
put
up
in
the
name
of
the
virgin
Mary
,
Peter
,
Paul
,
&c.
Abide
then
in
this
Doctrine
.
2.
Abide
in
the
Faith
of
Christ
:
I
mean
a
personal
applicatory
Faith
,
whereby
we
depend
on
Christ
and
his
merits
,
for
acceptance
of
our
persons
,
and
audience
of
our
prayers
.
It
is
not
enough
,
that
we
assent
to
the
Doctrine
,
but
we
must
also
rely
on
the
merits
of
Christ
▪
We
can
no
longer
pray
in
the
Spirit
,
than
we
pray
in
Faith
;
If
we
stagger
in
our
affiance
,
we
shall
want
our
wonted
assistance
.
3.
Abide
also
in
the
love
of
Christ
:
maintain
a
singular
and
superlative
esteem
of
him
in
your
hearts
;
count
him
the
chief
of
ten
thousand
,
altogether
lovely
.
To
abide
in
Christ
,
is
to
continue
and
abide
in
his
love
.
But
John
15.
9
,
10.
what
is
this
to
the
purpose
in
hand
?
How
will
this
procure
the
Spirits
continued
assistance
in
prayer
?
Very
much
:
Love
to
Christ
is
one
of
those
sweet
and
fragrant
flowers
(
indeed
of
his
own
planting
)
wherein
the
Spirit
is
much
delighted
.
Observe
that
Text
,
If
a
man
love
me
,
be
V.
23.
will
keep
my
words
.
and
my
Father
will
love
him
,
and
we
will
come
unto
him
,
and
make
our
abode
with
him
.
How
else
do
the
Father
or
Son
make
their
abode
in
a
soul
,
but
by
the
Spirit
?
Where
,
then
,
the
Love
of
Christ
is
,
there
the
Spirit
takes
up
his
abode
;
and
where
he
abides
,
he
cannot
be
idle
and
unimployed
.
He
is
like
some
friend
,
that
though
they
come
but
a
visiting
,
will
further
,
and
not
hinder
business
:
though
indeed
his
coming
to
the
John
14.
16.
soul
,
is
not
to
give
us
a
visit
,
but
to
abide
with
us
for
ever
.
And
so
much
in
answer
to
this
fifth
Case
.
CHAP.
VII
.
IN
the
two
last
Cases
,
I
have
proposed
something
,
1.
In
order
the
Attainment
of
the
Spirit
of
prayer
:
2.
In
order
to
the
Preserving
and
continuing
it
.
The
next
will
be
,
Case
6.
What
may
I
do
to
recover
the
Spirits
help
and
enablements
,
its
quickning
motions
,
its
lively
stirrings
and
assistances
,
when
they
are
withdrawn
?
I
need
not
say
much
of
the
usefulness
or
necessity
of
this
Case
:
What
I
spoke
of
the
former
,
is
easily
applicable
hither
.
The
frequent
complaints
of
Gods
people
concerning
their
indisposition
,
coldness
,
straitness
and
inability
to
prayer
,
sufficiently
tell
us
,
that
it
is
needful
to
propose
what
may
be
thought
effectual
in
this
Case
.
Something
is
fit
to
be
premised
,
though
in
effect
it
hath
been
hinted
before
.
1.
We
may
be
said
to
lose
or
want
the
Spirits
assistance
:
either
,
1.
As
to
that
degree
of
liveliness
and
ability
,
which
we
have
formerly
found
.
There
may
be
abatements
of
that
fervour
,
enlargement
,
and
vigour
of
affections
that
we
have
exercised
in
prayer
.
This
is
the
common
experience
,
I
believe
,
of
all
Christians
;
They
do
not
alwayes
enjoy
the
same
measure
of
divine
enablement
;
sometimes
they
sail
swiftly
,
Wind
and
Tide
favour
them
;
at
other
times
their
motion
is
very
slow
,
they
drive
heavily
,
much
ado
to
bear
up
against
the
Wind
and
Waves
.
2.
Sometimes
we
may
seem
wholly
to
want
the
Spirits
assistance
;
not
one
good
motion
,
no
heart
to
pray
.
I
say
not
,
that
we
may
lose
the
Spirit
,
as
to
its
Indwelling
;
but
as
to
its
operations
,
there
may
seem
a
Cessation
of
any
lively
breathings
:
As
in
a
Swoon
,
the
breath
may
be
stopt
,
the
pulse
not
beat
sensibly
,
so
that
one
may
not
feel
himself
alive
,
and
may
be
judged
by
others
to
be
dead
;
Though
(
as
Paul
said
of
Eutychus
)
Act.
20.
10.
his
life
is
in
him
.
Now
I
would
be
understood
to
speak
to
both
these
.
What
is
to
be
spoken
,
may
respect
both
the
remission
and
abatement
of
degrees
,
and
also
the
intermission
or
cessation
of
acts
of
Spiritual
life
.
Both
sorts
need
Counsell
.
2.
The
Spirits
Return
must
be
an
act
of
free
grace
;
and
indeed
,
of
rich
grace
.
For
I
suppose
,
it
will
be
granted
,
that
the
Spirit
withdraws
not
,
but
upon
some
great
Provocation
:
though
God
may
have
(
as
you
have
heard
)
very
gracious
ends
in
such
desertions
;
yet
,
I
can
scarce
think
he
doth
it
,
till
we
have
justly
deserved
it
,
and
in
a
manner
,
driven
a
way
his
holy
Spirit
.
Now
you
may
easily
see
,
that
to
sin
against
the
Spirit
of
God
,
after
we
have
enjoyed
his
presence
,
found
the
sweetness
of
his
assistance
,
and
known
the
advantage
thereof
;
must
needs
be
a
very
provoking
sin
;
it
carries
in
it
much
of
ingratitude
and
dis-ingenuity
.
Solomon's
sin
was
the
more
hainous
,
because
1
Kings
11.
9.
his
heart
was
turned
away
from
the
Lord
his
God
,
who
appeared
unto
him
twice
.
How
ill
then
,
must
God
needs
take
it
,
that
thou
shouldst
grieve
his
Spirit
,
and
abuse
his
goodness
,
who
hath
appeared
so
often
,
so
sweetly
and
comfortably
to
thy
soul
?
Who
hath
helped
thee
at
many
a
dead
lift
,
and
put
many
a
good
motion
into
thy
heart
,
and
held
thee
up
in
duty
?
So
that
thy
sin
is
not
a
little
sin
;
it
calls
for
a
deep
humiliation
;
it
may
cost
thee
many
a
deep
sigh
,
many
a
brinish
tear
,
before
thou
recover
thy
former
state
.
Nay
,
possibly
God
may
set
just
cause
,
never
to
return
to
thee
in
that
degree
of
enlargement
,
and
those
gracious
manifestations
,
which
thou
hast
sinned
away
▪
Thou
maist
lay
down
thy
head
in
sorrow
,
though
thy
eternal
condition
be
secured
▪
This
I
say
,
not
to
break
any
bones
,
or
to
discourage
any
from
using
means
;
but
to
let
them
know
,
that
its
dangerous
to
grieve
the
Spirit
of
God
:
and
that
it
requires
the
utmost
of
their
diligence
and
industry
,
to
recover
from
under
such
desertions
.
And
now
I
come
to
lay
down
something
in
answer
to
this
Case
.
Direct
.
1.
Thy
first
work
must
be
to
endeavour
to
find
out
the
sin
or
sins
,
which
have
robbed
thee
of
this
Priviledge
.
Search
and
search
again
,
till
thou
findest
out
the
Achan
,
that
hath
thus
troubled
thy
soul
.
Here
I
cannot
reckon
up
every
particular
sin
,
that
may
possibly
be
a
cause
of
the
Spirits
withdrawment
;
but
only
hint
,
what
probably
may
be
,
and
ordinarily
is
the
occasion
of
it
.
It
is
not
every
miscarriage
,
that
grieves
away
the
Spirit
;
then
who
should
enjoy
that
Priviledge
?
The
Spirit
helps
our
infirmities
▪
It
pitties
us
under
weaknesses
:
therefore
meer
failings
do
not
provoke
God
,
to
take
away
his
Spirit
.
Nor
yet
every
greater
sin
,
if
speedily
repented
of
.
You
can
scarce
imagine
a
sin
more
hainous
for
the
nature
,
than
Peter's
:
or
more
aggravated
by
its
circumstances
.
Yet
it
appears
not
,
that
he
lay
under
desertion
;
he
wept
bitterly
:
and
it
is
not
likely
,
his
tears
were
prayerless
:
and
no
sooner
is
our
Saviour
arisen
,
but
he
must
have
the
Tidings
with
the
first
.
Such
things
intimate
,
that
he
fell
not
under
desertion
.
His
repentance
was
as
speedy
and
serious
,
as
his
sin
was
hainous
.
Well
,
what
sins
then
then
do
most
probably
cause
the
Spirits
withdrawment
?
I
answer
,
1.
Sins
that
carry
much
of
the
will
in
them
,
presumptuous
sins
,
when
light
is
held
prisoner
,
and
captivated
by
lust
.
2.
Or
sins
long
lien
in
;
when
we
wallow
(
as
the
Swine
)
in
the
mire
of
sin
.
It
is
supposed
,
David
lay
some
Moneths
in
the
sin
of
Murder
and
Adultery
,
before
he
repented
:
and
he
intimates
(
as
you
have
heard
)
that
he
wanted
the
joy
of
Gods
salvation
;
he
felt
decayes
,
and
fears
tho
taking
away
of
Gods
Spirit
.
O●
3.
Sins
more
directly
against
the
Spirits
guiding
or
assisting
;
when
we
will
not
take
its
directions
,
hearken
to
its
counsels
;
or
when
we
abuse
its
grace
and
assistances
.
See
then
,
whether
thou
hast
not
cause
,
to
charge
such
kind
of
sins
upon
thy self
:
Hast
thou
not
shut
thine
eyes
,
against
some
beam
of
spiritual
light
?
Hast
thou
not
known
the
will
of
thy
heavenly
Father
(
as
to
some
sin
which
thou
oughtest
to
abandon
,
or
duty
which
thou
oughtest
to
set
upon
)
and
yet
neglected
to
do
it
?
If
such
sins
be
upon
thee
,
thou
maist
probably
conclude
,
they
are
those
that
have
grieved
the
Spirit
.
Again
,
Is
there
not
some
sin
,
that
hath
been
thy
old
acquaintance
,
that
thou
hast
lien
and
lived
in
a
long
time
?
what
sin
or
sins
are
they
,
that
(
like
Rehoboam's
young
Counsellors
)
have
been
brought
up
with
thee
?
Those
also
may
have
robbed
thee
of
the
Spirits
gracious
assistance
:
But
especially
,
S●●
if
thou
hast
not
refused
the
Spirit
as
a
guide
:
when
it
called
thee
to
duty
,
hast
thou
not
neglected
,
put
it
off
,
slubber'd
it
over
?
When
it
hath
disswaded
thee
from
some
sin
,
or
perswaded
to
some
duty
,
Hast
thou
not
pulled
away
the
shoulder
?
Hast
thou
not
withstood
its
motions
?
Been
like
green
Wood
,
that
didst
not
take
fire
by
those
heavenly
sparks
?
So
for
its
assistances
,
hast
thou
not
quenched
,
discouraged
,
slighted
them
.
When
he
hath
called
to
open
,
and
put
in
his
fingers
by
the
hole
of
the
door
,
thou
hast
feigned
excuses
;
Worldly
concernments
have
called
thee
another
way
.
Or
,
may
be
,
when
he
hath
breathed
upon
thee
,
and
carried
thee
above
thy self
in
any
duty
,
thou
hast
grown
proud
,
secure
;
and
applauded
thy self
,
instead
of
ascribing
glory
to
God
.
See
if
some
,
or
many
of
these
,
or
the
like
,
be
not
found
in
thee
.
Nor
rest
in
a
general
discovery
(
for
its
easie
to
say
in
general
,
that
such
sins
are
ours
)
but
labour
to
be
as
particular
and
distinct
as
possibly
thou
canst
.
Recollect
times
and
places
,
when
thou
hast
been
especially
guilty
.
Remember
what
good
motions
thou
hast
had
and
rejected
:
Such
a
time
,
God
by
his
Spirit
gave
me
a
lively
Touch
;
Oh
,
I
felt
the
Babe
spring
within
;
but
how
did
I
smother
it
!
Such
a
time
I
came
off
proud
of
my
enlargement
:
Such
a
time
,
I
had
clear
discoveries
,
powerfull
convictions
,
strong
impulses
,
but
gave
them
cold
entertainment
;
dismist
them
with
fair
promises
,
and
ineffectual
purposes
,
&c.
These
,
O!
these
,
are
grievous
to
the
holy
Spirit
of
God
.
Direct
.
2.
Humble
thy self
before
the
Lord
;
confess
and
give
glory
to
God
,
Accept
of
the
punishment
of
thine
iniquity
;
and
Lev.
26.
42.
this
with
all
seriousness
,
with
real
grief
,
shame
,
and
self-abhorrency
:
aggravate
thy
sin
before
the
Lord
;
acknowledge
how
gracious
he
hath
been
,
in
vouchsafing
thee
such
experiences
,
and
how
ingrateful
thou
hast
been
in
slighting
and
abusing
them
.
Shall
I
put
words
into
thy
mouth
(
but
O
that
they
may
not
be
meer
words
!
Oh
that
they
may
be
the
very
sense
of
thy
soul
,
and
breathings
of
thy
heart
!
)
Let
these
therefore
be
the
workings
of
thy
soul
:
Righteous
art
thou
,
O
Lord
,
and
just
are
thy
judgements
;
What
can
be
more
highly
agreeable
to
the
Rule
of
Justice
,
than
that
from
Matth.
13.
12.
him
that
hath
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
meltings
,
the
over-powring
motions
,
that
my
soul
hath
felt
!
the
sweet
sallies
and
Eruptions
of
my
Spirit
in
prayer
,
when
quickned
and
enlivened
by
thy
grace
!
How
could
I
run
the
way
of
thy
Commandments
,
Psal.
119.
32.
when
thou
hadst
thus
enlarged
my
heart
?
Being
thus
drawn
,
how
could
I
Cant
1.
3.
run
after
thee
?
Having
continual
supplies
of
new
strength
,
by
thy
blessed
Spirit
,
how
could
I
mount
up
with
wings
as
an
Eagle
;
run
and
Isa.
40.
31.
not
be
weary
;
walk
and
not
faint
?
Then
was
Prayer
the
delight
of
my
soul
;
yea
,
even
to
pour
out
my
soul
in
tears
for
sin
,
was
to
me
as
the
Dew
of
Hermon
,
and
the
dew
that
Psal.
133.
3.
descended
upon
the
Mountains
of
Sion
.
Those
waters
distilled
by
the
fire
of
thy
Spirit
,
became
Wine
of
consolation
to
me
.
Those
groanings
not
to
be
uttered
,
how
did
they
ease
my
heart
?
How
often
have
I
,
with
Hannah
,
come
before
thee
in
bitterness
of
soul
,
with
a
sorrowful
Spirit
,
but
being
through
thy
grace
enabled
to
pour
out
my
soul
before
thee
,
I
have
gone
away
,
and
my
countenance
hath
been
no
more
sad
—
But
,
O
monstrous
Ingratitude
!
This
rich
,
this
superabundant
grace
have
I
turned
into
wantonness
:
these
precious
experiences
and
peculiar
vouchsafements
have
been
made
fuel
for
pride
and
security
.
I
have
rob'd
thy
blessed
Spirit
of
its
glory
,
and
gloried
in
that
as
mine
,
the
praise
whereof
was
wholly
due
to
him
.
Yea
Lord
,
many
a
time
have
I
quencht
the
Spirit
,
and
powred
water
upon
those
sparks
of
good
motions
,
which
he
hath
cast
into
my
soul
:
Even
then
,
when
I
have
known
his
voice
;
yea
,
when
he
hath
knockt
with
much
importunity
,
I
have
chosen
rather
to
lye
slugging
upon
a
bed
of
ease
,
than
to
rise
and
open
,
though
I
had
known
by
former
experience
,
that
he
was
no
empty
handed
guest
.
What
could
I
expect
less
,
than
what
thou
hast
inflicted
?
for
,
Should
the
Majesty
of
Heaven
alwayes
put
up
such
abuses
?
Should
I
think
to
grieve
the
blessed
Spirit
of
God
from
day
to
day
,
and
yet
have
his
company
and
assistance
as
before
?
No
Lord
,
thou
art
righteous
,
but
I
am
wicked
;
and
shouldst
thou
for
ever
hide
thy
face
,
shouldst
thou
leave
me
under
a
prayerless
,
sensless
frame
,
and
let
me
grow
into
a
seared
condition
;
shouldst
thou
make
me
at
last
lie
down
in
sorrow
,
yea
,
in
the
lake
of
fire
and
brimstone
for
ever
,
it
were
but
what
I
have
deserved
.
Alas
!
how
many
thousands
are
in
those
flames
,
that
never
sinned
at
that
rate
that
I
have
!
They
knew
not
,
and
did
not
,
and
therefore
deserve
a
few
stripes
;
but
I
have
known
thy
will
;
nay
,
thy
gracious
Spirit
hath
stirred
me
up
to
do
it
;
yea
,
hath
offered
his
help
in
the
doing
of
it
;
yet
I
have
refused
and
slighted
his
offers
,
and
therefore
deserve
many
stripes
.
Oh
ungrateful
,
Oh
disingenuous
!
Thus
,
humble
and
shame
thy self
before
the
Lord
:
get
into
Ephraim's
posture
;
Jer.
31.
19.
smite
upon
thy
thigh
,
be
ashamed
:
yea
,
even
confounded
:
with
Job
,
abhor
thy self
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
R●pentance
?
Is
Ephraim
my
dear
son
?
he
is
a
pleasant
child
:
for
since
I
spake
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
,
shew
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
easie
to
be
entreat●d
:
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
oftner
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
Gods
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
hainous
,
yet
he
p●ayes
,
Psal.
51.
10
,
11.
Take
not
thy
holy
Spirit
from
me
;
stablish
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
perversly
—
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
,
&c.
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
lye
hid
in
the
ashes
of
corruption
,
or
to
bespeak
the
Spirit
of
God
,
in
the
language
of
the
Spouse
;
Awake
O
North-wind
,
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
,
strugling
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
encreases
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
subtil
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
al●crity
;
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
breathings
,
if
thou
canst
pray
with
groanings
,
that
cannot
be
uttered
,
for
their
weakness
;
if
thou
art
but
as
smoaking
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
pantings
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
plyable
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
Gods
end
in
such
dispensations
.
When
the
Father
takes
the
Rod
in
hand
,
his
expectation
is
,
that
the
Child
should
be
grieved
for
his
fault
,
and
become
more
observant
of
him
.
That
soul
,
that
under
such
withdrawings
,
grows
more
plyable
,
is
in
the
way
of
Recovery
.
Therefore
resolve
thus
,
I
have
already
grieved
the
holy
Spirit
,
by
neglecting
his
assistance
,
abusing
his
grace
vouchsafed
;
I
will
not
add
this
more
,
to
continue
stubborn
to
his
commands
;
I
will
not
thus
add
Job
34.
37.
Rebellion
to
my
sin
.
I
have
already
found
,
that
it
is
an
evil
and
bitter
thing
,
to
abuse
and
grieve
the
Spirit
;
his
presence
is
unspeakably
sweet
,
his
absence
a
want
unconceivable
.
None
but
those
that
have
had
experience
,
can
conceive
either
the
happiness
of
the
one
,
or
misery
of
the
other
.
So
much
may
suffice
in
answer
to
this
Case
.
Let
the
dejected
soul
set
upon
these
things
,
and
add
perseverance
to
performance
,
then
will
the
Issue
be
comfortable
,
at
least
profitable
.
Either
God
will
return
in
a
way
of
assistance
and
enlargement
,
or
will
so
sanctifie
this
severity
,
that
it
shall
end
in
mercy
,
and
turn
to
thy
eternal
advantage
.
CHAP.
VIII
.
Case
7.
THere
is
yet
one
Case
more
,
to
which
I
desire
to
speak
something
:
viz.
Whether
set
and
stated
Forms
of
Prayer
,
are
Impediments
to
the
Motions
and
Assistances
of
the
Spirit
?
By
Forms
,
I
mean
a
tying
up
ones
self
,
or
being
tyed
up
by
others
,
to
words
and
expressions
,
not
to
vary
from
them
,
but
constantly
to
use
the
very
same
,
without
variation
.
Not
only
to
have
some
Modell
,
Method
,
or
naked
Heads
in
our
minds
,
which
we
may
enlarge
upon
more
or
less
;
or
to
which
we
may
add
,
or
alter
,
as
our
occasions
and
necessities
require
,
but
to
utter
the
very
same
Words
and
Syllables
constantly
in
our
addresses
to
God
by
prayer
.
Now
here
I
meet
with
some
on
the
one
hand
,
who
utterly
decry
all
use
of
forms
,
as
unlawful
,
or
highly
inconvenient
,
as
unbeseeming
a
Christian
,
and
restraining
the
Spiof
Prayer
,
by
neglecting
to
make
use
of
those
gifts
and
helps
,
which
the
Spirit
ordinarily
bestows
upon
Christians
:
yea
,
they
think
it
next
an
impossibility
▪
to
perform
the
duty
,
with
any
affection
or
acceptance
in
that
way
.
Others
on
the
other
hand
,
●re
so
devoted
to
forms
,
that
they
condemn
and
deride
all
conceived
prayer
,
as
if
none
could
attain
to
that
ability
,
as
to
express
their
own
or
others
wants
to
God
,
except
they
have
a
form
of
words
:
yea
,
they
charge
all
extemporary
conceptions
,
as
guilty
of
Tautologies
,
Extravagancies
,
I
▪
reverence
,
and
savouring
of
Enthusiasme
.
I
shall
declare
my
thoughts
in
the
following
Conclusions
;
nor
indeed
mine
only
,
but
the
judgement
of
others
,
that
have
been
esteemed
Pious
and
Orthodox
,
who
have
gone
a
middle
way
betwixt
these
extreams
,
nor
need
I
add
much
to
what
is
said
.
Prop.
1.
Set
and
stated
forms
are
lawful
,
and
may
be
useful
and
helpful
to
some
Christians
;
yea
,
in
some
cases
necessary
.
Touching
their
lawfulness
▪
much
is
said
by
others
;
I
shall
briefly
hint
at
it
▪
The
approved
practice
of
the
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
shewing
,
that
they
were
composed
for
the
publick
use
of
the
Church
,
to
be
sung
upon
occasion
;
and
what
are
they
but
forms
of
prayer
and
praise
?
Yet
some
of
those
that
stick
at
the
lawfulness
of
a
form
of
prayer
,
will
not
stick
to
use
those
without
scruple
;
and
the
experience
of
many
,
may
tell
them
,
that
the
use
of
those
,
are
no
restraint
upon
the
Spirit
,
but
a
help
to
raise
and
enlarge
our
hearts
.
Yea
,
it
is
remarkable
,
when
the
Apostle
bids
us
be
fill'd
with
the
Spirit
;
he
immediately
subjoyns
,
Eph.
5.
18
,
19.
speaking
to
your selves
,
in
Psalms
,
and
Hymns
and
spiritual
Songs
—
q.
d.
you
cannot
give
vent
to
the
Spirit
in
a
better
way
,
than
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
mean't
some
others
of
humane
or
extemporary
composure
.
But
to
return
to
the
thing
in
hand
.
I
would
add
this
,
as
to
the
lawfulness
of
a
form
,
God
hath
made
prayer
our
daily
and
constant
duty
;
but
,
he
hath
no
where
forbidden
us
,
to
use
the
same
words
,
or
enjoyned
us
to
use
no
other
,
but
our
own
extemporary
conceptions
:
Except
therefore
the
Dissenters
will
say
,
that
to
use
a
form
,
is
to
destroy
the
very
Essence
of
prayer
,
(
which
will
scarce
be
proved
)
they
must
grant
a
form
lawful
and
warrantable
.
Moreover
,
I
say
,
it
may
be
useful
,
and
in
some
cases
necessary
.
I
will
say
little
more
to
this
,
than
what
is
said
by
a
Reverend
Author
,
who
is
not
to
be
suspected
of
too
Ames
.
Cas.
Lib
4.
C.
7.
Q.
4.
much
inclination
to
Forms
or
Ceremonies
.
1.
Some
even
amongst
Christians
and
Professors
,
are
so
rude
and
ignorant
(
though
it
may
be
spoken
to
their
shame
)
that
they
cannot
tolerably
express
their
desires
in
prayer
,
Must
such
utterly
neglect
the
duty
?
Is
it
not
better
,
during
their
gross
ignorance
,
to
use
the
help
of
others
gifts
and
composures
,
than
not
to
pray
at
all
?
or
to
utter
that
which
is
sensless
and
impious
?
I
speak
it
not
,
to
excuse
their
ignorance
,
or
that
that
they
should
be
encouraged
,
to
rest
satisfied
herein
,
but
for
the
present
necessity
.
2.
Some
again
,
though
they
can
do
it
privately
,
and
so
far
as
my
suffice
in
their
secret
addresses
to
God
;
yet
when
they
are
▪
to
pray
before
others
,
want
either
dexterity
and
fitness
of
expression
,
readiness
of
utterance
,
or
confidence
to
use
those
abilities
they
have
(
whom
yet
I
will
not
excuse
from
a
sinful
bashfulness
)
and
for
expression
,
though
it
is
partly
a
gift
of
the
Spirit
,
yet
it
may
be
in
a
great
measure
acquired
and
improved
by
reading
,
meditation
,
and
exercise
.
3.
It
is
possible
,
that
some
bodily
distemper
,
or
sodain
distraction
,
may
befall
such
as
are
otherwise
able
,
which
may
beclowd
their
minds
,
weaken
their
m●mories
,
and
dull
their
parts
,
that
they
may
be
unfit
to
express
themselves
in
extemporary
conceptions
.
This
may
happen
in
case
of
Melancholy
,
cold
Palsies
,
or
the
like
distempers
.
I
may
add
(
what
the
fore-cited
Author
notes
)
that
it
is
profitable
for
some
to
have
their
desires
and
meditations
regulated
by
such
helps
;
for
all
,
that
have
expression
,
cannot
so
methodize
their
thoughts
in
praying
with
others
,
as
to
avoid
disorder
and
confusion
.
I
conclude
then
,
that
in
the
Case
aforesaid
,
or
the
like
,
a
form
may
be
profitable
and
helpful
.
Nor
is
it
a
tying
up
the
Spirit
;
but
,
if
conscionably
used
,
may
be
both
attended
with
the
Spirits
assistance
,
and
find
acceptance
with
God
.
Prop.
2.
Yet
it
will
not
hence
follow
,
that
any
should
satisfie
themselves
in
such
stated
and
stinted
forms
:
much
less
,
that
those
who
have
praying
abilities
,
should
be
enforced
by
others
to
rest
in
them
.
If
ignorance
,
bashfulness
,
defect
of
memory
,
of
other
distemper
,
may
render
it
excusable
and
necessary
to
some
,
is
it
fit
,
all
should
rest
in
their
measure
?
Where
then
will
be
,
that
coveting
earnestly
the
best
gifts
?
or
why
1
Cor.
12.
ult.
should
those
who
are
excellently
gifted
that
way
,
be
hindered
from
the
use
and
exercise
of
that
gift
,
because
others
want
it
?
Perkin's
Casts
,
lib.
2.
cap.
6.
They
that
allow
such
helps
,
do
but
look
upon
them
as
Crutches
to
support
those
that
cannot
go
without
them
,
why
should
they
that
are
whole
and
sound
be
compelled
to
use
them
?
I
think
I
may
lay
down
this
,
as
an
undoubted
Truth
,
that
by
the
use
of
those
helps
which
God
hath
afforded
us
,
not
only
Ministers
,
but
most
ordinary
Christians
(
except
in
case
of
some
extraordinary
defect
of
memory
,
or
distemper
of
mind
or
body
)
may
attain
to
a
competent
measure
of
ability
this
way
:
Let
but
Christians
study
the
Word
,
and
their
own
hearts
together
,
labour
to
acquaint
themselves
with
their
own
sins
,
wants
,
temptations
,
afflictions
,
and
then
give
themselves
to
the
conscionable
practice
of
this
duty
in
secret
,
and
doubtless
they
shall
find
themselves
grow
in
abilities
.
What
Solomon
saith
in
another
Prov.
22.
17
,
18.
case
,
I
may
apply
hither
:
Bow
down
thine
ear
,
and
hear
the
words
of
the
wise
,
and
apply
thy
heart
unto
my
knowledge
.
For
it
is
a
pleasant
thing
,
if
thou
keep
them
within
thee
,
they
shall
with
all
be
fitted
in
thy
lips
.
Let
the
Word
have
entrance
into
the
heart
,
it
will
(
even
as
to
this
duty
)
teach
thee
utterance
.
Let
thy
heart
be
inditing
good
matter
,
Psal.
45.
1.
it
will
make
thy
tongue
as
the
Pen
of
a
ready
Writer
.
If
the
heart
be
stored
with
spiritual
knowledge
,
it
will
get
it self
vent
,
even
this
way
:
—
Verbaque
praevisam
rem
non
invit
a
sequentur
.
Horat.
I
speak
nothing
but
what
may
be
confirmed
by
the
Instances
of
many
able
prayerful
Christians
,
whose
gifts
this
way
,
may
put
those
to
the
blush
,
that
carry
the
name
of
Ministers
of
the
Gospel
,
and
yet
not
only
fall
short
of
them
,
but
do
not
so
much
as
endeavour
the
attainment
of
that
gift
.
Well
,
such
gifts
are
ordinarily
attainable
,
and
therefore
we
should
labour
after
them
:
and
this
I
shall
(
I
think
with
good
reason
)
affirm
,
That
in
case
we
have
such
abilities
,
or
may
in
the
use
of
means
attain
them
,
but
yet
through
laziness
,
or
in
complyance
with
the
times
,
or
mens
humours
,
will
not
labour
after
them
;
or
having
them
,
will
not
improve
them
;
here
,
to
accustom
our selves
to
a
constant
Road
or
Track
of
words
and
expressions
,
without
variation
,
must
needs
be
a
restraint
upon
the
Spirit
.
I
shall
here
again
take
the
liberty
,
to
speak
in
the
words
of
the
Author
,
who
hath
given
us
Amesius
ubi
supra
.
three
or
four
solid
Reasons
,
why
such
forms
are
not
to
be
rested
in
.
1.
Because
a
prescribed
form
,
since
it
doth
not
follow
,
but
lead
our
affections
,
doth
that
less
perfectly
,
which
is
of
the
nature
of
prayer
.
He
means
,
if
I
rightly
understand
him
,
that
whereas
prayer
mainly
consists
in
the
expatiating
of
the
affections
and
reachings
of
the
soul
after
God
;
words
being
but
the
overflowings
,
as
it
were
,
of
the
heart
,
(
especially
in
secret
prayer
)
it
must
needs
be
,
that
our
affections
must
be
tyed
up
within
the
compass
of
our
expressions
,
and
cannot
so
freely
expatiate
,
have
not
so
large
a
field
to
walk
in
;
so
that
a
form
in
this
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
supplyed
.
Changes
of
condition
,
and
occurrences
of
Providence
,
call
for
suitable
confessions
,
petitions
,
thanksgivings
,
besides
the
concernments
of
Church
,
Nation
,
Family
,
neighbourhood
,
particular
Christians
,
to
which
a
stinted
form
cannot
be
accommodated
.
It
is
true
,
there
may
be
such
general
Heads
couch't
in
a
form
,
as
may
glance
at
all
these
;
but
these
cold
generals
cannot
so
affect
us
,
as
we
ought
to
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
,
&c.
4.
Under
a
prescribed
form
,
oscitancy
and
sluggishness
is
more
apt
to
seize
upon
us
.
I
say
not
,
that
it
must
necessarily
be
so
;
but
I
fear
,
it
is
the
too
ordinary
experience
of
those
that
use
a
constant
form
.
It
is
too
true
▪
that
formality
may
,
and
doth
creep
—
into
our
duties
,
when
performed
in
the
most
spiritual
manner
:
how
often
,
alas
,
is
the
gift
of
prayer
exercised
,
where
praying
graces
are
not
?
Yet
surely
,
in
a
conceived
prayer
,
there
is
something
more
to
call
out
the
soul
to
attention
,
while
we
are
cloathing
the
sense
of
our
hearts
in
fit
expressions
;
and
as
it
were
,
digging
the
matter
of
our
prayers
,
out
of
our
own
feelings
and
experiences
,
it
must
needs
keep
the
heart
closer
at
work
.
5.
I
add
,
that
as
to
others
that
joyn
,
a
prayer
accommodated
to
the
present
condition
of
Church
or
Nation
,
to
the
present
state
of
the
Place
,
Town
,
City
,
or
People
,
must
needs
stir
up
more
kindly
aff●ctions
,
and
carry
their
hearts
more
along
with
it
,
than
a
cold
general
form
,
that
is
no
more
fitted
to
one
time
,
or
place
,
or
condition
,
than
to
Prov.
15.
23.
&
25.
11.
another
.
A
word
(
and
so
a
prayer
)
in
season
,
how
good
is
it
?
A
word
fitly
spoken
(
upon
the
wheels
)
is
like
Apples
of
Gold
in
Pictures
of
Silver
.
For
instance
;
we
will
suppose
a
poor
creature
strugling
with
despair
,
lying
under
that
insupportable
burden
of
a
wounded
Spirit
:
How
sweet
is
it
to
such
a
soul
(
if
the
Lord
please
to
go
along
with
it
)
to
have
his
condition
spread
before
the
Lord
?
to
have
his
very
fears
,
complaints
,
doubts
,
troubles
expressed
in
his
own
language
?
to
have
a
faithful
Minister
,
or
prayerful
Christian
bespeak
God
for
him
,
as
if
himself
was
in
the
very
same
condition
,
to
urge
and
plead
suitable
promises
,
and
wrestle
with
the
Lord
on
his
behalf
?
Must
not
this
needs
more
affect
the
poor
wounded
soul
,
than
a
dull
form
,
that
comes
not
near
his
condition
.
I
will
in
short
give
you
Clark
in
the
Life
of
M.
Perkins
.
a
relation
to
this
purpose
:
It
was
the
custom
of
Reverend
Mr.
Perkins
,
to
go
to
the
place
of
Execution
,
with
the
condemned
Prisoners
:
Once
a
young
lusty
fellow
going
up
the
Ladder
,
discovered
an
extraordinary
lumpishness
and
dejection
of
Spirit
;
Mr.
Perkins
observing
it
,
said
to
him
,
What
man
?
What
is
the
matter
with
thee
?
Art
thou
afraid
of
Death
?
Ah
no
,
said
the
Prisoner
(
shaking
his
head
)
but
of
a
worse
thing
.
Whereupon
Mr.
Perkins
bid
him
come
down
,
and
see
what
Gods
grace
would
do
,
to
strengthen
him
:
who
coming
down
,
Mr.
Perkins
took
him
by
the
hand
,
and
made
him
kneel
down
with
himself
at
the
Ladder
foot
.
Where
that
blessed
man
of
God
,
made
such
an
effectual
prayer
,
in
confession
of
sins
,
and
aggravating
thereof
in
all
circumstances
,
with
the
punishments
due
to
the
same
;
as
made
the
poor
Prisoner
burst
out
into
abundance
of
tears
.
Mr.
Perkins
perceiving
,
that
he
had
brought
him
low
enough
,
even
to
Hell
Gates
;
proceeded
in
the
next
place
,
to
shew
him
the
Lord
Jesus
Christ
,
stretching
forth
his
blessed
hand
of
mercy
▪
and
power
to
save
him
—
which
he
did
so
sweetly
press
upon
the
soul
of
the
Prisoner
,
as
cheered
him
up
again
,
to
look
▪
beyond
Death
;
and
made
him
break
out
into
new
showers
of
tears
,
for
joy
of
the
inward
consolation
,
which
he
had
found
;
and
gave
such
expression
of
it
to
the
beholders
,
as
made
them
lift
up
their
hands
,
and
praise
God
,
to
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
our selves
,
or
those
we
pray
with
and
for
;
which
must
necessarily
be
attended
with
more
kindly
stirrings
of
affection
,
and
exercise
of
grace
,
than
under
cold
generals
.
3.
It
more
calls
out
,
and
imployes
the
soul
;
makes
it
more
attentive
to
what
it
is
about
▪
and
how
necessary
it
is
,
to
use
the
best
means
,
to
keep
the
heart
to
its
work
in
duty
,
there
is
not
an
experienced
Christian
,
but
can
tell
,
from
the
sad
experience
he
hath
of
his
own
wanderings
and
extravagancies
.
4.
And
(
which
I
look
upon
,
as
not
the
least
excellency
of
it
)
it
is
singularly
helpful
for
edification
.
By
the
mutual
participation
of
each
others
gifts
exercised
in
this
kind
,
Christians
build
up
one
another
:
they
not
only
help
to
excite
present
affections
and
graces
,
but
they
furnish
one
another
with
matter
,
and
arguments
in
prayer
;
So
that
by
this
means
,
the
body
fitly
joyned
together
,
and
compacted
by
that
▪
which
Eph.
4.
16.
every
jo●nt
supplyeth
,
according
to
the
effectual
working
in
the
measure
of
every
part
,
maketh
increase
of
the
body
,
unto
the
edifying
of
it self
▪
in
love
.
They
that
1
Cor.
14.
12.
excell
in
this
gift
,
excell
to
the
edifying
of
the
Church
.
5.
It
helps
a
man
better
to
discern
the
present
frame
of
his
own
heart
.
The
beating
of
the
Pulse
,
is
not
a
better
Tryal
of
the
Temperature
of
the
Body
,
than
prayer
is
of
the
frame
of
the
soul
.
Something
,
it
is
true
,
one
may
discern
,
even
under
a
form
;
but
it
is
much
better
discerned
,
when
out
of
the
Mat.
12.
34
abundance
of
the
heart
,
the
mouth
speaketh
:
How
may
a
poor
soul
sometimes
discern
its
want
of
faith
,
love
,
desire
after
God
,
delight
in
God
,
want
of
godly
sorrow
▪
compassion
,
and
fellow-feeling
of
his
Brethrens
miseries
,
by
his
coldness
and
straitness
in
prayer
,
when
at
sometimes
,
he
can
scarce
utter
a
word
with
any
feeling
;
at
other
times
he
hath
plenty
of
expressions
,
but
no
stirrings
of
affection
?
Again
,
at
another
time
,
how
sensibly
are
these
graces
exercised
in
prayer
?
How
can
he
stir
up
himself
,
to
lay
hold
on
God
?
Confess
sin
with
a
bleeding
heart
;
begg
and
plead
,
and
pursue
God
with
arguments
.
How
tenderly
can
he
represent
before
the
Lord
,
the
affliction
and
condition
of
others
?
and
put
his
soul
in
their
souls
stead
?
So
that
he
may
judge
very
much
of
the
present
state
,
by
his
straitness
or
enlargement
in
this
duty
:
yea
,
he
can
better
discern
,
when
he
hath
the
Spirit
helping
his
infirmities
,
and
when
he
is
under
a
desertion
.
These
are
some
of
the
Advantages
of
conceived
prayer
,
above
stated
forms
.
And
now
in
a
few
words
,
to
apply
what
I
have
said
to
the
Case
in
hand
.
To
which
,
that
I
may
give
a
clearer
Solution
;
be
pleased
to
distinguish
with
me
,
1
Betwixt
the
Absolute
Power
of
Gods
Perk.
Amos
.
Spirit
,
whereby
he
being
God
,
can
do
all
things
he
pleaseth
:
and
his
Ordinate
Power
,
whereby
he
worketh
according
to
that
ordinary
way
,
and
connexion
of
causes
,
which
God
hath
decree'd
and
appointed
.
You
may
thus
conceive
;
By
Gods
Absolute
Power
,
he
could
rain
down
Manna
from
Heaven
,
to
feed
the
Jews
in
the
Wilderness
;
but
when
they
came
into
the
Land
of
Canaan
,
that
ceases
;
and
he
feeds
them
in
the
Ordinary
way
,
by
plowing
,
sowing
,
reaping
,
&c.
according
to
that
Series
of
Causes
;
I
will
hear
the
Heavens
,
and
they
shall
hear
the
Hos.
2.
21.
22.
Earth
,
and
the
Earth
shall
hear
the
Corn
,
and
the
Wine
,
and
the
Oyle
,
and
they
shall
hear
Jesreel
.
Now
,
according
to
this
distinction
,
I
say
that
the
Spirits
Absolute
Power
is
not
restrained
by
stinted
forms
.
He
can
make
the
dullest
form
effectual
,
to
excite
and
quicken
the
soul
;
no
matter
what
the
Tool
be
,
if
Omnipotency
put
forth
it self
,
the
work
shall
be
effected
.
But
in
the
Spirits
ordinary
way
of
working
,
which
is
,
(
as
you
have
heard
)
a
rational
argumentative
way
,
wherein
he
maketh
use
of
means
,
according
to
their
natural
vertue
and
efficacy
;
So
a
form
cannot
have
that
effect
upon
the
soul
,
as
a
conceived
prayer
,
uttered
by
such
as
are
competently
qualified
with
that
gift
;
partly
,
because
the
customariness
of
it
dulls
the
souls
attention
:
chiefly
,
because
it
cannot
be
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
concurr
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
mens
using
both
forms
,
and
present
abilities
.
Some
may
use
a
form
humbly
,
conscionably
,
and
in
sincerity
:
Others
may
use
gifts
in
pride
,
ostentation
,
and
hypocrisie
.
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
above-mentioned
.
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
accrew
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
,
carelesness
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
quicknings
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
hide
our
own
Talent
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
satisfie
themselves
in
stinted
forms
:
but
labour
to
encrease
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
,
&c.
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
thy self
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
your selves
with
choice
Petitions
,
Arguments
and
expressions
,
suitable
to
any
condition
,
which
your selves
and
others
can
be
in
.
I
have
heard
,
that
Mr.
Dod
commended
to
one
in
an
afflicted
doubting
condition
,
the
51
Psalm
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
hinderance
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
;
esp●cially
thy
own
condition
,
if
thou
be
once
throughly
sensible
of
thy
sin
and
misery
,
of
thy
slavery
Bolton's
Self-enriching
Examin
.
p.
169
,
170.
to
Satan
,
&c.
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
Land-lord
,
be
turned
out
of
doors
,
so
that
he
had
no
where
in
the
wide
world
to
hide
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
asking
?
Or
would
he
come
only
bluntly
and
briefly
thus
?
I
pray
you
Sir
,
give
me
this
Farm
.
No
,
undoubtedly
without
any
help
or
learning
,
he
would
find
plenty
both
of
reasons
and
words
,
with
many
moving
terms
,
and
passonate
eloquence
,
to
unfold
his
distressed
estate
,
and
to
stir
up
compassion
:
He
would
tell
him
the
Story
of
his
hard
and
cruel
usage
by
his
former
Landlord
;
how
he
had
first
raised
his
Fines
,
then
his
rents
,
&c.
and
at
length
turned
him
out
of
all
into
the
wide
and
hard-hearted
world
—
And
therefore
upon
the
knees
of
his
much
vexed
and
broken
heart
,
he
bigs
and
entreats
,
that
he
would
be
good
to
him
▪
else
he
,
and
his
Wise
,
and
his
many
poor
Children
,
are
like
all
to
go
a
begging
—
If
he
would
please
to
give
him
succour
and
a
resting
place
in
his
great
distress
and
misery
,
he
and
all
his
should
be
bound
to
pray
for
him
,
and
do
him
their
utmost
service
faithfully
so
long
as
they
lived
.
Want
of
earthly
necessaries
,
would
enforce
and
furnish
the
simplest
man
in
the
world
to
speak
thus
,
or
in
the
like
manner
—
How
much
more
then
,
if
a
man
had
sense
of
his
spiritual
miseries
and
wants
,
would
he
find
words
enough
,
with
fervency
of
Spirit
,
to
sue
unto
the
Lord
of
Heaven
?
Thus
that
Pious
and
Learned
man
,
with
more
to
that
purpose
.
Misery
felt
,
will
teach
both
Rhetorick
and
importunity
.
Whence
that
Proverb
had
its
original
(
Qui
nescit
orare
,
discat
navigare
.
)
He
that
cannot
pray
,
let
him
go
to
Sea
.
The
Storm
could
teach
those
Marriners
in
Jonah
,
every
Jonah
1.
5.
Hos.
5.
ult.
one
to
call
upon
his
God
.
In
their
affliction
they
will
seek
me
early
.
Dir●ct
.
3.
Exercise
,
and
conscientious
practice
,
is
a
singular
help
to
improvement
.
This
in
all
things
,
Arts
,
Sciences
,
and
Mechanick
imployments
,
begets
dexterity
.
This
the
Apostle
prescribes
to
Timothy
:
Exercise
1
Tim.
4.
7.
thy self
unto
Godliness
.
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
a
word
borrowed
from
Wrestlers
,
who
practised
naked
,
and
imports
both
industry
and
frequency
.
(
Godliness
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
the
word
principally
imports
the
Worship
of
God
,
whereof
prayer
is
a
special
part
.
Without
this
,
it
is
impossible
to
arrive
at
any
good
measure
of
ability
.
And
here
it
would
be
expedient
for
those
,
that
desire
praying
gifts
,
to
be
much
in
secret
;
not
meerly
,
that
they
may
exercise
it
as
a
gift
;
but
that
they
may
with
more
freedom
,
pour
out
their
soul
to
God
;
or
to
joyn
with
some
bosome
friend
,
before
whom
they
may
with
less
fear
or
shame
fac'tness
use
what
gifts
they
have
.
Nor
will
be
amiss
,
to
have
some
Heads
or
expressions
laid
in
as
a
foundation
to
build
upon
;
amongst
which
,
what
can
be
more
full
,
than
the
pattern
,
which
our
blessed
Saviour
hath
prescribed
:
of
the
use
whereof
,
I
have
spoken
elsewhere
.
Direct
.
4.
Joyn
thy self
in
society
with
those
that
are
able
and
best
qualified
this
way
.
Propose
such
for
thy
imitation
.
Others
gifts
exercised
,
are
(
as
you
have
heard
)
very
edifying
.
And
hence
it
is
,
that
those
that
have
had
their
Education
in
prayerful
families
;
though
sometimes
vile
and
debauch't
in
their
practices
,
have
attained
great
abilities
in
that
kind
.
He
that
walks
Prov.
13.
20.
with
wise
men
,
shall
be
wise
.
Nature
it self
leads
us
to
the
imitation
of
,
and
conformity
with
those
we
converse
with
.
If
Joseph
in
Pharaoh's
Court
,
could
learn
the
Court-Oath
(
however
some
excuse
it
)
;
Why
may
not
we
by
conversing
with
praying
Christians
,
get
praying
abilities
?
Examples
are
the
shortest
cut
,
to
attain
any
kind
of
Art
,
(
though
I
would
not
have
Christians
only
art
in
prayer
;
or
as
Simon
Magus
,
desire
the
gift
,
that
they
may
make
advantage
of
it
)
but
desire
it
for
thy
eternal
good
.
It
is
to
be
sadly
lamented
,
that
some
,
otherwise
godly
and
practical
Christians
,
yet
having
spent
their
younger
years
in
prayerless
families
,
can
never
be
brought
to
the
practice
of
this
duty
(
except
in
a
form
)
and
this
is
it
that
makes
the
gift
of
prayer
,
not
only
rare
,
but
to
be
scorned
,
and
derided
as
a
piece
of
Fanaticism
.
Therefore
joyn
thy self
to
prayerful
Christians
.
Direct
.
5.
But
above
all
,
earnestly
(
as
thou
canst
)
beg
of
God
a
serious
gracious
heart
,
without
which
,
couldst
thou
pray
with
the
tongue
of
men
and
Angels
,
it
would
profit
thee
nothing
.
Yea
,
it
would
be
a
Talent
of
Lead
,
to
sink
thee
deeper
into
Hell
.
This
will
both
furnish
thee
for
,
and
engage
thee
in
the
duty
.
This
will
lay
such
a
necessity
upon
thee
,
that
bashfulness
,
or
what
else
hinders
thee
,
will
be
laid
aside
:
And
it
will
furnish
thee
with
such
affections
and
graces
,
as
will
suggest
tolerable
expressions
,
such
as
neither
God
will
reject
,
nor
good
men
dare
despise
.
Since
prayer
rightly
performed
,
is
grace
exercised
;
and
affections
dictate
expressions
:
Where
these
are
,
there
will
not
not
be
a
total
defect
of
those
.
No
sooner
is
Paul
converted
(
as
is
above
noted
)
but
Behold
he
prayes
.
Labour
therefore
to
lay
Acts
9.
11.
the
foundation
of
praying
abilities
in
sound
conversion
:
Get
the
Spirit
of
God
to
sanctifie
,
renew
,
and
quicken
thee
,
and
thou
shalt
not
want
its
assistance
in
what
measure
God
shall
see
it
convenient
for
thee
.
In
particular
,
Beg
to
have
thy
heart
convinced
of
the
necessity
of
the
duty
,
and
then
beg
ability
to
perform
it
:
then
pray
that
God
will
heal
thy
sinful
bashfulness
,
that
thy
stammering
Tongue
may
speak
plainly
,
&c.
Thus
I
have
in
speaking
to
these
seven
Cases
,
occasionally
touch't
upon
most
of
that
practical
matter
,
which
would
have
fallen
under
several
Doctrines
,
if
I
had
handled
the
Text
in
an
ordinary
Sermon-Method
.
I
hope
,
through
Gods
blessing
,
it
may
not
be
less
profitable
to
your
souls
in
the
review
of
it
,
as
it
hath
not
been
less
pains
to
me
in
the
composing
of
it
.
CHAP.
IX
.
THE
Second
Doctrine
,
from
the
Relative
consideration
of
the
words
remains
to
be
spoken
to
;
which
was
this
,
Doct.
The
Spirits
help
in
prayer
,
is
a
singular
Priviledge
and
Comfort
to
Gods
Children
in
affliction
.
The
ground
of
the
Doctrine
is
clear
.
The
scope
of
the
Apostle
,
is
to
comfort
Believers
under
pressing
afflictions
.
Having
therefore
laid
down
other
grounds
of
comfort
,
he
brings
in
this
with
a
connexive
Particle
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
likewise
also
:
q.
d.
add
this
also
as
a
special
ground
of
comfort
,
that
the
Spirit
it self
helpeth
—
The
Doctrine
for
the
more
distinct
handling
,
falls
into
two
Propositions
.
1.
That
God
vouchsafes
the
Spirit
of
prayer
to
his
afflicted
children
.
2.
That
it
is
a
singular
comfort
to
enjoy
it
.
I
shall
touch
upon
each
severally
,
and
then
apply
them
together
.
To
the
first
;
Saints
under
trouble
,
have
the
Spirits
help
in
prayer
.
When
a
load
of
afflictions
is
on
their
backs
,
God
sends
his
Spirit
into
their
hearts
,
teaching
them
to
cry
Abba
Father
;
then
especially
,
though
not
only
.
I
would
be
understood
thus
:
1.
Not
alwayes
in
a
full
measure
,
with
enlargements
of
affection
and
expressions
:
sometimes
they
can
only
chatter
,
and
figh
out
their
souls
grievances
:
yet
even
these
silent
mournings
,
are
loud
cryes
in
Gods
ears
.
2.
Except
this
be
their
trouble
,
that
they
are
under
desertion
and
withdrawments
of
the
Spirit
,
which
God
sometimes
sees
expedient
to
exercise
his
people
withal
;
yet
even
then
,
there
is
(
as
you
have
heard
)
a
secret
assistance
,
which
makes
a
soul
,
though
he
thinks
himself
cast
out
of
Gods
sight
;
yet
resolve
Jon.
2.
4.
Job
13.
15.
to
look
again
towards
his
holy
Temple
,
and
though
the
Lord
kill
him
,
yet
(
with
Job
)
to
trust
in
him
.
But
in
other
troubles
,
and
for
the
most
part
,
the
Spirit
is
then
most
powerful
in
the
heart
of
a
Believer
,
when
afflictions
are
most
pressing
.
For
confirmation
,
I
shall
only
lay
down
this
:
That
the
Saints
in
their
troubles
have
ordinarily
prayed
more
,
and
more
fervently
and
importunately
,
they
have
then
doubled
their
diligence
,
and
plyed
the
Throne
of
Grace
with
restless
cries
,
have
given
God
no
rest
.
This
will
easily
appear
in
a
few
instances
of
some
of
the
most
faithful
servants
of
God
.
Jacob
is
a
famous
instance
:
when
he
hears
of
his
Brother
Esau's
approach
with
Gen.
32.
9
,
10
,
11
,
12.
four
hundred
men
at
his
heels
,
he
is
(
not
without
cause
)
greatly
afraid
and
distressed
;
and
see
how
sweetly
,
and
with
what
sinewy
arguments
he
bespeaks
God
:
there
,
he
goes
through
many
Topicks
of
Invention
,
claims
Relation
to
,
and
Interest
in
God
,
upon
the
account
of
a
Covenant
struck
betwixt
God
Gen.
32.
9.
and
his
Ancestors
;
O
God
of
my
Father
Abraham
—
Then
fastens
on
that
Name
Jehovah
(
the
Lord
)
which
imports
Gods
eternity
and
immutability
:
Next
pleads
a
twofold
word
of
God
:
1.
Of
Command
,
Thou
saidst
unto
me
,
Return
unto
thy
Counttey
—
q.
d.
I
am
now
performing
an
act
of
obedience
,
and
therefore
expect
protection
;
I
am
doing
thy
Commandment
,
and
therefore
expect
thy
salvation
.
2.
A
word
of
Promise
(
and
I
will
deal
well
with
thee
)
q.
d.
If
thou
give
me
up
into
the
hands
of
my
merciless
and
hard
hearted
Brother
,
it
will
look
like
a
falsification
of
that
Promise
,
V.
10.
thou
hast
made
me
.
Then
he
sweetly
insinuates
himself
into
Gods
favour
,
by
a
grateful
commemoration
of
the
former
kindnesses
that
God
hath
shewed
him
,
and
his
utter
unworthiness
thereof
(
I
am
not
worthy
of
the
least
of
all
thy
mereies
,
and
of
all
the
truth
which
thou
hast
shewed
unto
thy
servant
—
)
Th●s
having
(
as
I
may
say
)
V.
11.
sweetned
God
,
and
made
way
for
his
request
;
he
puts
up
his
particular
suit
,
Deliver
me
,
I
pray
thee
,
from
the
hand
of
my
Brother
—
which
he
again
enforceth
,
by
minding
God
of
his
word
of
promise
[
And
thou
saidst
,
V.
12.
I
will
surely
do
thee
good
,
and
make
thy
seed
as
the
sand
of
the
Sea
]
which
,
how
shall
it
be
performed
,
if
thou
now
permit
my
bloody-minded
Brother
to
come
and
smite
me
,
and
the
Mother
with
the
Children
?
Whence
can
this
proceed
,
but
from
the
Spirit
of
Supplication
?
Yet
,
this
is
not
all
,
Jacob
is
left
alone
(
his
Wives
and
Children
being
passed
over
the
V.
22.
Brook
Jabbok
)
and
now
he
will
have
the
other
bout
with
God
,
he
will
keep
a
night
on
't
,
a
man
wrestled
with
him
,
till
the
breaking
of
the
day
—
I
will
not
trouble
you
V.
24.
with
Niceties
;
you
may
expound
this
,
by
that
of
the
Prophet
,
He
had
power
over
the
Hos.
12.
4.
Angel
,
and
prevailed
;
how
?
he
wept
and
made
supplication
unto
him
—
There
was
something
of
corporal
strugling
,
as
the
word
shews
(
Jacob
goes
halting
away
)
but
the
main
business
was
prayer
:
thereby
he
holds
the
Angel
;
thereby
he
conquers
,
and
obtains
this
Testimony
(
stampt
for
a
memorial
upon
his
new
name
)
as
a
Prince
thou
hast
power
,
with
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
Jude
v.
20.
Deus
est
seipso
fortior
)
God
in
Jacob
conquers
himself
.
I
have
insisted
upon
this
Instance
for
your
imitation
,
I
shall
leave
others
to
your
own
meditation
and
enlargement
.
Job
(
notwithstanding
he
is
much
taken
up
with
complaints
)
yet
is
not
wanting
this
way
.
Read
his
whole
tenth
Chapter
,
and
see
what
variety
and
strength
of
Argument
▪
he
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
cryed
unto
thee
O
Lord
,
Lord
hear
my
Psalm
130.
1
,
2.
12.
2.
28.
1.
voice
—
O
my
God
,
I
cry
in
the
day
time
,
but
thou
hearest
not
;
and
in
the
night-season
,
and
am
not
silent
.
Vnto
thee
will
I
cry
,
O
Lord
my
Rock
,
be
not
silent
unto
me
—
But
what
should
I
insist
upon
particulars
?
Peruse
the
Psalms
;
what
ever
strait
you
find
David
in
,
still
prayer
is
his
asylum
;
and
the
more
pressing
affliction
,
the
more
vehement
his
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
,
falsifie
their
Trust
?
Is
he
driven
from
his
own
Palace
into
a
Wilderness
,
by
a
rebellious
Son
?
Is
he
hunted
as
a
Partridge
upon
the
Mountains
,
by
an
envious
Father-in-law
?
Is
he
fallen
into
grievous
sins
,
and
fears
Gods
wrath
,
and
feels
the
withdrawments
of
his
Spirit
?
In
all
these
,
and
all
other
troubles
that
befell
him
,
still
you
find
him
crying
,
pressing
in
unto
God
,
humbly
supplicating
,
and
powerfully
pleading
.
What
should
I
mention
H●man
and
Asaph
(
if
they
are
the
Psal.
77.
&
88.
Authors
of
those
Psalms
)
who
being
under
sad
pressures
,
strugling
with
distractions
and
despair
,
vent
themselves
this
way
?
Or
Hannah
,
who
in
the
bitterness
of
her
Spirit
,
poured
out
her
soul
before
the
Lord
?
Or
Paul
,
who
being
buffeted
by
the
Messenger
of
Satan
,
prayed
thrice
,
that
it
might
be
taken
from
him
?
When
the
Word
represents
it
,
as
the
very
Genius
of
the
Godly
.
For
this
shall
every
one
that
is
godly
pray
unto
2
Cor.
12.
8
,
9.
Psal.
32.
6.
Psal.
102.
thee
—
And
the
Title
of
the
Psalm
,
A
prayer
of
the
afflicted
,
when
he
is
overwhelmed
,
and
poureth
out
his
complaint
before
the
Lord
▪
that
is
,
the
godly
afflicted
,
whose
practice
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
dayes
of
his
flesh
,
when
he
had
offered
up
prayers
and
supplications
,
will
Heb.
5.
7.
strong
crying
and
tears
unto
him
that
was
able
to
save
him
from
death
,
and
was
heard
in
that
he
feared
.
Every
word
here
hath
an
Emphasis
in
it
.
In
the
dayes
of
his
flesh
(
and
those
were
dayes
of
trouble
)
In
that
●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
sack-cloth
,
and
humble
himself
,
and
go
softly
.
It
can
make
a
Pharaoh
in
a
strait
,
beg
Moses
his
prayers
,
&c.
yet
,
if
you
take
along
these
two
considerations
,
it
will
be
evident
,
that
they
were
assisted
by
the
Spirit
of
supplication
.
1.
Consider
,
how
they
prayed
:
and
that
with
extraordinary
fervour
,
strong
cries
and
importunate
wrestlings
:
this
speaks
,
that
they
were
strengthned
with
might
by
the
Spirit
in
their
inward
man
.
A
natural
man
can
bowl
upon
his
bed
(
observe
that
)
and
Hos.
7.
14.
they
can
assemble
themselves
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
indited
.
Oh
,
the
confidence
mixt
with
humility
!
Oh
,
the
strength
and
sinews
!
Oh
,
the
sweet
infinuations
,
pressing
importunities
,
&c.
that
may
be
observed
in
them
!
2.
But
if
this
be
not
sufficient
,
consider
(
in
the
next
place
)
how
they
sped
▪
what
success
and
acceptance
they
had
with
God
▪
what
their
efficacy
and
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
kn●weth
(
that
is
,
accepteth
,
is
well
pleased
with
)
the
mind
of
the
Spirit
:
God
can
distinguish
betwixt
what
is
ours
,
and
what
is
his
▪
own
.
That
twofold
intercession
of
Christ
in
Heaven
,
and
of
the
Spirit
in
our
hearts
,
is
jointly
necessary
to
procure
the
acceptance
of
our
prayers
with
God
.
Now
look
back
upon
the
Instances
I
have
given
,
Jacob
,
David
,
Paul
,
&c.
yea
,
see
how
graciously
God
answered
their
requests
:
whence
it
is
evident
,
those
prayers
were
the
operations
of
his
own
Spirit
.
Thus
of
the
first
Proposition
.
2.
As
to
the
second
,
that
it
is
a
singular
Priviledge
and
comfort
to
Gods
afflicted
children
,
to
have
the
Spirits
assistance
in
prayer
:
it
is
already
in
a
great
▪
measure
proved
,
in
what
hath
been
said
to
the
several
Cases
proposed
;
yet
something
I
shall
add
,
as
to
the
advantage
of
it
in
afflictions
,
which
I
shall
discover
in
five
or
six
sweet
effects
of
it
in
an
afflicted
state
;
but
know
this
,
that
when
I
have
said
all
,
your
own
experience
will
make
you
say
,
as
the
Queen
of
Sheba
concerning
1
Kings
10.
6
,
7.
Solomon
:
Behold
,
the
half
was
not
told
me
.
It
is
an
inexpressible
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
shews
that
we
have
received
the
Spirit
of
Sons
:
Hereby
we
have
a
singular
proof
,
that
we
Gal.
4.
6.
are
Christs
:
for
as
it
holds
Negatively
,
that
▪
If
any
man
have
not
the
Spirit
of
Christ
,
he
is
none
of
his
.
So
Positively
,
he
that
hath
the
Spirit
,
is
Christs
;
for
as
many
as
are
led
by
the
Rom.
8.
9
,
14.
Spirit
of
God
,
they
are
the
Sons
of
God
.
And
what
more
lenifying
or
sweetning
ingredient
▪
can
be
put
into
the
bitter
cup
of
affliction
?
What
an
allay
is
this
to
the
saddest
,
sharpest
Trouble
?
It
were
easie
here
to
cut
this
River
into
many
streams
,
and
to
shew
what
abundant
comfort
in
affliction
,
flows
from
the
assurance
of
our
Adoption
:
but
I
forbear
particulars
,
Only
to
hint
something
;
Hence
we
know
,
we
are
in
the
hand
of
a
loving
tender-hearted
Father
,
who
doth
not
Lam
3
31
,
32
,
33.
afflict
willingly
,
nor
grieve
the
children
of
men
(
much
less
his
own
children
)
:
who
will
not
cost
off
for
ever
;
but
though
he
cause
grief
▪
yet
will
have
compassion
according
to
the
Isa.
63.
9
▪
multitude
of
his
mercies
,
who
is
himself
afflicted
in
our
afflictions
.
Hence
,
we
may
be
assured
,
that
our
afflictions
shall
be
proportioned
,
timed
,
limited
,
so
as
we
shall
be
able
to
bear
them
,
that
they
shall
be
for
our
good
,
that
we
shall
have
deliverances
,
and
that
in
the
best
season
,
&c.
So
that
the
very
reflection
upon
our
prayers
,
put
up
in
faith
,
humility
and
fervency
,
doth
much
alleviate
our
burden
;
and
if
not
take
away
▪
yet
much
abate
the
bitterness
of
the
Cup.
2.
(
Which
follows
upon
the
former
)
It
brings
case
with
it
;
it
may
well
be
called
hearts
case
.
Experience
tells
us
,
if
we
have
but
a
faithful
friend
,
to
whom
we
may
impart
our
grievances
,
and
freely
unbosome
our selves
;
it
much
lightens
our
burden
.
And
what
friend
like
God
?
By
this
means
Hannah
cased
her
1
Sam.
1.
18.
grieved
heart
,
and
cheered
her
sadded
countenance
.
This
hath
been
the
Saints
practice
;
David
still
had
recourse
to
God
by
prayer
;
and
you
may
in
many
Psalms
observe
,
how
the
case
is
changed
,
and
his
soul
refreshed
before
his
prayer
be
ended
;
he
got
renewed
strength
:
In
the
day
when
I
cryed
,
thou
answeredst
Psal.
138.
3.
Psal.
55.
22.
me
and
strengthnedst
me
with
strength
,
&c.
Hearty
servent
prayer
is
one
way
of
casting
our
burden
upon
the
Lord
;
and
in
so
doing
,
he
hath
promised
to
sustain
us
;
and
surely
he
cannot
but
have
much
case
(
under
whatever
burden
)
who
hath
an
almighty
arm
to
lean
upon
.
How
often
had
the
backs
and
hearts
too
,
of
Gods
persecuted
servants
been
broken
,
if
they
could
not
have
poured
out
their
souls
to
God
?
I
noted
above
,
from
the
Title
of
that
Psalm
,
that
it
is
the
practice
Psal.
102.
of
the
afflicted
and
almost
overwhelmed
people
of
God
,
to
pour
out
their
souls
before
the
Lord
.
Other
friends
sometimes
can
and
will
not
,
sometimes
would
,
and
cannot
relieve
us
.
2
Kings
6.
27.
If
the
Lord
do
not
help
thee
,
how
can
I
?
—
But
God
wants
neither
pity
nor
power
to
help
.
Yet
I
here
speak
not
so
much
of
actual
deliverance
,
as
of
that
inward
quiet
and
serenity
,
which
prayer
brings
into
the
soul
.
3.
The
Spirit
of
prayer
administers
a
ground
of
strong
confidence
to
a
soul
under
affliction
.
The
more
servent
in
prayer
,
the
more
lively
are
its
hopes
,
the
stronger
its
confidence
,
either
of
support
under
,
or
deliverance
from
its
afflictions
,
however
that
thereby
some
special
good
shall
accrew
to
it
.
And
it
cannot
be
otherwise
;
for
there
are
many
precious
Promises
made
to
prayer
;
Call
upon
me
in
the
day
of
trouble
,
and
I
will
Psal.
50.
15
bear
thee
.
And
ye
shall
seek
me
,
and
find
me
,
Jer.
29.
13.
when
ye
shall
search
for
me
with
all
your
heart
—
And
it
shall
come
to
pass
,
that
before
Isa.
65.
24.
they
call
,
I
will
answer
,
and
whiles
they
are
yet
speaking
,
I
will
hear
.
How
can
a
soul
but
grow
in
hope
,
as
he
feels
the
Spirit
of
prayer
more
and
more
powerful
in
him
?
In
the
fear
of
the
Lord
is
strong
confidence
.
Prov.
14.
26.
Prayer
is
a
singular
part
of
the
fear
(
or
worship
)
of
God
;
and
causes
confidence
.
Prayer
hath
had
such
attestations
from
Heaven
,
and
is
propt
up
with
such
promises
in
the
Word
,
that
when
it
is
spiritually
performed
,
it
cannot
but
elevate
the
soul
to
a
high
pitch
of
expectation
,
Psal.
22.
1.
6.
The
Psal.
●
1.
6.
Church
prayes
earnestly
for
the
King
,
and
then
concludes
with
confidence
,
Now
know
I
,
that
the
Lord
saveth
his
anointed
,
he
will
hear
from
his
holy
Heaven
,
with
the
saving
strength
of
his
right
hand
.
When
God
prepares
Psal.
10.
17.
the
heart
,
it
is
a
certain
pledge
he
will
cause
his
ear
to
hear
.
We
may
argue
in
this
Case
,
as
Manaoh's
Wife
;
If
the
Lord
were
pleased
to
kill
us
,
he
would
not
have
received
Judges
13.
23.
a
burnt-offering
,
and
a
meat-offering
at
our
hands
—
So
,
if
the
Lord
would
not
hear
our
prayers
,
he
would
never
put
such
a
Spirit
of
Supplication
into
our
hearts
.
4.
The
Spirit
of
prayer
also
se●cheth
in
support
under
affliction
:
it
draws
down
strength
from
Heaven
;
as
in
that
of
David
before
mentioned
,
In
the
day
when
I
cryed
,
thou
Psal.
138.
●3
answeredst
me
,
and
strengthnedst
me
with
strength
in
my
soul
.
Strong
cries
bring
fresh
supplies
of
strength
,
and
procure
ability
to
bear
.
Paul
,
when
he
prevails
not
,
for
the
removal
of
that
Thorn
in
the
flesh
,
yet
hath
this
comfortable
2
Cor.
12.
8
,
9.
answer
,
My
grace
shall
be
sufficient
for
thee
:
q.
d.
I
will
not
remove
thy
burden
,
but
I
will
renew
thy
strength
.
This
is
promised
in
that
sweet
Scripture
,
They
Isa.
40.
31.
that
wait
on
the
Lord
(
and
prayer
is
a
singular
way
of
waiting
)
shall
renew
their
strength
—
—
Faith
,
Hope
,
Love
,
Parience
,
and
every
other
grace
is
exceedingly
strengthned
by
prayer
:
and
in
this
respect
it
brings
case
(
as
was
shewed
above
)
as
a
man
at
full
strength
can
with
a
little
finger
bear
away
,
what
a
Child
cannot
lift
.
Paul
could
do
(
or
suffer
)
all
things
through
Phil.
4.
13.
Christ
strengthning
him
:
this
strength
is
derived
by
prayer
rightly
performed
.
Therefore
is
it
,
that
he
prayes
so
earnestly
,
that
God
would
strengthen
the
Ephesians
with
Eph.
3.
16.
might
by
his
Spirit
in
their
inward
man
.
5.
By
this
also
,
the
sanctification
of
afflictions
is
procured
.
It
not
only
procures
strength
to
bear
,
but
grace
also
to
improve
.
It
is
the
true
Philosophers-Stone
,
that
turns
all
it
toucheth
into
Gold
.
Like
the
skilful
Apothecary
,
it
makes
,
out
of
Poyson
,
an
Antidote
against
Poyson
.
As
every
creature
,
so
1
Tim
▪
●
.
4
,
5.
every
cross
and
trouble
is
sanctified
by
prayer
;
so
that
they
become
blessings
to
us
:
Prayer
draws
our
the
vertue
of
that
great
Gospel-promise
,
that
all
things
shall
work
together
Rom.
8
▪
28.
for
good
—
And
who
knows
the
benefits
that
are
brought
to
Gods
people
,
by
sanctified
afflictions
?
How
are
corruptions
mortified
,
graces
refined
,
envigorated
and
purged
from
their
drossy
mixtures
?
How
are
the
after
visits
of
Heaven
,
rendred
abundantly
sweeter
?
and
(
which
I
would
especially
instance
in
)
by
pressing
afflictions
sanctified
,
we
learn
to
press
more
into
the
Divine
presence
;
where
the
Spirit
of
prayer
is
:
it
rises
higher
by
afflictions
,
as
Noah's
Ark
did
by
the
encrease
of
the
waters
.
Let
not
therefore
the
ignorant
world
wonder
,
that
the
Saints
in
the
midst
of
pressing
afflictions
,
1
Pet.
1.
6
,
8.
can
rejoyce
with
joy
unspeakable
and
full
of
glory
:
for
the
Spirit
of
prayer
going
along
with
those
afflictions
,
turns
them
into
singular
advantages
.
Well
may
they
count
it
all
Jam.
1.
2
,
3.
joy
,
when
they
fall
into
divers
Temptations
,
knowing
that
the
trying
of
their
faith
,
worketh
Rom.
5.
3
,
4
patience
;
and
patience
,
experience
;
and
experience
,
hope
,
which
maketh
not
ashamed
.
This
effect
David
found
;
that
his
Corrections
became
Psal.
119.
67.
Instructions
.
Before
I
was
afflicted
,
I
went
astray
;
but
now
have
I
kept
thy
word
:
and
therefore
saw
cause
to
say
,
It
is
good
for
71.
me
,
that
I
have
been
afflicted
,
that
I
might
learn
thy
Statutes
:
yea
to
acknowledge
,
that
in
faithfulness
God
had
afflicted
him
.
Now
75.
this
happy
fruit
,
is
the
product
of
prayer
;
God
may
indeed
turn
the
afflictions
of
a
wicked
man
,
to
good
;
but
it
is
by
teaching
him
to
pray
.
Manasseh
,
when
he
was
in
affliction
,
besought
the
Lord
his
God
,
and
2.
Chron.
33.
12
,
13.
humbled
himself
greatly
before
the
God
of
his
Fathers
,
and
prayed
unto
him
,
and
he
was
entreated
of
him
—
—
Afflictions
stir
up
prayer
,
and
prayer
sactifies
afflictions
;
and
sactified
afflictions
may
be
put
into
the
Catalogue
of
our
choicest
blessings
.
6.
And
this
also
(
when
the
Lord
sees
it
good
)
procures
a
happy
issue
and
deliverance
.
It
is
the
means
which
God
hath
appointed
.
The
sorrows
of
Death
compassed
me
,
and
the
pains
of
Hell
gate
hold
upon
me
—
Then
called
I
upon
the
name
of
the
Lord
—
Psal.
116.
3
,
4
,
7
,
8.
and
the
issue
was
,
God
dealt
bountifully
with
him
,
delivered
his
soul
from
death
,
his
eyes
from
tears
,
and
his
feet
from
falling
.
Prayer
rightly
performed
,
hath
this
certain
effect
,
to
procure
deliverance
,
with
one
only
exception
,
unless
God
in
his
infinite
Wisdom
,
see
it
more
for
his
glory
,
and
for
our
spiritual
and
eternal
good
,
to
be
kept
still
in
the
surnace
;
and
this
is
such
an
exception
,
as
every
gracious
soul
will
gladly
admit
of
.
But
I
may
yet
rise
higher
:
The
Spirit
of
Prayer
,
not
only
procures
deliverance
▪
but
deliverance
in
mercy
;
deliverance
sanctified
,
and
that
is
a
pledge
of
eternal
deliverance
.
Others
may
be
delivered
,
but
theirs
is
not
so
much
a
Preservation
,
as
a
Reservation
to
some
sadder
calamity
;
but
there
is
this
in
Deliverance
procured
by
prayer
,
that
the
soul
may
be
assured
,
God
intends
him
good
by
it
.
These
are
a
few
of
those
infinite
advantages
,
which
the
Spirit
of
prayer
brings
along
with
it
to
Gods
afflicted
servants
;
but
it
is
impossible
,
to
enumerate
all
:
These
are
but
as
a
cluster
or
two
,
in
comparison
of
the
full
Vintage
.
Do
but
look
over
the
precious
promises
made
to
the
people
of
God
in
their
straits
;
take
notice
how
many
,
how
great
things
are
promised
,
and
so
many
are
the
Advantages
which
the
Spirit
of
prayer
brings
with
it
;
for
that
is
the
key
which
opens
those
Treasuries
,
that
sets
those
Conduits
a
running
,
and
drains
out
the
sweetness
and
vertue
of
them
.
Thus
you
have
each
part
of
the
Doctrine
confirmed
and
made
good
:
Let
us
now
see
what
Improvement
may
be
made
of
this
comfortable
Truth
.
CHAP.
X.
I
Shall
not
make
my
Superstructure
in
the
Application
,
so
large
as
the
foundation
would
bear
,
but
confine
my self
to
speak
something
▪
1.
To
those
that
want
this
sweet
Priviledge
,
who
are
destitute
of
the
Spirit
of
Supplication
,
either
really
,
or
at
least
in
their
own
apprehension
.
2.
To
those
that
have
it
,
and
do
or
may
find
,
or
have
found
the
sweetness
of
it
.
1.
The
first
sort
are
those
that
want
the
Spirit
of
Prayer
;
And
amongst
these
,
1.
Some
scorn
and
deride
it
,
thinking
it
a
meer
fancy
:
Tell
them
of
praying
by
the
Spirit
,
they
are
ready
to
scoff
at
it
,
or
wonder
John
3.
4.
(
as
Nicodemus
)
how
can
these
things
be
?
This
is
Fanaticism
,
Melancholy
,
a
meer
dream
of
a
few
brainsick
persons
:
they
will
cry
out
as
Festus
against
Paul
,
Thou
art
Act.
26.
24.
beside
thy self
,
much
learning
hath
made
thee
mad
.
Or
as
they
did
against
our
Saviour
,
He
hath
a
Devil
,
and
is
mad
—
I
can
scarce
John
10.
20.
hope
,
that
such
will
vouchsafe
the
perusal
of
these
lines
,
and
therefore
I
shall
not
spend
many
words
upon
them
.
Only
this
:
Let
such
know
,
that
either
extremity
of
misery
here
,
or
eternity
of
torment
hereafter
,
shall
convince
them
,
that
themselves
are
possest
with
that
madness
which
they
charge
upon
others
.
When
misery
is
upon
them
,
and
they
cannot
pray
,
except
the
Lord
give
them
up
to
desperate
madness
(
as
he
hath
done
some
)
to
rage
and
blaspheme
,
they
will
wish
,
Oh
,
for
a
heart
to
pray
!
Oh
,
that
I
had
that
Spirit
of
prayer
,
which
I
have
so
often
scoffed
at
▪
then
,
send
for
a
godly
Minister
,
a
prayerful
Christian
,
as
David
Psal.
141.
6
speaks
in
a
like
case
,
When
their
Judges
are
everthrown
in
stony
places
,
they
shall
hear
my
words
,
for
they
are
sweet
:
So
they
,
How
gracious
Jer.
22.
23.
will
they
be
,
when
pangs
are
upon
them
?
When
(
with
Manasseh
)
they
are
caught
amongst
2.
Chron.
33.
11.
the
Thorns
,
they
will
then
know
the
benefit
of
prayer
,
either
by
the
want
of
it
,
or
,
if
God
give
them
a
heart
to
pray
,
by
the
exercise
of
it
.
Then
to
be
able
to
pray
with
assistance
and
acceptance
,
will
be
worth
something
.
Or
suppose
,
they
never
come
into
such
straits
,
or
be
given
up
to
a
reprobate
mind
,
or
to
desperate
hardiness
,
if
they
be
so
far
given
up
,
as
to
blaspheme
the
God
of
Heaven
,
because
Rev.
16.
11.
of
their
pains
;
yet
eternal
torments
,
will
beget
a
late
and
fruitless
repentance
;
then
will
they
wish
they
had
been
of
the
precisest
of
those
,
whom
they
now
scoff
at
▪
But
I
shall
speak
something
to
the
second
sort
,
which
may
also
concern
these
,
if
they
will
vouchsafe
to
hearken
to
it
.
2.
Some
neither
have
,
nor
care
for
this
Priviledge
.
It
is
a
thing
above
their
capacity
:
They
never
trouble
their
heads
about
it
;
nor
ever
consider
,
whether
it
be
a
fancy
or
reality
.
As
for
afflictions
,
they
either
promise
themselves
immunity
,
or
if
they
should
fall
into
trouble
,
they
cannot
apprehend
what
good
Prayer
can
do
them
;
they
cannot
believe
,
that
it
will
bring
case
or
comfort
,
because
they
see
these
often
to
drink
deepest
of
the
Cup
,
who
give
themselves
most
to
prayer
;
besides
,
they
have
better
shifts
,
they
have
riches
,
friends
,
policy
,
&c.
These
will
bestead
them
more
,
than
to
go
and
whine
out
a
prayer
to
God
in
their
trouble
.
Let
me
tell
these
careless
,
sensless
persons
,
that
ignorance
and
presumption
blind
their
souls
,
and
beget
these
sad
mistakes
.
The
reason
why
they
think
so
slightly
of
this
priviledge
is
,
because
they
know
it
not
;
and
therefore
neither
,
can
they
desire
it
.
I
may
say
,
as
our
Saviour
to
the
Woman
of
Samaria
,
If
thou
knewest
the
gift
of
God
—
If
you
knew
the
John
4.
10.
sweet
revivings
,
the
overflowing
comforts
that
a
soul
in
troubles
gets
by
earnest
prayer
,
you
would
not
so
disregard
it
:
but
alas
!
I
cannot
expect
you
should
esteem
what
you
know
not
,
nor
indeed
can
conceive
,
till
experience
teach
you
;
yet
in
hope
,
that
God
may
set
in
with
my
poor
endeavours
by
his
holy
Spirit
,
I
shall
lay
before
you
some
considerations
,
which
may
shew
the
sad
condition
of
those
that
want
the
Spirit
of
prayer
:
Especially
,
in
a
time
of
affliction
,
which
(
by
Gods
blessing
)
may
awaken
you
(
and
those
also
I
spake
of
in
the
first
place
)
to
labour
for
it
.
1.
Then
,
Consider
with
what
sad
temptations
,
afflictions
come
armed
upon
a
prayerless
person
:
they
are
not
meer
troubles
,
but
temptations
also
:
and
it
is
a
thousand
to
one
,
he
that
cannot
pray
in
an
affliction
,
will
both
sin
and
sink
under
it
.
Man
under
affliction
,
is
impatiently
desirous
of
help
,
and
ready
to
catch
at
any
Twig
to
keep
himself
from
drowing
,
Self-preservation
is
so
rooted
a
Principle
in
mans
nature
,
that
he
thinks
any
thing
lawful
,
that
seems
probably
conducing
that
way
.
Now
he
that
cannot
go
to
God
by
prayer
in
a
strait
,
and
ease
himself
that
way
;
what
will
he
not
do
,
to
save
himself
?
Whither
will
he
not
go
?
For
instance
:
1.
He
will
be
ready
to
run
to
helpless
helps
;
such
as
will
afford
him
no
comfort
or
relief
.
So
it
will
be
at
the
day
of
Judgement
(
if
we
so
understand
that
Text
)
They
shall
call
to
the
Mountains
and
Rocks
,
Rev.
6.
16.
saying
,
Fall
on
us
,
and
hide
us
from
the
face
of
him
that
sitteth
on
the
Throne
,
and
from
the
V.
Isa.
2.
19.
Hos.
10.
8.
Rev.
9.
6.
the
wrath
of
the
Lamb.
The
like
to
which
,
is
fore-told
of
wicked
men
in
their
distress
in
other
Scriptures
:
What
improbable
courses
do
men
take
for
relief
in
their
distresses
,
when
they
have
no
interest
in
God
?
Whereas
,
a
soul
that
hath
the
Spirit
of
Adoption
,
can
betake
himself
to
God
,
he
hath
a
ready
way
,
he
is
never
to
seek
for
a
refuge
:
God
is
his
hiding
place
;
thither
Psal.
32.
7.
&
143.
9.
he
flees
,
to
hide
himself
:
by
prayer
he
commits
and
commends
himself
into
the
hands
of
God
:
he
dwells
in
the
secret
of
the
Most
High
,
Psal.
91.
1.
and
lodgeth
under
the
shadow
of
the
Almighty
.
Oh
,
what
a
helpless
creature
,
is
a
prayerless
soul
?
he
goes
to
friends
,
but
they
know
him
not
:
he
may
take
up
Job's
complaint
;
Job
6.
15.
My
Brethren
have
dealt
deceitfuly
as
a
Brook
,
and
as
the
stream
of
Brooks
they
pass
away
.
He
tryes
what
his
riches
can
do
;
but
they
profit
not
in
the
day
of
wrath
;
Treasures
of
wickedness
profit
nothing
:
Neither
their
Silver
nor
Prov.
11
4.
&
10.
2.
Ezek.
7.
19.
Zeph.
1.
18.
Gold
is
able
to
deliver
them
in
the
day
of
the
Lords
wrath
:
He
makes
lies
his
refuge
,
and
under
falsehood
he
hides
himself
;
but
the
Hail
sweeps
away
the
refuge
of
lies
,
and
the
waters
overflow
the
hiding-place
.
This
bed
(
of
sinful
policy
and
base
practices
whereon
he
thought
to
be
at
ease
)
is
shorter
then
Isa.
28.
15
,
17
,
20.
that
he
can
stretch
himself
upon
it
:
This
covering
(
of
hypocrisie
)
narrower
than
that
he
can
wrap
himself
in
it
.
Whither
will
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
rent
all
their
shoulder
▪
and
when
they-leaned
upon
him
,
he
brake
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
strengthned
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
it self
from
the
Storm
,
runs
into
the
Bryars
,
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
untye
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
enquire
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
Gods
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
,
&c.
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
it self
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
birth-day
,
Chap.
3.
&c.
you
see
what
his
impatient
Wife
prompts
and
tempts
him
to
;
Dost
thou
still
retain
thy
integrity
?
Job
2.
9.
Curse
God
and
dye
.
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
,
&c.
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
Devils
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
threatning
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
Gods
help
,
looking
upon
it
,
as
a
little
Brook
,
a
poor
contemptible
thing
)
.
Now
what
course
do
they
take
?
They
rejoyce
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
,
entring
into
Leagues
and
Covenants
with
Idolatrous
Nations
,
as
Ahaz
(
to
whom
this
seems
to
relate
)
with
the
King
of
Assyria
;
2
Chron.
28.
16
,
20
,
21.
but
this
proved
a
distress
,
and
not
a
refuge
.
Again
,
when
they
shall
say
unto
you
,
Seek
unto
them
that
have
familiar
Spirits
,
and
unto
Wizards
that
peep
and
that
mutter
—
Here
is
a
sinful
course
;
the
wickedness
whereof
,
is
evinced
by
the
following
words
[
Should
not
a
people
seek
unto
their
God
?
]
q.
d.
V.
19.
Should
you
not
rather
believe
in
God
,
and
enquire
of
him
by
prayer
?
And
then
the
folly
of
it
in
those
words
[
for
the
living
to
the
dead
?
]
q.
d.
What
madness
is
it
,
that
1
Sam.
28
▪
11.
those
who
are
alive
,
should
enquire
of
the
dead
(
as
Saul
did
)
?
Yet
,
such
is
the
sin
and
folly
of
prayerless
persons
.
Then
observe
again
,
They
shall
pass
thorough
it
hardly
V.
21.
bestead
and
hungry
;
and
it
shall
come
to
pass
▪
that
when
they
shall
be
hungry
,
they
shall
fret
themselves
,
and
curse
their
King
and
their
God
,
and
look
upward
(
not
with
an
eye
of
faith
,
but
of
impatience
,
or
forced
by
meer
extremity
,
as
2
Sam.
22.
42.
)
This
is
that
I
am
now
speaking
of
;
they
fall
a
cursing
,
blaspheming
,
grow
desperate
.
By
all
this
,
you
see
,
how
sad
it
is
to
want
a
Spirit
of
prayer
in
a
day
of
trouble
:
Into
what
snares
men
run
themselves
,
when
they
cannot
go
to
God
.
Therefore
do
not
make
a
light
matter
of
it
:
Think
not
the
want
of
the
Spirit
of
prayer
,
a
small
thing
:
you
know
not
how
soon
God
may
change
your
condition
;
how
soon
affliction
may
fasten
upon
you
:
then
the
Spirit
of
prayer
would
be
an
unspeakable
advantage
,
and
the
want
of
it
,
will
be
found
an
unspeakable
want
:
however
,
if
by
these
sinful
shifts
,
you
may
keep
off
the
blow
for
the
present
;
yet
sin
will
increase
,
and
you
will
by
such
courses
,
treasure
up
wrath
against
the
day
of
wrath
,
Isa.
50.
ult.
&
8.
ult.
your
portion
will
be
to
lye
down
in
sorrow
,
you
will
be
driven
into
darkness
.
2.
A
second
consideration
,
that
may
shew
the
misery
of
not
having
the
Spirit
of
prayer
in
affl●ction
,
is
this
,
that
such
ordinarily
lose
the
benefit
of
affliction
,
to
them
it
is
Ezek.
7.
5.
like
to
be
an
evil
,
an
only
evil
.
I
deny
not
,
but
God
may
do
good
,
and
hath
done
good
to
very
wicked
men
by
afflictions
:
But
I
say
,
you
cannot
expect
or
promise
to
your selves
any
benefit
,
till
you
can
pray
in
affliction
.
The
promises
indeed
are
many
,
of
Isa.
27.
9.
benefit
by
affliction
.
By
this
shall
the
iniquity
of
Jacob
be
purged
—
I
have
sent
them
Jer.
24.
5.
into
the
Land
of
the
Caldeans
for
their
good
—
All
things
shall
work
together
for
good
Rom.
8.
28.
—
But
he
(
God
chastneth
us
)
for
our
Heb.
12.
10.
profit
,
that
we
might
be
partakers
of
his
holiness
—
and
the
like
.
But
all
these
promises
bring
forth
upon
the
knees
of
prayer
.
What
is
it
for
him
,
that
hath
no
key
,
or
way
of
entrance
,
to
know
of
an
infinite
Treasure
?
These
wells
are
deep
;
if
you
cannot
draw
them
by
the
Bucket
of
prayer
,
what
the
better
are
you
?
Oh
,
it
is
an
unconceivable
loss
,
to
lose
the
benefit
of
afflictions
.
Thus
may
a
prayerless
soul
bemoan
it self
in
trouble
:
This
affliction
(
for
ought
I
know
)
may
be
my
ruine
,
it
may
be
the
Praeludium
of
eternal
misery
;
it
may
cut
me
off
,
and
send
me
packing
to
Hell
;
or
,
if
I
live
,
I
may
live
a
miserable
comfortless
life
;
I
may
be
a
very
Cain
,
a
Vagabond
.
Or
,
it
may
be
to
my
further
obduration
,
and
so
heighten
and
hasten
my
condemnation
:
Now
,
he
that
hath
the
Spirit
helping
him
to
pray
in
trouble
,
may
be
assured
of
a
blessed
issue
,
and
a
sanctified
improvement
of
his
sufferings
.
But
of
this
I
spake
something
before
.
Well
,
if
you
desire
to
derive
upon
your
souls
,
the
influences
of
all
those
blessed
promises
made
to
the
suffering
servants
of
God
,
get
the
Spirit
of
Prayer
,
otherwise
you
cannot
be
assured
,
that
one
of
those
good
things
belong
to
you
.
3.
Where
a
Spirit
of
prayer
is
wanting
under
affliction
,
it
is
to
be
feared
,
that
soul
is
in
a
state
of
wrath
.
I
will
not
be
peremtory
:
In
some
cases
God
may
withdraw
his
Spirit
from
his
people
in
affliction
,
when
he
intends
to
hold
on
their
burden
for
some
time
;
as
it
was
with
the
Jews
in
Babylon
.
Ezek.
24.
23.
So
foretold
:
Ye
shall
not
mourn
nor
weep
,
(
that
is
,
towards
God
in
prayer
)
but
ye
shall
pine
away
in
your
iniquities
,
and
mourn
one
towards
another
:
and
so
fulfilled
:
All
this
evil
is
come
Dan.
9.
13.
upon
us
,
yet
made
we
not
our
prayer
before
the
Lord
our
God
—
Yea
,
sometimes
,
the
with
holding
of
a
Spirit
of
prayer
,
is
inflicted
,
as
a
punishment
upon
Gods
children
(
of
which
I
spoke
in
one
of
the
Cases
above
)
.
Yet
this
I
must
needs
say
,
Where
a
soul
neither
prayes
,
nor
desires
to
pray
,
nor
sees
a
necessity
of
prayer
under
trouble
,
but
thinks
of
other
courses
,
any
whither
rather
than
to
God
,
it
is
a
shrewd
sign
,
that
soul
hath
no
interest
in
God
:
For
afflictions
are
Gods
Rod
;
and
if
we
are
children
,
we
shall
fall
at
his
feet
,
when
he
takes
his
Rod
in
hand
:
and
however
the
Sun-shine
of
Prosperity
make
a
Child
of
God
cast
off
his
Cloak
(
as
I
may
allude
to
that
Fable
)
;
yet
the
wind
of
Adversity
,
would
make
him
gird
it
closer
about
him
.
Though
a
course
of
peace
,
health
,
fulness
,
make
the
best
sometimes
forget
their
Rock
;
yet
when
misery
comes
,
they
remember
God
is
their
Rock
,
and
Psal.
78.
35
the
high
God
their
Redeemer
.
The
Text
tells
you
,
it
is
one
of
the
great
supports
of
a
child
of
God
in
a
day
of
trouble
,
to
have
the
Spirit
helping
his
infirmities
.
So
that
where
the
Spirit
of
supplication
is
wholly
wanting
,
it
is
to
be
doubted
,
whether
that
soul
hath
the
Spirit
of
Adoption
.
Though
to
pray
in
affliction
,
is
not
alwayes
an
evidence
of
having
a
Spirit
of
Prayer
:
for
even
wicked
men
may
,
and
often
do
,
pray
in
straits
;
yet
to
be
prayerless
then
,
speaks
one
void
of
the
Spirit
.
Were
there
any
praying
dispositions
in
the
heart
,
afflictions
would
draw
them
out
.
But
it
may
be
,
this
is
little
to
those
I
am
speaking
to
;
what
if
they
be
not
children
of
God
?
What
if
they
be
strangers
at
the
Throne
of
Grace
?
&c.
Oh
but
make
not
light
of
such
a
condition
.
What
can
I
say
worse
of
a
man
on
this
side
Hell
,
than
to
say
,
he
is
a
child
of
wrath
?
To
such
,
God
is
an
enemy
,
and
all
his
dispensations
are
in
anger
;
his
very
blessings
are
cursed
.
That
is
a
sad
word
the
wrath
of
God
abideth
on
him
;
it
hunts
and
pursues
John
3.
36.
him
,
and
(
without
repentance
)
will
never
leave
,
till
it
hath
sunk
him
into
everlasting
perdition
.
Is
this
to
be
made
light
of
?
Or
can
you
imagine
a
condition
more
deplorable
?
4.
Add
this
also
,
that
,
where
a
soul
under
affliction
,
is
void
of
the
Spirit
of
prayer
,
the
whole
weight
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
our selves
,
will
be
intolerable
.
But
I
shall
leave
this
to
be
better
understood
by
their
own
experience
,
who
make
light
of
this
precious
priviledge
.
Mean
while
,
if
any
soul
by
these
considerations
,
be
●wakened
into
a
desire
of
this
great
mercy
,
and
begin
to
enquire
what
course
he
shall
take
to
be
possessed
of
it
;
let
such
look
back
to
the
fourth
Case
,
where
he
shall
be
directed
,
what
is
to
be
done
,
in
order
to
the
obtaining
of
it
.
CHAP.
XI
.
THere
are
yet
a
third
sort
,
who
(
at
least
in
their
own
apprehension
)
want
this
great
Priviledge
;
but
their
condition
much
different
from
the
two
former
,
being
so
far
from
scossing
as
it
(
as
the
first
)
or
slighting
it
(
as
the
second
sort
)
that
they
have
a
singular
esteem
of
it
,
and
it
is
their
great
complaint
,
that
they
want
it
.
Oh
,
if
they
could
but
pray
in
their
afflictions
,
if
they
had
that
Spirit
of
supplication
,
how
cheerfully
could
they
bear
their
burden
!
but
this
is
their
grief
,
they
are
overwhelmed
,
and
cannot
pour
out
their
souls
to
the
Lord
:
Other
straits
would
be
nothing
,
were
it
not
for
a
strait
heart
;
but
they
are
bound
up
,
and
cannot
go
forth
.
Oh
,
faith
one
,
if
a
trouble
should
overtake
me
,
and
I
so
heartless
,
senseless
,
prayerless
,
what
would
become
of
me
?
Another
complains
,
A
load
of
trouble
is
on
my
back
,
and
no
praying
dispositions
in
my
heart
;
When
I
remember
God
,
I
am
troubled
,
I
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
dicourse
,
make
use
of
them
for
thy
direction
and
comfort
.
2.
But
what
if
thy
case
be
not
altogether
such
as
thou
apprehendest
?
Thou
supposest
the
Spirit
of
God
departed
,
but
possibly
he
Cant.
2.
9.
may
only
stand
behind
the
wall
—
and
be
but
withdrawn
a
little
.
Nay
,
it
may
be
,
thou
hast
his
assistance
,
while
thou
complainest
of
the
want
of
it
.
Christ
may
be
present
with
thee
,
only
thine
eyes
held
,
that
thou
Luke
24.
16.
canst
not
know
him
.
We
may
not
alwayes
take
the
report
of
our
unbelieving
hearts
.
There
is
(
in
a
spiritual
sense
)
hat
maketh
himself
Prov.
13.
7.
Rev.
2.
9.
poor
,
having
great
riches
.
I
know
thy
poverty
,
but
thou
art
rich
.
Let
me
for
thy
conviction
and
comfort
,
expostulate
with
thee
in
two
or
three
Questions
;
to
which
,
let
thy
soul
make
an
impartial
answer
,
I
mean
,
that
thou
belye
not
thy
condition
,
by
denying
what
is
truth
of
thy self
.
Quest.
1.
Whence
are
these
complaints
?
What
makes
thee
cry
out
of
the
want
of
the
Spirits
assistance
?
I
hope
thou
art
in
good
earnest
,
thou
darest
nor
so
far
wrong
thy self
,
as
to
say
,
thou
dost
but
dissemble
,
while
thou
thus
complainest
,
or
that
thou
art
not
sensible
,
that
,
to
have
spirit
of
supplication
,
would
be
thy
joy
and
the
rejoycing
of
thy
heart
;
as
the
want
of
it
,
is
thy
hearty
grief
—
.
This
then
being
granted
,
I
ask
,
Whence
these
sad
complaints
proceed
?
not
surely
from
any
Principle
in
nature
:
thou
seest
many
a
carnal
wretch
,
who
goes
from
day
to
day
,
never
lifts
up
his
heart
to
God
,
never
desires
to
have
this
mercy
,
nor
thinks
it
worthy
the
having
.
Nay
,
to
come
nearer
,
it
may
be
thou
thy self
canst
remember
the
time
when
thou
couldst
have
lien
and
lived
in
a
prayerless
course
,
when
thou
hadst
no
sense
of
the
need
of
prayer
,
no
esteem
of
it
,
no
desire
to
it
.
Whence
then
is
this
change
?
Surely
from
the
Spirit
it
is
some
degree
of
the
Spirits
operation
,
that
makes
thee
feel
and
complain
thou
wantest
it
:
when
you
hear
a
man
complain
of
stopping
and
short-breathedness
;
Is
it
not
an
undenyable
evidence
of
a
principle
of
life
in
him
?
the
dead
feel
nothing
,
complain
of
nothing
.
I
think
I
may
lay
it
down
,
as
an
unquestionable
Maxim
,
None
can
really
value
,
heartily
desire
,
the
gifts
and
graces
of
the
Spirit
(
except
Acts
8.
19.
upon
such
an
account
as
Simon
Magus
)
but
by
the
Spirit
.
So
that
from
this
very
complaint
(
if
sensible
and
serious
)
thou
maist
conclude
,
there
is
a
residue
▪
(
as
I
may
say
)
of
the
Spirit
in
thee
.
Quest.
2.
But
farther
:
What
meanest
thou
when
thou
saist
I
cannot
pray
?
Or
that
,
thou
hast
not
the
Spirits
help
in
prayer
?
Is
it
,
that
thou
canst
not
enlarge
thy self
in
expressions
?
or
pour
out
thy
soul
in
amplified
Hos.
14
2.
complaints
?
Thou
canst
not
take
to
thy self
words
,
and
call
upon
the
Lord
?
This
doth
not
speak
thee
void
of
the
Spirit
of
prayer
.
It
is
I
confess
,
a
sweet
ability
,
and
a
great
help
,
to
affect
our
own
hearts
,
when
we
can
do
it
;
but
not
of
the
essence
of
prayer
.
The
Text
hath
enough
to
answer
to
this
.
The
Spirits
help
sometimes
comes
no
higher
,
than
to
groanings
that
cannot
be
uttered
.
Inarticulate
sighs
,
are
prayer
;
a
man
may
utter
little
,
and
be
able
to
utter
little
,
and
yet
pray
much
:
Words
are
the
least
part
(
if
I
may
call
them
a
part
)
of
this
duty
.
Will
you
hear
how
an
accurate
Casuist
describes
Ames
.
Cas.
lib.
4.
c.
14.
Qu.
1.
it
?
(
Religiosus
motus
voluntatis
nostrae
in
Deum
,
ad
illum
quasi
commovendum
)
a
Religious
motion
of
our
will
towards
God
,
as
it
were
to
move
him
:
Elsewhere
thus
:
Medull
.
lib.
●
.
c.
9.
(
Voluntatis
nostrae
religiosa
repraesentatio
coram
Deo
,
ut
illa
Deus
quasi
afficiatur
)
A
religious
representation
of
our
will
(
or
desire
before
God
)
that
he
may
be
,
as
it
were
affected
with
it
.
Here
is
no
mention
of
words
or
expressions
:
If
this
satisfie
not
,
consider
how
the
Word
of
Truth
describes
it
;
a
listing
Psal.
25.
1.
1
Sam.
1.
14.
up
the
heart
,
a
pouring
out
the
soul
—
In
short
,
Words
are
helpful
in
some
cases
to
our selves
,
needful
,
when
we
are
to
be
the
mouth
of
others
,
but
not
essential
to
the
duty
in
it self
considered
:
Many
things
may
hinder
expression
,
which
yet
may
heightes
affection
,
and
help
to
prayer
.
Ignorance
▪
natural
infirmity
,
sudden
terrifying
Providences
,
pressing
Troubles
,
may
even
stop
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
,
&c.
are
at
a
very
low
ebb
,
and
scarce
discernable
—
.
I
ask
,
Whence
are
these
complaints
?
Hadst
thou
no
love
to
God
,
or
desire
of
him
,
thou
wouldst
never
complain
,
that
thou
canst
not
love
him
:
There
would
be
no
such
language
as
this
,
Oh
that
I
could
love
God
as
I
should
!
Oh
my
base
dis-ingenuous
heart
,
that
returns
so
little
Love
,
&c.
But
something
more
to
this
,
in
the
next
.
Quest.
3.
Suppose
it
be
at
sometimes
as
bad
as
thou
makest
it
:
that
grace
be
at
a
low
ebb
,
that
thou
art
dead
,
senseless
,
unapt
,
backward
,
lumpish
,
canst
scarce
dragg
thy self
into
the
presence
of
God
,
and
when
before
the
Lord
,
thou
hast
neither
words
not
heart
to
the
duty
:
Is
it
alwayes
thus
?
Darest
thou
so
far
wrong
God
,
as
to
deny
his
gracious
assistances
vouchsaf't
to
thee
?
Canst
thou
not
remember
the
sweet
meltings
and
enlargements
,
that
thy
soul
hath
felt
in
duty
?
the
precious
experiences
thou
hast
had
,
both
as
to
assistance
and
acceptance
?
Yes
,
it
may
be
,
you
will
say
,
and
that
is
it
that
is
the
sting
in
my
affliction
.
Had
I
never
known
what
these
things
meant
,
I
had
not
had
this
sting
in
my
affliction
;
but
this
is
it
that
makes
my
cup
exceedingly
bitter
,
that
I
have
sinned
away
these
mercies
,
and
now
want
the
Spirits
help
,
when
I
most
need
it
.
I
deny
not
,
but
the
case
is
sad
,
yet
there
is
something
to
allay
it
.
For
consider
,
what
child
of
God
hath
not
sometime
felt
and
complained
of
the
like
?
Who
is
it
that
hath
not
his
dead
fits
?
Do
we
not
find
David
and
other
precious
Saints
under
the
like
distempers
?
Read
Psal.
77.
88
,
38
,
&c.
The
Text
doth
not
assert
this
as
the
constant
Priviledge
of
Gods
afflicted
people
,
to
have
the
Spirit
helping
their
infirmities
,
at
least
,
in
that
full
and
sensible
manner
as
they
desire
;
even
these
suspensions
are
necessary
,
to
make
us
feel
the
weight
of
an
affliction
,
and
to
make
the
Spirits
return
sweeter
.
Besides
thy
former
experience
is
in
it self
a
ground
of
hope
:
upon
which
,
thou
maist
bespeak
thy
soul
in
the
words
of
David
,
Why
art
thou
cast
down
,
O
my
soul
,
why
art
thou
disquieted
within
me
?
Psal.
42.
ult.
still
trust
in
God
,
for
I
shall
yet
praise
him
who
is
the
health
of
my
countenance
,
and
my
God
.
For
however
the
Spirit
may
suspend
his
influences
,
he
doth
not
depart
for
ever
,
he
is
an
abiding
Comforter
.
So
that
to
conclude
,
Joh.
14.
16.
1.
If
thou
hast
had
the
Spirits
assistance
,
if
thou
hast
known
by
experience
,
this
great
priviledge
in
the
Text.
2.
If
thou
canst
still
groan
and
sigh
out
thy
complaints
,
though
not
pour
out
thy
soul
in
such
full
expressions
,
or
cloathe
thy
prayers
with
words
,
as
sometimes
thou
couldst
:
3.
If
thou
art
sensible
of
thy
want
,
and
dost
earnestly
breathe
after
the
Spirits
return
;
yea
,
couldst
be
content
,
thy
burden
were
doubled
,
if
thou
couldst
but
cry
and
plead
with
God
,
as
sometimes
thou
hast
done
;
I
say
thou
hast
no
cause
to
conclude
,
that
thou
art
wholly
destitute
of
the
Spirit
of
Supplication
;
these
things
are
not
found
in
those
that
are
void
of
the
Spirit
,
they
neither
feel
their
want
,
nor
desire
the
assistance
of
Gods
Spirit
:
Yea
,
let
me
add
,
that
a
soul
in
thy
condition
,
is
not
fit
to
be
its
own
Judge
;
such
complaints
,
such
pantings
,
speak
a
soul
in
a
growing
posture
.
Thriving
Christians
,
like
growing
children
,
are
aptest
to
complain
,
that
their
cloaths
are
too
little
,
their
graces
weak
and
feeble
;
which
is
not
because
they
do
not
grow
,
but
because
their
desires
are
to
grow
still
more
.
Like
Paul
,
they
forget
that
which
is
behind
,
and
are
reaching
Phil.
3.
13.
forth
to
that
which
is
before
.
Or
like
that
great
Conqueror
,
of
whom
it
was
said
,
Nilque
putans
factum
,
dum
quid
superesset
agendum
.
Alexander
the
Great
.
They
think
they
have
no
grace
,
because
they
have
not
all
grace
.
Well
,
I
shall
look
upon
it
,
as
a
sure
sign
of
an
enlarged
heart
,
never
to
think
it self
enough
enlarged
.
Therefore
let
these
complaining
souls
drink
no
longer
Waters
of
sorrow
,
but
take
a
little
Wine
of
consolation
.
Thus
much
to
those
that
want
,
or
think
they
want
,
this
precious
Priviledge
.
CHAP.
XII
.
2.
THE
other
sort
to
whom
I
am
now
to
speak
,
are
those
who
have
this
great
mercy
,
and
know
the
Advantage
of
it
,
such
as
can
beat
testimony
to
this
great
truth
that
the
spirits
help
in
prayer
is
a
great
Reality
.
These
also
I
shall
rank
under
three
heads
.
1.
Such
as
have
this
mercy
,
but
are
not
at
present
in
Affliction
.
2.
Such
as
are
in
trouble
,
and
doe
in
some
measure
experience
the
benefit
of
it
.
3.
Such
as
have
been
in
the
deeps
,
and
have
tasted
the
goodness
of
God
in
this
kind
,
though
now
delivered
from
their
troubles
:
to
each
of
these
,
I
shall
propose
what
I
conceive
most
suitable
and
edifying
.
1.
To
you
that
being
yet
free
from
calamities
,
know
what
it
is
to
be
helped
in
prayer
,
The
Doctrine
speaks
by
way
of
Counsel
and
Advice
:
and
that
is
,
that
you
cherish
and
make
much
of
,
and
doe
what
you
can
to
perserve
this
great
Priveledge
;
take
heed
of
such
fins
as
may
grieve
away
the
spirit
of
such
as
have
been
mentioned
above
,
especially
in
the
6th
.
Case
.
This
Advice
I
give
upon
a
3.
fold
consideration
.
1.
Though
you
are
yet
at
quiet
,
though
you
fit
under
your
own
vine
,
and
under
your
own
figtree
,
and
the
candle
of
the
Lord
Job
29.
3
,
4.
shine
upon
your
head
,
and
his
secret
be
upon
your
Tabernacle
;
you
know
not
how
soon
the
Case
may
alter
,
and
the
Cup
that
others
drink
of
may
be
put
into
your
hand
:
David
found
himself
deceived
when
hee
said
his
mountain
Psalm
30.
6
,
7.
was
made
strong
,
and
hee
should
never
be
moved
,
God
hides
his
face
and
then
hee
's
troubled
.
Solomon's
dayes
were
for
a
long
time
peaceable
,
and
no
likelyhood
of
any
trouble
to
arise
,
God
had
made
him
terrible
to
all
1
Chr.
8.
7
and
9.
23
,
24.
1
Ki.
11.
14.
23.
26.
about
him
,
and
put
the
necks
of
his
Adversaries
under
his
feet
,
all
the
bordering
Kings
are
his
Feudatories
,
and
Tributaries
;
yet
on
a
sodain
a
black
cloud
arises
,
and
a
succession
of
Adversaries
are
raisd
up
against
him
.
Who
more
prosperous
then
Job
?
or
more
likely
to
live
and
die
in
his
nest
,
being
not
less
pious
than
prosperous
,
being
a
man
perfect
and
upright
,
one
that
feared
God
and
eschewed
evill
?
yet
,
behold
him
stript
of
all
,
sitting
upon
the
Dunghill
,
scraping
him self
with
a
Potsheard
.
Who
can
hope
to
escape
,
when
neither
his
piety
,
nor
possessions
,
can
secure
him
?
It
may
be
with
you
as
with
those
Acts.
27
,
13
,
14.
in
the
Ship
with
Paul
,
The
South-wind
of
prosperity
blowing
softly
,
you
may
suppose
you
have
obtained
your
purpose
,
and
think
you
shall
be
speedily
and
safely
wasted
over
the
Sea
of
this
world
,
but
how
soon
may
an
Euroclydon
arise
,
which
may
put
you
out
of
all
hope
of
Safety
?
Then
how
besteading
a
priviledge
will
it
be
,
to
have
the
Spirit
helping
your
informities
?
what
support
and
comfort
will
it
bring
in
?
what
a
difference
Compare
V.
20
with
25.
betwixt
Paul
,
and
the
rest
in
that
Ship
;
hee
comfort
's
others
with
the
comforts
where
with
himself
is
comforted
by
God
;
they
are
past
hope
,
but
hee
full
of
assurance
.
This
was
the
fruit
of
Interest
in
God
,
and
,
if
a
storm
taught
the
Mariners
in
Jonah
to
call
every
man
upon
V.
23.
his
God
,
it
is
not
to
be
questioned
that
Paul
was
both
frequent
and
servent
in
Prayer
at
that
time
;
The
God
(
saith
hee
)
whose
I
am
,
and
whom
I
serv.
Well
as
you
desire
,
in
such
a
condition
,
to
enjoy
this
Priviledge
,
now
prize
it
,
now
quench
not
the
Spirit
,
be
not
backward
to
his
motions
now
:
Con●●dering
,
in
the
second
place
;
2.
As
you
carry
towards
the
Spirit
now
,
so
you
may
expect
hee
will
carry
toward
you
in
your
distress
:
if
you
now
sl●ght
him
and
be
shie
of
entertaining
his
good
motions
,
expect
the
like
measure
.
There
is
much
in
that
word
Grieve
not
the
holy
Spirit
—
Such
Eph.
4.
30.
expressions
(
as
they
speak
in
the
Schools
)
import
not
[
affectum
but
effectum
in
Deo
]
they
doe
not
signify
that
the
Spirit
of
God
is
capable
of
being
grieved
,
as
we
are
,
so
as
to
have
our
hears
sadned
,
our
Spirits
of
dejected
or
embittered
;
but
that
the
Spirit
being
provoked
by
our
miscarriages
will
doe
as
wee
doe
when
one
hath
grieved
or
vexed
us
:
and
how
is
that
,
Are
wee
not
shie
of
coming
into
their
company
?
doe
wee
not
absent
our selves
,
or
shew
a
change
of
Countenance
wee
are
nothing
so
pleasant
,
so
familiar
till
the
breach
be
made
up
,
yea
many
times
wee
pay
them
in
their
own
coine
,
and
doe
something
that
may
equally
grieve
them
;
Thus
will
the
Spirit
deal
with
us
(
at
least
wee
can
expect
no
other
)
he
will
withdraw
,
and
absent
himself
,
wee
shall
not
have
his
quickning
motions
and
lively
assistances
&c.
Then
will
God
deal
with
us
as
hee
threatens
,
Because
I
have
called
and
ye
refused
,
ye
shall
call
upon
Prov.
1.
24
,
28.
me
,
but
I
will
not
answer
▪
ye
shall
seek
mee
early
,
but
ye
shall
not
find
mee
.
And
what
the
Consequence
of
this
will
be
,
may
be
gathered
from
what
hath
been
already
said
.
For
,
1.
There
will
be
sad
reflexions
upon
thy
former
abusing
of
God's
Spirit
,
which
will
make
thy
Cup
out
of
measure
bitter
,
and
the
weight
of
thy
affliction
pressed
down
,
heapt
together
,
and
running
over
.
What
will
be
thy
thoughts
then
?
Oh
,
I
might
have
enjoyed
the
comfortable
presence
,
and
assistance
of
God's
Spirit
in
this
strait
.
Had
I
not
abused
it
in
my
prosperity
:
Oh
,
what
a
precious
Priviledge
have
I
robbed
my self
of
;
&c.
2.
Hence
will
follow
that
thy
present
burden
will
be
exceeding
heavy
,
as
wholly
lying
upon
thine
own
back
.
It
will
bee
with
you
as
with
Paul
,
pressed
beyond
measure
,
2
Cor.
1.
8.
above
strength
,
so
that
I
despaired
even
of
life
—
this
will
aggravate
thy
misery
,
and
exceedingly
weaken
thy
strength
to
bear●i●
.
3.
And
(
as
you
have
already
heard
)
there
is
great
danger
of
running
thy self
into
the
sin
of
taking
indirect
Courses
:
Thou
liest
open
to
Sathans
Temptations
who
often
makes
our
extremity
his
opportunity
to
doe
us
a
mischief
:
thou
wilt
,
a
thousand
to
one
,
be
tempted
either
to
sinister
and
sinfull
courses
for
relief
,
or
to
take
desperate
courses
;
it
may
be
(
as
some
have
done
)
by
ridding
thy self
out
of
temporal
,
to
hasten
into
eternall
misery
.
Oh
,
then
as
you
desire
to
avoid
these
sad
Consequences
,
avoid
that
which
is
the
proper
cause
of
them
,
namely
,
grieving
,
slighting
,
abusing
,
quenching
the
holy
Spirit
of
God
.
The
only
way
to
have
him
befriend
you
in
your
straits
is
to
Cherish
,
prize
,
and
improve
his
motions
now
,
as
you
have
been
already
taught
in
some
of
the
Cases
above
.
Espiceally
,
considering
in
the
Third
place
.
3.
Supposing
(
which
yet
is
scarce
possible
▪
)
that
you
should
pass
through
the
world
w●thout
any
considerable
affliction
,
yet
you
stand
in
dayly
and
hourly
need
of
the
Spirits
assistance
:
It
s
not
only
needfull
then
;
though
it
be
singularly
comfortable
.
Are
there
not
snares
in
prosperity
,
which
you
have
need
to
pray
against
?
Agurs
prayer
imports
that
there
is
is
much
danger
of
denying
God
,
and
saying
who
is
the
Lord
,
in
prosperity
(
that
is
,
of
withdrawing
our
confidence
and
dependance
▪
from
God
to
the
Creature
▪
or
revolting
from
our
obedience
)
to
him
)
as
of
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
subtile
,
too
powerfull
for
thee
,
except
thou
call
in
Divine
Assistiance
.
Here
is
as
much
need
of
the
Spirit
of
prayer
,
as
in
any
other
kind
of
affliction
.
Paul
sound
Prayer
his
best
weapon
,
and
therefore
hee
made
much
use
of
it
.
For
this
I
prayed
thrice
—
More
over
,
there
are
2
Cor.
12.
9
1
Cor.
1.
28
ordinary
Troubles
with
few
escape
,
Troubles
in
the
flesh
,
cares
about
the
things
of
this
life
,
such
as
a
man
is
born
to
,
and
as
naturally
Job
5.
7.
subject
to
,
as
't
is
naturall
for
the
sparks
to
fly
upward
.
These
will
not
be
borne
,
or
not
as
a
Christian
should
bear
them
,
without
prayer
for
support
,
direction
,
sanctification
:
The
most
inconsiderable
of
these
without
divine
support
(
setch't
in
by
prayer
)
will
be
sufficient
to
disspirit
,
to
overwhelm
thee
,
to
put
besides
thy
Patience
.
To
conclude
then
,
What
need
have
wee
to
keep
the
Spirit
our
constant
friend
,
that
wee
may
have
its
assistance
in
all
exigencies
?
It
is
as
needfull
as
prayer
it self
is
,
and
that
is
the
very
trade
,
the
very
lively
hood
of
a
Christian
,
you
may
as
well
live
without
ayre
or
breath
(
as
you
are
living
Creatures
)
,
as
to
live
without
prayer
(
as
your
are
Christians
)
.
Therefore
take
heed
you
doe
nothing
whereby
the
Spirit
may
be
estranged
from
you
,
or
be
provoked
to
withdraw
his
assistance
;
if
you
doe
,
it
will
be
to
your
unspeakable
loss
and
disadvantage
.
If
you
would
be
directed
in
this
thing
,
Look
back
to
the
filth
Case
.
So
much
to
the
first
sort
.
CHAP.
XIII
.
THe
second
sort
of
those
who
know
what
it
is
to
have
the
Spirits
help
,
are
those
who
are
under
afflictions
,
and
do
find
the
great
advantage
of
this
precious
Priviledge
:
to
whom
the
Text
is
an
experienced
Truth
,
and
they
can
say
,
Except
the
Lord
had
given
me
his
holy
Spirit
,
I
had
sunk
under
my
but
then
;
but
through
mercy
,
I
am
supported
,
I
feel
strength
renewed
and
increased
,
as
my
burdens
are
renewed
,
I
find
there
is
no
allay
to
trouble
like
this
,
even
to
pour
out
my
soul
to
the
Lord
,
which
by
the
help
of
Gods
Spirit
I
can
do
,
in
some
weak
measure
,
this
is
hearts-ease
,
I
can
upon
this
account
glory
in
my
(
sorrowful
)
infirmities
,
that
the
power
of
Christ
may
rest
upon
me
.
Therefore
I
2
Cor.
12.
9
,
10.
take
pleasure
in
infirmities
,
in
reproaches
,
in
necessities
,
in
perseoutions
,
in
distresses
for
Christs
sake
,
(
or
in
other
Troubles
that
come
upon
me
in
the
world
)
;
for
when
I
am
weak
(
in
my self
)
then
(
through
the
Spirits
assistance
)
I
am
strong
.
If
this
be
thy
condition
and
experience
,
I
have
two
words
of
Counsell
to
impart
to
thee
.
1.
Use
and
improve
to
the
utmost
this
great
mercy
,
hold
on
in
this
duty
;
Continue
in
prayer
,
while
thy
trouble
continues
▪
I
Col.
4.
2.
mean
,
that
thou
double
and
treble
thy
importunity
in
reference
to
the
Affliction
thou
art
under
,
do
as
Paul
,
pray
thrice
(
often
)
;
2
Cor.
12.
8.
2
Kin.
13.
19.
smite
with
this
arrow
not
three
times
only
,
but
six
or
seven
,
yea
an
hundred
times
.
But
not
to
speak
in
the
clouds
,
There
is
a
threefold
improvement
,
which
you
should
make
of
the
Spirits
help
in
trouble
,
all
having
relation
to
Affliction
,
and
exceedingly
tending
to
your
advantage
in
it
.
Take
them
in
order
.
1.
Improve
the
Spirits
help
especially
to
beg
a
blessing
upon
your
affliction
:
be
earnest
for
sanctification
,
and
spiritual
improvement
under
it
,
be
not
so
importunate
to
have
the
plaister
taken
off
,
as
to
have
it
made
effectual
to
heal
some
spiritual
distemper
.
Let
thy
soul
breathe
out
such
desires
as
these
.
Lord
make
this
stroak
humbling
,
healing
,
quickning
:
May
some
corrupt
blood
run
out
at
this
wound
:
Let
some
hidden
lust
be
discovered
;
let
my
faith
be
resined
,
my
delight
in
thy
wayes
be
increased
,
as
my
outward
2
Cor.
14.
16.
man
decayes
,
let
my
inward
man
be
renewed
day
by
day
:
Thus
be
more
importunate
to
find
the
good
of
it
,
then
to
be
freed
from
the
evil
of
it
,
as
thou
seelest
the
smart
,
so
be
earnest
that
thou
maist
find
the
benefit
:
such
prayers
are
according
to
the
will
of
God
,
and
therefore
he
will
return
a
gracious
answer
.
Self
may
prompt
us
to
beg
ease
and
deliverance
,
but
Grace
should
teach
us
to
beg
spiritual
advantage
,
especially
since
the
promises
of
doing
us
good
by
affliction
are
so
full
,
so
many
,
and
since
there
is
not
a
shorter
cut
to
a
sanctified
deliverance
,
than
to
have
affliction
sanctified
.
2.
Improve
this
mercy
as
an
alleviating
consideration
:
do
as
those
that
carry
a
heavy
burden
;
they
lay
something
betwixt
their
shoulder
,
and
the
thing
they
carry
,
to
make
it
lye
easier
.
Put
this
consideration
betwixt
thy
shoulder
and
the
burden
,
it
will
make
it
abundantly
lighter
,
as
you
have
already
heard
.
Oh
what
a
calming
cheering
thought
may
this
be
,
Well
,
though
I
am
afflicted
yet
I
am
not
cast
off
.
God
still
holds
me
up
with
one
hand
,
as
he
smites
me
with
the
other
:
while
I
have
the
blessed
spirit
of
God
to
take
by
the
heavy
end
and
lift
with
me
,
how
patient
,
how
cheerful
should
I
be
?
As
it
said
in
a
like
case
,
The
Inhabitant
shall
not
say
,
I
am
Isa.
33.
24.
sick
;
the
people
that
dwell
therein
shall
be
forgiven
their
iniquity
:
which
some
thus
interpert
,
q.
d.
The
people
shall
not
be
sensible
of
sickness
,
and
bodily
distempers
.
Sense
of
pardon
,
shall
take
away
sense
of
pain
,
their
outward
afflictions
shall
be
as
no
affliction
;
sin
,
which
is
the
sting
thereof
being
taken
away
.
So
may
the
soul
under
trouble
which
hath
this
great
advantage
,
say
,
This
trouble
is
nothing
,
so
long
as
I
can
thus
fetch
in
ease
,
support
and
comfort
.
3.
Improve
it
also
as
a
preservative
from
taking
offence
at
the
Cross
,
or
from
taking
indirect
wayes
to
get
from
under
it
.
For
,
think
how
unreasonable
a
thing
it
were
to
be
offended
,
to
quarrel
or
murmure
,
when
God
doth
abundantly
compensate
the
bitterness
of
thy
suffering
,
with
the
sweetness
of
this
experience
;
Or
why
shouldest
thou
go
else
where
for
ease
and
comfort
,
when
thou
hast
so
ready
a
way
to
God
?
He
hath
laid
a
Cross
on
thy
back
,
but
he
hath
withall
put
his
Spirit
within
thee
,
and
thereby
thou
canst
fetch
in
support
:
this
is
enough
to
bear
charges
;
be
the
journey
(
as
I
may
say
)
never
so
long
or
chargeable
:
Thus
argue
;
Why
should
I
go
elsewhere
?
I
can
turn
in
to
my
Heavenly
Father
,
I
can
commit
Psa.
55.
22.
my self
to
the
Lord
,
and
cast
my
burden
upon
him
,
and
he
will
sustain
me
:
What
need
I
goe
down
to
Egypt
for
help
?
why
should
I
wound
Conscience
by
base
complyances
?
why
should
I
ask
a
guard
of
Kings
?
or
fly
for
shelter
to
brambles
with
will
but
scratch
and
te●r
mee
,
when
I
can
,
by
Faith
and
Prayer
,
dwell
in
the
secret
place
of
the
most
high
,
and
abide
under
the
shadow
of
the
Almighty
?
Is
there
not
a
God
in
Israel
,
and
have
I
not
that
Spirit
of
Adoption
whereby
I
can
cry
Abba
Father
?
why
should
I
got
to
Baalzebub
the
God
of
Ekron
?
Through
grace
I
will
not
sin
,
nor
charge
God
foolishly
,
If
hee
strike
harder
,
I
will
pray
harder
,
and
cry
lowder
.
Thus
emprove
this
precious
mercy
.
2.
The
Second
word
of
advice
I
have
for
such
,
is
this
.
Let
thy
returns
of
thankfulness
for
this
mercy
be
neither
straitned
nor
slackned
,
because
of
thy
affliction
:
rather
be
more
thankfull
:
delay
not
to
pay
God
the
praise
due
to
him
,
nor
pay
him
with
the
shortest
.
For
consider
,
this
Priviledge
is
not
only
an
allay
to
thy
affliction
,
but
it
changeth
the
very
nature
of
it
,
it
turnes
the
Cross
into
a
blessing
.
This
,
I
presume
will
be
readily
acknowledg'd
,
that
the
worst
that
can
befall
us
is
mercy
;
if
it
work
for
the
best
,
if
it
improve
and
fit
us
for
glory
,
if
it
make
our
graces
more
flourishing
and
vigourous
,
and
shall
make
the
Crown
of
glory
more
ponderous
;
Now
this
is
the
Effect
of
the
Spirits
help
in
prayer
,
it
turns
afflictions
into
advantages
,
our
losses
become
our
gain
,
and
is
there
not
cause
of
joy
and
thankfulness
?
What
Paul
saith
of
his
bonds
and
imprisonment
,
I
know
this
shall
turn
to
Phil.
1.
19.
my
salvation
,
how
?
through
your
prayer
and
the
supply
of
the
Spirit
of
Christ
:
The
same
may
you
say
of
your
troubles
,
Be
they
what
they
will
,
I
know
these
shall
turn
to
my
salvation
,
I
know
these
shall
promote
my
eternall
happiness
,
through
the
supplies
of
the
Spirit
in
Prayer
.
Therefore
bless
God
,
in
the
midst
of
trouble
,
rejoyce
in
this
mercy
,
and
the
rather
because
this
will
be
a
singular
means
not
only
to
have
the
Spirits
assistance
continued
,
but
to
have
it
more
increased
.
Thanksgiving
is
a
duty
that
brings
meat
in
the
mouth
of
it
:
you
cannot
give
God
the
praise
of
any
mercy
,
but
hee
will
add
another
mercy
to
it
:
The
thankfull
Leper
,
upon
his
returning
to
give
thanks
receives
an
additionall
Testimony
,
Goe
thy
way
,
thy
faith
Luk.
17.
19
Calv.
in
loc.
hath
made
the
whole
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
hath
saved
thee
.
Upon
with
words
Calvin
puts
a
Question
:
If
wee
restrain
this
to
the
cleansing
of
his
body
from
leprosy
,
What
difference
betwixt
this
and
the
other
nine
who
were
also
cleansed
?
Hee
answers
that
"
Christ
did
otherwise
esteem
the
gift
of
God
than
profane
men
are
wont
to
doe
:
hee
looke
upon
it
as
a
symbol
or
pledge
of
God's
love
to
him
,
The
ingratitude
of
the
other
did
as
it
were
infect
and
contaminate
their
cleanness
,
Faith
only
sanctifies
the
gifts
of
God
that
they
may
be
pure
to
us
—
but
he
addes
in
the
close
,
that
together
with
his
outward
cleansing
,
hee
had
obtained
eternal
salvation
,
for
the
Samaritane
is
saved
by
his
Faith
;
how
?
not
only
that
hee
was
cured
of
his
leprosy
(
so
were
the
rest
)
but
because
hee
was
received
into
the
number
So
Deodate
and
others
.
of
God's
Children
,
and
had
received
this
temporall
cure
as
a
pledge
of
God's
Fatherly
love
to
him
.
Thus
hee
:
With
whom
Beza
seems
to
concur
,
thus
glossing
,
Christ
doth
good
even
to
the
unthankful
,
but
the
benefits
of
God
profit
them
only
to
salvation
who
are
thankfull
.
This
I
have
hinted
to
shew
the
advantages
that
flow
from
thankfulness
.
Hee
's
thankfull
for
a
temporall
mercy
,
Christ
(
according
to
their
interpretation
,
)
assures
him
of
eternall
mercy
:
Well
,
let
not
your
afflictions
make
you
less
thankfull
,
for
the
goodness
of
God
in
vouchsafing
you
his
Spirit
to
help
you
in
prayer
:
nay
rather
double
your
prayses
,
for
the
sweetness
and
seasonableness
of
this
mercy
.
Thus
much
to
the
second
fort
.
CHAP.
XIV
.
I
Have
only
a
Third
sort
to
address
my self
to
in
a
few
words
,
and
those
are
they
who
having
been
in
the
deeps
,
have
there
seen
the
wonders
of
the
Lord
:
who
can
bear
witness
to
this
Truth
,
and
say
that
,
had
not
the
Spirit
upheld
and
strengthned
them
,
they
had
perished
in
their
affliction
,
the
proud
waters
had
gone
over
their
Soul
:
Canst
thou
say
as
Jonah
?
I
cryed
by
reason
of
my
affiction
,
Jonah
2.
2.
unto
the
Lord
and
he
heard
mee
.
Out
of
the
belly
of
hell
cryed
I
and
thou
heardest
my
voyce
?
Hath
God
both
prepared
thy
heart
and
caused
his
care
to
hear
?
hath
he
both
helpt
the
to
pray
,
and
helpt
thee
upon
thy
prayer
,
so
that
thou
hast
an
undeniable
Testimony
of
both
parts
of
the
Text.
viz.
that
God
both
gives
his
Spirit
to
help
our
infirmities
,
and
that
hee
knows
,
and
accepts
the
desires
of
his
Spirit
,
because
they
are
according
to
the
will
of
God
?
What
remains
but
that
thou
be
pressed
and
exhorted
to
this
4.
sold
duty
?
To
the
doing
of
which
,
thy
own
experience
may
be
motive
sufficient
.
1.
Beg
and
use
the
same
help
in
Prayse
,
which
thou
hadst
in
Prayer
:
If
thy
prayers
in
affliction
were
spiritual
,
let
not
thy
joy
be
carnall
,
There
's
a
great
difference
betwixt
prayse
and
gladness
.
Then
are
they
glad
because
Psalm
107.
30
,
31.
they
be
quiet
—
O
that
men
would
praise
the
Lord
?
True
joy
which
hath
the
Lord
for
its
Object
hath
the
Spirit
for
it's
Authour
;
you
read
of
the
joy
of
the
Holy
Ghost
:
well
,
Rom.
14.
17.
Eph.
5.
18.
19.
labour
to
get
your
hearts
tuned
by
the
Spirit
,
Be
filled
with
the
Spirit
,
speaking
to
your selves
in
Psalmes
and
hymns
and
Spiritual
sengs
singing
,
and
making
melody
in
your
hearts
to
the
Lord
:
The
Spirit
hath
(
as
I
may
s●y
)
helpt
thee
into
debt
,
by
enabling
thee
to
pray
and
prevail
;
now
intreat
that
hee
also
may
help
thee
out
,
by
enabling
thee
to
give
unto
the
Lord
(
in
some
measure
)
the
glory
due
unto
his
Name
,
and
the
rather
because
the
mercy
coming
in
a
way
of
prayer
is
more
then
common
,
and
therefore
cals
for
more
than
ordinary
thankfulness
,
the
high
praises
of
God
should
be
in
thy
mouth
.
Thou
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
toucht
'
and
tuned
by
the
Spirit
of
God
.
Isa.
43.
21.
This
people
have
I
formed
for
my self
,
they
shall
shew
forth
my
praise
:
Till
wee
are
God's
workmanship
,
wee
cannot
righly
give
God
glory
.
Nor
only
doe
wee
need
habituall
qualifications
,
but
actuall
excitations
:
Oh
,
desire
this
additionall
mercy
,
that
hee
who
hath
delivered
thee
at
the
request
of
his
own
Spirit
making
Intercession
in
thy
heart
,
would
by
the
same
Spirit
raise
up
thy
soul
to
a
high
pitch
of
Spiritual
joy
and
Thanksgiving
.
2.
Turne
this
experience
into
obedience
,
be
ready
at
the
call
of
God's
Spirit
,
as
God
was
at
thy
call
.
This
is
Davids
improvement
:
Then
I
called
upon
the
Lord
—
I
was
Psalm
116.
4
,
6
,
9.
brought
low
and
hee
helped
mee
—
I
will
walk
before
the
Lord
(
i.
e.
in
obedience
to
the
Lord
)
in
the
Land
of
the
living
.
Be
carefull
therefore
in
hearkning
to
the
motions
,
and
following
the
conduct
of
the
Spirit
under
Enlargements
:
Oh
,
resolve
through
grace
(
and
beg
grace
that
thou
mayst
both
resolve
and
perform
thy
resolutions
)
that
thou
wilt
never
grieve
thy
Comforter
by
slighting
or
sinning
against
him
.
When
thou
art
about
to
doe
any
thing
which
might
sadden
or
provoke
him
,
refrain
thy self
upon
a
double
account
—
.
Let
ingenuity
hold
thy
hands
,
Shall
I
grieve
him
now
,
that
was
my
greatest
Comfort
in
my
affliction
?
shall
I
thus
requite
his
kindness
?
Oh
,
I
remember
his
quicknings
,
his
sweet
enlargments
wrought
in
my
heart
,
Oh
,
what
cordials
did
hee
provide
mee
in
my
sainting
fits
?
how
did
hee
stay
up
hands
and
heart
,
and
keep
mee
in
a
waiting
,
praying
posture
till
the
Lord
at
last
heard
my
cry
and
delivered
my
soul
out
of
trouble
?
Think
,
thou
hearest
him
calling
,
and
saying
,
Is
this
thy
kindness
to
thy
friend
?
did
I
stand
by
thee
in
thy
affliction
,
help
thy
infirmities
,
support
thee
under
thy
burdens
?
did
I
enable
thee
to
pray
and
wrestle
and
prevail
to
be
thus
requited
?
Oh
,
doe
not
wound
him
in
thy
prosperity
,
who
was
thy
best
friend
in
adversity
.
2.
If
Ingenuity
will
not
let
Prudence
restrain
thee
;
The
Tables
may
be
turned
,
thy
present
gleam
may
be
overclouded
,
a
storm
may
be
breeding
.
Then
mayst
thou
expect
him
as
much
a
stranger
to
thee
,
as
now
thou
art
to
him
.
I
think
it
was
Luthers
saying
(
mihi
crede
,
res
delicata
est
Spiritus
●ita
nos
tractat
,
sicut
tractatur
)
Beleeve
it
the
Spirit
of
God
is
a
very
tender
thing
,
it
will
deal
with
us
,
as
wee
doe
with
him
:
and
this
know
that
thy
former
experience
of
his
assistance
in
trouble
,
will
make
his
absence
doubly
afflicting
:
Let
therefore
this
double
cord
draw
thee
to
obedience
,
let
ingenuity
to
the
Spirit
of
God
,
let
respect
to
thy
own
future
comfort
keep
thee
from
putting
forth
thy
hand
to
iniquity
,
and
engage
thee
in
a
course
of
obedience
.
3.
You
that
have
found
the
sweetness
of
this
Priviledge
in
a
day
of
trouble
,
declare
it
to
others
,
that
they
also
may
seek
after
i●●
Psalm
66.
16
,
17.
18
Have
you
not
David
a
Pattern
in
this
very
particular
?
Come
and
hear
all
yee
that
fear
God
,
and
I
will
declare
what
hee
hath
done
for
my
soul
.
Well
,
what
is
it
?
I
cryed
unto
him
with
my
mouth
,
and
he
was
enrolled
with
my
tongue
.
But
was
it
only
mouth
and
tongue
that
prayd
?
No.
If
I
regard
iniquity
in
my
heart
,
the
Lord
will
not
hear
my
prayer
,
but
God
hath
heard
—
q.
d.
had
my
prayer
proceeded
from
hypocrisy
,
or
a
carnall
principle
,
God
would
not
have
heard
it
,
but
it
was
put
into
my
heart
by
his
holy
Spirit
,
it
proceeded
not
from
seignedlips
,
Therefore
hath
hee
heard
it
:
And
,
this
experience
hee
invites
others
to
take
notice
of
,
to
what
end
think
you
?
surely
that
they
might
both
joyn
with
him
in
praising
the
Lord
,
and
might
also
take
the
like
course
in
their
straits
.
The
like
Instance
you
have
elsehere
:
This
Psalm
34.
6
,
7
,
8.
Poor
man
cryed
,
and
the
Lord
heard
,
and
saved
him
out
of
all
his
troubles
,
—
Then
comludes
;
O
tast
and
see
that
the
Lord
is
good
—
q.
d.
take
it
not
up
upon
my
report
,
but
make
tryall
your selves
,
doe
you
cry
and
pray
,
and
see
what
a
blessed
issue
you
shall
have
.
Well
let
this
be
thy
practise
,
when
thou
seest
any
poor
seals
ready
to
be
overwhelmed
,
direct
them
to
this
Course
,
tell
such
;
The
only
way
is
to
beg
and
make
use
of
the
Spirits
help
.
Commnuicate
your
experiences
,
and
the
unspeakable
advantages
you
have
found
.
How
ready
are
wee
to
communicate
our
experiences
for
the
relief
of
others
under
bodily
distempers
?
If
you
see
one
afflicted
with
the
Tooth-ach
,
Gout
,
Ague
or
the
like
distemper
,
every
one
almost
hath
something
to
propose
,
This
did
mee
good
,
I
found
ease
and
remedy
in
the
use
of
such
a
Medicine
.
How
much
more
precious
are
Spirituall
experiments
?
and
how
ready
should
wee
be
to
impart
them
,
if
wee
had
that
tender
respect
wee
ought
to
have
to
the
Spirituall
good
of
our
Brethren
?
wherefore
be
ready
to
impart
such
experiences
:
let
poor
afflicted
souls
know
that
there
's
no
course
like
this
,
even
to
betake
themselves
to
the
Throne
of
Grace
,
and
there
to
give
vent
to
their
sorrows
,
and
if
they
cannot
pray
in
the
Spirit
,
yet
to
pray
for
the
Spirit
of
grace
and
supplication
.
4.
In
all
your
addresses
to
the
Throne
of
grace
,
beg
and
use
his
help
,
which
you
have
found
so
successfull
in
the
day
of
your
distress
:
Praying
with
all
manner
of
prayer
and
supplication
Jude
20.
Eph.
6.
18.
in
the
Spirit
—
Praying
in
the
Holy
Ghost
—
His
help
is
not
only
necessary
to
bear
the
Burden
of
Affliction
,
but
to
lift
at
the
burden
of
duty
.
Observe
the
Text
,
Though
the
Special
scope
and
intendment
be
a
ground
of
comfort
under
straits
,
yet
the
expressions
are
generall
,
respecting
the
duty
all
times
and
upon
all
occasions
:
for
wee
are
here
told
that
wee
have
Infirmities
against
which
wee
need
the
Spirits
help
,
these
are
continuall
,
and
therefore
our
need
of
his
help
is
continuall
.
Again
,
wee
know
not
what
to
ask
,
therefore
wee
have
need
to
be
dayly
instructed
,
and
to
have
the
Spirit
endi●e
our
petitions
for
us
.
Further
,
God
knowes
the
mind
of
the
Spirit
.
i.
e.
hee
understands
,
ownes
,
approves
what
proceeds
from
his
own
Spirit
(
and
that
exclusively
)
not
what
proceeds
from
our
Spirits
.
Then
lastly
,
Hee
maketh
intercession
for
us
acording
to
the
will
of
'
God
.
i.
e.
hee
teaches
so
to
regulate
our
prayers
for
matter
,
manner
,
and
end
,
that
wee
(
so
far
as
wee
are
guided
by
him
)
ask
nothing
,
nor
in
any
manner
,
or
for
any
end
,
but
what
is
agreeable
and
pleasing
to
God
.
These
Things
would
have
afforded
a
large
field
of
discourse
,
but
I
am
willing
to
leave
roome
for
your
own
meditations
?
Only
see
hence
what
necessity
there
is
to
have
and
use
the
Spirits
help
in
all
your
addresses
to
God
:
you
cannot
pray
according
to
God's
will
,
you
cannot
have
God's
care
open
;
your
ignorance
,
your
infirmities
will
hinder
,
except
the
Spirit
come
in
,
and
afford
his
help
:
and
let
mee
leave
this
with
you
,
The
way
to
have
the
Spirits
help
it
to
use
its
help
.
God
is
not
like
other
friends
,
Nor
his
spirit
like
other
helpers
.
Wee
think
it
a
piece
of
impudence
to
be
always
troubling
our
friends
,
and
wee
may
tire
them
out
,
but
the
oftner
the
welcomer
to
God
;
hee
that
sees
most
need
,
and
goes
most
to
the
Spirit
for
help
,
shall
doubtless
find
him
most
helpfull
.
This
is
what
I
shall
say
as
to
the
improvement
of
this
Comfortable
Truth
;
Now
may
these
poor
labours
be
so
attended
with
his
blessing
who
teacheth
to
profit
,
and
may
that
Spirit
of
grace
(
whose
help
is
necessary
in
other
duties
as
well
as
prayer
)
so
impress
these
things
upon
your
hearts
,
that
you
may
both
desire
his
help
,
and
experience
the
sweetness
and
advantage
of
it
:
Oh
,
that
it
might
be
said
of
some
poor
soul
that
hath
hitherto
lived
without
God
in
the
world
,
as
was
said
of
Paul
,
Behold
hee
prayeth
!
Oh
,
that
such
as
have
seoffed
at
this
Act.
9.
11.
great
reality
,
might
not
only
have
their
mouths
stopt
in
that
respect
,
but
opened
in
Prayer
,
that
they
might
practise
according
to
the
advice
given
by
Peter
to
Simon
the
Act.
8.
22.
sorcerer
,
and
heartily
pray
to
the
Lord
that
the
thought
of
their
heart
might
be
forgiven
them
●
Yea
that
hee
who
hath
received
gifts
Psal.
68.
18
for
men
even
for
the
rebellious
—
would
bestow
upon
such
rebels
this
unspeakable
gift
,
how
would
they
then
be
in
bitterness
for
their
blaspheming
against
it
?
Oh
,
that
those
who
have
satisfied
themselves
with
the
form
and
shadow
of
this
duty
,
might
experimentally
know
the
difference
betwixt
words
of
Prayer
,
and
the
Spirit
of
Prayer
?
And
those
who
have
tasted
of
this
heavenly
gift
,
might
increase
both
in
the
gift
and
grace
of
prayer
with
the
increasings
of
God!
With
such
breathings
,
and
desires
I
put
these
weak
labours
into
your
hands
,
and
now
Brethren
,
I
commend
you
to
God
,
and
to
the
word
of
his
grace
,
which
is
able
to
build
you
up
,
and
to
give
you
an
inheritance
among
all
them
which
are
sanctified
.
Matthew
6
.
9.-14
.
After
this
manner
therefore
pray
yee
,
Our
Father
,
&c.
CHAP.
I.
PRayer
being
the
Key
,
which
,
turned
by
the
hand
of
faith
,
opens
the
door
of
mercy
,
or
Cock
which
drawes
waters
out
the
Wells
of
Savation
;
being
the
means
appointed
by
God
,
for
the
obtaining
what
wee
want
,
procuring
a
blessing
upon
what
wee
have
;
for
diver●ing
what
evills
wee
feare
,
and
removing
what
wee
feele
,
being
a
singular
help
to
bring
down
heaven
to
us
,
or
mount
us
up
to
heaven
;
I
thought
it
might
be
of
much
advantage
to
instruct
you
in
,
and
excite
you
to
,
this
excellent
duty
;
being
desirous
(
as
God
enables
mee
)
to
imitate
both
Christ
and
his
forerunner
,
who
taught
their
Disciples
Luk.
11.
1
,
2.
how
to
pray
.
'T
is
an
essentiall
part
of
practicall
Christianity
,
and
an
inseparable
property
of
a
practicall
Christian
,
an
immediate
effect
of
the
new
birth
;
Paul
,
though
hee
was
struck
blind
at
his
conversion
yet
,
his
mouth
is
instantly
opened
in
prayer
,
Act.
9.
11.
Wee
see
some
Children
from
their
infancy
taught
the
begging
Trade
,
can
ask
an
aime●
,
before
they
can
speak
plainly
:
This
Trade
(
in
a
spirituall
sense
)
God
instructs
all
his
Children
in
(
though
hee
sends
them
no
where
else
but
to
this
owne
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
't
is
honourable
to
be
even
a
Beggar
at
Gods
dore
;
so
no
less
advantagious
;
the
gainfullest
trade
any
Christian
can
drive
,
and
most
becomming
a
Christian
who
is
always
poore
and
beggery
:
'T
is
a
trade
will
never
faile
,
when
there
's
no
fruit
in
the
vine
,
and
the
figtree
doth
not
blossom
&c.
when
all
refuge
failes
,
and
Hab.
3.
17.
no
man
cares
for
our
soul
,
yet
relief
is
to
be
had
at
God's
door
:
his
hand
is
not
shor●ned
nor
his
eare
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
)
'T
is
no
easy
trade
,
nor
can
I
teach
it
you
without
the
concurrence
of
that
Spirit
with
my
poor
endeavours
which
●eacheth
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
Rhetoricall
flourishes
,
or
,
would
God
be
taken
with
the
Arithmetick
,
Musick
,
Rhetorick
or
Logick
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
Methodized
forms
,
but
in
the
pious
breathings
of
a
gracious
soul
:
't
is
an
arrow
that
from
the
high-bent
bow
of
holy
affections
is
drawn
by
the
hand
of
faith
:
hee
prayes
not
in
prayer
whose
soul
is
not
in
the
work
:
Nor
is
it
that
virtual
atten●ion
of
the
soul
,
which
some
of
the
Schoolmen
say
is
sufficient
,
but
the
actuall
both
a
tention
and
intension
of
it
,
which
gives
l●fe
to
this
duty
:
each
faculty
hath
its
proper
imployment
:
the
Understanding
must
le●d
,
the
will
and
affections
follow
:
This
(
as
all
other
parts
of
Gods
worship
)
must
be
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
reasonable
service
.
Yee
Rom.
12.
●
worship
yee
know
not
what
,
John
4.
22.
and
yee
know
not
what
yee
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
:
hee
that
prayes
aright
must
as
well
pray
with
his
own
understanding
,
as
to
the
understanding
of
others
,
if
hee
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
summe
of
things
to
be
asked
,
may
and
ought
to
be
the
Norma
petendi
,
our
Rule
and
Directory
in
asking
.
Which
,
were
it
needfull
I
might
commend
to
you
from
its
Author
,
perfection
,
brevity
,
comprehensiveness
&c.
But
I
shall
content
my self
to
say
only
this
much
:
hee
that
well
understands
what
is
comprehended
in
each
branch
of
this
platform
,
and
withall
is
sensible
of
his
own
condition
,
need
not
want
either
matter
.
Method
or
Expression
wherin
to
pour
out
his
Soul
to
God
.
There
are
two
things
concerning
which
I
would
speak
a
little
,
before
I
enter
upon
the
prayer
it self
.
viz:
1.
The
occasion
.
2.
The
end
of
our
Saviours
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
wee
may
easily
see
that
our
Saviour
did
oftner
then
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
preacht
'
by
our
Saviour
in
the
mount
,
in
which
after
many
other
excellent
instructions
,
hee
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
hee
doth
1.
Negatively
;
hee
unteaches
them
,
1.
Affectation
of
applause
,
and
doing
it
that
they
might
be
seen
of
men
.
Verse
5.
6.
2.
Vain
repetitions
and
much
babling
,
which
hee
condemns
as
Heathenish
,
and
forbids
his
Auditors
to
be
like
them
,
Verse
7.
8.
Observe
:
God
would
not
have
us
symbolize
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
cryed
from
morning
even
till
noone
,
O
Baal
hear
us
.
Object
:
But
are
All
long
prayers
or
repetitions
in
prayer
to
be
condemned
?
Ans:
No
,
for
hee
that
gives
us
this
precept
and
pattern
here
,
hath
also
given
us
an
example
both
of
long-praying
Luk.
6.
12.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
hee
spent
a
whole
night
in
prayer
(
which
is
warrant
enough
for
us
upon
occasion
to
doe
the
like
)
And
for
Repetitions
Math.
26.
30
,
42
,
44.
hee
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
wee
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
mee
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
owne
;
and
that
the
more
deliberate
and
studied
forms
of
some
were
not
equally
(
if
not
more
)
culpable
of
prolixity
and
Tautologies
then
the
(
so
much
decryed
)
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
excercised
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
denyed
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
Gods
Ministers
,
from
the
doing
of
this
duty
.
It
hath
been
said
that
Example
is
the
shortest
and
most
effectuall
way
of
teaching
,
but
people
must
have
little
or
nothing
of
their
Ministers
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
:
Marie's
faith
did
not
so
much
profit
him
,
as
Thomas
his
unbelief
;
And
another
upon
the
Slowness
of
the
Apostles
to
beleeve
,
Gratias
agamus
divinae
dispensationi
&
corum
necessariae
tarditati
;
dubitatum
est
ab
illis
,
ne
dubitaretur
à
nobis
:
be
thankfull
for
Gods
goodness
,
and
their
slowness
to
beleeve
:
they
doubted
that
wee
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
wee
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
't
is
well
observed
by
the
Reverend
Bishop
Vsher
,
the
shortnes
of
the
petitions
cals
for
the
greater
enlargednes
of
heart
)
and
that
it
be
not
made
an
Idol
of
,
which
in
effect
they
doe
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
Idlen●s
,
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
charme
,
which
they
doe
who
think
by
repeating
the
words
of
it
to
fright
away
the
Divell
&c.
Nor
doe
I
think
it
inconvenient
that
it
be
made
the
close
of
our
prayers
,
that
it
be
sometimes
repeated
in
publick
,
so
that
there
be
not
a
necessity
of
using
it
supposed
.
2.
But
the
chief
end
doubtlesse
was
to
be
a
platform
and
Directory
,
to
guide
us
in
the
making
our
peti●ions
to
God
:
to
teach
us
,
to
whom
,
for
what
,
for
whom
and
in
what
manner
wee
must
pray
.
And
that
this
was
the
chief
end
of
our
Saviour
in
giving
and
recording
it
,
these
arg●ments
s●em
to
proove
.
1.
By
the
words
of
Christ
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
after
this
manner
therefore
pray
yee
,
not
in
these
words
and
syllables
:
and
though
it
is
objected
that
the
other
Evangelist
seems
to
tye
us
up
to
the
very
words
[
when
yee
pray
,
say
]
yet
wee
need
not
understand
him
so
strictly
.
For
in
Luk.
11.
1.
the
Disciple
desires
that
hee
would
teach
them
to
pray
as
John
—
Now
where
have
wee
any
form
,
or
the
least
intimation
of
a
form
prescribed
by
John
to
his
D●sciples
?
But
2.
(
Which
may
answer
that
objection
)
The
two
Evangelists
doe
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
injoyned
(
as
men
now
injoyne
their
formes
)
thus
you
shall
pray
and
no
otherwise
.
But
so
far
is
the
Holy
Ghost
from
tying
us
up
to
words
,
that
hee
seems
to
intimate
the
warrantableness
of
variation
:
and
I
think
I
may
challenge
the
otherwise-minded
to
give
an
Instance
of
any
thing
twise
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
diff●red
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
:
Wee
have
divers
prayers
of
theirs
recorded
,
as
Act.
4.
24-32
.
Eph.
1.
16
—
&c.
but
there
is
not
the
least
hint
of
their
using
this
form
.
Not
doe
they
in
their
directions
about
prayer
injoyn
this
as
necessary
,
muchless
as
the
only
form
to
be
used
:
Eph.
6.
18.
wee
are
taught
to
Pray
with
all
manner
of
prayer
,
and
supplication
in
the
Spirit
&c.
and
1
Tim.
2.
1.
where
the
Apostle
instructs
Timothy
concerning
publick
prayers
,
yet
there
is
no
intimation
given
of
the
necessity
of
using
this
,
which
doubtless
hee
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
shews
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
wee
are
to
beg
,
or
evils
wee
are
to
deprecate
,
as
is
requisite
in
prayer
:
But
as
the
Commandments
contain
the
summe
and
Epitome
of
mans
duty
,
comprehending
under
one
Species
or
kind
of
sin
or
duty
,
the
whole
Genus
;
so
this
platform
suggests
the
generall
heads
of
prayer
,
to
which
infinite
particulars
are
reducible
:
and
though
we
find
nothing
in
any
of
the
prayers
of
Gods
children
recorded
in
Scripture
but
what
is
reducible
to
some
of
these
heads
,
yet
wee
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
wee
need
not
particularize
in
confessions
or
petitions
▪
hee
knows
before
wee
speak
,
and
better
then
wee
can
tell
,
what
our
Sins
and
wants
are
;
Yet
in
reference
to
our selves
't
is
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
wee
more
shamed
:
so
in
petition
,
though
God
knows
what
wee
want
,
yet
hee
would
have
us
sensible
of
our
wants
,
and
shew
him
(
as
it
were
)
the
grieved
place
,
Ja.
1.
5
,
If
any
man
lack
Wisedome
(
and
so
of
any
other
grace
or
goodthing
)
let
him
ask
it
of
God
&c.
Thus
it
is
in
Thanksgiving
,
wee
must
be
particular
in
acknowleging
mercies
1
Thessa
.
5.
18.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
every
thing
give
thanks
.
Wee
are
to
summe
up
,
as
wee
can
,
the
particular
mercies
of
God
,
Psalm
139.
17
,
18.
how
doth
David
in
that
Eucharisticall
Psalm
(
viz.
▪
18.
)
amplify
upon
every
circumstance
of
his
deliverances
:
so
that
though
this
be
full
,
and
every
way
absolute
as
a
pattern
,
yet
it
is
not
sufficient
to
attaine
all
the
ends
of
prayer
,
which
doubtless
it
should
have
been
,
had
Christ
intended
it
properly
as
a
form
to
be
constantly
used
in
the
very
words
and
syllables
of
it
.
I
owe
as
much
Reverence
to
it
,
as
those
that
are
the
most
Z●alous
contenders
for
it
,
but
I
cannot
see
that
our
Saviour
intended
it
for
more
then
a
platform
for
our
imitation
and
direction
.
CHAP.
II.
HAving
spoken
to
these
two
things
I
now
enter
upon
the
handling
of
it
▪
wherein
I
shall
propose
to
my self
the
same
end
that
our
Saviour
had
in
giving
it
:
viz.
to
teach
you
to
pray
:
Nor
shall
I
handle
every
particular
Truth
which
would
arise
from
the
words
,
but
only
such
as
may
direct
us
in
prayer
,
and
those
in
such
a
Method
as
I
conceive
most
helpfull
to
that
duty
.
The
Usuall
,
and
most
naturall
Division
of
this
excellent
Directory
for
prayer
is
into
3.
Heads
.
1.
The
Preface
.
2.
The
substance
or
body
of
it
.
3.
The
conclusion
or
Doxology
.
In
the
Preface
[
Our
Father
which
art
in
Heaven
]
wee
have
the
Object
of
prayer
,
or
him
to
whom
wee
must
pray
,
described
by
way
of
Compellation
,
and
that
-
1.
From
his
Relation
to
us
:
Our
Father
.
-
2.
From
his
eminency
above
us
:
which
art
in
Heaven
.
The
first
Lesson
for
our
direction
in
prayer
will
arise
from
the
whole
Preface
,
as
Describing
God
to
whom
wee
pray
.
1.
Doctr.
Our
prayers
are
to
be
directed
to
God
and
him
only
:
A
Truth
,
I
hope
,
unquestionable
amongst
us
,
and
therefore
needs
the
less
to
be
insisted
on
:
yet
because
wee
may
possibly
meet
with
those
that
may
endeavour
to
shake
this
foundation
let
mee
fortify
you
with
an
Argument
or
two
,
and
then
a
Reason
.
God
command's
it
,
as
a
speciall
part
of
that
worship
which
is
due
to
him
as
God
,
and
therefore
not
to
be
yielded
to
any
other
.
Psalm
50.
15.
Call
upon
me●
—
Amos
5
▪
4
,
5
,
6
,
8.
Seek
not
to
Bethel
—
Seek
the
Lord
—
Seek
him
that
maketh
the
7
Starres
—
Isa.
8.
19.
When
they
shall
say
unto
you
seek
unto
them
that
have
familiar
Spirits
—
should
not
a
people
seek
unto
their
God
?
for
the
living
to
the
dead
?
q.
d.
that
were
a
most
vaine
and
impious
thing
.
The
Decree
passed
in
the
Court
of
Babylon
for
30
dayes
Dan.
26.
7.
viz.
that
none
should
ask
a
petition
of
any
but
of
the
King
;
is
past
in
Heaven
for
ever
,
in
reference
to
the
great
God
,
and
everlasting
King
.
No
prayer
or
Petition
(
as
part
of
worship
)
is
to
be
put
up
to
any
other
but
to
him
alone
.
2.
Wee
have
the
universall
standing
practise
of
the
saints
of
the
Old
and
New
Testament
for
our
direction
and
imitation
:
Is
there
the
least
syllable
of
their
praying
to
Angels
,
Saints
,
or
other
creature
?
How
are
they
described
Psalm
24.
6.
The
generation
that
seek
the
face
of
the
God
of
Jacob.
Psalm
99.
6.
22.
5.
To
whom
doth
Paul
bow
the
knee
Eph.
1.
17.
or
our
Saviour
direct
his
prayer
John
17
?
This
is
the
frequent
title
of
the
Saints
they
are
such
as
call
on
God's
name
(
not
on
any
other
)
Acts.
2.
21.
Rom.
10
12
,
13.
1
Cor.
1.
2.
2
Tim.
2.
22.
What
is
said
to
the
Contrary
of
the
Patriarch's
Abraham's
and
Jakob's
praying
to
Angels
&c.
scarce
deserves
confutation
,
and
is
abundantly
done
by
others
:
yet
I
shall
hint
at
it
by
and
by
:
Take
this
Reason
.
Reas.
Therefore
must
wee
pray
to
God
alone
,
because
prayer
ascribes
to
God
those
attributes
,
and
gives
him
that
glory
,
which
hee
will
not
have
ascribed
or
given
to
any
other
:
Isa.
42.
8.
By
prayer
wee
acknowledge
God's
omniscience
:
for
to
what
purpose
is
it
to
pray
to
him
that
knows
not
what
wee
want
or
cannot
heare
us
.
When
wee
pray
,
wee
ascribe
to
him
omnipotency
that
hee
is
able
to
fulfill
our
requests
,
Mercy
and
goodness
to
incline
him
to
heare
us
,
Truth
and
faithfulness
to
perform
his
Promises
;
wee
ascribe
to
him
the
glory
of
our
trust
and
dependence
,
for
,
how
shall
wee
call
on
him
,
in
whom
wee
have
not
beleeved
?
Rom.
10.
14.
Now
can
God
(
who
is
especially
jealous
about
his
glory
and
worship
)
take
it
well
that
wee
should
rob
him
of
these
things
,
which
are
the
Jewels
of
his
Crowne
?
Is
it
a
light
matter
to
give
to
the
Creature
that
which
belongs
only
to
God
?
What
can
be
greater
injury
to
God
,
or
more
gross
Idolatry
?
Use
.
1
Let
us
then
improve
this
Truth
.
1.
Into
a
detestation
and
abhorceny
of
that
Religion
which
teacheth
to
share
this
honor
(
due
to
God
alone
)
with
Angels
,
San●s
,
or
Images
,
perhaps
to
wicked
men
,
Tray●ors
and
Reb●ls
Thomas
Becket
&c.
as
some
of
those
were
which
the
Church
of
Rome
hath
Canoniz●d
:
should
you
be
assaulted
with
Temptations
to
that
Religion
,
have
recourse
to
this
pattern
,
tell
them
that
tempt
you
that
the
unerring
Guide
hath
taught
you
to
call
upon
God
only
,
that
you
cannot
say
to
any
other
but
God
only
,
Our
Father
&c.
that
hee
to
whom
you
pray
must
have
those
three
properties
which
none
but
God
can
have
.
1.
Hee
must
be
[
Lubens
]
willing
to
heare
and
help
,
and
who
is
like
unto
God
in
this
?
Mich.
7.
18.
What
care
so
open
as
God's
1
Pet.
4.
12.
What
help
so
neare
at
hand
Psalm
46.
1.
But
suppose
any
other
willing
,
yet
2.
Hee
must
be
[
Sciens
]
one
that
knowes
what
you
want
,
and
who
but
the
all
knowing
God
can
see
into
your
Souls
,
and
know
what
you
stand
in
need
of
Matt.
6.
32
?
Yea
hee
must
know
better
then
your selves
,
for
wee
are
very
often
ignorant
of
our
wants
and
necessities
;
and
ask
what
is
hurtfull
in
stead
of
what
is
needfull
:
The
Physician
must
have
more
skill
then
the
Patient
,
else
there
is
little
hope
of
doing
him
good
:
But
3.
Hee
must
be
[
Potens
]
able
both
to
heare
from
Heaven
to
Earth
,
to
understand
all
languages
,
yea
the
secret
sighs
and
groanes
of
our
hearts
,
Rom.
8.
26.
Moreover
hee
must
be
able
to
discerne
betwixt
those
that
pray
in
sincerity
,
and
those
that
pray
in
hypocrisy
;
and
hee
must
be
such
a
one
as
can
Simul
&
Semel
,
at
once
heare
all
suites
and
petitions
in
and
from
all
parts
of
▪
the
world
,
and
who
but
God
alone
can
doe
all
this
,
1.
nor
only
must
hee
be
able
to
heare
but
,
2.
to
help
,
relieve
and
satisfy
all
our
wants
and
desires
,
which
God
alone
can
doe
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
Intercessours
to
God
,
and
that
it
is
a
piece
of
humility
to
make
use
of
such
spokes
men
,
that
it
were
too
much
boldnes
to
presseimmediatly
into
the
presence
of
God
?
Answ.
1.
How
expresly
doth
the
Apostle
meet
with
and
condemn
this
under
the
Notion
of
voluntary
humility
,
and
tells
you
such
are
vainly
puft
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
&c.
1
King
.
18.
17.
If
the
dead
know
not
any
thing
as
Salomon
tels
us
,
Eccl.
9.
5.
(
that
is
,
as
to
the
affaires
of
this
world
)
how
shall
they
know
our
nec●ssities
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
acknowledg
us
not
,
thou
O
Lord
art
our
Father
,
our
Redeemer
,
thy
Name
is
everlasting
.
And
what
more
unscripturall
and
irrationall
then
that
Popish
fiction
of
the
Saints
seeing
al
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ministring
Spirits
Heb.
1.
11.
But
neither
of
them
Mediatours
:
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
wee
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
goodnes
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
hee
counts
that
an
Honour
to
himself
which
is
a
Priviledg
to
us
:
How
great
is
his
kindness
that
hee
doth
not
put
us
over
to
others
,
that
wee
need
no
other
Blastus
or
Spokesman
(
except
his
own
Sonne
)
to
preferre
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
wee
are
warranted
boldness
?
should
the
King
say
to
his
subjects
,
Come
to
mee
,
I
will
in
my
own
person
heare
and
grant
your
petitions
were
,
it
not
a
piece
of
unmannerliness
rather
then
humility
to
refuse
it
?
Since
God
hath
commanded
it
,
't
is
not
presumption
but
duty
to
doe
it
;
and
the
not
doing
it
,
is
not
humility
,
but
injury
and
disobedience
.
Therefore
when
wee
have
any
suit
to
God
,
let
the
consideration
of
this
priviledge
raise
our
hearts
to
an
high
pitch
of
thankfulness
and
admiration
.
Use
.
3
This
may
put
us
upon
search
and
tryall
:
Do
wee
indeed
pray
to
God
only
?
I
doubt
not
but
every
one
will
be
ready
to
justify
himself
in
this
and
will
say
as
Josephs
Brethren
of
the
Cup
which
they
were
charged
to
have
stoln
:
Gen.
44.
9.
with
whom
soever
this
(
sin
of
praying
to
any
but
the
true
God
)
is
found
,
let
him
die
;
But
I
feare
upon
a
closer
tryall
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
.
Consid●r
therefore
,
wee
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
Obj●ct
of
our
prayers
,
they
are
Guilty
,
who
.
1.
Direct
their
prayers
to
God
indeed
,
but
not
such
a
God
as
hee
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
braine
.
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
prayes
,
not
to
him
to
whom
hee
speakes
,
but
to
that
in
which
hee
trusts
:
Many
speak
to
God
in
prayer
,
but
trust
in
themselves
,
in
friends
,
in
carnall
refuges
&c.
Psal.
17.
2.
Early
will
I
direct
my
prayer
to
thee
and
looke
up
:
then
is
our
prayer
indeed
directed
to
God
when
wee
look
up
to
him
for
the
thing
prayed
for
,
with
an
eye
of
waiting
and
expectation
.
3.
They
doe
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
&c.
And
indeed
what
difference
betwixt
praying
to
a
Stock
or
Stone
,
and
to
a
God
of
whom
wee
have
no
other
apprehensions
than
as
if
hee
were
such
?
These
(
my
Beloved
)
are
more
secret
and
close
acts
of
Idolatry
(
though
no
less
sinfull
)
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
doe
wee
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
wee
put
up
,
wee
can
from
our
hearts
say
,
Lord
what
I
ask
is
I
hope
for
thy
glory
,
I
have
beg'd
every
thing
for
this
as
my
highest
end
,
that
I
might
glorify
thee
with
and
for
it
:
if
thou
in
thine
infinite
wisedome
seest
it
would
not
tend
to
the
end
for
which
I
beg
it
,
I
desire
and
beg
a
denyall
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
amisse
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
confideration
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
priviledge
,
that
hee
might
upon
all
emergencies
have
recourse
to
any
great
Earthly
Monarch
?
how
much
more
should
wee
take
delight
in
approaching
to
God
?
when
thou
feelest
thy
heart
dull
and
backward
to
this
duty
,
what
a
quickning
consideration
may
it
be
to
think
that
it
is
the
Majesty
of
heaven
that
thou
conversest
with
,
in
it
?
Nor
must
we
think
(
as
that
profane
wretch
I
have
heard
of
,
who
being
upon
a
sick-bed
used
this
as
an
argument
for
deliverance
,
that
if
God
would
now
heare
him
hee
would
trouble
him
no
more
)
that
our
frequent
addresses
trouble
God
:
No
,
the
oftner
▪
if
wee
come
aright
,
the
welcomer
,
hee
bids
us
ask
,
and
chides
us
for
not
asking
John
.
16
,
23
,
24.
2.
But
then
it
may
be
a
Curb
to
all
rovings
and
extravagancies
,
al
rashness
and
irreverence
:
'
T
is
the
God
of
Heaven
to
whom
thou
addresses
,
Who
would
not
fear
befo●
him
?
Eccl.
5.
2.
God
is
in
Heaven
,
and
thou
on
Earth
,
therefore
let
thy
words
be
few
.
It
ill
beseemes
us
to
be
sawcy
,
though
wee
may
be
humbly
bold
with
God
:
So
much
(
of
much
more
that
might
have
been
spoken
)
shall
serve
for
Application
of
this
Truth
.
I
come
now
to
a
more
particular
Consideration
of
the
description
of
God
in
this
Preface
.
And
1.
By
his
Relation
to
us
Father
:
which
is
amplified
by
the
Ground
and
extensiveness
of
it
,
for
both
are
implyed
in
that
word
[
Our
]
.
2.
Doctr.
They
that
come
to
God
aright
in
prayer
,
must
come
to
him
as
to
a
Father
:
Relation
to
,
and
Interest
in
God
is
necessary
to
make
prayer
prevalent
:
wee
must
be
able
to
cry
Abba
Father
Rom.
8.
15.
If
yet
call
on
the
Father
,
1
Pet.
1.
17.
There
must
be
some
hopefull
ground
of
such
a
relation
as
a
ground
of
confidence
in
prayer
.
Explic.
Now
God
is
called
Father
,
considered
1.
Personally
or
Hypostatically
,
viz.
as
the
first
person
of
the
Trinity
:
so
hee
is
the
Father
of
our
Lord
Jesus
Christ
,
as
having
begotten
him
from
eternity
by
an
ineffable
generation
,
A
mystery
to
be
beleeved
by
faith
,
not
apprehended
by
reason
!
Thus
hee
is
called
Eph.
1.
3.
Heb.
1.
5.
&c.
2.
Considered
Essentially
,
the
whole
Trinity
,
God
in
three
Persons
but
One
in
Essence
,
and
so
hee
is
Father
,
either
1.
In
regard
of
Creation
and
Sustentation
,
of
all
his
creatures
,
especially
the
rationall
creature
,
Mal.
2.
10.
called
the
Father
of
Spirits
Heb.
12.
9.
of
all
things
1
Cor.
8.
6.
thus
the
Heathens
stiled
their
Jupiter
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Father
of
Gods
and
men
.
2.
In
respect
of
Adoption
,
hee
is
the
Father
of
those
whom
hee
takes
into
speciall
Relation
:
and
this
,
1.
Either
Externall
,
when
a
people
are
called
into
a
profession
of
God
and
the
True
Religion
:
thus
the
whole
body
of
the
Jewish
Nation
:
Rom.
9.
2.
to
them
belonged
the
Adoption
—
See
Exod.
4.
22.
and
Deut.
32.
6.
And
in
this
sense
the
whole
body
of
a
Nation
professing
Christianity
,
and
baptized
,
and
partaking
of
Gods
Ordinances
may
be
called
the
children
or
people
of
God
.
This
is
indeed
a
great
mercy
,
yet
a
man
may
perish
from
under
this
priviledge
,
The
children
of
the
Kingdom
may
be
cast
out
,
Matth.
8.
12.
2.
Or
Internall
,
when
a
man
hath
not
only
the
title
but
the
Spirit
of
Adoption
:
Rom.
8.
15.
Gal.
4.
5.
Eph.
1.
13.
This
may
be
described
,
An
Act
of
God's
free
grace
in
Christ
taking
us
into
the
number
and
entitling
us
to
all
the
priviledges
of
the
Sons
of
God
.
'T
is
not
an
empty
title
,
but
a
reall
priviledge
.
Christ
is
the
head
and
roote
of
it
,
the
Elect
and
they
only
the
subjects
,
free
grace
the
inward
mooving
cause
on
God's
part
,
the
word
and
Spirit
are
the
instruments
begetting
and
sealing
it
,
Gods
glory
in
conjunction
with
mans
Salvation
the
end
of
it
.
Now
in
this
sense
,
wee
are
to
understand
it
here
:
Our
Father
,
not
only
as
createing
and
upholding
us
,
not
only
as
wee
are
baptized
,
and
partake
of
Church-priviledges
;
but
as
wee
are
begotten
by
his
Word
and
Spirit
,
born
again
not
of
flesh
,
nor
of
blood
&c.
John
.
1.
13.
Object
.
But
may
none
pray
unto
God
,
or
call
him
Father
but
those
that
are
assured
of
this
Adoption
?
Answ.
Our
Common
Relation
to
God
as
his
creatures
,
and
our
Relation
to
him
as
Members
of
the
visible
Church
may
be
urged
as
Arguments
in
prayer
:
even
those
that
had
speciall
Relation
to
God
make
use
of
them
,
Psal.
138.
8.
Isa.
63.
19.
Wee
may
plead
for
mercy
upon
those
accounts
;
but
wee
are
not
to
rest
in
them
.
God
may
heare
our
prayers
,
but
wee
cannot
have
assurance
that
hee
will
heare
them
:
till
wee
can
come
to
him
in
this
way
of
Speciall
Relation
:
other
pleas
may
prevail
,
but
this
will
never
fail
us
.
Confirmation
.
Now
for
proof
of
this
,
wee
have
the
practise
of
the
Saints
both
of
the
Old
and
New
Testament
,
they
come
to
God
under
this
Relation
.
Isa.
63.
16.
and
64
,
8.
Ier.
3.
4
,
19.
So
Christ
himself
Matth.
11.
25
,
26.
John
.
17.
1
,
5.
and
21
,
24
,
25.
This
is
the
Genius
and
Spirit
of
Christians
,
Rom.
8.
15.
Gal.
4.
5.
1
Pet.
1.
17.
Even
Idolaters
used
to
come
to
their
Idols
with
this
appellation
,
Jer.
2.
27.
they
say
to
a
stock
,
Thou
art
my
Father
&c.
Reas.
The
Reason
in
generall
may
be
,
because
there
is
not
a
more
suitable
Title
,
either
for
God
to
have
,
or
for
us
to
give
him
in
our
addresses
to
him
by
prayer
.
'T
is
suitable
,
in
regard
both
of
his
Majesty
and
greatness
and
of
his
mercy
and
goodness
,
it
s
a
singular
help
against
those
miscarriages
that
are
incident
to
us
in
prayer
,
as
1.
It
helps
against
irreverence
,
and
rash
presumption
:
there
's
a
naturall
impress
of
Awe
and
Reverence
upon
the
Spirits
of
children
towards
a
Father
,
there
are
indeed
other
Titles
more
apt
to
beget
feare
and
trembling
,
but
none
more
effectuall
to
strike
an
awfull
reverence
of
God
upon
the
soul
,
this
will
make
us
rejoyce
with
trembling
;
Psal.
2.
11.
and
fill
us
with
Reverence
and
Godly
fear
Hebr.
12.
28.
2.
It
helps
against
Feare
and
Unbelief
;
this
Relation
fils
the
soul
with
boldness
and
confidence
:
Had
wee
been
taught
to
call
him
King
of
glory
,
wee
should
have
been
dasht
out
of
Countenance
with
his
Majesty
;
if
wee
had
called
him
The
Lord
of
Hosts
,
it
would
have
made
us
tremble
at
his
power
;
or
if
hee
had
been
stiled
Judge
of
the
world
wee
might
have
feared
his
justice
.
But
the
Title
of
Father
begets
boldness
,
and
gives
encouragement
:
what
may
not
a
child
hope
to
obtain
from
a
loving
and
tender
Father
?
'T
is
the
lowest
Title
to
which
humility
could
condescend
,
and
the
highest
to
which
love
could
aspire
:
This
begets
assurance
that
hee
will
give
us
,
if
not
what
wee
ask
,
yet
what
is
best
for
us
:
A
Father
will
not
in
stead
of
bread
give
a
stone
,
nor
in
stead
of
a
fish
,
a
Serpent
,
nor
in
stead
of
an
egge
a
Scorpion
,
Luke
.
11.
11
,
12.
This
Title
speaks
our
Interest
in
God
,
and
his
affections
and
bowels
towards
us
.
Confidence
and
boldness
is
necessary
in
prayer
,
Jam.
1.
6.
Wee
must
ask
in
faith
not
wavering
,
and
what
Relation
more
apt
to
beget
it
than
when
wee
can
come
to
God
as
children
to
a
Father
?
3.
It
helps
against
that
backwardness
and
unwillingness
which
wee
are
naturally
subject
to
:
wee
are
apt
to
withdraw
from
that
duty
,
unwilling
to
begge
:
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
hee
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
mee
see
thy
Countenance
,
let
mee
heare
thy
voice
,
for
sweet
is
thy
voice
,
and
thy
Countenance
is
comely
;
so
hee
would
have
us
come
chearfully
,
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
priviledge
;
't
is
an
address
to
God
under
the
sweetest
Relation
:
Wee
come
not
to
deal
with
a
severe
Judge
,
with
a
rugged
and
austere
Master
,
nor
with
an
offended
irreconcileable
enemy
;
Nor
yet
with
a
stranger
in
whom
wee
have
no
interest
,
and
with
whom
wee
have
no
acquaintance
:
No
but
wee
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
goe
to
God
in
prayer
.
How
seldom
doe
wee
consider
this
or
act
up
to
it
?
wee
come
not
to
the
duty
as
our
priviledge
or
to
God
as
Our
Father
.
There
are
three
tempers
of
Spirit
(
partly
hinted
before
)
very
unsuitable
to
this
Priviledge
.
1.
A
lumpish
,
backward
and
withdrawing
Spirit
:
when
wee
must
be
drag'd
and
forced
to
prayer
:
when
neither
apprehension
of
the
priviledge
,
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
Gods
children
doe
not
sadly
experience
this
distemper
often
upon
them
?
Oh
,
let
us
be
ashamed
of
it
,
bewayl
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
?
ô
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
loe
,
well
mightst
thou
be
backward
:
but
who
would
not
delight
to
converse
,
with
a
Father
,
such
a
Father
?
2.
A
diffident
and
distrustfull
Spirit
:
This
much
unbeseems
the
Relation
of
Children
to
a
Father
(
especially
such
a
Father
)
:
wee
should
not
ask
tremblingly
having
a
Father
to
ask
,
a
Son
in
whose
name
wee
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
asking
begs
a
denyall
:
God
allowes
and
wee
may
use
an
humble
boldness
and
familiarity
.
Isa.
45.
11.
Ask
of
mee
things
to
come
concerning
[
MY
SONNES
]
and
concerning
the
work
of
my
hands
command
ye
mee
;
that
's
a
high
expression
:
and
shews
how
condescending
God
is
,
and
how
humbly
confident
wee
should
be
.
3.
A
careless
irreverent
Spirit
.
Hee
is
little
sensible
either
of
the
Majesty
of
God
,
or
the
Relation
in
which
hee
should
approach
to
God
,
that
comes
irreverently
into
his
presence
.
W●e
forget
the
Relation
of
Father
when
wee
despise
or
irreverently
take
the
name
of
God
into
our
Mouths
;
when
Mal.
1.
6
,
7.
Hebr.
12.
28.
wee
doe
not
serve
God
with
reverence
and
Godly
feare
▪
wee
doe
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
priviledge
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
Tryals
and
evidences
of
sonship
,
but
I
should
make
this
part
too
bigge
for
the
rest
of
my
intended
building
,
besides
I
have
lately
(
in
speaking
to
the
Priviledge
of
Adoption
)
spoken
to
this
at
large
:
I
shall
content
my self
with
3.
Characters
of
a
Son
:
which
if
found
in
you
,
you
may
conclude
your selves
to
be
Children
indeed
.
1.
The
first
note
of
a
child
is
,
Resemblance
to
his
Father
.
It
is
not
alwayes
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
deare
children
:
mercifull
,
as
their
heavenly
Father
,
holy
,
haters
of
sin
,
lovers
of
Righteousness
.
Now
where
shall
wee
find
this
Character
impressed
?
May
wee
not
say
of
many
(
as
John
.
8.
44.
Yee
are
of
your
Father
the
Divell
—
What
shall
wee
say
of
those
that
manisest
to
the
world
that
they
hate
God
and
goodness
?
of
the
common
swearer
&c.
—
Doe
not
these
bear
the
very
image
of
Sathan
?
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
,
proove
your selves
Children
,
by
your
Resemblance
to
God
,
2.
Obedience
is
the
Character
of
a
Child
:
there
's
a
Spirit
which
makes
them
plyable
to
the
Fathers
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
perswaded
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
?
hee
that
would
try
his
obedience
,
must
take
a
trying
command
(
such
as
God
gave
Abraham
Gen.
22.
1.
about
sacrificing
his
son
)
such
as
thwarts
his
humour
,
Interest
&c.
Oh
,
how
few
will
obey
,
where
any
disadvantage
to
their
carnall
Interest
attends
their
obedience
?
Well
,
but
I
tell
you
,
this
is
so
essentiall
to
a
child
of
God
,
that
without
it
(
in
some
measure
)
it
is
impossible
we
should
be
Children
.
3.
Dependnece
on
the
Father
is
the
Genius
and
disposition
of
a
child
(
especially
in
its
minority
)
;
so
it
is
with
a
child
of
God
,
his
dependence
is
upon
God
,
his
hope
in
him
,
his
expectation
from
him
.
Psam.
39.
6.
and
56.
3.
and
4.
ult.
2
Tim.
1.
12.
all
these
and
abundance
more
of
clear
Scriptures
declare
that
the
whole
affiance
of
a
child
of
God
is
in
his
heavenly
Father
.
How
is
it
with
us
?
where
is
our
confidence
?
It
may
be
wee
goe
to
God
,
when
wee
want
a
mercy
,
and
wee
are
not
so
atheisticall
but
wee
will
acknowledge
that
wee
cannot
have
it
without
Gods
giving
;
yet
,
Doe
wee
not
more
rely
on
the
Physician
then
on
God
for
our
health
?
more
on
our
owne
wisdom
,
or
friends
advice
then
on
Gods
providence
for
the
management
of
our
affairs
?
Oh
,
there
lies
much
of
secret
.
Atheism
in
this
,
when
wee
pray
to
God
,
yet
rely
on
our selves
or
others
:
well
,
but
if
thou
art
indeed
a
child
,
thou
hast
learnt
to
commit
thy
way
to
the
Lord
,
to
east
thy
burden
upon
him
,
to
intrust
thy self
and
all
thy
concernments
in
his
hand
.
These
may
be
helpfull
to
discover
your
Sonship
,
and
consequently
to
encourage
you
to
goe
to
God
in
prayer
with
considence
.
Use
.
3
The
last
Use
I
shall
make
,
is
this
.
Let
all
those
who
call
on
God
under
the
Notion
of
Father
,
carry
to
him
as
children
.
This
,
as
all
other
Priviledges
,
is
attended
with
duty
.
In
two
words
.
1.
Carry
as
children
in
your
immediate
addresses
to
God
:
in
prayer
,
hearing
&c.
And
that
is
by
putting
on
those
affections
wherewith
it
becomes
a
child
to
approach
his
Father
:
such
are
humility
,
reverence
,
awe
,
yet
joyned
with
confidence
:
only
remember
,
that
your
distance
from
God
is
infinitely
greater
,
then
of
the
child
from
his
earthly
Parent
,
and
therefore
your
reverence
must
be
the
greater
.
2.
Nor
only
in
your
more
immediate
addresses
,
but
in
the
whole
course
of
your
lives
.
It
s
a
wretched
thing
to
goe
to
God
Morning
and
Evening
with
[
Our
Father
]
in
your
mouths
,
and
to
carry
all
day
as
R●bels
:
1.
Pet.
1.
14.
As
obedient
Children
—
and
verse
17.
If
yee
call
on
the
Father
—
pass
the
time
of
your
sojeurning
here
in
fear
.
You
contradict
your
prayers
by
unchildlike
carriages
,
and
proclaim
to
the
world
that
you
are
not
what
you
pretend
:
you
give
God
just
cause
to
say
to
you
as
Mal.
1.
6.
If
I
be
a
Father
,
where
is
mine
bonour
—
Well
then
,
as
the
Apostle
urgeth
,
let
every
one
that
2
Tim.
2.
19.
nameth
the
name
of
Christ
,
so
I
let
every
one
that
nameth
the
name
of
Father
,
that
calleth
upon
God
as
a
Father
depart
from
iniquity
and
endeavour
a
deportment
suitable
to
that
Relation
.
Thus
much
for
the
Relation
,
Father
:
I
now
proceed
to
the
Ground
and
Extent
of
this
Relation
,
both
implyed
in
that
sweat
Monosyllable
[
Our
:
]
which
(
as
Expositors
judge
,
)
hath
a
double
reference
.
To
Christ
;
and
so
it
imports
the
ground
of
this
Relation
,
q.
d.
Thou
,
O
Lord
,
who
art
the
Father
of
our
Lord
Jesus
,
Christ
and
,
in
and
through
him
,
Our
Father
.
Though
Jesus
Christ
be
not
named
in
this
exact
form
,
yet
the
very
Title
of
Relation
[
Father
]
and
this
word
[
Our
]
doe
intimate
in
whose
name
wee
ought
to
come
,
and
by
whom
wee
must
have
access
to
God
.
2.
To
all
Beleevers
:
q.
d.
my
Father
,
and
the
Father
of
all
those
that
beleeve
on
Christ
.
The
Father
of
that
great
family
in
Heaven
and
Fph.
3
:
14
,
15.
Earth
.
And
according
to
this
double
reference
,
there
is
implyed
a
2.
fold
grace
which
wee
should
especially
bring
along
with
us
in
prayer
,
viz:
Faith
in
Christ
,
and
Love
to
the
Brethren
,
without
both
which
wee
cannot
say
Our
Father
,
in
Truth
and
Sincerity
,
nor
call
on
God
with
acceptance
.
I
shall
according
to
this
double
respect
of
the
word
lay
down
a
2.
fold
observation
handling
them
with
that
brevity
as
I
have
done
the
former
,
and
endeavouring
to
make
each
Doctrin
(
as
it
were
)
a
particular
Rule
or
Directory
in
prayer
,
which
is
my
design
in
this
whole
work
.
The
first
of
these
is
taken
from
the
word
as
it
relates
to
Christ
.
It
is
the
3d.
Doctrine
in
order
.
Doctrine
.
3
They
that
come
to
God
as
a
Father
,
must
bring
Christ
along
with
them
:
wee
must
not
say
My
Father
(
though
in
regard
of
each
Christians
peculiar
Interest
in
God
I
deny
not
the
lawfulness
of
it
)
but
wee
must
say
Our
Father
,
that
is
,
the
Father
of
our
Elder
Brother
first
,
and
then
ours
through
him
.
However
,
the
very
word
of
Relation
,
Father
,
(
importing
our
adoption
)
doth
sufficiently
intimate
this
Truth
.
Wee
cannot
come
to
God
as
Father
but
by
Christ
as
Mediatour
;
nor
will
hee
own
us
as
Children
,
if
own
not
Christ
as
our
Elder
Brother
.
As
no
man
comes
to
Christ
but
by
the
Fathers
power
John
.
6.
44.
so
no
man
comes
to
the
Father
prevailingly
but
by
the
Sons
merit
and
mediation
.
John
▪
14.
6.
1.
The
Types
of
the
old
Testament
For
proof
.
Shadowed
out
this
Truth
.
Christ
was
the
substance
of
those
shadows
,
and
many
of
them
did
shadow
out
this
particular
of
Christ
,
viz.
his
being
our
way
to
the
Father
.
This
was
prefigured
by
the
High-Priest's
entring
into
the
Holy
of
holies
in
the
people's
behalf
,
as
also
by
Gods
commanding
the
sacrifice
to
be
brought
to
the
Priest
,
to
be
offered
by
him
,
and
forbidding
the
people
either
to
offer
their
owne
sacrifices
,
or
to
put
incense
thereto
,
because
this
must
be
done
by
the
Priest
.
Read
to
this
purpose
,
Levit.
5.
8
,
12.
and
17.
3.
—
10.
and
8.
11.
and
16.
12
,
13.
And
what
did
all
this
teach
,
but
that
wee
must
come
by
Christ
our
high
Priest
unto
the
Father
?
the
same
was
intimated
by
the
blood
of
sprinkling
,
the
Hysop
,
the
scarlet
wooll
,
&c.
which
for
brevity
I
omitt
.
2.
The
express
commands
of
the
new
Testament
doe
teach
this
lesson
,
hence
Christ
is
called
our
High-Priest
Heb.
2.
17.
and
3.
1.
and
4.
14.
and
10.
21.
our
Mediatour
Heb.
9.
15.
and
12.
24.
that
is
,
one
that
stands
betwixt
God
and
us
:
By
him
wee
have
access
and
Manuduction
into
the
presence
of
God
,
Eph.
2.
17.
Through
him
wee
are
commanded
to
offer
the
sacrifice
of
●
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
wee
see
the
reconciled
face
of
God
without
Christ
:
all
our
addresses
to
God
in
prayer
,
and
returns
of
praise
,
must
be
through
him
.
John
16.
23.
Hebr.
13.
15.
Reas.
1
It
is
not
the
pretending
to
,
but
the
reall
having
Relation
to
God
that
will
prevail
in
prayer
.
Wee
must
be
children
as
well
as
call
our selves
so
,
and
God
must
be
(
and
not
only
be
called
)
Our
Father
,
else
there
is
little
hope
of
audience
and
acceptance
.
Now
this
Relation
is
founded
in
Christ
.
Wee
are
none
of
God's
by
Adoption
,
if
Christ
be
not
our's
by
a
cordiall
acceptation
:
for
consider
,
what
are
wee
to
God
in
our
faln'
estate
,
and
while
out
of
Christ
?
not
children
,
but
aliens
,
enemies
,
Rebels
&c.
see
Col.
1.
21.
Eph.
2.
13.
Wee
were
indeed
the
Sons
of
God
by
Creation
,
and
might
have
had
,
in
that
primitive
Condition
,
immediate
access
to
,
and
communion
with
him
,
but
,
together
with
our
purity
,
wee
lost
our
Priviledge
,
and
now
there
is
no
such
emboldning
Relation
but
by
Christ
.
The
way
of
immediate
communion
is
shut
up
;
and
now
Christ
is
our
way
.
Wee
are
adopted
in
him
Eph.
1.
5.
and
therefore
all
the
priviledges
of
our
Sonship
are
derived
through
him
.
What
high
presumption
would
it
bee
for
a
Beggar
that
hath
no
Relation
,
to
come
to
a
King
or
great
Person
and
call
him
Father
?
the
like
presumption
in
a
higher
degree
are
wee
guilty
of
,
when
wee
presume
to
come
to
God
as
Father
,
without
Christ
:
and
as
its
likely
the
King
would
punish
an
act
so
presumptuous
with
great
severity
,
so
doubtless
will
God
.
What
had
you
to
doe
to
call
mee
Father
(
will
God
say
)
who
never
had
,
nor
would
have
Interest
in
him
by
whom
you
should
have
power
(
or
priviledg
)
to
be
called
the
Sons
of
God
?
Bold
,
John
●
.
12.
and
audacious
Sinners
!
prove
your
Relation
,
Did
you
ever
accept
my
Son
for
your
Elder
Brother
?
were
you
ever
implanted
into
him
?
where
's
my
Benjamin
,
why
have
you
not
brought
him
along
with
you
,
if
ever
you
hope
to
see
my
face
?
Oh
,
how
will
this
confound
and
put
to
silence
every
such
presumptuous
soul
,
that
durst
groundlesly
come
to
God
with
meer
pretence
of
Relation
?
It
is
a
sweet
note
of
an
Ancient
upon
that
Scripture
John
20.
17.
I
ascend
unto
my
Father
,
Greg.
in
locum
.
and
your
Father
,
and
to
my
God
,
and
your
God
.
Since
(
saith
hee
)
our
Saviour
calleth
God
,
his
God
and
theirs
,
why
doth
hee
not
say
in
common
,
our
God
?
to
wit
,
because
hee
and
wee
have
not
God
our
God
in
the
like
manner
.
My
Father
by
nature
,
yours
by
grace
;
My
God
from
whom
I
descended
,
yours
to
whom
you
shall
ascend
:
Mine
first
,
and
because
mine
,
therefore
yours
also
that
beleeve
in
mee
.
So
that
all
our
Interest
in
God
,
as
our
Father
,
in
a
speciall
manner
flowes
from
Christ
▪
and
our
approaches
to
him
must
be
by
Christ
.
Reas.
2
As
Christ
is
the
foundation
of
our
Interest
,
so
is
his
merit
and
intercession
of
our
acceptance
:
hee
is
not
only
Elder
Brother
,
but
our
high
Priest
,
so
that
all
our
hope
to
speed
depends
on
him
hee
is
our
Goel
,
our
Kinsman
,
our
only
friend
in
the
Court
of
heaven
,
by
whom
wee
have
admittance
,
audience
,
and
acceptance
.
Therefore
wee
should
by
no
means
neglect
to
take
him
along
with
us
in
all
our
addresses
to
the
Father
.
Paul's
Mediatory
letter
on
Onesimus
his
behalf
(
who
had
been
an
unfaithful
servant
and
a
fugitive
)
was
not
so
prevailing
to
procure
Philemon's
acceptance
of
him
again
into
his
service
,
as
is
Christs
Intercession
to
procure
Gods
favourable
respects
towards
us
.
Use
.
1
To
make
some
short
improvement
of
this
Copious
and
important
Truth
.
It
may
be
matter
of
sad
reflection
upon
many
of
our
duties
.
How
often
have
wee
goe
to
God
without
our
Mediarour
?
How
often
have
many
repeated
this
form
,
and
yet
never
thought
of
Christ
●or
lookt
after
him
?
Surely
,
it
is
an
high
affront
to
the
Majesty
of
heaven
,
that
sinfull
dust
and
ashes
should
dare
to
entitle
it self
to
him
in
that
speciall
Relation
without
Interest
in
Christ
:
such
presumption
cannot
but
be
highly
provoking
.
That
many
are
guilty
of
it
,
may
appear
by
these
t
woor
three
convincing
evidences
.
1.
The
notorious
ignorance
of
many
about
Christ
,
and
his
mediatory
office
.
I
may
say
as
the
Apostle
1
Cor.
15.
34.
Many
have
not
the
knowledge
of
God
(
so
of
Christ
)
I
speak
it
to
your
shame
.
They
have
the
name
of
Christ
often
in
their
mouths
(
it
may
be
to
swear
by
it
)
but
alas
!
they
are
utterly
strangers
to
any
distinct
knowledge
of
him
:
what
hee
is
,
or
how
hee
is
made
ours
,
or
how
wee
are
to
come
to
God
by
him
,
are
to
them
unintelligible
Mysteries
,
and
as
a
book
sealed
.
Now
it
is
impossible
they
should
come
to
God
by
Christ
,
who
are
grossly
ignorant
in
these
things
:
Knowledge
of
Christ
is
necessarily
presupposed
to
interest
in
him
,
and
without
interest
there
is
no
coming
to
God
by
him
Oh
think
how
often
many
of
you
have
called
God
Our
Father
,
and
yet
are
ignorant
of
the
Son
,
by
whom
hee
is
Our
Father
.
2.
The
palpable
unbelief
of
many
evinceth
their
guilt
in
this
particular
.
Faith
is
the
ground
of
our
Interest
,
and
the
hand
with
which
wee
take
hold
of
Christ
.
But
alas
!
may
I
not
take
up
the
Prophet's
complaint
?
Isa.
53.
1.
Who
hath
beleeved
our
Report
?
who
,
say
you
,
why
all
of
us
,
wee
hope
;
pitty
hee
should
live
that
will
not
beleeve
on
his
Saviour
▪
wee
are
verily
perswaded
(
and
none
shall
drive
us
out
of
that
perswasion
)
that
Christ
died
for
us
&c.
Poor
,
self-deluded
souls
how
easy
is
it
to
deceive
your selves
with
such
a
presumptuous
conceit
?
but
I
must
tell
you
,
Faith
is
no
such
easy
matter
,
nay
it
is
a
sad
sign
that
such
never
knew
what
it
was
to
beleeve
,
that
come
so
lightly
by
it
,
and
can
keep
it
up
constantly
without
trouble
or
interruption
:
But
let
mee
ask
you
,
Where
had
you
your
faith
?
by
what
means
came
you
by
it
?
Rom.
10.
14
,
17.
Faith
comes
by
hearing
&c.
Did
you
ever
experience
your
hearts
bowed
and
perswaded
by
the
word
to
close
with
Christ
?
Again
,
what
effect
hath
your
faith
upon
your
heart
?
if
true
,
it
purifies
the
heart
Acts.
15.
9.
Where
are
the
fruits
of
it
that
should
demonstrate
it
to
others
?
faith
is
no
better
than
dead
,
if
alone
,
Shew
mee
thy
faith
by
thy
works
.
Jam.
2.
14.
—
Alas
!
are
not
the
irregular
,
and
Atheisticall
lives
of
many
men
undeniable
evidences
of
their
infidelity
?
what
surer
demonstration
of
unbelief
raigning
in
the
heart
then
impiety
and
profaneness
prevailing
Psal.
36
1.
in
the
life
?
so
that
as
,
the
Transgression
of
the
wicked
said
in
Davids
heart
(
i.
e.
convinced
and
perswaded
him
)
that
there
was
no
fear
of
God
before
his
eys
;
so
may
I
say
,
that
the
open
debauchery
,
fraud
,
oppression
,
atheisme
,
uncleanness
&c.
of
many
say
plainly
that
there
is
no
faith
in
their
hearts
:
and
where
there
is
no
true
faith
,
it
is
impossible
the
soul
should
come
to
God
by
Christ
,
since
faith
is
absolutely
requisite
in
that
case
.
3.
The
Pharisaism
and
self-confidence
of
many
,
shews
they
doe
not
come
to
God
by
Christ
.
For
,
to
depend
on
Christ
,
and
on
our
owne
righteousness
are
diametrically
opposite
Rom.
10.
2
,
3.
Now
doe
not
most
of
the
common
sort
of
professing
Christians
think
to
be
heard
for
their
civill
honesty
their
good
meanings
their
uprightness
?
had
not
my
owne
experience
in
conversing
with
many
,
confirmed
mee
,
I
could
scarce
have
beleeved
that
so
many
professing
the
Protestant
religion
,
had
retained
this
Popish
principle
.
I
fear
many
look
but
with
a
●quint
ey
(
at
best
)
upon
Christ
,
and
though
they
name
the
name
of
Christ
in
duty
,
yet
(
as
those
women
Isa.
4.
1
:
they
weare
their
owne
apparrell
,
come
to
God
,
rather
trusting
to
their
owne
supposed
worthiness
,
than
the
merit
of
Christ
.
Well
:
't
is
impossible
you
should
come
in
the
name
of
Christ
till
you
be
beaten
out
of
this
hold
.
They
that
serve
God
in
the
Spirit
,
and
rejoyce
in
Christ
Jesus
,
will
put
no
Confidence
in
the
flesh
:
These
may
serve
as
convictions
of
your
Phil.
3.
3.
guilt
.
Therefore
reflect
upon
your
approaches
to
God
,
bewayl
your
presumption
in
daring
to
call
God
Father
while
you
have
come
without
Christ
.
I
sorbear
to
aggravate
this
sin
upon
your
Consciences
.
Use
.
2
Learn
in
all
your
addresses
to
God
to
bring
Christ
along
with
you
:
dare
not
to
call
God
Father
but
by
Christ
:
and
therefore
make
sure
your
Interest
in
Christ
:
it
is
not
naming
the
name
of
Christ
in
prayer
,
but
acting
faith
upon
his
merit
and
intercession
that
I
press
you
to
:
Matth.
7.
22.
Many
shall
say
,
Lord
wee
have
prophesyed
(
and
so
prayed
)
in
thy
name
,
and
yet
hee
will
disowne
them
.
'T
is
not
the
vehemency
of
words
,
but
the
reality
of
your
relation
,
that
will
prevail
.
And
therefore
,
1.
See
that
your
faith
in
Christ
be
right
;
Examine-proove
,
know
you
not
&c.
2
Cor.
13.
5.
The
Apostle
is
serious
and
urgent
in
this
matter
,
and
it
is
whether
you
be
in
the
faith
—
his
redoubling
the
exhortation
speaks
both
the
difficulty
and
necessity
of
the
thing
.
The
Truth
of
our
speciall
relation
to
God
depends
upon
the
sincerity
of
our
acceptation
of
Christ
,
and
upon
that
relation
lies
the
stress
of
our
assurance
to
speed
:
what
need
have
wee
to
see
that
our
faith
be
right
?
2.
Nor
is
it
enough
that
wee
have
faith
(
in
order
to
our
coming
to
God
by
Christ
)
but
wee
must
act
it
:
while
our
mouth
is
opened
in
begging
,
our
hand
must
be
imployed
in
tendering
Christ
.
Prayer
is
neither
right
nor
prevalent
,
if
it
be
not
more
in
the
exercise
of
grace
,
then
in
bodily
contention
:
as
wee
must
have
one
ey
to
God
the
Father
,
expecting
what
wee
ask
from
him
:
so
wee
must
have
another
upon
Christ
,
expecting
it
though
him
as
our
Intercessour
.
3.
See
that
both
your
person
and
performance
be
worthy
of
or
rather
suitable
to
,
such
a
Mediatour
:
that
is
,
that
you
be
such
for
whom
hee
may
intercede
,
and
the
duty
such
as
hee
may
tender
to
the
Father
:
I
am
far
from
thinking
that
wee
can
perform
such
duties
which
may
by
any
vertue
in
them
engage
Christ
to
tender
them
,
yet
our
duties
be
such
as
may
be
fit
for
Christ
to
tender
to
the
Father
:
The
Reverend
Dr.
Preston
Saints
dayly
Excercise
.
hath
well
exprest
my
meaning
.
Under
the
law
(
saith
hee
)
besides
that
the
Priest
must
offer
the
sacrifice
,
two
things
were
required
.
1.
That
the
Person
should
be
legally
cleane
,
and
this
is
still
required
:
viz.
that
every
one
that
nameth
the
name
of
Christ
(
i.
e.
either
cals
himself
a
Christian
,
or
cals
2
Tim.
2.
19.
upon
God
by
Christ
)
should
depart
from
iniquity
:
'T
is
high
presumption
to
call
upon
God
with
polluted
lips
,
to
come
into
the
presence
of
God
with
a
stinking
breath
:
they
that
draw
nigh
God
must
cleanse
their
hands
and
purify
their
hearts
.
Jam.
4
9.
2.
The
sacrifice
must
be
without
blemish
:
so
under
the
Gospel
the
duty
must
be
holy
,
the
prayer
ten
red
by
Christ
must
be
according
to
the
Will
of
God
:
if
either
of
these
be
wanting
wee
cannot
rightly
come
to
God
by
Christ
:
such
defects
either
in
the
person
or
performance
will
weaken
confidence
,
as
a
child
when
conscious
of
any
wilfull
miscarriage
feares
his
Father's
presence
;
the
Truth
is
,
where
such
defects
prevaile
,
the
acting
of
Faith
upon
Christ
must
needs
be
hindred
,
and
then
wee
doe
not
rightly
come
in
his
name
to
the
Father
.
So
much
for
this
Truth
.
D.
4.
The
word
[
Our
]
may
relate
to
the
community
of
Christians
,
and
so
it
teaches
us
charity
;
to
take
others
into
our
prayers
.
God
is
the
Father
of
the
whole
family
,
Eph.
3.
15.
and
therefore
must
be
prayed
to
as
our
common
Father
:
't
is
observable
that
Our
Saviour
instructs
his
Disciples
to
pray
thus
not
only
in
their
publick
and
joynt
addresses
,
but
in
secret
,
and
in
our
single
applications
.
Verse
6.
when
Thou
prayest
—
so
that
the
point
is
:
God
in
all
our
addresses
is
to
be
prayed
to
as
the
common
Father
of
the
faithfull
.
Wee
are
to
take
in
others
into
our
prayers
,
not
appropriating
God
to
our selves
only
.
Wee
have
frequent
Instances
in
Paul's
prayers
,
1
Thess.
1.
1.
and
3.
11.
2
Thess.
1.
2.
and
2.
16.
Though
hee
alone
pray
,
yet
hee
prayes
to
God
as
a
common
Father
.
And
this
wee
must
doe
.
Reas.
1
1.
To
import
a
distinction
of
God
from
,
and
excellency
above
all
Earthly
Parents
.
They
are
only
of
particulars
of
of
a
few
,
but
hee
of
the
whole
community
:
So
that
in
saying
Our
Father
,
wee
acknowledge
God
the
Authour
of
all
Spirituall
life
and
grace
to
all
beleevers
.
'T
is
as
if
we
should
say
,
Thou
O
Lord
,
the
fountain
of
all
grace
,
who
begettest
all
that
are
begotten
to
a
Spirituall
life
,
the
God
in
whom
all
beleevers
live
,
and
moove
,
and
have
their
being
spiritually
.
This
sets
God
far
above
all
others
,
who
are
but
particular
and
instrumentall
Fathers
.
2.
To
import
our
membership
in
that
body
which
is
spiritually
begotten
:
q.
d.
Lord
,
I
know
there
are
a
peculiar
number
,
which
are
begotten
of
thee
,
and
which
call
upon
thee
as
a
Father
.
Of
that
number
I
hope
and
profess
I
am
:
therefore
on
thee
I
call
as
one
of
that
number
:
so
that
it
is
a
singular
foundation
and
strengthning
of
our
faith
,
when
wee
can
confidently
say
,
our
Father
,
wee
owne
our selves
to
be
of
that
body
whereof
Christ
is
Saviour
.
3.
But
chiefly
it
imports
that
union
of
hearts
and
communion
in
prayers
which
should
be
amongst
all
that
call
upon
the
Lord
,
that
they
should
be
so
charitably
affected
towards
each
other
,
as
to
interest
the
whole
community
in
the
prayers
of
each
particular
beleever
.
So
that
the
sense
is
:
Lord
,
I
call
upon
thee
not
only
as
my
Father
in
particular
,
but
of
all
the
faithfull
,
I
come
to
thee
as
with
a
desire
to
share
in
the
prayers
of
all
the
faithfull
,
so
to
Interest
them
in
mine
:
and
this
I
intend
as
the
maine
sense
of
the
Doctrine
:
That
Christians
should
not
be
private-Spirited
in
their
devotions
,
nor
confine
their
prayers
to
their
private
concernm●nts
;
but
should
be
so
affected
towards
all
true
beleevers
,
as
to
concern
their
prayers
in
their
Brethrens
necessities
.
A
duty
practised
by
all
the
genuine
children
of
God
.
See
Psalm
25.
ult.
and
51.
ult.
and
122.
6
,
7
,
8.
and
137.
5.
Neh.
1.
4
,
5.
Isa.
62.
1
,
7.
Ephes.
1.
16.
1
Thess.
1.
2.
Phil.
4.
&c.
Col.
2.
1
,
2.
And
lest
you
should
think
that
this
is
only
the
duty
of
publick
officers
(
as
Paul
was
)
the
injunction
is
upon
all
and
for
all
Eph.
6.
18.
Use
.
1
This
blame
our
private-Spiritedness
,
especially
in
our
single
addresses
to
God
:
are
not
our
private
approaches
to
the
Throne
of
grace
too
private
in
this
respect
?
how
little
doe
wee
interest
others
especially
the
community
of
the
faithfull
,
in
our
prayers
?
how
unbeseeming
Saints
is
this
narrow-spiritedness
?
Our
prayers
should
be
like
the
Sun
whose
beames
and
influences
are
universally
communicated
;
or
rather
wee
should
be
like
our
heavenly
Father
,
who
causes
his
Sun
to
shine
—
Matth.
5.
47.
how
seldom
doe
wee
say
Our
Father
with
any
Enlargement
of
heart
,
towards
others
?
nay
so
far
wee
are
(
I
feare
)
from
remembring
the
common
concernments
of
the
Church
,
that
wee
are
too
little
mindfull
of
our
Relations
,
families
,
Neighbourhood
:
Christians
,
this
is
not
a
right
Gospel
Spirit
;
wee
follow
not
our
pattern
when
wee
thus
confine
our
devotions
.
2.
Let
us
therefore
put
on
bowels
of
Brotherly
tenderness
and
compassion
,
that
wee
may
put
up
hearty
prayers
for
others
;
for
all
the
Saints
:
the
way
to
attaine
this
generall
Spiritedness
is
,
to
look
more
at
the
grand
concernments
of
Gods
name
and
honor
;
then
will
our
prayers
be
more
publick
,
when
wee
prefer
the
glory
of
God
(
which
is
chiefly
bound
up
in
the
publick
concernments
of
his
Church
)
before
our
owne
welfare
.
To
put
you
upon
getting
this
frame
,
consider
1.
Nothing
is
a
better
evidence
of
your
reall
membership
in
the
Church
!
't
is
naturall
to
the
members
of
the
Spirituall
body
to
1
Cor.
1●
.
25.
2
Cor.
1●
.
28.
have
the
same
care
one
for
another
.
Herein
Paul
prooved
himself
a
lively
member
by
his
care
of
all
the
Churches
;
and
where
this
care
is
,
it
will
vent
it self
(
as
Pauls
did
)
in
earnest
prayers
for
the
whole
Churche's
welfare
.
2.
Consider
how
advantagious
this
is
,
how
infinitly
your
charity
will
be
multiplyed
in
its
returns
upon
you
:
by
thus
putting
our
prayers
into
the
common
stock
,
wee
become
interested
in
the
common
stock
;
and
this
is
indeed
a
singular
benefit
flowing
from
that
Article
of
the
Communion
of
Saints
:
hereby
all
the
Saints
are
our
Factors
,
as
wee
are
theirs
,
and
Oh
what
a
thriving
trade
may
be
driven
by
thus
making
our
prayers
a
common
stock
?
Qu.
But
must
wee
pray
for
none
but
those
of
whom
wee
have
ground
to
hope
that
God
is
their
Father
?
Answ.
For
these
wee
must
especially
pray
,
yet
for
others
also
that
God
may
be
their
Father
(
for
wee
know
not
what
is
in
the
womb
of
Gods
decrees
towards
those
that
are
yet
vile
and
profligate
Sinners
)
.
Our
Saviour
prayes
not
only
for
those
that
did
,
but
also
for
those
that
should
beleeve
on
his
name
,
John
17.
20.
The
Church
must
travell
in
birth
of
those
that
are
yet
unborn
,
even
for
unconverted
nations
,
for
Sisters
that
have
no
breasts
▪
Cant.
8.
8.
But
so
,
that
a
difference
be
made
in
our
prayers
for
them
,
and
the
faithfull
;
and
our
petitions
suited
to
their
condition
.
CHAP.
III.
Which
art
in
Heaven
.
WEe
have
heard
something
spoken
to
the
first
part
of
the
Preface
,
wherein
God
is
described
by
his
Relation
to
us
:
I
proceed
to
the
second
part
which
describes
him
by
his
Eminency
above
us
,
and
this
is
by
the
designation
of
the
place
where
hee
eminently
shews
himself
.
I
shall
not
unnecessarily
enlarge
,
but
keep
mee
within
the
bounds
of
my
intended
brevity
,
and
my
eye
upon
the
mark
I
first
proposed
viz.
to
teach
you
to
pray
:
Take
what
I
shall
say
to
this
,
in
this
single
Observation
.
Doctr.
5
In
our
addresses
to
God
by
prayer
wee
must
come
to
him
as
in
heaven
:
our
addresses
to
God
must
be
directed
thither
.
This
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.
'T
is
needless
to
multiply
Scripture-proofs
:
rather
let
us
explaine
,
How
wee
are
to
conceive
God
to
be
in
heaven
.
And
then
give
Reasons
of
the
point
.
Explic.
And
1.
we
are
not
to
goe
to
as
God
if
confined
or
locally
circumscribed
in
heaven
.
'T
is
a
piece
of
Atheisme
to
limit
God
there
:
Joh
22.
12
,
13
,
14.
To
suppose
God
confined
within
the
circuit
of
heaven
,
and
not
to
regard
what
is
done
on
earth
,
is
the
next
way
to
become
an
Atheist
.
There
's
little
difference
betwixt
no
God
at
all
,
and
a
God
so
limited
:
nor
,
Secondly
,
Are
wee
to
imagine
(
which
would
follow
upon
the
former
)
that
God
must
locally
descend
from
heaven
,
when
hee
heares
or
gives
answer
to
our
prayers
:
his
being
in
heaven
doth
not
(
nor
must
is
in
our
conceptions
of
him
)
suppose
him
at
a
distance
from
us
on
earth
;
wee
must
remember
that
of
David
,
Psam.
139.
1
,
—
12.
that
hee
is
present
with
us
,
that
hee
hath
beset
us
behind
and
before
&c.
that
hee
is
intime
nostro
intimior
,
nearer
us
than
wee
are
to
our selves
.
And
as
they
sung
of
old
,
hee
is
extra
caelum
non
exclusus
,
intra
coelum
non
inclusus
,
that
hee
is
so
in
heaven
as
not
included
,
and
so
out
of
Heaven
as
not
excluded
;
a
circle
whose
center
is
every
where
and
circumference
no
where
:
in
a
word
,
wee
are
not
to
frame
any
conceptions
of
God
,
from
his
being
in
heaven
,
prejudiciall
either
to
his
generall
presence
in
all
places
,
or
to
his
speciall
presence
with
his
people
in
their
addresses
to
him
.
But
,
Thirdly
,
By
his
being
in
heaven
;
wee
are
to
understand
that
more
speciall
and
glorious
manifestation
of
himself
which
hee
there
vouchsafes
to
the
Angels
and
glorified
Spirits
:
the
more
immediate
exhibitions
and
discoveries
of
his
glory
,
such
as
none
but
they
enjoy
:
in
this
sense
,
hee
is
said
to
1
Tim.
6.
16.
dwell
in
the
light
which
no
man
can
approach
unto
,
whom
no
man
hath
seen
,
nor
can
see
.
So
that
in
this
sense
wee
are
to
call
upon
God
as
in
Heaven
.
And
this
,
Reas.
1
1.
To
distinguish
God
from
,
and
declare
his
eminency
above
,
all
other
false
Gods
,
and
dunghill-deities
,
which
are
on
earth
and
confined
to
their
places
whence
they
cannot
moove
:
2.
(
For
it
is
sufficient
to
name
these
things
)
To
beget
in
our
hearts
awfull
and
reverentiall
apprehensions
of
the
divine
Majesty
;
the
place
speaks
his
sublimity
,
and
he
speaks
in
us
humility
.
This
is
the
Emphasis
of
that
Scripture
Eccl.
5.
2.
God
is
in
heaven
,
and
thou
art
on
earth
,
therefore
let
thy
words
be
few
:
q.
d.
Speake
with
that
reverence
,
as
becomes
his
eminency
and
thy
distance
.
3.
To
take
off
our
thoughts
from
the
gross
Idolatrous
conceptions
of
a
visible
deity
,
such
as
the
Heathens
fancied
:
and
from
the
carnall
Jews
conceit
of
Gods
confining
himself
to
a
place
,
as
their
Temple
,
or
the
Mountaine
of
Samaria
.
4.
To
corroborate
our
faith
and
raise
up
our
hearts
in
expectation
of
Gods
fulfilling
our
petitions
,
since
Gods
being
in
heaven
imports
his
power
and
Soveraignty
,
his
alseeing
eye
,
and
all
disposing
hand
:
this
the
Psalmist
makes
the
foundation
of
his
confidence
against
the
scornfull
scoffes
and
malicious
contrivances
of
the
wicked
,
and
the
very
foundation
of
humane
help
razed
,
Psal.
11.
1
,
—
5.
Verse
4.
The
Lord
is
in
his
holy
Temple
,
The
Lords
throne
is
in
heaven
—
.
5.
To
hint
to
us
,
that
it
is
not
the
extension
of
the
voice
,
but
the
intension
of
the
heart
that
must
reach
God
,
That
right
prayer
is
not
meerly
the
lifting
up
the
hands
or
exaltation
of
the
voice
(
for
how
can
these
reach
heaven
?
)
but
the
execrcise
of
faith
and
others
graces
;
That
the
silent
groanes
of
a
devout
soul
,
are
more
prevailing
than
the
loudest
heartless
exclamations
.
6.
To
put
us
in
mind
what
things
are
chiefly
to
be
asked
.
viz.
heavenly
:
as
if
wee
send
for
any
thing
to
a
friend
in
a
far
Countrey
,
wee
will
desire
such
as
the
Countrey
affords
.
This
title
of
God
serves
as
a
directory
,
or
a
prompter
to
teach
us
what
to
ask
in
the
first
place
,
and
to
curb
us
in
our
petitions
for
inferiour
and
earthly
things
.
Use
.
1
Learn
hence
what
self-debasing
and
God
.
exalting
apprehensions
become
us
in
prayer
.
Wee
cannot
have
apprehensions
too
low
of
our selves
,
nor
high
enough
of
God
.
Sauciness
ill
becomes
us
earth-worms
towards
the
Majesty
of
heaven
:
the
Conceptions
of
Gods
highness
should
lay
us
low
:
the
Moon
and
S●arrs
disappear
when
the
Sun
arises
:
Man
drawing
nigh
God
in
way
of
Communion
,
should
(
as
the
Moon
in
conjunction
with
the
Sun
)
lose
his
own
light
;
strip
himself
naked
of
all
his
excellencies
:
Gods
perfections
are
a
looking
glass
wherein
wee
may
best
discover
our
owne
imperfections
Oh
,
then
when
wee
approach
Gods
presence
,
let
us
remember
wee
come
to
him
who
is
in
heaven
.
Away
then
with
all
proud
thoughts
and
self-admiring
reflections
;
pull
down
your
plumes
,
put
your
mouths
in
the
dust
:
This
is
the
genuine
frame
of
the
Saints
,
Less
Gen.
32.
10.
Psam
.
22.
&
Isa.
6.
5.
then
the
least
of
all
thy
mercies
(
saith
Jacob
)
.
A
worme
and
no
wan
(
saith
David
)
:
Woe
is
mee
,
I
am
undone
—
a
man
of
polluted
lips
—
and
mine
eys
have
seen
the
Lord
of
Hosts
(
saith
Isaiah
)
.
High
apprehensions
of
God
,
and
humble
conceptions
of
our selves
,
are
a
suitable
frame
to
bring
to
God
in
prayer
.
2.
Must
wee
make
our
addresses
to
God
as
in
heaven
?
what
have
wee
then
to
doe
with
the
world
,
when
wee
draw
nigh
to
God
?
Doe
carnal
,
earthly
,
sensual
hearts
become
his
presence
who
is
in
heaven
?
Wee
should
(
as
Abraham
)
leave
the
Servants
and
the
Asse
at
the
bottom
of
the
hill
,
when
wee
goe
up
to
converse
with
God
in
the
Mount
.
Sursum
corda
,
is
a
suitable
memento
for
a
Soul
drawing
nigh
God
:
Let
us
lift
up
our
hearts
with
our
hands
unto
God
in
the
heavens
,
Lam.
3.
41.
It
is
not
enough
to
leave
our
wicked
,
but
wee
must
lay
aside
our
worldly
thoughts
.
Else
wee
bring
Idols
in
our
hearts
,
and
God
will
answer
us
accordingly
.
Ezek.
14.
3
,
4.
Thy
soul
must
be
upon
its
wing
,
must
soar
above
these
terrene
vanities
,
else
thy
Soloecism
will
be
greater
then
his
who
cryed
out
,
O
Jupiter
,
or
,
O
heaven
,
and
yet
pointed
with
his
finger
to
the
earth
.
'T
is
a
contradiction
to
thy
prayers
,
when
thou
prayest
to
thy
Father
in
heaven
,
and
thy
heart
lies
groveling
upon
the
earth
.
3.
Then
all
places
are
alike
as
to
our
nearness
to
God
,
as
the
Earth
is
in
respect
of
its
situation
,
a
center
whereof
heaven
is
the
circumference
,
and
lines
from
any
part
of
the
circumference
to
the
center
are
of
equall
length
,
so
is
it
in
respect
of
Gods
hearing
of
our
prayers
:
wheresoever
wee
are
,
wee
are
at
the
same
distance
(
if
I
may
say
distance
)
to
God
,
I
mean
no
more
but
this
,
that
,
as
to
acceptance
with
God
,
there
is
no
difference
of
place
,
hee
that
is
in
heaven
respects
no
more
one
place
on
earth
then
another
.
John
.
4.
21
,
2●
.
The
time
is
coming
when
neither
at
Jerusalem
,
nor
on
this
Mountain
&c.
q.
d.
you
think
.
God
hath
a
singular
respect
to
your
Mountain
,
the
Jews
have
the
like
conceit
of
their
Temple
,
but
the
Truth
is
,
it
is
not
the
place
that
God
respects
but
the
frame
of
the
heart
;
as
in
every
Nation
,
so
in
every
place
,
hee
that
feareth
Acts.
10.
35.
God
and
worketh
righteousness
is
accepted
of
him
.
It
was
a
gross
mistake
that
dropt
from
the
pen
of
a
Reverend
Prelate
,
when
out
of
zeal
to
publick
places
of
worship
,
he
ascribes
the
success
of
prayer
to
the
place
,
and
tels
us
that
God
hears
a
man
,
non
quia
precatur
sed
quia●ibi
;
As
't
is
not
the
gift
that
sanctifies
the
altar
;
so
neither
doth
the
place
,
the
prayer
.
The
Jews
after
Christ's
time
(
and
,
if
I
mistake
not
,
before
also
)
had
their
Proseuchae
places
of
prayer
,
but
were
,
I
beleeve
,
far
from
attributing
such
a
sanctity
to
them
,
as
some
now
fancy
in
our
publick-places
of
assembly
:
let
us
but
judge
by
the
place
where
they
had
their
Proseuchae
Acts.
16.
13.
out
of
the
City
,
by
a
Rivers
sid
,
it
is
more
than
probable
that
conveniency
,
or
necessity
,
or
both
,
might
prompt
to
the
choise
of
such
a
place
,
not
any
conceit
of
sanctity
in
it
,
either
before
or
after
.
Let
men
ascribe
what
conveniency
or
decency
they
please
to
the
Fabrick
of
Churches
;
but
take
heed
of
imagining
in
them
any
sanctity
(
except
they
will
call
the
peculiar
appropriation
of
them
to
the
service
of
God
,
sanctity
)
or
efficacy
to
further
us
in
the
success
of
our
prayers
:
even
then
when
God
had
made
peculiar
promises
to
a
place
(
viz.
the
Temple
)
yet
hee
had
not
confined
himself
there
,
but
if
in
the
field
,
or
when
carried
a
far
off
into
their
enemies
land
they
should
1
Kings
7.
46
,
49.
there
call
upon
God
,
hee
was
as
able
to
hear
,
and
as
ready
to
help
them
.
'T
is
a
sweet
consideration
that
in
all
places
God
is
nigh
unto
us
in
all
that
wee
call
upon
him
for
,
and
that
being
in
heaven
hee
is
equally
present
to
the
faithfull
in
any
place
on
earth
.
4.
Let
us
then
make
heavenly
things
our
first
and
chief
requests
to
God
.
True
,
wee
may
(
and
this
pattern
teaches
us
to
)
ask
outwards
,
but
limitedly
,
and
in
Subordination
to
Spirituals
:
there
is
but
one
petition
for
them
,
and
that
(
as
wee
shall
heare
)
many
wa●
〈◊〉
bounded
:
besides
,
wee
have
Gods
word
for
it
,
that
upon
our
seeking
heavenly
things
these
shall
be
cast
in
as
additaments
,
whereby
God
hath
endeavoured
to
provent
our
over-sollicitousness
about
them
,
and
to
take
us
off
from
too
much
earnestnes
in
asking
them
:
I
say
not
,
that
Gods
promise
of
them
should
make
us
less
prayerfull
for
them
(
promises
being
encouragments
of
prayer
)
but
when
God
hath
promised
them
upon
condition
of
our
more
earnest
seeking
his
Kingdom
and
righteousness
,
hee
hath
hereby
superseded
our
too
much
earnestnes
and
importunity
about
them
.
Let
our
main
petitions
therefore
be
for
heavenly
things
,
for
the
things
of
heaven
;
since
wee
come
to
him
who
is
in
heaven
:
those
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
good
things
in
Gods
account
:
What
one
Evangelist
cals
good
things
Matth.
7.
11.
another
interprets
to
be
the
Spirit
of
God
.
Luk.
11.
13.
And
if
out
of
an
earnest
desire
of
heavenly
,
wee
forget
to
ask
earthly
and
outward
things
,
God
will
not
forget
to
bestow
them
.
God
highly
approves
it
in
Solomon
that
hee
asked
not
riches
,
wealth
,
honor
,
the
life
of
his
enemies
or
long
life
:
but
rather
wisedome
and
knowledge
.
And
as
a
Testimony
of
his
approbation
,
casts
in
those
as
overweight
to
the
bargain
,
as
Interest
to
the
Principall
.
2
Chro.
1.
11
,
12.
CHAP.
IV.
1.
PETITION
.
Hallowed
be
thy
Name
.
HAving
spoken
thus
much
to
the
Preface
,
I
now
come
to
enter
upon
the
body
of
this
sweet
platform
of
prayer
:
which
I
shall
not
otherwise
divide
than
according
to
the
generally
received
partition
,
into
6.
Petitions
,
the
three
first
,
relating
to
God
,
the
three
latter
to
ourselves
.
I
have
resolved
,
by
Gods
assistance
,
to
tye
up
my self
to
a
single
Sermon
upon
each
Petition
,
and
therefore
shall
crave
your
greater
diligence
in
attention
,
as
fearing
that
my
thus
confining
my self
,
will
both
occasion
a
more
succinct
handling
of
them
,
and
will
hinder
mee
from
my
accustomed
manner
of
repeating
what
I
deliver
.
Before
I
enter
upon
the
Petitions
particularly
,
it
will
be
necessary
to
give
some
general
Rules
and
Propositions
,
for
the
better
understanding
of
them
,
and
of
what
I
shall
speak
to
them
.
Prop.
1.
And
let
the
first
be
this
(
which
I
have
but
just
now
hinted
)
The
Petitions
naturally
divide
themselves
(
as
I
may
say
)
into
two
Tables
:
the
three
first
concern
Gods
glory
,
and
the
means
conducing
thereunto
,
(
yet
so
as
that
our
good
is
intwisted
with
it
)
;
the
3.
latter
concern
our
good
both
here
and
hereafter
.
And
from
this
order
and
connexion
wee
may
take
out
these
Lessons
;
which
I
shall
content
my self
only
to
name
here
,
as
having
occasion
to
speak
to
some
of
them
(
at
least
)
,
in
handling
the
particular
Petitions
.
1.
Gods
glory
and
what
immediately
tends
to
it
,
is
to
have
the
chief
place
in
our
prayers
.
2.
So
indulgent
is
the
Majestie
of
heaven
,
that
having
sought
his
glory
hee
allows
us
to
seek
our
own
good
,
Spiritual
and
temporal
.
3.
Yet
our
good
,
is
to
be
sought
by
us
in
conjunction
with
,
and
subserviency
to
,
Gods
glory
.
Prop:
2.
Every
Petition
implies
an
acknowledgment
of
something
,
(
as
you
will
hear
in
the
particular
handling
more
fully
)
;
for
Iustance
,
Hallowed
be
the
name
,
implies
an
acknowledgment
both
that
God
is
worthy
to
be
sanctified
,
and
that
wee
are
unable
to
sanctify
him
without
his
enabling
grace
.
So
,
Forgive
us
our
Trespasses
imports
an
acknowledgment
of
our
sins
,
&
c.
Prop:
3.
Every
Petition
includes
,
together
with
the
good
thing
asked
,
the
Means
for
the
effecting
or
obtaining
of
it
:
and
deprecates
all
hindrance
to
it
,
and
(
as
all
other
prayers
doe
)
puts
an
engagement
on
them
that
pray
for
it
,
to
use
their
just
and
lawful
endeavours
for
the
effecting
or
obtaining
of
it
:
for
Instance
,
Thy
Kingdom
come
,
deprecates
the
hindrances
,
viz.
Sathan's
Kingdom
,
includes
the
means
viz.
the
free
passage
of
the
Gospel
&
c.
And
engages
every
one
that
prayes
for
it
to
endeavour
in
his
station
that
the
Kingdom
of
God
may
come
,
and
that
He
alone
may
Reign
:
so
that
in
each
single
Petition
(
as
wee
shall
see
)
there
are
many
infolded
and
included
.
Prop:
4.
What
wee
begge
for
our selves
according
to
the
places
and
conditions
wee
are
in
,
wee
doe
also
beg
for
others
according
to
their
places
and
conditions
(
for
each
Petition
relating
to
our selves
is
in
the
plural
)
and
wee
doe
thereby
engage
our selves
,
as
wee
can
,
to
help
them
to
that
thing
.
Prop:
5.
Under
one
particular
or
Species
in
any
Petition
expressed
,
the
whole
Genus
or
kind
is
included
;
as
under
Bread
all
necessary
food
,
and
again
under
necessary
food
,
all
other
necessaries
relating
to
this
life
;
as
health
,
rayment
,
habitation
,
preservation
from
evils
in
our
bodies
,
names
,
estates
&
c.
Prop:
6.
This
Pattern
,
is
so
perfect
and
comprehensive
,
that
there
is
nothing
wee
can
or
ought
to
beg
,
but
it
is
reducible
to
some
head
in
it
,
yea
(
as
in
the
Commandments
so
here
)
the
same
thing
in
divers
respects
is
reducible
to
several
Petitions
:
as
all
that
wee
ask
in
the
following
,
are
reducible
as
means
to
the
first
.
Thus
to
beg
faith
may
in
several
considerations
relate
to
every
of
the
Petitions
as
you
may
easily
discern
by
the
respect
it
hath
to
each
:
and
hence
will
follow
that
wee
cannot
give
a
full
and
exact
account
of
all
the
particulars
included
in
the
Petitions
,
only
such
generall
heads
as
may
point
out
the
particulars
;
so
that
,
what
David
saith
of
Gods
law
wee
may
say
of
the
Lords
prayer
,
it
is
exceeding
Psal.
119.
96.
broad
,
and
(
as
the
Jews
say
)
upon
every
tittle
hangs
a
Mountain
of
sense
:
Se●tentia
brevis
,
sensus
infinitus
,
't
is
compendious
,
yet
copious
;
plain
,
and
yet
intricate
,
s●m●liar
,
yet
sublime
;
of
few
parts
yet
compleat
,
and
comprehensive
of
what
ever
wee
may
or
should
ask
in
reference
to
Gods
glory
,
to
our
owne
temporal
spiritual
or
eternal
good
.
And
indeed
this
brevity
,
succinctness
,
and
comprehensiveness
of
it
speaks
at
once
the
infinite
and
divine
wisdom
of
Christ
(
for
there
's
wisdom
to
comprehend
the
Iliads
in
a
nut-shell
,
to
reduce
the
almost
infinite
concernments
of
God
and
man
to
so
few
heads
,
and
comprize
them
in
so
few
words
)
as
also
his
singular
condescension
and
respects
to
man's
infirmities
.
As
in
the
Law
,
God
hath
Epitomized
duty
,
so
here
our
Saviour
hath
Epitomized
the
things
wee
are
to
pray
for
;
and
both
in
condescension
to
,
and
compliance
with
,
mans
weakness
and
infirmity
.
Having
premised
these
few
things
in
general
,
I
shall
now
enter
upon
the
Petitions
in
particular
:
the
first
whereof
respects
immediately
that
which
should
be
our
last
and
highest
end
viz.
the
Glory
of
God
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
let
thy
name
be
hallowed
or
sanctified
:
In
handling
which
(
as
al
the
following
)
I
shall
explain
the
terms
,
if
necessary
;
Then
draw
the
Petition
into
a
Doctrinall
Proposition
(
passing
by
all
other
Doctrines
that
lie
coucht
'
in
it
)
:
and
after
confirmation
of
the
Truth
,
I
shall
apply
it
,
chiefly
aiming
at
,
what
I
first
propounded
,
viz.
to
instruct
you
in
,
and
enable
you
for
,
the
better
managment
of
the
duty
of
prayer
:
For
this
first
Petition
,
some
have
fancied
it
Sr.
Rich-Baker
on
the
Lord
prayer
.
rather
a
complement
and
solemnity
attending
upon
the
name
of
God
:
as
the
Jews
when
they
name
any
of
their
famous
Ancestours
,
they
add
some
words
of
Benediction
,
as
of
Moses
,
Zecharon
Libaracha
:
i.
e.
his
memory
in
blessedness
(
as
wee
say
,
of
blessed
memory
)
and
speaking
of
God
they
add
Hakadosh
Baruch
hu
.
i.
e.
that
holy
and
blessed
One
,
as
it
is
the
eustome
of
some
(
and
not
to
be
blamed
,
if
used
in
sincerity
)
when
speaking
of
God
they
add
,
blessed
or
worshipped
,
may
hee
bee
:
so
here
.
But
as
the
opinion
is
singular
,
so
the
verb
here
being
in
the
same
mood
as
in
the
following
Petitions
,
speaks
this
to
be
of
the
same
nature
with
the
following
:
I
conclude
it
therefore
to
be
a
Petition
,
the
sense
whereof
wee
shall
better
understand
by
explaining
the
Terms
of
it
.
1.
What
is
meant
by
the
name
of
God
?
2.
What
by
sanctifying
?
Explicat
.
[
Thy
name
]
The
name
of
God
is
put
1.
for
God
himself
,
an
usuall
Hebraism
to
put
names
for
persons
,
which
the
Greeks
also
imitate
,
Acts.
1.
15.
The
number
of
names
were
about
120
:
Rev.
3.
4.
Thou
hast
a
few
names
&c.
i.
e.
persons
:
So
the
name
of
Christ
is
put
for
Christ
himself
Acts.
4.
12.
Ephes.
1.
21.
Thus
the
Name
of
God
is
equivalent
to
God
himself
:
Gen.
4.
26.
Then
began
men
to
call
upon
the
name
of
the
Lord
:
and
this
is
very
frequent
and
obvious
:
2.
Name
is
put
for
that
which
notifies
and
distinguishes
God
from
all
others
.
So
those
Attributes
whereby
God
hath
revealed
himself
,
are
frequently
called
his
name
.
Se
Exod.
3.
15.
15.
3.
Isa.
43.
6.
Exod.
34.
5
,
6.
They
that
know
thy
name
will
put
their
trust
in
thee
,
Psam.
9.
10.
i.
e.
Thy
power
,
wisdom
,
goodness
&c.
3.
It
is
also
put
for
fame
and
celebrity
,
for
the
glory
of
praise
that
is
publickly
given
to
any
one
:
so
't
is
attributed
to
God
,
1
Kings
8.
41.
42.
they
shall
hear
of
thy
great
Name
—
Neh.
9.
10.
so
didst
thou
get
thee
a
name
—
as
wee
say
,
A
mans
name
is
up
when
hee
is
spoken
of
with
general
applause
,
4.
Name
is
put
for
,
what
ever
God
makes
himself
known
by
,
as
in
the
3d.
Commandment
:
Now
the
word
and
works
of
God
are
the
things
whereby
hee
discovers
himself
.
Here
the
two
first
senses
are
most
proper
,
q.
d.
Be
thou
magnified
and
glorified
in
thy
Essence
and
Attributes
.
[
Hallowed
or
sanctified
]
To
open
that
word
,
take
the
following
Conclusions
.
1.
Man
is
said
to
sanctify
himself
,
or
others
:
thus
God
commands
the
Israelites
to
sanctifie
to
him
their
first
born
:
Exod.
13.
2.
and
the
Priests
to
sanctify
themselves
,
Exod.
19.
22.
In
this
sense
,
to
sanctify
is
to
dedicate
and
set
a
part
to
God
a
thing
or
person
,
or
to
prepare
for
any
speciall
service
.
2.
God
is
said
to
sanctify
Man
which
is
,
either
to
choose
him
to
some
peculiar
office
,
as
Aaron
and
his
Sons
,
Exod.
29.
44.
Or
else
to
infuse
habits
of
graces
,
and
make
him
holy
by
reall
communications
of
the
graces
of
his
Spirit
:
of
which
1
Thess.
5.
23.
and
many
other
Scriptures
.
3.
God
is
said
to
sanctify
himself
.
Numb.
20.
13.
when
hee
vindicates
himself
from
any
dishonour
or
wicked
reflexions
of
mens
sins
.
So
Ezek.
36.
23.
I
will
sanctify
my
great
name
which
was
profaned
among
the
Heathen
,
which
ye
have
profaned
in
the
midst
of
them
:
i.
e.
I
will
wipe
off
the
reproach
which
your
miscarriages
have
brought
upon
my
Name
amongst
the
Heathen
.
Thus
God
sanctified
himself
upon
Aarons
Sons
,
Levit.
10.
3.
See
also
,
Isa.
5.
16.
But
amongst
his
own
people
,
God
is
said
to
sanctify
himself
when
hee
restores
to
them
the
purity
of
his
worship
Ezek.
20.
41.
or
delivers
them
from
any
grievous
affliction
,
Ezek.
28.
25.
and
39.
27.
In
a
word
when
God
by
any
signall
providence
declares
what
hee
is
;
or
writes
any
of
his
attributes
so
legibly
upon
his
Providences
that
men
may
plainly
read
it
,
hee
doth
herein
sanctifie
himself
.
4.
Lastly
,
Man
is
said
to
sanctify
God
:
Isa.
8.
13.
Sanctify
the
Lord
of
hosts
himself
—
that
is
,
not
to
make
,
but
to
declare
God
holy
and
glorious
:
to
acknowledge
him
to
be
what
hee
is
,
and
to
ascribe
to
him
what
ever
speaks
his
transcendent
excellency
.
In
a
word
,
to
refer
our
whole
life
and
all
our
actions
and
endeavours
,
to
his
glory
,
according
to
that
.
1
Cor.
10.
31.
Now
the
two
last
senses
are
proper
to
this
Petition
.
Let
thy
name
be
sanctified
both
by
thy self
and
by
us
thy
Creatures
;
doe
thou
reveal
thy
glory
,
and
enable
us
to
acknowledg
and
celebrate
it
.
And
,
by
the
way
,
it
is
well
observed
Sr.
Rich.
Baker
.
how
generally
these
Petitions
run
that
relate
to
God
.
It
is
said
Hallowed
be
thy
name
,
Not
[
by
us
]
lest
wee
make
the
Musick
of
too
few
voices
:
Thy
Kingdom
come
,
not
[
to
us
]
,
lest
wee
assign
God
too
small
a
Territory
:
Thy
will
be
done
,
Not
[
by
us
]
lest
wee
stint
God
to
too
few
Servants
.
But
wee
say
,
Hallowed
be
thy
name
,
and
stop
there
that
no
mouth
may
be
stopt
from
glorifying
God
.
Thy
Kingdom
come
but
not
[
whither
]
,
because
wee
should
desire
its
coming
into
all
places
.
Thy
will
be
done
,
Not
[
by
whom
]
because
it
should
be
done
by
all
:
The
sense
then
of
this
Petition
may
be
given
in
these
Scriptures
,
Psam.
80.
12.
Thou
that
dwellest
between
the
Cherubins
shine
forth
—
and
Psal.
21.
13.
Be
thou
exalted
,
Lord
,
in
thine
owne
strength
—
And
Psal.
57.
5
,
11.
Be
thou
exalted
O
God
above
heavens
,
let
thy
glory
be
above
all
the
earth
.
These
may
express
it
as
it
relates
to
Gods
sanctifying
himself
:
And
then
as
it
relates
to
our
sanctifying
of
him
:
Ps.
67.
3
,
5.
Let
the
people
praise
thee
,
O
God
,
yea
let
all
the
people
praise
thee
,
may
be
a
good
exposition
or
Paraphrase
upon
it
.
So
Psal.
13.
18.
&c.
The
more
particular
explication
I
reserve
to
the
Application
.
The
Point
is
this
,
Doctr.
6
The
gloryfying
or
sanctifying
of
Gods
name
should
be
our
chief
Petition
in
our
addresses
to
God
by
prayer
.
This
needs
no
great
proof
:
that
one
Scripture
speaks
fully
to
it
1
Cor.
10.
31.
Whether
yee
eat
or
drink
—
doe
all
to
the
glory
of
God
.
If
every
thing
,
if
our
naturall
and
civil
,
much
more
our
religious
actions
:
and
if
the
glory
of
God
must
be
the
highest
end
of
our
prayers
,
it
clearly
followes
that
it
must
be
first
and
chief
in
our
Petitions
,
as
well
as
in
our
intentions
:
I
shall
for
further
clearing
the
thing
,
and
preventing
mistakes
,
briefly
answer
a
3.
sold
Query
,
and
then
apply
it
.
Quest.
1.
Is
it
necessary
that
wee
should
alwayes
keep
this
order
in
our
Petitions
?
must
wee
alwayes
pray
in
the
first
place
,
that
Gods
name
may
be
sanctifyed
?
Ans.
1.
The
glory
of
God
should
alwayes
fit
highest
in
our
hearts
:
and
all
our
desires
and
Petitions
should
be
subordinate
to
this
as
their
end
,
and
(
as
far
as
wee
can
discern
)
directed
to
it
:
so
that
all
wee
ask
should
be
,
implicitly
and
intentionally
,
Petitions
that
Gods
name
may
be
sanctified
,
since
in
what
ever
wee
ask
wee
should
chiefly
intend
this
;
and
our
desires
should
be
ever
bounded
with
this
as
the
condition
:
if
wee
ask
outwards
,
health
,
riches
,
deliverance
&c.
or
if
spirituals
,
grace
or
comfort
,
still
wee
must
have
an
ey
to
this
mark
:
and
the
nearer
any
thing
comes
to
this
mark
,
the
more
intense
may
our
desires
be
,
and
the
move
earnest
our
Petitions
about
it
.
So
that
though
I
doe
not
conceive
it
alwayes
necessary
to
pray
or
begin
our
prayers
in
these
or
the
like
words
,
yet
that
wee
are
hereby
taught
both
what
to
pray
for
with
the
greatest
intensness
,
viz.
things
that
have
a
more
immediate
and
infallible
tendency
to
Gods
glory
;
as
also
with
what
intention
to
pray
for
all
wee
pray
for
,
viz.
that
wee
or
others
may
be
in
a
better
capacity
to
glorify
God
:
That
Text
Matth.
6.
33.
Seek
first
—
&c.
doth
not
mainly
intend
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
wee
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
Gods
glory
and
our
spiritual
good
should
have
the
precedency
in
an
ordinary
course
.
That
wee
give
God
his
glory
,
before
wee
ask
him
to
give
us
what
makes
for
our
good
,
is
very
reasonable
.
Though
(
as
wee
sometimes
dispatch
smaller
buisnesses
that
mee
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
practise
,
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
hee
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
wee
can
pray
for
nothing
absolutely
,
except
wee
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
,
hee
will
yet
be
enquired
of
,
that
hee
may
doe
it
:
it
's
no
small
evidence
of
the
Truch
of
grace
when
our
prayers
Eccho
back
Gods
promises
,
and
when
the
breathings
of
our
hearts
are
after
the
accomplishment
of
God's
grand
design
in
the
world
.
2.
But
besides
;
't
is
our
concernment
▪
for
the
sense
of
the
Petition
(
as
hath
bin
hinted
)
is
this
;
Lord
,
sanctify
thy
name
and
enable
us
to
sanctify
it
:
That
God
shall
be
gloryfied
is
certain
;
but
,
that
wee
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
Gods
name
by
us
,
depends
our
happiness
,
and
indeed
to
hallow
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
joyne
with
the
heavenly
Quire
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
wee
may
both
glorify
thee
and
bee
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
wee
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
bin
shewd
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
chiefly
intended
,
is
as
the
first-fruits
that
make
the
lump
holy
,
as
the
altar
that
sanctifies
the
gift
:
when
wee
have
proposed
this
as
our
end
,
and
praefixt
it
to
our
players
,
what
ever
else
wee
ask
(
keeping
our
eye
●xt
on
this
)
is
wel-pleasing
to
God
:
yea
though
wee
should
mistake
in
the
particular
,
God
will
excuse
it
:
If
wee
ask
according
to
1
John
.
5.
14.
his
will
hee
heareth
us
;
now
if
wee
sincerely
intend
his
glory
in
our
asking
,
wee
cannot
but
in
the
generall
ask
according
to
his
will
,
though
hee
may
see
good
to
withold
the
particular
thing
wee
pray
for
.
David
designes
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
hee
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
wee
ask
after
,
and
in
subordination
to
this
,
shall
either
be
given
or
denyed
,
in
mercy
.
'T
is
a
grand
failure
in
prayer
,
when
wee
ask
to
Jam.
4.
3
▪
waste
upon
our
lusts
,
and
't
is
a
singular
excellency
,
when
a
soul
can
reflect
upon
his
prayer
,
and
say
,
hee
hath
askt
nothing
but
what
hee
conceives
might
tend
to
the
glory
of
God
,
and
might
enable
him
for
that
end
,
otherwise
hee
would
not
have
askt
it
.
3.
And
it
is
fit
wee
should
prefer
God
and
his
grand
concernment
to
our
owne
.
Are
not
wee
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
wee
should
make
him
our
principall
end
:
That
wee
first
or
chiefly
pray
for
Gods
glory
and
the
means
of
it
,
is
a
duty
that
results
from
our
Relation
to
God
;
That
wee
may
afterward
ask
for
our selves
is
a
mercy
,
flowing
from
Gods
condescension
and
compassion
towards
us
:
so
that
wee
see
,
There
is
all
the
reason
in
the
world
why
Gods
glory
should
be
chief
in
our
intention
,
when
wee
pray
,
if
not
alwayes
first
in
our
expression
.
Use
.
Now
the
Use
(
omitting
all
other
)
is
this
.
Labour
wee
do
direct
our
prayers
according
to
the
pattern
of
this
Petition
;
make
this
ordinarily
the
first
in
asking
,
and
alwayes
the
end
of
what
wee
aske
.
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
moove
and
perswade
to
this
;
Consider
;
Mot.
1.
Wee
cannot
lightly
ask
amiss
as
to
particular
,
if
wee
ma●●
this
our
end
in
general
.
The
same
Spirit
that
directs
us
to
this
as
our
end
,
will
direct
us
in
asking
suitable
means
to
it
:
The
arrow
that
is
rightly
fixt
upon
the
mark
,
will
lightly
hit
it
.
God
will
shew
us
his
way
,
w●en
wee
make
himself
our
end
:
the
Spirit
will
regulate
our
Petitions
,
when
it
hath
rectified
our
ends
.
2.
Nor
shall
wee
miss
of
what
wee
ask
so
far
as
it
makes
for
our
end
:
having
made
Gods
glory
our
chief
design
,
and
put
all
other
things
in
subordination
to
it
,
wee
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
hee
can
deny
himself
;
for
hereby
Gods
Interest
is
greater
then
yours
,
in
what
ever
you
pray
for
;
I
mean
,
so
far
as
the
thing
askt
hath
a
reall
tendency
to
his
glory
:
Oh
this
frame
would
make
us
Israels
indeed
,
Princes
and
prevailers
with
God
.
Whereas
on
the
contrary
,
prayers
that
want
a
good
aime
,
want
a
good
issue
,
They
are
Jam.
4.
●
3.
either
not
granted
,
or
,
if
granted
,
not
in
mercy
.
3.
'T
is
worse
then
Heathenish
Idolatry
to
propose
any
other
as
our
highest
end
:
't
is
reall
Idolatry
,
Jam.
4.
3.
Yee
ask
amiss
that
you
may
consume
it
upon
your
lusts
,
and
then
Verse
4.
it
follows
,
Yee
Adulterers
and
Adulteresses
,
i.
e.
in
Scripture-phrase
,
yee
Idolaters
.
And
its
worse
then
Heathenish
:
they
(
at
least
the
wiser
sort
)
direct
their
prayers
,
immediatly
to
stocks
and
stones
,
but
ultimately
to
the
true
God
.
Wee
direct
our
prayers
immediatly
to
the
true
God
,
but
for
things
which
wee
intend
to
bestow
upon
worse
then
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
:
wee
must
both
serve
God
as
our
Object
and
seek
him
as
our
End
:
and
indeed
when
wee
doe
not
so
seek
him
,
and
his
glory
,
wee
doe
not
serve
him
but
seek
to
serve
our selves
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.
hee
will
avenge
the
blood
of
Jezaell
upon
the
house
of
Jehu
:
the
Reason
may
be
,
because
though
hee
did
it
at
Gods
command
,
yet
hee
mist
it
in
the
end
:
so
it
may
be
in
the
case
of
prayer
:
Let
this
suffice
by
way
of
motive
:
Now
for
Direction
that
wee
may
prosecute
this
as
our
end
,
and
that
wee
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
implyed
in
this
Petition
,
what
particulars
are
coucht
'
under
this
generall
,
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
shew
you
what
is
implyed
and
included
in
this
Petition
(
which
was
purposely
reserved
to
this
place
.
)
remember
what
I
layed
down
in
the
preliminary
propositions
,
viz.
that
,
Every
Petition
did
imply
something
by
way
of
Acknowledgment
,
aswell
as
include
something
by
way
of
Petition
.
1.
Then
in
this
Petition
,
is
implyed
a
three
fold
Acknowledgment
,
which
you
may
amplify
in
your
imitation
of
it
.
1.
That
God
is
in
himself
infinitly
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
hee
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
,
fearfull
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
generall
,
but
occasionally
you
may
particularize
in
Gods
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
reflexion
of
these
upon
God
,
is
the
glory
that
wee
doe
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
wee
are
his
Creatures
,
much
more
as
his
servants
and
children
,
wee
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
,
wee
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.
&c.
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
Gods
goodness
,
as
so
many
obligations
upon
you
to
give
God
his
glory
.
3.
In
this
Petition
is
implyed
an
acknowledgment
of
your
own
and
others
inability
for
this
high
imployment
:
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
acknowledgment
of
our
own
insufficiency
:
This
may
be
done
in
Pauls
language
,
2
Cor.
3.
5.
Not
sufficient
of
our selves
to
think
any
thing
as
of
our selves
:
or
in
that
of
the
Levites
.
Neh.
9.
5.
or
of
David
Psam.
106.
2.
Who
can
●●ter
his
mighty
acts
,
or
shew
forth
all
his
praise
?
Here
you
may
take
occasion
to
amplify
upon
your
owne
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
,
implyed
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
generall
.
I
shall
reduce
what
is
included
by
way
of
Petition
,
to
these
two
general
heads
.
1.
Wee
are
,
according
to
this
Petition
,
to
pray
that
God
will
glorify
himself
,
that
hee
will
doe
that
which
most
tends
to
his
owne
glory
:
which
wee
may
doe
in
the
words
of
the
Psalmist
Psam.
57.
5
,
11.
and
As
our
Savior
,
Joh.
12.
28.
Father
glorify
thy
Name
.
115.
1.
and
in
order
to
this
end
that
hee
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
summe
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
Gods
glory
,
there
are
three
more
generall
,
whereby
the
honour
of
God
is
darkned
and
Ecclipsed
in
the
world
,
which
(
in
complyance
with
this
Petition
)
wee
must
pray
against
.
1.
That
Idolatry
and
false
Worship
which
raignes
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
,
Divels
,
and
those
that
are
no
Gods
.
The
host
of
heaven
,
Angels
,
men
,
bruits
,
stocks
and
stones
&c.
rob
God
of
his
glory
:
Oh
,
how
should
wee
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
doe
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
hee
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
goeing
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
Gods
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
Gods
glory
is
for
the
present
much
eclipsed
,
when
God
seemes
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
then
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
owne
cause
,
remember
how
the
foolish
man
reproacheth
thee
daily
:
forget
not
the
voice
of
thine
enemies
—
Wee
are
to
pray
that
God
will
fill
their
faces
with
shame
&c.
Psal.
83.
16
,
18.
that
hee
will
sanctify
himself
upon
them
.
That
hee
will
hasten
the
time
when
judgment
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
hee
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
professe
and
call
upon
his
name
.
How
doe
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
wee
should
with
all
earnestness
beseech
the
Majesty
of
heaven
,
that
all
that
name
his
Name
may
depart
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
no
professing
Christian
may
be
a
professed
Atheist
,
a
practicall
blasphemer
of
that
holy
name
whereby
hee
is
called
.
Thus
for
the
impediments
to
be
deprecated
.
2.
As
to
the
means
whereby
God
may
glorify
himself
and
which
wee
are
to
pray
for
in
order
thereunto
,
they
are
infinite
:
nor
shall
I
trouble
you
with
particulars
:
a
few
Instances
may
serve
.
Pray
wee
then
that
God
will
discover
himself
,
that
hee
will
shine
forth
and
display
his
glorious
attributes
to
the
world
,
Psal.
80.
1
,
2.
and
94.
1
,
2.
That
hee
will
make
himself
known
Psal.
67.
2
,
3.
That
men
may
know
that
hee
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
hee
will
take
to
himself
his
great
power
and
Rev.
11.
17
Reign
;
That
hee
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
hee
will
confound
the
wicked
,
and
make
bare
his
arme
in
the
signall
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
advantagious
way
of
glorifying
his
great
Name
.
This
is
the
first
generall
included
in
this
Petition
.
2.
Wee
are
also
according
to
this
Petition
to
pray
that
wee
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
Creatour
.
In
this
sense
may
wee
use
that
(
so
often
quoted
)
Scripture
,
Psal.
67.
3
,
5.
and
51.
15.
And
here
also
wee
may
amplify
in
deprecating
hindrances
and
a
begging
bilities
.
To
touch
on
each
,
1.
Pray
we
(
in
complyance
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
wee
may
take
up
on
the
behalf
of
our selves
and
others
,
that
excellent
prayer
of
Paul
for
his
Ephesians
.
Ephes.
1.
17
,
18
,
19.
So
likewise
wee
may
begge
deliverance
from
Atheism
,
Idolatry
,
Errour
,
falshood
,
from
looseness
,
carelesness
,
and
unsuitable
walking
;
from
wretched
profaneness
,
damnable
hypocrisy
,
self-seeking
,
aff●ct●tion
of
applause
,
and
vain
glory
,
all
which
stand
in
a
direct
opposition
to
Gods
glory
:
pray
that
God
will
pull
downe
that
great
Idoll
self
,
which
like
Bel
in
the
Apocryphall
story
devoures
all
,
and
robs
God
of
his
glory
:
that
hee
will
lay
▪
us
and
others
low
in
our
owne
eys
,
that
hee
will
put
us
in
mind
wee
are
not
our
owne
,
1
Cor.
6.
20.
and
therefore
shou'd
glorify
him
in
our
bodies
and
Spirits
.
2.
And
(
as
to
Helps
)
pray
wee
that
God
will
work
in
us
those
abilities
,
give
us
those
graces
,
bestow
on
us
those
blessings
,
and
afford
us
those
opportunities
,
whereby
,
with
,
and
for
which
,
wee
may
most
sanctify
him
.
It
would
be
infinite
to
particularize
:
indeed
to
reckon
up
the
means
relating
to
this
part
of
the
Petition
,
would
be
to
run
through
the
whole
duty
of
man
,
and
all
the
other
Petitions
are
but
means
subordinate
to
this
:
yet
to
instance
in
some
things
,
especially
conducing
hereunto
.
1.
Pray
for
the
sanctifying
work
of
Gods
Spirit
upon
your
hearts
.
'T
is
impossible
you
should
sanctify
Gods
name
aright
,
till
hee
sanctify
your
nature
:
man
indeed
was
a
well
tuned
instrument
,
fitted
to
celebrate
the
glory
of
his
Creatour
,
but
the
Fall
him
quite
out
of
order
,
and
no
hand
but
his
that
made
,
can
mend
it
.
Put
in
suit
that
promise
for
your selves
and
others
,
Isa.
43.
21.
that
God
will
form
you
for
himself
,
that
you
may
(
how
forth
his
praise
:
and
as
Luk.
1.
74
,
75.
wee
may
serve
him
without
feare
,
in
holiness
and
righteousness
before
him
all
the
dayes
of
our
life
.
That
hee
will
tune
your
hearts
,
and
open
your
lips
that
&c.
That
hee
would
work
in
you
all
those
graces
of
knowledg
▪
love
,
saith
,
fear
,
delight
,
zeal
,
&c.
which
may
be
as
so
many
strings
sounding
forth
his
glory
:
so
that
your
hearts
may
be
as
David
inditing
Psal.
45.
1.
good
matter
,
that
you
may
make
things
touching
the
King
even
the
Lord
of
hosts
:
and
that
they
may
be
in
such
a
frame
as
to
be
apt
to
take
all
occasions
to
glorify
him
,
●●
wee
see
David's
was
from
the
contemplation
of
his
works
and
providences
,
Psal.
8.
1.
and
57.
7.
and
104.
Tot
:
and
108.
1.
O
God
,
my
heart
is
fixed
&c.
2.
And
that
God
will
make
us
and
others
fruitfull
and
aboundant
in
every
good
work
▪
since
,
as
it
is
in
John
15.
8.
herein
is
our
heavenly
Father
glorified
if
wee
bring
forth
much
fruit
.
'T
is
not
the
great
talker
but
the
holy
and
circumspect
walker
that
brings
glory
to
God
:
bespeak
God
therefore
that
you
and
others
to
whom
the
grace
of
God
hath
appeared
may
be
effectually
taught
to
deny
all
ungodliness
and
worldly
lusts
—
Tit.
2.
11
,
12.
That
you
may
be
stedfast
unmoovable
alwayes
abounding
in
the
work
of
the
Lord
.
1
Cor.
15.
ult:
pray
that
your
light
may
so
shine
—
Matth.
5.
18.
That
you
may
be
holy
in
all
conversation
and
godliness
,
2
Pet.
3.
11.
3.
A
third
advantage
of
glorifying
God
will
be
,
if
wee
pray
that
God
will
so
dispose
of
us
and
all
our
concernments
,
that
we
may
be
in
the
fittest
capacity
to
glorify
him
.
That
as
he
hath
made
us
for
that
end
,
he
will
so
dispose
of
us
that
we
may
be
alwayes
instrumentall
for
it
:
That
all
his
providences
may
both
administer
matter
and
excite
our
hearts
to
praise
him
:
to
this
purpose
you
may
borrow
the
words
of
Agur
,
Prov.
30.
8
,
9.
Give
mee
neither
poverty
nor
riches
&c.
—
left
I
should
be
full
and
deny
thee
,
and
say
,
Who
is
the
Lord.
—
Or
left
I
should
be
poor
and
steal
and
take
thy
name
in
vain
.
q.
d.
Lord
I
find
my
heart
in
either
extream
apt
to
dishonour
thee
,
I
therefore
beg
a
mean
condition
as
most
fitting
me
for
my
main
end
,
which
is
thy
Glory
.
This
should
be
the
import
of
our
prayer
▪
4.
That
our
lips
may
be
opened
,
our
tongues
toucht
with
a
coal
from
Gods
Altar
,
that
wee
may
be
enabled
to
speak
of
God
with
that
reverence
where-with
it
becomes
us
,
and
to
give
him
the
calves
of
our
lips
the
sacritice
of
praise
●
borrow
to
this
purpose
the
words
of
David
Psalm
51.
15.
Lord
,
open
thou
my
lips
,
that
my
mouth
may
shew
forth
thy
praise
.
Pray
with
him
Psalm
71.
8.
Let
my
mouth
be
filled
with
thy
praise
,
and
with
thy
honour
all
the
day
:
that
the
word
may
be
fitted
to
your
lips
,
Prov.
22.
18.
Psalm
126.
2.
5.
In
a
word
that
when
soever
Gods
glory
comes
in
competition
with
any
self-advantage
;
with
any
pleasure
,
profit
,
o●
worldly
accommodation
,
you
may
be
enabled
to
preferre
that
to
all
your
owne
concernment
,
in
the
words
of
David
,
Psal.
115.
1.
That
as
the
24.
Elders
Rev.
4
10
,
11.
you
may
take
the
Crowns
from
your
heads
and
lay
them
at
the
feet
of
God
:
and
ascribe
all
to
him
,
nothing
to
your selves
.
Thus
for
the
matter
of
your
Petitions
in
conformity
to
this
.
Direct
.
2.
But
it
is
not
enough
that
the
matter
of
your
Petitions
be
according
to
your
pattern
,
but
you
are
also
to
endeavour
that
the
frame
of
your
hearts
be
suited
to
the
matter
of
your
Petition
.
It
is
easy
to
amplify
in
words
upon
this
or
any
other
of
the
Petitions
,
but
not
so
easy
to
get
a
right
frame
of
spirit
.
Therefore
,
1.
Labour
after
a
frame
of
spirit
exceedingly
enlarged
in
apprehensions
of
the
infinite
excellencies
,
and
essentiall
glory
of
God
,
else
you
doe
but
mock
God
:
Endeavour
that
your
hearts
may
be
hot
within
you
,
Psal.
39.
3.
may
boyle
up
good
matter
Psal.
45.
1.
Then
are
our
prayers
right
when
our
apprehensions
are
much
wider
then
our
expressions
:
when
it
is
with
us
in
this
case
as
it
was
with
Elihu
,
Job
32.
18.
When
wee
are
full
of
matter
,
and
the
spirit
within
us
constraineth
us
:
when
our
belly
is
as
wine
which
hath
no
vent
,
and
ready
to
burst
like
new
bottles
.
2.
Get
a
heart
very
sensible
and
tender
of
Gods
dishonour
:
such
a
frame
as
that
of
David
Psal.
42.
10.
As
with
a
sword
in
my
bones
they
reproach
mee
while
they
say
,
Where
is
now
thy
God
?
When
as
Psal.
69.
9.
The
zeal
of
Gods
house
(
and
name
)
eates
us
up
,
and
the
reproaches
of
those
that
reproach
God
fall
upon
us
:
when
the
darkning
of
Gods
glory
goes
nearer
our
hearts
,
than
any
loss
or
cross
in
our
owne
greatest
concernments
.
This
Petition
put
up
with
such
a
frame
is
exceeding
acceptable
and
well-pleasing
to
the
Almighty
:
Oh
,
when
a
soul
can
be
more
sensible
of
Gods
dishonour
,
and
more
vehemently
begg
the
vindication
of
his
Name
,
and
wiping
off
the
dirt
that
is
cast
upon
it
,
then
any
thing
relating
to
its
self
,
't
is
pleasant
Musick
in
Gods
care
.
3.
Pray
this
Petition
with
a
heart
full
of
holy
zeal
,
and
resolution
to
doe
what
you
can
for
the
advancement
of
Gods
glory
:
Prayers
are
obligations
to
endeavours
:
hee
that
prayes
:
Hallowed
be
thy
Name
,
and
lives
a
life
dishnorable
to
God
,
and
his
Religion
,
is
the
veriest
Hypocrite
in
the
world
:
't
is
but
a
complementing
,
nay
worse
,
't
is
but
a
mocking
God
:
Those
desires
are
but
feigned
,
and
those
prayers
counterfeit
which
are
not
seconded
with
answerable
endeavours
.
'T
is
a
cheap
thing
to
say
,
Hallowed
be
thy
Name
,
but
when
wee
say
and
stand
to
it
;
when
wee
resolve
to
live
up
to
this
Petition
,
and
lay
downe
all
in
prosecution
of
what
wee
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
Gods
dishonour
,
as
Psam.
50.
17.
What
hast
thou
to
doe
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
carnall
persecuting
Jews
who
hated
and
east
out
their
Brethren
for
the
Name
of
Christ
,
could
say
,
Let
the
Esa.
66.
5.
Lord
be
gloryfied
:
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
Gods
glory
,
you
contradict
your
prayers
in
your
practises
:
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
lookt
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
wee
might
be
enabled
to
sanctify
him
.
This
second
Petition
,
Thy
Kingdom
come
,
seemes
chiefly
to
relate
as
a
means
to
the
first
branch
of
the
first
Petition
:
then
God
sanctifies
himself
when
hee
takes
to
him
his
great
power
and
raignes
,
I
say
chiefly
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
wee
pray
for
in
the
former
Petitions
.
This
Petitions
then
,
as
having
the
most
immediate
tendency
to
the
promoting
of
Gods
glory
is
fitly
put
in
the
next
place
,
and
fitly
precedes
the
third
,
for
till
Gods
Kingdom
come
,
his
will
cannot
be
done
as
it
ought
to
bee
.
Gods
people
will
never
be
a
willing
people
till
the
day
of
Gods
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.
Generall
whereby
the
rules
the
whole
world
:
of
which
see
Psal.
47.
2.
7.
Zech.
14.
9.
hee
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-Monarchs
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
hee
orders
all
affaires
on
Earth
,
sets
up
and
puls
down
Kings
and
Monarchs
at
his
pleasure
,
Prov.
8.
15
,
16.
Psal.
75.
6
,
7.
and
107.
40.
hee
poureth
contempt
upon
Princes
,
and
causeth
them
wander
in
the
wilderness
where
there
is
no
way
.
Thereby
hee
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
chiefly
conversant
about
the
rationall
creature
.
2.
Speciall
over
his
Church
,
in
which
respect
hee
is
called
the
King
of
Jacob.
Isa.
41.
21.
of
Sion
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
hee
compleat
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
speciall
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
owne
appointment
,
as
the
Ministry
,
Word
,
Sacraments
,
conjoyned
with
the
efficacy
of
his
Spirit
,
whereby
hee
converts
,
and
governs
them
,
bringing
them
on
in
grace
,
till
hee
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
generall
and
speciall
and
this
both
in
grace
and
glory
must
needs
be
meant
;
because
(
as
I
hinted
)
they
are
but
one
and
the
same
,
though
diversly
considered
.
Though
chiefly
,
I
conceive
,
the
Kingdom
of
grace
,
in
order
to
that
of
glory
is
here
intended
:
yet
even
Gods
generall
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
evill
of
the
world
,
if
hee
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
&c.
Now
such
is
the
opposition
that
is
in
mans
nature
,
to
this
work
,
and
such
the
influence
of
Sathan
upon
the
children
of
disobedience
,
that
this
could
never
be
effected
without
the
influence
of
Gods
generall
Kingdom
:
hee
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
devided
to
the
Nations
their
inheritance
,
when
hee
separated
the
Sons
of
Adam
,
hee
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
,
Hee
had
a
speciall
respect
to
his
owne
people
in
his
generall
disposals
of
others
.
Thus
it
must
be
in
this
case
.
To
this
purpose
presecuters
must
be
cut
off
,
Christian
Magistrates
raised
up
,
Kings
and
Potentates
of
the
world
must
be
rebuked
for
his
Prophet's
and
people's
fakes
,
Psal.
105.
14.
Hee
must
overturn
,
overturn
,
overturn
,
One
Monarchy
must
Ezek.
21.
27.
succeed
another
,
and
that
again
must
be
translated
to
a
third
,
and
that
to
a
4th
.
Nation
,
and
all
this
to
make
way
for
the
Stone
Dan.
2.
45.
cut
out
of
the
Mountain
without
hands
which
must
break
all
in
pieces
:
Thus
God
makes
his
owne
design
of
all
men
,
and
Kingdoms
,
and
transactions
that
are
in
the
world
,
not
by
policy
or
an
after-game
,
but
by
over-ruling
the
grand
affairs
of
the
world
,
which
is
his
generall
Kingdom
.
So
that
this
Kingdom
is
undoubtedly
included
in
this
Petition
.
2.
For
the
Kingdom
of
grace
there
is
no
doubt
but
it
is
here
chiefly
intended
;
both
in
it self
,
and
as
a
means
to
the
Kingdom
of
glory
.
God
hath
appointed
the
Means
as
well
as
End
:
Faith
,
Repentance
,
Sanctification
,
new
obedience
are
the
condition
of
our
raigning
with
him
in
glory
Luk.
15.
5.
John
3.
36.
For
the
effecting
of
these
,
the
Gospel
must
be
preached
,
1
Cor.
1.
21.
Nor
can
the
Gospel
effect
them
without
the
Spirit
's
efficacious
concurrence
.
Now
this
(
in
part
at
least
)
is
the
Kingdom
of
grace
when
the
word
not
only
runs
,
but
is
glorified
,
when
God
by
his
Spirit
so
goes
out
with
his
Messengers
that
Sathan
fals
from
heaven
as
lightning
,
the
works
of
the
Divell
are
destroyed
,
and
poor
souls
rescued
from
him
,
and
translated
into
the
glorious
liberty
of
the
Sons
of
God
:
and
that
this
may
be
,
is
undoubtedly
the
import
of
this
Petition
.
3.
Then
,
for
the
Kingdom
of
glory
,
as
being
the
end
and
consummation
of
both
the
former
,
it
must
need
be
included
,
since
hee
that
wills
the
means
wils
the
end
;
nor
is
it
only
intended
obliquely
or
by
the
By
,
but
directly
and
ultimately
,
as
being
the
consummation
of
mans
happiness
:
so
that
the
coming
of
the
Kingdom
of
Providence
in
subordination
to
the
Kingdom
of
Grace
,
and
of
this
in
order
to
the
Kingdom
of
Glory
,
and
of
this
again
as
the
End
and
complement
of
both
,
is
the
scope
and
import
of
this
Petition
.
[
Come
]
.
How
can
it
be
said
to
come
in
any
sense
?
I
Answer
;
Wee
are
not
so
to
understand
it
,
as
if
it
should
remove
or
be
removed
from
another
place
;
but
,
as
wee
say
,
The
Sun
comes
into
the
house
,
meaning
not
the
body
but
the
beams
of
it
;
so
for
the
Kingdom
of
God
to
come
,
is
,
that
in
its
effects
and
power
it
be
extended
to
,
us
,
that
wee
may
feel
the
day
of
his
power
,
that
as
it
is
Rev.
11.
17.
hee
would
take
to
him
his
Kingly
power
and
reign
;
That
hee
would
so
order
the
affairs
of
the
world
,
as
it
may
appear
,
and
men
may
acknowledg
,
There
is
a
God
that
reigneth
in
the
earth
,
and
so
as
may
tend
to
his
Churches
advantage
.
What
the
fuller
import
of
this
word
is
,
will
be
shewed
in
the
Application
,
Now
,
had
wee
designed
a
full
handling
of
things
,
many
Observations
would
flow
from
the
particulars
coucht
'
in
this
Petition
:
as
,
That
God
hath
a
Kingdom
:
That
this
Kingdom
comes
to
places
and
people
:
That
to
have
it
come
is
a
desireable
mercy
:
That
prayer
is
a
speciall
means
for
the
procuring
of
it
.
&c.
But
I
shall
(
as
I
promised
)
content
my self
to
resolve
the
Petition
it self
into
a
Doctrinall
Proposition
,
which
take
thus
.
Doctr.
7
The
coming
of
Gods
Kingdom
should
be
the
joynt
Petition
of
the
whole
,
and
the
particular
of
every
member
of
the
Church
.
As
they
doe
rejoyce
that
God
doth
,
Rev.
11.
17.
and
19.
6.
so
they
should
pray
,
that
God
may
reign
;
that
hee
will
shine
forth
in
his
glory
,
and
exert
his
power
for
the
spreading
of
his
Kingdom
into
all
the
world
.
It
were
easy
(
were
it
necessary
)
to
produce
Scripture-precepts
and
examples
for
the
confirmation
of
this
point
:
but
this
were
but
to
light
a
candle
in
the
Sun
shine
;
I
shall
briefly
resolve
a
two-fold
Query
,
and
then
apply
it
.
Quest.
1.
To
what
purpose
is
such
a
Petition
?
Can
wee
imagine
,
it
will
come
sooner
or
later
for
our
prayers
?
nay
,
Is
it
not
every
where
(
in
generall
at
least
)
?
and
therefore
what
need
to
pray
for
it
?
Answ.
This
is
but
the
cavilling
of
Carnall
Reason
,
and
indeed
such
as
would
,
if
it
were
hearkned
to
,
soon
make
us
leave
off
praying
at
all
:
for
wee
may
,
at
the
same
rate
,
argue
about
any
thing
wee
pray
for
:
Either
God
hath
determined
,
it
shall
be
or
not
:
if
hee
hath
decreed
it
shall
bee
,
then
our
prayers
are
needless
;
if
not
,
they
are
vain
and
ineffectuall
:
but
know
,
vain
man
,
that
our
prayers
are
nevertheless
required
(
as
was
shewed
in
answering
the
like
cavill
against
the
former
Petition
)
in
order
to
the
effecting
of
what
God
hath
decreed
:
And
for
this
in
particular
,
1.
Shall
not
Gods
Children
hereby
testify
their
love
to
God
?
Is
it
not
an
expression
of
our
loyalty
,
when
wee
heartily
pray
for
the
prosperity
of
our
Soveraign
,
and
for
the
speading
and
flourishing
of
his
Kingdom
?
But.
2.
What
room
for
such
a
cavill
when
wee
have
an
express
command
,
and
injunction
in
this
standing
pattern
?
When
wee
have
Scripture-precept
and
pattern
for
our
obedience
,
and
imitation
?
And
promises
to
encourage
us
:
such
as
that
,
Luke
11.
13.
hee
will
give
his
Spirit
(
by
which
hee
manageth
his
Kingdom
)
to
them
that
ask
him
?
Quest.
1.
Why
,
or
upon
what
account
,
should
this
be
the
Petition
of
Gods
children
?
To
hint
but
a
Reason
or
two
.
Reas.
1.
In
order
to
the
accomplishment
both
of
the
former
and
following
petition
:
for
neither
will
men
sanctify
the
name
of
God
,
nor
yield
obedience
to
the
will
of
God
,
till
they
feel
the
power
of
God
,
and
hee
set
up
his
Kingdom
of
grace
in
their
hearts
:
Then
is
Gods
Name
sanctified
,
when
both
the
Godly
celebrate
his
power
and
Kingdom
,
as
Rev.
11.
17.
and
19.
6.
▪
and
the
wicked
are
forced
to
acknowledg
it
,
as
Dan.
4.
34
,
37.
and
6.
26
▪
when
hee
executes
judgment
in
the
earth
,
rescuing
the
oppressed
from
the
power
of
the
oppressour
&c.
And
then
will
Gods
Will
be
done
by
men
when
by
his
grace
hee
overpowers
their
wills
,
and
brings
them
into
complyance
with
his
owne
.
2.
Wee
are
therefore
to
pray
for
the
coming
of
Gods
Kingdom
,
both
upon
the
account
of
that
advantage
that
will
accrue
to
us
by
its
coming
,
and
of
our
inability
to
goe
to
it
,
without
its
coming
to
us
.
For
the
advantage
of
it
,
you
will
better
discern
it
when
wee
more
particularly
unfold
it
in
the
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
accruing
from
Gods
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
priviledges
of
subjects
in
his
Kingdom
of
grace
and
glory
?
But
then
wee
cannot
goe
into
this
Kingdom
,
and
therefore
have
need
to
pray
it
may
come
to
us
▪
John
6.
44.
No
man
can
come
to
mee
(
saith
Christ
)
except
the
Father
draw
him
.
i.
e.
none
can
accept
mee
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
●ign
over
us
,
wee
shall
never
yield
except
thou
conquer
and
overpower
our
wils
by
thy
grace
and
Spirit
.
O
let
thy
power
come
upon
▪
us
and
others
,
let
it
be
the
day
of
thy
power
,
that
wee
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
Gods
Kingdom
may
come
.
Pray
that
(
as
it
is
promised
Psal.
2.
5
,
8.
)
God
will
set
his
King
upon
his
holy
Zion
,
that
hee
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
Gods
Kingdom
,
especially
that
of
grace
:
see
John
5
22
,
23.
Mot.
1.
Consider
but
how
advantagious
the
coming
of
Gods
Kingdom
will
be
to
your
souls
,
families
,
towns
,
and
Nation
:
doe
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
Gods
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
owne
meditation
:
Study
Psal.
72.
which
relates
to
Christ
as
well
as
to
Solomon
,
and
those
many
prophesies
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
:
't
is
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
Gods
Kingdom
amongst
a
people
:
it
is
every
where
(
especially
where
the
Gospel
is
preached
▪
)
even
amongst
the
wicked
,
but
it
comes
to
the
faithfull
on
Earth
,
to
the
Saints
in
heaven
:
where
it
,
is
't
is
in
power
and
justice
;
where
it
comes
,
't
is
in
love
and
mercy
:
it
may
be
amongst
us
,
and
yet
leave
us
in
the
Sea
to
suffer
shipwrack
:
where
it
comes
,
it
brings
us
to
a
haven
:
but
(
whether
there
be
ground
enough
for
this
distinction
or
no
)
wee
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
terrour
to
Rebels
,
but
of
joy
and
comfort
to
truely
loyall
subjects
.
Though
,
I
must
needs
tell
you
,
that
even
such
desires
and
breathings
after
the
Kingdom
of
God
,
speak
that
God
is
already
beginning
his
Kingdom
in
such
souls
.
3.
'T
is
the
summe
of
what
wee
can
or
need
to
ask
for
our selves
or
others
:
As
what
we
ask
in
reference
to
God
is
included
in
,
and
reducible
to
the
first
Petition
;
so
what
for
our selves
to
this
:
As
our
blessed
Saviour
reduced
Gods
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
powerfull
and
effectuall
coming
of
Gods
Kingdom
,
in
all
the
branches
of
it
,
both
the
name
of
God
is
sanctified
,
and
wee
receive
a
confluence
of
all
good
things
temporall
,
spirituall
,
and
eternall
.
Tell
mee
,
what
more
would
any
serious
Christian
desire
for
himself
or
others
,
but
that
hee
might
here
be
a
child
of
grace
,
and
hereafter
an
heir
of
glory
?
This
is
the
summe
of
Davids
Petition
,
Lead
mee
by
thy
counsel
,
and
receive
mee
into
glory
Psal.
73.
24.
Should
God
put
you
to
your
Choice
as
hee
did
Solomon
,
What
more
would
the
truely
wise
soul
desire
,
than
that
God
would
so
order
his
providences
that
hee
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
generalls
in
this
and
the
following
,
as
in
the
first
.
Direct
.
1.
Labour
to
get
a
cleare
,
and
distinct
understanding
what
is
implyed
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
universall
Soveraign
of
the
world
.
This
is
clearly
implyed
:
wee
ascribe
a
Kingdom
to
God
,
and
such
a
Kingdom
as
wee
desire
might
come
to
us
and
all
the
world
.
So
that
in
conformity
to
this
Petition
wee
may
confess
,
and
enlarge
upon
the
Soveraignty
of
God
,
the
just
title
hee
hath
over
all
the
Kingdoms
in
the
world
,
that
all
are
to
stoop
to
his
Scepter
,
and
submit
to
his
government
;
as
also
that
hee
hath
that
power
to
command
all
creatures
into
obedience
,
that
hee
hath
both
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
pow●r
and
right
to
govern
all
creatures
.
To
this
purpose
borrow
Davids
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.
&c.
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
,
wee
may
occasionally
amplify
upon
the
excellent
properties
of
this
Kingdom
,
as
the
amplitude
,
equitableness
,
absoluteness
,
righteousness
,
and
perpetuity
&c.
of
it
:
which
will
yield
infinite
matter
of
glorifying
God
.
2.
Here
is
also
couch't
an
acknowledgment
,
that
naturally
wee
are
not
in
or
under
the
Kingdom
of
God
,
that
wee
cannot
of
our selves
come
to
it
being
Slaves
of
Sathan
,
rebels
,
children
of
disobedience
Eph.
2.
2.
and
5.
7.
that
wee
are
blind
and
cannot
see
it
John
3.
3.
Sathan
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
wils
rebellious
,
saying
as
they
Luke
19.
14.
Wee
will
not
have
this
man
reign
over
us
:
That
wee
are
utterly
indisposed
and
unwilling
to
take
upon
us
the
yoak
of
Christ
,
being
wholly
led
captive
by
Sathan
at
his
will
:
And
here
again
is
matter
to
enlarge
upon
,
in
consessing
and
bewayling
our
owne
and
others
averseness
to
the
Kingdom
of
God
,
in
all
our
powers
and
faculties
,
together
with
the
causes
and
hainousness
of
it
.
3.
Here
wee
implicitly
acknowledg
that
all
means
are
ineffectuall
for
the
promoting
of
Gods
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
,
wee
confess
with
the
Apostle
1
Cor.
3.
6.
that
Paul
may
plant
,
Apollo
water
—
;
That
except
the
Father
draw
us
wee
cannot
come
to
Christ
,
John
6.
44.
That
Gods
arme
must
be
revealed
before
we
or
others
shall
beleeve
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
Sathan
with
all
his
might
endeavours
to
keep
the
world
in
blindness
and
rebellion
;
even
hee
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.
1-5
.
Of
whom
wee
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
wee
may
acknowledg
that
it
must
be
infinite
power
,
wisdom
,
goodness
&c.
that
must
begin
and
carry
on
this
Kingdom
in
any
soul
,
or
place
in
the
world
.
Wee
may
take
up
the
words
of
good
Jehoshaphat
,
1
Chron.
20.
12.
Wee
have
no
might
against
this
multitude
.
2.
Something
Petitioned
:
And
the
particular
Petitions
couch't
under
this
general
,
may
be
,
either
1.
Privative
,
for
the
removall
of
impediments
,
or
2.
Positive
,
relating
to
the
three
fold
Kingdom
of
God
.
1.
Privative
:
wherein
wee
deprecate
hindrances
,
that
God
will
subdue
all
his
enemies
.
Now
though
the
opposers
of
Gods
Kingdom
be
infinite
,
yet
they
all
sight
under
one
General
,
and
that
is
Sathan
;
so
that
the
thing
wee
are
chiefly
to
pray
against
is
the
Kingdom
of
Sathan
;
which
is
indeed
a
very
ample
Kingdom
,
hee
being
call'd
the
God
of
this
world
,
The
Prince
of
the
power
of
the
aire
,
and
(
as
Eph.
6.
11.
)
Principalitie
and
power
.
—
So
Rev.
9.
11.
He
is
the
King
of
that
black
Armado
that
warre
against
the
Saints
,
called
Abaddon
Apolliôn
.
Wee
are
therefore
to
beg
that
this
dragon
the
old
Serpent
the
Divell
and
Sathan
may
be
bound
,
Rev.
20.
2.
That
hee
may
fall
from
heaven
as
lightning
Luk.
10.
18.
that
Jesus
Christ
may
so
come
as
to
destroy
the
works
of
the
Divell
1
John
.
3.
8.
Now
this
kingdom
of
Sathan
hath
divers
branches
(
as
it
were
so
many
Provinces
)
or
it
is
founded
and
upheld
severall
wayes
,
hath
many
pillars
;
all
which
wee
must
pray
against
.
For
instance
,
1.
His
power
and
influence
upon
man
by
reason
of
corrupt
nature
.
Here
hee
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
knowledg
of
Christ
;
by
this
advantage
men
are
held
and
led
Captive
by
Sathan
at
his
will
&
c.
Now
here
is
an
ample
field
of
prayer
to
pray
down
the
power
of
corruption
,
and
to
begge
that
wee
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
Ministers
warfare
may
be
mighty
through
his
power
&
c.
2
Cor.
10.
4.
2.
The
gross
Errors
,
Delusions
,
Idolatry
and
Superstition
which
raigns
in
the
world
,
is
that
whereby
Sathan
holds
a
great
part
of
the
world
under
his
vassalage
.
Where
the
true
God
is
not
known
,
the
Divell
causes
himself
to
be
own'd
and
worshipt
as
God
.
What
were
all
the
Heathen
Oracles
but
Diabolicall
delusions
?
'T
is
lamentable
to
read
some
relations
of
the
poor
Indians
,
how
the
Divell
deludes
and
tyrannizes
over
them
,
appearing
in
visible
shapes
,
and
commanding
worship
from
them
.
And
what
is
the
Turkish
Mahomet
with
all
his
impostures
,
but
an
Instrument
rais'd
by
Sathan
to
propagate
his
Kingdom
?
What
are
the
Popish
pretended
miracles
,
but
powers
,
and
signs
and
lying
wonders
after
the
〈◊〉
of
Sathan
,
2
Thess.
2.
9
?
And
what
is
the
Pope
himself
,
but
a
Head
rais'd
by
the
Divell
to
oppose
the
true
head
Jesus
Christ
,
therefore
●tly
called
Anti-Christ
?
It
would
be
endless
to
reckon
up
the
artifici●s
of
this
nature
whereby
Sathan
founds
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
Sathan
under
foot
in
all
the
world
,
Rom.
16.
20.
3.
The
influence
that
Sathan
hath
on
the
great
ones
of
the
world
;
to
set
them
in
opposition
to
Gods
Kingdom
.
Rev.
2.
13.
Sathans
feat
is
said
to
be
at
Pergamos
:
now
Bullinger
(
as
I
remember
)
gives
a
twofold
Reason
,
why
Sathans
seat
is
said
to
be
there
.
1.
Because
this
City
for
superstition
and
Idolatry
exceeded
most
Cities
in
Asia
.
2.
Because
the
Lievetenant
or
Substitute
under
Domitian
(
Authour
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
,
Sathan
may
be
said
to
reign
there
.
These
are
great
Mountains
before
God's
Zerubbabels
,
Zech.
4.
7.
Whereby
doth
Sathan
more
hinder
the
advancement
of
Gods
Kingdom
,
than
by
interessing
himself
in
the
great
Ones
of
the
world
,
and
interweaving
his
interest
with
theirs
?
Hath
not
the
secular
power
in
almost
all
ages
of
the
Church
been
engag'd
against
the
Gospel
,
either
as
to
the
preaching
,
or
as
to
the
power
and
practise
of
it
?
How
,
have
the
most
faithfull
of
Gods
messengers
been
silenced
,
imprisoned
,
banished
&c.
and
the
serious
and
truely
pious
Christians
suffered
grievous
things
from
the
hands
of
the
wicked
Magistracy
?
What
then
?
must
wee
pray
down
Magistracy
,
or
Magistrates
,
if
wicked
?
Far
be
it
from
us
?
'T
is
Gods
Ordinance
,
they
are
God's
substitutes
;
Curse
not
the
King
,
no
not
in
thy
thought
,
Eccl.
10.
20.
No
but
earnestly
pray
that
they
that
are
great
may
bee
good
,
that
Kings
may
become
Nursing-Fathers
,
and
Queens
Nursing-Mothers
to
the
Church
,
Isa.
49.
23.
that
,
as
they
rule
by
God
Prov.
8.
—
so
they
may
rule
for
him
.
Pray
that
prayer
for
them
,
1
Tim.
2.
2.
These
are
three
of
the
grand
pillars
of
Sathans
Kingdom
;
for
the
pulling
downe
of
Judg.
16.
30.
which
wee
must
bow
our selves
with
all
our
night
in
prayer
,
that
Gods
Kingdom
may
be
erected
upon
the
ruins
of
Sathans
.
More
might
be
added
,
but
I
proceed
.
2.
Positive
Petitions
are
here
included
.
And
these
I
shall
reduce
to
that
three-fold
Kingdom
of
God
,
which
I
hinted
in
the
explication
.
viz.
the
Kingdom
,
1.
of
Power
and
providence
.
2.
of
Grace
.
3.
of
Glory
.
1.
Then
in
reference
to
Gods
generall
Kingdom
of
power
or
providence
;
something
(
in
compliance
with
this
Petition
)
is
to
be
beg'd
:
though
(
as
I
hinted
)
this
Kingdom
is
not
so
properly
prayed
for
in
it self
considered
as
in
that
it
relates
to
God's
speciall
Kingdom
.
So
that
we
must
pray
,
1.
That
God
will
so
order
the
great
mutations
and
transactions
in
the
world
,
as
that
it
may
appear
,
that
He
is
absolute
Lord
and
Soveraign
over
the
world
:
that
hee
will
exert
his
absolute
power
and
soveraignty
.
Here
,
though
wee
must
beware
of
charging
God
foolishly
,
as
if
hee
were
unjust
or
imprudent
in
the
managment
of
the
world's
government
;
yet
wee
may
(
in
imitation
of
the
Prophet
,
Jer.
12.
1.
)
humbly
plead
with
the
Almighty
,
why
;
seeing
hee
hath
the
regiment
of
the
world
,
the
wicked
are
suffered
to
take
root
and
prosper
&
c
?
Such
a
plea
you
find
Job
24.
1.
—
Wee
may
pray
that
God
will
in
his
owne
time
make
it
explicit
to
all
the
world
,
that
hee
reigns
over
the
nations
,
and
that
there
is
one
God
and
his
name
one
.
And
,
2.
That
God
will
so
manage
the
affairs
of
the
world
,
as
may
tend
to
the
increase
and
happiness
of
his
Church
?
that
by
the
Kingdom
of
his
providence
,
hee
will
make
way
for
the
Kingdom
of
his
grace
,
and
fit
men
for
the
Kingdom
of
glory
:
To
this
purpose
may
you
plead
those
promises
Psal.
2.
8.
Isa.
66.
20.
—
that
the
Gospel
may
run
and
be
glorified
.
2.
In
reference
to
the
Kingdom
of
grace
(
which
I
take
to
be
properly
meant
here
)
,
our
Petitions
,
in
conformity
to
this
;
may
respect
either
,
1.
The
means
of
it
.
2.
Or
the
efficacy
of
those
means
:
or
3.
The
amplification
and
increase
both
of
the
means
,
and
of
the
efficacy
of
those
means
.
1.
As
to
the
means
of
promoting
this
Kingdom
,
they
are
many
:
the
principal
are
these
.
1.
The
pure
administration
of
the
Word
and
Sacraments
;
which
is
therefore
called
the
Kingdom
of
God
,
Matth.
12.
28.
and
the
word
of
the
Kingdom
,
Matth.
13.
19.
Mark
.
4.
15.
because
of
its
speciall
tendency
to
the
promoting
of
Gods
Kingdom
:
therefore
wee
are
earnestly
to
pray
for
the
spreading
of
the
Isa.
9.
2.
Gospel
:
that
light
may
arise
to
them
that
sit
in
darkness
,
and
in
the
region
of
the
shadow
of
death
:
that
labourers
may
be
thrust
out
into
the
harvest
Matth.
9.
38
▪
and
that
hee
will
not
suffer
them
to
be
thrust
out
:
that
those
hee
●mployes
in
this
work
may
open
their
mouths
to
speak
the
Gospel
with
all
boldness
notwithstanding
the
threatning
of
malicious
ones
,
Act.
4.
29.
so
that
the
word
may
run
and
be
glorified
,
2
Thess.
3.
3.
That
the
faithfull
Ministers
of
the
Gospel
may
have
Liberty
,
Countenance
,
and
Maintenance
,
that
God
will
give
the
word
,
and
great
may
be
the
number
of
those
that
publish
it
:
&c.
This
(
let
men
think
what
they
please
)
is
the
way
to
bring
the
Kingdom
of
God
into
,
and
promote
it
in
,
a
Nation
:
and
when
Gods
faithfull
messengers
are
suspended
,
silenced
,
cast
out
;
and
dumb
dogs
that
cannot
bark
are
set
over
the
flocks
,
then
doe
a
Nation
put
away
the
Kingdom
of
God
from
them
.
2.
Discipline
rightly
and
duely
dispensed
:
See
Commenius
in
his
Treatise
presented
to
our
King
.
Then
doth
the
Kingdom
of
God
come
,
when
the
government
is
layd
upon
Christ's
shoulder
;
and
hee
hath
,
what
is
due
,
allowed
to
his
officers
:
In
opposition
to
which
there
are
two
extrems
very
much
infesting
the
Church
:
The
one
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
An
usurpation
of
the
Ministers
of
Christ
upon
the
civill
Magistrates
office
,
assuming
and
arrogating
to
themselves
a
Lordly
domination
,
inflicting
P●ecuni●ry
or
Corporall
mulcts
and
penalties
,
bringing
down
the
Censures
of
Christ
to
the
promo●ing
of
their
owne
humour
and
Interest
,
prostituting
them
to
their
owne
ambitious
ends
&c.
This
turns
Christ's
Kingdom
into
a
worldly
Kingdom
,
whereas
himself
hath
told
us
,
His
Kingdom
is
not
of
this
world
;
and
,
in
stead
of
the
Kingdom
of
God
,
sets
up
the
power
and
pride
and
domination
of
men
.
The
other
extream
,
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
Civil
Magistrates
intruding
into
the
affairs
of
the
Church
,
ordering
all
in
it
,
as
to
persons
,
forms
and
administration
,
according
to
his
pleasure
;
modelling
Ecclesiastical
government
,
as
may
be
most
subservient
(
not
to
the
salvation
of
souls
,
which
is
its
proper
end
,
but
)
to
his
civill
Interest
.
I
am
far
from
denying
the
Magistrate
his
just
power
,
See
Jus
divinum
regiminis
Ecclesiast
.
and
the
Author
of
Engl.
Popish
Cerem
:
and
I
think
(
were
things
duely
and
impartially
considered
)
they
that
are
charged
to
be
most
niggardly
towards
the
Magistrate
in
stating
his
power
about
Ecclesiastical
affairs
,
would
be
sound
least
guilty
;
and
those
that
pretend
to
be
most
liberal
,
would
be
found
guilty
of
the
greatest
encroachments
upon
it
(
for
indeed
they
but
give
it
with
one
hand
that
they
may
receive
it
again
with
the
other
)
.
Now
,
did
each
keep
their
due
station
,
and
in
their
station
prosecute
the
great
ends
for
which
God
hath
set
them
in
those
stations
,
it
would
be
an
effectuall
means
to
promote
the
Kingdom
of
God
:
whereas
these
Usurpations
and
encroachments
of
each
upon
other
,
set
up
man
to
the
dethroning
God
,
and
hindering
the
propagation
of
his
Kingdom
.
I
could
here
break
out
infinitely
,
in
complaining
of
the
sad
effects
of
these
things
in
Nations
and
Kingdoms
,
especially
where
these
intrusions
and
encroachments
are
mutual
;
where
each
gives
,
that
hee
may
receive
,
and
is
bountifull
to
the
other
,
that
hee
may
have
the
same
measure
back
again
;
Where
men
thus
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
Disciplin
as
was
exercised
in
the
primitive
and
purest
times
,
which
was
then
most
effectuall
for
its
end
;
when
the
civill
Magistrate
not
only
stood
neuter
to
it
,
but
was
opposite
against
it
.
This
would
be
a
singular
means
to
the
promoting
of
Gods
Kingdom
.
3.
(
Which
hath
been
already
toucht
'
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
civill
powers
did
(
as
they
ought
to
doe
)
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
hee
would
not
arrogate
what
is
not
due
,
so
hee
would
not
abuse
what
God
hath
allowed
him
.
What
need
then
have
wee
to
put
in
suit
such
promises
as
those
Isa.
49.
23.
Rev.
11.
15.
&c.
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
Scepter
.
Though
I
can
see
little
ground
for
that
which
some
dream
of
,
a
personall
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.
Wee
should
(
like
the
primitive
Church
)
travel
in
birth
for
a
man-child
i.
e.
a
truely
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
hee
will
make
Doctrine
and
Disciplin
succesfull
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
effectuall
door
may
be
opened
,
1
Cor.
16.
9.
O●
pray
,
that
it
may
be
the
day
of
Gods
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
heighth
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
intension
,
and
a
promise
it
is
(
though
at
first
view
it
may
seem
a
command
)
as
plainly
appears
by
the
following
Verses
.
Well
,
pray
wee
that
this
K●ngdom
may
spread
,
and
gain
upon
the
Kingdom
of
Sathan
,
that
those
that
are
yet
rebels
may
become
subjects
;
those
that
are
su●j●cts
in
profession
,
may
be
such
in
reality
;
and
those
that
are
in
reality
so
,
may
walk
more
answerable
to
their
Duties
and
Priviledges
.
Thus
I
have
touch't
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
owne
and
others
hearts
,
that
wee
may
be
fitted
for
the
Kingdom
of
glory
:
That
wee
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
hee
will
compleat
the
number
of
his
elect
:
and
cause
the
Gospel
to
have
a
speedy
passage
and
effect
,
that
for
the
Elects
sake
the
dayes
may
be
shortened
,
Nations
may
be
born
in
a
day
Isa.
66.
10.
Wee
should
in
this
symbolize
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
followes
)
That
hee
will
hasten
the
Coming
of
Christ
:
that
wee
may
obtain
full
redemption
,
and
may
be
possessed
of
the
unfading
Crown
of
glory
.
This
wee
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
chiefly
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
then
your
expressions
.
And
why
should
wee
not
be
thus
inflamed
?
Is
there
a
more
desireable
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
your selves
and
other
individual
persons
,
or
the
benefits
that
come
along
with
it
to
Towns
,
Nations
,
and
Kingdoms
,
there
is
not
a
more
desireable
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
breathings
after
it
;
then
give
vent
to
those
pantings
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
,
dayly
to
pray
,
Thy
Kingdom
come
—
;
yet
set
our selves
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
Sathan
,
and
will
not
take
Christ's
easy
yoak
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
dayly
repeated
in
Church
or
Pulpit
,
and
yet
are
notorious
enemies
both
to
this
and
other
Petitions
,
when
it
comes
to
the
practise
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
.
'T
is
worse
then
a
Judas
kiss
,
thus
to
deal
with
Christ
;
to
pray
that
his
Kingdom
may
come
,
and
yet
to
doe
our
utmost
to
oppose
it
:
either
leave
praying
,
or
begin
to
practise
up
to
what
you
pray
for
,
in
this
Petition
,
else
you
doe
but
in
effect
pray
for
your
owne
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
wee
may
be
brought
under
his
Government
,
and
become
his
subjects
,
't
is
fit
that
his
will
,
not
ours
,
should
be
done
.
Having
acknowledg'd
him
supream
Monarch
of
the
world
,
and
that
all
subjection
is
due
to
him
,
wee
are
very
fitly
taught
to
pray
that
hee
will
so
bend
and
bow
our
hearts
and
bring
us
into
compliance
with
his
will
,
that
wee
may
yield
him
cheer-full
obedience
,
as
subjects
,
not
as
slaves
:
and
that
wee
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
wee
are
to
doe
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
●●ve●sly
distinguished
:
it
would
be
but
mis
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
wayes
by
which
God
declares
and
executes
his
Will.
Briefly
,
't
is
easy
to
conceive
the
difference
betwixt
what
God
will
doe
(
that
's
his
Will
of
Purpose
)
and
what
hee
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
,
hee
determines
mans
Duty
,
and
what
wee
are
to
do
.
Of
the
former
you
may
read
,
Psal.
136.
6
,
11.
Eph.
1.
5.
To
this
wee
are
taught
submission
,
Jam.
4.
15.
and
1
Pet.
3.
17.
By
this
,
hee
orders
times
and
seasons
Act.
1.
17.
and
disposes
chances
and
contingencies
Prov.
27.
1.
By
this
hee
permits
,
and
over
rules
many
actions
of
men
.
Of
the
latter
,
read
Mich.
6.
8.
Hee
hath
shewed
thee
,
O
man
what
is
good
,
and
what
doth
the
Lord
require
of
thee
—
?
The
word
declares
it
both
in
the
precepts
what
wee
are
to
doe
,
and
in
the
promises
what
wee
are
to
beleeve
.
'T
is
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
&c.
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
d●ffi●ulty
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
:
wee
know
not
what
shall
be
de
Event●
,
and
therefore
how
can
wee
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
murthering
of
Christ
,
Act.
4.
28.
Gods
hand
and
Counsel
had
before
determined
it
:
Now
,
none
will
say
,
that
(
had
wee
lived
before
Christ
,
and
understood
the
Prophe●ies
concerning
Judas
his
betraying
Christ
&c.
)
wee
should
have
prayed
for
these
●hings
,
so
that
the
question
seem's
to
carry
some
difficulty
in
it
.
I
find
some
quite
●xcluding
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
〈◊〉
]
"
Wee
pray
not
here
that
God
would
doe
,
what
hee
willeth
to
doe
,
but
that
wee
may
be
able
to
doe
what
hee
willeth
●s
to
doe
.
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
●xcluded
out
of
it
:
for
though
much
of
it
●e
hidden
,
yet
something
of
it
is
revealed
,
●nd
that
by
way
of
gracious
promises
,
which
●ertainly
may
be
pleaded
in
prayer
.
And
●hough
it
take
in
the
permission
,
and
order●ng
of
the
vilest
acts
of
men
(
which
wee
are
●o
be
so
far
from
praying
for
,
as
that
wee
●hould
abominate
them
)
;
yet
it
takes
in
●ther
things
unquestionably
lawfull
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
wee
come
to
Application
.
2.
[
Be
done
]
i.
e.
not
only
intended
,
●urposed
,
endeavoured
:
so
that
wee
are
here
●ught
to
pray
that
wee
may
not
only
pro●●ss
and
pretend
obedience
,
as
those
Jer.
42.
●
,
6.
or
as
that
Son
Matth.
21.
30.
who
said
,
I
goe
Sir
,
but
went
not
;
but
that
wee
may
actually
and
throughly
perform
his
will
:
that
he
will
work
in
us
,
to
will
and
to
doe
of
his
own
good
pleasure
Phil.
2.
13.
that
wee
may
not
deceive
our
owne
souls
,
that
wee
may
not
be
forgetfull
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
wee
are
taught
,
●●
what
heighth
we
should
endeavour
and
pray
for
obediential
grace
;
not
any
degree
:
We●
should
not
content
our selves
to
bungle
〈◊〉
a
duty
,
but
to
be
exact
and
exquisite
in
it
▪
that
wee
may
do
the
will
of
God
with
th●
same
readiness
,
sincerity
,
zeal
,
constancy
▪
&c.
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
clog'●
with
corruption
,
and
in
many
things
〈◊〉
all
?
what
hope
then
to
have
this
Petitio●
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
&c.
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
hee
could
not
attain
it
while
on
earth
.
We
may
make
that
our
aime
,
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
wee
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
wee
should
or
can
be
equall
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
,
ought
to
be
the
destre
and
prayer
of
all
and
every
Christian
.
Wee
must
imitate
our
Lord
and
Saviour
who
hath
taught
us
not
only
by
word
here
,
but
by
his
owne
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
,
chearfull
,
and
universal
obedience
and
subm●ssion
to
his
Will
,
is
yielded
by
all
his
creatures
.
Obedience
is
the
homage
wee
owe
to
his
Kingdom
,
and
the
honour
due
to
his
name
:
it
is
not
a
verball
celebration
of
Gods
excellencies
that
is
the
All
,
or
principall
part
of
his
glory
:
if
in
word
wee
profess
to
honour
him
,
and
in
works
deny
him
,
wee
do
but
mock
God
and
deceive
our
own
souls
:
No
,
then
Tit.
1.
15.
wee
glorisy
our
heavenly
Father
,
when
our
works
shine
before
others
,
Matth.
5.
16.
when
wee
bring
forth
much
fruit
:
John
15.
8.
Phil.
2.
16.
Nor
is
it
a
titular
acknowledgment
of
Gods
Kingdom
,
but
a
real
submission
to
it
,
in
doing
what
hee
commands
,
and
submitting
to
what
hee
lays
upon
us
,
wherein
our
Duty
to
him
principally
consists
:
this
Petition
then
is
the
compleating
of
both
the
former
.
2.
Gods
Will
is
the
suprem
rule
of
equity
,
justice
,
mercy
,
and
all
goodness
:
This
considered
,
there
is
Reason
sufficient
,
why
wee
should
pray
for
ability
to
doe
it
,
for
this
is
the
[
totum
hominis
]
the
whole
Duty
of
man
,
to
God
,
to
himself
,
and
to
others
Eccles.
12.
13.
Wee
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
it self
.
It
is
a
good
expression
of
Augustine
,
Injuria
fit
Deo
,
cum
causam
voluntate
Dei
superiorem
postulamus
:
Wee
injure
God
;
when
wee
inquire
after
a
cause
superiour
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
principall
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
it self
subject
to
headiness
or
mutability
:
So
that
Gods
will
being
such
,
and
we
being
his
by
the
most
absolute
title
,
't
is
fit
wee
should
both
make
it
our
Rule
,
and
desire
grace
to
obey
it
.
1.
(
Which
hath
bin
hinted
)
In
regard
of
Gods
absolute
Soveraignty
over
us
:
since
,
as
wee
acknowledg
in
the
former
Petition
his
absolute
Dominion
,
Is
it
not
fit
we
should
next
pray
for
grace
to
yield
cordiall
submission
?
Each
of
the
fore-going
Petitions
,
nay
the
very
Preface
,
bespeaks
this
from
us
▪
for
,
If
hee
bee
Our
Father
,
wee
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
dore
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
,
ob●dience
to
the
Gospel
as
well
as
to
the
Law
:
for
,
as
it
is
1
John
3.
23.
This
is
the
command
of
God
that
wee
beleeve
on
his
Son
Jesus
Christ
—
.
And
herein
the
decretive
and
preceptive
Will
of
God
concurr
,
I
mean
,
that
hee
that
doth
the
one
shall
be
rewarded
by
the
other
.
See
John
6.
29.
This
is
the
work
of
God
,
that
ye
beleeve
on
him
whom
hee
hath
sent
,
(
this
is
his
will
of
Precept
)
:
then
Verse
40.
This
is
the
will
of
him
that
sent
mee
,
that
every
one
which
seeth
the
Son
,
and
beleeveth
on
him
,
may
have
everlasting
life
,
(
This
is
his
Will
of
Purpose
)
.
So
that
,
by
doing
the
one
,
wee
come
to
the
good
things
determined
by
the
other
.
Again
suob
as
do
Gods
Will
hee
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
hee
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
adde
more
?
Consider
two
things
that
may
excite
and
quicken
you
to
be
frequent
and
servent
in
this
Petition
.
Motiv
.
1.
Gods
will
must
be
done
,
whether
you
pray
for
it
or
no
;
but
to
pray
heartily
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
wee
be
no
better
than
vile
Sinners
,
or
brute
instruments
:
and
it
may
be
done
upon
us
as
upon
Pharoah
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.
'T
is
most
irrationall
to
desire
that
our
owne
or
others
wills
should
be
done
;
and
most
equitable
,
that
wee
should
pray
that
Gods
will
may
be
done
:
Should
it
be
as
thou
wilt
,
according
to
thy
mind
,
saith
Elihu
to
Job
Chapt.
34.
33
?
Who
are
wee
poor
blind
creatures
,
that
wee
should
set
our
Wills
against
the
wise
and
just
and
holy
Will
of
God
?
Should
his
will
who
can
will
nothing
but
what
is
just
and
good
,
give
place
to
ours
,
who
can
will
nothing
that
is
good
,
without
his
enabling
grace
?
Phil.
2.
13.
2
Cor.
3.
5.
How
just
is
it
,
that
his
will
should
be
our
Rule
whether
wee
consider
him
as
our
Creatour
,
our
Soveraign
,
our
Father
&
c
?
and
besides
,
should
ours
be
done
,
would
it
not
be
to
our
undoing
(
What
greater
plague
,
than
for
a
people
to
be
given
up
to
follow
their
owne
counsels
,
Psal.
81.
12
?
And
▪
Is
not
the
doing
Gods
Will
the
high
road
to
glory
,
the
straight
path
to
everlasting
felicity
?
Direct
.
1.
For
Direction
then
(
as
in
the
former
)
:
Labour
to
understand
the
particular
import
of
this
Petition
,
and
1.
Understand
what
is
implyed
by
way
of
acknowledgment
:
Chiefly
two
things
.
1.
Here
is
implicitely
acknowledged
the
absoluteness
and
Soveraignty
of
Gods
Will
,
which
you
may
(
in
conformity
to
this
Petition
)
express
and
enlarge
upon
:
So
that
wee
may
express
our selves
in
such
Words
:
"
Lord
,
I
know
thou
art
the
Suprem
Monarch
,
and
absolute
Soveraign
of
the
world
,
all
whost
actions
have
no
other
rule
but
thine
owne
will
,
and
thy
Will
no
rule
but
thine
owne
infinite
wisdom
,
justice
,
and
goodness
,
and
therefore
it
is
impossible
thou
shouldst
will
any
thing
,
but
what
is
good
and
righteous
.
Therefore
it
is
all
the
Reason
in
the
world
,
that
thou
whose
Dominion
is
most
absolute
,
and
whose
will
is
most
righteous
,
shouldst
be
obeyed
and
submitted
to
in
whatsoever
thou
willest
to
be
done
,
either
by
us
,
or
upon
us
.
To
this
purpose
you
may
borrow
Ephes.
1.
5
,
9
,
11.
which
declares
that
God
ordereth
all
things
according
to
the
counsel
of
his
owne
will
.
Psal.
136.
6.
who
doth
what
hee
pleaseth
in
heaven
and
earth
,
in
the
sea
,
and
in
all
deep
places
:
Job
33.
13.
who
is
not
accountable
for
any
of
his
doings
.
Or
in
the
words
of
Nebuchadnezzar
,
Dan.
4.
35.
&c.
Here
you
may
amplify
upon
the
purity
,
wisdom
,
Soveraignty
,
goodness
and
graciousness
of
his
Will
;
as
also
upon
the
reasonableness
of
its
being
the
Rule
of
the
Creatures
actions
and
obedience
,
that
the
Clay
and
Vessel
should
be
at
the
Potter's
disposall
,
Isa.
64.
9.
2.
Here
also
wee
doe
implicitly
acknowledg
the
indisposition
and
untowardness
of
our
wils
to
yield
obedience
to
Gods
Will
:
and
our
proneness
to
do
our
owne
will
,
rather
than
Gods
;
yea
,
that
wee
are
led
Captive
by
Sathan
at
his
Will
,
2
Tim.
2.
26.
This
may
afford
large
matter
of
confession
,
and
confusion
too
.
"
Lord
,
I
find
in
my self
abundance
of
blindness
and
ignorance
,
so
that
I
doe
not
know
thy
will
,
and
(
which
is
worse
)
when
it
is
made
known
to
mee
,
I
find
in
my
heart
an
utter
indisposition
and
contrariety
to
it
:
Oh
the
pride
,
stubbornness
,
and
stiffeneckedness
of
my
heart
!
How
apt
am
I
to
quarrel
at
thy
commanding
Will
when
I
should
obey
it
;
and
at
thy
providencial
will
,
when
I
should
submit
to
it
?
Loath
I
am
that
thy
will
should
be
done
when
it
thwarts
mine
:
This
you
may
express
in
the
language
of
Ephes.
2.
2
,
3.
Children
of
disobedience
,
fulfilling
the
desires
of
the
flesh
,
and
of
the
mind
:
you
may
borrow
the
complaint
of
God
against
Israel
,
Isa.
48.
4.
an
obstinate
people
,
whose
neck
hath
an
Iron
sinew
,
whose
brow
is
brass
:
here
you
may
lament
the
Fall
,
that
robb'd
you
of
the
holy
freedom
and
conformity
of
your
will
to
Gods
,
and
your
hearts
became
like
Nabal's
,
dead
as
a
stone
,
to
any
thing
spiritually
good
.
Here
you
may
be
very
large
and
affectionate
,
this
being
the
spring
of
all
the
sins
and
enormities
of
your
lives
.
2.
Then
labour
to
understand
what
is
included
by
way
of
Petition
:
and
these
are
(
as
before
)
,
Either
,
1.
Privative
,
for
the
removal
of
hindrances
,
which
keep
us
from
the
knowing
,
obeying
and
submitting
to
the
will
of
God
,
which
Alas
!
how
infinite
are
they
?
rather
to
be
by
you
and
every
person
bewayled
,
than
by
mee
expressed
:
Oh
what
need
have
wee
to
pray
that
God
Will
h●al
all
within
us
,
and
help
against
all
without
us
,
that
sets
us
in
opposition
to
his
holy
Will
?
you
may
reduce
them
to
,
1.
Inwards
;
such
as
are
from
within
,
and
arise
from
a
mans
self
:
and
these
are
as
large
as
the
whole
body
of
sin
,
and
as
numerous
as
the
members
of
that
body
.
There
is
blindness
in
the
understanding
,
that
wee
cannot
know
,
what
is
that
good
,
and
acceptable
,
and
perfect
will
of
God
,
Rom.
12.
2.
therefore
wee
have
need
to
pray
as
Paul
Act.
9
▪
6.
Lord
,
what
wilt
thou
have
mee
doe
?
or
as
wee
are
taught
Job
34.
32.
what
I
know
not
,
teach
thou
mee
—
Again
,
there
is
Obstinacy
in
the
will
,
wee
have
need
pray
that
promise
Ezek.
36.
26.
That
God
will
take
away
our
heart
of
stone
&c
—
There
is
in
us
weakness
and
inability
to
good
,
though
a
sinfull
strength
to
doe
evill
:
There
Eph.
2
3.
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
wils
of
the
flesh
,
which
oppose
the
will
of
God
.
Wee
have
need
pray
that
God
will
make
the
weapons
of
his
Word
and
Ministry
strong
and
mighty
to
beat
down
those
strongholds
,
those
imaginations
,
and
high
things
in
us
—
2
Cor.
10.
4.
That
all
within
us
may
yield
to
Gods
will
,
that
wee
may
lay
downe
our
weapons
,
and
take
upon
us
the
yoak
of
Christ
:
2.
Outward
,
viz.
that
Slavery
which
wee
are
in
to
Sathan
,
who
hath
blinded
our
eyes
,
2
▪
Cor.
4.
4.
Captivated
ours
wils
2
Tim.
2.
26.
and
fill'd
our
hearts
,
Act.
5.
3.
working
effectually
in
us
the
children
of
disobedience
,
Eph.
2.
2.
Therefore
wee
have
need
to
pray
that
Jesus
Christ
may
come
into
our
hearts
there
to
destroy
the
works
of
the
Divell
.
1
John
3.
8.
That
the
stronger
man
may
come
and
dispossess
this
strong
man
armed
Luk.
11.
21
,
22.
May
snatch
us
from
the
power
of
darkness
Col.
1.
13.
That
wee
being
delivered
from
the
hands
of
this
and
all
our
enemies
,
may
serve
the
Lord
in
holiness
and
righteousness
before
him
all
the
dayes
of
our
life
Euk.
1.
74.
Oh
be
earnest
,
even
as
a
poor
Turkish
Gally-slave
would
be
for
redemption
from
his
Gally
.
This
shall
suffice
to
be
spoken
as
to
the
privative
Petitions
;
or
impediments
to
be
removed
.
2.
Positive
:
and
those
may
refer
to
that
twofold
Will
(
or
rather
two-fold
conception
of
the
will
)
of
God
I
have
〈◊〉
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
generall
decrees
concerning
his
owne
glory
and
mans
salvation
,
in
his
owne
time
and
way
:
since
hee
hath
reveald
that
hee
will
have
a
Church
,
that
hee
hath
closen
a
number
out
of
the
world
which
in
time
hee
will
gather
to
himself
,
that
wee
may
and
ought
to
pray
,
that
hee
will
bless
the
means
in
order
to
the
gathering
his
Church
,
and
compleating
the
number
of
his
sanctified
ones
:
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
ought
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
wee
must
here
be
cautious
that
wee
doe
not
tie
up
God
to
the
fulfilling
his
purposes
,
and
promises
,
in
a
time
,
place
or
way
wherein
hee
hath
not
bound
himself
to
fulfill
them
.
Wee
must
leave
God
as
loose
as
hee
hath
left
himself
,
and
not
add
to
his
words
lest
wee
be
found
lyars
,
or
lest
wee
be
tempted
to
charge
God
as
a
lyar
.
For
Scripture-expression
,
the
2d
.
72d
.
and
87d
.
Psalmes
,
and
many
other
places
,
will
abundantly
furnish
you
.
2.
That
when
Gods
decrees
and
purposes
are
fulfilled
upon
us
or
others
,
they
and
wee
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
wee
may
pray
in
their
language
,
viz.
that
wee
may
be
enabled
to
say
from
our
souls
in
the
darkest
and
saddest
providence
,
as
they
did
,
It
is
the
Lord
,
let
Him
doe
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
fulfill'd
:
That
wee
may
be
silent
with
David
Psal.
39.
9.
That
wee
may
bless
the
Lord
with
Job
Chapt.
1.
21.
under
Gods
more
severe
dispensation
;
That
wee
may
neither
despise
the
chastning
of
the
Lord
nor
be
weary
of
his
correction
Hebr.
12.
5.
but
may
submit
our selves
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
our selves
and
others
,
wee
should
pray
that
they
and
wee
may
be
enabled
to
make
a
thankfull
acknowledgment
,
and
answerable
improvement
.
So
that
wee
may
to
this
purpose
express
our selves
;
"
Lord
,
I
know
not
what
is
in
the
womb
of
thy
decrees
concerning
my self
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
mee
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
Soveraignty
,
equity
,
justice
,
yea
mercy
and
goodness
in
thy
will
,
as
may
teach
us
to
lay
our
hand
upon
our
mouths
,
and
where
wee
cannot
apprehend
to
admire
▪
to
lay
down
our
Wils
at
thy
feet
,
&c.
In
these
two
things
,
I
conceive
,
consists
the
summe
of
what
wee
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
abilitie
to
doe
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
Gods
Commands
;
amongst
many
these
two
principally
.
1.
Understanding
and
knowledg
,
without
which
it
is
impossible
to
doe
them
aright
,
borrow
Davids
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
hee
will
strengthen
you
with
might
in
the
inner
man
.
Eph.
3.
16.
that
our
hearts
may
be
so
enlarg'd
,
that
wee
may
run
the
way
of
his
commandements
,
and
so
inclined
that
wee
may
keep
his
Testimonies
,
Psal.
119.
32
,
36.
that
wee
may
see
so
much
equity
,
tast
so
much
sweetness
in
his
commands
as
may
draw
out
our
hearts
to
a
cheerfull
obedience
:
that
the
Word
may
not
only
be
delivered
to
us
,
but
wee
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
wee
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
alwayes
to
behold
the
face
of
God
,
Matth.
18.
10.
that
is
,
to
stand
wayting
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
wee
may
doe
so
Psal.
119.
60.
3.
Humbly
without
disputing
:
If
Michael
durst
not
bring
a
railing
accusation
against
the
Divell
when
hee
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
Soveraign
,
pray
that
wee
may
doe
the
like
;
that
wee
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
painfull
in
the
execution
:
pray
,
that
we
also
may
have
respect
to
all
Gods
Commandments
,
Psal.
119.
6
,
128.
5.
Faith-fully
and
sincerely
without
d●ssimulation
:
surely
though
they
behold
the
●ace
of
God
they
are
no
eye-servants
,
they
look
not
meerly
after
applause
and
commendation
:
they
neither
falter
nor
flatter
with
God
:
pray
that
it
may
be
so
with
us
,
that
wee
may
doe
as
Hezekiah
professeth
.
Isa.
38.
3.
6.
Zealously
,
not
coldly
and
heartlesly
:
C●n
wee
think
those
glorious
Angels
and
glorified
Saints
,
are
so
cold
and
frozen
as
wee
〈◊〉
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
wee
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
●ternity
,
yet
no
weariness
or
interruption
.
Pray
we
,
that
wee
may
be
thus
stedfast
,
unmooveable
,
alwayes
abounding
in
the
work
of
the
Lord
;
since
wee
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
wee
may
not
only
say
,
Thy
will
be
done
,
but
that
wee
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.
Wee
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
prayes
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
wee
defective
,
how
impatient
are
wee
to
have
our
wils
crost
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
wee
to
curse
God
to
his
face
when
hee
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
wee
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
wee
have
a
frame
of
heart
as
wide
as
Gods
precepts
:
when
we
resolve
to
have
respect
to
all
Gods
Commandments
,
Psal.
119.
6.
'T
is
damnable
Hypocrisy
when
wee
pray
that
Gods
will
may
be
done
,
and
yet
we
doe
our
owne
:
consider
therefore
,
what
is
the
will
of
God
.
Mich.
6.
1.
1
Thess.
4.
3.
and
5.
18.
&c.
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
wee
pray
this
prayer
aright
,
when
wee
desire
to
know
the
will
of
God
that
wee
may
doe
it
,
and
when
wee
endeavour
to
doe
what
wee
know
of
it
,
and
are
prepared
to
doe
,
what
wee
yet
know
not
,
when
it
shall
be
revealed
to
us
.
CHAP.
VII
.
IV.
PETITION
.
Give
us
this
day
our
dayly
Bread
.
THus
much
of
the
Petitions
immediately
respecting
God
and
his
glory
:
I
now
proceed
to
those
which
respect
our selves
either
1.
As
to
our
bodies
,
and
the
things
of
this
life
,
In
the
4th
.
2.
Our
souls
,
and
our
spirituall
and
eternall
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
wee
are
commanded
to
seek
first
the
Kingdom
of
God
and
his
righteousness
,
Matth.
6.
33
?
Answ.
1.
It
might
be
replyed
that
in
the
three
first
Petitions
wee
have
sought
the
Kingdom
of
God
—
.
For
though
those
Petitions
have
a
more
speciall
respect
to
God
,
yet
so
as
that
our
chief-good
is
intwisted
therein
together
with
Gods
glory
.
But.
2.
That
command
of
seeking
fiest
the
Kingdom
of
God
(
as
hath
been
hinted
)
doth
not
so
much
enjoyne
the
order
of
the
Petition
(
or
other
wayes
of
seeking
)
as
the
ardour
of
affection
.
First
,
that
is
,
chiefly
,
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
body's
help
as
its
instrument
,
and
the
body
in
order
to
this
helpfulness
must
have
necessary
supports
of
food
and
rayment
:
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
layd
in
,
wee
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
spirituall
.
By
this
means
outward
things
are
made
a
step
to
spirituall
:
as
it
is
an
argument
of
Gods
condescension
,
so
it
is
a
help
for
us
to
ascend
by
to
heavenly
things
.
This
,
for
the
Order
of
this
Petition
.
In
the
words
wee
have
.
1.
The
Petition
Give
us
&c.
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
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
dayly
(
wee
render
it
)
,
the
word
signifies
so
much
as
is
needfull
for
our
subsistence
.
[
Bread
]
.
We
hinted
before
that
bread
is
Explicat
.
put
by
a
Synechdoche
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
Rayment
,
habitation
&c.
And
withall
,
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
.
[
Dayly
]
i.
e.
that
which
is
needfull
for
the
day
,
or
(
as
before
)
that
which
is
necessary
and
convenient
for
the
upholding
and
nourishment
of
nature
.
Not
supersubstantiall
Panem
indigentiae
.
Syr
:
diei
necessarium
,
Pers.
Calvin
.
(
as
the
Vulgar
Latine
)
for
wee
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
,
&c.
[
This
day
]
It
hath
been
supposed
by
some
that
two
distinct
things
are
asked
in
this
Petition
viz.
1.
Life
it self
in
those
words
[
This
day
]
2.
The
things
of
this
life
,
[
our
dayly
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
parcell
the
words
;
and
hee
that
looks
into
the
Greek
Text
will
easily
see
that
it
cannot
bee
:
for
they
run
in
this
order
.
Give
us
our
dayly
(
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
wee
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
wee
come
by
in
a
way
of
industry
,
or
at
least
in
a
lawfull
way
:
according
to
that
2
Thess.
3.
12.
eat
their
[
Owne
]
bread
:
i.
e.
gotten
by
their
lawfull
labour
and
diligence
:
So
that
this
gives
us
a
hint
of
that
law
,
Gen.
3.
19.
In
the
sweat
of
thy
face
&c.
[
Give
us
]
This
imports
(
what
is
hinted
before
)
that
all
our
labour
can
neither
procure
us
bread
,
nor
make
it
or
any
other
creature
wholsome
and
●o●rishing
to
us
without
Gods
blessing
.
That
neither
the
earth
can
yield
,
nor
money
buy
,
nor
friends
bestow
it
without
Gods
giving
it
us
:
that
which
is
sufficiently
hinted
Hos.
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
ought
to
be
ask't
of
God
▪
but
with
due
limitation
.
Bread
may
be
beg'd
at
heavens
door
,
but
so
that
wee
keep
within
the
restrictions
hinted
in
this
Petition
:
and
here
,
I
shall
briefly
enquire
.
1.
Why
they
are
to
be
asked
?
2.
With
what
limitations
?
Quest.
1.
Why
are
temporall
things
or
necessaries
for
this
life
to
be
sought
,
by
prayer
?
A
Reason
or
two
shall
sufficice
.
Reas.
1.
That
hereby
wee
may
acknowledg
that
both
the
having
,
and
comfort
in
the
having
,
of
outward
things
,
depends
upon
Gods
bounty
and
blessing
:
that
we
neither
have
any
right
and
title
to
them
without
Gods
leave
,
nor
can
tast
any
sweetness
or
comfort
in
them
,
without
his
love
:
all
our
benefits
are
of
Gods
bounty
:
of
him
,
as
well
as
through
him
,
and
for
him
are
all
things
.
Rom.
11.
36.
Hee
is
the
giver
of
every
good
and
perfect
gift
Jam.
1.
17.
hee
challengeth
a
propriety
in
all
things
Psal.
50.
10.
—
.
13.
This
propriety
wee
ascribe
to
him
,
by
asking
them
of
him
.
2.
That
wee
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
bee
desired
a
gift
,
but
hee
desired
fruit
that
might
abound
to
their
account
.
So
wee
must
desire
these
things
not
only
or
chiefly
for
our
want
of
them
,
but
that
wee
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
asking
:
and
if
wee
must
eat
and
drink
,
then
wee
must
ask
what
wee
eat
and
drink
,
for
the
glory
of
God
:
1
Cor.
10
31.
Quest.
2.
What
are
the
limitations
with
when
wee
must
ask
outward
things
?
These
are
partly
hinted
in
the
very
Petition
,
yet
give
mee
leave
more
particularly
to
single
them
out
.
It
is
therefore
required
,
1.
That
wee
ask
them
only
so
far
as
they
may
be
subordinate
to
the
things
beg'd
in
the
former
Petitions
(
this
I
gather
from
the
order
of
this
Petition
)
.
So
that
the
advancement
of
Gods
glory
,
the
coming
of
his
Kingdom
,
the
doing
of
his
will
,
must
be
out
square
and
measure
in
desiring
and
asking
these
things
.
This
condition
should
be
alwayes
implyed
,
and
,
occasionally
,
expressed
in
our
prayers
for
Outwards
.
This
is
the
sense
of
Agur's
prayer
Prov.
30.
8
,
9.
as
if
hee
should
say
,
Lord
,
proportion
my
outward
estate
in
such
a
measure
as
may
render
mee
more
prompt
and
ready
to
glorify
thee
,
and
obey
thy
Commands
.
2.
That
wee
ask
them
in
few
words
:
Christ
hath
taught
brevity
,
both
in
that
hee
comprized
them
all
in
one
Petition
,
and
reduced
them
all
to
one
word
viz.
Bread
;
intimating
to
us
that
wee
should
not
be
so
particular
in
them
as
in
spiritualls
:
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
rayment
:
1
Tim.
6.
8.
However
,
if
our
necessities
or
afflictions
be
such
as
may
draw
out
larger
prayers
or
complaints
,
yet
wee
must
keep
our
affections
within
their
due
limits
;
so
much
this
Petition
teaches
:
3.
That
they
be
not
more
than
necessaries
we
aske
:
'T
is
bread
,
not
dainties
,
not
varieties
,
not
superfluities
,
wee
are
taught
to
ask
.
Bread
being
of
all
externals
most
necessary
,
and
the
most
common
and
ordinary
food
.
But
here
wee
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
super●●uous
to
one
,
may
be
but
necessary
for
another
:
as
to
a
publick
person
,
a
Magistrate
,
or
one
upon
whom
many
have
dependance
,
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
wee
must
beware
,
whatever
our
condition
be
,
that
wee
neither
through
wastfulness
make
,
nor
through
insatiableness
or
wantonness
esteem
that
,
to
be
necessary
which
indeed
is
not
.
4.
That
wee
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
wee
ask
them
not
with
a
sollicitous
The
Arab
Version
is
corrupt
,
Panem
crastiaum
da
nobis
bodie
.
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
wee
must
neither
immoderately
thirst
,
after
nor
excessively
hoard
up
these
earthly
things
:
nor
should
wee
murmur
or
repine
,
if
wee
have
not
in
our
hand
a
visible
sufficiency
for
life
:
Much
goods
,
and
those
layd
up
,
and
that
for
many
Years
was
the
rich
mans
fin
and
folly
,
and
especially
that
hee
did
thereupon
charme
his
soul
into
a
sleep
of
carnall
confidence
,
and
security
:
Luk.
12.
19.
6.
And
then
what
wee
ask
,
must
be
in
a
way
of
begging
not
claiming
,
't
is
Give
not
Pay
us
:
and
we
must
withall
remember
our
usuall
saying
,
Beggars
must
not
be
choosers
.
He
that
deserves
nothing
,
and
worse
than
nothing
,
should
be
thankfull
for
every
thing
.
Remember
,
wee
have
forfeited
all
,
't
is
indulgence
if
any
thing
be
given
us
,
't
is
but
justice
if
wee
be-denyed
in
what
wee
ask
:
God
is
debtour
to
none
,
and
therefore
all
hee
gives
is
of
his
bounty
;
but
wee
lie
open
to
his
justice
,
and
therefore
all
hee
gives
us
is
both
of
bounty
and
merey
:
Be
not
therefore
peremptory
with
God
,
claime
not
any
thing
,
disclaim
thine
owne
worthiness
of
any
thing
;
learn
so
to
ask
,
that
,
if
the
thing
be
granted
,
thou
mayest
ascribe
all
to
mercy
;
if
denyed
,
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
begge
them
:
For
,
Mott
:
That
outward
blessing
;
is
doubly
sweet
which
is
the
return
of
prayer
:
hee
that
can
so
look
on
his
outward
things
,
cannot
but
both
tast
more
than
others
in
them
,
and
doe
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
:
't
is
true
;
Eccl.
9.
2.
No
mans
knows
either
love
or
hatred
by
all
that
is
before
him
:
outwards
are
no
evidences
of
the
divine
speciall
love
.
But
when
wee
can
call
them
Samuels
,
Askt
of
God
,
they
1
Sam.
1.
20.
carry
a
more
then
ordinary
impress
of
Gods
favour
upon
them
,
especially
if
(
as
28.
she
her
Samuel
,
so
)
we
do
give
them
back
to
God
by
way
dedication
and
thankfull
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
Tantalize
in
the
fulness
of
outwards
,
to
be
poor
with
abundance
,
but
now
where
outwards
are
▪
given
in
,
to
prayer
,
ordinarily
they
are
▪
improved
by
prayse
,
and
enjoyed
with
comfort
:
The
good-will
of
him
that
dwelt
in
the
Deut.
33.
16.
bush
is
more
then
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
asking
temporals
,
pass
without
some
remarkable
token
of
Gods
displeasure
.
And
2.
It
is
to
ask
that
which
is
hurtfull
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
hearts
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
●●
implyed
and
included
in
this
Petition
.
And
●ere
,
1.
Some
acknowledgments
are
made
;
as
,
1.
That
God
is
the
supreme
proprietor
and
absolute
Lord
of
all
the
creatures
:
this
acknowledgment
wee
may
make
in
Davia's
words
Psal.
24.
1.
or
1
Chron.
29.
11
,
12
,
14
,
16.
Yea
,
herein
wee
acknowledge
that
●ven
what
wee
have
is
his
,
since
even
those
that
have
dayly
bread
(
and
more
)
,
are
taught
to
say
Give
us
—
which
is
an
implicit
acknowledgment
that
they
may
not
warrantably
use
what
they
have
,
till
they
have
〈◊〉
Gods
leave
;
nor
can
comfortably
use
it
,
till
they
have
beg'd
his
blessing
:
so
that
you
are
,
in
complyance
with
this
Petition
,
to
acknowledg
God
the
owner
of
all
things
▪
else
,
What
ground
have
you
to
ask
them
at
Gods
hands
?
2.
That
wee
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
wee
are
as
so
many
condemned
Traytours
or
Malefactors
,
such
as
deserve
not
life
,
muchless
the
good
things
of
this
life
;
But
since
it
hath
pleased
thy
Majestie
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
,
wee
have
forfeited
that
title
and
Interest
which
thou
didst
graciously
vouchsafe
us
at
first
,
and
therefore
wee
must
come
upon
a
new
score
;
we
cannot
use
them
lawfully
without
thy
leave
,
nor
tast
sweetness
in
them
without
Thy
blessing
&c.
3.
That
all
our
pain
and
toyle
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
wee
earn
wages
,
wee
shall
but
put
it
into
a
bagge
with
holes
,
except
God
attend
our
endeavours
with
his
blessing
.
Hag.
1.
6
,
9.
And
when
wee
have
got
any
thing
,
it
is
not
in
our
power
to
use
it
,
to
his
glory
,
or
our
owne
advantage
,
except
hee
give
us
power
to
doe
it
:
Eccl.
6.
2.
wee
shall
eat
our
bread
all
our
dayes
in
darkness
and
discomfort
Eccl.
5.
17.
and
our
immoderate
care
will
only
pierce
us
thorow
with
many
sorrows
,
1
Tim.
6.
10.
Wee
shall
labour
in
the
very
fire
and
weary
our selves
for
very
vanity
Habb.
2.
13.
except
the
Lord
bless
our
labours
.
2
Some
Particulars
by
way
of
Petition
are
included
:
The
principall
whereof
(
together
with
their
limitations
)
take
in
the
following
particulars
.
1.
That
it
wi●l
please
the
Lord
to
preserve
our
lives
so
long
as
hee
sees
good
in
his
infinite
wisdom
and
as
may
make
for
his
glory
and
our
good
:
this
is
necessarily
included
,
for
,
To
what
end
doe
we
ask
bread
,
but
in
order
to
the
sustentation
,
and
preservation
of
our
lives
?
So
that
in
begging
bread
,
we
do
much
more
begge
life
:
Borrow
Davids
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
mee
live
till
I
have
done
thy
work
,
and
the
work
of
my
owne
soul
&c.
2.
That
hee
will
give
us
so
much
of
the
good
things
of
this
life
,
as
hee
sees
convenient
,
viz.
food
,
rayment
,
protection
,
health
,
habitation
,
&c.
These
things
,
so
far
as
they
are
necessary
wee
may
begge
,
as
Jacob
,
Gen.
28.
20
,
21.
If
the
Lord
will
keep
mee
,
and
give
me
bread
to
eat
and
rayment
to
put
on
&c.
Thus
Agur
,
Prov.
30.
8
,
9.
hee
prayes
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
wayes
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
feest
it
good
for
mee
)
that
I
may
be
rather
helpfull
them
needfull
,
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
carefull
and
conscientious
in
our
places
and
callings
,
and
attend
our
labours
with
his
blessing
:
and
that
hee
will
keep
us
from
unlawfull
and
unwarrantable
wayes
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
hee
will
not
blast
or
blow
upon
,
but
bless
and
smile
upon
our
lawfull
endeavour
:
That
hee
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
sustaine
nature
,
and
supply
our
necessities
.
Hos.
2.
20
,
21.
4.
That
hee
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
,
rayment
will
not
keep
us
warm
;
nothing
will
be
to
us
▪
what
it
is
appointed
to
be
without
Gods
blessing
:
So
that
all
must
be
sanctified
to
us
by
the
word
and
prayer
.
1
Tim.
4.
4
,
5
▪
that
wee
may
use
the
good
things
of
this
life
hot
only
by
Gods
leave
,
but
with
his
love
:
Give
us
our
bread
imports
more
then
,
let
us
have
our
bread
:
it
intimates
a
desire
to
see
Gods
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
dayly
provision
,
and
so
bless
it
to
us
,
that
each
creature
may
serve
us
in
its
capacity
.
5.
That
hee
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
desireable
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
:
N●cessity
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
implyed
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
wee
were
like
day-labourers
,
that
have
not
a
peny
to
buy
them
food
till
they
have
earned
it
,
so
wee
not
a
bit
to
put
in
our
heads
till
wee
have
beg'd
it
.
6.
That
wee
may
be
contented
with
,
and
thankfull
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
mee
in
a
large
place
,
I
have
a
goodly
heritage
:
not
envying
those
who
have
a
larger
share
of
these
things
than
our selves
:
This
is
implyed
in
that
wee
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
hee
gives
,
since
if
hee
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
commeth
down
from
the
Father
of
lights
—
else
wee
but
dissemble
with
God
while
wee
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
owne
endeavour
,
or
upon
other
carnall
confidences
:
and
when
they
have
attain'd
any
thing
,
they
ascribe
it
not
to
God
,
but
sacrifice
to
their
owne
net
,
and
burn
incense
to
their
dragge
Habb.
1.
ult.
such
doe
but
mock
God
when
they
pray
this
Petition
:
You
must
have
a
practical
perswasion
,
that
you
can
neither
have
nor
enjoy
any
outward
blessing
aright
,
without
asking
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
fulness
of
your
sufficiency
you
shall
be
in
straits
,
Job
20.
22.
That
it
is
the
blessing
of
the
Lord
,
more
then
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
unlawfull
wayes
of
getting
,
hating
the
wayes
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
Divels
counsell
and
the
course
he
prescribes
for
the
getting
of
it
?
Our
Saviour
would
not
(
though
hee
could
)
change
stones
into
bread
,
because
hee
would
not
gratify
the
Divell
tempting
him
to
goe
out
of
the
way
of
providence
,
Matth.
4.
3
,
4.
when
you
get
by
fraud
,
oppression
,
over-reaching
your
Brethren
&c.
you
contradict
your
prayers
:
what
damnable
Hypocrisy
was
that
Zech.
11.
5.
to
get
by
murther
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
Divels
help
:
In
thus
doing
,
you
ask
Gods
leave
,
and
then
take
it
whether
hee
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
prayerfull
,
painfull
,
and
carefull
Prov.
27.
23.
—
But
if
God
deny
his
blessing
or
doe
not
Crown
your
labours
with
that
fulness
as
hee
doth
others
,
you
must
be
patient
,
contented
,
and
thankfull
.
Get
a
frame
like
that
of
David
,
2
Sam.
15.
25.
If
the
Lord
delight
in
mee
,
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
unthankfull
beggars
,
who
if
you
give
them
nothing
,
will
goe
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
effectuall
then
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
kild
it
ten
thousands
!
So
that
Agur
fears
and
prayes
against
it
,
Prov.
30.
8
,
9.
2.
To
get
assurance
of
those
better
and
more
durable
riches
:
hee
that
hath
tasted
that
old
wine
will
not
much-care
for
this
new
:
hee
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
fils
with
his
hid
treasures
,
Psal.
17.
14.
And
why
?
because
hee
was
assured
that
when
hee
awaked
(
out
of
the
sleep
of
death
)
he
should
be
satisfied
with
Gods
image
.
So
much
for
this
Petition
.
CHAP.
VIII
.
V.
PETITION
.
And
forgive
us
our
trespasses
,
as
wee
forgive
them
that
trespasse
against
us
.
THis
and
the
following
Petition
relate
to
our
souls
:
in
this
wee
,
beg
deliverance
from
evils
past
,
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
our selves
in
the
first
,
or
second
,
without
the
third
also
.
In
the
words
you
have
1.
The
thing
Petitioned
,
forgiveness
.
2.
An
encouraging
ground
of
asking
it
,
as
we
forgive
them
&c.
Luke
hath
it
thus
,
for
wee
also
forgive
our
debtors
.
Explic.
[
Trespasses
:
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
debts
,
which
Luke
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sins
,
trespasses
,
deviations
,
or
(
as
the
word
imports
)
missings
of
the
mark
.
What
debts
are
,
properly
so
called
,
I
need
not
tell
you
;
some
,
it
may
be
,
know
by
woefull
experience
:
but
how
sins
are
called
debts
is
not
so
obvious
to
every
ones
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
debtours
,
not
to
the
fl●sh
—
the
opposition
is
implyed
,
but
to
God
:
Now
this
is
not
the
debt
here
meant
,
wee
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
,
temporall
,
spirituall
,
or
eternall
,
is
called
a
debt
,
because
wee
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
it self
a
debt
to
God
,
but
it
is
the
cause
of
a
debt
;
that
is
thereby
wee
become
liable
to
suffer
the
penalty
of
the
law
,
for
the
non-payment
of
our
first
debt
of
obedience
.
The
sense
is
:
Forgive
us
our
sins
,
whereby
wee
are
indebted
to
the
Law
,
and
bound
over
to
abide
the
penalty
of
it
.
This
Metaphor
frequently
occurres
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
loose
,
or
send
away
.
A
word
borrowed
from
the
releasing
debts
,
cancelling
bonds
,
or
letting
loose
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
remembring
them
:
blotting
out
;
purging
with
Hysop
:
&c.
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
hee
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
it self
a
sinfull
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
obligeing
nature
to
punishment
:
so
long
as
the
fact
is
,
and
is
sinfull
,
so
long
it
hath
guilt
annexed
to
it
:
But
,
To
forgive
,
is
,
not
to
impute
this
sinfull
,
guilty
fact
to
us
,
not
charging
it
upon
us
to
our
condemnation
:
so
that
the
sense
is
;
Lord
wee
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
:
&c.
[
As
wee
forgive
—
]
Luke
hath
it
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
for
wee
also
:
which
wee
are
not
so
to
understand
as
if
by
our
forgiving
others
wee
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
hee
ought
in
justice
to
forgive
us
:
it
may
be
an
argument
wherewith
wee
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
our selves
:
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
then
the
least
injury
wee
have
done
to
thy
Majestie
;
yet
wee
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
Majestie
:
Thy
thoughts
are
not
as
our
thoughts
:
this
is
hinted
in
that
Parable
Matth.
18.
23.
—
We
may
observe
a
two-fold
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
Talent
187l
.
10s
.
A
Peny
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
Gods
mercies
and
ours
:
so
that
you
see
,
in
what
sense
the
argument
is
used
,
[
As
wee
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
heartily
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
,
't
is
[
durus
sermo
]
a
hard
condition
indeed
,
and
may
expose
Christians
to
injuries
and
ruine
.
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
our selves
by
Law
;
having
only
a
desire
of
justice
in
our
eye
,
yea
in
lawfull
warre
,
we
may
kill
our
enemy
and
yet
forgive
:
Take
these
restrictions
.
As
wee
forgive
,
that
is
,
1.
Have
inclinations
rather
to
forgive
,
than
to
right
(
muchless
revenge
)
our selves
,
except
necessity
of
self-preservation
,
or
preventing
our
own
ruine
,
enforce
us
to
other
courses
:
this
is
the
lowest
and
absolutely
necessary
condition
of
being
forgiven
by
God
,
that
wee
have
a
far
greater
propensity
to
forgiveness
,
and
that
wee
be
drag'd
by
meer
necessary
to
use
rigour
.
2.
That
wee
doe
actually
forgive
all
injuries
that
may
be
forgiven
without
manifest
dishonour
to
God
,
wrong
to
others
,
or
very
great
injury
to
our selves
.
3.
That
even
then
when
wee
are
necessitated
to
right
our selves
in
any
Kind
,
wee
doe
it
not
out
of
spleen
or
passion
,
or
any
other
sinister
or
private
respect
,
but
for
Gods
glory
;
the
good
of
others
,
or
the
just
reparation
of
our
name
,
estate
,
person
&c.
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
Doctrin
of
this
Petition
,
which
shall
be
this
.
Doctr.
10.
Rem●ssion
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
owne
light
:
and
hath
the
concurrent
testimony
of
all
the
Saints
in
their
practise
:
That
it
is
to
be
ask't
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
?
Reasons
might
be
multiplyed
,
Take
two
of
many
.
1.
Reas.
God
hath
made
humble
confession
and
Petition
a
condition
upon
which
(
though
not
a
cause
for
which
)
hee
will
forgive
Sinners
,
Prov.
28.
13.
hee
that
hideth
his
sins
shall
not
prosper
,
but
hee
that
confess●th
and
forsaketh
shall
find
mercy
,
1
John
1.
ul●
.
Psal.
32.
4.
there
David
declares
his
owne
experience
that
when
hee
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
&c.
q.
d.
This
my
experience
,
shall
be
others
encouragement
:
and
what
lower
terms
can
we
imagine
,
should
God
condescend
to
?
Should
not
a
Rebell
before
hee
be
taken
into
favour
,
humble
himself
in
the
acknowledgment
of
his
fault
,
and
beg
pardon
?
Now
upon
this
condition
(
next
to
faith
in
Christ
)
God
hath
promised
forgiveness
.
2.
Prayer
is
the
generall
Condition
of
obtaining
that
and
every
other
mercy
:
and
this
is
one
of
the
speciall
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
Sion
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
evill
,
the
guilt
the
saddest
burden
,
and
consequently
pardon
the
greatest
mercy
,
at
least
the
leading
mercy
,
't
is
fit
we
should
seek
that
in
the
same
way
as
wee
doe
all
other
mercies
.
Quest.
2.
But
why
is
the
condition
of
forgiving
others
urged
,
rather
than
any
other
?
'T
is
certain
,
that
faith
and
repentance
are
necessary
conditions
in
order
to
pardon
,
why
then
is
it
not
,
As
wee
beleeve
or
,
as
wee
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
beleeving
in
order
to
remission
,
is
sufficiently
implyed
,
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
asking
then
doth
import
Beleeving
:
and
for
Repentance
that
's
included
in
the
implicite
confession
of
sin
made
in
this
Petition
;
since
confessing
and
forsaking
(
which
are
the
summe
of
true
Repentance
)
must
goe
together
in
that
soul
that
hopes
to
find
mercy
,
Prov.
28.
13.
These
conditions
therfore
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
layd
downe
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
,
wee
ask
forgiveness
,
and
plead
our
owne
forgiving
others
,
so
that
herein
wee
desire
a
kind
of
retaliation
,
which
is
alwayes
thought
the
highest
equity
:
By
asking
it
upon
this
Condition
,
wee
begge
to
be
dealt
with
,
as
wee
our selves
deal
with
others
,
that
if
wee
shew
no
mercy
,
wee
may
find
none
.
2.
And
this
possibly
may
be
a
more
sensible
Hoc
modo
voluit
Christus
absolutionis
nostrae
siduciam
quasi
impresso
sigillo
meliùs
ratam
facere
,
Calvin
.
evidence
of
our
faith
and
repentance
,
which
in
themselves
are
not
so
discernable
,
and
therefore
not
so
pleadable
:
Faith
and
Repentance
are
more
hidden
things
:
't
is
easy
for
a
man
to
deceive
himself
and
others
about
them
(
though
I
would
not
be
understood
as
if
I
thought
it
impossible
for
a
man
to
be
certain
hee
hath
them
without
immediate
revelation
)
but
this
is
easily
discernable
both
to
our selves
and
others
:
wee
can
observe
whether
our
hearts
swell
with
rancour
and
revengefulness
,
or
whether
they
melt
into
love
and
reconcileableness
,
and
for
the
act
of
forgiveing
,
others
can
judge
.
Now
this
I
may
say
,
Where
there
is
a
frame
of
heart
prone
to
forgive
injuries
upon
right
grounds
(
principally
upon
the
sense
of
the
soul's
greater
injury
done
to
God
,
and
its
greater
need
of
forgiveness
at
his
hands
,
or
else
because
God
hath
forgiven
it
)
there
is
certainly
both
Faith
and
Repentance
:
for
true
grace
is
concatenate
;
such
a
frame
speakes
the
man
renewed
(
naturally
wee
are
injurious
,
1
Tim.
1.
13.
hatefull
and
hating
one
another
Tit.
3.
3.
malicious
and
revengefull
)
.
And
where
there
is
a
renewing
work
,
it
passes
over
the
whole
man
,
the
new
man
hath
all
his
members
,
every
grace
,
though
not
in
the
same
measure
:
so
that
our
forgiveing
others
being
in
it self
more
easily
discernable
,
and
(
where
it
is
indeed
)
being
demonstrative
of
the
presence
of
Faith
and
Repentance
in
the
soul
,
may
be
possibly
put
as
the
condition
,
or
argument
in
this
Petition
;
but
certainly
it
must
be
understood
as
in
Co●j●nction
with
those
two
graces
which
are
both
principall
requisites
in
those
that
are
in
the
Covenant
of
Grace
,
and
conditions
in
order
to
pardon
:
Let
mee
add
here
,
that
there
is
a
natural
propensi●y
to
forgive
and
forget
injuries
,
sound
even
among
the
Heathen
,
which
being
separated
from
true
grace
,
is
no
such
plead●ble
condition
;
because
it
neither
arises
from
the
same
grounds
,
nor
hath
the
same
inducements
,
motives
,
pattern
or
ends
,
as
this
which
wee
are
taught
to
plead
:
Then
is
our
forgiving
others
of
the
right
stamp
,
when
wee
doe
it
in
obedience
to
God
,
in
imitation
of
God
,
in
expectation
of
greater
mercy
from
God
;
not
because
our
forgiving
others
can
merit
it
,
but
because
upon
our
forgiving
others
hee
hath
promised
it
:
Matth.
6.
14.
or
when
the
sense
of
God's
greater
mercy
to
us
,
inclines
us
hereunto
,
when
wee
can
argue
,
God
hath
forgiven
mee
Talents
,
and
shall
not
I
forgive
Pence
?
Thus
much
may
suffice
in
answer
to
the
Queries
.
Use
.
Let
us
pray
according
to
this
pattern
:
use
.
Let
us
beg
forgiveness
,
as
a
principall
mercy
,
and
beg
it
as
wee
are
here
taught
.
Do
I
need
to
adde
motives
in
a
matter
of
such
important
necessity
?
Consider
,
Mot.
1.
Sin
makes
you
debtors
(
as
wee
have
seen
)
therefore
debt
if
not
remitted
will
be
required
:
and
Oh
how
great
a
debt
is
it
?
'T
is
such
as
all
the
world
cannot
satisfy
,
muchless
can
you
your selves
doe
it
.
It
was
an
impossibility
that
hee
promised
Matth.
18.
26.
(
if
wee
understand
the
debt
there
to
be
satisfaction
for
sin
,
as
the
impor●
of
the
Parable
seems
to
make
it
)
and
indeed
what
will
not
a
man
promise
when
the
knife
is
at
his
throat
,
if
his
meer
promise
will
secure
him
from
imminent
destruction
?
Let
Sinners
know
,
The
price
is
too
great
for
them
to
pay
,
Psal.
49.
7
,
8.
Mich.
6.
6
7
,
8.
There
is
no
way
therefore
but
to
fall
down
at
the
feet
of
God
in
humble
confession
,
and
earnest
Petition
fer
pardon
.
Else
they
are
like
to
be
delivered
to
the
tormentors
till
they
shall
pay
all
that
is
due
,
Matth.
18.
34.
and
that
[
till
]
will
never
be
:
eternity
only
will
be
sufficient
for
it
,
they
shall
ever
be
paying
,
but
never
have
paid
it
.
Should
not
this
make
us
speedily
embrace
our
Saviour's
counsel
Matth.
5.
25
?
2.
Consider
what
encouragements
we
have
:
the
Name
of
God
proclaimed
Exod.
34.
6.
his
gracious
promises
made
to
him
that
confesseth
,
and
forsaketh
,
Prov.
28.
13.
1
John
1.
ult.
Isa.
43.
25.
&c.
the
compleat
satisfaction
,
and
the
constant
and
●st.
4.
16.
prevailing
intercession
of
Christ
:
if
Esther
would
adventure
upon
the
Kings
favour
,
though
not
according
to
Law
;
well
may
wee
adventure
to
goe
to
God
,
having
such
,
so
many
,
and
so
great
encouragements
:
add
this
to
the
former
.
And
then
,
3.
Consider
what
a
precious
priviledge
it
is
that
you
are
pressed
to
seek
by
prayer
:
't
is
the
in-let
to
all
other
mercies
,
the
door
into
happiness
Psal.
32.
1
,
2.
A
pardoned
Sinner
may
have
boldness
with
God
,
hath
free
access
to
God
,
audience
and
acceptance
,
peace
and
comfort
:
Get
this
,
and
it
brings
along
with
it
all
other
spiritual
blessings
,
and
priviledges
:
For
this
end
was
Christ
exalted
Act.
5.
31.
to
be
a
Prince
and
Saviour
,
even
to
give
Repentance
and
Remission
of
sins
,
and
where
this
is
bestowed
all
other
benefits
purchased
by
Christ
follow
after
it
.
Therefore
be
earnest
with
God
for
it
.
Direct
.
1.
Understand
what
is
implyed
and
included
in
this
Petition
,
and
here
(
as
in
the
former
)
1.
Something
is
implied
by
way
of
acknowledgment
,
principally
,
three
things
.
1.
Here
is
a
cleer
acknowledgment
that
you
are
Sinners
,
and
stand
indebted
to
the
Law
and
Justice
of
God
:
in
conformity
therefore
to
this
Petition
you
are
to
confess
sins
,
not
only
in
the
generall
but
particularly
,
in
the
severall
Kinds
,
circumstances
and
aggravations
of
them
:
To
which
purpose
you
may
borrow
expressions
from
the
acknowledgments
of
the
Saints
in
Scripture
,
who
have
lest
their
confessions
upon
record
,
such
as
,
Psal.
40.
12.
51.
—
Ezr.
6.
Neh.
9.
&c.
This
is
a
Theme
frequently
insisted
on
:
and
the
manner
how
sin
is
to
be
confessed
is
fully
taught
by
others
,
only
to
give
a
touch
upon
it
:
our
confessions
must
be
,
as
much
as
possible
,
1.
Both
universal
,
of
all
sin
,
so
far
as
we
know
it
;
and
particular
,
of
every
sin
in
its
nature
and
circumstances
.
2.
Cordiall
and
affectionate
,
attended
,
with
a
serious
sense
of
the
hainousness
of
sin
and
with
shame
,
grief
,
self-abhorrency
,
and
detestation
of
the
fact
:
3.
Self
judging
and
self-condemning
:
we
are
to
pass
a
sentence
of
death
upon
our selves
,
that
Hell
is
our
due
,
and
everlasting
destruction
might
justly
be
out
portion
.
Much
more
might
be
added
.
But
,
2.
Here
wee
are
taught
to
acknowledg
that
we
are
non-solvent
,
that
wee
are
in
an
utter
incapacity
for
the
payment
of
this
debt
.
Were
it
possible
to
be
paid
by
us
,
wee
should
never
have
been
taught
to
ask
forgiveness
:
wee
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
wee
are
under
a
clear
conviction
of
the
impossibility
of
our
making
satisfaction
.
Borrow
Job's
acknowledgment
,
Chap.
9.
3.
If
hee
(
i.
e.
God
)
will
contend
with
him
(
man
)
hee
cannot
answer
him
one
of
a
thousand
:
i.
e.
hee
can
neither
justify
himself
from
his
sin
,
nor
satisfy
for
it
:
In
David's
Psal.
143.
2.
Enter
not
into
judgment
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
&c.
which
renders
their
demerit
infinite
.
3.
Here
also
we
are
to
acknowledg
that
it
is
in
the
power
of
God
to
forgive
(
whether
without
satisfaction
made
by
our selves
or
our
Suerty
,
I
shall
not
here
enquire
(
nor
is
it
necessary
)
that
he
hath
proclaimed
himself
a
sin
forgiving
God
Exod.
34.
6
,
7.
that
none
but
hee
alone
can
do
it
Mark
.
2.
7.
that
it
is
his
property
,
his
glory
to
doe
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
hee
hath
made
,
and
the
way
and
means
himself
hath
provided
,
by
sending
his
only
begotten
Sonne
to
suffer
and
satisfy
,
as
also
the
great
Sinns
and
Sinners
hee
hath
forgiven
,
especially
the
Covenant
of
Grace
which
proclaims
pardon
and
the
way
in
which
hee
will
give
it
.
These
things
afford
ample
matter
of
acknowledgment
.
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
it self
,
which
is
the
non-imputation
of
sin
,
and
the
not-punishing
it
upon
us
,
Psal.
32.
1
,
2.
We
may
begge
it
in
David's
language
Psal.
51.
1
,
2
,
7
,
9.
or
the
Publican's
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
prayes
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
mee
the
joy
of
thy
salvation
,
stablish
mee
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
beleeving
Rom.
15.
13.
that
your
owne
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
repents
his
gracious
act
;
yet
we
may
and
ought
to
pray
,
that
the
sins
we
dayly
commit
may
be
actually
pardoned
,
(
for
actually
pardoned
they
cannot
be
,
till
actually
committed
,
though
there
may
be
a
foundation
for
pardon
,
layd
in
the
soul
,
before
the
sin
be
committed
)
:
this
is
(
as
it
were
)
dayly
bathing
and
washing
our selves
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
dayly
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
truely
pardoned
,
as
if
it
were
not
pardoned
,
as
to
its
owne
sense
and
seeling
.
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
wee
must
remember
that
Parables
are
only
argumentative
and
of
force
to
prove
,
as
to
their
main
scope
,
which
,
in
that
,
is
to
shew
how
God
deals
with
those
that
forgive
not
their
Brethren
;
yet
't
is
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.
&c.
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
owne
hands
in
this
case
)
therefore
wee
have
need
upon
these
accounts
to
beg
pardon
,
that
God
will
not
call
our
sins
to
remembrance
,
nor
cause
as
(
as
hee
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
judgments
)
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
,
warre
,
sickness
&c.
upon
them
for
some
miscarriages
of
their
Parents
(
though
not
without
their
owne
also
)
.
Instances
of
both
cases
are
obvious
.
Who
doubts
,
but
Gods
giving
up
Amnon
to
deflour
his
Sister
,
and
Absalom
to
contrive
the
death
of
his
Father
,
were
rods
wherewith
God
l●s●●
David
(
though
hee
had
pardoned
his
sin
as
to
eternal
punishment
2
Sam
12.
13
)
for
his
adultery
and
murder
in
the
buisness
of
Vrish
?
and
the
falling
off
of
the
Ten
Tribes
from
Rehoboam
with
the
bloody
warres
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
temporall
punishments
from
our selves
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
shew
in
what
sense
,
and
in
what
respects
,
even
the
pardoned
sinner
may
begg
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
Petion
under
Forgiveness
▪
and
that
is
,
4.
The
compleating
act
of
God
,
whereby
he
will
publickly
justifie
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.
[
Vt
executio
illius
sententiae
,
quae
in
ipsa
justificatione
est
pronunciata
,
maturari
p●ssit
&
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
publick
sentence
of
Absolution
,
which
God
will
pronounce
to
all
those
that
shall
be
found
in
Christ
:
that
,
is
the
Maturation
,
the
full
Corn
in
the
Ear
,
the
Top-stone
.
True
,
our
prayers
cannot
hasten
it
towards
us
,
but
in
our
prayers
and
preparations
we
may
hasten
towards
it
,
in
the
sense
of
that
Text
,
2
Pet.
3.
12.
We
cannot
hasten
Christ's
second
coming
,
yet
we
may
in
imitation
of
the
Apostle
say
,
Come
Rev.
22.
20.
Lord
Jesus
:
and
surely
that
publick
absolution
is
a
desirable
merey
,
that
,
what
we
See
Ball
of
Faith
.
p.
105
,
106.
have
in
the
sense
of
the
Gospel
Law
,
by
the
private
certification
of
God's
Spirit
to
ours
,
we
may
have
in
the
Sentence
of
the
Judge
,
solemnly
pronounced
in
the
face
of
the
whole
world
;
this
being
the
Top-stone
of
that
Fabrick
of
mercy
which
reacheth
to
the
Heavens
,
concerning
the
matter
of
this
Petition
,
or
things
begged
:
Other
Petitions
,
included
in
this
general
,
relate
to
the
means
whereby
this
forgiveness
is
to
be
obtained
,
for
(
as
we
heard
)
each
Petition
,
together
with
the
thing
,
includes
the
means
for
the
obtaining
it
.
2.
Therefore
,
there
are
Petitions
included
as
to
the
means
of
pardon
:
principally
,
1.
We
are
to
pray
for
a
deep
sense
of
sin
,
and
for
sorrow
,
and
sound
humiliation
;
this
being
a
qualification
to
which
pardon
is
promised
.
Pray
for
that
Repentance
upon
which
the
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
askt
of
God
,
in
order
to
pardon
:
Therefore
be
importunate
with
God
for
the
Spirit
of
Grace
,
to
work
this
Grace
,
and
stir
it
up
in
you
,
that
so
you
may
be
,
according
to
the
tenour
of
the
Gospel-Covenant
,
capable
subjects
of
forgiveness
.
3.
Beg
also
(
that
which
is
the
condition
expressed
in
the
Petition
)
a
forgiving
reconcilable
frame
of
Spirit
toward
those
that
injure
or
offend
you
:
this
is
(
〈◊〉
in
the
sense
explained
)
a
qualification
requisite
in
him
that
expects
forgiveness
from
God
:
and
from
such
a
frame
,
a
man
may
comfortably
conclude
himself
pardoned
of
God
,
since
the
promise
is
made
to
it
,
Matth.
6.
14.
Pray
that
God
will
root
out
of
your
hearts
all
principles
of
malice
,
hatred
,
and
revengefulness
;
that
the
Spirit
in
you
which
lusteth
to
envy
,
James
4.
5.
may
be
mortified
,
that
you
may
put
on
bowels
of
mercy
—
forbearing
and
forgiving
one
another
,
Col.
3.
12
,
13.
That
you
may
be
merciful
,
as
your
heavenly
Father
is
merciful
;
and
the
same
mind
may
be
in
you
,
that
was
in
Christ
Jesus
.
Direct
.
2.
Get
a
frame
suitable
to
this
Petition
:
It
is
easie
and
ordinary
to
pray
thus
in
a
formal
manner
,
but
to
have
a
frame
suited
to
this
prayer
,
is
not
so
easie
.
It
chiefly
consists
,
1.
In
a
kindly
sense
,
and
deep
humiliation
for
sin
:
The
soul
that
comes
to
beg
forgiveness
,
must
be
affected
with
the
number
,
weight
,
and
hainousness
of
its
sins
,
the
sad
effects
of
them
,
as
the
dishonour
and
displeasure
of
God
,
the
reproach
of
Religion
,
injury
to
others
,
the
hardning
our
hearts
,
the
ruine
and
damnation
of
our
souls
,
&c.
The
heart
must
be
filled
with
such
things
as
were
sound
in
the
Corintbians
upon
their
repentance
,
2
Co●
.
7.
10
,
11.
That
so
our
prayers
for
pardon
may
be
the
very
sense
of
our
souls
,
and
the
deep
groanings
of
our
Spirits
.
He
that
is
not
sensible
of
his
offence
,
and
the
●ainousness
of
it
,
will
not
heartily
beg
forg
venese
.
2.
In
an
earnest
hungring
and
panting
after
peace
and
reconciliation
with
God
,
and
after
the
light
of
his
countenance
:
Such
a
frame
as
the
Psalmist's
,
Psal.
42.
12.
&
63
▪
●
.
—
not
an
easie
or
slight
desire
,
but
such
as
Rachel's
for
children
,
that
cannot
be
satisfied
without
it
:
such
as
David's
for
Water
of
the
Well
of
Bethlehem
.
This
frame
well
be
seems
those
that
come
for
such
a
mercy
▪
resolve
to
lie
at
God's
door
,
that
nothing
shall
take
you
off
your
suit
,
that
though
God
should
throw
you
off
,
you
will
catch
hold
and
not
let
him
go
,
till
he
thus
bless
you
;
but
that
(
like
the
Woman
of
Canaan
)
you
will
follow
him
with
renewed
arguments
,
and
greates
importunity
:
with
such
a
frame
should
we
beg
forgiveness
.
3.
In
a
resolution
against
sin
for
the
future
,
loathing
your selves
for
what
you
have
done
amiss
,
and
purposing
,
through
Grace
,
to
sin
no
more
.
Bespeak
God
in
the
language
of
Job
,
Chap.
34.
32.
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-●fferings
with
her
,
and
had
that
day
paid
her
vows
;
therefore
begins
upon
a
new
score
,
and
presumes
to
sin
afresh
:
he
that
begs
forgiveness
with
a
purpose
to
go
on
in
his
sin
,
mocks
God
,
and
deceives
his
own
soul
:
As
if
R●bels
should
come
to
their
Soveraign
,
and
beg
his
pardon
,
and
then
presently
take
up
their
Weapons
,
and
renew
their
Rebellion
;
Would
not
such
a
carriage
aggravate
their
Rebellion
?
Oh
,
think
how
injuriously
we
deal
with
God
in
this
respect
,
how
often
we
beg
pardon
,
and
are
not
resolved
to
forsake
the
sin
;
nay
,
rather
resolve
to
go
on
in
it
.
What
more
notorious
hypocrisie
can
we
be
guilty
of
?
4.
In
a
charitable
forgiving
frame
even
towards
our
worst
enemies
:
actually
forgiving
them
,
so
far
as
it
is
our
private
concernment
:
this
is
necessary
,
since
it
is
the
express
condition
here
.
What
do
we
then
,
but
beg
,
not
to
be
forgiven
,
while
we
harbour
malitious
and
revengeful
thoughts
towards
our
Brethren
?
What
impudence
is
it
,
to
pray
this
Petition
with
an
uncharitable
heart
?
Nay
,
it
is
a
plain
imprecation
of
revenge
upon
our
own
heads
:
Nor
will
it
serve
turn
,
to
say
as
some
do
,
I
will
forgive
,
but
never
forget
.
God's
forgiving
is
in
Scripture
language
,
a
forgetting
,
or
not
remembring
,
Isa.
43.
25.
Jer.
31.
34.
Heb.
8.
12.
And
such
must
ours
be
,
if
we
expect
forgiveness
at
the
hands
of
God
:
We
must
so
forget
,
as
neither
to
shew
any
signs
of
malice
,
or
withhold
any
offices
of
love
we
can
do
for
our
Brother
:
and
here
I
cannot
but
take
notice
of
the
simplicity
of
some
people
,
that
think
they
may
(
like
the
Salamander
)
live
in
the
fire
of
contention
and
malice
all
their
lives
,
if
they
be
but
in
charity
when
they
go
to
a
Sacrament
,
or
when
they
are
going
out
of
the
world
:
Alas
,
poor
souls
,
you
deceive
your selves
;
a
charitable
frame
is
as
necessary
in
prayer
:
you
must
lift
up
holy
bands
without
wrath
:
1
Tim.
2.
8.
You
must
be
reconciled
to
your
adversary
,
Mat.
5.
25.
before
you
offer
your
gift
.
Purposes
of
revenging
your selves
,
turn
your
Petitions
for
pardon
,
into
imprecations
of
revenge
upon
your
own
heads
;
Consider
and
Tremble
.
So
much
for
this
fifth
Petition
:
I
now
proceed
to
the
sixth
and
last
.
CHAP.
IX
.
VI.
PETITION
.
And
lead
us
not
into
Temptation
,
but
deliver
us
from
evil
.
THe
former
Petition
,
was
for
Justification
,
this
for
Sanctification
and
Conservation
;
both
together
include
the
Compleat
Means
in
order
to
Salvation
.
The
words
would
require
a
more
copious
handling
,
than
the
limits
of
an
hours
Discourse
will
admit
.
I
shall
be
as
concise
as
I
can
,
singling
out
what
I
conceive
most
necessary
to
be
spoken
,
and
most
tending
to
my
proposed
end
.
Some
make
two
Petitions
of
this
,
and
so
reckon
seven
in
the
whole
;
but
I
shall
follow
those
who
make
it
one
Petition
in
two
Branches
:
-
1.
Negative
,
Lead
us
not
—
-
2.
Positive
,
But
,
deliver
us
from
evil
.
Explic.
[
Temptation
]
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
the
Latine
Tentatio
,
properly
signifie
a
tryal
or
probation
:
So
the
Hebrew
word
M●ssa●
,
Exod.
17.
7.
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
to
tempt
,
try
,
or
prove
,
Deut.
8.
2.
16.
But
the
E●ymologie
of
the
word
will
not
afford
us
light●
enough
to
understand
its
meaning
:
Let
us
therefore
consider
the
thing
it self
:
We
may
distinguish
of
Temptations
two
wayes
.
1.
From
the
Author
,
and
so
they
are
either
,
1.
Divine
,
Such
as
God
is
Author
of
,
Gen.
22.
1.
2.
Humane
,
such
as
are
managed
by
men
whether
toward
God
,
Exod.
17.
7.
or
men
,
Luke
10
25.
Or
,
3.
Diabolical
,
whereof
the
Devil
is
Author
,
1
Chron.
21.
1.
who
is
called
▪
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
Tempter
,
Matth.
4.
3.
1.
Thess.
3.
5.
Sometimes
there
may
be
a
concurrence
,
as
2
Sam.
24.
1.
with
1
Chron.
21.
1.
2.
From
the
End
;
and
so
they
are
either
,
1.
Of
Tryal
or
Probation
,
Deut.
8.
2
,
16.
Gen.
22.
1.
2
Chron.
32
31.
Thus
sometimes
our
faith
and
other
graces
,
sometimes
our
corruptions
are
tryed
.
2.
Of
Punishment
or
Correction
:
such
was
David's
,
2
Sam.
24.
1.
and
Hezechiah●●
2
Chron.
32.
25.
with
31.
3.
Of
Seduction
,
to
draw
into
sin
:
thus
properly
Sathan
tempts
:
it
is
his
design
to
draw
us
into
sin
;
he
by
the
false
Prophets
perswaded
Ahab
to
run
upon
his
own
ruine
,
1
Kings
22.
20.
and
David
to
number
the
people
,
1
Chron.
21.
1.
So
he
endeavoured
to
draw
our
blessed
Saviour
to
Unbelief
and
Covetousness
,
and
unwarrantable
attempts
,
Matth.
4.
he
is
the
grand
Fowler
,
layes
snares
,
studies
the
tempers
and
dispositions
of
men
,
that
he
may
fit
his
baits
to
their
Palats
,
1
Pet.
5.
8
,
9.
In
the
two
former
kinds
,
God
hath
a
hand
,
but
never
in
the
last
,
Jam.
1.
13.
God
tempteth
no
man
.
Which
of
these
is
here
meant
,
will
appear
in
the
Explication
of
the
next
words
.
[
Lead
us
not
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
We
are
not
to
understand
it
of
any
active
force
or
violence
;
not
,
as
if
God
constrained
or
compelled
us
;
nor
,
on
the
other
hand
,
doth
it
imply
a
bare
permission
;
but
,
according
to
the
three
forts
of
Temptations
,
it
admits
a
threefold
sense
.
1.
As
to
the
Temptations
of
tryal
or
probation
:
Lead
us
not
—
is
not
,
that
we
should
pray
simply
and
absolutely
to
be
kept
from
them
.
We
may
not
so
pray
:
because
such
temptations
may
be
,
and
often
are
for
the
great
good
of
those
that
are
so
tempted
,
Deut.
8.
16.
That
he
might
prove
thee
to
do
1
Pet.
1.
7
Job
23.
10.
thee
good
at
thy
latter
end
.
How
much
did
Abraham's
tryal
tend
to
his
advantage
,
as
tending
to
the
improvement
of
his
faith
and
experience
,
&c.
But
the
sense
(
as
to
those
temptations
)
may
be
this
,
Lord
,
if
thou
dost
try
me
by
thy
Commands
or
Providences
,
or
any
other
way
;
let
me
not
miscarry
under
the
tryal
:
let
not
my
corruptions
break
out
,
but
let
my
Graces
shine
forth
:
let
the
tryal
of
my
faith
(
or
other
Graces
)
though
by
fire
,
be
found
to
praise
and
glory
and
honour
at
the
appearing
of
Jesus
Christ
:
and
when
I
am
tryed
,
let
me
come
forth
as
Gold
.
The
Reason
of
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
Embassedors
of
the
Princes
of
Babyl●●
Hos.
8.
11.
Ephraim
made
many
Altars
sin
,
and
Altars
shall
be
unto
him
to
sin
,
〈◊〉
I
will
give
him
his
fill
of
what
he
lo●●
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
saith
the
Septuagint
)
they
〈◊〉
be
loved
by
him
(
a
dreadfull
judgment
〈◊〉
for
the
punishment
of
sin
God
gives
us
〈◊〉
to
love
it
and
delight
in
it
)
or
as
〈◊〉
Versions
read
it
[
erunt
ei
in
delictum
]
〈◊〉
shall
be
a
charge
standing
against
him
,
[
in
ruinam
]
for
his
falling
or
stumblin●
that
is
,
They
shall
be
snares
to
intrap
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
Alta●
so
hee
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
temp●●tions
:
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
,
Lead
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
them●elves
)
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
Sathan
and
his
●nstruments
or
my
owne
heart
,
to
be
tempt●d
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
.
'T
is
〈◊〉
of
Augustin
,
that
he
used
to
bless
God
●●at
when
he
had
a
heart
to
sin
,
he
had
no
●●mptation
or
occasion
,
and
when
he
had
a
●●mptation
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
our selves
;
is
,
and
should
be
,
the
request
and
carnest
Petition
of
every
pious
soul
,
in
compliance
with
this
:
more
will
be
said
to
this
in
the
Application
.
[
But
deliver
us
from
evill
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
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
Lyon
:
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
Jude
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
Divel
▪
or
the
evil
thing
,
Sin
:
both
may
well
be
understood
.
Augustin
understands
it
[
de
omni
malo
praesenti
&
future
]
of
all
evill
present
and
future
.
And
in
so
short
and
comprehensive
a
prayer
't
is
rational
to
take
the
words
in
their
greatest
latitude
:
yet
the
evill
of
punishment
being
deprecated
in
the
former
Petition
,
we
may
most
properly
understand
here
the
evill
of
sin
,
to
which
●he
evill
one
,
Sathan
,
doth
tempt
and
en●ice
us
,
and
especially
the
malignity
of
temp●●tion
,
and
the
poyson
and
tincture
of
it
.
Now
for
the
Doctrine
.
Doctr.
11.
To
be
kept
from
or
delivered
out
of
temptation
,
and
preserved
from
the
evill
of
it
,
is
a
mercy
to
be
earnestly
beg'd
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
pr●ct●se
Psal.
19
13.
Keep
back
thy
servant
from
presump●uous
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
Gods
name
while
we
are
under
the
power
of
Sathan
?
Or
what
more
ordinary
temptations
,
doth
Sathan
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
Gods
name
than
when
we
are
kept
from
,
or
enabled
to
withstand
Sathan's
temptations
?
How
did
God
glorify
himself
,
by
supporting
and
delivering
Job
,
when
the
Divel
was
let
loose
upon
him
?
Again
,
When
doth
Gods
Kingdom
come
,
but
when
we
are
delivered
from
Sathans
power
,
who
exerts
his
power
mainly
by
temptations
?
So
that
in
praying
for
deliverance
from
Temptations
we
pray
in
effect
for
the
coming
of
Gods
Kingdom
.
Moreover
as
to
the
doing
of
Gods
will
,
how
can
it
be
done
while
we
are
led
captive
by
Sathan
at
his
Will
?
Luk.
1.
75.
When
we
are
delivered
from
the
hands
of
our
enemies
,
then
shall
we
serve
God
in
righteousness
and
holyness
.
And
as
to
our
dayly
bread
,
and
all
outward
comforts
and
enjoyments
,
having
beg'd
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
Salomon
,
and
Hezekiah
were
ensnar'd
by
prosperity
&c.
Then
,
how
suitably
this
is
subjoyned
to
the
foregoing
Petition
,
is
easily
discernable
;
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
Gods
hand
by
prayer
,
because
,
who
ever
the
Instrument
be
,
whether
man
,
or
Divel
,
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
befals
us
,
but
for
the
kind
,
manner
,
time
,
and
all
other
circumstances
it
is
disposed
by
God
:
The
Divel
could
not
tempt
Job
,
David
or
Judas
without
Gods
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
our selves
in
this
case
but
to
that
God
who
is
both
able
and
merciful
and
faithful
?
He
hath
the
key
of
mans
heart
,
and
can
so
shut
and
fortify
it
,
that
the
Divel
with
all
his
batteries
or
flatteries
,
can
make
no
entrie
or
impression
:
Nothing
in
this
case
can
be
done
without
his
permission
and
ordination
.
Vse
.
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
,
't
is
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.
)
dwels
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
acknowledg
that
thou
art
attempted
with
dayly
and
hourly
temptations
;
What
need
then
,
considering
thy
weakness
,
and
corrupt
inclinations
,
dayly
to
pray
this
Petition
?
2.
Then
thy
temptations
become
thy
sins
when
they
are
not
heartily
and
earnestly
prayed
against
.
He
that
will
not
open
his
mouth
to
call
for
help
,
't
is
presumed
is
willing
to
be
overcome
:
Deut.
22.
23
,
24.
The
betrothed
D●msel
that
is
forced
in
the
City
,
must
be
stoned
;
because
it
is
supposed
shee
cryed
not
out
for
help
;
and
therefore
there
was
,
on
her
part
,
some
kind
of
willingness
or
yielding
.
We
are
alwayes
,
as
it
were
,
in
the
City
,
that
is
,
within
the
reach
of
God
;
He
is
alwayes
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
harmes
way
,
and
commonly
never
nearer
a
temptation
,
than
when
we
think
our selves
furthest
from
it
.
There
is
no
time
when
our
enemies
are
at
rest
,
and
therefore
we
should
give
God
no
rest
,
but
be
dayly
committing
our selves
to
his
care
and
custody
:
That
temptation
is
either
not
at
all
thy
sin
▪
or
,
if
thine
,
nothing
so
hainous
,
against
which
thou
hast
importuned
Gods
assistance
.
3.
Fervent
and
faithful
prayer
against
temptations
will
either
keep
them
from
thee
,
or
thee
from
the
evil
of
them
;
't
will
turn
that
into
Physick
which
was
intended
as
poyson
:
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
wholsome
:
God
never
was
,
never
will
be
,
wanting
to
come
in
seasonably
to
their
ressue
,
who
in
a
deep
sense
of
their
own
danger
and
impo●e●cy
do
inportunately
call
upon
him
.
Direct
.
1.
Understand
what
is
included
and
implyed
in
this
Petition
:
And
here
,
1.
For
acknowledgments
;
there
are
implyed
especially
these
four
things
.
1.
That
we
are
subject
to
dayly
and
continual
temptations
,
beset
with
snares
and
enemies
.
The
Divel
like
a
roaring
Lyon
—
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
.
'T
is
easy
to
amplify
,
in
reckoning
up
the
several
sorts
of
temptations
wherewith
our selves
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
Sathan
advantage
,
by
coming
upon
his
ground
,
by
letting
down
our
watch
,
and
laying
open
our
naked
breasts
to
receive
his
fiery
darts
;
by
quenching
Gods
Spirit
,
and
yielding
to
Sathan'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
our selves
,
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
Sathan's
fiery
temptations
to
take
hold
on
;
that
our
earnal
minds
are
so
strongly
inelined
,
our
wills
so
violent
and
head-strong
,
that
the
least
spark
is
enough
to
set
on
fire
the
whole
course
of
nature
:
how
infinitely
may
we
enlarge
here
!
bewayling
that
we
are
so
wise
to
do
evil
,
so
easily
drawn
by
Sathan
,
our
hearts
so
receptive
of
his
impressions
;
and
that
when
we
have
once
suffered
our selves
to
be
captivated
,
and
our
eyes
put
out
,
we
are
so
far
from
being
able
to
deliver
our selves
,
that
we
are
not
willing
to
be
delivered
;
but
rather
choose
to
have
our
eare
boared
and
nayled
to
Sathans
dore
,
and
continue
his
vassails
.
4.
That
the
ordering
of
all
Temptations
is
in
Gods
hand
;
that
it
is
in
his
power
to
deliver
us
from
,
support
us
under
,
and
carry
us
thorow
,
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
Sathan
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
Divels
in
a
chain
,
at
his
beck
&c.
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
prayes
as
to
the
extreams
of
riches
and
poverty
,
we
may
apply
to
other
like
cases
:
as
for
instance
:
Let
me
neither
have
that
fulness
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
administred
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
evil●
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
Sathan
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
nosthrils
,
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
owne
divelish
Spirit
upon
us
;
such
a
touch
as
the
needle
hath
from
the
Loadstone
.
3.
That
he
will
not
withdraw
from
us
in
our
tryals
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
Sathan
to
fill
our
hearts
:
this
therefore
we
have
need
to
be
earnest
for
,
that
,
if
Sathan
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
Sathan
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
our selves
into
temptations
:
this
is
both
necessary
in
it self
,
and
doubtless
implyed
in
this
Petition
:
though
there
were
no
outward
Tempter
,
no
World
or
Devil
,
yet
our
owne
hearts
would
be
,
and
indeed
are
,
our
worst
Tempters
,
in
many
cases
our
temptations
are
home-born
,
though
nursed
by
Sathan
:
for
Instance
,
when
troubles
arise
for
the
profession
of
the
Truth
,
and
we
cannot
owne
some
Truth
of
God
but
we
must
expose
our selves
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
thy self
,
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
out-runs
the
work
to
avoid
the
trouble
:
Pray
then
that
we
may
not
be
left
to
our selves
as
the
Jews
Psam.
81.
11.
Then
we
shall
be
sure
to
be
our
owne
Tempters
.
5.
That
in
those
temptations
of
probation
which
himself
pleases
to
excercise
us
withal
,
he
will
enable
us
to
carry
as
Christians
:
shewing
forth
our
graces
,
that
we
may
(
like
Abraham
)
if
tryed
,
by
faith
offer
up
our
Isaacs
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
misdemeanors
;
if
the
Lord
,
who
layes
the
tryal
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
our selves
:
If
thou
wilt
excercise
us
with
Temptations
,
fortify
us
with
grace
,
that
the
issue
of
the
tryal
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
,
&c.
6.
That
,
if
in
his
infinite
wisdom
he
see
it
good
at
any
time
to
suffer
us
to
be
foyled
,
and
leave
us
to
our
owne
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
prophesyed
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
stablish
us
with
his
free
Spirit
:
That
,
with
Sampson
,
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
then
conquerours
through
him
that
loved
us
,
and
gave
himself
for
us
.
7.
That
in
stead
of
those
things
which
may
proove
snares
and
temptations
to
us
,
hee
would
so
order
all
his
dispensations
to
us
as
they
may
incite
us
to
holyness
,
this
is
the
contrary
implyed
in
this
Petition
:
q.
d.
Lord
,
in
stead
of
Sathan
standing
at
my
right
hand
to
tempt
me
,
let
me
have
thy
good
Spirit
alwayes
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
holyness
,
let
the
righteous
smite
me
,
it
shall
be
a
kindness
,
and
let
him
reproove
me
,
it
shall
be
an
excellent
oyl
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
concurre
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
befal
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
Sathan
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
dayes
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
thorow
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
toyou●
hurt
,
than
improve
it
for
your
good
:
Till
our
hearts
be
thus
affected
,
we
shall
never
to
purpose
pray
this
Petition
:
't
is
not
only
a
sense
of
misery
,
but
of
our
utter
inability
to
help
our selves
,
that
will
open
our
mouths
wide
in
prayer
:
Till
we
see
our selves
,
as
the
Isralites
at
the
Red
sea
,
so
surrounded
,
that
there
is
no
hope
of
escaping
,
so
entangled
and
fettred
that
we
cannot
possibly
extricate
our selves
,
we
shall
never
heartily
and
earnestly
pray
.
Lead
us
not
into
temptation
&c.
2.
Get
your
hearts
under
a
perswasion
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
perswaded
,
that
God
both
can
and
will
help
,
since
he
never
fayled
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
perswasion
is
necessary
in
asking
any
thing
at
Gods
hand
Jam.
1.
6.
But
I
the
rather
propose
it
here
,
because
under
some
kind
of
temptations
we
are
so
averse
to
beleeve
;
ready
to
say
,
There
is
no
hope
,
that
(
as
the
Eunuchs
Isa.
56.
3.
)
we
are
a
drie
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
flag'd
and
fainted
under
some
kind
of
temptations
?
read
Psal.
73.
77
,
88.
'T
is
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
beleeve
light
shall
arise
when
we
see
nothing
but
darkness
:
Faith
in
the
promises
exercised
in
prayer
is
a
singular
means
to
engage
Gods
power
on
our
behalfe
for
our
support
and
deliverance
under
and
from
temptations
.
3.
Get
a
frame
of
heart
full
of
holy
jealousy
and
self-suspicion
,
fearing
and
declining
occasions
and
temptations
which
lead
us
into
sin
:
't
is
a
flat
contradiction
to
this
Petition
when
we
pray
Lead
us
not
—
and
yet
wilfully
throw
our selves
into
temptation
:
neither
have
we
a
promise
,
or
scarce
a
president
of
any
preserved
from
temptations
,
which
through
their
own
negligence
or
wilfulness
they
have
run
upon
:
'T
is
a
good
observation
of
one
upon
that
Act.
2.
40.
Save
our selves
—
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
poyson
of
temptation
,
though
you
run
into
any
infected
and
infecting
Aire
or
Company
:
the
precept
is
,
Watch
,
as
well
as
Pray
that
you
enter
not
into
temptation
,
Luk.
22.
40.
'T
is
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
our selves
we
intrust
our selves
in
Gods
hand
,
and
commit
our selves
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
our selves
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
compleat
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
acknowledg'd
as
belonging
to
God
:
A
concluding
Sealing
word
common
to
all
prayers
,
Amen
:
Besides
,
The
connexive
particle
[
for
]
which
is
here
Aetiological
,
shewing
a
reason
why
we
have
asked
all
these
things
of
God
,
is
remarkable
:
I
intend
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
Arabick
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
Summ
and
subst.
of
Christian
Relig.
P.
378.
Patrones
.
One
(
and
that
one
in
stead
of
many
)
is
peremptory
for
its
divine
authority
;
saith
,
It
is
causelesly
and
without
warrant
omitted
by
the
Church
of
Rome
;
nay
he
calls
it
sacriledge
in
them
that
steal
away
this
Thanksgiving
from
prayer
,
as
if
it
were
no
part
of
it
:
Another
tells
us
,
that
one
Greek
Copy
Lucae
Brugensis
,
Var
:
Lection
:
omits
it
,
one
Latin
Copy
hath
it
;
That
the
Greek
Fathers
Chrysostom
,
Theophylact
,
Euthymius
,
and
the
Author
of
the
imperfect
work
on
Matthew
,
assert
it
;
the
Latin
Fathers
Tertullian
,
Cyprian
,
Hierom
,
Ambrose
,
Augustin
,
and
others
following
them
omit
it
,
himself
leaves
it
doubtful
:
I
shall
only
give
you
the
Reasons
of
a
late
Writer
for
its
authentickness
.
1.
Without
it
,
this
pattern
had
been
deficient
.
Leigh's
Annotations
:
2.
The
Greek
Copies
have
it
.
3.
The
Syriack
Paraphrast
translates
it
,
4.
Chrysostom
and
Theophylact
expound
it
:
which
Reasons
methinks
seem
sufficient
to
beget
at
least
a
probable
perswasion
of
its
divine
Authority
:
I
shall
acquiesee
in
these
▪
together
with
the
peremptory
assertion
of
that
aboye-mentioned
Reverend
and
Judicious
usher
.
See
also
Ward
on
Matthew
largly
disp●●ing
the
Case
.
Author
,
whose
judgment
methinks
might
sway
much
with
the
contrary-minded
:
I
conclude
therefore
that
it
is
of
divine
authority
,
and
if
not
added
by
our
Saviour
(
which
I
think
most
probable
)
;
yet
at
least
borrowed
from
the
forementioned
Texts
Dan.
7.
14.
1
Chron.
29.
11.
Wee
may
look
on
the
words
,
1.
In
their
respective
consideration
to
the
whole
body
of
the
prayer
,
2.
In
their
absolute
consideration
;
and
in
each
they
would
afford
us
several
Lessons
;
in
the
bare
naming
whereof
,
I
shall
content
my self
:
The
words
then
as
connected
with
the
former
are
an
argument
enforcing
the
Petitions
,
Thence
observe
,
Doct.
1.
Our
prayers
should
be
backt
and
strengthned
with
arguments
.
Doct.
2.
Our
arguments
should
be
drawn
from
God
,
not
from
our selves
,
not
from
our
own
worthiness
▪
this
is
plain
from
the
words
.
Then
,
considered
in
themselves
as
a
distinct
branch
of
this
pattern
of
Prayer
,
or
an
appendix
to
it
,
we
may
in
the
general
learn
this
lesson
from
them
,
Doct.
3.
Thanksgivings
and
gratulatory
acknowledgments
should
be
mixed
with
our
prayers
and
Petitions
.
Besides
,
should
we
take
the
words
in
pieces
,
and
consider
the
particulars
here
ascribed
to
God
,
each
of
them
would
afford
us
a
distinct
observation
.
Kingdom
:
this
was
explained
before
.
Here
,
I
conceive
it
properly
signifies
the
universal
,
and
absolute
Soveraignty
of
God
over
the
whole
world
,
or
that
right
of
Dominion
which
is
originally
and
transcendently
invested
in
him
;
all
other
Kings
and
Potentates
being
but
his
seudatories
,
Prov.
8.
15.
Power
:
That
is
proportionable
ability
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
strength
to
manage
this
Kingdom
:
Some
have
power
and
not
right
Eccl.
4.
1.
on
the
side
of
the
oppressour
there
was
power
or
strength
.
Others
have
right
but
want
power
,
Kings
and
Princes
sometimes
become
weak
as
others
,
God
cuts
off
the
Spirits
of
Princes
,
makes
them
wander
in
the
wilderness
where
there
is
no
way
:
But
Right
and
Power
,
strength
and
Soveraignty
are
never
separated
in
God
:
and
then
,
Glory
:
Praise
,
or
honour
,
that
is
the
reflexion
of
both
the
former
things
upon
God
,
or
the
Creatures
acknowledging
and
ascribeing
them
as
due
to
God
.
And
all
this
not
for
a
time
,
his
Kingdom
is
an
everlasting
Kingdom
,
his
strength
everlasting
strength
,
and
his
glory
(
as
himself
)
endureth
for
ever
.
Each
of
these
would
afford
a
large
field
of
discourse
,
but
I
shall
wind
them
up
in
this
one
Proposition
.
Doct.
4.
Supreme
Right
and
Power
belong
to
God
,
and
therefore
Glory
is
due
to
him
for
ever
.
The
Seal
set
to
this
Form
is
the
word
Amen
;
a
word
of
Hebrew
Original
,
kept
untranslated
in
most
languages
;
to
betoken
Ainsw
.
(
say
some
)
the
unity
of
Faith
and
Spirit
which
ought
to
be
amongst
beleevers
.
This
word
is
used
in
the
beginning
of
a
Sentence
,
and
then
it
is
vox
asseverantis
,
a
note
of
affirmation
;
and
,
being
redoubled
,
makes
the
affirmation
more
vehement
;
thus
where
we
read
Verily
,
other
languages
have
it
Amen
—
Or
else
,
it
is
annexed
to
the
end
of
Sentences
or
Petitions
,
and
then
it
is
Buxtorf
.
[
fidentis
&
assentientis
particula
]
a
note
of
assent
,
confidence
,
expectation
;
as
also
of
ones
sincere
desire
that
the
thing
may
be
:
The
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Amen
,
in
the
Original
signifies
Truth
,
and
being
used
in
the
end
of
Sentences
or
prayers
,
signifies
as
much
as
[
firmum
,
ratum
esto
,
vere
fiat
]
So
be
it
,
even
so
,
so
it
is
:
so
that
it
implies
both
a
desire
to
be
heard
,
So
may
it
be
,
as
is
used
Deut.
27.
15.
—
Jer.
28.
6.
and
so
the
Note
is
this
▪
Doct.
5.
Our
prayers
should
be
put
up
with
enlarged
desires
of
audience
and
answer
.
And
it
also
signifies
our
assent
and
confidence
,
So
it
shall
be
,
or
,
So
it
is
.
The
Note
is
,
Doct.
6.
Our
prayers
should
be
put
up
in
faith
,
and
followed
with
a
beleeving
expectation
of
gracious
returns
from
God
;
this
is
the
sense
of
that
,
Psal.
17.
2.
—
and
will
look
up
.
These
things
might
have
been
spoken
to
at
large
;
but
I
have
rather
chosen
to
give
this
light
touch
upon
them
,
having
dispatch't
what
I
mainly
intended
in
speaking
to
the
Petitions
;
I
shall
commend
you
,
with
these
poor
labours
,
to
the
blessing
of
God
:
only
let
me
begg
of
you
that
my
pains
may
not
be
frustrate
by
your
casting
behind
your
back
the
things
that
have
been
delivered
▪
my
design
was
to
help
those
who
neglect
the
duty
of
prayer
(
especially
in
their
families
)
upon
pretence
of
their
want
of
gifts
and
abilities
;
let
but
such
make
use
of
those
helps
,
I
have
here
proposed
,
and
begin
to
comment
upon
this
excellent
pattern
,
and
the
several
Petitions
(
to
which
purpose
I
have
hinted
Scripture-phrase
and
expression
)
and
I
doubt
not
but
they
shall
by
degrees
experience
their
abilities
growing
,
and
indeed
I
know
not
a
better
way
of
improving
the
Gift
of
prayer
:
But
then
take
●eed
of
resting
in
the
gift
when
attained
.
Let
the
second
of
those
Directions
annexed
to
each
Petition
be
well
heeded
;
think
it
not
enough
,
that
your
prayers
be
directed
by
this
pattern
;
but
labour
that
the
frame
of
your
hearts
be
suited
to
the
matter
of
your
Petitions
:
Then
may
you
be
assued
that
God
will
hear
you
,
and
at
last
you
shall
be
translated
from
praying
to
prayfing
,
from
imitating
Christ
in
this
weak
manner
,
to
enjoy
him
in
glory
and
to
sing
eternal
Hallelujab's
to
him
that
fitteth
upon
the
Throne
and
Rev.
5.
13.
to
the
Lamb
for
ever
and
ever
.
CHAP.
XI
.
The
Observations
deducible
from
the
Connexion
,
Scope
,
and
matter
of
the
Lord's
Prayer
,
had
it
been
handled
in
that
way
of
Exposition
which
is
now
in
Vse
.
1.
GOd's
foreknowledge
of
what
we
want
,
is
no
Supersedeas
to
our
asking
.
Compare
Matth.
6.
8.
with
9.
Verse
.
2.
Prayer
is
a
duty
befitting
all
ranks
and
degrees
of
Christians
.
The
Multitude
,
The
Disciples
,
Matth.
5.
1.
are
taught
it
.
3.
We
have
need
to
be
taught
,
and
taught
again
,
how
to
perform
the
Duty
of
Prayer
,
as
we
ought
:
for
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
Inferiour
.
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
intend
to
furnish
them
with
words
,
as
to
instruct
them
in
the
matter
of
Prayer
.
Non
jubet
Christus
suos
conceptis
verbis
orare
&c.
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
Catechizing
.
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
our selves
,
both
as
to
soul
and
body
.
3.
And
of
Others
.
viz.
the
Church
,
Nation
,
Neighbourhood
,
our
Relations
&c.
So
much
is
imported
in
the
word
[
Our
]
:
which
duely
considered
may
1.
Warrant
long
praying
upon
occasion
,
2.
And
shew
us
our
imperfections
in
Prayer
.
10.
The
Concernments
of
Gods
glory
and
Kingdom
should
have
the
preheminence
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
Gods
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.
Gods
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
.