Works of John Bunyan: THE SAINTS' PRIVILEGE AND PROFIT OR THE THRONE OF GRACE 648

 

But again, as this throne of grace is in the Holiest, not in the world, not in the church on earth, so it is in this Holiest set up above the ark of the testimony; for so was the mercy-seat, it was set up in the most holy place, above the ark of the testimony (Deut 10:1-5; 1 Kings 8:9; 2 Chron 5:10). The ark of the testimony. What was that? Why it was the place of the law, the ark in which it was kept: the testimony was the law, the ark was prepared to put that in. This ark, in which this law was put, was set up in the holiest, and the mercy-seat was set above it, for so was Moses commanded to place them. Thou shalt make an ark, saith God, 'and thou shalt make a mercy-seat': the ark shall be called the ark of the testimony, and there 'thou shalt put the testimony that I shall give thee,' that is, the law, 'and thou shalt put the mercy-seat above upon the ark, and there I will meet with thee, from above the mercy-seat between the two cherubims, which are upon,' that is, above, 'the ark of the testimony,' 'shadowing the mercy-seat' (Exo 25:16-22; Heb 9:5).

Thus, then, were things of old ordained in the type, by which we gather what is now to be minded in our worshipping of God. An ark was made, and the two tablets of stone, in which the law was written, were put therein (Deut 10:2-5). With these two tables, this ark was put into the holiest, and this mercy-seat was set above it. The Holy Ghost, in my mind, thus signifying that grace sits upon a throne that is higher than the law, above the law; and that grace, therefore, is to rule before the law, and notwithstanding all the sentence of the law; for it sitteth, I say, upon a throne, but the law sits on none; a throne, I say, which the law, instead of accusing, justifieth and approveth. Although it condemneth all men, it excepteth Christ, who, in his manhood, is this throne of grace. Him, I say, it condemneth not, but approveth, and liketh well of all his doings; yea, it granteth him, as here we see, as a throne of grace, to be exalted above itself: yea, it cannot but so do, because by wisdom and holiness itself, which is also the Lord of the law, it is appointed so to do. Here, then, is the throne of God, the throne of grace, namely, above the ark of the testimony; on this God and his grace sit, reign, and give leave to sinners to approach his presence for grace and mercy. He provides, I say, for those sinners so to do, that have washed before in the brazen laver that is prepared to wash in first, of which we may speak more anon. Now, behold the wisdom of God in his thus ordaining of things; in his placing, in the first place, the law, and Christ the ark of the testimony, and the mercy-seat, or throne of grace, so nigh together; for doubtless it was wisdom that thus ordained them, and it might so ordain for these reasons—

Why are the law and the mercy seat so close together?

1. That we that approach the throne of grace might, when we come there, be made still to remember that we are sinners—' for by the law is the knowledge of sin' (Rom 3:20)—and behold just before us is this ark in which are the two tables that condemn all flesh: yea, we must look that way, if we look at all; for just above it is the mercy-seat or throne of grace. So here is a memento for them that come to God, and to his throne of grace, for mercy, to wit, the law, by which they are afresh put in remembrance of themselves, their sins, and what need they have of fresh supplies of grace. I read that the laver of brass and the foot of it was made of the looking-glasses of the women that assembled at the door of the tabernacle (Exo 38:8), methinks to signify, that men might see their smyrches when they came to wash; so here you know the law is placed even with the mercy-seat, only that stood above, whereby those that come to the throne of grace for mercy might also yet more be put in mind that they are sinners.

2. This also tends to set an edge upon prayer and makes us the more fervent in spirit when we come to the throne of grace. Should a king ordain that the axe and halter should be before all those that supplicate him for mercy, it would put yet an edge upon all their petitions for his grace, and make them yet the more humbly and fervently implore his majesty for favour. But, behold, the mercy seat stands above, set up above the ark and its testimony. Here, therefore, we have encouragement to look for good. For observe, though here is the law, and that too in the holiest of all, whither we go; yet above it is the mercy-seat and throne of grace triumphant, unto which we should look, and to which we should direct our prayers. Let us therefore come boldly to the throne of grace, notwithstanding the ark and testimony is by; for the law cannot hurt us when grace is so nigh; besides, God is now not in the law, but upon the throne of grace that is above it, to gave forth pardons, and grace, and helps at a time of need.

Works of John Bunyan: THE SAINTS' PRIVILEGE AND PROFIT OR THE THRONE OF GRACE 647

 

But yet these terms, a throne, the throne of grace, doth more exceed in glory: not only because the word grace shows that God, by all that he doth towards us in saving and forgiving, acts freely as the highest Lord, and of his own good-will and pleasure, but also for that he now saith, that his grace is become a king, a throne of grace. A throne is not only a seat for rest, but a place of dignity and authority. This is known to all. By this word, a throne, or the throne of grace, is intimated, that God ruleth and governeth by his grace. And this he can justly do: 'Grace reigns through righteousness, unto eternal life, through Jesus Christ out Lord' (Rom 5:21). So then, in that here is mention made of a throne of grace, it showeth that sin, and Satan, and death, and hell, must needs be subdued. For these last mentioned are but weakness and destruction; but grace is life, and the absolute sovereign over all these to the ruling of them utterly down. A throne of grace!

But this then God plainly declareth, that he is resolved this way to rule, and that he pointeth at sin as his deadly foe: and if so, then, 'where sin aboundeth, grace must much more abound' (Rom 5:20). For it is the wisdom and discretion of all that rule, to fortify themselves against them that rebel against them what they can. Wherefore he saith again, 'Sin shall not have dominion over you; for ye are not under the law, but under grace' (Rom 6:14). Sin seeks for the dominion, and grace seeks for the dominion; but sin shall not rule, because it has no throne in the church among the godly. Grace is king. Grace has the throne, and the people of God are not under the dominion of sin, but of the grace of God, the which they are here implicitly bid to acknowledge, in that they are bid to come boldly to it for help: 'That we may obtain mercy, and find grace to help; to help in time of need.' For as from the hand and power of the king comes help and succour to the subject, when assaulted by an enemy; so from the throne of grace, or from grace as it reigns, comes the help and health of God's people. Hence it is repeated, 'A glorious high throne from the beginning is the place of our sanctuary' (Jer 17:12). Here then the saints take shelter from the roaring of the devil, the raging of their lusts, and the fury of the wicked. That also is a very notable place, 'He will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea' (Micah 7:19). He speaks here of God as solacing himself in mercy, and as delighting of himself in the salvation of his people, and that without comparison: 'Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy' (Micah 7:18). Thus is mercy and grace got into the throne, reigns, and will assuredly conquer all; yea, will conquer, and that with a shout. 'Mercy rejoiceth against judgment' (James 2:13). Yea, glorieth when it getteth the victory of sin, and subdueth the sinner unto God and to his own salvation, as is yet more fully showed in the parable of the prodigal son (Luke 15). But this is brief to show you something about the terms' nature and what must be implied.

What is to be inferred from the term 'throne of grace'

Second. We will, in the next place, show what is to be inferred from hence. And,

1. To be sure, this is inferred, that converted men are not, in every way or in every sense, free from the being of sin. For, were they, they need not betake themselves to a throne of grace for help; when it saith there is grace in God, it inferreth, that there is sin in the godly; and when it saith, grace reigns, as upon a throne, it implies, that sin would ascend the throne, would reign, and would have the dominion over the children of God. This also is manifest, when he saith, 'Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof' (Rom 7:12). And the only way to prevent it is to apply ourselves, as by the text we are directed, to the throne of grace for help against it.

2. The text implies, that at certain times the most godly man in the world may be hard put to it by the sin that dwelleth in him; yea, so hard put to it, as that there can be no ways to save himself from a fall, but by imploring heaven and the throne of grace for help. This is called the needy time, the time when the wayfaring man that knocked at David's door shall knock at ours (2 Sam 12); or when we are got into the sieve into which Satan did get Peter (Luke 22:31); or when those fists are about our ears that were about Paul's; and when that thorn pricks us that Paul said was in his flesh (2 Cor 12:7,8). But why, or how comes it to pass, that the godly are so hard put to it at these times, but because there is in them, that is, in their flesh, no good thing, but consequently all aptness to close in with the devil and his suggestions, to the overthrow of the soul? But now here we are presented with a throne of grace, unto which, as presented with a throne of grace, unto which, as David says, we must 'continually resort'; and that is the way to obtain relief, and to find help in time of need (Psa 71:3).

3. As Christians are sometimes in imminent danger of falling, so sometimes it is so that they have fallen, are down, down dreadfully, and can by no means lift themselves up. And this happeneth unto them because they have been remiss about the conscionable performance of what by this exhortation they are enjoined to. They have not been constant supplicants at this throne for preserving grace; had they, they should, as the text suggests, most certainly have kept from such a fall; help should have been granted them in their needful time. But that is it, of which such are guilty, which is written in the prophet Isaiah, 'But thou hast not called upon me, O Jacob; but thou hast been weary of me, O Israel' (Isa 43:22). Therefore thou art profaned, therefore thou art given to reproaches (Isa 43:28). Now, as they which are falling are kept from coming down by coming to this throne of grace, so those that are fallen must rise by the sceptre of love extended to them from thence. Men may fall by sin, but cannot raise themselves up without the help of grace. It is worthy of our inquiry after a more thorough knowledge of this throne of grace, whence, as we may well perceive, our help comes, and by what comes from thence we are made to stand. I therefore come now to a more particular description of this throne of grace; and to show how the godly know, or may know it, from other thrones of God.

Works of John Bunyan: THE SAINTS' PRIVILEGE AND PROFIT OR THE THRONE OF GRACE 646

 

 THE GODLY CAN DISTINGUISH ONE THRONE FROM ANOTHER.

SECOND. We will therefore come to the second thing, to wit, that the godly can distinguish one thing from another. And the reason why I so conclude, is, as I said, because the throne here is not set forth unto us here, by where or what signs it should be known; it is only propounded to us by its name, a throne of grace, and so left for saints to make their approach thereto: 'Let us therefore come boldly unto the throne of grace.' We will therefore take this conclusion into two parts and consider it in this double position. FIRST, that there is a throne of grace. SECOND, it is the privilege of the godly to distinguish from all other thrones whatever this throne of grace.

FIRST, there is a throne of grace. This must be true, because the text saith it; also, it is that of which the mercy-seat, so often made mention of in the Old Testament, was a type, shadow, or figure; nor are the terms of seat and throne of any strength to make this supposition void. For it is common for the antitype to be put forth in words unto us more glorious than is the figure or shadow of that thing. And the reason is that the heavenly things themselves are far more excellent than the shadow they represent. What is a sheep, a bull, an ox, or a calf to Christ, or their blood to the blood of Christ? What is Jerusalem that stood in Canaan, to that new Jerusalem that shall come down from heaven? or the tabernacle made with corruptible things, to the body of Christ, or heaven itself? No marvel then, if they be set forth unto us by words of an inferior rank; the most full and aptest being reserved to set out the highest things withal.

Before I give you a more particular description of this throne of grace and how it may be known, I will touch briefly upon the terms themselves and show briefly what they must imply.

Import of the term grace.

First, by this word grace, we are to understand God's free, sovereign, good pleasure, whereby he acteth in Christ towards his people. Grace and mercy, therefore, are terms that have their distinct significations; mercy signifies pitifulness, or a running over of infinite bowels to objects in a miserable and helpless condition. But grace means that God still acts as a free agent, not being wrought upon by the creature's misery, as a procuring cause, but of his own princely mind.

Were there no objects of pity among those that in the old world perished by the flood, or that in Sodom were burned with fire from heaven? Doubtless, according to our apprehension, there were many: but Noah, and he only, found grace in God's eyes; not because that of himself he was better than the rest, but God acted as a gracious prince towards him, and let him share in mercy of his own sovereign will and pleasure. But this at first was not so fully made manifest as it was afterwards. Wherefore the propitiatory was not called, as here, a throne of grace, but a mercy-seat, albeit there was great glory in these terms also; for, by mercy-seat was showed, not only that God had compassion for men, but that also to be good was as his continual resting-place, whither he would at length retire, and where he would sit down and abide, whatever terrible or troublesome work for his church was on the wheel at present. For a seat is a place of rest, yea, is prepared for that end; and in that here mercy is called that seat, it is to show, as I said, that whatever work is on the wheel in the world, let it be never so dreadful and amazing, yet to God's church it shall end in mercy, for that is God's resting-place. Wherefore after God had so severely threatened and punished his church under the name of a whorish woman, as you may read in the prophet Ezekiel, he saith, 'So will I make my fury toward thee to rest, and my jealousy shall depart from thee; and I will be quiet, and will be no more angry.' And again, speaking of the same people and of the same punishments, he saith, 'Nevertheless, I will remember my covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant.' And again, 'I will establish my covenant with thee, and thou shalt know that I am the Lord; that thou mayest remember and be confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord God' (Eze 16:42,60-63). These, with many more places, show that mercy is God's place of rest, and thither he will retire at last, and from thence will bless his church, his people.

Works of John Bunyan: THE SAINTS' PRIVILEGE AND PROFIT OR THE THRONE OF GRACE 645

 

'LET US THEREFORE COME BOLDLY UNTO THE THRONE OF GRACE, THAT WE MAY OBTAIN MERCY, AND FIND GRACE TO HELP IN TIME OF NEED.'—HEBREWS 4:16

This epistle is indited and left to the church by the Holy Ghost, to show particularly, and more distinctly, the high priesthood of Jesus Christ, and the excellent benefits that his people have. In which both the excellency of his person, and the transcendent glory of his office, beyond either priest or priesthood of the law, is primarily set forth before us, in chapter 1:2, &c.

Wherefore, to our beneficial reading of this epistle, the Spirit of God calls upon us, first, most seriously to consider what an one this excellent person is: 'Wherefore, holy brethren,' saith he, you that are 'partakers of the heavenly calling,' consequently you that are related to and that are concerned in the undertaking of this holy one, 'consider the Apostle and High Priest of our profession, Christ Jesus' (Heb 3:1). Consider how great and how fit this man is for so holy and glorious a calling. He being so high as to be far above all heavens; so great as to be the Son of, and God equal with the Father. Consider him also as to his humanity, how that he is really flesh of our flesh; sinlessly so, sympathisingly so, so in all the compassions of a man; he is touched with, compassioneth, pitieth, loveth, succoureth us, and feeleth our infirmities, and maketh our case his own. Nay, he again, from the consideration of his greatness and love, puts us upon a confident reliance on his undertaking, and also presseth us to a bold approach of that throne of grace where he continually abideth in the execution of his office: 'Seeing then,' saith he, 'that we have a great high priest that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. For we do not have a high priest who cannot be touched with the feeling of our infirmities, but was, at all points, tempted like we are, yet without sin. Let us therefore come boldly unto the throne of grace' (Heb 3:14-16).

In the words we have, First, an exhortation; [and] Second, an implication that we shall reap a worthy benefit, if we truly put the exhortation into practice. The exhortation is that we shall come boldly to the throne of grace: 'Let us therefore come boldly unto the throne of grace.' In all, we have an intimation of five things.

FIRST, God hath more thrones than one; otherwise, the throne of grace need not be specified by name. 'Let us come unto the throne of grace.' SECOND, that the godly can distinguish one throne from another. The throne here is not set forth by where or what signs it should be known; it is only propounded to us by its name, and so left for saints to approach it: 'Let us come unto the throne of grace.' THIRD, The third thing is, the persons intended by this exhortation, 'Let us therefore come.' Us: What us? or who are they that by this exhortation are called upon to come? 'Let us.' FOURTH, The manner of these persons coming to this throne of grace; and that is through the veil, boldly, confidently: 'Let us come boldly unto the throne of grace.' FIFTH, the motive to this exhortation; and that is twofold, First, because we have so great a high priest, one that cannot but be touched with the feeling of our infirmities: 'Let us therefore come boldly unto the throne of grace.' And, second, because we are sure to speed: 'That we may obtain mercy, and find grace,' &c. I shall, as God shall help me, handle these things in order.

 GOD HATH MORE THRONES THAN ONE.

FIRST. For the first, that God hath more thrones than one. He hath a throne in heaven, and a throne on earth: 'The Lord's throne is in heaven,' and 'they shall call Jerusalem the throne of the Lord' (Psa 11:4; Jer 3:17). He ruleth over the angels; he ruleth in his church. 'He ruleth in Jacob, unto the ends of the earth' (Psa 59:13). Yea, he has a throne and seat of majesty among the princes and great ones of the world. He ruleth or 'judgeth among the gods' (Psa 82:1). There is a throne for him as a Father, and a throne for Christ as a giver of reward to all faithful and overcoming Christians: 'To him that overcometh, will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne' (Rev 3:21).

There is also to be a throne of judgment, on which God by Christ, at the great and notable day, shall sit to give to the whole world, their last or final sentence; from which, no, not, not by any means, they shall never be released. This throne is made mention of in the New Testament, and is called by Christ 'the throne of his glory,' and 'a great white throne' (Matt 25:31; Rev 20:11). And his presence, when he sits upon this throne, will be so terrible, that nothing shall be able to abide it that is not reconciled to God by him before.

Wherefore it is not amiss that I give you this hint, because it may tend to inform unwary Christians, when they go to God, that they address not themselves to him at rovers, or at random; but that when they come to him for benefits, they direct their prayer to the throne of grace, or to God as considered on a throne of grace. For he is not to be found a God merciful and gracious, but as he is on the throne of grace. This is his holy place, out of which he is terrible to the sons of men, and cannot be gracious unto them. For as when he shall sit at the last day upon his throne of judgment, he will neither be moved with the tears of misery of the world to do any thing for them, that in the least will have a tendency to a relaxation of the least part of their sorrow; so now let men take him where they will, or consider him as they list, he gives no grace, no special grace, but as considered on the throne of grace: wherefore they that will pray, and speed, they must come to a throne of grace: to a God that sitteth on a throne of grace: 'Let us therefore come boldly to the throne of grace, that we may obtain,' &c.

The unbeliever, the erroneous and superstitious, consider not this: wherefore they speak to God as their fancies lead them, not as the word directs them, and therefore obtain nothing. Ask the carnal man to whom he prays, and he will say to God, Ask him where this God is? He will say in heaven. But ask him how, or under what notion, he is to be considered there? And he will give a few generals, but cannot direct his soul unto him as he is upon a throne of grace, as the apostle here biddeth, saying, 'Let us come boldly unto the throne of grace.' Wherefore they come and go, or instead go and come to no advantage: they find nothing but their labour or words for their pains. For the right considering of God when I go unto him, and how or where I may see him gracious and merciful, is all in all; mercy and grace are then obtained when we come to him as sitting upon a throne of grace.

Works of John Bunyan: THE SAINTS' PRIVILEGE AND PROFIT OR THE THRONE OF GRACE 644

 

The churches of Christ are very much indebted to the Rev. Charles Doe, for the preservation and publishing of this treatise. It formed one of the ten excellent manuscripts left by Bunyan at his decease, prepared for the press. Having treated on the nature of prayer in his searching work on 'praying with the spirit and with the understanding also,' in which he proves from the sacred scriptures that prayer cannot be merely read or said, but must be the spontaneous effusions of the heart principally in private, or at the domestic altar upon set times in the morning and evening, or more publicly in social meetings for praise and prayer, or in the public assembly of the church—all being acceptable, only as it is offered up in spirit and in truth—he now directs us to the proper medium which our mental powers should use in drawing near to the Divine Being. We have to approach the universal spirit, the creator, the preserver, the bountiful benefactor of our race; and, at the same time, the infinitely holy one, the supreme judge and just rewarder or punisher of all creatures. How shall we, who are impure and unclean by nature and by practice, draw near unto him who is so infinitely holy? Others of our race who were equally guilty have held acceptable converse with God, and received special marks of his favour. We all know that a talented man, high in office, retired at certain times for prayer; this gave offence, and a law was made, by which prayer to God was interdicted for thirty days. He refused obedience to a human law which interfered with the divine authority, and for this he was cast into the den of lions; but they hurt him not, although they devoured his persecutors. 

When a beloved minister was seized and imprisoned for his love of Christ, the church held a prayer meeting on his account, and while they were praying, God sent his angel to the prison. In vain four quaternions of soldiers kept guard, two of them in the prisoner's cell, while the servant of Christ, who was loaded with chains and doomed to an ignominious death, slept sweetly between the armed men. The angel awakens him, his chains fall off, no noise can awaken his guard, the prison doors open, and he is restored to his beloved charge. They were yet imploring his deliverance, when he stood in their midst to tell the wondrous miracle wrought in answer to their prayer. Again, two of their much-loved ministers were seized and beaten, and cast into jail, their feet being made fast in the stocks. In the dark hour of midnight, they prayed and praised God, when an earthquake was sent, which shook the prison and threw open its doors, and the jailor, with his house, became a convert to the faith. Millions of instances might have been recorded of prayer heard and answered. The child Samuel, and also Ishmael. The Magdalene. The thief on the cross. Ananias was directed to relieve the stricken persecutor Saul, for 'behold he prayeth.' But innumerable prayers have been read and offered up that have not been answered. What then is the acceptable form, and what is the appointed medium consecrated for our access to God, by which prayer is sanctified and accepted? If ye love me, saith the Saviour, keep my commandments, and whatsoever ye shall ask IN MY NAME that will I do. A sense of our want and unworthiness leads us to God in that new and living way consecrated by Christ though the veil, that is to say, his flesh (Heb 10:20). By that way we can 'come boldly,' because it is 'a throne of grace,' and there and there only we can 'obtain mercy and find grace to help in time of need.' Wondrous throne! Blessed encouragement to the poor pilgrim, traversing the desert surrounded by enemies, his own heart by nature being one of the most formidable of them! It is important to all, especially the young, to attain correct, definite ideas of religious truths. Bunyan had apparent views, arising from his strong feelings and the rugged path he was led to Christ. His definition of grace and mercy is striking: 'Mercy signifies pitifulness to objects in a miserable condition. Grace acts as a free agent, not wrought upon by our misery but of God's own princely mind.' Christ is the throne of grace—in him dwells all the fulness of the Godhead, and yet he was found in fashion as a man, he took on him the seed of Abraham, and was made like unto his brethren, and offered himself up as the sacrifice for sin. Thus, he is the throne of grace on the mercy-seat, covering the law. Here he is an object of worship to the angels on the right hand of God. In him, the uncreated glory, the dazzling effulgence of God, is so veiled in his glorified body that man, poor sinful man, can lift up his eyes to behold the place where God's honour most richly dwelleth and find acceptance and grace to help in every time of need.

Take heed, sinner, this is your only access to heaven. The mercy-seat and throne of grace are God's resting-place; the throne governs his church and will eventually rule all nations. This throne, invisible to mortal eyes, is present at all times and places. After the saints have been supplied with all needful grace in this world, their glorified spirits will see the great white throne, and hear the voice from it, saying, Come, ye blessed of my Father, inherit the kingdom prepared for you. In contrast, from that throne, the direful thunderbolts will be hurled upon the despisers of divine grace, and they will hurry into irretrievable misery. The safety of the Christian entirely depends upon his being found 'looking unto Jesus': his glorified human body is the throne of grace—the source of all blessedness to his worshippers—the gate of heaven—the way, the truth, and the life. Yes, proud nature, HE who was the babe at Bethlehem, the poor carpenter's son, who, notwithstanding his miracles of wisdom, power, and mercy, was despised and rejected of men, HIM hath God exalted to be a prince and a Saviour, to give repentance and the remission of sins, the only medium of access to heaven. Before him, every knee shall bow. Wonders of grace belong to God. 'Busy thyself, fellow Christian, about this blessed office of Christ. It is full of good, it is full of sweet, it is full of heaven, it is full of relief and succour for the tempted and dejected; wherefore, I say again, study these things, give thyself wholly to them.' Reader, listen to these words of Bunyan, and may the Divine blessing attend the reading of his works.

GEO. OFFOR.

Works of John Bunyan: A DISCOURSE TOUCHING PRAYER. 643

 

WHAT IT IS TO PRAY WITH THE SPIRIT, AND WITH THE UNDERSTANDING.

3. As this is the doom of those who openly blaspheme the Holy Ghost, in a way of disdain and reproach to its office and service, it is also sad for you, who resist the Spirit of prayer by a form of man's inventing. A very juggle of the devil, that the traditions of men should be of better esteem, and more to be owned than the Spirit of prayer. What is this less than that accursed abomination of Jeroboam, which kept many from going to Jerusalem, the place and way of God's appointment to worship; and by that means brought such displeasure from God upon them, as to this day is not appeased? (1 Kings 12:26-33). One would think that God's judgments of old upon the hypocrites of that day should make them who have heard of such things take heed and fear to do so. Yet the doctors of our day are so far from taking warning by the punishment of others, that they do most desperately rush into the same transgression, viz., to set up an institution of man, neither commanded nor commended of God. Whosoever will not obey herein must be driven either out of the land or the world.

Hath God required these things at your hands? If he hath, show us where? If not, as I am sure he hath not, then what cursed presumption is it in any pope, bishop, or other, to command that in the worship of God which he hath not required? Nay further, it is not that part only of the form, which is several texts of Scripture that we are commanded to say. Still, even all must be confessed as the divine worship of God, notwithstanding those absurdities contained therein, which, because they are at large discovered by others, I omit the rehearsal of them. Again, though a man be willing to live never so peaceably, yet because he cannot, for conscience sake, own that for one of the most eminent parts of God's worship, which he never commanded, therefore must that man be looked upon as factious, seditious, erroneous, heretical—a disparagement to the church, a seducer of the people, and what not? Lord, what will be the fruit of these things, when for the doctrine of God there is imposed, that is, more than taught, the traditions of men?

Thus is the Spirit of prayer disowned, and the form imposed; the Spirit debased, and the form extolled; they that pray with the Spirit, though never so humble and holy, counted fanatics; and they that pray with the form, though with that only, counted the virtuous! And how will the favorers of such a practice answer that Scripture, which commands that the church should turn away from such as having "a form of godliness, and deny the power thereof"? (II Tim 3:5). If I say that men who do these things aforesaid, advance a form of prayer of other men's making, above the spirit of prayer, it would not take long to prove it. For he that advanceth the book of Common Prayer above the Spirit of prayer, he doth advance a form of men's making above it. But this do all those who banish, or desire to banish, them that pray with the Spirit of prayer; while they hug and embrace them that pray by that form only, and that because they do it. Therefore, they love and advance the form of their own or others' inventing, before the Spirit of prayer, which is God's special and gracious appointment.

If you desire the clearing of the minor, look into the jails in England, and into the alehouses of the same; and I trow you will find those that plead for the Spirit of prayer in the prison, and them that look after the form of men's inventions only in the alehouse. It is also evident by the silencing of God's dear ministers, though never so powerfully enabled by the Spirit of prayer, if they in conscience cannot admit that form of Common Prayer. If this is not an exalting of the Common Prayer Book above, either by praying by the Spirit or preaching the Word, I have taken my mark amiss. It is not pleasant for me to dwell on this. The Lord in mercy turn the people's hearts to seek more after the Spirit of prayer; and in the strength of that, to pour out their souls before the Lord. Only let me say it is a sad sign that that which is one of the most eminent parts of the pretended worship of God is Antichristian, when it hath nothing but the tradition of men, and the strength of persecution, to uphold or plead for it.

THE CONCLUSION.

I shall conclude this discourse with this advice to all God's people. 1. Believe that as sure as you are in the way of God, you must meet with temptations. 2. The first day, therefore, that thou dost enter into Christ's congregation, look for them. 3. When they come, beg God to carry thee through them. 4. Be jealous of thine own heart, that it deceive thee not in thy evidences for heaven, nor in thy walking with God in this world. 5. Take heed of the flatteries of false brethren. 6. Keep in the life and power of truth. 7. Look most at the things which are not seen. 8. Take heed of little sins. 9. Keep the promise warm upon thy heart. 10. Renew thy acts of faith in the blood of Christ. 11. Consider the work of thy generation. 12. Count to run with the foremost therein. Grace be with thee

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3. There is yet another encouragement to continue in prayer with God, and that is this:

As there is a mercy-seat, from whence God is willing to commune with poor sinners, there is also his mercy-seat, Jesus Christ, who continually sprinkles it with his blood. Hence, it is called "the blood of sprinkling" (Heb 12:24). When the high-priest under the law was to go into the holiest, where the mercy-seat was, he might not go in "without blood" (Heb 9:7).

Why so? Because, though God was upon the mercy-seat, he was perfectly just as merciful. Now the blood was to stop justice from running out upon the persons concerned in the intercession of the high-priest, as in Leviticus 16:13-17, to signify that all thine unworthiness that thou fearest should not hinder thee from coming to God in Christ for mercy. Thou criest out that thou art vile, and therefore God will not regard thy prayers; if thou delight in thy vileness, it is true, and come to God out of a mere pretence. But if from a sense of thy vileness thou do pour out thy heart to God, desiring to be saved from the guilt, and cleansed from the filth, with all thy heart; fear not, thy vileness will not cause the Lord to stop his ear from hearing of thee. The value of the blood of Christ which is sprinkled upon the mercy-seat stops the course of justice, and opens a floodgate for the mercy of the Lord to be extended unto thee. Thou hast therefore, as aforesaid, "boldness to enter into the holiest by the blood of Jesus," that hath made "a new and living way" for thee, thou shalt not die (Heb 10:19, 20).

Besides, Jesus is there, not only to sprinkle the mercy-seat with his blood, but he speaks, and his blood speaks; he hath audience, and his blood hath audience; insomuch that God saith, when he doth but see the blood, he "will pass over you, and the plague shall not be upon you," &c., (Exo 12:13).

I shall not detain you any longer. Be sober and humble; go to the Father in the name of the Son, and tell him your case, with the Spirit's assistance, and you will then feel the benefit of praying with the Spirit and with the understanding also.

USE Third. A word of reproof.

1. This speaks sadly to you who never pray at all. "I will pray," saith the apostle, and so saith the heart of them that are Christians. Thou then art not a Christian that art not a praying person. The promise is that every righteous one shall pray (Psa 32:6). Thou then art a wicked wretch that prayest not. Jacob got the name Israel by wrestling with God (Gen 32). And all his children bare that name with him (Gal 6:16). But the people that forget prayer, that call not on the name of the Lord, they have prayer made for them, but it is such as this, "Pour out thy fury upon the heathen," O Lord, "and upon the families that call not on thy name" (Jer 10:25). How likest thou this, O thou that art so far off from pouring out thine heart before God, that thou goest to bed like a dog, and risest like a hog, or a sot, and forgettest to call upon God? What wilt thou do when thou shalt be damned in hell, because thou couldst not find in thine heart to ask for heaven? Who will grieve for thy sorrow, that didst not count mercy worth asking for? I tell thee, the ravens, the dogs, &c., shall rise up in judgment against thee, for they will, according to their kind, make signs, and a noise for something to refresh them when they want it; but thou hast not the heart to ask for heaven, though thou must eternally perish in hell, if thou hast it not.

2. This rebukes you that make it your business to slight, mock at, and undervalue the Spirit, and pray by that. What will you do when God shall come to reckon for these things? You count it high treason to speak but a word against the king, nay, you tremble at the thought of it; and yet in the meantime, you will blaspheme the Spirit of the Lord. Is God indeed to be dallied with, and will the end be pleasant unto you? Did God send his Holy Spirit into the hearts of his people, that you should taunt at it? Is this to serve God? And does this demonstrate the reformation of your church? Nay, is it not the mark of implacable reprobates? O fearful! Can you not be content to be damned for your sins against the law, but you must sin against the Holy Ghost?

Must the holy, harmless, and undefiled Spirit of grace, the nature of God, the promise of Christ, the Comforter of his children, that without which no man can do any service acceptable to the Father—must this, I say, be the burthen of your song, to taunt, deride, and mock at? If God sent Korah and his company headlong to hell for speaking against Moses and Aaron, do you think that mockers of the Spirit of Christ think to escape unpunished? (Num 16; Heb 10:29). Did you never read what God did to Ananias and Sapphira for telling but one lie against it? (Acts 5:1-8). Also, thank Simon Magus for undervaluing it. (Acts 8:18-22). And will thy sin be a virtue, or go unrewarded with vengeance, that makes it thy business to rage against, and oppose its office, service, and help, that it giveth unto the children of God? It is a fearful thing to do despite unto the Spirit of grace (Compare Matt 12:31, with Mark 3:28-30).

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Caution 1. And the first is, take heed thou do not throw off prayer, through sudden persuasions that thou hast not the Spirit, neither prayest thereby. It is the excellent work of the devil to do his best, or rather worst, against the best prayers. He will flatter your false dissembling hypocrites, and feed them with a thousand fancies of well-doing, when their very duties of worship, and all other, stink in the nostrils of God, when he stands at a poor Joshua's hand to resist him, that is, to persuade him, that neither his person nor performances are accepted of God (Isa 65:5; Zech 3:1). Take heed, therefore, of such false conclusions and groundless discouragements; and though such persuasions do come in upon thy spirit, be so far from being discouraged by them, that thou use them to put thee upon further sincerity and restlessness of spirit, in thy approaching to God.

Caution 2. As such, sudden temptations should not stop thee from praying and pouring out thy soul to God; neither should thine own heart's corruptions hinder thee. (Let not thy corruptions stop thy prayers). It may be thou mayest find in thee all those things before mentioned, and that they will endeavor to put forth themselves in thy praying to him. Thy business then is to judge them, to pray against them, and to lay thyself so much the more at the foot of God, in a sense of thy own vileness, and instead make an argument from thy vileness and corruption of heart, to plead with God for justifying and sanctifying grace, than an argument of discouragement and despair. David went this way. "O Lord," saith he, "pardon mine iniquity, for it is great" (Psa 25:11).

USE Second. A word of encouragement.

Secondly, we should speak a word by encouraging the poor and tempted and casting down souls to pray to God through Christ. Though all prayer that is accepted of God about eternal life must be in the Spirit—for that only maketh intercession for us according to the will of God, (Rom 8:27)—yet because many poor souls may have the Holy Spirit working on them, and stirring of them to groan unto the Lord for mercy, though through unbelief they do not, nor, for the present, cannot believe that they are the people of God, such as he delights in; yet forasmuch as the truth of grace may be in them, therefore I shall, to encourage them, lay down further these few particulars.

1. That scripture in Luke 11:8 encourages any poor soul who doth hunger after Christ Jesus. In verses 5-7, he speaketh a parable of a man that went to his friend to borrow three loaves, who, because he was in bed, denied him; yet for his importunity-sake, he did arise and give him, clearly signifying that though poor souls, through the weakness of their faith, cannot see that they are the friends of God, yet they should never leave asking, seeking, and knocking at God's door for mercy. Mark, saith Christ, "I say unto you, though he will not rise and give him, because he is his friend; yet because of his importunity," or restless desires, "he will rise and give him as many as he needeth." Poor heart! Thou criest out that God will not regard thee, thou dost not find that thou art a friend to him, but rather an enemy in thine heart by wicked works (Col 1:21). And thou art as though thou didst hear the Lord saying to thee, Trouble me not, I cannot give unto thee, as he in the parable; yet I say, continue knocking, crying, moaning, and bewailing thyself. I tell thee, "though he will not rise and give thee, because thou art his friend; yet, because of thy importunity, he will arise and give thee as many as thou needest." The same in effect you have discovered, Luke 18, in the parable of the unjust judge and the poor widow; her importunity prevailed with him. And verily, mine own experience tells me that there is nothing that doth more prevail with God than importunity. Is it not so with you regarding your beggars coming to your door? Though you have no heart to give them anything at their first asking, if they follow you, bemoaning themselves, and will take no nay without an alms, you will provide them with; for their continual begging overcometh you. Are there wicked bowels in you, and will they be wrought upon by an importuning beggar? Go thou and do the like. It is a prevailing motive; by good experience, he will arise and give thee as many as thou needest (Luke 11:8).

2. Another encouragement for a poor trembling convinced soul is to consider the place, throne, or seat, on which the great God hath placed himself to hear the petitions and prayers of poor creatures; and that is a "throne of grace" (Heb 4:16). "The mercy-seat" (Exo 25:22). Which signifies that in the days of the gospel God hath taken up his seat, his abiding-place, in mercy and forgiveness. From thence he doth intend to hear the sinner, and to commune with him, as he saith (Exo 25:22),—speaking before of the mercy-seat—"And there I will meet with thee," mark, it is upon the mercy-seat: "There I will meet with thee, and" there "I will commune with thee, from above the mercy-seat." Poor souls! They are very apt to entertain strange thoughts of God, and his carriage towards them: and suddenly to conclude that God will have no regard unto them, when yet he is upon the mercy-seat, and hath taken up his place on purpose there, to the end he may hear and regard the prayers of poor creatures. If he had said, I will commune with thee from my throne of judgment, then indeed you might have trembled and fled from the face of the excellent and glorious Majesty. But when he saith he will hear and commune with souls upon the throne of grace, or from the mercy-seat, this should encourage thee, and cause thee to hope, nay, to "come boldly unto the throne of grace, that thou mayest obtain mercy, and find grace to help in time of need" (Heb 4:16).

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3. A third sort of prayer that God will not accept is when they either pray for wrong or right things, yet the thing prayed for might be spent upon their lusts and laid out to evil ends. Some have not, because they ask not, saith James, and others ask and have not, because they ask amiss, that they may consume it on their lusts (James 4 2-4). Ends contrary to God's will are an excellent argument with God to frustrate the petitions presented before him. Hence, so many pray for this and that, yet receive it not. God answers them only with silence; they have their words for their labour, and that is all. Object. But God hears some persons, though their hearts be not right with him, as he did Israel, in giving quails. Still, they spent them upon their lusts (Psa 106:14). Answ. If he doth, it is in judgment, not in mercy. He gave them their desire, but they had better have been without it, for he "sent leanness into their soul" (Psa 106:15). Woe be to that man that God answered thus.

4. Other prayers that are not answered are made by men, and presented to God in their own persons only, without their appearing in the Lord Jesus. For though God hath appointed prayer and promised to hear the prayer of the creature, not the prayer of any beast that comes not in Christ. "If ye shall ask anything in my name." And whether ye eat or drink, or whatsoever ye do, do all in the name of the Lord Jesus Christ (Col 3:17). "If ye shall ask anything in my name," &c., (John 14:13, 14), though you be never so devout, zealous, earnest and constant in prayer, yet it is in Christ only that you must be heard and accepted. But, alas! Most men know not what it is to come to him in the name of the Lord Jesus, which is the reason they either live wicked, pray wicked, and also die wicked. Or else, that they attain to nothing else but what a mere natural man may attain unto, as to be exact in word and deed betwixt man and man, and only with the righteousness of the law to appear before God.

5. The last thing that hinders prayer is the form of it without the power. It is easy for men to be very hot for such things as forms of prayer, as they are written in a book; yet they are altogether forgetful to inquire whether they have the spirit and power of prayer. These men are like a painted man, and their prayers like a false voice. They in person appear as hypocrites, and their prayers are an abomination (Prov 28:9). When they say they have been pouring out their souls to God, he saith they have been howling like dogs (Hosea 7:14).

When therefore thou intendest, or art minded to pray to the Lord of heaven and earth, consider these following particulars. 1. Consider seriously what thou wantest. Do not, as many who in their words only beat the air, and ask for such things as indeed they do not desire, nor see that they stand in need thereof. 2. When thou seest what thou wantest, keep to that, and take heed thou pray sensibly.

Object. But I have a sense of nothing; then, by your argument, I must not pray at all.

Answ. 1. If thou findest thyself senseless in some sad measure, yet thou canst not complain of that senselessness, but by being sensible there is a sense of senselessness. According to thy sense, then, that thou hast of the need of anything, so pray; (Luke 8:9), and if thou art sensible of thy senselessness, pray the Lord to make thee sensible of whatever thou findest thine heart senseless of. This was the usual practice of the holy men of God. "Lord, make me to know mine end," saith David (Psa 39:4). "Lord, open to us this parable," said the disciples (Luke 8:9). And to this is annexed the promise, "Call unto me and I will answer thee, and show thee great and mighty things which thou knowest not," that thou art not sensible of (Jer 33:3). But,

Answ. 2. Take heed that thy heart go to God as well as thy mouth. Let not thy mouth go any further than thou strivest to draw thine heart along with it. David would lift his heart and soul to the Lord; and good reason; for so far as a man's mouth goeth along without his heart, so far it is but lip-labour only; and though God calls for, and accepteth the calves of the lips, yet the lips without the heart argues, not only senselessness, but our being without sense of our senselessness; and therefore if thou hast a mind to enlarge in prayer before God, see that it be with thy heart.

Answ. 3. Take heed of affecting expressions, and so to please thyself with their use, that thou forget not the life of prayer.

I shall conclude this use with a caution or two.

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FOURTH. [USE AND APPLICATION.]

I shall now speak a word or two of application, concluding with: First, A word of information; Second, A word of encouragement; Third, A word of rebuke.

USE First, A word of information.

For the first to inform you; as prayer is the duty of every one of the children of God, and carried on by the Spirit of Christ in the soul; so every one that doth but offer to take upon him to pray to the Lord, had need be very wary, and go about that work primarily with the dread of God, as well as with hopes of the mercy of God through Jesus Christ.

Prayer is an ordinance of God, in which a man draws very near to God; therefore, it calls for so much more of the assistance of the grace of God to help a soul to pray as it becomes one that is in his presence. It is a shame for a man to behave irreverently before a king, but a sin to do so before God. And as a king, if wise, is not pleased with an oration made up with unseemly words and gestures, God takes no pleasure in sacrificing fools (Eccl 5:1, 4). It is not long discourses, nor eloquent tongues, that are the things which are pleasing in the ears of the Lord; but a humble, broken, and contrite heart, that is sweet in the nostrils of the heavenly Majesty (Psa 51:17; Isa 57:15). Therefore for information, know that there are these five things that are obstructions to prayer, and even make void the requests of the creature.

1. When men regard iniquity in their hearts, at the time of their prayers before God. "If I regard iniquity in my heart, the Lord will not hear" my prayer (Psa 66:18). For the preventing of temptation, that by the misunderstanding of this may seize thy heart, when there is a secret love to that very thing which thou with thy dissembling lips dost ask for strength against. For this is the wickedness of man's heart, that it will even love, and hold fast, that which with the mouth it prays against: and of this sort are they that honour God with their mouth, but their heart is far from him (Isa 29:13; Eze 33:31). Oh, how ugly would it be in our eyes, if we should see a beggar ask alms, to throw it to the dogs! Or that should say with one breath, Pray, you bestow this upon me; and with the next, I beseech you, give it me not! And yet thus it is with these kinds of persons; with their mouth they say, "Thy will be done," and with their hearts nothing less. With their mouth say, "Hallowed be thy name"; and with their hearts and lives thy delight to dishonour him all day. These prayers become sin (Psa 109:7), and though they put them up often, the Lord will never answer them (II Sam 22:42).

2. When men pray for a show to be heard, think somebody in religion, and the like; these prayers also fall far short of God's approbation, and are never like to be answered, about eternal life. There are two sorts of men who pray to this end.

(1.) Your trencher chaplains, that thrust themselves into great men's families, pretending the worship of God, when in truth the great business is their own bellies; and were notably painted out by Ahab's prophets, and also Nebuchadnezzar's wise men, who, though they pretended great devotion, yet their lusts and their bellies were the great things aimed at by them in all their pieces of devotion.

(2.) They also seek repute and applause for their eloquent terms, and seek more to tickle the ears and heads of their hearers than anything else. These are the people who pray to be heard by men and have all their reward already (Matt 6:5). These persons are discovered thus, (a.) They eye only their auditory in their expressions. (b.) They look for commendation when they have done. (c.) Their hearts either rise or fall according to their praise or enlargement. (d.) The length of their prayer pleaseth them; and that it might be extended, they will vainly repeat things over and over (Matt 6:7). They study for enlargements, but look not from what heart they come; they look for returns, but it is the windy applause of men. And therefore they love not to be in their chamber, but among company: and if at any time conscience thrusts them into their closet, yet hypocrisy will cause them to be heard in the streets; and when their mouths have done going their prayers are ended; for they wait not to hearken what the Lord will say (Psa 85:8).

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Ah! Poor sweet babes, the Lord open their eyes, and make them holy Christians. Saith David, "Come ye children, hearken unto me; I will teach you the fear of the Lord" (Psa 34:11). He doth not say, I will muzzle you up in a form of prayer; but "I will teach you the fear of the Lord"; which is, to see their sad states by nature, and to be instructed in the truth of the gospel, which doth through the Spirit beget prayer in every one that in truth learns it. And the more you teach them this, the more will their hearts run out to God in prayer. God never did account Paul a praying man, until he was a convinced and converted man; no more will it be with any else (Acts 9:11).

Object. But we find that the disciples desired that Christ would teach them to pray, as John also taught his disciples; and that thereupon he taught them that form called the LORD'S PRAYER.

Answ. 1. To be taught by Christ, is that which not only they, but we desire; and seeing he is not here in his person to teach us, the Lord teach us by his Word and Spirit; for the Spirit it is which he hath said he would send to supply in his room when he went away, as it is (John 14:16; 16:7).

2. As to that called a form, I cannot think that Christ intended it as a stinted form of prayer. (1.) Because he himself layeth it down diversely, as is to be seen, if you compare Matthew 6 and Luke 11. Whereas if he intended it as a set form, it must not have been so laid down, for a set form is so many words and no more. (2.) We do not find that the apostles did ever observe it as such; neither did they admonish others so to do. Search all their epistles, yet surely they, both for knowledge to discern and faithfulness to practice, were as eminent as any HE ever since in the world which would impose it.

[3.] But, in a word, Christ by those words, "Our Father," &c., doth instruct his people what rules they should observe in their prayers to God. (1.) That they should pray in faith. (2.) To God in the heavens. (3.) For such things as are according to his will, &c. Pray thus, or after this manner.

Object. But Christ bids pray for the Spirit; this implied that men without the Spirit may notwithstanding pray and be heard. (See Luke 11:9-13).

Answ. The speech of Christ there is directed to his own (verse 1). Christ's telling of them that God would give his Holy Spirit to them that ask him, is to be understood of giving more of the Holy Spirit; for still they are the disciples spoken to, which had a measure of the Spirit already; for he saith, "when ye pray, say, Our Father," (verse 2) I say unto you (verse 8). And I say unto you, (verse 9) "If ye then, being evil, know how to give good gifts unto your children, how much more shall your heavenly Father give the Holy Spirit to them that ask him," (verse 13). Christians ought to pray for the Spirit, that is, for more of it, though God hath endued them with it already.

Quest. Then would you have none pray but those that know they are the disciples of Christ?

Answ. Yes.

1. Let every soul that would be saved pour out itself to God, though it cannot through temptation conclude itself a child of God. And,

2. I know if the grace of God be in thee, it will be as natural to thee to groan out thy condition, as it is for a sucking child to cry for the breast. Prayer is one of the first things that discovers a man to be a Christian (Acts 9:12). But yet if it be right, it is such prayer as followeth. (1.) To desire God in Christ, for himself, for his holiness, love, wisdom, and glory. For right prayer, as it runs only to God through Christ, so it centers in him, and in him alone. "Whom have I in heaven but thee? And there is none upon earth that I desire," long for, or seek after, "beside thee" (Psa 73:25). (2.) That the soul might enjoy continually communion with him, both here and hereafter. "I shall be satisfied, when I awake with" thine image, or in "thy likeness," (Psa 17:15). "For in this we groan earnestly," &c., (II Cor 5:2). (3.) Right prayer is accompanied with a continual labour after that which is prayed for. "My soul waiteth for the Lord more than they that watch for the morning" (Psa 130:6). "I will rise now, I will seek him whom my soul loveth" (Song 3:2). For mark, I beseech you, there are two things that provoke to prayer. The one is a detestation to sin, and the things of this life; the other is a longing desire after communion with God, in a holy and undefiled state and inheritance. Compare but this one thing with most of the prayers that are made by men, and you shall find them but mock prayers, and the breathings of an abominable spirit; for even the most of men either do pray at all, or else only endeavour to mock God and the world by so doing; for do but compare their prayer and the course of their lives together, and you may easily see that the thing included in their prayer is the least looked after by their lives. O sad hypocrites!

Thus have I briefly showed you, FIRST, What prayer is; SECOND, What it is to pray with the Spirit; THIRD, What it is to pray with the Spirit, and with the understanding also.

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 Queries and Objections answered.

Now, to answer a query or two, and so to pass on to the next thing.

Query First. But what would you have us poor creatures to do that cannot tell how to pray? The Lord knows I know not how to pray, or what to pray for.

Answ. Poor heart! thou canst not, thou complainest, pray. Canst thou see thy misery? Hath God showed thee that thou art by nature under the curse of his law? If so, do not mistake. I know thou dost groan, and that is most bitter. I am persuaded thou canst scarcely be found doing any thing in thy calling, but prayer breaketh from thy heart. Have thy groans gone to heaven from every corner of thy house? (Rom 8:26). I know it is thus; and so also doth thine own sorrowful heart witness thy tears, thy forgetfulness of thy calling, &c. Is not thy heart so full of desires after the things of another world, that many times thou dost even forget the things of this world? Prithee read this scripture, Job 23:12.

Query Second. Yea, but when I go into secret, and intend to pour out my soul before God, I can scarce say anything at all.

Answ. 1. Ah! Sweet soul! It is not thy words that God so much regards, as that he will not mind thee, except thou comest before him with some eloquent oration. His eye is on the brokenness of thine heart; and that it is that makes the very bowels of the Lord to run over. "A broken and a contrite heart, O God, thou wilt not despise" (Psa 51:17).

2. Stopping thy words may arise from overmuch trouble in thy heart. David was so troubled sometimes that he could not speak (Psa 77:3, 4). But this may comfort all such sorrowful hearts as thou art, that though thou canst not through the anguish of thy spirit speak much, yet the Holy Spirit stirs up in thine heart groans and sighs, so much the more vehement: when the mouth is hindered, yet the spirit is not. Moses, as aforesaid, made heaven ring again with his prayers, when (that we read of) not one word came out of his mouth (Exo 14:15). But,

3. If thou wouldst more fully express thyself before the Lord, study, first, thy filthy estate; secondly, God's promises; thirdly, the heart of Christ. Which thou mayest know or discern, (1.) By his condescension and bloodshed. (2.) By the mercy he hath extended to great sinners formerly, and plead thine own vileness, by way of bemoaning; Christ's blood by way of expostulation; and in thy prayers, let the mercy that he hath extended to other great sinners, together with his rich promises of grace, be much upon thy heart. Yet let me counsel thee, (a.) Take heed that thou content not thyself with words. (b.) That thou do not think that God looks only at them, neither. But, (c.) However, whether thy words be few or many, let thine heart go with them; then shalt thou seek him, and find him, when thou shalt seek him with thy whole heart (Jer 29:13).

Objection. But you have seemed to speak against any other way of praying, but by the Spirit, you can give direction on how to pray.

Answ. We ought to prompt one another forward to prayer, though we ought not to make forms of prayer for each other. Exhorting them to pray with Christian direction is one thing, and making stunted forms to tie up the Spirit of God to them is another thing. The apostle gives them no form to pray withal, yet directs to prayer (Eph 6:18; Rom 15:30-32). Let no man, therefore, conclude that because we may, with allowance, give instructions and directions to pray, it is lawful to make forms of prayer for each other.

Object. But if we do not use forms of prayer, how shall we teach our children to pray?

Answ. I believe that men go the wrong way to teach their children to pray, in going about so soon to teach them any set company of words, as is the everyday use of poor creatures to do.

For to me it seems to be a better way for people betimes to tell their children what cursed creatures they are, and how they are under the wrath of God because of original and actual sin; also to say to them the nature of God's wrath, and the duration of the misery; which if they conscientiously do, they would sooner teach their children to pray than they do. Men learn to pray by conviction of sin, which is the way to make our sweet babes do so, too. But the other way, namely, to be busy in teaching children forms of prayer, before they know anything else, is the following way to make them cursed hypocrites, and to puff them up with pride. Teach therefore your children to understand their wretched state and condition; tell them of hell-fire and their sins, of damnation, and salvation; the way to escape the one, and to enjoy the other, if you know it yourselves, and this will make tears run down your sweet babes' eyes, and hearty groans flow from their hearts. Then also you may tell them to whom they should pray, and through whom they should pray: you may tell them also of God's promises, and his former grace extended to sinners, according to the word.

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WHAT IT IS TO PRAY WITH THE SPIRIT, AND WITH THE UNDERSTANDING.

Seventh. There must be an enlightened understanding, to the end that the soul be kept in a continuation of the duty of prayer.

The people of God are not ignorant how many wiles, tricks, and temptations the devil hath to make a poor soul, who is genuinely willing to have the Lord Jesus Christ, and that upon Christ's terms too; I say, to tempt that soul to be weary of seeking the face of God, and to think that God is not willing to have mercy on such a one as him. Ay, saith Satan, thou mayest pray, but thou shalt not prevail. Thou seest thine heart is hard, cold, dull, and dread; thou dost not pray with the Spirit, thou dost not pray in good earnest, thy thoughts are running after other things, when thou pretendest to pray to God. Away, hypocrite, go no further; it is in vain to strive any longer! Here now, if the soul be not well informed in its understanding, it will presently cry out, "the Lord hath forsaken me, and my Lord hath forgotten me" (Isa 49:14). Whereas the soul rightly informed and enlightened saith, Well, I will seek the Lord, and wait; I will not leave off, though the Lord keep silence, and speak not one word of comfort (Isa 40:27). He loved Jacob dearly. Yet, he made him wrestle before he had the blessing (Gen 32:25-27). Seeming delays in God are no tokens of his displeasure; he may hide his face from his dearest saints (Isa 8:17). He loves to keep his people praying, and to find them ever knocking at the gate of heaven; it may be, says the soul, the Lord tries me, or he loves to hear me groan out my condition before him.

The woman of Canaan would not take seeming denials for real ones; she knew the Lord was gracious and would avenge his people, though he bore with them (Luke 18:1-6). The Lord hath waited longer upon me than I have waited upon him; and thus it was with David, "I waited patiently," saith he; that is, it was long before the Lord answered me, though at the last "he inclined" his ear "unto me, and heard my cry" (Psa 40:1). And the most excellent remedy for this is, an understanding well informed and enlightened. Alas, how many poor souls are there in the world, that truly fear the Lord, who, because they are not well informed in their understanding, are oft ready to give up all for lost, upon almost every trick and temptation of Satan! The Lord pity them, and help them to "pray with the Spirit, and with the understanding also." Much of mine own experience could I here discover; when I have been in my fits of agony of spirit, I have been firmly persuaded to leave off, and to seek the Lord no longer; but being made to understand what great sinners the Lord hath had mercy upon, and how large his promises were still to sinners; and that it was not the whole, but the sick, not the righteous, but the sinner, not the full, but the empty, that he extended his grace and mercy unto. Through the assistance of his Holy Spirit, this made me cleave to him, hang upon him, and yet cry, though for the present he made no answer. The Lord help all his poor, tempted, and afflicted people to do the like, and to continue, though it be extended, according to the saying of the prophet (Hab 2:3). And to help them (to that end) to pray, not by the inventions of men, and their constrained forms, but "with the Spirit, and with the understanding also."

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WHAT IT IS TO PRAY WITH THE SPIRIT, AND WITH THE UNDERSTANDING.

Third. The understanding is that being spiritually enlightened is the way, as aforesaid, discovered, through which the soul should come unto God, which gives excellent encouragement unto it. It is else with a poor soul, as with one who hath a work to do, and if it be not done, the danger is great; if it be done, so is the advantage. But he knows not how to begin, nor how to proceed; and so, through discouragement, lets all alone, and runs the hazard.

Fourth. The enlightened understanding sees largeness enough in the promises to encourage it to pray, which still adds strength to strength. When men promise such and such things to all who will come to them, it is great encouragement to those who know what promises are made to come and ask for them.

Fifth. The understanding being enlightened, way is made for the soul to come to God with suitable arguments, sometimes in a way of expostulation, as Jacob (Gen 32:9). Sometimes in way of supplication, yet not in a verbal way only, but even from the heart there is forced by the Spirit, through the understanding, such effectual arguments as moveth the heart of God. When Ephraim gets a right understanding of his own unseemly carriages towards the Lord, then he begins to bemoan himself (Jer 31:18-20). And in bemoaning of himself, he used such arguments with the Lord, that it affects his heart, draws out forgiveness, and makes Ephraim pleasant in his eyes through Jesus Christ our Lord: "I have surely heard Ephraim bemoaning himself thus," saith God, "Thou hast chastised me, and I was chastised; as a bullock unaccustomed to the yoke; turn thou me, and I shall be turned; for thou art the Lord my God. Surely after that I was turned, I repented, and after that I was instructed," or had a right understanding of myself, "I smote upon my thigh, I was ashamed; yea, even confounded; because I did bear the reproach of my youth." These be Ephraim's complaints and bemoanings of himself; at which the Lord breaks forth into these heart-melting expressions, saying, "Is Ephraim my dear son? Is he a pleasant child?

 Since I spake against him, I do earnestly remember him still; therefore my bowels are troubled for him; I will surely have mercy upon him, saith the Lord." Thus, it is required to pray with the Spirit, so it is also necessary to pray with understanding. And to illustrate what hath been spoken by a similitude:—set the case, there should come two a-begging to your door; the one is a poor, lame, wounded, and almost starved creature, the other is a healthful lusty person; these two use the exact words in their begging; the one saith he is nearly starved, so doth the other: but yet the man that is indeed the poor, lame, or maimed person, he speaks with more sense, feeling, and understanding of the misery that is mentioned in their begging, than the other can do; and it is discovered more by his affectionate speaking, his bemoaning himself. His pain and poverty make him speak more in a spirit of lamentation than the other, and he shall be pitied sooner than the other, by all those with the least dram of natural affection or pity.

Just thus it is with God: there are some who out of custom and formality go and pray; there are others who go in the bitterness of their spirits: the one he prays out of bare notion and naked knowledge; the other hath his words forced from him by the anguish of his soul. Surely that is the man that God will look at, "even to him that is poor," of a humble and of a contrite spirit, and trembleth at my word" (Isa 66:2). Sixth. An understanding, well-enlightened, is also of admirable use as to the matter and manner of prayer. He that hath his understanding well exercised, to discern between good and evil, and in it placed a sense either of the misery of man, or the mercy of God; that soul hath no need of the writings of other men to teach him by forms of prayer. As he feels the pain, he does not need to be trained to cry. Even so, he that hath his understanding opened by the Spirit needs not be taught of other men's prayers, as he cannot pray without them. The present sense, feeling, and pressure that lieth upon his spirit, provokes him to groan his request unto the Lord. When David had the pains of hell catching hold on him, and the sorrows of hell compassing him about, he needs not a bishop in a surplice to teach him to say, "O Lord, I beseech thee, deliver my soul" (Psa 116:3, 4). Or to look into a book, to teach him in a form to pour out his heart before God. In their pain and sickness, it is the nature of the heart of sick men to vent itself for ease, by dolorous groans and complainings to those who stand by. Thus it was with David, in Psalm 38:1-12. And thus, blessed be the Lord; it is with them that they are endued by the grace of God.

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WHAT IT IS TO PRAY WITH THE SPIRIT, AND WITH THE UNDERSTANDING.

THIRD. And now to the next thing, what it is to pray with the Spirit and with understanding. For the apostle puts a clear distinction between praying with the Spirit, and praying with the Spirit and understanding: therefore when he saith, "he will pray with the Spirit," he adds, "and I will pray with the understanding ALSO." This distinction was occasioned through the Corinthians not observing that it was their duty to do what they did to the edification of themselves and others, too, whereas they did it for their own commendation. So I judge: for many of them having extraordinary gifts, as to speak with divers tongues, &c., therefore they were more for those mighty gifts than they were for the edifying of their brethren; which was the cause that Paul wrote this chapter to them, to let them understand, that though extraordinary gifts were excellent, yet to do what they did to the edification of the church was more remarkable. For, saith the apostle, "if I pray in an unknown tongue, my spirit prayeth, but my understanding," and also the understanding of others, "is unfruitful" (I Cor 14:3, 4, 12, 19, 24, 25. Read the scope of the whole chapter). Therefore, "I will pray with the Spirit and with the understanding also."

It is expedient then that the understanding should be occupied in prayer, as well as the heart and mouth: "I will pray with the Spirit, and I will pray with the understanding also." That which is done with understanding, is done more effectually, sensibly, and heartily, as I shall show farther anon, than that which is done without it; which made the apostle pray for the Colossians, that God would fill them "with the knowledge of his will, in all wisdom and spiritual understanding" (Col 1:9). And for the Ephesians, that God would give unto them "the spirit of wisdom and revelation, in the knowledge of him" (Eph 1:17). And so for the Philippians, that God would make them abound "in knowledge, and in all judgment" (Phil 1:9). A suitable understanding is good in everything a man undertakes, either civil or spiritual; and therefore it must be desired by all them that would be a praying people. In speaking to this, I shall show you what it is to pray with understanding.

Understanding is to be taken both for speaking in our mother tongue and experimentally. I pass the first and treat only the second.

For the right prayers to be made, there should be a good or spiritual understanding in all who pray to God.

First, to pray with understanding is to pray as instructed by the Spirit in the knowledge of the want of those things the soul is to pray for. Though a man be in never so much need of pardon of sin, and deliverance from wrath to come, yet if he understand not this, he will either not desire them at all, or else be so cold and lukewarm in his desires after them, that God will even loathe his frame of spirit in asking for them. Thus it was with the church of the Laodiceans; they wanted knowledge or spiritual understanding; they knew not that they were poor, wretched, blind, and naked. The cause whereof made them, and all their services, so loathsome to Christ, that he threatens to spew them out of his mouth (Rev 3:16, 17). Men without understanding may say the exact words in prayer as others do, but if there is an understanding in one and none in the other, there is a mighty difference in speaking the exact words! The one speaking from a spiritual knowledge of those things that he desires, and the other words it only, and there is all.

Second. Spiritual understanding espieth in the heart of God a readiness and willingness to give those things to the soul that it needs. David by this could guess at the very thoughts of God towards him (Psa 40:5). And thus it was with the woman of Canaan; she did by faith and a right understanding discern, beyond all the rough carriage of Christ, tenderness and willingness in his heart to save, which caused her to be vehement and earnest, yea, restless, until she did enjoy the mercy she needed (Matt 15:22-28).

And understanding of the willingness that is in the heart of God to save sinners, there is nothing that will press the soul more to seek after God, and to cry for pardon, than it. If a man should see a pearl worth a hundred pounds lying in a ditch, yet if he understood not the value of it, he would lightly pass it by; but if he once gets the knowledge of it, he would venture up to the neck for it. So it is with souls concerning the things of God: if a man once understands their worth, then his heart, nay, the very strength of his soul, runs after them, and he will never leave crying till he has them. The two blind men in the gospel certainly knew that Jesus, who was going by them, was both able and willing to heal such infirmities as they were afflicted with; therefore, they cried, and the more they were rebuked, the more they cried (Matt 20:29-31).