Exposition of John 17, Exposition · Part 52
JOHN 17.24.
Father, I will that they alſo whom thou haſt given me.
AND thus far I proceeded on the laſt occaſion, to diſcover to you how we may have Jeſus Chriſt to be our Spokeſman, and our Advocate in all Petitions that we make to God. We muſt walk by his Rule, and we muſt act by his Spirit.
But now becauſe the thing is weighty, and of very great concernment, and it is no eaſie matter for every one to judge and to determine, whether in his ſupplications he walk by Chriſts Rule, and act by Chriſts Spirit: I ſhall give you ſome directions in reference to both theſe. And in the firſt place, I ſhall ſhew you how you may diſcover, whether in the Petitions that you make, you walk exactly by the Rule of Chriſt or no, whether you pray according to his will or no.
And to this end, my Brethren, you muſt ſearch the Scriptures in which the will of Chriſt is manifeſted touching this as well as other points of duty. And then compare your prayers with the Rule in all particulars, to ſee whether they agree with it, or diſſent from it; as the Apoſtle ſtirring up the Romans to offer up acceptable ſervice to the Lord, Rom. 12.1. to this end in the following verſe adviſes them to prove and to find out what the will of God is: the ſame advice I give you; See what the will of God and what the will of Chriſt is, and then examine how your prayers ſuit with it: whether they be framed and ordered by your own invention, or by his direction.
And here you muſt take notice what the will of Chriſt preſcribes touching the preparation to them; the matter, and the manner, and the ends of them; it regulateth all theſe.
Well then, the firſt thing that you are to do, is to conſider what the will of Chriſt is in reference to preparation, and how your practice ſuits with it: For you muſt know that Chriſt will have you pray with preparation. You muſt not ruſh into the preſence of the Lord, like the Horſe into the battel, not remembring where you go, nor what you are about to do. No, you muſt ſet about it ſeriouſly, and with much deliberation: ſo is the rule of Chriſt, Eccleſ. 5.2, 3. Be not raſh with thy mouth, and let not thy heart be haſty to utter any thing before the Lord. Our hearts muſt be prepared to the duty, as the Prophet Davids was. And this conſiſts in divers things; I will name a few of them.
1. That our hearts may be prepared, they muſt be purged, they muſt be waſhed and cleanſed from every known ſin. If thou prepare thine heart, ſaith Zephar, Job 11.13. which preparation is to prayer, as it is apparent by the following words, and ſtretch out thine hands towards him. Well, if thou ſo prepare thy ſelf, what muſt thou do then? Why, If iniquity be in thine hand, put it far away from thee, and let not wickedneſs dwell in thy Tabernacle, as it is added in the next words. And hence, ſaith David, If I regard iniquity in my heart, any known iniquity, if I do not commit it only in my life, but regard it in my heart, my heart is not fit to pray, the Lord will not hear my prayer, Pſal. 66.18. The promiſe of acceptance with him, is made to ſuch, and none but ſuch as fear him, ſo far at leaſt as to deſire and to endeavour to depart from evill; He will fulfil the deſire of ſuch as fear him, he alſo will hear their cry and ſave them, Pſal. 145.19.
2. That our hearts may be prepared, they muſt be humbled, both in the ſenſe of the tranſcendent Majeſty and Glory of the Lord, and of our unworthineſs. We muſt endeavour to poſſeſs them with an awful apprehenſion of the greatneſs of the Lord, whom we are making our approaches to, that we may pray in reverence and holy fear, according to the Pſalmiſts exhortation, Pſal. 2.11. Serve the Lord with fear, ſaith he; and according to his practice and example, Pſal. 5.7. in thy fear will I worſhip towards thy holy Temple. And hence the Saints in the beginnings of their prayers, when they have buckled to the duty, have been wont to ſet the Lord upon the Throne, and there to repreſent him in his greatneſs, by reckoning up his glorious attributes: And then to vilifie and to abaſe themſelves exceedingly before him: That they might bring their hearts by this means to a frame and temper fit for prayer. In ſuch a diſpoſition was the heart of the Centurion when he ſought to Chriſt for mercy, Luk. 7.6, 7. He did not think himſelf worthy, that Chriſt ſhould once come under his roof: And ſo the prodigal that ſaid to his Father, I am not worthy to be called thy ſon, Luk. 15.21.
3. That our hearts may be prepared, they muſt be fixed. They muſt be ſetled upon God, and on the words we utter to him. They muſt not rove and wander up and down, as they are very apt to do. They muſt attend the buſineſs that they are about. In ſuch a diſpoſition was the heart of David, when he was about to praiſe the Lord; My heart is fixed O God (ſaith he) my heart is fixed, I will ſing and give praiſe; Pſal. 57.7. There hath been much talk of late concerning fixing arms: but ſurely this of fixing hearts is the moſt neceſſary buſineſs.
4. That our hearts may be prepared, they muſt be awakened: they are naturally dead and dull, and ſleepy; eſpecially at ſometimes, by means of ſome corporal or ſpiritual diſtemper. They cannot watch to prayer one hour, and though the ſpirit is ready, yet the fleſh is weak: And therefore we muſt quicken them, and rouſe them up from drowſineſs, before we ſet about the duty; and while we are in the performance of it, we muſt call upon our hearts as Deborah, Judg. 5.12. Awake, awake Deborah, awake awake, utter a ſong. And as David on his Harp, Awake Harp; ſo we, awake heart, I my ſelf will awake early, Pſal. 108.2. You ſee in brief, the Rule of Chriſt in reference to preparation. Now let us ſee what he preſcribes both for the matter, the manner, and the end of prayer.
As for the matter of your prayers, you muſt ſearch the promiſes. You are to pray for nothing, but only what you have a promiſe; for not what you have a mind to, but what you have a promiſe for. It is the buſineſs and the work of prayer to put the promiſes of God in ſuit; not our deſires, but his promiſes. And therefore we muſt ſtudy promiſes, if we would know how to make prayers, or how to judge of prayers after we have made them: If they agree not with the promiſes, they are but raſh and inconſiderate deſires: they are the ſacrifice of fools, as they are called, Eccleſ. 5.1. And God will never look after them, nor ſhew reſpect to them, as Elibu teaches us, Job 35.13. Surely God will not hear vanity, neither will the Almighty regard it.
As for the manner of our prayers, the rule of Chriſt is very large here, and ſo accordingly directions might be copious, both how to form our ſupplications, which we are about to tender, and having tendred them, how to reſolve whether they have been according to the will of Chriſt, or no. I ſhall but touch upon the principal.
1. It is in the will of Chriſt that we pray without wrath; for ſo is the expreſs direction, 1 Tim. 2.8. I will therefore that men may pray everywhere, lifting up pure hands without wrath. We muſt not come to God with hearts diſtracted and diſturbed with paſſion, but with compoſed, meek and quiet ſpirits. It was the fault of James and John, who when a certain Town of the Samaritans repelled Chriſt, and refuſed to receive him, would in a fit of rage and anger, have prayed for fire to come down from heaven to conſume them, Luk. 9.54. And ſo when the malitious enemies of Chriſt, have done his cauſe or people any great miſchief, it may be we are ready in a heat to call for vengeance out of heaven upon them. But if we pray in ſuch a manner, we may look for ſuch a cenſure as James and John had in the fore-alleadged Text, Ye know not what ſpirit ye are of; You think it may be you are zealous, but you are very much miſtaken; you are cholerick and angry; you do know not the temper and diſpoſition of your ſpirits.
Brethren we muſt not go to prayer in a fit of anger, and a pang of diſcontent, as it ſeems Eliah did, 1 King. 14.4. It is enough Lord, take away my life, for I am not better then my Fathers: And as it ſeems Job did, Job 6.8. Oh that I might have my requeſt, and that God would grant me the thing that I long for; Even that it would pleaſe God to deſtroy me, that he would let looſe his hand and cut me off: And as it is extreamly probable that Moſes did when he conceived his burthen was too heavy for him, Numb. 11.10, 15. For it is ſaid he was diſpleaſed, and in that angry mood, he ſaid to God, Wherefore haſt thou afflicted me? You ſee he calls the Lord to coram, to ſee how he can anſwer his proceedings; Wherefore, &c. I am not able to bear all this alone: And if thou deal thus with me, kill me I pray thee out of the way, and do not let me ſee my wretchedneſs: And thus it is apparent Jonah did, who being croſt in a punctilio, in a point of honour, out of a pettiſh childiſh humor, will go die, God muſt take away his life: We muſt not come to God in ſuch a temper, to empty and diſgorge our choler, and to vent our paſſions to him; No, Tempus manſuetudinis, eſt tempus orationis. The time of meekneſs is the time of prayer.
2. It is the will of Chriſt that we pray without doubtings, and this is alſo added in the Text before alledged, 1 Tim. 2.8. Pray, lifting up pure hands without wrath or doubting. He would have us come to God with confidence and ſtrong aſſurance, as it beſeemeth thoſe to do who are indeed in Covenant with him. You know a houſhold ſervant, that is in Covenant with his Maſter, cals confidently for his break-faſt, and his dinner, and his Supper, whereas a beggar or a ſtranger doth not ſo. So he that is in Covenant with the Lord, ſhould come with boldneſs to the Throne of Grace, relying formerly on the promiſes of God, as David did, I cryed and I hoped in thy Word, Pſal. 119.147. Lord, I want faith, give it me; I want patience, let me have it; I find my heart is out of order, joynt it, mend it, unite it to thy ſelf.
It is for thoſe that are without, and that are ſtrangers to the Lord, that live on nothing elſe but common providence, to come doubtfully to God, when their diſtreſſes force them to his preſence. But if thoſe that are his friends, and that are in Covenant with him, come in ſuch a poſture to him, he may juſtly ſay to ſuch, Why, what's the matter that you are ſo ſtrange, and that you are not bold with me, as you have wont to be? you ſhall fare neer a whit the better for coming to me after ſuch a manner. And verily, my Brethren, unleſs we draw nigh to God in faith well grounded on the promiſes, we can have no hopes to ſpeed in our petitions. He that would ask any thing of God, ſaith the Apoſtle James, chap. 1.6, 7, let him come in faith, nothing doubting. Otherwiſe let him not think that he ſhall receive any thing of the Lord.
3. It is the will of Chriſt that we pray with much zeal, that our Petitions be not formal, cold and drowſie prayers, but that there be ſome heat and fervour in them. You know the prayers of Gods people are compared to Incenſe, Pſal. 141.2. And Incenſe ſends up no ſweet ſavour till the fire come to it. It is the fervent prayer only that is effectual with the Lord, as the Apoſtle teaches us, Jam. 5.16. The effectual fervent prayer of a righteous man availeth much. And hence ſaith David, Hear me, O Lord, and why ſo? I cry with my whole heart, Pſal. 119.145. ſo runs the promiſe of the Lord to his people, Jer. 29.13. Ye ſhall ſeek and find me when ye ſearch for me with your whole heart. And thus you ſee in brief what Chriſt preſcribeth for the manner of your prayers.
Now in the laſt place for the end of prayer, that muſt be his glory, we muſt aim at his ends, and not our own. If we ſeek any thing, my Brethren, meerly for our own ends, to advance our own credits, or our own profit, we have no aim at all but ſelf in our Petitions: If we would have gifts and graces for no other ends but this, that we may be applauded and obſerved; if we would have wealth and riches in the world for no other end but this, that we may ſtrut and ſwagger, and ſatisfie our own luſts (and ſo accordingly we may conceive of other things) we have cauſe enough to doubt, that Jeſus Chriſt will leave us in ſuch ſuits as theſe are, yea though we be his own people. But if we would have nothing from the Father but in reference to Chriſt and to his glory, if we would have grace, and if we would have outward things that we may ſerve him the better, that we may honour him the more, we have good grounds to hope that Jeſus Chriſt will ſecond us, in ſuch requeſts as theſe are.
Now he will tell the Father, There is ſuch a ſuit of ſuch a member, ſuch a Saint of mine, I pray thee hearken to it, and diſpatch it out of hand, for it concerneth me aſwell as him: Fain he would have more grace, but I aſſure thee (for I know his heart) it is not to be proud, or to be lifted up himſelf, but to lift up me with it, and to glorifie my name. Poor ſoul he never thinks he gloryfieth me enough, and therefore he would have more ſtrength from thee to do it. Thou ſeeſt how I am intereſſed in this ſuit of his, and therefore I beſeech thee do not put him off, but anſwer him for my ſake. It is thy great deſign to glorifie me in the world, and if thou wilt but give this Saint of mine more grace, he will give me more glory. Come, let me ſet thy Treaſure open, and give him out a large ſhare, for I my ſelf ſhall be a gainer by it.
And thus far I have ſhewed you, how we may have Jeſus Chriſt to be our Advocate in our Petitions. We muſt walk by his Rule, and pray according to his Will, as I have laid it open to you, both in relation to the Preparation, and the Supplication, both for the matter, manner, and the end. If thus we do, we may be confident of the good word of Chriſt for us. But what if we fail in this? I anſwer in a word, and ſo an end.
If we fail in the matter of our prayer, if that be not according to the will of Chriſt, ſuch a Petition and requeſt as this, we may reſolve upon, is laid by.
If we fail in the manner of our prayer, either it is a total failing, or a gradual failing. If it be a total failing, if we pray without faith, without any faith at all, without zeal, and the like, farewell to the ſucceſs of ſuch petitions.
If it be but a partial failing, and that failing ſtrived againſt, and prayed againſt, the caſe is very different. By Evangelical allay we do what we deſire to do, in Gods gracious acceptation: We pray in faith, if we deſire to pray in faith: we pray with zeal, if we deſire to pray with zeal: We pray according to the Will of Chriſt, if we deſire to pray according to the Will of Chriſt, as to the manner of our prayers. And if we pray according to his Will (but in ſuch a ſenſe as this) Chriſt intercedes, and God hears. Our Advocate ſtrikes in with us, and begs his Father to regard the matter, and not the manner of our prayers. He is an Interceſſor for us to his Father, in reference to both theſe, both to the thing deſired, and the manner of deſiring, that he would give the one, and that he would forgive the other.
And thus far of the firſt ſort of directions, how to judge whether in the Petitions that we make we walk by the Rule of Chriſt or no. Proceed we to the ſecond ſort, how to determine whither we act by the Spirit of Chriſt, or no.
If in our prayers we act by Chriſts Spirit, there are ſome meaſures and degrees of fervency and zeal in them. The Holy Ghoſt is frequently compared to fire in Scripture; He ſhall baptize you (ſaith John the Baptiſt ſpeaking of our Saviour) with the Holy Ghoſt, and with fire: that is, with the Holy Spirit, which is not like water only, but like fire too, in thoſe that are baptized with it; ſo that where the Spirit is, there is an holy heat in thoſe that are partakers of it, which ſhews it ſelf in prayer as in other duties. They are fervent in ſpirit ſerving the Lord. And though their heat may be allaid and cooled ſometimes, by outward means, like water caſt on this fire, yet ſtill there is an inward ſtriving and diſpoſition to be fervent. The Holy Ghoſt within them is like fire to this incenſe: I mean the incenſe of their prayers. And though it may be ſmothered ſometimes that it cannot flame or burn up, either by afflictions, or temptations, or deſertions, yet it is never utterly extinguiſhed in the Saints. Although there be not flames perhaps, yet there are coals continually on the Altars of their hearts, which though they may be raked in the aſhes now and then, yet at ſome other times they burn amain; Their hearts are hot within them, and the fire kindles,
If we act by Chriſts Spirit, our prayers are not purely natural, but ſpiritual deſires. For you muſt know, my Brethren, that a man may pray, yea he may think that he is much aſſiſted by the Spirit in his prayers, when all proceeds from his own Spirit, and all his prayers may be nothing elſe but meerly natural deſires. As when a man perceives himſelf to be in great diſtreſs, and ſees no way or means to be delivered from it, and is convinced and ſatisfied that God can ſave him notwithſtanding this extremity of danger; In ſuch a caſe (theſe ſuppoſitions being made) he may enlarge himſelf to God in prayer, and yet he may be ſtirred and quickned to it by nothing but his own Spirit, which is naturally carryed to the uſe of any means which it conceives may be effectual to ſuch an end as this is: So that this man for all his earneſtneſs, may not act by Chriſts Spirit, but his own: as it is very manifeſt thoſe wretches did, who when they ſaw themſelves invironed round about with dangers, and thought that none but God could help them, cryed vehemently to the Lord, Exod. 14.10. and yet in the ſucceeding verſe it appeareth what they were: They ſhew themſelves in their own colours.
But when a man is carryed high in prayer upon ſuch grounds and reaſons as his ſpirit naturally is not likely to ſuggeſt, becauſe they do not any way concern him as a natural man: as when upon the apprehenſion of ſome great diſhonour that will come to God, if ſuch a thing ſhould be denyed, a man is much enlarged and quickned in his prayers; yea, when his prayers are againſt his natural deſires; when he is earneſt with the Lord in ſecret, to help him to pluck out a right eye, or to cut off a right hand, to mortifie, and curſe, and kill thoſe luſts, and thoſe corruptions which naturally are extreamly dear to him, and that upon ſuch grounds and motives, wherein there is no ſelf reſpect: When he ſhall ſeriouſly and ſincerely beg the Lord to give but a little wealth, a little honour, if he perceive that more will do him ſpiritual hurt, that it will puff him up and make him proud as Agur did, Give me not riches, feed me with food convenient for me, left I be full and deny thee, and ſay, Who is the Lord? this man is like to act by Chriſts Spirit.
If we act by Chriſts Spirit in our prayers, we ſtrive moſt for ſpiritual things. What do you think the Spirit of Chriſt will make us long more after earth and earthly things then Chriſt himſelf? that it will make us more importunate for wealth, then grace? more earneſt after temporal and worldly bleſſings, then after thoſe ſpiritual bleſsings in heavenly places in Chriſt Jeſus, as the Apoſtle calls them? Epheſ. 1.3. Is it a likely thing, my Brethren, that the Spirit ſhould make us ſtruggle more for bodily and outward things, then for thoſe things that are more agreeable and ſuitable to it, more near to its own nature? I make no queſtion, David acted by the Spirit, in that Petition and requeſt of his, Pſal. 4.6. There be many that will ſay, Who will ſhew us any good? you muſt conceive it, any temporal or worldly good; many that look after this: But this is that which I deſire, ſaith he, Lord, lift upon me the light of thy countenance, and when thou haſt done this, Thou haſt put gladneſs in my heart, much more then in the hearts of worldly men when their corn and wine increaſeth.
If we act by Chriſts-Spirit, we pray for temporal and worldly things in reference to ſpiritual ends. They that have the Spirit of Chriſt, and they that are devoid of it, do both pray for earthly bleſſings: For there are promiſes of theſe as well as of the other. But now the difference lies in this, both aim not at the ſame ends. He that hath the Spirit of Chriſt deſires theſe outwards bleſſings moderately with ſubmiſſion, that he may ſerve God with them, that he may promote his ends; that he may be the abler inſtrument to help his Church, to ſupport his people, to advance his glory, to appear for his cauſe. Even theſe deſires of his are ſpiritual, although not for the matter of them, at leaſt for the end of them. But now my brethren, on the other ſide, he that hath not Chriſts ſpirit deſires theſe outward bleſſings that he may conſume them on his Luſts, as the Apoſtle ſpeaks, Jam. 4.3. Ye ask and receive not, becauſe you ask amiſs that you may conſume it upon your luſts; That you may make proviſion for the fleſh with it, and that it may be oyle to nouriſh and to feed the ſinfull flames that are within you.
And thus it is my brethren, with a multitude of men: they pray to God for ſome thing to beſtow upon their ſenſual appetite, to ſerve their carnal turns, to ſatisfie their brutiſh and voluptuous pleaſures and deſires: They would be in place and power, that they may raiſe their names and families, that they may ſwell and ſwagger over their inferiours, that they may plague their enemies, and pleaſure thoſe that are obſervant of them. They would have wealth and riches in abundance, that they may ſwimm in full delights, and fare delitiouſly every day. Agur meaſures the conveniency or inconveniency of his outward ſtate, as it would fit him more or leſs for Gods ſervice: Not poverty, leaſt I deny thee; not riches left I forget thee. But theſe men meaſure it by nothing but their ſenſual appetite: and ſo their prayers ſerve their luſts, and they would have God himſelf to ſerve them too, if they could prevail with him. And are ſuch deſires as theſe, like to be raiſed by the ſpirit of Chriſt? what will the ſpirit ſtir men up to pray for any thing to nouriſh and maintain the fleſh, the carnall part, which is the ſpirits enemy. The fleſh luſteth againſt the ſpirit, and the ſpirit luſteth againſt the fleſh, for thoſe two are contrary one to another: And will the ſpirit notwithſtanding ſtrive for that which ſhall uphold and feed thoſe luſts againſt which the ſpirit luſteth? Believe it brethren, they that pray for any bleſſings to maintain their luſts with them, their pride, intemperance, &c. do not act by Chriſts ſpirit.
Object. But you will ask me then, How ſhall we know whether we pray for bleſsings to conſume them on our Luſts? how ſhall we diſcern that? I ſhall give you ſome diſcoveries.
1. If you will obſerve & deal impartially and freely with your ſelves, you ſhall know it by your thoughts. The end is firſt in the intention, and laſt in execution: and therefore certainly the heart works much upon it. Now my beloved, conſider what runneth often in your thoughts; when you are ſick, and pray for health and continuance of your lives, are your aimes as Davids were, that you may praiſe and glorifie the Lord among the living? Pſal. 6.5. as Hezekiahs were? Loth he was to die, poor man: but wherefore was he ſo averſe from death? The grave cannot praiſe thee, death cannot celebrate, Iſa. 38.18. Or do you feed your minds with nothing but preapprehenſions of the carnal pleaſure and delight and ſatifaction you ſhall have when you recover. So when you pray for outward things, do you entertain your ſpirits with pleaſing dreams of honour and ambition? by this you may diſcover what your aims are.
2. You ſhall diſcern it by the manner of your prayers, whether you pray for bleſſings to conſume them on your luſts, or no. If ſo, you will be abſolute and peremptory in your prayers. Carnal deſires will make the ſpirit of a man impetuous and impatient of denial. He that aims at ſatisfaction of his luſts, will not be at Gods diſpoſal, there will be no ſweet ſubmiſſion to the will of God. No, he muſt have this or that, and he cannot bear a check: as Rachel muſt have children or ſhe dies; when once the heart is ſet on any thing that ſerves to feed a ſenſual appetite, whether it be the luſt of the fleſh, or the luſt of the eye, it is violently bent, and it muſt not be denyed.
3. You ſhall diſcover it by the effect, I mean the uſe of thoſe external bleſſings which you pray for: you pray for health, you pray for riches and the like, and you receive them at the hands of God, he gives you the deſire of your hearts in theſe things; Well now conſider with your ſelves what uſe you put them to when you have gotten them, and what bills you bring in. What, ſo much health and ſo much ſtrength beſtowed upon the proſecution of your worldly and ambitious projects and deſigns? ſo much means and ſo much time upon riot and exceſs? Item, ſo much upon your pride, and ſo much upon your luſts, and ſo much upon the ſatisfaction of your malice and revenge: ſo much upon Hawks and Hounds, and Whores: but nothing upon God, his Cauſe, or his poor diſtreſſed ſervants. Are theſe the bills that you bring in to God? and will you own them in the latter day? Brethren, by your layings out you may diſcover to what intent you have prayed for outward bleſſings, whether to conſume them on your Luſts, or no: And if that hath been your end, the ſpirit hath not been your principle in theſe petitions.
If we act by Chriſts ſpirit, we keep a conſtant courſe in prayer. We do not pray by fits and ſtarts as Job obſerveth of the Hyppocrite, who hath not Chriſts ſpirit, Job 27.10. Will he delight in the Almighty? will be alwayes call on God? No, he will be on and off in this duty. Our ſpirits are unconſtant and unſtable, my beloved: but Chriſts ſpirit is … not ſo. And hence it is that they that pray by their own ſpirits, are ſo uncertain in the duty many times. Sometimes their ſpirits ſtir them up to pray, and ſometimes they do not: Though there be differences in this too: for ſome mens ſpirits naturally are more ready and more fixed then others are: And there may be other things as fear and ſtrong conviction and the like that may hold ſome certain men almoſt to a continued practice of the outward duty; yet it is very rare that he is conſtant who acts by his own ſpirit.
But now my brethren, he that acts by Chriſts ſpirit, is a ſteady man in prayer: he can appeal to God as David doth, Pſal. 40.9. I have not reſtrained my Lips, Oh Lord, thou knoweſt. Chriſts ſpirit dwells in him: he doth not ſojourn in him for a time, but he dwells in him as in his fixed and his ſetled habitation, and he dwells in him as a ſpirit of ſupplication; So the ſpirit of Chriſt is called, Zech. 12.10. And hence it is that he is alwayes putting him upon the duty, upon all occaſions, ſo that he is conſtant in it. Chriſts ſpirit is at home ſtill, though ours be wandring many times, even to the other end of all the earth. And though Chriſts ſpirit ſeem to be given ſometimes as a ſpirit of conſolation, yet then he will be preſent as a ſpirit of ſupplication: He will ſet a Saint to prayer, even when he ſeems moſt indiſpoſed and averſe: he will not ſuffer him to lay it by, and wholly to neglect the duty, as is obſervable in David, I ſaid that I am cut off from before thine eyes, ſaith he, Pſal. 31.22. Nevertheleſs thou heardeſt the voice of my prayer. Even then I prayed to thee when I was in that temper; ſo in another place, from the end of the earth will I cry unto thee, even when my heart is overwhelmed, Pſal. 61.2. And whence proceedeth this my brethren? ſurely theſe prayers of all others flow from Chriſts ſpirit as the Apoſtle teacheth, Rom. 8.20. The ſpirit helpeth our infirmities: We know not what to pray for as we ought, but then the ſpirit it ſelf makes interceſſion for us with ſighs and groans that cannot be expreſt.
If we act by Chriſts ſpirit, we come to God as to a Father, we cry Abba Father to him, as you have it, Gal. 4.6. Becauſe ye are Sons, ſaith the Apoſtle, God hath ſent forth the ſpirit of his Son into your hearts. And what doth that ſpirit there? you have it in the next verſe, crying Abba Father. So that Chriſts ſpirit, if he act in us, makes us addreſs our ſelves to God as to a Father. And that my brethren, carries two things in it. This ſpirit makes us come to God with the expectations of Children, and with the affections of Children.
1. If Chriſts ſpirit act in us, he makes us come to God in prayer with Child-like expectations. Expecting from him all the mercy, pitty, and compaſſion which a Child can look for from his own Father. He makes us to approach the throne of grace with great aſſurance of audience and acceptance and ſucceſs there; commonly he doth this.
2. But yet I muſt confeſs An hypocrite may ſometimes have theſe expectations, and a child of God may want them. The Jews had Child-like expectations, Jer. 3.4. they cryed to God Thou art my Father, and wilt not thou that art my Father pitty me and help me? ſure thou wilt; and yet they had no Child-like affections, no care at all to pleaſe God, and therefore it is added in the next words, that they ſaid and did as evill as they could. But now my brethren he that acts by Chriſts ſpirit, as he hath Child-like expectations, ſo he hath Child-like affections, or if at any time he want his Child-like expectations, yet ſtill he hath his Child-like affections. Though he be in ſuch a caſe that he is verily perſwaded for the preſent, that God will neither own him, nor regard him, nor look upon him as a Son, yet he loves God ſtill. He hath a Childs heart to God, even when he thinks that God hath not a Fathers heart to him. Though he ſeem to frown upon him, and to hide his face and to turn away his prayers, yet he hath dear affections to the Lord notwithſtanding all this. And this appears by the trouble he is in at God diſpleaſure: it grieves him ſo that he is ſick of love, as the poor Church was, Cant. 2.5. when Chriſt withdrew himſelf a while, this was her grief, I ſought him whom my ſoul loveth. I will go into the City and ſeek him whom my ſoul loveth. I ſaid unto the watchmen, Did ye ſee him whom my ſoul loveth? And ſo when God withdraws himſelf from ſuch a one as is endued with his ſpirit, the very ſoul of ſuch a perſon loves him ſtill: when he is very much afraid that he ſhall never find God more, that God will never ſhew him favour more, when he hath loſt his Child-like expectations, yet ſtill he maintains his Child-like affections.