The next thing to be discussed is concerning the means, or directions, for the more facill attaining of this Gift· where there are these two general things to be prescribed; Namely Rules and Practice, which are likewise necessary for all other acquired habits.
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Without Rules a man will be apt to go compasse, and roving in the enquiry after this Gift, not the shortest and most proper way.
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Without frequent Practice, according to these Rules, he shall never attain this habit. ‘Tis not the bare knowledge of a way, without walking in it, that will bring a man to his journeys end. Habits are both acquired and improved by exercise. Those things that we learn for practice, we learn by practice (saith the Philosopher.) And that is one reason why many ignorant men do sometimes in this Gift excell those that are much more eminent for learning and knowledge; because though these do better understand the Rules, and Theory, yet the other do practise more; and by that means attain to a greater readiness and facility in this gift, and this likewise is the reason why in these later times, divers men have attained to a greater preheminence this way, then was usuall heretofore, because formerly this kinde of study and endeavour was lesse in use: Men did generally confine themselves to particular forms, and did not make it their businesse to improve in this ability.
The Rules to this purpose are chiefly of two kindes. Namely such as concern, 1. The stirring up of the affections. 2. The informing and furnishing of the judgement
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‘Tis convenient that the affections should be so engaged in this service, as that they may lead the way and guide us both in our matter and expression, to which purpose the most proper means wil be to get a clear and distinct apprehension of our own conditions in these two respects.
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In respect of that necessity that lyes upon us,
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In regard of that possibility which there is of obtaining by this means help and supply. These two arguments will be of greatest efficacy to excite the affections.
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We must labour to work in our selves a true sense of our own necessity. A Malefactor that is presently to be sentenced, and executed· will not need any prompter to quicken his desire of pardon. Men that are in such a condition, (saith Parisiensis) Nullum habent Doctorem,1 qui illos supplicare doceat, & precari; non habent librum, quem inspitientes, accipiant inde disertitudinem illam deprecationis) will not need any Master to teach them how to supplicate, nor any book out of which they might learn a set forme of petitioning. The apprehension of their present danger will make them both importunate and eloquent, in the desire of mercy. And thus will it be in proportion, with every one as he does apprehend his own necessity, in respect of any want, or danger. To which purpose that grace of Humility, will be of special advantage, which is alwayes sensible of it’s own need and poverty; and the more it does receive, by so much the more does it bemoan it’s own indigence.
Now, when a man has brought his heart to this temper, it will be most proper for him to lay aside all needlesse artifice, or affectation, behaving himself in his addresses unto God with the same plainnesse, and simplicity· as we use to do with men. Let him seriously consider. 1. What sins those are which (if he were now to die) would most affright his conscience. Confesse them in particular, aggravate, and bewaile them· 2. What that is he would chuse above all other things to desire of God, if he were sure to have his wish; Pardon, Grace, Perseverance, Contentment, Heaven, Protection· &c. and let him beg each of these, urging the promise to this purpose. 3. How his condition does differ from others below him. What blessing there is that he could least spare. Others, perhaps, are wretchedly ignorant, prophane, necessitous, sick, &c. whereas he is exempted, and therefore ought to give thanks for each of these enjoyments.
And in in the mention of these, he may poure out his thoughts in the most obvious expressions, As suppose after this manner. O Lord my God, I am at this present guilty of such or such a sin, which I have relapsed into, notwithstanding my conviction and promises; I desire to be humbled for it, and to renew my resolutions against it; and do earnestly beg thy mercy in pardoning of it, thy grace to strengthen me for the future. There is such a blessing I stand in great need of: ‘Tis not in mine own power to procure it, thou can’st easily, and thou hast promised to bestow it, &c. There is such a mercy which I see other men want, and this makes their condition sad and miserable; and therefore I desire to be truly sensible of thy favour in my enjoyment of it.