by special stirrings of faith and love such times sometimes the Saints here met withall They are as in Christs lap upon their spouses knee in their beloveds bosome Cantic 8. 5. and would yet be nearer to him The Church is leaning upon her beloved yet saith set me as a seale upon thine arme and upon thy brest and then makes that gracious motion to her beloved verse 8. We have a little sister and shee hath no brests what shall we doe for her in the day she shall be spoken for As she is ready to do her part so shee would have him doe his part for the others good when the daughters of Jerusalem find Christ when he meeteth them then they must in their prayers tell him of the Churches sad case that shee is sick of love Cantic 5. 8. Moses will take the advantage of Gods being so near him and speaking to his heart Exod. 33. 13 14 15 16. to speak for his presence with the rest of Gods people If thy presence goe not with us carry us not hence And Exodus 34. 8. 9. And Moses made haste and bowed himselfe to the earth and worshipped and said O Lord I pray thee if I have found favour in thy sight that the Lord would now go with us and pardon our iniquity and our sin and take us for thine inheritance It were pity that the Saints would not improve their waiting months upon the king of Saints to move him as well for others as for their owne good The King at Esthers banquet expecteth Esthers requests for her people so doth the Lord at such time especially look â—hat some should make intercession Isai 59. He expecteth that some should aske him of â—hings to come concerning his Sons and his daughters Isai 45. and pray for the peace â—f Jerusalem Psal 122. 6. 2. When others are under any special Pray for them whe 2 deserted tempted or afflicted desertions or temptations or in any helpâ—ess desolate disconsolate conditions as when the Lord is withdrawn from them My â—eloved had withdrawne himselfe Cantic 5. â— 8. Tell him that I am sick of love When under reproaches and indignities offeâ—ed the Saints from others which by their â—rofession and place should doe better ofâ—ices for them as when the Church is smitâ—en and wounded by the watchmen and her â—aile taken away by the keepers of the walls â—hen tell My beloved I am sick of love saith â—he When others are deeply sensible of their â—eed of Christ and nothing else will conâ—ent them but Christ then they are sicke of â—ove then tell Christ of it ibid. When â—he displeasure of God himselfe is breaking or broken out against Gods owne people â—hen if Moses have interest in God he must downe on his knees for Israel Exodus 34. 13 14 15. c. and Exodus 34. 8 9. then Aaron must haste to offer incense Numb â—6 Then Job must offer for his friends Job 42. 8. When enemies are ready to swallow up the Lords heritage then Isaiah must lift up his prayer for the remnant of God Isaiah 37. 4. When persons of choicest use are in greatest hazards through the rage of persecutors then prayer is made without ceasing for Peter by the Godly Acts 12. 5. When people want a fruitfull ministery like brests pray for them especially Cant. 8. 8. Matth. 9. 36 38. Pray then that the Lord would thrust forth labourers into his harvest in divers other like sad cases of the saints 3. Be we serious and not slighty in pleading for others Lift up thy prayer for the 3 Pray for them with fervency remnant that is left Isai 37. Wrestle together in prayer for me Rom. 15. 30. if wee should seeme therein to get a foyle yet get up againe and trye it out a little more with God for them especially in difficult cases Abraham followeth Christ with prayer upon prayer even for Sodome Gen. 18 the end Isai 62. 6 7. Give the Lord no rest until hee make Jerusalem a praise in the earth 4. Take we advantage of the least may-be 4 Take the advantage of a may-be of mercy and possibility of speeding to set up upon this service of love for others in any case whatsoever though not alwayes desired thereto by others but especially when thereto moved by them Isai 37. 4. It may be the Lord hath heard Rabshecahs word in ver 5. Wherefore lift up thy prayer for the remnant that is left Exod. 32. 30. Moses said unto the people yee have committed a greivous sinne but now I will goe up to the Lord peradventure I may pacifie him c. Helps to pray for others 1 Brotherly-love Touching the second even helps to further us in this duty 1. Cherish we brotherly love and kindness and charity Love the Church and people of God his Jerusalem and you will pray for them Psal 122. 6. Love your enemies and you shall pray for them Matth. 5. 44. The Centurion will be suing to Christ for his servant who is very deare to him Luke 7. 2. If we love others wee will every way seek not our own things so much as theirs 1 Cor. 13. It s Jonathan who loveth David will bee a petitioner to his father for him 1 Sam. 19. 4 6. and 20. 30. And Esther who loved her people will not bee content to ask her owne life but theirs also of the king Esther 4. 11 16. and 5. 1 2 3. So it is in this case in our requests to the Lord for others if we love them Moses will have no greatness of his founded in his peoples ruine nay hee refuseth an offer thereof so hee may bespeak mercy for his people Exodus 32. 10 11. and Numb 14. 11 12. True suppliants can sometimes be earnest for others when more sparing in suing for themselves 2. Be as much acquainted with and 2 Knowledge of others conditions especially of the good in them well informed in other estates as you can especially espy and inquire out all the good which is in them The knowledge of others miseries as the eye affecteth the heart openeth those sluces then whereby it cometh to be poured out for them this brought good Nehemiah upon his knees when hee had certain information of Jerusalems calamities He sate downe and wept and fasted and prayed Nehem. 1. 1 2 3 4 5 c. Hence the direction confesse your faults one to another and pray one for another James 5. 14 15 16. The best of us are much lead by sense others cases of which wee have but some general informations doe not so affect as those of whose particular cases wee have better knowledge knowledge also or hope at least of the good of grace which is in others doth much quicken us to pray for them From the day that Paul heard of the faith of the Colossians and Ephesians how importunate is he in prayer for them Col. 1. 3 4. Ephes 1. 15 16. The report of Philemons
by faith that sanctifieth them Exod. 29. 37. The best incense of our prayers needeth sprinkling with Chists bloud As was typed in that Exod. 30. 10. No intercourse twixt God and us but by the meanes of this blessed ladder whose foot is on earth and top reacheth unto heaven Gen. 28. 12. with Joh. 1. end A third branch of faith required in 8 In Gods promises prayer is faith in Gods promises especially in such promises as doe respect our personall and particular cases and complaints Jehosaphat in his prayer maketh use of a sutable promise respecting the present case about which he then besought the Lord 2 Chron. 20. 6 7 8 9. saying if when evill cometh upon us as the sword c. we stand before this house and in thy presence and cry in our afflictions unto theâ— then thou wilt hear and help When David also is to seek the Lord for mercy upon his house he improveth a promise of God made to that end 2 Sam. 7 27. For thou O God hast revealed it unto thy servants saying I will build thee an house therefore hath thy servant found in his heart to pray this prayer unto thee The Lord is so abundant as in goodnesse so in truth Exod. 34. 6 7. that at every paths end in the way of grace and race of godlinesse he hath placed some well of salvation some spring of consolation quickning and incouragement in Christ to goe therein without fainting All his Ordinances and precepts have their promises annexed to the faithfull observance thereof and no one ordinance hath more gracious promises made to the conscionable attendance thereupon then this of prayer This of prayer as it is that which in speciall putteth much honour upon God so the Lord hath honoured it with many goodly glorious incouraging promises now faith maketh use of this blessed treasury bequeathed in the Lords Testament to prayer or to his suppliants prayings Faith wisely layeth out and bestoweth this holy stock here and there in this and that case as need requireth hardly any prayer case to bee supposed but there are promises here and there scattered in the word of God which speak to that very case if not directly yet by necessary consequences Now by that grace of Faith the godly make sutable improvement thereof and where the case requireth drawing such spirituall conclusions from them as put them upon the pleading such holy maximes before the Lord the Lord seeth it meet to bound the peoples desires within these holy limits of his promises and it is faith that helpeth us to keep within compasse in our prayers And surely there is no language more sweet and acceptable to God then to speak to him in our prayers in this holy language of his spirit and word in his own language if we speak in our prayers no otherwise then the Lord himselfe speaketh in his promises there shall bee a sweet consort of voice begun by the spirit in the promises seconded by the spirit of faith in the Saints prayers and answered by God in his providences 4. The last branch of faith required in prayer 9. In Gods providences was faith in God his providences the Saints in their prayers mentioned in scripture have used thus by faith to improve the providence of God as Psal 22. 4 5. Our father 's called upon thee and were delivered Isai 64. The reall respects which the Lord beares to his peoples prayers are practically demonstrated in the providence of God providences of mercy respecting prayer cases are but the promises of God made thereto acted and executed Every such providence is an Oracle of God instructing or incouraging us Faith is a spirituall recorder in the soule and conscience sanctified it registreth writeth and noteth downe by the finger of the spirit on the table of the heart such observable and usefull passages and faith calleth for conscience to read them over as need requireth There are no cases now but what in substance have been heretofore there is nothing new under the Sun And the Lord in like cases cannot vary but ever carrieth it like himselfe so that faith makes great advantage hereof in prayer the spirit of God hee leadeth suppliants in the same track of holy requests for the substance of them and what wonder if the same answers and issues are may be must be by faith expected presidents in prayer cases as they are rules to us so are they arguments with God in our holy pleadings with him in our prayers for his mercy It is so with men in their Courts and pleas Presidents in such and such a Kings reigne in such a suite thus and thus issued according to such or such a Statute not repealed are casting matters in law suits and so it is verily in our suites in heavens Court for this or that reliefe which wee crave presidents of providences improved by faith are a currant Gospel plea. The second thing propounded comes The worke of faith in prayer now to be handled namely what is the worke and businesse of faith in prayer Prayer is called the prayer of faith James 5. 15. as if faith were and indeed is the chief instrument of the holy Ghost in the soules of the suppliants to doe all in prayer Let us instance in some particular good offices which faith doth do in and for the souls of Gods poor suppliants in this work and business of Prayer 1. Faith is a monitor to instruct and 1. It instructeth inform the soul truly and throughly of such things as are most sutable and helpfull to this holy work Hence we read of the Psalmist in his secret lifting up of his heart to the Lord in the night season he saith His reins instructed him Psal 16. 7. This knowing grace of faith in his heart was the Spirits instrument to teach him Faith is called the wisdom of the just Luke 1. 17. the wisdome of justified persons by Christ to which they were to be converted there spoken of and as other wisdome so this in speciall is profitable to direct our mindes and mouthes It is faith which giveth the soul the truest survey which it hath faithfully made of its emptinesse and needinesse It is faith which most fully and convincingly informeth the soul of the fulnesse and freenesse of the riches of Grace in God and Christ and of his sutableness to us considering our cases and conditions It is faith that telleth the soul of its interest and incouragements in the mercies of God and merits of Christ and in the Covenant of grace and any particular branch thereof so far as the same doth concern its perfect cases about which the soule comes to God in Prayer Faith in Prayer acteth as a Queen and 2. It injoineth as I may say a mother grace to order and injoyn and excite each praying grace unto its proper work therein When Faith is stirring it doth in a manner speak and charge Desire to do its office
A PRACTICAL DISCOURSE OF PRAYER Wherein is handled The Nature the Duty the Qualifications of Prayer the several sorts of Prayer viz. Ejaculatory Publick Private and Secret Prayer With the Necessity of and In. gagements unto Prayer Together with sundry Cases of Conscience about it By THOMAS COBBET Minister of the Word at Lyn in New-England Psal 141. 2. Let my Prayer be set forth before thee as Incense and the lifting up of my hands as the Evening Sacrifice Imprimatur EDM. CALAMY London Printed by T. M. for Joseph Cranford at the Phoenix in Pauls Church yard 1654. TO THE READER Courteous Reader I Have adventured twice already into the Presse in matters controversall and through grace what I have written hath found good acceptance in the eyes of the godly wise and now upon the earnest perswasion of godly and worthy friends here unto the Lord and unto me I am sending forth this discourse which respecteth a matter practical It s not a little exercise unto godly minds and much more grievous is it in the sight of the God of truth and peace that there is so great and confused a noyse of axes and hammers now adayes in the Lords Temple and ah when will that blessed time come when unto all the Lords people whatsoever there shall bee but Zech 14. 9. one Lord and his Name one Verily its strange to see that in these dayes the Lord according to his promise should so graciously afford to his people the meanes even turne to the people a pure lip a pure Zeph. 3. 9. Ministry and yet the promised end thereof is not attained namely the serving of the Lord with one shoulder or with one consent I know there are many lets thereunto but surely this is not the least that the word held forth by the purer Ministry thereof hath not had such effectual force upon their hearts who injoy the same as to bring them to be conscionable in calling upon the Name of the Lord which is the more immediate end of such a Ministry For so saith the Lord I will turne to the people a pure lip or language that they may call upon the Name of the Lord for then the next effect would follow which there also is promised they would come to serve the Lord with one consent But the subtle enemy to all purity and power of godlinesse he bestirreth himselfe what in him lyeth to heighten increase as many differences in judgment in Christians as may be and that way breed and feed distances in affection and so undermine any such nnanimous attending to serve the Lord. The heads and hearts both of Preachers and Professors shall be so busily and continually taken up with endless disputes that they shall have little leisure or list to attend the practicals of Religion wherein the life and power of pure Religion doth mainly consist Disputing times about the Speculatives of Religion are wont to be declining times in the Practicals and Vitals thereof Witness former ages wherein the Schoole-men and their notions flourished but purity and power of Religion withered And ah that this present age which yeildeth so many Scepticks in Religion had not withall increased the Spitals of decaied unsound spiritually sick lame blind deaf dumb yea dying and twice dead Christians Surely If christians had maintaineâ—â—cquaintance with God in praier they 〈◊〉 never fallen in thus with so many delâ—â—â—ve fancies and so come to have fallen out with the weightier matters of God so as to be at such distances from them in their Spirits If they had faithfully repayred to the Lord for his counsel their ears and hearts had not been so open to Satanicall whisperings How much was that man of God in prayer to be kept sound in the faith witnesse his frequent requests this way mentioned Psal 119. 10. O let me not wander from thy commandments and verse 29. remove from me the way of lying doctrinally as well as practically considered and grant me thy law graciously Ve. 43. Take not away utterly the word of truth out of my mouth so shall I keep thy law continually Ver. 66. Teach me good judgement and knowledge for I have believed thy commandements Ver. 80. Make my heart sound in thy Statutes that I be not ashamed The corrupt prophets and priests of old who seduced the people from the truth were persons that made no conscience of prayer Jer. 10. 21. The Pastours are become brutish and have not sought the Lord. Those Apostatizing Newters in Religion of old they were men that were careless of seeking of God and counselling with him in their prayers Zeph. 1. 6. And them that are turned back and those that have not sought the Lord nor inquired for him The like may be wel feared in Christians in these Apostatizing times from the truths and wayes of God that they doe not talk much with God in prayer and hee as little delighteth to speak to their hearts They grow loose-hearted and strangers to God and Satan espying this distance betwixt them and God falleth in with them entereth other delusive discourses with them and at length withdraweth them yet further from the Lord. But thou Christian Reader plye it with the Lord in prayer that hee would draw thee after him and he will bring thee into his Chambers Cantic 1. 4. Hee will bring thee into the secret of his Counsels presence and protection where thou shalt hee kept safe in judgement heart and life in the worst times Fervent and faithfull prayers would also help very much to cast out the uncleane spirit out of the land and to dispossesse the spirits of many Christians who are even possessed by an erring spirit If there were also but more men of God who might Moses like continue holding up their hands in prayer no doubt but Amalakite spirited seducers would soone be put to the worse yea though Philistine-like they had even routed the Churches of Christ yet a few such blessed worthies of God who are mighty with God in prayer would like so many Shammahs or Eleazers soon prevail for a blessed day over them If Jonathan had not wrought with God in Prayer 1 Sam. 14. 45. Israel had never had so glorious a day as they had against tbose Philistins If men had even given themselves to the Divel as too many now have to spirits of Error yet if Luther-like we were more in prayer there might be help that way and they rescued and those Spirits discarded And what gracious heart can bear it to see so many poor Christians even drawn to death and forbear crying to the Lord for their deliverance Mystical Babylon devoted to ruin hastneth to its downfal and shall not we be up and doing in prayer now to help dispatch her as they of old did that other Babylon Jerem. 51. 35. The violence done to me be upon Babylon shall the Inhabitants say My blood upon the Inhabitants of Chaldea shal Jerusalem say namely in their earnest prayers The
time approaches when the promised mercies to the poor blinded Jewes shall be accomplished and what more seasonable work of love can we do for the Lord or them then to be now much in praying Oh that the salvation Psalm 14. 7. of Israel were come out of Zion In a word Let all the enemies of England old or new to Commonwealth or Church know that Churches of praying Believers are terrible as so many Armies with Banners as so many thundring Legions Let them tremble to think that what ever breaches they have occasioned amongst the Lords people yet that there is a considerable stand of resolute ones left right bred Israelites notable good wrestlers and as special prevailers with God I believe that the Churches enemies the Prelates and others of Englands enemies to their Civil State have been forced to see or feel the force of Saints Prayers We may set God to work pardon the expression in these dangerous times to Church and Commonwealth by our Prayers as hee did of old in like case Psalm 119. 126. It is time for thee Lord to work for they make void thy Law Wherefore Christian Reader albeit others have written worthily about this Subject of Prayer in their times yet let it not seem unseasonable to thee or bee unaccepted by thee that I also though the most unfit and unworthy to attempt so great a work do at this time likewise bring in Evidence with other Witnesses to the same Truth concerning the Nature Necessity Excellency and Efficacy of holy and spirituall Prayer and that I also according to that small measure of Light and Grace received of the Lord doe hereby endeavour to stir up thy pure mind by way of Remembrance that thou mayest bee mindfull not alone 2 Pet. 3. of their Writings but especially of the words before spoken both by the Prophets and Apostles concerning this Subject of Prayer that as in Preaching upon it here the Lord was pleased to blesse that Discourse of Prayer to sundry Souls so if it may be his gracious pleasure it may bee of lively and effectual use to thy souls welfare and peace Which shall bee his prayer who is Thine in the Lord Jesus THOMAS COBBET Lyâ— in New-England the 24. of October 1653. The Heads of the Chapters the particular Contents whereof stand in the Margin of the Book at their proper places which they refer to PART I. Chapt. 1. THe several Reasons of prayer taken from God Christ and the Holy Spirit and from Saints themselves also from the necessities of and engagements unto prayer Chap. 2 Ejaculatory prayer is described the excellency of it is showen in that it is the Saints first and last holy breathing the Alpha and Omega of Solemn prayer Chap. 3. The Requisites unto publick prayer are handled Chap. 4. The duty of Family-prayer is handled Chap. 5. Handling the duty of Closet-praier Chap. 6. The Rules about praying for others is handled and also of prayer of Imprication against others PART II. Chap. 1. Is shewne wherein Importunity in prayer consisteth Chap. 2. Handling the Opportunities of praier Chap. 3. Sheweth what it is to pray indesinently and not to give out in prayer Chap. 4. Touching faith in prayer and the necessity of it and what faith is required in prayer Chap. 5. Sheweth wherein Humility in prayer consisteth Chap. 6. Sheweth wherein Sincerity in praier consisteth Chap. 7. Sheweth a threefold watchfulnesse in praier is required and wherein it consisteth PART III. Chap. 1. Touching unregenerate persons prayer and that they are bound to pray Chap. 2. Touching distraction in prayer and the causes thereof and what distractions nullifie prayer Chap. 3. Shewing that things materially good suggested in prayer may be delusions Chap. 4. Shewing what means are to be used in praier Chap. 5. About the time that is to be spent in prayer which is to be much Chap. 6. Shewing the necessity of pleading in prayer Chap. 7. Shewing the causes of straitnings in prayer Chap. 8. About inlargements in prayer which are saving Chap. 9. About meltings in prayer which are from saving principles Chap. 10. Shewing how to conceive of God in prayer Chap. 11. In what order we are to direct our prayers to God GOSPEL INCENSE OR A DISCOURSE About PRAYER Delivered in sundry Lecture Sermons from 1 Thes 5. 17. Pray without ceasing PART I CHAP. I. Touching Prayer in General NOT to spend time in analysing the Chapter In this Text you have two parts 1. The Duty enjoyned Pray 2. The modification of the Duty Without ceasing In the former also you have 1. The Soveraign commanding this Duty even God the Father yea Jesus Christ his Son who by his Spirit sent Paul his Apostle to deliver this piece of Message 1 Thess 1. 1. 2. The Subjects injoyned this Duty the Church of Thessalonica jointly and severally and so in in them all other Churches of Christ and Members of them yea all Christians whatsoever whence observe That Incessant Prayer or Prayer without Doctr. ceasing is a duty which the Lord requireth of all and every one of his people in a special manner Luk. 21. 36. Pray alwaies Luke 18. 1. He spake a Parable to the end that men ought alwayes to pray Rom. 12. 12. Continuing instant in Prayer Col. 4. 2. Continue in Prayer Eph. 6. 18. Praying alwayes c. For the better and fuller handling of this weighty service of Prayer consider 1. Of the Duty it self Prayer 2. Of the Modification of the performance of it scil Without ceasing 3. Of the conditions required to such incessant Praying 4. Of some cases of Conscience respecting that incessant exercise of our selves in it Touching the Duty it self Prayer let it be considered 1. More Generally in the nature of it both as held forth in several names given to Prayer in Scripture and in a short definition thereof 2. More Particularly 1 In the sorts and species of it as 1. Sudden or ejaculatory Prayer 2. Set and solemn Prayer and that either publick or Church Prayer private or family Prayer secret or closet Prayer 2. In the parts of Prayer which albeit many yet wee shall briefly only consider of Prayer 1. Of Intercession 2. Of Imprecation Prayer is a duty very many wayes enobled and honoured of God and his people and as that which is of large use and extent whose worth is not knowne nor easily decyphered whose nature is not readily conceived or described and yet that which should be most familiar to the Saints it is set forth in Scripture by many names Let us then read over the Titles of this royal work It is called an Offering Zeph. 3. 10. My 1 Prayer an Offering Suppliants shall come and bring mine Offering or they shal in a solemn reverent and cheerful manner pray unto the Lord even as the Godly use to bring the Lords Offering to him Isaiah 19. 21. The converted Egyptians will do Sacrifice and Offering make Prayer their spiritual work and businesse And Prayer
expressions in prayer Prayer is called a talking with God Job 5 Prayer a talking with God 15. 4. thou restrainest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 talking before the Lord Psal 55. 17. evening and morning and at noon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will I talk or pray Psal 64. 1. hear my voyce O my God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my talke or prayer the Hebrew word is used to signifie some studyed excogitated thing in the mind Amos. 4. 13. he telleth to man what is his Secho his thought or some serious solicitous discourse 1 Kings 18. 27. he talketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Saints in prayer do familiarly commune with the Lord as Abraham did in his petitioning of the Lord. Gen. 18. end But yet are they very serious and intent in this their holy discourse with the Lord and though they do wrestle with the Lord in their pleas in prayer yet do they not tumultuously wrangle with him but their spirits are still and calme as but talking with the Lord. Prayer is a secret silent submissive whispering 6 Prayer an holy whispering Esay 26. 16. they have powred out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a softly speaking the word is used of their muttering when Davids childe was dead 2 Sam. 12. 19. True suppliants they are so sensible of their own vilenesse and troubled about their owne unworthinesse that they are in a holy wise afraid and ashamed to speak out to the Lord as sometime Ezra was Chap. 9. 6. yet through faith do they eye the Lord as one so near them that it sufficeth them to whisper to him the desires and ailes of their hearts and as one so faithfull that hee will wisely consider of what they thus impart to him The Hebrew word is sometimes used for charming Jer. 8. 17. Serpents to whom there is no charming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or which will not be charmed But verily a godly mans prayer is oft times such a spiritual charming of serpentine divellish suggestions yea and of these inward vile distempers and lusts which Satan too oft maketh use of to ensnare them that they doe even bring them under command and allay by grace the height and the heat of them they even pray downe blasphemous atheistical thoughts or a lust of the world c. Prayer is called a wrestling with the Lord 7 Prayer an holy wrestling in Gen. 32. 24 25. There was a mutuall wrestling of the Lord 's with Jacob which was by divine tentations of Jacob's with the Lord and such as whereby he prevailed over him and that was his supplication or prayer as Hosea chap. 12. 4. expounds it hee prevailed over the Angell he wept and made supplication Col. 4. 12. alwayes wrestling for you in prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 striving as they did for masteries in the Olympick-games and Rom. 15. 30. Striving together with me in prayer Praying work is wrestling work crosse and harsh to the flesh and bloud The Saints are put to it by their ungenerate part to strive with that to get into a praying frame Gal. 5. 17. The flesh lusteth against the spirit and the spirit against the flesh yea with Satan too Eph. 6. 12. And when got into such a frame here is much conflicting with the enemies of prayer to keep in it but as if this were a small matter a supplyant hath God himselfe to wrestle with and who is sufficient for these things We had need indeed with praying Jacob of Gods strength that thereby we may prevail with him Hos 12. 3. and by his strength God's strength hee had power with God the Lord is willing to forgive ready to help and hear yet he delighteth to try his owne strength of grace in his people the strength of their faith in Christ and in his covenant the strength of their holy desires and pleas c. When such holy strength is put forth in prayer then we pray indeed for then wee wrestle When in prayer we close with the Lord get fast hold of him of his grace goodnesse power and truth or the like and keep our hold so fast so long that we are got within him as I may say that we have him where we would have him as I may say that we get our spiritualized wils of him that he expresseth a holy yeilding to heare and help us so as that therby our very hearts are cheared quickned and quieted by it now have we prayed for wee have wrestled to purpose And for this end that our praying may be such indeed or that it may bee wrestling conscience is to be made of preparation as for wrestling 1 Cor. 9. 25. to be temperate in all things forbearing any inordinaries of cares fears desires delights imployments and to dyet our selves feed and delight our selvs in such sort as may fit us for prayer To exercise our selvs in holy ejaculatory prayers and holy meditations and to get our souls well oyled and suppled by the praying graces of the spirit before hand Prayer is a serving of God and a serving 8 Prayer a serving God in the spirit of God in the spirit Act. 26. 7. Our Tribes instantly serving God night and day that is praying Rom. 1. 9. My God whom I serve in my spirit that is to whom I pray A Suppliants prayer is to him his only work and businesse such as if hee had then nothing to doe beside yea it is his Lord and Masters businesse which he in obedience to his command is ready to attend a businesse to be done with all his might hee loveth to make something of it before he leaveth it if he seemes sometimes to idle out his time in distractions and distempers how greivous is it to such an one to seeme to have lost such a morning or evening without doing any thing of moment for the Lord for his owne soul or others Hee loveth to get him a-heat at this holy work to pray whilest his heart bee well warmed nor is the Lord wont to bee behind-hand with any such as so serve him hee payeth them best in holy recompences of his grace in them which pray most to him The people concluded that Jonathan had wrought with God that day wrestled prayed hard when they saw so apparently the stamp of God imprinted upon that victory given into him and by him 1 Sam. 14. 45. yea verily it is no smal reward to the supliants of God that the Lord doth account that when they are praying to him they are serving of him when they are telling him of their spiritual wants and inabilities to doe him service confessing their failings in his service and what unprofitable unthankful servants they have been to him how the Lord reckoneth they are doing him very acceptable service the poore Saints are ready to complaine that they can do God no service c. No Can you beg Can you pray This is service of God indeed Prayer in the manner of carrying it on is an
holy serving of the Lord how awful is a suppliant hee serveth the Lord with feare and trembling whilest praying how humble is he he is carefull to keep his distance even in talking thus with the Lord Gen. 18. Abraham then telleth the Lord he is but dust Prayer also in the intents and desires of the suppliant it is serving the Lord all that which a true suppliant fetcheth of God in Prayer if you resolve it into its last end it is service He prayeth for outward things as Jacob Gen. 28. For parts and gifts as Solomon 1 King 3. For life and health for deliverance out of divers afflictions outward and inward as Hezekiah Esay 38. and David oft but in all it is that he might serve the Lord and glorfie him the more thereby he cometh with a servantly spirit for mercy from God ready pressed to doe any work of his to attend any command of his Psal 123. 1 2. A praying frame is an obediential frame a command of God bringeth a true suppliant upon his knees and on his knees he wayteth for a command from him Prayer is called knocking namely at the door of Gods grace and mercy in Christ 9 Prayer a spiritual knocking as 't is called in scripture Matth. 7. Knock and it shall be opened unto you Prayer is a holy approaching and repayring to the door of mercy for all manner of supplies of grace which the Saints stand in need of the saints rest not in this that there is a dooâ— of grace that there is mercy for sinnerâ— to be had in Christ but they are conscionable in the use of this holy means of opening the same mercy is freely promised to thâ— people of God yet may none rush into the door of God under pretence that it iâ— open without knocking Ezek. 36. 25 26 27 c. The doore of grace is set very open I will poure clear water upon you c but verse 37. For this will I be sought by the house of Israel Prayer acknowledgeth the Lords prerogative royal In all thy wayes acknowledge him Prov. 3. True suppliants eye the Lord as a great God as well as gracious and therefore are willing to keep their due distances though the Saints be the friends of Christ and of God who may make in a holy wise bold with him yet it is holy manners to them not rudely to presse upon his favour or challenge this or that benefit of it without asking leave Indeed pinching extremities will make them put a good face upon it and not continue walking to and againe aloof off within some general veiw of mercy but to knock and knock again and again at mercyes doore to pray often for the opening thereof to them True suppliants are in haste of earnest and weighty affairs in their converses with the Lord they have much to do with him much to say to him much to receive from him and therefore they must they will knock they are sure that a gracious father of theirs is within yea within hearing and therefore they cannot but thus knock and pray True it is sometimes this door of grace seemeth to be shut against them in some displeasure but yet this maketh them the more earnest Hath he in anger shut up his tender mercies Psal 77. 9. Luke 11 Trouble me not for I am in bed saith the friend within but yet see what prevailing importunity he useth so that for his importunity the friend riseth openeth and giveth what is desired What is Prayer but as spiritual knocking a special means of opening of the gate and door of Grace and so of all the lesser wickets as it were thereon depending Hence Psalm 119. 169. Let my cry come before thee saith the Psalmist and ver 170. Let my supplications come before thee as if he would say Open Lord to Prayer let it come in let not that stand without or as if it were a plea Lord Prayer is at the door therefore open So Psal 88. 2. Let my Prayer come before thee or come where thou art And Psal 55. 1. David prayeth that the Lord would not hide himself from his supplications Prayer it will come in where the Lord is will look him out as it were in all corners Psalm 66. 20. David blesseth the Lord that he had not turned away his Prayer Prayer standeth still at Gods door it will not away without its errand and answer Wisdomes out-doors even the Ordinances Prov. 8. 34. These are opened by Prayer Out-lary Gentiles fare the better this way for that Prayer Psalm 67. Let thy way be known among the people thy saving health among all Nations Matth. 9. end Pray the Lord of the Harvest that he would thrust out Labourers into his Harvest Prayer helpeth people to a fruitful Ministry Prayer helpeth to open the Ministers mouth openeth a door of utterance Colos 4. 3. Pray that God would open my mouth Prayer openeth a door of faith 1 Cor. 16. 8 9 The mystery of Salvation may be made known by it Ephes 6. 19. The Word may come to have an open and effectual passage into peoples hearts by it Hence that 2 Thes 3. 1 Pray that the Word may a have free course and be glorified c. The door of Liberty the Churches Liberties may be opened to the Prayer of the Saints as to Paul upon his Prayer Acts 11. Those strong and secret doors of death may be opened by Prayer Hence the Prophets raising of the dead child by Prayer 2 Kings 4. 32 33 34 35. So Jonah by Prayer had the belly of Hell the Whales belly and jawes opened to him to let him out Jonah 2. 9 10. By Prayer the doors of the womb as they are called Job 3. 10 are opened as in Hannahs case 1 Sam. 1. 15 16 20. and Rebecca's Gen. 25. 21. and Elizabeth's case Luke 1. 13 By prayer the doors of Heaven are opened If I shut heaven and my people pray c. I will hear c. 2 Chron. 6 26 and 7. 13 14. By prayer the Prison doors are opened as to Peter upon the Churches prayer Acts 12. 5 10. Secrets which otherwise are not to be opened yet are to be unfolded by prayer Dan. 2. 18 19. Then was the secret revealed upon prayer for the mercies of Heaven that way yea prayer will open even Hell gates as I may say as by Luthers Prayer one was recovered who had even given his soul to the Divel This kind of Divel goeth not out but by prayer and fasting Matth. 17 by fasting and prayer then even such a Divel is cast out and a poor man let go out of his possession As in other knocking there is a hand there are fingers which make a noise and help open the door so here there is a hand of faith which knocketh and that wil open that large gate and door of mercy and any of the lesser wickets depending Matth. 15. 28. O woman great is thy faith be it unto thee even as
spirit and the like She received not correction she drew not neer to her God ibid. Eliphaz gathered that Job was neglectful of prayer because so querulous and as he thought repining at Gods dealings with him Job 15. 3 4 5. c. Surely thou casteth off fear and thou restrainest prayer should a wise man dispute with words not comely c. 3 Such omit prayer who are ready upon 3 Distrust every occasion to distrust God in his promise or providence Zeph. 3. 2. She trusted not in the Lord she drew not neer to her God 4 When Professors are so very hard to 4 Hardness of heart be convinced of a sin as sins of worldlinesse pride oppression error impatience and the rest Job 15. 4. Thou casteth off fear Thou restrainest Prayer for thy mouth declareth thine iniquity seeing thou hast chosen the tongue of the crafty ver 5. To evade and avoid the just imputations as he thought of hypocrisie This argueth also omission of prayer 5 So is oppression one of another an 5 Oppression Argument thereof Psal 53. 4. They eat up my people they call not upon God 6 Backsliding and Lukewarmness in 6 Backsliding Religion also argueth the same these two are joyned Zeph 1. 6. Such as are turned back from the Lord and those that have not sought the Lord. So is that of not inquiring after him namely of his Servants I fear these backsliding times are not such praying times as formerly 7. The sad temptations which are too rise 7 Sad temptations among Professors argue omission and neglect of prayer Watch and pray that yee enter not into temptation Matth. 26. 41. Yea but it appeared that against that third admonition of Christ they did neglect to do it yea Peter who was personally admonished What Peter Couldst not thou watch But ah the advantages which presently Satan got against the Disciples and against Peter above all the rest witnesse his third denyal of Christ In a word The 8 Denyal of blessings little success we oft times find in our weighty endeavours argueth that we ask not and therefore have not any choice blessing thereon Jam. 4. 2. Ye war and get nothing because ye ask nothing Touching the second thing the case of such persons is sad both in respect Evils of sin in neglect of prayer 1. Of Evils of sin accompanying the same 1 Such are far from experimental knowledg 1 Ignorance of God and of his wayes The Heathen that know not God who call not upon him Jer. 10. 24. 2. Such are secretly Hypocrites yea very 2 Hypocrisie Atheists who make not conscience of Prayer It is the Atheist in heart who in his heart saith There is no God Psal 53. 1. Who calleth not upon God ver 4. 3. Such are under some deep measure of 3 Stupidity hardness of heart yea of wilful hardning themselves they cast out all motions in them arising from any fear of God who restrains Prayer 4. Such are in a ready way to blaspheme 4 Contempt of God God and his wayes Job 21. 15. What is the Almighty that we should fear him or what profit should we have if we pray to him They are in a ready way to cast God quite out of their thoughts Psal 10. 4. these two are joyned He will not seek after God God is not in all his thoughts But at best 5. Such are surely weary of God Thou hast not called upon me O Jacob 5 Wearinesse oâ— God but thou hast been weary of me O Israel Isai 43. 22. And what a sin and shame is it to be carelesly weary of God the God of our Mercy Micah 6. 3. 2. The case of such who omit and neglect Evils of sorrow in neglect of Praier prayer is sad in respect of the Evil of sorrow Such as call not upon God are often times in causless horrors and have little quiet or peace in their spirits Psalm 53. 4 5 They call not upon God and then are they in fear where no fear is And to say no more Such will in time come under that dreadful imprecation Jer. 10. 25. Pour out thy wrath upon the families which call not upon thy name and so may come to lye open to a more full measure of the wrath of the Almighty then other men And so much of Prayer in general CHAP. II. Of the diverse kinds of Prayer And first of Ejaculatory Prayer HAving spoken of Prayer in general we come now to speak of the species and sorts of Prayer and therein first of sudden or Ejaculatory Prayer In respect of which we may be said to pray and must also pray without ceasing He who enjoyneth us indefinitely to pray without ceasing commandeth us also to pray in an ejaculatory way Ephes 6. 18. Pray with all Prayer or all manner of Prayer and so this also Ejaculatory prayer is either mental only or vocal also Ejaculatory prayer Mental is a short yet serious and sincere lifting up of the hearts desires and ailes unto the Lord the mind as it were inwardly uttering the same to him Thus Jehoshaphat cryed to the Lord 2 Chron. 18. 31. And thus Samson called upon the Lord and said in Gods hearing not in the lads hearing that led him O Lord God remember me c. Judg. 16. 28. Thus Nehemiah chap. 2. 4 5. praied unto the God of Heaven yet the King then present neither heareth a whisper nor seeth any motion of his lips whilst Nehemiah is thus speaking a word or two of moment to the King of Kings Moses his mental speaking to God was a loud cry in the Lords ears he spake nothing vocally yet Exod. 14 15. Why cryest thou saith the Lord Believers are to God through Christ a spiritual Temple and house that within this house also in the innermost part thereof this holy incense of Ejaculatory Prayer may be offered to the Lord with acceptance 1 Pet. 2. 4 5. Ejaculatory Prayer vocal is a holy Apostrophe or turning ones speech to God Ejaculatory Prayer described prayer-wise in some short yet pithy expressions from what a gracious person is think ing saying doing or suffering Thus Jacob breaks off his continued speech in blessing his sons turning himself to God O Lord I have waited for thy salvation Gen. 49. 18. So Isaiah from threatning the Assyrians Isai 33. 1. turneth prayer-wise to God v. 2. O Lord be merciful unto us So Micah in like sort chap. 7. 13 14. Feed thy people with thy rod. Thus Christ breaketh off his speech to his Disciples and turneth it to his Father John 12. 26 27 28. Father glorifie thy name c. Thus Luke 22. 40 41 42. From reproving his fellow doth the penitent Thief turn his speech to Christ Lord remember me in thy Kingdom Thus Nehemiah amidst his reforming work oftentimes turneth him to God thus Remember me O my God concerning this c Nehem. 13. 13 14 21 22. Let us now speak
love thee be like the Sun in its might If the Lord breath upon our hearts at his table or in his word the spirit of God draweth out our hearts to send some ejaculatory lift of praier either in way of petition or thanksgiving or the like When the Lord Jesus speakes effectually to Johns heart I come quickly thence springs his ejaculatory Amen even so come Lord Jesus come quickly Revel 22. 20. Christ effectually preaching that hard lesson of brotherly forgivenesse It caused that ejaculation from them Lord increase our faith Luk. 17. 1 2 3 4. with 5. If David hear that word twice that all power belongs to God Psal 62. 11. his spirit is elevated to make this short hearty speech verse 12. Also to thee O Lord belongeth mercy From the Angels lively discourse with Mary about Christ who was to be incarnate and to be formed in her her heart being warmed shee turneth her speech to the Lord who sent that his angel Be it to thy servant according to thy word Luke 1. 38. So then holy ejaculations are the very spirits of the spiritual workings of God or at the least wise from the Lords spiritualizing of his Saints in his providences or ordinances and therefore great in their excellency Let us add another infallible Argument of the excellency of this duty of ejaculatorie It s of choice respect with God praier and that is from the high esteem and real respects which God himselfe hath expressed thereof Habbacucks discourse chap. 3. though most what doctrinal and onely something mentioned in a short way of petition verse 2. and of praising God verse 18 19. yet as from the most excellent part in Gods account it is all called his prayer ver 1. The penitent thiefs ejaculation Lord remember me when thou comest into thy Kingdome is graciously owned and answered by Jesus Christ This day shalt thou be with me in Paradise Luk. 23. 41 42. The Publican ejaculatorily praying Lord be mercifull to me a sinner goeth away justified Luk 18. 13 14. yea that ejaculatory Apostrophe of Moses to God Ex. 5. end Why hast thou so evilly intreated the people yet hath its gracious returne from the Lord chap. 6. 1. Then said the Lord Now shalt thou see what I will do to Pharoah The Israelites at the red sea were so afraid with a distrustfull fear that Moses bids them not to feare Exod 14 13. yet being thus afraid they cryed unto the Lord verse 10. 12. and both Nehemiah chap. 9. 9. and Joshua chap. 24. 7. testifieth that God heard that crie of theirs and put darknesse betwixt them and the Egyptians and drowned the Egyptians in the red sea David when in such a hurry of distrust that he said to God I am cut off from thy sight yet saith neverthelesse thou heardest the voyce of my supplications Psal 31. 22. the many short prayers which he then made Ejaculations are but short breathings of the Saints spirits but being breathed once they scarce ever expire in respect of the efficacies and issues of them These short speeches are as I may say best remembred their memorials are of a very long date with the Lord. That grey-headed ejaculation of Noah God perswade Japhet to dwell in the tents of Shem hath had now hath and still will have its answer in the Gentiles of Japhets coming into the fellowship with the Church Gen. 9. 27. The day of judgement that day although not a season of praying yet of full answers of such like praiers made with respect to the day Pauls short prayer 2 Tim. 1. 18. The Lord shew mercy to the house of Onesiphorus at that day shall have then a full return At that day when the Saints treasures layd up in heaven shall bee opened these lesser peices shall have their weight worth and use when it shall bee said these and these have been the prayers of such and such of the Saints and these and these are the issues and fruits of them to such and such Thus much touching the excellency of The necessity of ejaculatory prayer by reason of Sudden straits such ejaculations now of the necessity thereof The Saints sudden straits require prayer but will not afford time for continued prayer Room now then for ejaculatory praier At this dead lift now Moses his cry will doe well Exod. 14. 15. Then Jehoshophat must hye to heaven when begirt with blood thirsty men in continued prayer hee cannot but by ejaculatory prayer he may 2 Chron. 18 31. Then Jehoshaphat cryed to the Lord. Scrabling is but a poore shift for David when known in the presence of the King of Gath 2 Sam. 21. 10 11 12 13. and when no place or space for solemne prayer then welfare ejaculatory prayer Psal 32. title with verse 4 6. I sought the Lord and he heared me this poore man cried and the Lord heard him and saved him Asa when to join battel thus cryed unto the Lord his God with marvellous successe 2 Chron. 14. 11. David in that strait prayeth against Achitophels counsels Lord turne Achitophels counsel into foolishnesse 2 Sam. 15. 31. and the issue sheweth it took 2 Sam. 17. 23. Moses among a company of murmurers Exod. 15 24. hath none fit to joyne in prayer in a more solemne way yet verse 25. though he spake nothing vocally hee cryed thus effectually he cryed to the Lord and he shewed him a tree to make the bitter waters sweet Philistins are upon the Israelites then is onely roome for Samuels ejaculatory crye 1 Sam. 8. 7 8 9. and Samueâ— cryed unto the Lord and he heard him Hezekiahs deadly sicknesse will onely give him leave to pray thus 2 King 20. 1 2 3 7. heâ— turned his face to the wall and prayed Oâ— Lord remember me c. Sudden and strong tentations disable David to make such continued prayer but hee will then make manâ— Tentations of these ejaculatory requests Psal 30. 22 Neverthelesse thou heardest the crye of â—â— supplications when I cryed to thee Great griefs and presages fill the Saints hearts and lay their speech but then their hearts burst forth into inutterable sighs groans whose meaning the Lord knoweth Rom. 8. 26. Surely Saints as men of tender consciences ever and anon offending indeed but Failings as frequently smitten in their hearts for it cannot but bee often put upon it in the interims of continued prayer to bespeak mercy and pardon whilest their hearts are thus afflicted 2 Sam. 24. 10. And Davids heart smote him for numbring the people and David said unto the Lord I have sinned c. I beseech thee take away the iniquity of thy servant And as sudden faults of ours so sudden stroaks of God put the Saints upon this 2 Sam. 24. When David saw the Angel smiting the people he said It is I that have sinned what have these sheep done Sudden injuries from men cause an injured Injuries Jepthah to make his short appeale to the Lord saying The
Lord be Judge betwixt Israel and Ammon Judg. 11. 27 Israel injuriously begirts Judah and no other help for them but this Judah cryed unto the Lord Enemies 2 Chron 13. 14 15. Pharaoh with an huge host hath Israel at an advantage and they must needs then thus crye out unto the Lord. Enemies unexpected scornes of the Saints put the Saints upon these short appeals Nehem. 4. 4 5. Hear Oh our God fâ—r we are despised Their sudden affrighting of them doth as much they all made us afraid Now therefore O our God strengthen my hands Neh. 6. 9 The present hearing of the Princes good will to the Commonwealth put forth godly Subjects then present to affix their Ejaculatory Amen thereto 1 Kings 1. 36. Amen the Lord thy God say so too A sudden hand of God upon others put godly Judgments God Moses upon it thus to pray for Miriam O Lord heal her c. Numb 12. 13. and godly Hezekiah to pray for his people The good Lord pardon every one that prepareth his heart to seek the Lord though not so prepared And the Lord hearkned and healed the people 2 Chron 30 18 19. Any sudden notice of some special service of God unto Special services which some of the Saints are addressing themselves must needs put others that hear thereof by such sudden lifts of their hearts to give them a lift therein Is David going to a solemn Sacrifice godly Aâ—aunah will thus wish him good speed 2 Sam. 24. 23. The Lord thy God accept thee Eli perceiving Hannahs Prayer-business 1 Sam. 1. 16 cannot but add his fiat also ver 17. The God of Israel grant thee thy petition Sudden weighty changes of some of the Saints in their Changes outward condition put others that hear of it upon this holy service of love to them as Boaz his godly neighbours Ruth 4. 11 12. The Lord make this woman like Rachel and Leaâ— c. Sudden and unexpected Kindnesses others kindnesses shewed to the Saints will put them to speed such a kind of Messenger as this to heaven presently to tell their Father of it Ruth 2 19 20. Naomi seeing Boaz his kindness to his daughter Ruth saith Blessed be he of the Lord that hath not left off his kindness to the living and to the dead Besides even one Ejaculation of the Saints Continuation of Prayer puts them upon making more upon praying thus also without ceasing One Ejaculation begetteth another Isai 26. 9. With my soul have I desired thee in the night yea with my spirit within me will I seek thee early because they had thus prayed they will pray yet more Psal 62. 1 Hear my cry attend to my prayer yet no words there of mentioned and ver 2. From the end of the earth will I cry he had thus cryed and he will therefore cry againe and again As billowes of ten ptation ever and anon stop his mouth and â—nâ—errupt him so as he now and then doth but peep above water and get breathing space he will thus cry Lead me or guide me or carry me to yonder rock which is higher then I. Hence Jonah in his perishing condition mentioneth his Praiers plurally there were many of these short Praiers like Messengers sent Poste in some great and present stress one after the other to speed succor from heaven Jâ—n 2. 1. 2 7. My Praiers came in unto thee Yea these holy Traders with Heaven using to make as quick returnes as speedy dealings thus with the Lord as they gain upon the Lord they are suddenly sending for more and bespeaking yet more blessing from him When Moses by his short Prayerâ— hath got a grant of God My presence shalâ— go with thee Exod 33 12 13 15 16. compared then doth he in a holy wise grow upoâ— God He hath one short yet no smal requesâ— more ver 18. I beseech thee shew me thy glory And chap. 34. 9. he hath another requesâ— yet more Pardon our iniquities and take uâ— for thine inheritance So Abrahams shorâ— requests as they are granted Gen. 18. so they multiply If there be fifty Lord in Sodom wilâ— thou not spare it and then if but forty five then if forty then if thirty then if twenty then if ten Thus much also be spoken to shew the necessity Reasons why 1 From the honor it puts on God of this Duty in sundry respects Let us now briefly add a Reason or two yet further to enforce this duty The first is taken from the nature and property of this duty which honoureth the Lord in a special manner as a glorious In his immensity and Omniscience Spirit which needeth not any words of ours to express what we would to him He can hear the holy language and speech of our spirits he understandeth the meaning of sighes not to be expressed Rom. 8. 26. Ejaculatory Prayer proclaimeth the Lord that he is not as the Idol Gods who needeth not to be awakened by loud out-cryes as 1 Kings 18. 27 as Elijah derided Baals Priests wisheth them to cry aloud c. Who needeth not to be carryed up and down as dunghil Gods do Jer. 10. 5. No this proclaimeth to all the world that the God of the Saints is an all-seeing God espying the least moving of their desires to him that he is in all and through all and filleth every place yea that he is a very present help at any dead lift that he is a God hearing Prayers all sorts of Prayers the shortest of them If Ephraim but lisp and wisper out Turn thou me and I shall be turned c. God saith I have surely heard him Jer. 31. 18 19 20. If Israel take unto them words prayer-wise though but short Take away all iniquity and receive us graciously c. God can and will say I have surely heard him and observed him Hos 14. 1 2 3 8. This glorifieth him as one who assuredly waites to be gracious that any such cry and whisper as this is of the Saints is attended by him Isai 30. 18. The Lord waits to be gracious and ver 19 is a demonstration thereof The Lord will be very gracious at the voice of thy cry The second Reason is taken from the precious fruits of the conscionable exercise 2 From the Fruits of it It s a means of this duty of such sudden and short lifts of the heart to the Lord. 1. It is a very special means to keep our 1 To keep us Spiritual hearts very Spiritual and savoury when so often in heaven taking some short turnes with God and Jesus Christ When so oft with God distances will not so easily grow when conversing so with God there is more of his brightness more of his Image upon such an ones face and heart When gracious persons are ever and anon making such holy stands and pawses of spirit lest being let go too long and at too large a teather they grow unsavoury they are kept
Stevens ejaculatory praier at his death Lord lay not this sin to their charge And assuredly many of the blinded Jews who ignorantly crucifled the Lord of glory fared the better for the ejaculatory prayer of Christ Father forgive them for they know not what they doe Luk. 23. 34. Witnesse the conversion of thousands of those who had a hand in crucifying the Lord Jesus Acts 2. 36 37 38 39 40 41. verses compared Other Saints likewise fare the better for this that the ejaculatory prayers of others of their brethren for them are acceptable prayers to God Onesiphorus will fare the better for the short prayer of Paul at the very day of judgment 2 Tim. 1. 18. The Lord grant that he may find mercy at that day How well then is it in all respects that God will have his Saints praying continually with ejaculatory prayer also 2. In that it is a service which the Lord Second Motive It is that upon which the spirit putteth us often by special motion of his Spirit put his saints upon oft times as well as by general command requireth the same Let me hear thy voice saith Christ to his people Cantiâ— 2. 14. To which the Church answereth in an ejaculatory prayer verse 17. Turne my beloved and be thou like a Roe So Cantic 8. 13. The Lord putteth them upon speaking to him Let me hear thy voice to which they returne an ejaculation ver 14. Make haste my beloved now it will not bee safe to neglect any such motions made by the Lord and by his spirit lest being grieved he withdraw from us 3. In that the most spiritual persons Third motive it is that which the choysest Saints practise much have been and are thus exercised in those holy ejaculations as was Christ as Luke 3. 21. When he was baptised he so prayed when those Disciples returned with that successe he lifts up his heart Luk. 20. 21. I thanke thee O Father Lord of heaven and earth So John 2. 27 28. Father glorifie thy name And so Luke 23. 31. Father forgive them for they know not what they doe So Matthew 26. 46. My God my God why hast thou forsaken me So Luke 23. 46. When to leave the world Father into thy hands I commit my spirit Thus David and Nehemiah and Moses and others who were most spiritual how oft were they thus praying 4. In that ejaculatory prayer hath prevailed Fourth Motive it s very prevailing with God with God for great things persons have been healed of plagues As upon such a prayer of Hezekiah 2 Chron. 30. 18 19 20. verses God hearkned and healed the people Wonders have been done by it as when upon such a Prayer of Isaiah the Sun goeth backward 2 Kings 20. 11. Isaiah cryed unto the Lord and the Sun went back ten degrees Such wonders were done hereby at the red Sea Nehem. 9. 9. as formerly was shewed Now in the second place consider of some Helps to pray thus 1 Heavenly mindedness Helps to help us this way 1 Get and maintain a spiritual frame of heart walk much with God in Meditation and the like and frequent occasion will be offered of such like talking with him A heavenly heart will be often lifted thus heavenward When Simâ—on was in such a frame then Lord lettest thou thy Servant depart in peace Luke 2. 29. So when John is in a like frame then Come Lord Jesus Come quickly Revel 22. 20. One Ejaculation or other ariseth out of the heart in such a frame and as a branch thereof get our hearts weaned from the things of the world be as one leaving the world and then an old Jacob will be mounting thus Gen. 49. 18 Lord I have waited for thy Salvation David who was a weaned child was much in holy Ejaculations so was Davids Lord who was so much above the world such have most to do in Heaven and therefore so oft moving that way 2 Get a humble soft heart sensible of sins and self emptinesse Broken hearts will bee often breathing out Ejaculatory sighs and requests The humbled Thief upon the Cross and Publican in the Temple had their Ejaculations 3 Keep in life and light as much as may 3 Sense of Gods love be the sense of the love of God in Christ when the Church is in Christs armes and as in his bosome then she hath her Ejaculatory request Set me as a seal upon thy arm c. Cant. 8. 5 6. This stirreth up holy love in us to God and that will be making ever and anon abrupt expressions of its desire to him Touching the third thing consider of these Cautions Cautions 1. That it bee not too seldom 1 Content not our selves that more rarely wee have some one lift this way but be ever and anon sending up some short requests unto the Lord foure times in one Chapter is Nehemiah doing thus upon several occasions 2 Look that we do it not in a Petitionary 2. That it bee not only in a Petitionary way way only but praising way as well So David Psalm 8. 3 4 5. When I see thy Heavens c. I said What is man that thou art thus mindful of him So Jesus Christ I thank thee Father Lord of Heaven and earth that thou hast hid these things from the wise and prudent and revealed them to babes Luke 10. 21. and John 11. 41 42. Father I thank thee that thou alwayes hearest me 3 Look that be not a bare formal cry 3. That it be not in an affected way for fashions sake a customary Lord have mercy upon me or Lord blesse me or the like in a morning or at going to bed resting therein as if now some goodly service were done or that sufficeth or a more forced out-cry to God occasioned from sudden terrors or distrusts and the like or an hypocritical semblance of a heart lift to heaven by an affected lifting up the eys when in others company or in a seemed squeezing out a hollow hearted sigh in stead of such cordial Ejaculations to which we have been all this while exhorting Lastly Look that none under this pretence 4 That it thrust not out Solemn praier lay aside the due and constant exercise of publick or private Praier in a more continued way Let not one duty justle out another Continued Praier in solemn manner is our duty as well as Ejaculatory Prayer as God willing we shall see in the following part of this Discourse we are the rather to make conscience of Ejaculatory Praier that we may be sit for solemn Prayer and we are so to pray in a continued Prayer as it may leave us sending up our after Ejaculations unto heaven CHAP. III. Touching more solemn and continued Prayer and particularly of Publick Prayer WE have spoken of Ejaculatory Praier proceed we now to consider of Solemn and continued Praier which is either Publick or Church Praier Private or Family Prayer Secret or Closet Prayer Begin
we now with the consideration of Publick or Church Praier which is also included in this indefinite Precept written to the Church of the Thessalonians collectively as wel as distributively considered 1 Thes 1. 1. Whence also in this Chapter hee exhorteth them to due esteem of their Officers vers 12. and vers 20 of the Ordinance of the Ministerial Dispensation of the Word So then Publick or Church Prayer is a Duty also which we ought conscionably to attend in the season thereof 1 Tim. 2. 1 2 3. Paul exhorts that in the first place Prayers Act. 16. 13. be made for all sorts of men namely Publick Prayers and maketh the same very good and acceptable in the sight of God It is emblematically set forth under the notion of four living Creatures and four and twenty Elders met in way of worship of God Rev. 4. 8. 5 8 10. For our better proceeding herein consider 1. Of the requisites to Publick Praier 2. Of the Reasons of it 3. Of some Use of it Touching the first Some things are Things required of such as are to pour out publick praier required to such as are to bee the mouth of the Church in Praier some things in such as joine with them Of the former sort of requisites are 1. A publick Call So it was of old Deut. 1. A publick Call 21. 5. The Priests the sons of Levi shall come neer for them hath the Lord thy God chosen to minister to him and to bless in the name of the Lord which was in Prayer-wise as Num 6 23 24. c. On this wise shall ye blesse the children of Israel saying The Lord bless thee and keep thee the Lord make his face to shine upon thee and be gracious to thee c. Now this Call to become the peoples mouth to God as it respecteth God so it is amongst other things Gods fitting them with abilities as for Preaching so for Prayer and his sequestring them accordingly thereunto as to their work whence that Acts 6. 4. We will give our selves to Praier and to the Ministry of the Word namely as we are Ministers and in an Authoritative way both alike are Ministerial acts and gifting for the one as well as for the other is a choice part of a Ministerial Call That which we render consecrate Aaron and his Sons namely for their work Exod. 29 9. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Lev. 8. v. 22. The Ram of Consecration of the Levites is in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ram of Fulness or as it is in the Hebrew Fulnesses As if such men by their Calling were very full men of all Abilities for their Ministerial works yea as if it were one maine part of their Call to be that way as complete as may be Hence also the Annointing of the Priests Exod. 28 41. In taking of the holy unction of the spirit and the gifts thereof in them Joshuah the Priest must have as the garments of Righteousness and Holiness through Christ with other Saints Zach. 3. 4. so a fair Mitre upon his head ver 5. as one honoured above all others in a manner for his head Ornaments and Abilities in his Ministry The Elders in the Apostles dayes called to that Office they were gifted upon any occasion to make an inwrought Prayer James 5. 14 Let them send for the Elders and let them pray over him and vers 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inwrought Prayer of a Righteous man availeth much Both the Officers yea and Members also of pure Churches in the dayes of the Gospel as those four living Creatures and twenty four Elders graver Christians are represented as gifted for Prayer Having Vials filled with odours of Prayers Rev. 5. 8. And surely such as are to be the Chosen constant Speakers of the Assembly to the Lord they had need have choice skil in all holy and heavenly praying-oratory such as are to be the chosen champions as I may say of the Congregation to wrestle it out with God on their behalf they had need have the art of holy wrestling or prayer Such as are the chosen Solicitours for this or that corporation as they had need to bee acquainted with the people well that they may be able to make every ones prayer and plea and complaint and the like So had they need to have the choice skil and holy art of pleading with the Lord as cause shall require This call of such as are to be the officers and more constant mouth of the Congregation in prayer consists in their free Election and full Approbation for that and other ministerial work some way manifested and expressed by the people together with their owne free consent thereunto Thus the Levite set apart of God to the ministry of old and amongst other things therein to blesse in the name of the Lord or to pray and praise God publickly Deut. 10. 8. The Elders of the Congregation on the congregations behalfe are to impose hands upon them Num. 8. 9 10. in testimony of their solemne call of them to ministerial work God will have no one to bee the mouth of any Church who shall be a burthen or grievous to it he will have none forced upon it but rather have such a mouth as the body shall desire gladly thereby to breath out its requests and desires to the Lord. Nor was the Lord more tender of old of the orderly administration of his publick worship then he is now then the peoples call was Gods call he set the Levites apart to bless in his name in their setting them apart for that end And so it is now publick prayer is the publick act of the Church there should then bee a publick hand in it not onely in joynt consent to the petitions but by solemne call of him which preferreth the same in their names to the Court of heaven It is of great concernement to every one in the church as what words and how so by whom the same are spoken in the Lords ears as their words They who draw so near to the Lord to deal in Christs name for so many others had need be approved of God for that end and that they are not if not approved of his people In a word it is no small incouragement to such so called against all inward and outward discouragements and tentations which they meet with in their work that as they are in Gods way so in the place and about the work in special to which the Lord by his people did call them A second requisite to him who is to 2d Requ 2 Praying in the spirit pray as the mouth of the assembly is that he pray in the spirit Eph. 6. 18. praying with all manner of prayer and so with publicke prayer also in the spirit not alone with our hearts or spirits but praying in the holy Ghost Jude 20. Or by a gift and by the immediate help of the holy Ghost Even
9. My God whom I serve with my spirit 6. Because such prayer is most costly 6 It s most costly to him who is the Churches mouth and so a Sacrifice most sutable to a Saints own desire and best accepted of the Lord such an one will say as David in another case 2 Sam 24 I will not offer to the Lord that which cost me nothing The Tabernacle and Temple-Incense resembling also Church Prayer as in the matter costly so in the manner it cost much pounding and beating Exod. 30. 36. the Mincah for the Congregation as well as that for any particular person was to be of fine flower Levit. 28. Church Praier also resembled thereby would cost the Officers thereof much sifting The lips of that Spouse or Church of Christ which is fo fair Cant. 4. 7. they are ver 3 like a thred if Scarlet fine spun and twice dyed in the wool and in the thred very costly whether speaking in Prayer or Preaching 7 Because such as are the called officed 7 It s sutable to the gifts of called Officers mouthes of the Church they are as hath been shewed gifted for publick prayer in their names as well as preaching as Gods mouth to them wherefore they ought upon all occasions to be exercising that one Talent as well as the other True it is that some of these Stars differ from other in the glory of their light and brightness but yet every of the Stars in Christs hand shine from an inward light in such publick Worship of God Each ones Vial is not of the same capacity yet each Church Officers Vial and Vessel hath its proportionable fulness of such holy odors of praier Rev. 1. 20 5. 8. 8. Because this way of Praier as it hath clearest warrant from the Word as before 8 It s least offensive to the Saints proved so is of least scandal to the choicest of the Saints as experience of former and later times abundantly witnesseth A third Requisite unto such as are the 3 Requisite Holy wisdom mouth of the Assembly in Prayer is holy wisdom and diligence in observing as their owne souls special occasions so those of the Congregation Those four living Creatures resembling Church Officers Revel 4. 6 8. they are full of eyes for that end to look through both themselves and others as they are publickly to worship the Lord. A fourth Requisite is sympathizing affection 4 Sympathy with the people in their cases as if their own So the people of old Hebr. 5. 1 Other Requisites might be mentioned but I forbear Requisites of the second sort in such as Requisites in the people 1. Assent of faith joyn in Publick Prayer are 1. Assent of faith with oneness of mind and heart sutable thoughts and affections All the precious strings of the gracious minds and hearts of such as are present should be tuneable as it were and symphonize in this Lesson of their chief Musician Matth. 18. 19. if they agree in one or symphonize as the Greek phrase is Those holy Suppliants in Acts 2. 14. They continued with one accord in Prayer Hence that resounding of a redoubled Amen at the publick Blessing Nehem. 8. 6. Hence such care had that publick Prayer may be expressed in a Language understood by all that the people may annex their Amen thereunto 1 Cor 14. 16. 2. A gracious and serious attention and 2 Attention intention of spirit thereon God putteth such of his officed solicitours upon the mention of the several cases of his people present and every one had need attend the calling out and handling as it were of his case not neglecting others Each ones spirit hath need to write as I may say his name to such a Corporation-Petition and be ready in heart to say Lord this indeed is the desire of my soul this is my very grievance and burden Lord c. If poor souls who haply have lien spiritually wind-bound meet with any holy gale of the Spirit therein they had need be ready to hoise their sail to catch it and improve it 3 Amity and sweetness of spirit and of affection both towards him which prayeth 3 Amity in their steads and them which joyn with them therein in publick Prayer all and every one must lift up pure hands without wrath and doubting 1 Tim. 2. 8. for then all are as one in their joint desires and are as persons put in each others steads and cases expecting the love and forgivenesse of God for each other and had need be in such a frame as to yeild love and forgivenesse each to other Matth. 6. 12. Forgive us our debts as we forgive our debtors 4. Holinesse and heavenlinesse of heart 4 Holinesse Publick Praier must have pure hearts as well as hands 1 Tim. 2 8. and James 4. 8. the vials from which both Officers and Members of the Congregation offer up such odours must bee golden Vials Revel 5. 8. 5 Faith 1 Tim. 2. 8. Hands lifted up in publick prayer without doubting Every 5 Faith one should put to his Amen of Faith as well as of assent or desire Lastly Reverence Hence in that representation 6 Reverence of publick Church Worship all fal down and worship Rev. 4. 9 10 Psal 95. 6. O come let us worship and bow down and let us kneel before the Lord our Maker What gesture is most meet in publick Quest prayer Such a gesture as may best express much Answ holy reverence as kneeling or standing Touching the gesture Kneeling or standing not sitting up not sitting And that for these Reasons 1 In that in publick prayer there is a more solemn presence of God and of his holy Angels We are in special wise before the Lord our Maker and regard is to be had to our carriage in Prayer because of the Angels 1 Cor. 11. 4. 10. compared The very Angels cover their faces when the Lord is in his Temple as on his Throne Isai 6. 1 2 3. much more cause have we who in publick prayer do all come a begging to come with a publick Petition to our glorious King to offer it up to him upon our bended knees to be very reverend in our gesture 2 In that God giveth it in most special charge in publick Worship of Prayer that it be very reverent for that charge of each other recorded Psal 95. 6. Let us bow down kneel before the Lord our Maker respecteth not any other part of Worship so properly as publick prayer as is evident and that mutual charge of Gods people each of other is but the eccho and result of Gods charge first given to them so to do If Daniel in secret prayer will be kneeling much more should we in publick prayer Dan. 6. 10. He kneeled upon his knees three times a day c 3 In that the examples of the Saints exercised in publick prayer is either standing 2 Chron. 20. 3 6. And Jehoshaphat stood
and divisions if any such should be amongst us Reason 5 5. Because publick prayer is in a special 5 It s very delightfull to the Lord. sort delightful to the Lord hee putteth his people in special wise upon it Psal 81. 10. Open thy mouth wide in prayer and I will fill it hee is therefore troubled if publick prayer as well as private be neglected Esay 43. 22. Thou hast not called upon me O Jacob Jesus Christ is very ready to present and perfume publick as well as more private prayers of his Saints Rev. 8. 3. The Lord is ready to reward it in his people Let all the people or Gentiles prayse thee was the Churches prayer Psal 67. 5. and verse 6. Then shall God even our God blesse us they praying for a blessing upon others triumph for a blessing as upon others so upon themselves It is good and acceptable to him that publick prayer bee made for all Saints 1 Tim. 2. 1 2 3. Christ took it kindly that the multitude opened their mouthes to beseech mercy for one that had an imperfection in his speech and beseech him to lay his hands upon him Mark 7. 32. Vpon which he cured him verse 33 34 35. Reason 6 6. Such manner of approaches of Assemblies 6 It s a fruit of Christs death and represents his publick spirit to the Lord are a fruit of Christs purchase that way to Gods throne i◠made by the rending of the vaile of Christs flesh Heb. 10. 19 20 22 25. compared it represents the very spirit of Christ which is all for the publick good of his people There are in publick prayer the special influences of the spirit which were scattered in many compacted and gathered as it were in one the waters of various graces running in several gracious hearts as in sundry channels doe here disburthen themselves as in one pleasant and mighty streame One instrument alone well tuned will make good musick in Gods eares but he delights much in these praiers in consort where sundry two or three symphonize in what they ask it shall be done Matth. 18. 19. For there is Christ in the midst of them when thu◠gathered together in his name verse 20. Reason 7 7. Because publick prayer is a publick It s a publick ingaging and uniting of hearts engaging and compacting of the hearts and spirits of Gods faithful ones Acts 2. 42. They continued stedfastly in prayers ver 44 And all that believed were together and hal◠all things common Zeph. 3. 9. That they may all call upon him to serve him with one consent or one shoulder as it is in the Hebrew As if the former were meanes of the latter The joynt exercises of mutuall graces in the common work breedeth and feedeth love and mutual respect As it is with any two or three Ministers or other godly persons using to pray most together they love and cleave most together as Musicians that use to play often in consort together they use to be most friendly to each other So is it in an assembly of persons conscionably exercised in publick prayer Let us now apply the consideration of this of publick prayer as our duty First in way of reproofe of such who Vse 1 come not constantly or if they doe they Evils of not or late coming to publick prayer come not seasonably to publick praier but they come dropping in when the duty is halfe or almost finished These write not after their copy set them in that representative of pure worship in Gospel-Churches Revel 4. 8 9 10. When the foure living creatures representing the officers are to lead the rest and to begin and carry on the publick worship the rest of the Congregation represented by twenty four Elders for their gravity and experience in matters of the Gospel they are also present ready to fall downe in testimony of their joynt accord in the worship And observe it none of the number are wanting There is not a third or fourth part or half or three parts of the company as too oft with us when to give glory to God in prayer and thanksgiving but there are the whole assembly of Gods spiritual Priests by profession and holy calling the whole twenty foure This also is not according to the expresse pattern of the Primitive Church and the members there they continued stedfastly as in other parts of worship so in praier and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noteth their ready attendance upon the same as well as their continuance therein The same word is used Acts 10. 7. for the Souldiers waiting upon Cornelius and of Rulers attending on their work Rom. 13. 6. But for the further whetting and sharpning this admonition Consider First that it is a sinne of omission such 1. It is a sin of omission doe not joine in a duty of publick worship to which each of the assembly are bound being therefore publick as that which concerneth all such doe not give the Lord this holy sacrifice in the time of it God is not now lesse interested in the time of his worship as well as in the worship it selfe then of old Numb 28. 2. You shall observe to offer them in due season The very Prince who of all other hath weightie occasions lying upon him to withdraw or delay his coming into the assembly in the time of publick worship under the Gospel allusively represented under notions proper to that of the Law yet Ezek. 46. 10. And the Prince in the midst of them when they goe in shall goe in and when they goe forth shall goe forth He is to be there with the first and stay till the last all the professed subjects and lovers of Jesus Christ are to watch dayly at his gates and wait at the posts of his doors Prov. 8. 33 34. They are therefore to be in readinesse as those who watch and wait for any holy opportunitie of Christs publick ordinances and worship and so of this of praier among the rest or else they break rule neglect their duty How unsutably doe such walk to the example of other godly people abroad mentioned in Luk 1. 21. The people were there al waiting til Zachary had done offering incense and Exod. 35. mention is made of troops of women assembling at the doore of the Tabernacle 1 Sam. 2. 22. Yet women in regard of family occasions of children and the like if any might have been excused Peter and John went to the Temple at the houre of prayer The Tabernacle and Temple then where they were wont to assemble had publick prayers offered up among other services And not less diligence in ready attending publick worship prayer among the rest is prophecied of as in these dayes of the Gospel witness that Psal 110. 3. Thy people shall bee willing or free and forward sacrificers in the day of thy power Esay 60. 8. Who are these that flye like doves to the windowes Zach. 8. 21. Let us goe
upon 1. They are all the Guides charge the Masters of the family It was typed of old by that Exod. 16. 16. they were to provide Manna for all their housholds according to their eating Exod. 12. 4. they were to provide a Lamb for their houshold according to their eating So Levit. 16. 11 17. the Priests as Masters of their families were to offer up Sacrifice as for themselves so for the cleansing of their houshold sins David as a King prayeth with and for his people first that the Lord would bless them 2 Sam. 16. 18. but as a guide of his own houshold his care is to return thither to bless them 2 Sam. 6. 20. or pray for a blessing upon them verse 20. And hence by the blessing of God on such Godly care of guides of families as well as on other meanes families have become Churches Rom. 16. 4 5. The second Reason is taken from the proportion 2 They are in extraordinary family praier to be present with the guides of ordinary private Worship and seeking of God in an ordinary way to that of seeking the Lord in an extraordinary way Many causes might exempt sundry of the family in this case rather then in the other Yet in such a case Hester will have all the maids to fast and pray with her Est 4. 16 The whole families apart do also in an extraordinary manner humble themselves thus before the Lord Zach. 12. 10 12 13. The third Reason from the proportion 3 They must all attend the Guides in publick praier of our private Worship and seeking of the Lord in a private manner to that of seeking God in publick with our families All and every one as far any way capable are therein to be present as Deut. 12. 7. and 14. 26 and 16. 11. and other Scriptures shew and therefore also herein The fourth Reason Because the whole 4. They all share alike in family blessings family do or may share in the blessings upon the family and therefore it is meet they should joyn in family prayer and praises for them Both children servants and so journers were thankfully to rejoyce before the Lord upon this ground because God blessed his peoples Increase and the labours of their hand Deut. 16. 12. 14 15. The fifth Reason Because the whole 5. They are all lyable to family guilt houshold is something involved in the guilt of the sin of the guides who thereby trouble their houses Prov. 15. 27. as Achan did his Meet it is therefore that all of them should partake in the good gifts and services of their guides and with them seek to divert the evils which may else bring judgment on the family Quest Supposing some of the servants bee Quest ungodly must a godly Guide pray with them Answ 1. Care would be had that wee look out the faithfullest to dwell with us Answ 1 Psal 131. 6. 2 If others be cast upon us yet we are to joyne with them at this family Worship because they are not to be denied the help of any appointed Meanes which may further their Spiritual good as in publick so in private we may and must pray with and for all sorts who have not sinned a sin unto death as one means of their being saved 1 Tim. 2. 1 2 3. James 5. 16 17 18 19 20. A sinner may come thereby to be turned from the error of his way Only Prayer with such would be shaped in many particulars so as their particular cases may be laid open before the Lord. Quest Suppose some one of the family bee more obstinate and either refuse to joyn with Quest the Family or if present doth occasion usually wrath and disturbance there Answ 1. That rule 1 Thessal 5. 14. respects all in either relation and so Masters Answ 1 in theirs to admonish the unruly and when they have done to have patience towards all sorts as Ministers in their places towards their people are in meeknesse to instruct them that oppose themselves if peradventure God may give them repentance 2 Tim. 2. 25 26. So are Masters in their lesser Assemblies Christ the Master of his houshold as he calls himself Matth. 20. 25 did not refuse to pray with them though Judas was amongst his houshold Disciples and he knew him to be a Divel John 6. 70 71. 2 The help of the Magistrate is seasonably to be used if patience in the use of fairer means avail not for he is a terror to evil doers Rom. 13. 4. 3 If neither means work amendment such as make deceit their work and trade in lying ever and anon telling lies notwithstanding all meanes used to reclaime them should not abide in any godly Davids house Psal 101. 7. The Bond-servants child who will be scoffing at the promised Seed ad persecuting him must out with his mother and all from Abrahams family Gen. 21. 9 10 12. Quest What is to be done in case of occasional scattering of the Family as when many of Quest Jacobs family are occasioned to be in Dothan divers miles distant from the rest of the household or that Moses must be in Egypt and his family in Midian Exod. 18. 2 3 4 5 6. In answer hereunto let us shew some cases wherein it may be lawful for the Guides Answ of the Family to be absent from the whole or part of the family for a season Let us annex some Cautions about it To the first I answer Such absence may be lawful 1. When it is occasioned by zealous attendance on the means of Grace which they 1. Guides may be absent want where they are as when those of the Tribes are fain to travel far to the Worship of God at Jerusalem Psalm 84. 6 7. and Matth. 15. 32. Diverse there were for divers dayes absent from their families attending upon Christs Ministry and not reproved for it but encouraged to it as appears by the miraculous provisions made for them 2. When it s occasioned from the persecution by the enemies of Grace as those Priests and Levites were forced to flee from Jeroboams to Rehoboams jurisdiction there to provide for their families which shortly after followed them with other people 1 Chron. 11. 16 17. 3 When it is occasioned from personal Callings and Offices to be exercised in places distant from part of their families at least as those Levites and Priests leaving their suburbs and part of their families with their Flocks in their fields c. Numb 35. 2 3 4. Nehem. 13. 10 11. So Moses for a time disposed of his wife and children to be in Midian with her sons whilst he more fully attends his work in Egypt Exod. 18. 2 3 4 5 6. in which case Seafaring men of Zabulon Merchants and Mariners are encouraged by the Lord to rejoice in their goings out Deut. 33. 18. So military men albeit they had dedicated their houses to holy Services yea the rather because they had done it they must out
haply can or will do as they do So Chemnitius Cartwright Aretius and Musculus upon Matth. 6. 6. they expound this of prayer in retyred places And albeit the intent of Christ be not meerly to prescribe closet Prayer in that Scripture as each Christians proper duty and much lesse to prescribe it as all the prayer which he calleth for from his people yet we may safely conclude that hee therein commendeth and commandeth closet praier of each Christian alone by himself as one special way of praying to him who seeth in secret and as that wherein they shall give a special testimony of their sincerity and avoid that vain-glorious affection of mens praise which the Lord Jesus there blameth in the Scribes and Pharisees Touching this Duty then consider we 1. Who must pray thus alone 2. Why And 3 What use wee are to make thereof Touching the first we say none are excepted Each one must pray alone who are of understanding to know what they are to do therein whether younger or elder high or low rich or poor bond or free Male or Female as they are all one in point of dignity and priviledg in Christ Jesus Colos 3. 11. Gal. 3. 27 28. as they have and professe each of them an interest in him who is and seeth in secret as their Father Matth. 6. 6. Pray to thy Father which seeth in secret c. Every one severally apart as well as jointly together is to cry in secret also Abba Father Gal. 4. 6. the very wives apart must be improving their spirit of Supplication in an humble and contrite manner as well as together with their family yea sometimes in an extraordinary manner must they thus mourn even pray and fast apart and therefore much more may they must they pray contritely in an ordinary way when apart from the rest of the Family the wives who have so many occasions more then others from little ones and other houshold affairs to take up their time above others yet are not exempted from this holy exercise and therefore by proportion none else are exempted from it Touching the second The Reasons enforcing Reasons why 1 Gods promise undertaking and encouraging it this duty are 1. Taken from the Promise of God partly undertaking that it shall be so that his people shall be enabled to pray apart by themselves and shall exercise themselves therein as Zach. 12. 10 11 12 13. he promiseth to pour upon them the spirit of Supplication and that they should mourne or pray in an humble and contrite manner by themselves alone and partly from his promise to his people when at any time thus exercised in secret prayer when none else sees them when or how or how long they pray he will reward them openly partly in this life All shall see and manifestly perceive by the fruit thereof that Isaak Hannah and Zacharias did pray alone to their heavenly Father for the fruit of the womb The Holy Ghost recordeth it in the Scriptures and thereby holdeth it forth to the view of every eye to whom the Word shall come how honourably God hath accepted and rewarded secret praier All shal see that Moses is wont to be with God alone by his manifest and notable prevailing with God if he but go aside and pray to the Lord blinded Pharaoh himselfe shall do it and therefore is often entreating his prayers for him and his people Exod. 8. and 9. and 10. so the Jewes could not but perceive it whence they recourse oft to him to pray for them Numb 11. 1 2. and 21. 7 8 9 and the places shew a manifest reward of that his praying granted and given out thereupon How openly did God reward Daniel who was wont to pray to his God in secret Dan. 9. 10. with manifest deliverance from so great a death ver 23. and with the notable ruine brought upon those who would have forbidden and hindred him from that holy exercise of his but three dayes together verse 5 6 7. and 10 11 12 24. compared The more the Saints do thus secretly also acquaint themselves with God the more notable good shall come to them the very light of God shall shine upon the wayes of such the very Iland where they are shall fare the better for them Job 22. 21 27 28 30 compared And as in this life so in that which is to come will God reward them openly when God will bring every secret work to judgment of remuneration Eccl 12. 14 when the Saints shall receive according to the good they have done in the body 2 Cor. 5. 10. Then shall their secret seeking of Gods face also come to light It shall be shewed before the whole world how many many a time such and such of Gods hidden ones have been serving him with their spirits and that they have been and now fully are thus and thus graciously rewarded not a tear of theirs shed in their pouring out their souls thus before God but he bottled up Psalm 56. 8. and at that day it shall appear they were not lost their waters at that wedding day will be turned into wine The second Reason is taken from divine providence ordering Closet occasions fit 2. Closet occasions only for secret expressing and opening them before the Lord as some secret personal heart-plague 1 Kings 8. 38. Some secret snares layed for this or that Saint of God by men or divels as by so many cursed Fowlers But in the use of this means of calling thus personally and particularly upon God he delivered both Christ the Lord and his members in particular Psal 91. 3. He shall deliver thee from the snare of the Fowler c. and ver 15. He shall call upon me and I will answer him c. The Saints by secret prayer do countermine the secret stratagems of their subtle enemies Psalm 9. 13 15 16. The third Reason may be taken from the approved examples of the choicest of Gods 3. Examples of the Saints so exercised Saints this way exercised As that of Daniel three times a day Dan. 6. 10. that of David as oft Psalm 55. 17. that of Isaac using daily to go out into the fields alone there to meditate or pray as the Geneva Bible reads it Gen. 24. 63. That of the Lord Jesus Mark 1. 35. Early in the morning before he healed the Leper he was praying alone in a secret place And Luke chap. 5. 12 13 14 15. compared with verse 16. instanceth in a like practise of his after that cure which he wrought He withdrew himselfe and went into the wilderness and prayed yet not much space of time betwixt the one and the other Luke 6. 12. He went out into a Mountain and continued all night in prayer and he was then alone for verse 13. When it was day he called unto him his Disciples Matth. 14 22. he sendeth away his Disciples first by ship and verse 23. He goeth apart into the Mountain to
31. 9. Such have little love to others who are little with God apart in praier If we had more Have little love to others of Cornelius his spirit to be conscionably exercised in praying alone also we should have more love to Professors Full of Prayers and Alms fruits of Charity was his commendation Act. 19 2 4. And it is well if the Spiritual Chaldees the souls enemies are not gotten into such mens hearts as of old they did into the Temple yea and that God himself be not Ly open to desertion departed from such as of old from the Temple when this daily Sacrifice and Offering of holy prayer unto God ceaseth with them Surely Daniel was not of these mens temper who though he had such vast Imploiments Imitate not best examples as to take the accounts of the other Princes of the several Jurisdictions and many other State affaires to dispatch yet would not no not for one day no nor one time in the day omit this his constant exercising himself in secret prayer yea when it cometh to a matter of hazard of his life and all his worldly honours yet to forbear this his course of daily seeking of God in secret prayer he had not such a thought Why I need not thus hazard my self I may forbear praying thus to God in my chamber for a while It is but a matter of my own liberty I may pray thus but I am not bound to pray thus by any command of God No verily he saw more in Gods command then so which was of more Soveraignty with him then any earthly Monarchs command He will not only deny to pray to the King as a God which had been a sin of commission but he will not forbear for the Months space praying to the God of Heaven in his chamber which had been a sin of omission Isaac who had such weighty matters as the change of his condition to have occasioned some omission of his retired converses with God yet then also will not leave his usual work of going out into the field to pray Gen. 24. Nor will Jesus Christ whose example is a forcible Argument to urge our imitation of his holy practise he will not omit this holy businesse of secret prayer albeit he had many others of great moment to attend in their seasons hee will rather borrow time from his natural rest in the night if so fully imployed in the day Luke 21. 37 he will get up the earlier in the morning before day rather then want an opportunity for this holy exercise Mark 1. 35. yea when the multitude came together to hear him and be healed of him he will not omit this work but withdraweth for that end and they must stay the while Luke 5. 15 16. yea his chiefest Followers must be dismissed whilst be attends this holy practice Matth. 14. 22 23. And to conclude this Use It would be a shame Are worse then Papists that blind Papists and superstitious Votaries should be more zealous in their way of secret Devotions then we in our secret addresses in prayer to the Lord in the name of Christ Let it then in the second place serve for Exhortation to the conscionable practise of Vse 2 this Duty of secret Prayer If such an one as Let all be exhorted to this Duty Cornelius who had so many Martial occasions to with-draw him who also knew so little of Jesus Christ as that Messiah promised yet was so constant this way wee that enjoy far more helps and spiritual advantages may much rather do it Yea say too many now a dayes should Apostatize as did such like in Davids time Psal 55. 12 13 16. yet let us be the more resolute this way as he was verse 17. Evening and morning and at noon will I pray and truly if ever it were a time to be much with God in prayer together and asunder now is a time for it All the Saints hands in a manner are up in all places and doing exploits for God and it were a shame if ours only should be down especially when the Saints of God in other places think that we in special ply it hard in prayer together and asunder Let Civil Rulers ply it thus as that Magistrates President Daniel did as King David himself did as we heard Psalm 109. 4. hee saith he is Prayer as being more in that then in any other work but I prayer or I will give my self to prayer Constantine the Great as Eusebius telleth us would have this as his Portraiture a man on his knees praying to shew that was his usual practise and posture How oft was Moses the Magistrate with God alone in Prayer Let Ministers whose special Calling lyeth in Ministers this also to give themselves to prayer Acts 6. 4. Be much in it How often is Paul described as thus employed Rom. 1. 9. Ephes 1. 15 16. Philip. 1. 4 2 Timoth. 1. 3. Epaphras the Colossian Minister is commended for this also Colos 4. 12. Eusebius telleth us of James called Justus that his knees were growne hard and brawnie with being so much and oft this way employed And do not Ministers closet sins as vanity of mind vaine glorious reasonings of spirit listlesnesse sometimes to their holy work call upon them for closet study-prayers Doth not their weighty closet work call for this Is not Prayer as once Luther said the best Book in our Study Doth not Satan oft-times come into our studies to assault us in our work as sometimes hee did Joshuab the Priest in his and had we not then more need then others to bee found oft praying there The Lord vouchsafes oft-times to be talking in friendly sort with us in our Studies and it were pity and shame if hereby we should not maintain holy conference with him Who are more potent with God in publick prayer then such Ministers as wrestle it out most with God in secret praier The gracious language which there they learn from the Spirit of God and the choice lively and spirituall prayer-passages and expressions and pleas wherein the Lord breaths upon their hearts when alone are those wherein he is wont to breath upon the peoples hearts in publick prayer Who more prevalent with God then Paul and Peter this way exercised we as the friends of the Bridegroome as Eliezar was of old speed the better in our work of gaining some spouse for Christ that day for which we have been most earnest in secret prayer before hand The defect hereof too oft maketh our ministeriall work so unsuccessefull as it did that of the Disciples assaying to cast out a devill without praying before hand for it Matth. 17. 21. A Minister need not feare but hee shall preach well afterwards if the Lord help him to pray well before hand as Ministers have more advantage of privacy sc their people make account they improve it this way witnesse their frequent commending their cases to them to
spread them before the Lord in their prayers and therefore let them bee much with God in secret And let all our brethren and sisters All sorts for Christ brings us into his Chambers and every of them make conscience also of this duty of secret prayer the Lord Jesus bringeth us my brethren into his chambers where he delighteth most to be and rest and shew himselfe and secrets to his Saints Cantic 1. 4. and shall not wee hereby bring him into our chambers also the Lord hideth us in the secret place of his Hideth us in his secret place presence the secret chambers of his providence and protection are our chambers for our safety and honour Psal 31. 20. Esay 26. 20. and shall not our chambers be his for his use that wee there meet and talke with him in secret prayer and he with us by his gracious presence and answers Each particular Saint of God hath his Each Saint hath his chamber or mansion-house in Glory chamber as I may say his mansion-place of glory in which to praise God for ever Joh. 14. 2 3. Why shall not each Saint of God of what condition soever have here his retired oratory and place for secret praying unto God each of them are by their calling Gods hidden ones whilst here Psalme 83. 3. and let them be so in this Each Saint Gods hidden one Set apart for Gods Gods friends respect also by their secret repayres to the Lord in praier Each godly man in particular is set apart unto God Psalme 4. 3. and why then not more apart to pray to him we are his friends James 2. 8. John 15. 15 16. Cantic 5. 1 and let us then be his friends in a corner tell him our minds bee oft doing him this service of love in secret We are his spouses Hos Spouse 2. 19 20. now as Canticles 7. 10 11 12. The Church would have Christ goe aside as it were in private and there she will give him her loves so let us in secret give him this spouse-like love fruits of our lips in secret and there tell him all our hearts The spirit which is in the Saints is a free spirit Psal 51. 12 and truely there is the most free use and employment of that spirit in prayer when sequestred as from all occasions so from all other company Friends are most free and bold when alone so wee with the Lord when alone A gracious person is never more himselfe as gracious then when praying Psalm 109. 4. But I prayer saith he and truely never more seen to be such an one then whon praper or given to prayer in secret Hypocrites may and will pray and haply in private too but we must pray as most desiring privacy When the Lord would demonstrate to Ananias that Paul was converted he doth it by this argument for behold he praieth Acts 9. 11 it was alone in secret that hee Wicked ones have and serve their idols in â—ecret did thus he must inquire him out for hee was got into some corner of the house Let not wicked ones be more forward to set up an idoll in secret or to set up a false Christ in the chambers Ezek. 8. 8. Matth. 24. 26. then we to honour the true God and Jesus Christ thus in secret And that wee may yet a little further presse this so weighty a duty consider that it is indeed our priviledge in many respects ordered by the Lord in much wisedome and faithfulnesse for our good also as well as his glory that hee will have us thus to seek him by our selves alone in prayer For 1. Hee therein tendreth the very credit of his people They need not uncover their spiritual nakednesse before any man whatsoever nor all their personal plagues need be unbared before men it sufficeth that they have this priviledged precept to pray to their Father who seeth in secret and tell him all their hearts In Best for opening all their secrets some cases of personal sins against brethren personal confession of such sins is requisite and sometimes in case of some oppressing burthen upon our hearts wee are to goe to some faithfull Minister or experienced Saint of God and tell them our secret ayles but in ordinary course it sufficeth that wee tell the Lord in secret all our personall and particular failings and wants 2. If solitary Praier were not Gods Best for our necessities ordinance what should Gods solitary ones doe in sundry cases incident to them But now Jeremiah in a solitary loansome prison is encouraged Call upon me and I will answer thee Jer. 33. 13. Sometimes the Saints are like Pelicans and Owls in the desert Psal 102. 6. Well may they make their moans to the Lord but are of all others respect destitute Others would be like other birds fit to ho wt at them and make a wonder of them now welfare solitary prayer Sometimes the Lord worketh upon some one of the family a sonne or daughter or servant or the like the rest remain opposite to all good saying What profit should we have by praying unto God as they say Job 21. 15. nay now will such say of the other person we shall have him a precise foole a mopish sot father now is against child as Luke 12. 35. Now it is well that prayer in a corner where none seeth or heareth but the Lord is an acceptable service and ordinance The poor slave in the infidels family is now the Lords freeman for this business 1 Cor. 7. 21 22. So the poore Christian wife with whom her infidel husband liked to dwell though he yet like not her religion 1 Cor. 7. 13. she may pray alone with acceptance Banished John in Patmos may thus been in the spirit by himselfe alone Revel 1. 10. Manasseh in his fetters yet hath liberty all alone to make his praier to his God 2 Chr. 33. 11 12 13. If this had been no ordinance of God to what purpose had Davids couch-prayers been which yet prevailed Psalm 6. 6 7 8 9. Or how else had his cave-prayers ever come to be available as Psalm 142. title with verse 1 2. 3. If this had not been an acceptable ordinance there had not been such honorable records thereof kept by and with the Lord as 2 Chron. 33. 18 19. this is singled out amongst all that Manasseh did in his loathsome state in captivity as most notable and honourable and therefore is twice Best for the Saints honour repeated and his prayer and his prayer So Cornelius his prayers are as memorials before the Lord Acts 10. 2 4. 4 It is well for the Saints that this is an Ordinance in point of honour that God herein and hereby is wont to put upon them singly and severally as that hereby they come to have Testimonials from the Lord himself of the good of Grace which is in them and of their prevailing with him for desired mercyes Thus when Jacob is all
faith and love makes Paul echo forth the sound thereof in the ears of God by praying for him Philem 4. 5. And it would be good to keep a fresh memorial of others graces as Paul did of those in the Thessalonians whence it was that he was so earnest for them in his prayers 1 Thes 1 2 3. 3. Prize we grace in others as well as 3 Prize grace in others in our selves 2 Cor. 9. 14. And by their prayer for you which long after you for the exceeding grace of God in you 4 Put we our selves in others stead So 4 Put we our selves in others stead Jesus Christ teacheth us in the Lords prayer to be our selves needing dayly bread and remission of sins and reseue from the evil of temptations if others be so So Moses Let the Lord go with us and pardon us Exod 34. 8 9. So Daniel puts himselfe in the number and case of such and such suffering ones Dan 9. 4 5. c. 5 Look we maintain an holy life in prayers respecting our selves When the root Keep lively in praying for our selves of a spirit of Prayer is kept fresh and springing it will be sprouting forth into all the variety of the branches thereof respecting others as well as our selves If that pipe be kept open it will be conveying waters of Grace to others houses and hearts as well as our own If the Spring Tide be up our neighbours creeks as well as ours will be supplyed with waters The supplies of the oyle of Grace from the Lord of the whole earth will be beneficial to the whole Candlestick the Church and the several Bowles and Lamps of it Zech. 4. 2 3 11 12 13. We cannot as members of this body sensibly think or speak for our selves but more or less we shall bee mindful of other parts and members of the body of Christ in special sort 6 Put wee one another upon praying 6 Put we one another upon it one for another Heb. 13 18. Pray for us saith the Apostle Lay open your cases one to another begging each others prayers Tell my Beloved saith the Church that I am sick of love Cant. 5 8. Many hands contribute this way even to a poor decayed Christian and will help him into a way of spiritual trading with God as formerly As many Simples put togethet will make soveraign Physick to recover a sick man so I may say of particular mens prayers meeting in one fâ—rther others souls welfare and health Some Favourites Prayers may help others who may be under some displeasure of the Lord to come into renewed terms of favour with him upon requests made for them Therefore as Mordecai will set Esther on work to intercede for him with the King and for his people so should we crave the prayers of such who are upon better termes possibly with the Lord then we our selves are at present God himselfe sends Jobs three friends under his present distastes for not speaking so rightly of him as Job had done unto Job who though he had miscarried yet had made his peace again with God and he must pray for them Job 42. 1 2 3 4 5 6 7 8. Job must break the ice to clear their passage Even the injurious Gibeonites must in case blesse Israel or else they are not to look to speed so well from the Lord 2 Sam. 21. 1. 2 3 4. c. God will have all the members of Christ to see the need and use of other members even the meanest as the Church of Jerusalems daughters to tell Christ in their praiers of her condition Cant. 5. Touching the third thing the Marks Marks of praiers heard for others of our prayers speeding for others and that the favours shewed to others are fruits of our prayers are 1 When God stirreth up their hearts for 1. Others faith that we shall be heard for them whom we pray to be by faith perswaded that God will hear us for them Phil. 1. 19. For I know that it shall turn to my salvation through your prayers Philem. 22. For I trust that through your prayers I shall be given to you When God doth thus send word before hand and give notice to his Saints what he meanes to do for them at the request of such or such of their brethren it is a pledg that the ensuing success was that way brought about 2 When God in the conferring of such 2 Others faith that we were heard for them and such mercies upon others doth secretly and strongly perswade them that they are the fruit of the prayers of such and such of his servants for them it is verily so indeed As when Paul is perswaded that his liberty and life restored and the gracious fruits thereof that they were the fruits of the Corinthians and others prayers a gift bestowed by the means of many and you also helping by your Prayers 2 Cor. 1. 10 11. As when a King shall send word to some Subjects of his that he hath done thus or thus for them because of the request of such or such of his Courtiers Or as a School-master shall tell his Scholers who begg'd their play day So here in such holy motions in others hearts the Lord signifieth to them that such or such a refreshment enlargement and succour in such or such temptations are issues of the requests of such or such of his servants for them 3 When God stirreth up injured persons 3. When they are the prayers of injured persons by them they pray for to pray feelingly and fervently for such as have wronged them as Job for his friends Job 42. 8 9. The Prayer of Christ for many of his Persecutors Father forgive them c. Luke 23. 34. It took well witnesse that blessed change wrought in many of them so soon after Acts 2. 36 37 38 39. This fruit of Divine love in the Saints argueth a root of it in the Lord himself toward such persons for whom they make such requests and such strong living currents and rivers of kindnesse and compassions argue an Ocean of the same bowels in God towards them such love speeches being dictated by the special motions of Gods Spirit are wont to be owned by the Lord. 4 When some are stirred up to earnest Prayer for some one or more for whom 4. When persons prayed for are praied for as well by many others as by us many others of the Saints unspoken to haply and unthought of do in like sort intercede with God When many help this way toward the bestowing of one and the same gift it seldom faileth 2 Cor. 1. 11 You also helping by your prayers viz. together with others in like sort stirred up in other places to pray for the same gift There is ever most of God in such unanimity and accord When the Spirit of the Lord doth thus tune many hearts as several Instruments to answer one another when the same Lesson of the Spirits setting
and suggesting is played by divers Spiritual Harpers this holy harmony of spirits seeking to the Lord that he would loose in heaven some poor sinning persons formerly bound but now repenting this argueth the presence and acceptance of the Lord. What ye loose on earth is loosed in Heaven that is If you shall agree or symphonize on earth as touching any thing you shall ask it shall be done c. Matth. 18. 18 19 20. 5 When God carryeth out some of his 5. If those praiers are importunate servants in Prayers for others very earnestly resolutely and constantly as those who will have no nay God assuredly as a fruit of such holy importunity in Intercessions maketh that Jerusalem a praise in the earth Isai 62. 6 7. Paul who alwayes in every Prayer of his is stirred up to mention the Philippians Phil. 1. 4. is confident that God will go on with his work in them ver 6. and he thinketh it meet to bee so confident of it because the Lord hath put them thus oft into his heart in prayer for them ver 7. Such earnest incessant prayers of the Church for an imprisoned Peter are not denyed there being most of the Spirit in such Prayers 6 When God stirreth up the faith of such 6 When such pray in faith for others which pray and plead for others to listen attend wait and expect yea and to bee perswaded of their answers as the Psalmist in Psal 85. 8. who expecteth peace as an answer of those praiers for others of the Saints I will hearken what God the Lord will say for he will speak peace to his people and his prayers for them are mentioned in the former verses When the Church in praying for the King is perswaded that they shall have the joy thereof Psal 20. 1 2 3 4. and ver 6. she concludeth the same from her faith That God will shew mercy to the King according to her desire ver 6. Faith ever speeddeth in its Suits and in this our holy trading with God it s the Lords earnest penny that he will give us sutable and seasonable returnes 7. When mercies begged for others are 7 When the mercies beg'd for them come in suddenly and strangely suddenly and strangely brought about upon our Prayers yea and as suddenly brought to our knowledge Acts 12 5 12. c. Peter is sent in unto them as set at liberty from his chains whilst they are praying for him wherein the providence of God would as it were speak to them thus There is the Mercy here is the man for whom you make so much a do since you will needs have it so and will have no nay and the ears of the Lord are so filled with your cryes take it and be thankful 8 When we are in especial wise enlarged 8. When as large in praises for mercies to them and quickned in thanksgiving for Gods merâ—yes upon others The many which gave thanks to God for his gift bestowed were surely of the many by means of whose helping prayings it was bestowed 2 Cor. 1. 11. Eli prayed for Hannah 1 Sam. 1. 17. worshippeth being answered in prayer ver 28. The same Spirit moving to praise God did assuredly stir up to prayer before It is a sign of peculiar interests in those mercies of others when the Spirit of God moveth us in such thankful sort to owne the same Let us now speak a little more largely to the other branch being somewhat more intricate and not so often spoken to Prayer in way of Imprecation is that part of Prayer wherein the Saints do not barely complaine of the indignities done by Gods and his peoples enemies against him and them but crave Divine Justice against them Let us first clear this to be a Duty of the We may and in case must pray against Gods and his peoples enemies Saints in case to pray even against such as hate God and his people Judg. 5. 23. Curse ye Meros c. Deut. 27. the Levites were to pray against divers kinds of sinners and the people to joyne in those imprecations by saying Amen The Scripture holds forth many examples of such Imprecations as Lament 3 64 65 66. Psalm 144. 5 6 7 8. and many other Scriptures Reasons enforcing the Saints to it are 1 Their love to God out of love to Reasons 1 From our love â—o God whom they may and must say as he did Do not I hate them that hate thee c. Psalm â— 39. 20 21 22. The converted Princes shal hate the Antichristian Harlot Revel 17. 16. and if the Saints may and must hate the enemies of God they may pray against them 2 Their respect to Christ and his Kingdome 2 From our respect to Christ and his Kingdom which we are taught to pray that it may come as well in the confusion of some as the conversion of other of his enemies Psalm 45. 5. Let thine arrowes be sharp in the heart of the Kings enemies whereby people fall under thee Psalm 99. 1 2. O thou to whom vengeance belongeth shine forth let the glorious beams of thy Soveraignty as a King and equity as a Judge appear lift up thy self thou Judge of the earth render a reward to the proud 3 Their respect to the Church and people of God and their peace and good 3. From our respect to the Church whence those Imprecations Psalm 137. 7. Remember O Lord the children of Edom c. Psalm 129. 5 6 7 8 Let them all be confounded that hate Zion c. But because our natures as carnal are principled rather with dispositions to curse then blesse a carnal mans mouth is full of cursing Rom. 3. 14. so that herein we need not spurs so much as bit and bridle to curb and guide us And because even the dearest of the Saints have fouly miscarried this way yea even when they least suspected the same as James and John Luke 9. 54 55. would have been requiring fire to come downe from heaven upon those Samaritans as Elias sometimes did but were rebuked for it though they seeme to ask Christs counsel in it Wilt thou that we command fire from heaven to exalt Christs soveraign power in it if that he willed it they in his name might command it and to be zealous of his honour injured by those Samaritans yet checked as persons who knew not of what spirit they were of Now considering such like things we had need to have aime given us and to have the Mark described at which wee must shoot Consider we then 1 In what way we Cautions Imprecations must not be may not imprecate and pray against others 2. In what way wee must pray against Gods enemies 3. Against what enemies 1 We may not curse nor pray against the 1. Against the Righteous the Righteous upon any pretence whatsoever no not of sharp harsh high or continued opposition against us There was a sharp contention betwixt Paul
and Barnabas but they prayed not against each other Abraham and Lot engaged in their Herdmens contentions Gen. 12. 7 8. yet Abraham prayeth for Lot chap. 18. 25. and 19. 29. compared I heartily wish that all Gods servants of either Congregational or Presbyterial way take heed of the breaking out of any such fire as this is which will be found to be wild fire one day As for the cursed crew of cursing Ranters who curse those whom God hath blessed yea it may be the blessed God himself also our God will one day accomplish that dreadful word upon them if they repent them not throughly of their Blasphemies I wil curse them that curse thee and let none of them think that in cursing they blesse them for they are contraries as the Lord there sheweth I will bless them that bless thee and curse them that curse thee He would not curse men for blessing his people but blesse them rather they may as well imagine that God in cursing such doth but blesse them and if they dare adventure to undergo Gods curse and yet dream of his blessing let the blind lead the blind 2 Look that our curse against others 2 Causelesse be not causeless Prov. 26. 2. The curse that is causeless shal never come as when Jeremy in a distemper cursed him that told his father first that a man child was born unto him Jer. 20. 15 16. It is extreme injustice and taking the name of God in vain nor will he hold such as do thus guiltless to call for vengeance against the guiltlesse and to assay to make divine Justice subservient to the unjust desires of the flesh If a reviling Racha be under the head of murder of another Matth. 5. 21 22. What is this It is foulest impiety under a covert of piety of prayer to seek to devour others 3 Look we that though there be some 3. Rash seeming cause yet that wee be not rash in imprecating but very deliberate consider throughly of our own spirits therein the want whereof was rebuked in James and John though seeming to consult with Christ about it Wilt thou that we command fire from Luke 9. 14. heaven c. but Jesus rebuked them saying You know not c. of what spirits ye are We are easily mistaken in our spirits at such a time in such a work In other cases not so intricate we understand not too often what is that which chiefly acteth and moveth us therein much more in this we may soon miscarry here both in the persons against whom and the things which and the end for which we imprecate If in other cases we should not be hasty with our mouths or rash to utter a thing before God Eccles 5. 1 2. much lesse should we be rash in our Imprecations 4 Look that we imprecate not in our own 4. Not in personal cases meerly persons barely Eccles 7. 22. As when servants provoked wil be cursing their Masters our hearts and consciences will smite us for it if thine heart knowes that thou thy selfe hast cursed others ibid. this were to imitate Heathens in a way of revenge 5 Look that we do not therein cut 5. Nor with â—reach of bonds of relations in sunder the bonds of special relations which the Lord hath laid upon us as for children under any pretence whatsoever to curse their parents Prov. 20. 20. Whoso curseth his father or his mother his lamp shall be put out in obscure darkness Such wild and strange fire never came downe from heaven such a cursing tongue is set on fire of Hell 6 Look that we do not secretly imprecate 6 Nor when pretending to blesse against such as we pretend to blesse Some there are who blesse with their mouth but curse with their inward parts Psal 62. 4. but such persons are rotten hearted and neare ruine like a tottering wall ver 3. It is as monstruous that out of the same mouth should proceed blessing and cursing as for a fountain to send forth bitter and yet sweet or salt and yet fresh waters James 3. 10 11 12. It is grosse hypocrisie and that wisdome which contriveth it is carnal sensual and divellish ver 15. The Divel himselfe will sometimes carry towards men as if he wished them well and in heart curse them 7 Look that we do not abound in imprecations 7 Nor abounding as that cursed cursing generation of Ranters sprung up of late little else to be heard but Lord confound such and such Lord cut them all off God damn them body and soul c Prayers so continually besprinkled with gall argue a root bearing gall and wormwood Deut. 29. Their grapes are grapes of gall their clusters are bitter and so their vine is a vine of Sodom Deut. 31. 32. guile is under their tongue which is full of cursing Psal 10. 7. They are Jews professou rs of religion in shew but really carnal Gentiles not sincerely righteous whose mouths are full of cursing constantly and onely cursing Rom. 3. 9 10 14. verses compared such doe not experimentally know the grace of Christ and the blessing of grace verses 11 14. Nor are sincere seekers of the Lord. ibid. But rather wander as persons dangerously deluded and misled in by-wayes leading to destruon verse 12 13 14 And are at best unprofitable and such as doe nothing formally good ibid. Lastly look that we doe not delight and 8 Nor delightful glory in imprecations The Prophet in Psal 109. 17. speaks of one delighting in cursing and by verse 8. compared with Acts 3. 20. Judas is pointed at therein who it may seem thereby was a man much given to cursing and delighting much in imprecations and himselfe in the meane space a cursed hypocrite and traytour to Jesus Christ Caution 2. Now consider wee affirmatively We may pray against others so 1 Being more ready to blesse then curse in what way we may pray against others Answ 1. We must be more ready to blesse and pray for others then to curse or pray against others Blesse or pray for them that persecute you Rom. 12. 14. and Matth. 5. 44. compared yea blesse saith the Lord and curse not ibid. The charge of blessing or praying for others is reiterated and a prohibition given to the other shewing how ready and forward we should be to blesse others but be very rare and cautelous in imprecating and praying against them for the prohibition there is not taken absolutely and indefinitly in no case and at no time the Saints may or ought to curse or pray against others the Scripture elsewhere as we have seen allowing of it in case and injoying of it 2. We must blesse long before we may 2 Blessing long before we curse dare to imprecate in case they be professed freinds to the Lord. As Jeremiah did who prayed long for those revolters of his time until forbidden of God to pray any more for them Jer. 14. 7. 11. Pray
no extraordinary inspired prayer he prayeth against blaspheming Senacharib 2 Kings 19. 5 16 c. and verse 20. God heard his prayer which appeared ver 35 by the strange hand of God against him and his Army of 185000. who are cut off by an unusual stroak or plague of the angel and he himselfe in an unheard of manner is killed by his owne sons whilst he is worshipping in the house of his God verse 37. 2. When God bringeth upon such enemies speedy and untimely deaths and 2 Speedy and sudden judgements come on them not long after imprecations of the Saints made against them as that night after Hezekiah had so prayed the angel wrought that unheard of slaughter of the Assyrians and soon after that parricide is committed upon Senacharib himselfe Doubtlesse the Saints which made such earnest request for Peter did not forget Herod that bloodyman to intreat God to convert him or else to cut him off if ripe for it and Acts 12. 5. 23. you see it is not long after that in that unwonted way he cometh to his end by the stroak of an angel when the very next day Arius dieth by voiding his bowels as he went to ease himselfe it is a sure token that the prayer of that godly Bishop of Alexandria which hee made against him the night before did speed him Theodoret. Eccles hist lib. 1. cap. 4. When within five or six dayes after that fasting and prayer of the Jews wicked Haman is unexpectedly brought to his end surely God hath respect to his peoples requests in their mournings and this their enemy came to fal before them Hester 4. 7. compared according as the very night after Hesters feast that unexpected way was made by God in the kings heart for Hamans fall Chap. 6. When Achitophel within a day or two after David had prayed Lord turne the counsell of Achitophel into foolishnesse 2 Sam. 15. 31. compared with chap. 17. 1. 23 cometh to his end it evidenceth the same to be an issue of Davids imprecation it s a sign that God heard that cry of Moses against the Egyptians when that very day the Lord in a wonderfull manner overthroweth them Exodus 14. 13 15. 33. compared So when Jehoshaphat and his people solemnly and humbly request the Lord to judge those inhumane ingratefull enemies of theirs 2 Chron. 20. 2 3 4 5 10 12 13. and the very morrow after Grd doth in an unwonted manner bring ruine upon those enemies verse 16 17 22 23 24 25. compared all may safely conclude that those prayers speed them 3. When the manner of the ends which God bringeth upon such enemies against 3 Reproachfull ends befall them which his pray is reproachfull and shamefull as when a wicked Haman which a little before was the greatest in the kingdome cometh to be hanged upon a gallows Esther 7. 9 10. When the great Oracle of the people and Counsellour of state Achitophel cometh to so shameful an end as to dye by an halter yea to hang himselfe When that deputy King or Governour Herod hee cometh to so base an end as to bee eaten of basest vermine of lice so when wretched Arius cometh to so base an end it argueth that some godly Alexander hath told his errand to the Lord. 4. When the judgements God bringeth 4 When the very same judgements prayed for follow upon his enemies are the very same which his people desired against them in their prayers God doth not indeed alwayes hear his people in the very particular but in something equivolent yet sometimes he doth and when he doth so it the rather argueth the same to be an answer of prayer As when not alone a Prophet extraordinarily inspired prayeth against Judas in another enemy like him and the things desired are inflicted as Psal 109. and Acts 12. 18 19 20 compared But Jotham an ordinary man hee prayeth that five may come from Abimelech and devoure the men of Sechem and againe that fire may come from the men of Sechem and devour Abimelech and the issue presently afterwards answereth the same for both were instruments of each others ruine it is a sign that Jothams prayer sped them both Judges 9. verse 56 57 compared 5. If when persons prayed against are 5 They perish without being desired swept away without any desiring even of their associates to the contrary even they pity them not there is none no not of their companions in evill to shew them mercy all blessing from any hand almost is far from them Psal 109. 12. 17. The very wicked which drew them which counselled them to such treacherous enemy-acts against God and Christ cast them off without pity as the Priests and Scribes did cursed Judas in his saddest out-cries and troubles What is that to us they will not owne him nor his acknowledgement look thou to it Matth. 27. 4. Nay such enemies prayed against if the prayers be effectual will like those Ammonites help forwards one anothers ruines 2 Chron. 20. 10 11 12. with verse 22. c. Such bloody Shechemites so prayed against will help forward murtherous Abimelechs death and misery as he did theirs Judges 9. 56 57. PART II. 1 Thess 5. 17. Pray without Ceasing CHAP. I. Touching the modification of the exercise of Prayer and therein of Importunity in Prayer HAving dispatched the Discourse about the nature sorts and parts of Prayer We come to consider of the modification of the exercise of Prayer injoined and implyed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implyeth praying importunely opportunely and indesinently Some Interpreters make account that Paul hath reference herein unto that speech of Christ Luke 18. 1 that men ought to pray always and not to faint namely through spiritlesness sluggishness or slightnesse so here pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without giving out giving over leaving off or intermitting any space of time which must needs imply importunate praying as that of the widowes plying that unjust Judg with earnest Suites for Justice notwithstanding any seeming discouragements or denyals And indeed such as pray importunately earnestly and servently when they do pray they in Gods intent and account do pray continually or without ceasing Now for our better handling this Duty of praying importunately consider we 1. Wherein importunity of Prayer consisteth 2. The Qualifications of it 3. The Reasons inforcing it 4 Some Helps furthering it 5 Some Marks discovering that importunity of Prayer which the Lord meaneth Touching the first Quere Wherein importunity Importunity of praier consisteth 1. In the utmost improvement of mind heart and the gifts and graces of the Spirit therin in Prayer of Prayer consisteth I answer It consisteth 1. In the extensiveness and intensiveness of the mind and heart and of each praying Grace of a godly Suppliant in his prayer Our new Translation rendreth that in Acts 12. 5. by a like phrase as this in the Text Prayer was made without ceasing but the word
calleth upon the soule Go againe to him renew thy suits speak why dost not thou speak for a speedy answer and faith whispers the soul in the eare be not put off the Lord hath that by him for which thou comest it is not for his honour to bid thee goe and come againe to morrow when he hath that pardon and peace and grace by him for which thou comest yea Sathan and unbeliefe will be charging such present pay of spiritual debts or else to prison and therefore feares and jealousies are raised by them both in the Saints and many times will post and haste the soule upon desires of speedy resolutions and answers from the Lord what he meaneth to doe for them at these dead lifts 4. It consisteth in a strong resisting of 4 In a resolute breaking through discouragements in prayer discouraging suggestions whencesoever arising tending to beat the soule off from prayer If the answer from within be trouble me not I am in bed Luke 11. 7 8. yet the suit is continued and for importunities sake the friend ariseth and supplieth with bread If the angel say to importunate wrestling Jacob Let me goe nay I will not let thee goe till thou blesse me saith hee Gen. 32. 26 27 28. hee will hold his hold whosoever saith no. Exod. 32 11 12 13. Let me alone saith he to Moses or leave off thy prayer as the Chaldee paraphrase readeth it but the event shewed hee would not he did not let him alone Psal 80. 4. Though God carry it towards his people sometimes as angry yet they pray why art thou angry at the prayer of thy people Lamentations 3. when his prayer is shut out yet he knocketh Psal 61. 1 2. From the ends of the earth will I cry to thee when my heart is overwhelmed lead me to the rock that is higher then I let his distances bee never so great hee is resolved to cry after the Lord and if he get but his head never so little above water the Lord shal hear of him Psal 69. 1 3. One would think his discouragements such as he were past crying any more the waters entred into his soule in deep waters the streams running over him hee sticketh fast in the mire where is no standing he is at the very bottome and there fast in the mire he is weary of crying yet verse 6 13. But Lord I make my prayer to thee and as he recovers breath so breathes out fresh supplications to the Lord if men or devils would be forbidding to pray as the multitude sometimes did the poore blind man to cry after Jesus yet as he so an importunate suppliant will cry so much the more Jesus thou Sonne of David have mercy on me Mark 10. 47 48. When distrust and distempers would bee pulling such a suppliant by the sleeves as he is going to the throne of grace and say what thou go thither alasse poor tattered creature wilt thou goe thus in thy raggs Hath the Lord nothing else to doe but to wait upon such as thou art Doest thou poore prodigal think that he will be spoken with by such an one as thou art Go pay thy debts first to divine justice thou knowest what an one thou art and hast been It is for such as are so fruitfull so faithfull so zealous so mortified so selfe-denying so sincere so serviceable to God and others such as have kept so close to God that have not runne into such and such sinnes against light such as can confidently stay upon God and not for thee who hast failed in all these to draw near to him yea but strength and importunity in prayer will gather strength by these pressings and oppositions these gusts wil but kindle the fire of holy desires and make them flame out the more in prayer and conclude that it concerneth the soul the more to beg and seek for mercy Sometimes the guilt of some special sin would stop the souls mouth this way but that also maketh it to roare out its complaints the more and presse the harder for pardon Sometimes the world in the occasions of it would withdraw the soul to speak a few words to it of concernment but importunity packeth that away with indignation Importunate David will chide out all manner of disquieting suggestions Why art thou disquieted within me O my soul Psal 42. 5. and break through an army of discouragements to speak to the Lord if he must swimme for it through a tempestuous sea of difficulties hee is at a point for that he will make his prayer to the God of his life verse 7 8. In this holy building-work opposition maketh not serious builders lay by their trewell but take their sword rather in the other hand ready to resist such as oppose it such holy beggars have no other trade to live upon but such begging it is even death to them to leave it 5. It consisteth in a patient bearing and 5 In submissive bearing crosse occurrences in praier overlooking adverse occurrences in our seeking of the Lord. Gen. 32 25. The Angel touched the hollow of Jacobs thigh and it was out of joynt as he wrestled with him but yet he muttered not hee mindeth his work and verse 26. I will not let thee goe except thou blesse me let him criple him and bruise him if he please but blesse him hee must ere they part The importunate Canaanitish woman doth not regard or any wayes stomack the taunt of Christ if it may be so called in his calling her dog It is not meet to take childrens bread and cast it to dogs but she owneth the worst name he can give her as her due Truth Lord saith she c. Matth. 15. 26 27. These people of Christ will be seeking of him Cant 5. 6. I sought him but could not find him I called upon him but he gave me no answer yea they bear it quietly yea but the watchmen and those upon the walls abuse his people verse 7. They put up that also but follow their suit for the recovering of Christs favour towards them ver 8. If you find my beloved tell him in your prayers that I am sick of love Such beggers winch not much for the barking yea or for some snaps of dog-like enemies to prayer nor care such beggars what they are secretly termed the worst name is welcome so that they may have but the almes of mercy for which they come They meet with many a wrinch and many a crush in pressing through crowds of discontentments with their petitions to their Kings gracious throne but earnestnesse of their desires makes them quietly to bear all In those soul wooings of Christ such like discouragements are all nothing if at last they may but winne Christ and gaine true spiritual conjugall fellowship with him if they find such a pearl they weigh not any cost they are at in seeking it If they may but gaine the passages of the streight gate to life they can
very well bear the dry blows they meet with in fighting to enter in as the force of that Phrase Luke 13. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holdeth forth fighting as those of old in the Grecian exercises some whereof were with fists and batts Brave spirits are up in the soul when a spirit of importunity in prayer is stirring and they will make suppliants bear any thing so much also the force of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used both Col. 4. 21. and Rom. 12. 12. For continuing instant in prayer holdeth forth continuing therein with much patient bearing of incumbrances or molestations 6. It consisteth lastly in being in a holy In holy insatiablenesse with mercies received wife unsatisfied with smaller measures of prayer-blessings pressing still on for more Importunate Abraham hath his additionall requests to the former when they are granted Gen. 18. 17 20 30. So Moses when heard for Israels pardon so far forth Exod. 32. 10 11 12 13. yet hee wants and must have the Lords gracious presence along with him and then Exod. 33. 12 13 17. when that is granted yet he wanteth a further light of Gods glory v. 18. And when he hath got that yet chap. 34. 8 9. he hath a further request for Israel againe verse 8 9. Gideon hath scarse ever done asking one signe and token of Gods gracious presence with him after another granted him Judg. 6. 17 18 37 38 39. compared Those earnests make them presse harder for the receipt of farther and larger sums of grace those gracious recoveries makes them to renew their suits and pleas those tastes do but whet their appetites after more of such spiritual cheare such first-fruits make them long the more for gathering in more of that blessed harvest now and then a view and kisse of their beloved at their request makes them more enamoured with love-desires after more Now of the second thing propounded Importunity in prayer must not be 1 Unseasonable What manner of importunity is required To which I answer 1. Negatively 2. Affirmatively Negatively also two wayes 1. Look that it be not unseasonable importunity but a seeking of Christ early in the day time of grace not in the evening the close and ending of that day Prov. 1. 28. Thou shalt seek me early and not find me when the door of grace is shut to cry Lord Lord open to us it is in vaine Luke 13. 25. when men have wearied out the Lord with knocking at their hearts and with calls and they answer not him they shall cry saith the Lord but I will not heare 2. Looke that it be not an inordinate 2 Inordinate or for a lust importunity an importunity of some lusts like Rachels wrastling in prayer also with great wrastling for a son Quest How may Inordinacy of affection Quest or lust be discerned to be the spring and give rise to importunity in prayer 1. Answ When importunity in prayer Answ 1 for mercies which we want is uttered with Markes of earnest prayer when from our lust 1 Undervaluing of mercies received undervaluing of the blessings wee already have or with discontentment at them Numb 11. 4. You fell a lusting and wept saying who will give us flesh and verse 6 We can see nothing but this Man Like children that whilest crying for an apple from their fathers hand will fling away the cake that is in their owne and so get a whipping rather then a pippin as wee say so such get a lashing rather then their longing which argueth an inordinacy in such children 2. When such importunity in seeking such 2 Valuing of things desired even with a bad estate or such things from God is accompanied with a prising of a very bad estate in the enjoyment of the things we ask as we remember say they the flesh we did eat in Egypt Numb 11. 4 5. they are so eager for flesh that Egypt it selfe where they had such flesh hath now an honorable memoriall with them and they could even be glad of Egypt againe upon condition they had but flesh enough as formerly A place of bondage a place where sacrificing to the Lord was an abomination to the Egyptians would be a welcome place with that desired flesh they crave Luke 15. 12. The younger said father give me the portion of goods which falleth to me he will have it though he want his fathers presence and the communion of his family and be left to himselfe to shift for a living The Israelites will have a King though they are told from God that they will be in a farre worse condition under their tyrannous usages then ever they were under the government he appointed over them even under their Judges 1 Sam. 11. 11. to the 18. And vers 18. And you shall cry out in that day because of your King which you shall have chosen you and the Lord will not hear you in that day verse 19. Neverthelesse the people refused to obey the voice of Samuel and they said nay but we will have a King over us Like some young men that against all their fathers wholsome admonitions will needs have such an one for their wife and night and day sollicit their father to let them have her though told that they will but undoe themselves by it 3 Asking things unsutable to our condition 3. When we aske things of God that are unsutable for our condition as for the younger sonne to ask his father to have all at his own dispose when no way fit to manage it Luke 15. 12 13. So for Israel in a wildernesse to desire quailes a meat altogether unsutable for their place and estate So for James and John to desire that one might sit at his right hand and the other at his left hand in the Kingdome of heaven Mark 10. 35. 37. before they are fitted to suffer with Christ or for him to be riding on horseback ere they are able to goe on foot 4 Rashnesse in asking 4. When wee are rashly importunate as James and John were Mark 10. 36. You aske you know not what they considered not understood not what they asked or as in that request for fire to come down from heaven to consume those Samaritanes Luke 9. 54. Christ told them you know not what spirits you are of they considered not from what spirit they were moved in that request When we waite not for Gods counsell advise not with the Lord about what we are to aske or not seasonably before our hearts are growne inordinate with their desires Psalm 106. 13 14. They waited not for his counsel they lusted in the wildernesse when desires prevent or outrun deliberate judgement they are not right or when judgement the mistresse must waite upon these her maids there is disorder When your princely minde must go on foot whilest servantly affections ride on horseback there is confusion when understanding must only dance after affections pipes there must needs be
even upon our lawful occasions when our spirits are 2. Too much eagernesse upon lawfull things or occasions even rivited to our occasions they wil not be easily got free for prayer they must be even filed off againe no ordinary pulling at them will doe when we are too too busy all the day long in speech with such occasions they will be calling even in prayer for a word with us 3. Inconsiderate rovings of minde 3 A wandring minde before in the interims betweene our praying seasons when wee let our fleet thoughts flie hither and thither without restraint they will not be so easily lured by us and come at our call to become fixed in prayer 4. Admission of wandring thoughts in prayer and too easie yieldings to sleightinesse 4 Distraction in prayer therein they grow unmannerly bold when in the least entertained 5. Resting in graces and comforts 5 Resting in grace received received in and by prayer we are sure to become remisse in praying the next time if wee seed our thoughts too much upon what we got the last time we prayed or if sleighty once in prayer because secretly thinking to make amends the next time we shall be then also the more sleighty 6. Misgiving Apprehensions touching Diffidence God and his grace That thought Job 21. 15. What profit should we have if we pray to him maketh them carelesse of coming near the Lord. A petitioner must needs be heartlesse in his suit if he think that the King is wroth with him And a beggar hath no minde to stand begging at a known churles doore Quest To the last querie touching Quest 5 the markes of right and acceptable importunity in prayer Answ I answer wee may discerne Answ our importunity in prayer to be acceptable Marks of acceptable importunity 1 Selfe abasement in prayer when our importunnity is the importunity of a suppliant of a beggar in spirit when it is attended with much selfe abasement as the importunate Canaanite who looked upon her selfe as a dog Matth. 15. 26 27. Truth Lord yet the dogs take of the crummes under the table Importunate Abraham looketh at himselfe as dust and ashes Genesis 18. 27 29. 2. Answ When our hearts in prayer are Answ 2 well warmed fire hot then the end of prayer 2 Holy warmâ—h in prayer fervent prayer is attained when our hearts wax warme by it and the meanes is acceptably used then Gods ends in the use thereof are attained 3. When we are in speciall wise attent as to the work wee are in hand with 3 Holy waiting for an answer so to the successe thereof as that woman that besought Christ in an acceptable way of importunity you may see she lay at catch for she picketh out something for her holy advantage out of even that word which Christ let fall in way of Answer Matth. 15. It is not meet to take childrens bread and give it to dogs truth Lord yet the dogs take of the crums falling from their masters tables that prayer was full of holy pleas and so are importunate prayers Psalme 58. 1 2 3 4 5 6 7. And the Prophet beleeveth it was acceptable verse 8. He will speak peace unto his people but withall he was in a lifting posture after his answer I will hear what God the Lord will speak 4. When we are as earnest and serious 4 Hearty prayses afterward in returning praises for mercies received and begged as we were in begging for them Luke 17. 12 13. The Samaritan among the other leapers he also lifted up his voyce with them saying Jesus Master have mercy on us and verse 15 16. he is as earnest and loud in his prayses and one of them when he saw he was healed turned back and with a loud voice glorified God and fell down at Jesus feet giving him thanks and he was a Samaritane and verse 19. Christ himselfe justifieth his importunity as a fruit of his faith Goe thy way thy faith hath made thee whole CHAP. II. Touching Opportunity of Prayer VVE come now to the second thing included in the Modification of this duty of prayer that it bee without ceasing Namely that we pray opportunely When Paul saith that without ceasing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he had remembrance of Timothy in his prayers night and day 2 Tim. 1. 3. He meaneth that upon all occasions and as he had any opportunity hee did remember him in his prayers Hee taketh all opportunities offered by the Lord to pray and omitteth them not he praieth without ceasing It is then the duty of all the Lords people to pray opportunely or to take all holy opportunities to pray unto the Lord. For the better handling of this duty consider these particulars First that it is seldome that any time is unseasonable for prayer Secondly that yet there is a time when the Lord will not listen to prayer no not of his owne people Thirdly that in mercy the Lord useth to offer unto his people opportunities and seasons of prayer Fourthly that the Lords people are bound to take or improve all such opportunities of prayer Touching the first very briefly that it is Prayer is rarely unseasonable at any time very rare that any time is unseasonable for prayer it appeares in this that the Saints are injoyned to pray alwayes Luke 21. 36 Ephes 6. 18. And this that the title of God is to be a God hearing prayers Psal 65. 1 2. O thou that art hearing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayers He is alwayes hearing the prayers of some of his people and ready to hear the rest Touching the second a little more largely Sometimes prayer is not so seasonable that there is a time when the Lord will not listen to prayer no not of his people so that praying at such times they pray out of due season It is not then so fit a time for them to pray As 1. When they are under offences unrepented 1 When the persons praying are under just offences of Matth. 5. 24. First be reconciled to thy brother and then come and offer thy gift It is not seasonable for Jobs freinds to come to offer to God until reconciled to injured Job Job 42 78. If we are out with the favourites of the King of Saints it is not seasonable to come to the King with petitions It is not a season to seek peace with Christ the head when peace with his members is not sought If our heavenly Father should not hold off his respects to childrens requests who offend their brethren they would never seek to be reconciled 2. When any of them doe too willingly 2 When under some guilt of sin not actually repented of and contentedly remaine under the guilt of some known sinne against the Lord. Isai 1. 15. When you make many prayers I will not heare your hands are full of blood ver 16. wash you make you cleane put away the evil of your doings c.
ver 18. Come now and let us reason together c. And then onely it is seasonable to pray when wee lift up our hands and hearts Psal 66. 18. If I regard iniquity in my heart the Lord will not hear my prayers Josh 7. 10 11. Wherefore lyest thou thus upon thy face Israel hath sinned Job 11. 13 14. If thou preparest thy heart and stretchest out thy hand toward heaven if iniquity be in thy hand put it far away else all that is to no purpose God heareth not sinners h. e. imponitent ones John 9. 31. It is no fit season for us to goe a wooing to Christ if not clear of privy leagues with any of our lusts not is it seasonable to trade with the Lord in prayer if we have any kind of traffique with his proclaimed enemies 3. When wee are under any special 3 When under special hurries of lusts power of passions and distempers and as then not seeing the sinne of them to lift up wrathfull hands is unacceptable and so unseasonable 1 Tim. 2. 3. Lift up pure hands without wrath It is not seasonable to offer up our sacrifice with such common yea wild-fire Such leaven of wrath and malice is apt to sowre our very Mincah and maketh it come as out of due season Such was the petition of James and John to Christ Lu. 9. 54 55. Wilt thou that wee command fire to come down from heaven to consume them Such were Jobs petitions Job 3. from verse 3. to verse 11. Such was that of Jonah chap. 4. 3. Take away my life from me Look as it is in a strong blustring time knocks at the doore are scarce heard if at all so is it here the noyse of our distempers outsoundeth the voice of our knocking 's in such like prayers It were better to pause a while till the blustering noise be abated And as Revel 9. 1 3. Silence was made a while before that the holy incense was offered so should it bee here 4. When our heads and hearts are over-full 4 When under hurries of occasions and even sore charged with carnal occasions and inordinate thoughts about them it is not so seasonable to go abruptly from such a crowd and throng into the holy presence of the Lord without some pause It is most unseasonable to enter upon so holy a discourse with God with so many batlers attending us when there should be but one speaker Eccles 5 1 2 3. Such rashnesse is irregular and therefore unseasonable such a foolish seekers prayer will be no better then a dreame arising from multitude of businesse stuffed with multiplicity of unseasonable impertinent and independent expressions 5. When we come to pray in remediless 5 When praying in remediless cases cases or for persons past recovery Jer. 11. 14 Pray not for this people for I will not hear them when they cry unto me for their trouble 1 Sam. 16. 1. How long wilt thou cry for Saul seeing I have rejected him 6. When wee will be praying at such 6 When praying whilst other ordinances cal for our attendance times wherein other ordinances doe call for our attendance As when we will be praying at home when we should rather bee in the publick assembly or praying in our closets when religious family-exercise requires our presence Now let us consider of prayer-seasons Most seasonable to pray offered by the Lord which hee requireth us to take These opportunities are either generall or special The general opportunity 1 When God is near us more generally by his word of prayer is that general Season of grace held forth in the offers of the dispensations of the Gospel Isa 1. 5 6. Seek him whilest he may be found Whilst God may be found it is a season to seek him Isai 21 12. If you will inquire returne come Whilst the Prophets incourage to come 't is a season to inquire Our calling and cry is but the echo of the Lords call Psal 27. 8. When thou saidst seek my face my heart answered thy face Lord will I seek Its the season of the echo to wait upon the voice a demand of grace upon a former offer of it it s very seasonable This blessed day work is most sutable to the day time of the Gospel and grace of God But besides this general opportunity there are some more special praying seasons Ps 31. 8. For this shal every one that is godly pray unto thee in a finding time as it is in the Hebrew As bountifull Princes have their so the Lord hath his special seasons for petitioners to come in with their suits and have each their dayes of audience Our blessed Father hath his set dayes of paying to each child his portion of mercy blessing upon demand and suit for it Now these special seasons of prayer are of three sorts 1. When God in special sort is near to us Or secondly we in special sort near to him Or thirdly in case of emergencies or special necessities calling for speedy help First when God in special is near to 1 When more specially God is near us â—A us then call upon him while he is near Is 55. 6. The Lord as our gracious king goeth his holy progresse and now he is nearer this people and such and such subjects and now againe he is nearer to others Let each accordingly take and observe their particular seasons of holy approaches to him with their suits If the loadstone be near the very iron moveth the approaches of the Lord to us have or should have this holy magnetical attractive vertue to draw us near to him in Prayer 1. Now the Lord is thus in special 2 By some special act of mercy sort near to us by some special mercy vouchsafed to us as when answering to former prayer or the like Psal 34. 18. The Lord is nigh to them that are of a broken heart Yea but wherein or whereby doth he shew that he is nigh to them It followeth He saveth such as be of a contrite spirit Gods ordering some special favour to his people by his providence is called his visiting of his people The Saints repairing to the Lord with earnest fervent Prayer is called their visiting of the Lord. Isai 26. 16. Lord in trouble have they visited thee how tbey have powred out a prayer to thee c. When God first beginneth to give us a gracious visit it is seasonable and sutable for us to give him prayer-visits Exod. 33. 17. And the Lord said unto Moses I will do this thing also which thou hast spoken verse 18. And Moses sayd I beseech thee shew me thy glory Moses made Gods time of giving to bee his opportunity of begging mercy If ever the Saints hearts are filled with love it is when they partake of manifest tokens of the Lords love to them and if ever it be a season of this friendly talking with God or praying 't is then when in such a friendly
frame Psal 116. 1. I love the Lord because he hath heard my voice And verse 2. therefore will I call upon him or speak lovingly to him Words spoken to God in love or from love to him come the most seasonably for they are ever well taken they are taken in love by the Lord. When the Lord in his providence bestoweth upon his people something whereon the image of his special favour is instamped it is a time in special to acknowledge the Lord by prayer as praying is called Prov. 3. 6. In all thy ways acknowledge him even by prayer of faith Secondly the Lord is thus near to us by 2 By special motions of his spirit any special motions of the spirit especially such as put us upon prayer when the Lord doth inwardly speak even to our hearts such like words as Isai 43. 11. Ask of me touching my sons and daughters and concerning the work of my hands command ye me or when Christ by his spirit saith to our hearts as sometimes he did to them by word of mouth Joh. 16. 23 24. Hitherto yee have asked nothing Ask that your joy may bee full Or as hee said to his people Cant. 2. 14. Let me heare thy voice for it is sweet it is now a time to speak to the Lord that we seeme not to slight him When thou saidst namely by the spirit inwardly as well as by the word outwardly seek my Psal 27. 8. face my heart answered thy face Lord will I seek If that holy motion to Solomon 1 Kings 3. 5 9. Ask what I shall give to thee c. made even a sleeping-time a supplicating-time much more may holy motions of God this way make our waking-times our wrestling seasons Such drops of a spirit of prayer are handsells and pledges of large powring out of that spirit upon us if thankfully received and improved Zach. 12. Such solliciting directions given us from the Lord argue that assuredly it is both a praying and speeding time If the Lord prepare the heart if he fit it and put it upon prayer teach it how to pray He surely boweth the eare to heare Psal 10. 17. It is Esthers time to ask when King Ahasuerus himselfe putteth her upon it What is thy petition and it shall be granted thee and thy request it shall be performed Esther 7. 2. So is it here And let none abuse this to strengthen any fond Grindletonian conceit that we must never pray till wee find the spirit first moving us to it It is our opportunity indeed of prayer when the spirit moveth thereto but not the onely season of prayer as wee have in part shewed and must further mention other seasons thereof as well as that Wee must sometimes pray that we may pray and when as we are apt to judge our selves that wee are most unfit to pray then to pray that wee may become fit to pray As by speaking men are fitted to speak by running to runne by wrestling to wrestle by labouring to labour Thirdly he is thus near us by some special 2 By some special promises made ours word of his mouth especially by some gracious promise spoken and manifested to us and that also is a special season for prayer 2 Sam. 7. 27. For thou O Lord God hast revealed to thy servant saying I will build thee an house therefore hath thy servant found in his heart to pray unto thee It s a season of this holy talking with God when he first enters speech with us by some such words of his grace It s seasonable to open our mouths wide and receive grace and peace when the Lord setteth open any such golden pipe of both as is the Promise the Gospel is in every part of it the ministration of the spirit 2 Cor. 13. 8. and of life verse 6. and of faith Rom. 10 8. and of peace Esai 57. 19. The words of Gods grace pacifie and still the tumults in the soul and inlarge and quicken the heart Now if ever it bee a season to speak to the Lord in praier it is when unmannerly distempers which too often silence us at best retreat and are put to silence and when our hearts are set at an holy liberty to powre out themselves before the Lord. Fourthly the Lord is near his people 4 By some fatherly correction when he visits or afflicteth them What shal I answer him when he visits or afflicts Job 31. 14. and Job 7. 18. What is man that thou shouldest visit him The Lord is then near to us to try us to take an account of our wayes to correct our mis-doings to observe how we carry it under affliction to comfort and support us in affliction to sanctifie affliction to us and to save and deliver us out of the same and therefore in special sort it is seasonable to cry unto him and to ask a correcting father forgivenesse Jam. 5. 15. If any be afflicted let him pray Psal 50. 15. Call upon me in the day of trouble and I will heare thee and thou shalt glorifie me God doth then speak to us by his rods Micah 69. It is therefore seasonable then to answer him in our praiers If ever a gracious heart bee humble sensible serious and lively it is then when in affliction when in the fire Such a time of pangs is a time of crying out to the Lord when God visiteth Saints by affliction it is seasonable for them to visit him with prayers Isai 26. 16. Lord in trouble have they visited thee they powred out a prayer to thee when thy chastning was upon them 5. The Lord is near to us by some special deliverance out of affliction this is 5 By some special deliverance likewise the Lords visiting time when hee cometh to see us Zeph. 2. 7. For the Lord their God shall visit them and save them from their captivity If God wil thus visit his vine the people of God look at themselves as ingaged to call upon him Psal 80. 14. 18. compared Behold visit this thy vine quicken us so will we call upon thee When the winter of the Churches afflictions and captivity is over Christ expecteth to heare his Churches voice in prayer Cant. 2. 10 14. Zach. 13. 9. I will bring that third part through fire and they shall call upon me A person newly delivered out of this pit Job 33. 24 36. Hee shall pray unto God and he will be favourable unto him Little do Christians sharing in a time of the Lords clemency and pity in their deliverance from sick-bed and other notable hazards of life and livelyhoods know what a fair opportunity they have now in their hands to speak for further mercy so as to speed and how much they lose if they grow slighty or negligent in improving such an importunity of praier when if ever praying dispositions stir afresh in them 6. God is thus near us when his time 6 By accomplishing his promises actually of special
promises draweth near Then Gods Faithfulnesse Immutability Almightinesse begin to come into our very views And it is a season then for us in our prayers to goe out and meet the Lord. Jer. 29. 12. Then shall ye call on me and ye shall goe and pray unto me and I will hearken unto you then When verse 10. When the seventy years shall be accomplished at Babylon I will visit you and performe my good pleasure towards you and then shall you call upon me Dan. 9. 2 3. I Daniel understood by Bookes the number of the years whereof the word of the Lord came to Jeremiah the Prophet that hee would accomplish seventy years in this desolation of Jerusalem and I set my face unto the Lord to seek by prayer and supplication Such a time is a speeding-time for so verse 23. At the beginning of thy supplications the commandement came forth and therefore the fittest season for prayer A fair day may well be expected to ensue when the Saints are so early at this work of prayer even as soon as any morning beam of divine righteousnesse begins to break forth And surely such a time is this very present time when if ever now it is a season of frequent and servent praying When the Lord is coming out in view to accomplish his great designs of grace to his churches and vengeance to Antichrist and his abettors When his wondrous workes in our native land and the neighbour-nations doe declare that his name is near A second speciall season of prayer is Secondly when we are near to God As. when we are neere to the Lord There being times when we are far off from God True it is that all the Saints are alwayes neere unto the Lord in respect of their reconciliation wrought by Christ and their Union with Christ God-man and the like Yet are there differences of their 1 By some speciall ingagement actuall neernesse to the Lord in many other respects as might be shewed in sundry particulars Let us instance only in two or three branches of this holy neernesse of ours to God Which are severall opportunities of prayer Wee are neere to God by some solemne engagement whether more publickly or secretly plighted before the Lord. Thus Israel Psal 148. 14. was a people neere to the Lord. And what Nation is there so great said Moses Deut. 4. 7. unto whom God is so neer as the Lord our God is neer to us in all that wee call unto him for Jer. 30. 21. I will cause him to draw neere and he shall approach to me for who is this that engagaged his heart to approach unto me saith the Lord Secondly wee are neere to God 2 By some choice reforming work when upon any worke of Reformation of speciall enormities in our selves or others which alienates them or us from the Lord. Zealous-reforming-rulers whose hearts stand bent as much as in them lieth to reduce the Church to its Primitive purity and perfection they are said in that respect also as well as others to engage themselves to approach to the Lord. Jer. 30. 20 21. compared So zealous reforming Asa and others joyning with him in that work are said to be with God 2 Chron. 14. 2 3 4 5. and 15. 2 7 8. compared So those zealous friends of Christ that set themselves against the Babylonish whore and her abominations are said to bee with Christ Revel 17. 14. And surely as they are with him so he is that while with them as he said 2 Chron. 15. 2. The Lord is with you whilst you are with him And there being such neernesse 'twixt them and God then surely is it a choice season of speaking with God in prayer For indeed 't is a choice speeding time as the Prophet there addeth And if you seek him he will be found of you Isa 1. 16 17 18. Wash you make you cleane c. Come now and let us reason together it is the fittest time to offer up this holy incense of prayer in these fiery-zealous-times and to plead with the Lord when make-bate and alienating sinnes are removed Thus godly Nehemiah taketh such an opportunity for prayer Nehem. 13. 14. 22. 29. 31. Remember me ô my God for good When the graces of the spirit have been stirring in one good work they are the fittest to be imployed in another And when we have been doing for God if we take the advantage of time and of our hearts to speak to him he will be doing for us if wee give any thing to him he will assuredly give us something that is better if we ask it 3. A third special season of prayer is 3 When in extremities As in case of when any special extremities and urgencies are upon us Prayer being one of our last meanes to bee used for attaining succour from God and our very extremities having their cry in the eares of the Lord it will be most seasonable that wee joyne our lips with theirs that they make together the lowder and more prevailing out-cry It s meetest for us then to goe a begging to the door of Grace when in such extreame necessities God accounts the time of our extremities in asking to bee his opportunities of hearing and helping Let us instance in these foure cases First in case of intricacies of providence 1 Intrecacies of providence which meerly concerns our selves or others Now in such cases of riddles of providence Prayer is most seasonable being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the usual Hebrew word for Prayer a repaire to the Lord for inquiry or for his sentence in a case of controversie Rebekah found by experience that her going thus to God to inquire in that difficulty was very opportune Gen. 25. 22 23. The Lord interprets to her the meaning of that unwonted struggling of twinnes in her womb David when to remove his habitation and yet not knowing whither findes this inquiry seasonable by his answer Go unto Hebron 2 Sam. 2. 1. when that sad affliction was on David and his people and the particular cause unknowne this inquiry came in season and made discovery wherefore the famine had been so long upon them 2 Sam. 23. 1. Asaph doth but goe into the Sanctuary and then all his hard questions about the reasons of the wickeds prosperity are answered and all that cloud on his mind scattered Ps 73. 17. Vntil I went into the Sanctuary and then I understood their end c. Secondly in case of some masterly distempers gaining upon us and we know not 2 By masterly distempers how to redresse the same though we sadly mourne under it Such a time of need is a time of speeding in seeking for answerable help at the throne of grace Heb. 4. 15 16. compared When any lust begins to grow more seditious against the Lord Jesus When it becometh more head-strong against his sacred Majesty and will not be curb'd by all our expressions of shame and sorrow and detestation and defiance
of it it is high time to draw a solemne petition to our gracious King to take some effectuall order to suppresse it 3. In case of some weighty service of God 3 Difficult service which we look at as above our strength Now must young Solomon that thinks himselfe but a child for such imployment ask of God 1 Kings 3. 5 6 7 c. 4. In case of greatest danger impendings 4 Danger impending as when Yet forty dayes and Niniveh shall be destroyed Jonah 3. 4. Now if ever poor Ninivites must call mightily to the Lord and verse 10. God saw their works and repented him of the evil Exod. 32. 10. Gods hand is up against Israel with his slaughtering weapon Now pray Moses or never and he did so v. 11 14. God repented of that evill also Touching the last particular that wee are bound to take these opportunities of prayer it is undenyable we are bound to pray without ceasing and therefore to bee taking all opportunities to pray And wherefore else doth the Lord put such a talent of opportunity of Motives prayer into our hands but that he expecteth the faithful and fruitful improvement thereof to be made by us or else he will assuredly take his time to expresse his displeasure against us for so grosse a neglect of his grace and of our own souls advantage But that we may be quickned up to pray opportunely or to take all opportunities of prayer Consider 1. That opportunity is the very cream and This Opportunity is the best and all of Time flower and spirits yea the very All of time Hence this Pray continually i. e. opportunely he that prayes as oft as he hath opportunity prayeth alwayes 2. That opportunity of asking offered 2 'T is an ingagement to the Lord to hear by the Lord doth as I may say ingage the Lord to answer Why should the Lord set out such almes-dayes and audiencedayes and some way signifie it to his people if hee meant not to heare and help them Friends in such a case stand upon their credit if they appoint times to meet and to entertaine a friendly discourse with their friends they are not wont to faile them so here opportunity of asking given us by the Lord it imboldneth us to ask and to expect a seasonable answer 3. That opportunity of Prayer it 3 It is the grace and beauty of prayer doth grace and beautifie our Prayers As every thing else is beautifull in its season Eccles 3. 11. So is Prayer in its season opportunity is a wheele to the chariot of prayer which safely strongly and swiftly carryeth it in before the Lord. A word spoken in season to men is in the Hebrew phrase a word spoken upon the wheeles Prov. 25. 11. So is it in these words spoken to the Lord in their season yea opportunity helpeth to carry our praier also in an holy state before the Lord as upon a royall Chariot-wheele Opportunity of Prayer greatly furthers their acceptance in Christ These fruits of our lips also are then best and most welcome to the Lord when brought forth in their season 4 It useth to succeed well 4. That seasonable prayer is ever speeding prayer Psal 5. 13. My voice shalt thou hear in the morning namely praying in the season of prayer 5. That opportunity of seeking and 5 It is beg'd for us by Christ getting grace by prayer and other means is begged for us by Christ In an acceptable time have I heard thee as saith the blessed Father to the Mediatour Isai 49. 8. And thence it is that the members of this head of the Church have any such time of acceptance 2 Cor. 6. 2. For hee saith in an acceptable time have I heard thee Now is the acceptable time 6. That great will bee our disadvantage by letting such holy opportunities of Prayer slip for besides the losse of such jewels and of what wee might have gained by trading with the same our spirits will come to bee very much straitned and hardned as sad experience in the Saints themselves witnesseth CHAP. III. Of Constancy in Prayer WE come now to the third and last thing held forth in the modification of the practise of this duty of prayer that it be without ceasing i. e. Indesinently or constantly It is then our duty to pray indesinently or constantly Now for this Consider 1. What it is to pray indesinently or Tâ— pray constantly is 1. Not to give out from prayer constantly or what is implyed in it and why we must so pray and then make we one briefe Use of it Touching the first To pray indesinently or constantly is Not to give out from praying not to let God alone untill hee doe blesse us To pray and not to faint Luke 18. 1. Not to give God rest Esa 62. 61. To look to him in prayer untill he shew us mercy Psal 123. 1 2. Quest May any true childe of God give off prayer for a season Quest Answ Yea verily Gods own dear Saints may be weary in praying though Answ 1 not so weary of prayer The duty it selfe is to them very desirable in it selfe but the discouragements may be such in tempted times that they may be even afraid to goe to God to seek his face sometimes Psal 6. 6. I am weary with my groaning and 69. 3. Godly ones may give out from prayer for a little season I am weary of my crying yet hee gave not off wholly or not long verse 13. But as for me my prayer is unto thee If they give out for a spurt from solemn Prayer they cease not to be darting up ejaculatory prayers Jonah 2. 4. I sayd I am cast out of thy sight yet will I looke unto thy holy Temple When God in deserted times seemeth to turne his back upon his Saints or they through distrust and distempers are as if turning their back upon him yet they give many of these love-casts of the eyes of their souls towards God desires will be ever and anon stepping out of such a gracious heart to look after the Lord. That holy fire within the heart albeit it blazeth not out yet will be ever and anon sending out these sparks There are times wherein the Saints are so spiritually sick of sinne and of temptations that their very speech faileth them even they have their spiritual swounds and may lye a while speechlesse yet either they are making these holy signes in their fainting fits or some of this holy breath is stirring If Hezekiah cannot speak out in solemne prayer yet can he chatter and make these shorter holy mutterings of his heart and these dove like moanes of his spirit Isai 38. 14. I am oppressed O Lord undertake for me Quest How cometh it to passe that any Quest such sad silence or speechlesnesse in respect of solemn Prayer doth at any time or for any shorter space befall Gods owne people Answ Sometimes through some dangerous fall
is done mostly by Meditation upon Gods word and works daily meditation whereby we doe in a holy wise sit and dwell upon and draw out the sweet and sap which is in Gods words and works Psal 5. 1. Consider my meditation he meaneth his prayer What David suck't and brought into the retired corners of his soul by holy contemplation he dropped it out in prayer Meditation filleth the vessel of a gracious heart and prayer broacheth it openeth the heart letteth and poureth out the precious things therein By meditation we beat the spices and cut the offering to pieces and lay them in order fit to be offered and then we are the fitter to offer the same up in prayer Meditation diggeth and searcheth and findeth out the precious mettals and materials which being ready at hand are the sooner and the better minted in prayer 2. Let such be improving all praying 2 Improvement of motions to prayer motions and stirrings We shall never hold on in prayer without ceasing 1 Thes 5. 17. and in continual praysing ver 18. unlesse we attend that counsell verse 19. Quench not the spirit even in any strong warme and lively motions also which he may make that way in our hearts David who saith Psal 109. 4. That he gave himselfe to prayer or as it is in the Hebrew I prayer As if made up of prayer and doing little else but praying he saith also Psal 27. 8. When thou saydst seek my face my heart answered thy face Lord will I seek hee did not slight or put off or put by any strong motions of the spirit in his heart to seek the Lord but made faithfull and fruitfull improvement thereof Christ putting the Church upon it to let him hear her voice Cantic 2. 14. she verse 17. hath a request ready for him And so Chap. 8. 13 Cause me to heare thy voice saith Christ to the Church verse 14. She speaketh prayer-wise Make haste my beloved c. 3. Let such be oft and much in ejaculatory 3 Frequency in ejaculations praier we may be sure to find our hearts in elevated frames when we have been oft heaving and lifting at them When wee have been dealing with God just before and have made so many short essayes we are the fitter to deale with him more solemnly Moses was as I may say tampering and catching at the Lord thus before he spake out so solemnly as Exod. 32 11 12 13. Lord why doth thy wrath waxe hot against thy people c. For God verse 10. saith to Moses let me alone When we have so oft whispered thus with God beforehand we are the fitter to talk and speak out before him Psal 61. 1. Hear my cry attend to my prayer yet nothing expressed what hee sayd he was at it in ejaculatory crying and praying and thence is so bent for more solemne prayer expressed in the verses following From the end of the earth will I cry to thee c. These running grasps and trips do much help our holy wrestling praying-art and skill and courage when we do in ejaculatory prayers oft sally out upon our spiritual enemies sinne Sathan and the world we are the fitter to maintaine a solemne fight against them in our more solemne prayers 4. Let such maintaine in their soules 4 Poverty of spirit that precious frame poverty of Spirit That will teach us praying eloquence help us much with praying Arguments and quicken up in us all praying desires as we see persons pinched with extreame wants and penury of all others the poore oppressed ones as the Hebrew is Psal 10. 17. have their hearts set and fitted by God for prayer Lord thou hast heard the desire of the poore thou wilt prepare or fix their heart namely to pray thou wilt cause thine eare to heare namely their prayer 3. To pray indesinently is to be very 3 To pray very often frequent in prayer so we use to say you are alwayes doing thus or thus wee meane you are very often doing so Joh. 16. 23 24. Ye have asked nothing i. e. but very seldome Aske that is more frequently frequent prayer keepeth every grace active frequent uttering our wants and Ayles keepeth us humble the often opening of our spirituall wounds keepeth us tender the more wee trade with God about heavens Commodities the more it keepeth up the price of them in our hearts wee then vend and utter them readily in other parts of our holy conversation and making quicker sale that way we make the quicker returne againe to God for more Quest How oft must we pray Quest Answ As oft as opportunity is offered Answ as was said before yet twice a day at the least must bee to us a time of praying How oft we must pray Henâ—â— that morning and evening sacrifice of old unto which the Prophet alludeth and calleth it a seeking of God evermore as held out in his Tabernacle Psal 105. 4. The very Birds morning and evening and some also as the Nightingale in the night also are in their manner lifting up their notes unto their maker and maintainer Give us this day our daily bread must needs imply a daily prayer for it and as twice a day at least our bodies need supply of bread so is it sit that both body and soule be imployed twice a day in solemn seeking of the Lord about that and all other things which we need or the blessings of the Lord thereupon Quest Suppose a Christian take the Quest seasons of morning and evening for family prayer must he likewise take the same seasons for closet prayer also Answ Yea we should as much as Answ in us lyeth and the providence of God ministreth opportunities of it indeavour the same one duty may not willingly bee omitted because of the other It hath been proved that both are duties and the Saints will have respect to all and every of Gods Commandements As a Christian is considered singly and absolutely so closet secret retired prayer apart lyeth upon him but as in relation to others so also prayer with others is his duty as his estate is so is his bond of duty doubled The carnall heart of man will more cavill and startle at secret prayer by our selves alone then at that with others our natures will lesse easily be strangers to services to which others are privie as we see in Hypocrites and Familists than to such as the Lord onely beholdeth but no wiles or slights of our hearts or Satan should draw us from a commanded duty in Scripture And indeed we under the Gospel should not be lesse in holy serving of God with our spirits than those under the Law but rather more Hence it is that the wooden or Incense Altars for the incense of prayer is in Ezekiel Typically represented to be much larger under the times of the Gospel than ever under the Law That under the Law was a Cubit in length a Cubit in breadth and two Cubits in height
24 25 26. he maketh a request to Christ for his child but at first questioned Christs power saying If thou canst doe any thing help us and so long his request took not but being quickned up by Christs word to faith in his power that hee could doe any thing for them and to expect any thing from him in such a way of believing if thou canst believe namely that I can doe any thing for you all things are possible to him that so believeth then the man cryeth out with teares Lord I believe namely that thou canst do any thing for us and so getteth the blessing he prayed for where prayers are put up in faith believing all things are possible to the Lord believed in and attainable upon believing in him there all things are possible and attainable to such a faiths-request Sometimes the suppliants of God deale with God in prayer about intricacies where the determinations of the will of God seeme or are hid and obscure yea for such good things as come within the reach of his power and herein it were sad with them if faith in Gods power might not or did not relieve them Yea sometimes they deal with God about cases wherin the Lord cometh to expresse his will and mind to the contrary and yet faith in Gods Almightinesse putteth words into their mouthes and biddeth and incourageth them to speak and to pray to him and to try it out with him even in such cases When God telleth Moses that he will smite the people and disinherit them Num. 14. 11 12. Yet because Moses believed the greatnesse of Gods power which might else be dishonoured hee pleadeth that the nations will say that because the Lord was not able to bring them into the promised land therefore he slew them and then betaketh him to this hold Let the power of my Lord be great according as thou hast spoken the Lord is long suffering and of great mercy forgiving iniquity c. He looked at him as now able to fulfill the other part of his revealed will even to be a God pardoning his peoples sins This set the Ninivites a praying when yet God had said yet forty dayes and Niniveh shal be destroyed Jonah 3. 3 4 5. Yet for ought any knew to the contrary God might shew them mercy verse 8 9. who can tell if God may not turne and repent of his fierce anger that we perish not and their prayers tooke effect verse 10 God repented of the evill that he had said Besides true seekers of God are continually sensible of mighty adverse powers of darknesse against them so that if they had not faith in Gods almightiness overmatching those powers they would not pray without ceasing 5 Faith in the gracious nature and disposition of God as in his love mercy bounty compassion long-suffering goodnesse is required Nothing more usuall with the Saints in their prayers mentioned throughout the scripture then to set their faith on worke in prayer upon the gracious nature of God I need not mention the scriptures In this ocean faith can freely swim and bear up all the suppliants burdens and packets In this holy chancery court and court of grace it can have right in any cases which concerne the soule Nothing more sutable to the hungring and thirsting desires of suppliants and nothing more sweet and satisfying then the marrow and fatnesse of Gods loving kindnesse Psal 63. 1. to 5. The upright remember the love of the Lord more then wine Cant. 14. A poore suppliant seeeth here by an eye of faith the true riches which his soule needeth and that it is here ready for him that God is rich in mercy to all that call upon him So did David Psal 86. 41. This is a spirituall all-heale to the poore diseased wounded soule crying to God for cure therein it seeth and eyeth the particular salves that are most sutable to the severall sores of which it complaineth when the people of God are tossed with tempests of troubles and temptations as they were Isai 44. 11. yet they eye this as a sweet and safe harbour if they can but put in here they are sheltred in all weathers if they can but cast the anchor of faith and hope here they can ride it out securely and without hurt or losses from any windes which blow 6. Faith in Gods simplicity is required 6 In Gods simplicity Solomon in his prayer looketh at God as alwayes acting and all act one whose eyes were open night and day 1 King 8. 29 so the Psalmist Psal 65 2. and thou that art hearing ever hearing prayers to thee shall all flesh come The like faith in the eternity and immutability of God and in his faithfulnesse in what he is to his poore redeemed ones and in what he saith to them and doth for them in a way of grace and favour is needfull Habbakuk in his prayer maketh use of the eternity of God Hab. 1. 12. Art not thou from everlasting oh Lord my God my holy one wee shall not dye Nehemiah in his prayer improveth Gods faithfulnesse chap. 1. 4. O God that keepest Covenant and mercy for them that love him Those afflicted soules mentioned Psal 102. doe in their prayer improve by faith Gods unchangeablenesse Thou art the same and thy yeares have no end verse 24 25 26 27. The suppliants themselves and their cases vary much and suffer many changes but faith in these incourageth them to hold on in incessant prayer to the Lord. We might have instanced in the particulars of faiths improvements of the relative nature of God in prayer as that of a Father of a Saviour Redeemer and the like as is often mentioned in Scripture as Jer. 14. 8. Esa 63. 15 16 17. and 64. 8. c. but I shall forbear proceed we therefore 7. In the Lord Jesus to the second branch of faith required in prayer namely Faith in the Lord Jesus Heb. 7. 23. Christ is able to save such to the uttermost which come unto God by him Out of Christ God is a consuming fire and if we eye him as such a one only wee are driven from him rather than drawn to him Daniel craveth all things for the Lords sake Dan. 9. 17. David requesteth mercies of the Lord for his words sake or as in 1 Chron. 11. 9. for his servants sake the saints of old looked in their prayers towards the temple 1 King 8. 29 30. 35 38. So Jonah chap. 2. 4. Now the temple was a type of Christ Christ spake of the temple of his body Joh. 2. It was not enough for the Israelites to cry out of wounds nor for Moses to pray with them or for them but they must look to the brazen Serpent Numb 21. 7 8 9. which in Joh. 3. 13 14 15. is made a type of Christ Christ is the altar whereon wee offer all our spirituall sacrifices if acceptable Heb. 11. 12. And if we doe in offering them but touch this blessed altar
2. 3. Thus did the Ninivites no body could tell they should bee delivered nor assure them of mercy if they did sue for it but yet none could tell the contrary none could say peremptorily they should perish without remedy If it be but a Who can tell it is a ground of mighty prayers and may cherish a spark of hope therein of successe Jonah 3. Isaiah must lift up his prayer albeit it be but a may be that God would hear the blasphemous speeches of Rabshekah against which he was to bend his prayers on Israels behalf 2 Kings 19. 4. A very peradventure of prevailing in prayer will set Moses a praying Exod. 32. 30. No Scripture telleth thee that thou art a cast-away many Scriptures give thee grounds of a may be at least of salvation Let that therefore raise thee though troubled sore to look and wait for a gracious answer of thy prayer 2. Labour to be stored with sutable Promises to your prayer cases it will bee our 2. Store up sutable promises to prayer cases wisdom to lay up such knowledge of such words of Grace Prov. 10. 14. Jehosaphat was not to seek of a Promise sutable to that he was to pray for 2 Chr. 20. Nehemiah had a like promise ready written on the table of his heart Nehem. 1. 8 9 10. And be we well acquainted with the Attributes of God which are vertually Promises and props to our faith in Prayer Moses in his prayer maketh use of them for that end Num. 14. 17 19. And the Saints oft elsewhere in the Scripture 3. Improve we former experiences both of our owne and others of the gratious 3 Improve former experiences dealings of God with us in way of prayer for meerly as well as otherwise they worke hope Psal 6. 9. The Lord hath heard the voyce of my weeping he will heare my prayer Davids experience of Gods mercifull and faithfull performance of all the desires of his soul for him will make him cry to him with much confidence Psal 57. 1 2. Wee may not rest in mercies and blessings received but we may and must be incouraged from them to reach after and waite for more if we never had tasted of his goodness to us when we sought him yet were we to expect and waite for his gracious answer but tasting and seeing how good the Lord is by experience it is then a blessed thing to trust in him Ps 34. 4. 8. We may well trust him and rest on him as a God hearing prayers when we have tryed him to be such a one or else it will be a shame if speaking it in his word that he is such a one and then speaking it over sensibly in his workes that hee is such a one yet hee cannot be believed If any surely such as by experience know the name of God have proofe of that or any other title or Attribute or word of his wherein hee maketh himselfe knowne to us they will trust in him Psal 9. 10. Gratious answers of prayer given to the Saints are precious pledges of our interest in the covenant of grace and in God as our God and so we are to look at them and be encouraged by them Zach. 13. 9. We are also to quicken up our confident expectations of a gracious issue of our prayers from other experiences therein so the Saints used to do in their prayers mentioned in Scripture Psal 74. 1. 13 14. and oft elsewhere for indeed the Lord in giving answers of Grace to any of his children hath regard to the good and encouragement of them all that which the Lord did for and spake to supplicating wrestling Jacob Gen. 32. hee eyed others that were to come after him therein Hosea 12. 4. He had power over the Angel c. and there he that Angel the Lord himself spake with us not with him alone The regard which the Lord hath to the prayers of destitute ones is written and recorded for the generation to come to make a comfortable use thereof Psalm 102. 17 18. if one of Gods chosen ones fare well in their holy approaches to God the Prophet will put it plurally in the conclusion he draweth from thence Psal 65. 4. the former part of the verse compared with the latter part we shall be satisfied with the goodness of thy house 4 Improve we conscionably the Intercession 4. Improve Christs Intercession of the Lord Jesus for us When he was on earth he prayed for us as you may see in John 17. To bee sanctified by his Truth to be kept from the evil of sin Apostasie we pray for union and communion with the Lord Jesus such as is very strong comfortable and constant whilst we are here and the eternal enjoyment of the Lord Jesus in another world but fear lest our sins might intercept and frustrate our prayers but Christ telleth us and for our comfort that our joy may be full Joh. 17. 13. what is the sum of what hee intercedeth with the Father for on the behalf as of his Apostles so of all Believers vers 20 c. We will and must needs confesse that Christs prayers were without exception and that the Father alwayes heard him John 11. How well is it then for us that the Lord Jesus hath with acceptance prevented us and these mercies are already begged by Christ and granted of God to our hands Surely the Lord hath heard Christ in the desires which hee as Mediatour expressed to the Lord that we and our services and so our prayers might be accepted of which that in Isaiah 49. 8. is prophetically spoken compared with 2 Cor. 6. 2. we may well expect that in our holy approaches and makings out to God for mercy we come in a time of acceptance since the Lord hath heard Christ bespeaking of it if the Lord the rather honour the Lord Jesus because in the dayes of his flesh he made intercession for Transgressours Isaiah 13. 12. therefore shall he divide the spoil c. because he did so surely we may well expect the success thereof and to share in those spoiles if wee are strong and earnest wrestlers with God in his name for the same Solomons request for the grant of their prayers in their several cases which are mentioned 1 Kings 8. and which are granted chap. 9. 3. were shadowing Types of what the Lord will condescend to in all his suppliants cases at the request of this our blessed Solomon Psalm 72. but especially improve his present Intercession and appearing before God for us now in Heaven Heb. 7. 25. Look as whilst the people were praying without the Priest was offering Incense within the Temple Luke 1. 9. 10. So is Christ in that glorious Temple above appearing before God for us whilst we are a praying That was a shadow of this Heb. 8. 5. the Saints Prayers are committed to him there as his charge according to his Office to which the Lord hath appointed him to offer them up
will farther his gracious audience of his servants prayers What will not love grant 5 Consider what account the Lord makes 5 What esteem he hath of his Saints prayers of his peoples prayers They are his delight Prov. 15. 8. as sweet musick in his ears Revel 5. 1. They are memorials before him ever in his eye minding him of what is meet to be done for his people Acts 10. 4. They are as a Recompence to him he liketh to be paid in his dues in prayers also Psal 116. 12 13. he thinketh we never pray enough John 16 13 14. Hitherto you have asked nothing namely in comparison open thy mouth wide Psal 81. Mercy accompanieth prayer if the Lord would turne away the one yet not the others pleas Psalm 66. 20. 6 Consider what measures the Lord 6. What measures he keepeth in his respects to praier keepeth in his respects to prayer He heareth sometimes before we call preventeth his people with goodnesse Isaiah 65. 24. Sometimes even whilst praying they have answers of grace ibid. Sometimes when his people seek him for pardoning grace and the manifestation thereof he sheweth mercy even above their thoughts Isaiah 55. 6 7 8 9. giveth them as above what they ask so beyond their thoughts and expectations Eph. 3. 20. Wherefore raise up our expectations in this way of seeking the face of God touching his gracious disposition to hear and help us and when we have got up our thoughts therein to the highest yet believe it he hath mercy and answers of grace for us above our thoughts 7 Consider what method God continually and infallibly useth in his respects to 7. What method he observeth in his respects to praier prayer namely first to incline hearts to be cordial and serious in prayer and then to give his promised mercies Psalm 10. 17. Jerem. 29. 11. 12. The nearer and surer mercies are the more praying motions and workings there are then in our hearts Both are to the same mercy as one works to help to pray and to hear prayer Mercy would not be at work with us in the one if the other part of God's mercies work were not to be effected Lastly That we may clear up our fainting 8. Consider the Parable Luk 18 1. to 9. spirits and drooping hearts in expectation of faith that our prayers shall not fail of good successe from God consider of that Parable of our Lord Jesus which he for this purpose propoundeth Luke 18. 1. ad 9. A Judge a man comes off to hear a poor suppliants request and will not God a Father do much more for his An unjust Judg hears and will not a just and righteous God hear the cryes of his poor ones One that was a hater and disregarder of men and of his own name yet hears and will not God and Christ hear whose delight is to be with men Prov 8. One that was utterly averse from hearing He would not hear one to whom asking was a trouble This widow troubleth me yet at length grants the request of her which sought to him How much more will the Lord to whom prayer is a delight and whose property it is to be hearing even ready to hear prayers surely he will hearken to his suppliants requests much more One that while he denyed and delayed his Petitioner considered it not till afterward Then he considered with himself and he cometh off How much rather will the Lord who wisely weigheth all circumstances and inconveniences in case of too long delay to hear Isai 57. 17. He will surely fulfil his peoples desires One that in granting his Petitioners desire meerly to avoid disquiet Lest she should weary him out with her out-cryes he hearkens and will not God who delighteth in mercy do much more for his precious ones One that is solicited by a certain widow one no way allyed to him coming to him without any other Intercessour to plead her cause yet he cannot deny her Petition and can or will the Lord deny his own deare children which come to him in the name of him in whom he is well pleased yea and have the Lord himselfe to intercede for him Touching the last thing propounded very briefly The Marks of one praying in faith Marks of praiing in faith are these 1 When a soul is borne up and carryed 1. Praying amidst discouragements on in praying amidst discouragements to pray If he pray without ceasing when yet there are so many things sometimes which may seem to occasion ceasing to pray save that he prayeth in faith When we are hindred and opposed in it by Satan and others yet a Joshuah stands before the Angel notwithstanding Satans resistance Zach. 3. 1. or like him in Mark 10. 47 48 51 52. we continue crying Jesus have mercy on us even when others would forbid us when we are delayed and held off from our desired answers and left in some deeps of affliction in the interim and yet trusting in the Lord in Prayer We will wait Psalm 136. 1 2 3 4 5. When the Lord is long silent yet we will not be silent but plead How long Lord Psal 13. 1 2. When denyed of God as the woman of Canaan as if we had no part in the mercy we ask it were not for us yet we continue asking Matth. 25. 25. 26 27. Surely there is faith emboldning thereunto verse 28. When we seem to be curbed and silently rebuked as the friend wished not to trouble his friend yet will not give over his suite Luke 11. Surely he thinks he speaks to a friend within or else he could not would not then continue asking 2 When we pray with some more then 2 Praying with boldnesse usual boldnesse and liberty of speech as sometimes in an awful and spiritual manner we are wondrous free to plead with God more then at other times now is faith stirring in such a Prayer 1 John 3. 21 22. Eph. 3. 12. 3 When we pray with a kind of delightful 3 Praying with heart calmness calmness and stilnesse of spirit not tossed like waves in prayer through the power of unbelief Jam. 1. 6. 4 When in setting our selves sometimes to pray to the Lord and petition him 4. Prayers turned into praises we are even ready to make a holy digression and diversion and turning our intended Petition into melting admiring praises of God as oft times spiritual Christians have experiences thereof surely then faith is stirring So Christ turning himselfe to approach to God John 11. 41 42. saith I thank thee Father that thou alwayes hearest me CHAP. V. Of Humility required in Prayer WE have entred upon the discourse of things propounded touching the conditions required for the incessant performance of the duty of prayer and have dispatched the first namely Faith And now we are to speak of the second condition thereto required and that is Humility It is the desire of the humble which the Lord heareth Psal 10. 17.
yet as one which seeth the emptinesse of his prayer even at the best he goeth out of that resteth not therein but as if he had not prayed in such sort he runneth to the Name of the Lord he looketh for nothing but from the rich and free grace of God in the Lord Jesus as Daniel Ch. 9. 3. 4. He is at it with God in such like humble prostrating his souls desires to him but in the close professeth the supplicaons which were presented though with much brokennesse of heart doubtlesse yet were not for any righteousnesse of their own whether of person or performances or prayers but for his mercies sake v. 18. And v. 17. desireth audience for the Lord sake for Christs sake And ver 19. for his name sake so Ezra albeit he had been weeping and casting himself down before God in praier Ch. 10. 1. yet ch 9. last he concludeth that he and the people in respect of themselves are before God in their trespasses and cannot stand before him by reason of the breach of covenant with God which he had then bewayled verse 14. Now touching the third thing propounded Humility required in prayer Because 1 Humble prayers speed best why this humility in prayer is required I answer briefly 1. Because prayers put up in and with such humility they doe ever speed best Mark 7. 29. For this saying go thy waies the divell is gone out of thy daughter for what saying namely that verse 26. wherein she taketh the name of a dog so quietly and meekly craveth the very portion of dogs in a manner the mercies slighted by the children The Lord will not look at what the proud bring to him but hath respect to the lowly to strengthen them with grace and peace in their soules Psal 138. 3. 6. to perfect all that concerns them verse 8. The lowly strangers see how the Lord welcomes them in prayer Isai 56. ver 6 7. The penitent Prodigall that speaks in such a vilifying way of himselfe to God his father Luke 15. 18 19. sees how royally and richly he is entertained by the Lord like as by that father verse 22 23. the costliest robes of grace and delicatest of mercy in Christ are readily brought forth to such greatest mercies are granted to such as pardon of sinne and the like Luke 18. 13 14. Yea in such a lively and convincing manner exhibited as that they shall carry it home with them the sight and light thereof shall stick by them he went home justified they shall in a holy triumphant wise carry home the garland of grace and peace for which they wrestled with God in praier wheras in defect of Humility no praiers nor tears of a proud Esau shal avail Heb. 12. 17. The Pharisees repair so diligently to pray to the temple is to little purpose whilst he doth not humble but rather exalt himself therein Luke 18. 10 14. God will not approve of any such mens persons or praiers and such a non-justified estate is a sad abasing of such ibid. as the gracious acceptance of the persons and prayers of humble ones in Christ Jesus is an high degree of honour and exalting to them 2. Because the servants of God are 2 Then are humble ones themselves never more themselves as such then when humble in a way of seeking the face of God When the converted Prodigall and Publican cometh to rights to himselfe then in that frame hee betaketh himselfe to this work Luke 15. 17 18 19. Assuredly penitent dispositions work then strongly zeal and holy indignation against sinne and our selves for it are then stirring then is faith and love doubtlesse active and putting forth themselves in our soules 3. Because an humble frame of heart 3 It putteth most honour upon God and Christ in prayer putteth most honour upon God and Christ and mercy and grace as all in all Agaâ— in that frame thinketh that it will put the largest heads and ripest wits in the world to it to conceive or express the glory of God in Christ Proverb 30. 2 3. compared with the 4 â—h And he wil magnifie the purity perfection and stability of his word verse 5. see verse 1 7 8 9. Asaph when in that frame of heart Psal 73. 22. then who but the Lord of heaven and earth with him and in his desire verse 25. and if such a poor soule get any mercy by praier of all others hee will use it best and give God the most glory of it and for it as might be shewed in divers instances 4 Because such a kind of spirit in 1. It fitteth us most for mercy prayer it doth fit us most for the mercies of prayer Hence it is compared to hunger which as it is good sawce to the body and prepareth it well for its meat so doth it fit the soul for its desired food of grace and mercy Hence is that opposition Luke 1. 53. betwixt the hungry and the rich and yet rich is rather opposed to poor because indeed the poorest in spirit the beggars in spirit are the most hungry Look as the emptying of a vessel fitteth it for being filled with precious liquor so humility by emptying the heart of all self-strength self-confidence self-sufficiency self-righteousnesse self-willednesse and self-conceit it fitteth the soul in prayer for what it doth pray for The heart of the humble is a prepared heart as to pray to God so likewise to receive and improve the mercies which it seeketh in prayer such an one is most flexible and ready both to use the best means to obtain the mercies desired and to walk worthy of them when obtained So Job 7. 20. I have sinned what shall I do to thee O thou Preserver of men As touching the last thing propounded Helps to humility in prayer namely What Helps and Means we should use to further such Humility required in prayer I answer 1. Set faith on work as we shewed at 1. Faith in the Lord. large the last Lecture Faith in Gods Promise and Providence made David pray so humbly as one not worthy to speak more to God or receive more from him 2 Sam. 7. 18 19 27. That made the Prodigal to throw down himself in such sort and humbly to seek his fathers favour considering in him a fathers bowels yea which possibly might move towards him he is apprehensive likewise that he hath all hee needeth and that moveth and furthereth him therein Luke 15. 17 18 19. So it is here the Publicans faith in that propitiatory merit and mercy causeth him so to speak as Luke 18. 13. It was faith that set the woman a begging in that humble and lowly as well as earnest manner Matth. 15. 26 27 28 The faith of that woman was the instrumental meanes of her salvation Luke 7. 50. that was the means of that her silent humble approach to the Lord ver 38. It is faith which taketh a true measure both of God and of
sins we are sensibly apprehensive of his Purity and Majesty offended thereby of his Goodnesse and Patience abused therby of his privity to them all in their circumstances of his sin-revenging Justice due thereto of his sole prerogative to pardon the same of his readinesse in Christ to do it We are seriously apprehensive of the vilenesse of such sins of our owne loathsom nature whence they did arise and our hearts rise up in holy indignation and detestation of them and our selves for them whilst we mention the same we bleed over them in our spirits could even tread upon our selves and take a holy revenge on our selves for the same and all the meltings and breathings of our spirits in the mention of our sins they are stil as to God When we mention such and such wants of such and such mercies we crave all is carried as to God We have sutable workings in our minds we eye him as full of all grace and mercy as treasuring up all that fulness in the Lord Jesus as willing and free to communicate the same as real in his Promises of the same and the like might be said in the rest Psalm 5. 3. David saith he will direct or orderly settle prepare and adress his prayer to the Lord. And Christ would have such as pray to pray to their Father which seeth in secret Matth. 6. 6. Job would order his cause before the Lord Job 23. 4. 2 In carrying on the whole business of 2. In doing it as from God prayer as from God as praying in the Spirit Eph. 6. 18. Praying in or by the dictate direction of the holy Ghost Jud. 20. Christians are to drive this holy trade with God but yet as with his owne talents and commodities Luke 19. 16. Lord thy pound hath gained ten pounds saith the good servant Wee should wrestle in and by prayer with God but as in and by his strength Hosea 12. 3. By the Lord will his people make mention of his name in prayer or any other ordinance of his Isai 26 13. 3. In carrying on the whole work of 3 In doing it as for God prayer as for God alone The Suppliants of God bring their prayer not as their offering so much as Gods offering Zeph. 3. 10. they do indeed lift up their prayer as did the Prophet Isai 37. 4. and their heart in prayer yet so as withal exalting God in both Hee is extolled with their tongue in their crying to God with their voyce Psal 66. 17. The Saints confesse their sins that God may be cleared in his proceedings Psalm 51. 4. Expresse his mercies in prayer not to set forth their owne praise and commendation as did the Pharisee Luke 18. 10 11 12. But that the Lord rather may be glorified and that the heart in the mention thereof may be awakened to give him glory and therefore they use in the mention thereof sensibly to immix the mention of their own vilenesse and wretchednesse If they request of God such and such mercies yet it is that the Lord may occasionally be the more honoured in granting the same to them whether the mercies bee of a spiritual or temporal nature Albeit the mercies they crave and immunitie from the miseries which they complaine of to the Lord bee the matter of their prayers yet not the sole motive Selfe is not the great wheel which setteth all the wheels of their hearts going nor is self the center in which those many lines of their spirits and prayers doe end and meet but rather the respect to the Lord and his name favour and presence these are all in all They are a generation not of falseseekers in their prayers but of seekers of the face of the God of Jacob. Psal 24. 6. and having pure hearts therein they doe not lift up their soules to vanity ver 4. The maine of their desires is that the Lord Jesus the man of Gods right hand may be glorified and that the mighty hand of God may be with him in his government and if he be exalted that shall and will ingage them the rather to bee thankfull to God for it Psal 80. 17 18. The making of the refused stone the head-stone of the corner is that wonder of grace in which they thankfully rejoyce Psal 118. 22 23 24. David wisheth that guilt removed not meerly because it lay as so sore and heavy a burden upon his conscience or that he would have ease of the terrours thereof but that in being eased and freed thereof he might bee the freer to sound forth the prayses of God Psal 51. 14. Hee would have his former joy againe not because he made any idol of his comforts and was all for comfort in his spirit for he is as earnest for a cleare and sound heart verse 10. But that he may be more active for God in giving some honour to him in other sinners conversion whom he had haply hardned by his sin c. verse 12 13. Hee would have his mouth opened verse 15. Not to bee more free and chearfull of speech but that his lips might set forth Gods praise The sons and daughters of God pray for preservation from or deliverance out of temptations and afflictions inward and outward as in the petition of the Lords Prayer but with a first and maine respect and desire that the name of God may bee hallowed sanctified honoured therein they pray for the remission of their sinnes and the comfortable manifestation thereof not meerly because they are damning but because detestable to them not because terrours to them simply but that God in his gracious and free pardon of them may have his name hallowed and for that cause doe they pray for all temporal blessings for them in their callings and conditions under the notion of dayly bread The Godly powre out prayers not so much as expressions of their desires of observance thereof from God as of obedience therein unto God Nor meerly as helping meanes of future but also as an homage of love for past mercy David will call upon God because hee loveth not himselfe but him Psal 116. 1 2. 4 In being as ready pressed to a serious 4 In like conscience of use of means use of all other meanes to obtain mercies prayed for and avoid miseries bewayled as to pray for the one and against the other Abel bringeth himselfe with his offering both are equally at the beck and service of God so did not Cain Gen. 4. 4. They offer themselves in with their prayers and such like service as the maine sacrifice willing to prove what is the holy and acceptable and perfect will of God Rom. 12. 1 2. And therefore no wonder they are pressed to use any holy meanes to further what they ask of God Their heart and hand is as I may say combined to and joyned with their tongues If they cry for wisedome they bring their instruments to dig and search for the precious mines thereof
any at any time dare to double with God in speaking to him making God like to man which might be mocked and deluded with goodly words and pretences and not to bee a searcher of their heart and reines else men durst not make so bold with him to baffle with him to his face David one that had made too bold to affirme that of his integrity of his hatred of Gods enemies Psal 139 22 23. qualifieth it with a plaine hearted motion to him whom he knew was privy to his spirit to search it and see whether there were any way of wickednesse in him and to steer his course for him in the right way Where faith is love will attend and shew it selfe love useth still to be candid and cordial and intire in all its speeches to him whom the soule loveth the more that aboundeth the more sincere When the Apostle prayeth that the Philppians may be sincere in all their words and walks respecting God themselves or others hee prayeth that their love may abound then will they approve the most excellent things The best way of praying to God serving of God and walking with God Philip. 1. 9. 10. Motives to sincerity in prayer may bee Motives to sincerity It will argue Gods effectual speaking to us and ours to him such as these In that it will be an argument of a saving and sound fruit of Gods speaking unto us and of our effectual speaking to him The former is evident when our prayer language is sincere surely God hath turned unto us some pure lip some soul-saving ministry Zeph 3. 9 10. Such of the Cities of Egypt as should bee converted savingly the Prophet saith they should as a fruit thereof speak the language of Canaan Isai 19. 18. Especially in worshipping God in prayer there they should not speak halfe the language of Ashdod as it were and halfe the Jews language like those Nehem. 13. 24. halfe carnal language natures sins the worlds language but at least in the desire and indeavour of their soules they speak the language of the holy Ghost pray in the holy Ghost And the latter is as evident truth in our seeking of God and mercy in Gods answers will surely meet together as in other cases they doe Psal 85. 10. The Lord himselfe maketh it an argument of his respect to his peoples desires in that they are children that will not lye Isai 63. 8. and giveth it as a pledg when they may expect infallibly that he will answer their prayers namely when they are cordial and intire in seeking of him when they seek him with all their heart Jer. 29. 11 12 13. And the Psalmist maketh his cordial and intire seeking of God to which his very conscience was privy and the Lord much rather as an argument with God to pray for respect to his desires Psal 119. 10 94. Sincerity and integrity in our speeches is amiable to men to all sorts of men Proverb 16. 13 and 24. 26. and the God of truth is not lesse but more delighted in the words of truth Hence it is that upright hearted Supplicants they are and well they may be freest and boldest of all others with the Lord. Such as come with true hearts come with much confidence Heb. 10. 21. they can and dare walk at liberty when conscious to their integrity that they seek the statutes of God Psal 119. 45. Consciousnesse of secret guile it will appall a man when to deale with an all-seeing God Hypocrites are afraid Isai 33. 14. but are perswaded that such as speak uprightly may come near to God boldly and converse with him safely albeit in respect of his justice a consuming fire verse 15. But amongst them who may or dare come near him with such stubble verse 14. and if they durst be fool-hardy as senslesse ones are yet it would be to no purpose salvation which they might desire would bee far from such persons as seeking not God but themselvs Ps 119. 155. 2 In that God will cover a great deal 2 Where this irs God wil cove many failings of weakness in their persons and in their Prayers where yet there is sincerity in the bent of their desires True it is that their sincerity in their prayers is a special preservation against any ruling evils in them They that seek God with their whole heart they do no iniquity Psalm 119. 2 3 God is engaged to protect and preserve them from such swervings Hence that plea Psalm 119. 10. 94. When Christians do not deale cordially and plainly with God and their own souls in the request they put up against their sins and for Gods grace they do but strengthen then the part of sin pretending to speak against it and not doing it cordially it provoketh God to leave them to such lusts and to receive a due recompence of such spiritual Treachery from such secret Traitors but as for the Saints that are cordial with God in Prayer albeit they escape that mischief of ruling evils yet are they perplexed and molested with indwelling distempers which haunt them and pursue them hard at heels even to the very door of Grace to which they repaire in prayer and herein is the kindnesse and compassion of God to them that he overlooketh these their distempers in prayer and owneth the meaning of his Spirit in theirs therein Rom. 8. 26. and Psal 34. Title with verse 45. God looketh at the bent of such a heart and by that measureth out to them mercy 1 Kings 8. 39. Do according to his wayes whose heart thou knowest God searcheth the heart both of sincere and false Christians in all their doings to give to every one according to his wayes Jerem. 17. 10. to the false heart indignation and wrath but to them that are sincere eye and aim at and seek for glory to them he giveth honour and immortality Rom. 2. 7. For of all others upright ones have the successful influences of all others prayers with them and with their prayers each sincere one prayeth that God would do good to them Psalm 125. 4. As for others they are left to be discovered and left to such courses at the length as shall declare them to bee evil doers verse 5. The Many are the evils of hypocrisie in praier continuance of Gods faithfulnesse to sincere ones is the joint request of all that are godly and the several Petitions of each of them Psal 36. 10. 3 Consider of the evils of hypocrisie in prayer God esteemeth basely of such prayers as but drosse of some Silver Prov. 26. 23. It is but as a stinking savour and steam rising from a dead rotten person Matth. 23. 27. He eyeth us then as speaking lies rather then uttering prayers because we pretend to pray and worship and serve God but do indeed therein but serve our own base lusts become Petitioners for them Hos 7. 13 14. and James 4 2 3. and that we speak against God rather then for God They lyed
against me saith God Hos 7. 13. yet in pretence cryed to him but in truth they did not cry to him when they howled on their beds their ends were carnal ibid. and they make God a God that were as carnal as they a God that would further the desires of lusts else why do they petition him thereto and this is to bely the Lord and the Lord useth to answer such according to their heart desires according to their heart Idols and not their lip hypocrisies Ezek. 14. he giveth them up to their lusts they secretly chuse Delusions notwithstanding other pretences of sacrificing Isaiah 66. 3. and the Lord chuseth to let them have their choice verse 14. and at length taketh away that good that they seem to have and to prayer they become as speechlesse outed of all their ability to pray Math. 22. 11. CHAP. VII Of Watchfulness required to Prayer HAving handled three of the Conditions required to the incessant practice of this Duty of Prayer we come now to speak of the fourth and last Requisite thereto namely Watchfulnesse which is threefold 1. Watching unto prayer Ephes Praier watching threefold 6. 18. 2. Watching in prayer Coloss 4. 2. 3. Watching after prayer Psalm 130. 1 2 5. In which let us consider severally three things 1 The Nature of the Duty in the three forementioned branches thereof 2 The Reasons and Motives urging to the practice thereof 3 Some Helps furthering the performance of the same Watchfulnesse unto prayer consisteth Watching unto praier consists 1. In readiness to take all praier seasons in these four particulars 1 Being of a wakeful spirit ready and fit to take the due seasons of prayer as the Lord requireth Isaiah 55. 6. Call upon him while he is near as the Saints usual practice is and that is a part of their special priviledge for to do They call upon God in a time wherein he may be found Psalm 32. 6. There is a morning of opportunity which David will take for prayer Psalm 5. 3. True it is that God is up before us he is stirring early for his peoples help as soon as the face of the morning or season of shewing mercy to them appeareth he helpeth them Psalm 46. 5. but yet wee may not be up in our spirits we had need rowze up our hearts as being too oft drowsie at such times and not watching for the first day-break of a season of mercy So that look as David did when to praise God that are we to do when to pray to him Awake early Psal 57. 7 8. There is much spiritual sluggishnesse cleaveth to the spirits of the best in spiritual services as sometimes the eyes of their bodies were covered with sleep when they should have prayed Mat. 26. 4. so is it too oft with our spirits when they are not in wakeful plight That Godly Matron when to utter a Song of Praise to God see how she doubleth and redoubleth the word Awake Awake awake Deborah Awake awake utter a Song Judg. 5. 12. It is not a little calling that will awake our slumbring heavy eyed spirits Sometimes they call up a sleeping Jonah to arise and call upon his God Jonah 1. 6. Zachary must be rowsed out of his sleepinesse to observe the Vision by the Angel Zach. 4. 1. When the Lord Jesus would hear his Doves voice in prayer Cant. 2. 14. see how oft he calleth to her to arise and come away verse 10 13. Sometimes the Spirit of God in their consciences and spirits themselves calleth them up to attend this holy imployment if any morning light of approaching grace peepeth forth or season of doing the Lord service in prayer is observed as in Deborah and David and others of the Saints If ever our spirits had need be up and ready they had need be so when we are to pray A sleepy spirit will scarce speak sense as I may say to God in prayer It is burthensome to a friend to stand listning to a sleepy broken discourse consisting of half words and sentences indistinctly placed and uttered in his ears albeit it be by his friend So is it in a like spirituall disorderly drowsie praying and speaking to the Lord as men in a sleepy fit rather lose something they got in their hand then get more unto the same by craving it in such a drowsie sort So is it here we are losers and not gainers by prayers whereunto our spirits are not wakened to be fit to speak to the Lord as becometh him us 2 In heeding to make use of all holy and 2 In taking all prayer advantages special advantages unto prayer that Divine Providence offereth When Christians wait for such items of Providence such speaking invitations to Prayer then they watch unto prayer indeed As at other posts of the doors of Christ so at this are the Saints to watch and wait Prov. 8. 33. 34. Albeit the Lord in respect of his own disposition to mercy be alwayes ready to hear and help his people yet he is not alwayes to be spoken withal for that end neither are we so fit to speak to him At sometimes againe it is in our hearts to pray to the Lord as David said he found in his heart to pray that prayer to God 2 Sam. 7. 27. At other times that advantage was to seek It requireth much holy skill and care to espie and discern advantages to praier A wandring watchlesse spiritlesse sluggish eye observeth them not espieth them not discerneth not the same 3 In observing narrowly distinctly what In minding all praier occasions necessary weighty occasions of praier we have searching our wayes for that purpose and then lifting up heart and hand in praier Lam. 3. 40 41. Like Pleaders Saints ought to be good Students that they may bee the fitter to plead we are to study our hearts and lives and the cases of both before wee plead them Or look as Trades men do look over and set their marks upon their parcels ere they do retail them so in this case ought the Saints to look over the particulars of their hearts and lives before they do trade with God in prayer about the same 4 In observing wisely the frame of spirit In minding the plight of our spirits when to pray in which we are when wee are to addresse our selves to prayer how fit we are or unfit for prayer how far lively or listlesse or dead hearted how far tender or otherwise senselesse how far serious or slighty what faith is stirring or what distrusts doubts or temptations and like other Musicians which when they are to play as they are about to tune their Instruments they make use of their musical ear attending how far each string is in tune or no too high or too low too sharp or too flat So is it here in the Suppliants of God which are Harpers as wee have shewed it is their peculiar property and gift above other men they have
as I may say a musical ear an attentive discerning spirit and can tell when their spirits are prepared or unprepared and how far forth prepared or not prepared to seek the Lord. David had not only a forelook to that that his heart might bee prepared to praise God but hee had a reflect look upon the same and giveth his censure upon it that as far as hee could judge his heart was in indifferent good tune to praise God Psalm 57. 7. And the like observation did the Church make of her heart when to seek the Lord strong and lively desires of God and his favour were stirring in her and she is resolved to improve them that way to the utmost How many people which pretend to be seekers of God are utterly carelesse in making these observations and being thus heart awaked for this duty which I leave to their own consciences seriously to consider But the people of God ought thus to watch unto prayer it appeareth We ought to watch unto prayer because 1 It s a special help to Pray 1. In that it will be a special help to pray pertinently awfully seriously and sensibly If wee would pray in the spirit with the help life and power of the holy Ghost in a spiritual and heavenly manner we had need watch unto prayer Eph. 6. 18. praying in the spirit watching thereunto c. 2. In that it will much help spirituall 2 It helpeth inlargements in prayer inlargements and continuance in the act of prayer and prevent straitnings and inconstancy praying alway with all manner of prayer and watching thereunto are joyned yea it will help our skil in prayer we shall pray in the spirit in that sense even in and with the skil thereof The best students are or may or will be the best pleaders in this way of prayer 3. In that it will be a special meanes to 3 It helpeth successe in prayer make our prayers more availing and successeful both in the exercise of our faith and hope and patience such watching unto prayer Ephes 6. 18. Helpeth to farther that mentioned ver 15 16 17. as might be evinced in many particulars if need were 4. Watching in prayer consisteth in 4 Watching in Prayer consisteth in a wakeful spirit throughout the duty the general in a wakeful spirit throughout the duty When the eyes of those which see are not dim in this ordinance as not in others but are increased in a right carrying on of the duty and making holy observations therupon Isai 32. 3. So far as any sluggishnesse stealeth upon us we are ready to shake it off and to rowse and raise up our spirits in this holy work Look as the good Prophet even whilst the Angel talked with him was as one in a sleep and stood in need to bee waked to attention Zech. 4 1 2. So may it be with our spirits whilst we talk with the Lord in prayer we should indeed bee of wakefull spirits therein but oft times wee are watchlesse and spiritually sluggish 1. In a careful heeding and ordering Particularly 1 In heedfull ordering prayer expressions our expressions in prayer As not in vowing so neither in praying we are not to be rash with our mouth carelesse what expressions we use unto the Lord. Eccles 5. 2. As men that speak to Kings and Princes weigh all their words heedfully lest while they seeking to request his favour provoke him to displeasure by any unseemly and disorderly expressions so ought men to heed what they speak to the great God of heaven It is an argument of a stupid and in a manner athiestical spirit not to heed what we utter before God in Prayer so we fill up time with words It is a high provocation and contempt of the holy One when men will make so bold with his pure ear and eye as to use such expressions in speaking unto God which they would be loath yea would blush to speak in the hearing of mortal men If of every idle or frothy impertinent unprofitable unnecessary word spoken at other times and that unto men we must give account at the day of judgment Matth. 12. 36. And that we must be justified or condemned according to the savourinesse solidnesse and spiritualness or the contrary unsavouriness and unsutablenesse of our words verse 37. What may we think will be the censure of idle unsavoury impertinent expressions used in prayers if not soundly repented of if we judge not our selves for them if we reforme not the same by a more watchfull regard what and how we speak unto the Lord When David is to pray Ps 141. 2. He desires the Lord himself to set a watch before his mouth and to keep the doore of his lips The Saints are very tender and awful and sollicitous of what they speak in prayer to the Lord they are sensible of such weight in this duty of watching in prayer that they think it is a work which requireth the skil and wisdom of God to help therein David is very sensible that he runs many hazzards if rash and heedless therin yet seeth that he hath no sufficiency to set or keep this holy watch at the doore of his lips to take due care what expressions came out of that doore and how many or how few to restrain and keep in a doors any unseasonable and unsutable words which with the first would be coming forth even then when he should be most savoury and spiritual The Saints in prayer they are shooting and darting upwards and had need to keep their eye on the work as well as on the mark they had need observe what darts they direct thither and how they levy them 2 In attending carefully to the manner of the working of our hearts and spirits 2 In observing the workings of our spirits in Prayer in prayer David observed his whole heart to be stirring in his prayer Psal 119. 58. 145. and what strength of desires he had therein verse 131. Psal 17. 1. He observed how intire and sincere his heart was in his prayer a watchfull Christian will observe whose hands are to the souls petition whether the several affections the mind c. do joyne therein And as Musicians improve their musical eare in tuning to play so whilst playing they listen what strings sound harmoniously and which are not touched and sound not at all so it is here in praying 3. In observing carefully and seasonably what want there is of meet stirring of 3 In minding what is wanting or amisse in prayer heart in prayer and what impediments and unmeet thoughts and suggestions or affections are stirring therein the Church and people of God observed that their spirits were hardned streightned and wandring and complaine thereof Why hast thou hardned our hearts from thy feare Hezekiah observed what distrustful thoughts were working with him in his sicknesse albeit he prayed then for recovery Isai 38. 2 3. compared with ver 9 10 11.
c. Asaph observed carefully all the passages of his distempered spirits workings and the distempered reasonings which hee had whilst he sought the Lord as Psal 77. from the 1. to the 11th verse and Psalm 116. 4. 11. Albeit he prayed for deliverance yet then he perceived the distempered speeches of his distrustfull heart and the like Psal 31. 22. A watchfull Christian observeth what jarrings are in the harp-strings the heart-strings as I may call them whilst hee is harping whilst he is praying or praysing God He observeth who would be fingering the instrument of his spirit or the pins or strings of it whilest he is playing or rather praying he marketh who cometh in to interrupt his spirit whilst it is speaking to God in prayer Some intruder will assuredly be crowding in upon the people of God in their retired discourses with the Lord but a wakeful spirit espieth and rebuketh them 4. In a heedfull and wistly observing 4. In observing the hints of grace given in Praier and viewing and prying into such spiritual hints Items and motions of God which he giveth and maketh unto us in prayer or any divine beames of grace or glimpses or smiles of favour which even in a transient way we meet withal therein Albeit the the Lord the Saviour of his people be but as a way-faring man who maketh very short stages with them yet a watchful Jeremiah observeth and improveth such journeying travelling calls and stages of the Lord. Jer. 14. 8. Sometimes whilst the people of God are asking the Lord speaketh to them to ask on and a watchfull David will heare that Psal 27. 7. he was crying ver 8. the Lord bids him seek his face he heareth and doth it verse 9. c. If but a harbinger or any Post of heaven do but call upon such watchful Christians they espy them and inquire more of them Whilst that Generation are seeking the face of the God of Jacob Psal 24. 6. a motion is made for preparation to entertaine the King of glory in his ordinance Lift up your heads yee gates and the King of glory shall enter in verse 7. They heare what was spoken and inquire farther about the same verse 8. Who is the King of glory Now how many drowsie formalists neglect this holy watch in prayer in all the several particulars we may easily guesse but I shall leave them to he awakened by the Lord. Reasons moving the people of God Reasons of watching in Prayer 1. Because God hath fitted his Saints for it to watching in prayer may be these 1. In that the Lord hath gifted his Saints and people with eyes within fitting them to observe themselves as in all other actions so most of all in the acts of his worship hence those living creatures in the Church are represented with eyes within when about the worship of God Revel 4. 8. c. They are fools which when religiously exercised consider not what evil they do therein how vain or slight or stupid their spirits are therein Eccles 5. 1. But the Saints are the wise ones which have their eyes in their heads fit to improve them in discerning of what passeth Eccles 2. 13. The watch-man in the soul of a natural man and hypocrite is blind or at best sleeping and therefore observeth not who passeth to and again through the soul but the conscience of a Regenerate man sitteth upon the Watch-Tower the candle of the Spirit is lighted up his eye is single he hath a seeing eye from the Lord. 2 In that the Lord is a glorious heavenly 2. The Lord is an All seeing God and All-seeing God and well may we then mind what wee speak and think in prayer before him If that we our selves do not observe our hearts how or whither or to what they are carried out in prayer yet he doth and he will discover us to our shame how our spirits were excercised in our prayers Psalm 78. 34 35 36 37. and James 4 2 3. 3 In that God breatheth or answereth 3 The Lord is free in his workings and answers or smileth when he pleaseth Sometimes when we are addressing our selves to pray he will hear before we call Isaiah 65. 24. He will meet him that gladly worketh righteousness even in the half way will hee meet such a one A Suppliant had need then be a man which mindeth and remembreth the Lord in his wayes Isai 64. 5. The Prodigal himself when about to solicit and sue for his Fathers favour shall perceive his Father coming to meet him Luke 15. 18 19 20. Sometimes whilst we are speaking in praier the Lord giveth gracious answers in the items and motions and perswasions of his spirit in ours Isai 65. 24. Wee had need then in this part of our course observe the gale of the Spirit of God and how it wheeleth about this way or the other how it turneth or returneth in the breathing of it that we may be ready to catch this prosperous wind in the sails of our spirits and keep stil our sails full 4. In that the enemies of our souls and 4. Our souls enemies then watch us an ill turn supplications do then watch their opportunities to annoy and disturb us in prayer and to tempt and to distract us with troublous perplexing thoughts or to delude us with groundlesse comforts The Fowles will be lighting on Abrahams Sacrifice but a watchful Abraham soon espyeth them and driveth them away Gen. 15. 10 11. 5 In that our hearts are naturally 5. Our hearts are then very apt to start aside slight and slippery and false in the performance of this as in the practice of other holy duties they are apt to step aside from the track of such a strait path in the way of Grace David was privy to it and therefore desireth the Lord to order his steps in the word Psalm 119. 133. Sometimes the heart seemeth to be brought to some good bent to God and good and yet then is apt to crack and start aside as was said Psal 78. 57. David saith he found in his heart that he might pray to God 2 Sam. 7. 27. Hee light of such a heart by hap as we say or upon serious and long seeking of such a heart for the Hebrew word wil bear both It is one of the holy chances if I may so call it that any of us overtake a heart filled with holy praying dispositions It is so slippery this way that if we look not strictly to it when we think we have got hold and made stay of our wandring spirits such they are as far as carnal yet they will then steal away from us and leave us and when they are but a little while gone aside it is very difficult to recover sight or hold of them again for such holy imployment albeit we should seem to lay a lock and chain upon them by our holy resolutions and vowes yet verily our hearts have their pick-locks and
place of it 6. Such men will in the midst of their thanksgivings be with heart and mouth too sometimes censuring and putting contempt upon others falling short as they conceive of their excellencies yea albeit those others be better men then themselvs as this gracious Publicane was then the Pharisee so saith this seemingly thankful Pharisee God I thank thee I am not as this Publicane not such a varlet not such a wretch c. 3. Unregenerate men may be carryed out with some faith as well as fervency in their praiers As Luke 17. 12 13 14 3 They may pray with some kind of faith 15 17. The nine as well as the tenth who was truly gracious cry as loud as he and believe as strongly upon the word of Christ as he that the Lord Jesus had granted their request of healing and goe a great way to Jerusalem as men already cured to shew themselves to the Priest as the manner then was when yet they were not then actually cured they set forward in the journey upon that errand upon confidence of Christs word as if they had been cured at the very instant wherein he spake and yet not at that very instant but afterward even as they journeied towards Jerusalem from that part of Samaria were they actually cured As an unregenerate man one who hath not love may have the gift of the faith of miracles so as to remove mountaines 1 Cor. 13. 2. So may they exercise that faith in such a way expecting answers of prayer in cases of wonder They that cast out devils did it by invocation upon the name of the Lord accompanied with such â— faith for hearing them and helping them Mat. 7. 22. And in thy name cast out devils And as an unregenerate man may have that common temporary faith believe for a time Luke 8. 13. So may he for such a time act such a faith in prayer or the like albeit it be in matters onely of a common nature and not such as are properly saving as for clearing up pardon of sins subduing secret corruptions sanctifying of afflictions an holy rescue or issue from temptations or the like Touching the third thing propounded God may be said in some sense to heare their prayers praying with others I say God may in some sort and in some cases heare unregenerate mens prayers both such prayers as they put up to the Lord with others or by themselves alone Prayers put up by them with others may be heard in a saving way and manner by the Lord albeit not in a saving manner to themselves yet in a saving way to the Saints which joyne with them in the praiers which they put up Matthew chap. 3. 5 6 saith the Centurion came unto Christ beseeching him to heale his servant but Luke 7. 3 4 5. expoundeth it that he sent to the Elders of the Jewes to beseech Christ to doe it He joyned with them in the request it was his but it was presented by those proud hypocritical and unregenerate Elders who breathed none of the Centurions faith or humility as appears by their plea with Christ from the Centurions worthiness saying that he waâ— worthy that he should do this for him yet thâ— Lord Jesus heard graciously answered thâ— good Centurions hearty desire consenteâ— to the substance of the prayer They that presented the poore palsie man to Christ with a tacit desire of cure he had some oâ— them at least a faith of miracles for his cure but the man himself no doubt had a further desire even of his souls cure with the pardon of his sins and when Jesus saw their faith Mark 2. 5. he saith to the sick of the palsie as Matthew hath it chap. 9. Sonne be of good cheare thy sins be forgiven the mans grievous disease might trouble his freinds but this was his greatest trouble in the want of pardon of sins and his desire and faith was accordingly carried out and this soul mercy of his pardon and peace is given in as an answer in common to them all When he saw their faith he saith to the palsie man Son thy sins be forgiven thee Abiathar who proved a treacherous and bad man 1 Kings 2. 26. yet if he made inquiry of God for his counsel about distressed David 1 Sam. 30. 7 8. or about David in a strait 2 Sam 2. 1. God giveth a gracious answer for David who by him seeketh unto the Lord for his counsell and surely the desires of saith are acceptable to God and successefull whether expressed in others prayers wherein believers joyne or in their owne alone Psalm 145 19. He will fulfill the desire of them that feare him The fruit of no one ordinance of God doth depend meerly and onely upon the worthinesse and goodnesse of such as chiefly act in it Christ authourised the twelve Disciples and Judas among the rest to preach the Gospel Matth. 10 4. 7. And so as that if they came to worthy ones humble soules ready to receive their doctrine their peace was to come upon them verse 13. If the house be worthy let your ptace come upon it even all kind of blisse to their souls also which you petition for in your prayers and hold forth in your preaching that shall come upon it Let the Preacher be unworthy himselfe yet if the hearers be worthy their peace cometh on them The Gospel and Gospel-ordinances are the power of God to salvation to the believing hearer and partaker be the Minister regenerate or unregenerate The cup in the Lords Supper is the Communion of the blood of Christ to the worthy receiver be the Minister whom the people called to dispense the same to them regenerate or unregenerate 1 Cor. 10. 16. and so in praier Gods compassions are to his peoples miseries for redresse whereof the prayer is made be the man that is the mouth of the people therein Godly or ungodly Notable is that example of wicked Jehonhaz 2 Kings 13. 4. Jehoahaz besought the Lord and the Lord heard him for he saw the trouble of Israel wherewith the King of Aram troubled them Nor would God ever shew such respect to prayers put up by unregenerate persons in behalfe of his people or any of them if it were as some say a sin to joyne with an unregenerate Minister Parent Master Husband c. in their prayer And since every Hypocrite how godly soever he is taken to be by the most judicious Christians yet he is an unregenerate person if an hypocrite and since he that we judge to be truly godly yet it s very possible he may be an hypocrite we cannot bee infallibly sure in any ordinary way of anothers saving estate but onely in the judgement of charity we may esteeme such or such a one truly godly so that if we sinne if we joyne in prayer with an unregenerate person we cannot assure our selves but that we sin in joyning with any other at all because we cannot ordinarily bee
owne end but he correcteth himselfe presently But now O Lord what wait I for c. he thinketh it more needfull to exercise faith and patience then to be so hasty and discontented Job uttered many things out of the abundance of his troubled heart before the Lord which were materially good Job 13. 20 21 22. and 14. 1 2 3 14 15. compared with chap. 15. 12. but his heart did but carry him away in sundry of them A heart transported by a distemper may make religious motions and put upon religious expressions The spirit of good Moses that man of God suggested things considerable and put him upon uttering the same before the Lord in prayer Numb 11. 12 13 14. Have I conceived this people c whence should I have flesh to give them c I am not able to beare this people alone yet verily by that which the 15. verse mentioneth it appeareth that his spirit was not regular and spirituall therein but carnall If thou deal thus with me kill me I pray thee The Spirit of the Disciples moved them to pray as is mentioned Luke 9. 52. 54. Lord wilt thou that wee command fire to come downe from heaven upon them as Elijah did The ground and warrant seemed weighty and rational verse 33 The Samaritans did not receive him yet they were deluded and mistaken in listning to these motions of their owne distempered spirit as verse 55. Jesus rebuked them saying yee know not what spirit yee are of Whilst Jacob was praying so wel Gen. 32. 28. As a Prince saith the Angel hast thou prevailed with God Yet an unseasonable and unsutable and unwarrntable motion materially good ariseth in a his heart whence that further request uttered by his lips Tell me I pray thee thy name ver 29. A desire to know more of so glorious and gracious a one as the Lord was who would suspect that or any thing which it moveth yet verily curiosity blended and mingled it selfe therwith hence so checked Wherefore askest thou after my name verse 29. Jeremy whilst hee is praying humbly Jer. 15. 15. Remember and visit me take me not away in thy long suffering yet behold a tincture of a distemper though fair faced ariseth therewith and moveth him to speak thus verse 18. Wilt thou bee altogether to me as a lyar and as waters that fail The disciples Acts 1. 6. seem to themselves to have good ground for that desire and motion Lord wilt thou at this time restore the Kingdome of Israel but were transported with curiosity and thence that secret check of Christ verse 7. It is not for you to know the times c. And as mans heart can thus sophisticate so Satan he can inject and suggest things They may come from Satan materially good to our minds Thus when Christ had been fasting and praying too in the wildernesse he suggesteth a peice of Scripture to his mind Matth. 4. 1 2 4 5. It is written he shall give his Angels charge over thee c. Thus whilst Joshuah is before God Satan can present to him his sins and charge his heart and thoughts with them and that groundedly for Joshua was clothed with filthy garments Zech. 3. 1 2 3. 4. the Lord also addeth I have caused thine iniquity to pass from thee And what humble soule but would be ready to judge it meet to think of its sins When to come before the Lord with that holy zeal of the Church of Corinth against the incestuous Corinthians sin 2 Cor. 7. 11. Satan by his wiles would be transporting the same beyond bounds of compassion and charity 2 Cor. 2. 6. Sufficient is such a ones punishment inflicted of many ver 7. So that contrariwise yee ought rather to forgive him and comfort him lest he be swallowed up with overmuch heavinesse And ver 11. Lest Satan should get an advantage for we are not ignorant of his divices The poore penitent Corinthians sin was very great and his sorrow needed to be exceeding great and he was moved to sorrow exceedingly and is there any evil in this yes a device of Satan to carry him out in his very sorrow for his sins beyond all bounds The man Gabriel an angel of light brings a gracious message to Daniel in prayer Dan. 9. 20 21 22 23. Satan can imitate the like message at the like time for he can transforme himselfe into an angel of light 2 Cor. 11. 13 14. as his Ministers can like those of Jesus Christ speak things materially good to the outward eare which are formally Satanicall ibid. The like legerdemain can that old deceiver play in reference to our inward senses verifying that Proverbs 17. He that speaketh truth sheweth forth righteousnesse but a false witnesse deceit namely when in pretence he holdeth forth righteous things The Saints are most indangered by such a white devill being more aware of him when he speaketh like himselfe It was the divell in the poor possessed man who made that motion in him to doe homage to Christ Mark 5. 5. When he saw Jesus a far off he ran and worshipped him He also moved another such a like person to goe to the Synagogue as outwardly to obscure the Sabbath exercises Mar. 1. 21. Christ entred into the Synagogue on the Sabbath day and taught and ver 23. There was there in the Synagogue a man of an uncleane spirit The devill also could strongly move such a one to make for substance a goodly confession for the man cryed out saying I know thee who thou art the holy One of God But this was whilst the Auditours should have been hearkning to Christs doctrine and joyning in his prayers sanctifying the action Whilst the Apostle and his company were at prayer Satan moved the possessed Damosel present to expressions in substance good saying these men bring unto us the message of salvation and are the servants of the most high God Act. 16. 16 17. when praying dispositions in those there present had been more sutable So that it concerneth us the more to indeavour to a clear discerning of any such delusive motions materially good from such as are truly good and heavenly A mistaken devill entertained for an angel of light is most mischeivous and not easily excluded when once admittted Such comfort or counsell slyly suggested will not so soon be rejected but being admitted for good is apt to be maintained The good witches as they call them which will tell men news of lost things and how to right injuries done are most mischeivous as bewitching and besotting the spirits of such as listen to their counsell they are poysoners Revel 21. 8. Greek Hence the devils instruments Hereticks and Schismaticks which propound Scripture grounds for what they hold forth these beguile and hurt more soules then other wretches they bewitch people Galat. 3. 1. Who hath bewitched you These flatterers spread a net for mens feet Prov. 29. 5. Seven abominations are in the heart of Satan and his subtil
Instruments when they make their voice gracious as the Hebrew hath it Prov. 26. 15. If Satan could not or did not set a good face upon his Treacheries to mens souls and cover all with the mantle of good and pious motions he would not so properly be said to deceive the whole world Rev. 12 9. But to come to the Marks of distinction Marks of such like motions when delusive and of discerning of this highest straine of the sophistication of our spiritual enemies through suggestions materially good 1 Such motions materially good which 1. When they do but steal away the heart from prayer steal away the heart from the duty of praier in hand though possibly the Duty be carryed on but in an overly manner by reason of those motions such are Satanical on the contrary motions which tend to farther intentnesse and attentnesse thereon they are of God The Spirit of God is a faithful and wise guide and useth not to lead the Saints about or in by wayes but in strait paths right on by all his motions The Spirit of God leadeth the sons of God in a direct way of crying Abba Father For as many as are led by the Spirit of God they are the sons of God And ye have received the Spirit of Adoption whereby we cry Abba Father Rom. 8. 14 15. Isaiah 30 21. Thou shalt hear a voice behind thee saying This is the way walk in it when thou turnest to the right hand or to the left The Spirit moveth nothing to draw us out of the way of God but to put us into it and being in it to move us to keep on When a man in prayer hath his imagination working and exercised about good notions for godly discourse for expatiating on some good subject of meditation or preaching and that in such sort as he cannot and doth not mind scarcely what hee is saying or doing before God in prayer these thoughts and motions are delusive 2 Such motions as come into the heart 2. When they are too violent with such violence that they occasion inward hurries of spirit by them and thereby breaking off the very duty sometimes these though materially good yet are delusive and satanical As when in prayer strong motions are suggested pretending to put us upon being affected with sorrow for some past evil or fear about some evil imminent yet so as the same are pressed and followed with such violence that they bend and tend to amazement and swallowing up of spirits these are delusive Such were those motions in Asaphs heart whilst seeking God which so troubled him that he was overwhelmed Ps 77. 2 In the day of my trouble I sought God and verse 3. I complained and my spirit was overwhelmed Such were the motions to the humbled Corinthian when so violent that he was like to be swallowed of overmuch heavinesse about his sinful and sad estate 2 Cor. 2. 7. Satans divices were in it for his own advantage ver 11. Lest Satan get advantage for we are not ignorant of his devices The Lord never useth to maintain contention to cause the spirits of his people to fail Isaiah 57. 16. I will not contend for ever lest the spirit should fail before me nay rather the Spirit of God useth when such troublous motions grow strong and very heavy to put under his hand to revive the Saints spirits when ready to give out through such hurries of sad pressures of heart Isai 57. 15 16. To revive the spirit of the humble for I will not contend for ever lest the spirit should fail before me Hence that Psalm 94. 18 19. In the multitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of my wretched thoughts thy comforts delight my soul The Spirit of the Lord will indeed suggest motions of fear but not such as tend to make us break off through their violence but sweetly rather to draw us to hold on in the way of God Jer. 32. 40. I will put my fear into their hearts that they shall not depart from me he gently leadeth his flock as a shepherd Isaiah 40. 11. Yea if the motions were to confidence in God or joy in God but with such violence as to drive men into strange extasies they are to be suspected So in motions puting upon just anger for the ground of it but with so much violence as not to be kept within bounds of godly moderation and temperature of compassion so in motions putting upon desires of something in its time way and proportion very desirable but so all upon the spur and with so much imperiousnesse upon the spirit as though all present service of God and all other thoughts must forthwith give room and place to this motion which is enough to prove the same to bee delusive the Spirit of God using to work regularly and calmly even when he worketh most strongly Sure it is that it is not one and the same Spirit that speaketh to a mans spirit which whilst it was but then called upon to speak to the Lord about such a businesse of weight it is now in such haste and hurry called off to run a long tract of mental discourse so hotly and so closely with some other matter but Cheater like rather coming galloping to overtake the honest Traveller and falling in with him he must all on a sudden be over intreated to step aside to take his kindnesse and then he shall be told he shall on again and dispatch his business in time good enough when it proveth rather to the poor Travellers loss in the close on every hand 3 Such motions which are empty notions carrying a shew of Scripture language 3. When they are but empty notions but are not Scripture haply some piece of Scripture joyned with something else whereof the main is left out So the Divel at first sight seemed to suggest that Scripture Psalm 91. 11 12 He shall give his Angels charge over thee c. Matth. 4. 6. but look it over again and you shall see the main limitation of the Promise To keep thee in all thy wayes is left out as something is added of the Divels owne in bringing this to back the temptation of Christ Cast thy self down for it is written He shall give his Angels charge over thee c. Thus here is chaff mingled with Gods Wheat Yea here is a pretence of a Scripture when in the terms of it there was no such Scripture Scripture in the divel or in his Instruments mouth is as the Parable in the fools mouth Prov. 26. 7. Like to the legs of the lame which are not equal but halting It is pretended Thus saith the Lord by the false Prophets Jer. 23. 17. They say The Lord hath said c. but ver 28. God counts it all but chaff a meer empty husk What is the chaff to the wheat The like may be said of Jerem. 28. 13. and 1 Kings 22. 11. they did but pretend the word and counsel of God
his iniquity before his face and cometh to the Prophet to inquire of him concerning me I the Lord will answer him that cometh by my self according to the multitude if his idols And as God dealeth judicially with such rotten hearted ones inquiring after his counsell in the word he in like sort dealeth with like persons inquiring after his counsell in prayer CHAP. IV. Touching use of means with prayer VVE are now to proceed to some other cases of conscience about prayer A fourth case is how far forth means are Quest to be used together with our prayers In Answer wherunto let us shew 1 That Answ means are to be used with praier And 2. how they are to be used Touching the former That meanes are to be used with our Means to bee used with prayer prayers It is clear in all instances of the Suppliants of God in their prayers and in Christs example also using the meanes with his prayers Nehemiah as he prayed that he might bee improved as an instrument of good to his distressed countrey-men so also did he use his interest in his Lord and Master the King to further him therein Nehem. 1. and 2. 4 5 6 7 8. shew and when hee was in hazzard by reason of his enemies powers and policies as he prayeth with the people so he setteth a watch Neh. 4. 9. Nevertheless we made our prayer unto our God and set a watch against them night and day because of them Ezra and the rest had confessed the sins of the people but must use the means to reforme the same Ezra 10. 1. Now when Ezra had prayed c. Shechaniah answered now therefore let us make a covenant with our God to put away the strange wives and from v. 3. Arise for this matter belongeth to thee c. Abrahams servant with his prayers for successe in the businesse of procuring a wife for Isaak Gen. 24. 12 13 14. He useth the means to speed therein he bestoweth bracelets upon her when he began to perceive her to bee the woman v. 21 22 23. c. Paul with his praiers that the Philippians love may abound Phil. 1. 9. 10 will use exhortations too for that end Phil. 2. 1. Christ when to raise Lazarus as he will pray so commanded that the stone be removed from the grave Joh. 11. 38 41. And with his prayers for the not failing of Peters faith c. Luke 22. 31 32. He useth that means of recovering words also Let us add three or four Reasons hereof Reasons because 1 God ordinarily effecteth our desires by means why means must be used with prayer 1 Because ordinarily God giveth us in the blessings which wee seek of him in the use of means If David pray for a victory over the Philstins God will give it him but he must listen to the noise in the tops of the mulbery-trees to know when he must fal on as he must first fetch a compasse the better to lie in ambush 2 Sa. 5. 23 24. 25. So he shall recover all upon his prayer and inquiry that the Amalekites took from Ziklag 1 Sam. 8. But he will use means to come upon them where they are securely by making use of the information of that Egyptian soldier of theirs whom they left behind ver 11 15. Jacob shall prevail over Esau having prevailed over God Gen. 32. 32. But will use the means by a large gift to pacifie his brothers wrath Paul hath a promise of the lives of all in the ship Acts 27. 24 25. Yet some means as that of that boat must not be used ver 31 34. and other meanes more unlikely must be used for the safety of all ver 44. they that can swim must doe it and the rest get upon boards and pieces of the wrack to the shore Not a bone of Christ shall be broken yet God ordained it that he should be dead before they came to hasten his death by breaking his bones as they did the others Jon. 19 33 35. compared Of those that the Father gave me have I lâ—st none according as it is written Joh. 18. 9. Yet will he use the means that his weakly disciples may at that present escape that temptation of suffering ver 8. God delighteth to blesse the use of means as his owne ordinance he will be seene to bee all in meanes and over means and will have his people discern the sweet accord betwixt the first and the second causes 2 Because the more costly and difficult 2 Use of means maketh mercies more valued mercies are to us the more they are prized by us and they stay and stick the longer with us Hezekiah hath means prescribed for his recovery which God could have wrought without them but his recovery is thereby the more memorable Abrahams servant with prayer using sundry means had made many more affecting observations of speaking providences for accomplishing his business and did the more thankfully admire God therein and repeat the same the more feelingly for others benefit See Gen. 24. 21 22 23 24 25 26 27. 50 52. There are more conspicuous varieties of Gods wisdom grace power and truth in such a way Both the means and the mercies which we obtain in and by prayer with use of means are more sutable to our humane condition here when means are used by us we are often minded of the mercies received thereby by like cases and means occurring and are fitter to mind others thereof occasionally 3 Because the Saints using means with 3 The Saints are the more quieted in the successes their prayers are quietest and most at peace in the issues thereof whatsoever they prove and are strongly armed against objections impugning their fidelity to God themselves or others being thereby also senced against temptations to discontent c. Hannah having prayed by her selfe and having set good Eli also on work with God for her also she is quiet 1 Sam. 1. 13 16 17 18 David after he had with his praiers to defeat Ahithophels counsel 2 Sam. 15. 31. Lord turn Ahithophels counsel into foolishness used means to escape Absoloms bloody Army martialling his own Army for that end 2 Sam. 18. 1 2 3 4 5. how quiet he is Psa 3. title compared with v. 1 2 3 4 5 6. sheweth A Psalm of David when he fled from his son Absolom v. 5. I laid me down and slept c. he can then sleep as sweetly in his Tent as in his Palace 4 Because the Saints using means with their 4. The Saints then come to have the things themselves or as good prayers are sure either of the good things they seek or as good and the Lords blessing upon them Abrahams servant Nehemiah and others had the very mercies they sought Paul and Moses had the good of that which they sought 2 Cor. 12. 8 9 10. Deut. 34. God gave not Paul the desired deliverance from the evil he complained of but yet giveth him grace sufficient to
guard and support him against his temptations Moses shall have all in a view at a distance which they had who went into Canaan Deut. 3. 23 28 David earnestly desired to have built God a Temple It was in his heart so to do and accordingly he made ready 1 Chron. 28 2. yet ver 3. he must not build it but 1 Kings 8. 17 18. God honoured him in selecting his son Solomon to do it ver 19. and he farther honoured David with a glorious testimony of his gracious acceptance of such desires and endeavors of his to have done it even as if he had actually done it v. 18 yea he honoured him with that divine discovery of all the platform of that goodly fabrick that albeit Solomon shall erect it yet David shall have the honour above him in all matters concerning the framing of it 1 Chr. 28. 19. Abraham is denyed his desire in Ishmael Gen. 17. 18. but its fully made up in the blessing upon Isaak and Ishmael some way also fared the better for it v. 6. As touching the other particular namely Rules about the use of means What Rules are to be attended unto in our using of the means with our prayers I answer 1 Sanctfie even the very meanes which 1. Sanctifie even them by prayer you use with prayer for a Blessing upon them So did Nehemiah his petition to the King was sanctified by his petition to the King of heaven Nehem. 2. 4 5. So I prayed unto the God of heaven and then I said unto the King c. and Ezra 8. 21. those godly Jews sought God by fasting and prayer for a right way of proceeding in their return into Judea Asa will set the battel in aray as the means but yet sanctifie it by praier and yet then also professe it is all nothing without the Lord 2 Chron. 14. 10. 11 We have no power help us O Lord our God And indeed when Christians sanctifie the means by prayer they acknowledg God as All in All even in the means as well as the end this will prevent using of unlawful means If Abraham Isaak Rebecca and Jacob had done so they had not used those poor shifts mentioned Gen. 12. and 20. and 26. and 27. no better then lying Besides it will prevent a blast upon that which meanes may bring about without such prayer to sanctifie the same when we use means with success in our desires without prayer we either want the comfort of the thing attained or it is unexpectedly snatched from us or it is some way perverted to some unwarrantable use or rather abuse thereof 2 Be we choice prudent and pious in making use of the means we pitch upon and 2. Use the best means as pious and prudent in the manner of using the same Neither chuse nor use any unlawful means as Rachel and Sarai did to give their maids to their husbands to attain their desire of children by them Or as David in danger at Gath supplicating for deliverance but scrabling too as the meanes Nor are we to use any unsutable or unseasonable means or lawful pertinent means unlawfully or unseasonably but use lawfullest and likeliest means As Mordecai with prayer used Queen Esthers interest with her husband King Ahashuerus and Jacob with his prayer sends Esau a Present a gift using to prosper whithersoever it goeth 3 Look we that there lye no fault or sin upon us in such sort as might blast both our 3. Remove what might blast the means praying and means using also As in Joshuahs crying whilst Achans sin lay upon the Congregation Josh 7. 10 11 12 13. Why cryest thou Israet hath sinned c. So the Israelites for avenging that horrid crime of Bejamin Judg. 19. gather an Army and pray too but for sins among them and too much trusting to their numbers c. twice blasted Judg. 20. Hence when godly Ezra would use means for their safe return to Judea he putteth his company upon solemn humiliaation of themselves before God Ezra 8. lest their sins might way-lay them 4 Use the means in faith Set faith on 4. Use means in faith work as well in the use of means as of prayer Nehemiah prayeth setteth a strict watch encourageth all sorts to fight but all in faith Our God shal fight for us Neh. 4. 9 13 14. compared Moses cryeth Ex. 14. 15. so did the people Neh. 9. 9. and withal Moses useth means prescribed of God for to passe thorow the red sea Exod. 14. 26. he stretcheth out his hand over the red sea to divide it but all this was in faith looking through all their prayers and all secondary means unto the Lord as All in All By faith they passed through the red sea Heb. 11. 29. Asa setteth the battle in array and prayeth but resteth neither on his war-like power nor on his prayers but on the Lord alone We rest on thee 2 Chro. 14. 10. 11. And indeed wee have need to use means in faith looking through means and resting on the God of them and on his promise for succeeding the same Jacob prayeth as well after he had pitched upon the means of pacifying Esau as before and yet resteth on the charge of God that he should return and his promise That he wil be with him and do him good Gen. 32. 10. and on that ver 28. With men thou shalt prevail compared with verse 30. Use the means also in faith respecting the warrantableness thereof lest in that respect what is not of faith become sin to us And let all be done in faith also eying and owning God in all successes of prayers and means as the chief as all So Exod. 15. 1. c. He hath triumphed gloriously the horse and rider hath hee throwne into the sea 5. Be diligent and patient in using means 5. Be diligent and patient therein waiting upon God for the success as they do that dig for Mines Prov. 2. 3 4. Our eyes wait on thee as the eyes of the handmaid upon her Mistress c. Psal 123. 6 In using means be we submissive Bind 6. Be submissive to God therein not God to our praying or meanes using much lesse to this or that means or manner or season either of the use or of the success of the same but leave all with the Lord to do delay or deny as he pleaseth Even Joab spake nobly herein to his brother 2 Sam. 10. 12. Be of good courage and let us play the men for our people and for our God and the Lord do that which seemeth him good This he spake after he had used all warlike means for a good success mentioned v. 10 11. David though he so earnestly desired and industriously indeavoured to build a Temple and was denyed the successe as to himselfe yet resteth quiet and satisfied in Gods mind touching his son and his acceptance of him for other service although not for that So Paul denied of that he so
said Lord I undertook not the journey upon my own head but thou badest me goe and I have thy word for a good successe and therefore I look thou shouldst beare me harmlesse and blesse me in this undertaking So Moses David Daniel and others their prayers are full of holy pleas And that we may strengthen this by two or three reasons consider Reasons 1 It s an argument of familiarity with God acquaintance and friendship thus to plead with God in prayer and therefore most suitable to this holy talking with God As men use to plead with such as they are most intimate withall so is it here Hence the Saints which have been men inward with the Lord to whom he hath made himselfe most known and opened his mind and bosome to them and they theirs to him they ever use the most pleas with God in their prayers What meere men more intimate with God then Abraham Moses and David and who pleaded it more stoutly freely with him then they did This is a branch of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have through Christ and it being so deare a bought priviledge we may wel improve it to the utmost Ephes 3. 12. By whom we have free accesse with confidence Heb. 10. 19. By the blood of Jesus we have accesse with boldness unto the holy place 2. It will be an argument of fervency 2 Of Fervency and holy seriousnesse in our spirits in prayer to back the same with prevailing pleas As it is in all petitioners amongst men suing for things they most strongly desire 3. It will be an argument of our careful and serious minding and recording of 3. Of holy minding of Gods word and works what the Lord holdeth forth in his word or works for our encouragement in our prayers Hence when the Ministers of the Church are wished to be Pleaders in the Churches Case they are called Remembrancers Recorders and therefore men fittest to plead yea persons called to plead with the Lord for his people Esa 62. 6 7. Ye that make mention of the Lord keep not silence Give him no rest c. and the Hebrew Affix doth shew their eminency in it the Word Mazkir there mentioned is for such a one who by his office did note down al the memorable matters of the King and used to suggest to the King seasonable Items of things to be done accordingly Esa 36. 3. 2. Sam. 8 16. But three or four things may be objected against the necessity of such pleading Objections against pleading in prayer Obj. 1. Jesus Christ is the common pleader and Advocate for his people 1 John 2. 1. If we sin we have an Advocate with the Father Jesus Christ the righteous What need they then do any more then barely present their requests unto God in his name Answ True Christs office is to present our requests to God which we bring before him but withall also to perfume those holy pleaes with the odour of his merit and mediation The Lord Christ meant to pray the Father for them but yet will have the Disciples in his name to ask more to purpose then ever they had done Ioh. 16 23. 24. Hitherto ye have asked nothing in my name ask that is more freely and fully and strongly that your joy may be full yea he is an Advocate to sollicite and plead on our behalf as well our pleaes for what we sue for as the suits themselves Obj. 2. God is not as man hard but rather easie to be intreated as being much more merciful and wise then any of the sonnes of men whose wisedome from above is to be easie to be intreated Besides as men the more intire and sincere they are the more candid they are in ready answers to others desires which they may grant They will not assent to carry it otherwise then they intend no more will the Lord but as he is so will Mich. 7 18 Esa 65. 14 he shew himselfe to be ready to shew mercy and ready to forgive and therefore what need such a urging on pleading Answ True the Lord is thus ready to help and heare yet who more full of pleaes for his mercy then David the Pen-man of the Holy Ghost in ascribing this to God that he is ready to forgive and plenteous in his mercy to all that cal upon him Psal 86. 5. in that very place he pleadeth incline thine ear and hear why so for I am poor and needy vers 1. and preserve thou my soul why so for I am thy servant and trust in thee vers 2. c. Bee merciful to me O Lord why so for I cry to thee continually vers 3. And rejoyce the soul of thy servant why so for unto thee O Lord do I lift up my soul Verse 4 which is backed with another argument from this very gracious disposition of God vers 5. For thou Lord art good and ready to shew mercy and rich in goodnesse to all that call upon thee This readinesse then to mercy must not hinder but further the Saints pleading in prayer and help to finde the more Argument whereby to plead with God therein Jesus Christ knew that his Father alwayes heard him Ioh. 11. 42. yet in that his solemne prayer recorded Ioh. 17. how many Arguments doth he use to strengthen his Petitions as to glorifie him verse 4. 5. Father glorifie thy Son why so The Houre or the Time is come Ibid And verse 4. 5. I have glorified thee on Earth And I have finished the work thou hast given me And now or therefore glorifie me c. V. 21. Let them be one in us why so That the world may know thou hast sent me V. 24. Let them be with me to behold my glory why so For thou lovedst me before the world was Surely God himself must needs be ready to do what himselfe willeth yet as one stirring up himselfe to act he argueth with himselfe Esay 51. 9. Awake Awake O Arme of the Lord why so Art not thou it that hast wounded the Dragon and verse 10. Art not thou it that hast dried up the Sea So Esay 63. 8. For he said Surely they are my people children that will not lye So he was their Saviour and Psal 12. 5. For the sighing of the poor and cry of the needy I will arise saith the Lord and set him at liberty from him that pusseth at him God glorifieth his readinesse to mercy in that we no sooner plead for it in our prayers but he sheweth mercy Esay 65. 14. Whilst they yet speake I will heare Psal 65. 2. O thou that art hearing prayers It is the Lord who prepareth our hearts in prayer and furnisheth them with holy pleas and it is the rather a pledge that he is ready to heare the pleas of his own spirit The Lord may and sometimes doth prevent his people with mercy Esay 61. 24. Before they call I will heare Yet ordinarily he will have us to
pray and plead first ere he wil answer us Christ prevented Zacheus and bad himselfe to his house Luke 19. 5. Zacheus come down quickly for I must abide at thine house to day yet usually he went to no house but he was first invited which maketh way to answer another objection Obj. 3. God may and doth bestow upon his people many desirable blessings without so much a doe in pleading for them The penitent thiefe did but say Lord remember me when thou commest into thy Kingdome and Christ presently answered him This day shalt thou be with me in Paradise Luke 23. 42 43. and the Publican did but cry Lord be mercifull to me a sinner and he went away justified Luke 18. 13 14. And David did but in a short ejaculatory Psal 3 way seek the Lord and he delivered him from all his feares Answ 1. Some extraordinary examples doe not take away from the force and course of an ordinary rule in this businesse of prayer nor any other 2. The cases of the Saints may be such and so circumstantiated that a few broken expressions may be as much yea more in them and from them then many pleas in themselves or others in other cases and at other times As in the poor thiefe incompassed with so much sense of guilt of his former leud courses with bodily tortures feare of death c. So in David in that instant when he changed his behaviour before Abimelech Psal 34. title So in cases of poore tempted Saints under bonds bolts and keepers as it were and with heavy weights upon their spirits They make short cries in depths Psal 130. 1. 3. God wil sometimes order passages for peculiar examples of his royall bounty that none may glory in man nor in prayers nor in pleas although acted therein by the spirit of grace and that none may be dismayed albeit they cannot sometimes plead the cases of their souls 4. The Scripture in recording the Saints prayers doth not alwaies expresse all but rather setteth down the summe and substance of what was uttered by them 5. In short prayers there may be couched many pleas as in that of the Publicans prayer wherein almost every word includeth a secret plea. As that term of Lord is a plea of respect to an humble servants request so that be propitious includeth pleas from Gods own mercy and Christs merits So that to me a sinner that is chiefest of sinners it was a very plea for grace to him that was such a one in his own sight and sense To be sure he had a pleading spirit in him Obj. 4. God is not as man to be moved by our pleas but abideth unchangeable in his purposes of what he wil doe so that as he said to Samuel touching Saul 1 Sam. 16. 1. Why mournest thou for Saul seeing I have rejected him God is not as man to repent what pleas soever are made to the contrary 1 Sam. 28. 15. God answereth me not saith Saul neither by Vrim nor by Prophets Lord Lord plead they in Luke 13. 25 26. have we not eaten and drunken in thy presence And Matth. 7. 21 22 23. Have we not prophesied in thy name and in thy name cast out divels but both in vain I know you not saith the Lord depart from me c. Ans 1. It s true Amidst Gods divers expressings of himselfe to us sometimes as frowning sometimes as smiling there is no change with God God is the same when he carrieth it to us as willing or when as unwilling to hearken to us because by an immutable act of his counsel he ordered it to carry it so diversly towards us in his dispensations 2. It s true also that there is nothing done in time but the Lord decreed it immutably before all time as that he would confer upon his people such and such a mercy but in such a way of moving them to pray and plead for it 3. It s true also that there is a time when pleas availe not as 1. For a time and so the Lord may expresse distaste and carry it as one that is angry with his own yea when pleading in prayer The Church pleadeth Psal 80. 1. Heare why so O thou shepheard of Israel c. yet vers 4. expostulateth Why art thou so long angry with the prayers of thy people yet were their pleas and prayers and teares treasured up for a fit season of help 2. For ever namely in case of expiration and ending of the date of the day and season of grace with any Prov. 1. 28. They shall seek me early and not finde me 4. Albeit the Lord be not moved by our pleas yet are our pleas his ordinance and therefore we are to attend thereto and they are an ordinary way and meanes in the use whereof God will give promised mercies yea they are a means which the Spirit of God maketh use of to move and quicken up our sense and feeling of such and such wants our desire of such and such mercies and our faith in such and such promises or attributes of God or the like to put us upon the serious urging of such and such holy pleas in our prayers Now we come to the second thing propounded namely what pleas we are to use in our prayers to the Lord. There are in arguing the cases and intricacies of our soules spirituall Topick places as I may call them certaine radicall notions in God and Christ and the Word which yield fruitfull and forcible arguments in this our holy discourse and reasoning with God true it is that it is not every puny in Christianity that can raise so aply seasonably strongly plentifully and graciously such prevailing pleas some are but Juniors and Freshmen in the schoole of Christ others are Senior Students in this holy Logick there is much skill required to become one of Heavens Barristers But for the better help and direction in Pleas with God respecting himselfe as from his own name this Art and fruitfull practice thereof let us reduce these pleas to three heads Some respect God some our selves some others Briefly then of some pleas respecting God and there we finde the Scripture recording some approved and as I may say unanswerable pleas As first the engagement of his own name in the cases before him When a petitioner hath such skill in pleading his suit that he can prudently involve the petitioned party in his case and so make it as well the case of the petitioned as of the petitioner this with men is undeniable pleading So is it here with God thus Exod. 32. 11 12. Why doth thy wrath wax hot c. Wherefore should the Aegyptians speak and say for mischiefe did the Lord bring them out to slay them in the mountaine c. As if he had said Lord I say not how the name of thy grace wisdome faithfulnesse and long-suffering may suffer in the eyes and hearts of thy professed people if thou shouldest deny my request but
consider what a disparagement it wil be to thy glory in the eyes of thy enemies to deale so strictly with thy people men are forbidden to lay a stumbling-block before the blind and wil God lay such an occasion of offence and falling in the way of blind Aegyptians The like plea is used in Psal 79. 9 10 11. Help us for the glory of thy name purge away our sins for thy names sake wherefore should the Heathen say where is there God Render to them the reproach wherewith they have reproached thee O Lord. So Psal 74. 18. 19 22. and in many other places to like purpose The cases wherein Gods name and glory is in any special sort engaged are of greatest weight and concernment and therefore none necd be afraid or ashamed to plead them in such sort before the Lord in such pleas truly if the Lord should deny his Saints he should deny himselfe And the self-deniall of the Suppliant shines forth the more in such pleas when he pleads the case not so much in reference to himselfe as to the Lord himselfe and to his name Secondly the suitablenesse of the relation His relation to us and fitnesse to help us betwixt God and us as Psal 79. 9. Help us O God of our salvation Deliver us for thy name sake As if they would say thou stilest thy selfe the God of our salvation we by thy grace doe eye and own thee as such a one wherefore shew that thou art such a one by saving of us let it appeare that it is no empty title And what is more suitable to a God of salvation then to save his people or wherein shall that Name of thine be more magnified then in thy delivering thy people So Esay 63. 16. Doubtlesse thou art our father our Redeemer c. As if they had said O Lord we have no other but thee of whom should children seek for reliefe or from whom should they expect succour but from their father Now we are resolved to own no other for our father but thee and can a father be curst to his poor desolate disconsolate sick or sad children when it is in his power to relieve them To this we may adde the suitablenesse of the mercies we ask of God unto him and unto us So Numb 11. 17 18 19. Let the power of my Lord be great as thou hast said the Lord is long-suffering and of great mercy forgiving iniquity c. pardon I beseech thee the iniquity of thy people As it is suitable to a sinning people to get a pardon so it is most suitable to a sin-pardoning God to give forth a pardon to them So Psal 130. 4. But there are forgivenesses with thee that thou maist be feared I need not speak more in this case or so much as scruple it that thou shouldst be strict upon a poore desolate tempted creature to mark what is done amisse and so to proceed to condemne or confound such a one as I am for there are Forgivenesses with thee the manifold pardons that I need for my manifold and multiplied sins are in readinesse in abundance with thee thou canst not deny the benefit thereof to me in my case I wil and do conclude it as a granted case there are forgivenesses with thee What then that thou maist be feared Thus the Faith of Heavens suppliants wil be coming within God and wil be framing good conceits of God and telling him how wel they are perswaded of him and of his generous nature that if he deny them he should disparage himselfe in their eyes who had better thoughts of him As Paul desiring Agrippa's becomming a Christian he windeth him in by his holy Rhetorick thus Believest thou the Prophets yea I know thou believest so that if Agrippa deny this he must in a manner weaken his own esteem so when the Saints in their prayers and pleas hold forth their faith in God as such or such an one in his gracious nature the Lord useth not to exercise himselfe short of their apprehensions but it is for his honour to make good the utmost of his peoples desires and expectations of Faith Thirdly the little gain that the Lord The little gain the Lord wil have by our ruines would have by denying his people in the mercies they request David beggeth his own life of God using this plea What profit is there in my blood Psal 30. 9. So did the captive Church plead Psal 44. 12. Thou sellest thy people for nought and dost not increase thy wealth thereby So then poor Saints of God when they come and tell the Lord in their prayers that indeed he may condemne or confound or cut or cast them off he may continue to frown upon them and to withdraw his spirit from them he may deny such and such requests of theirs for such and such just causes in them but what wil he gain thereby he may gain many praises c. by hearing them and helping them but what good wil it doe him to see them oppressed by the enemies of their soules or what delight would it be to him to see them sighing and sinking and fainting under sad pressures c. this is an allowed and a very succesfull kind of pleading We might instance in many other pleas respecting God as that Esay 63. 15. Where is thy zeale and thy strength the sounding of thy bowels and of thy mercies towards me are they restrained These are prevailing pleas since the Lord can as soon cease to be as cease to be zealous of his own glory in his peoples welfare since he neither wanteth power nor wil to help them in any needful case which concerneth them for he hath strength and therefore is able and bowels of compassion and tender mercies and therefore is willing to answer and succour his people Yea every Attribute and Title of God and every promise is a several plea which God cannot deny The second sort of pleas respect the Saints themselves which plead and they Pleas respecting us are of two sorts First some respect the dependency and needinesse of our condition As our needinesse as we are creatures Secondly others the good of grace shining forth in us Of the former sort let us instance in these 1. It may be and hath been pleaded that we are Gods creatures both considered as men and as Saints by calling we are the workmanship of his hands and as such plead for his gracious respects Job 10. 9. Thou hast made me as the clay and wilt thou bring me to dust again As if he should say thou hast been at such cost and paines to make me and now wilt thou altogether marre me by afflictions and temptations so the Church pleadeth Esay 64. 8 9. But now thou art our Father we are the clay thou art the potter be not wroth very sore Which is as much as to say Fathers doe not use to be irrevocably displeased with their children nor wil they correct them
without measure or whip them to death Potters doe not use to conceive so deep a distaste against a poore vessel of clay as to rage against the same without all respect to their own credit or to their own workmanship and therefore surely thou our heavenly Father and Potter canst not wilt not doe thus Thus David pleads his Fashioning by God Psal 119. 73. Thy hands have made and fashioned me give me understanding that I may learn thy Commandements God himselfe maketh it an argument to himselfe why he wil bear his people Esay 46. 3 4. I have made and I will beare even I will carry and will deliver you And it is a prevailing reason with God not to contend for ever lest the soule should faile before me saith he and the spirit which I have made Esay 57. 16. so would God have this an argument to help the weakest faith to expect its desires above all its feares Esay 43. 1 2. But now thus saith the Lord that created thee O Jacob and he that frmed thee O Israel Feare not And so V. 7. For I have created him for my glory I have formed him yea I have made him And therefore surely the Saints may wel urge this in any like case in prayer 2. We may plead the imbecillity and We are fraile creatures frailty of our natures So Iob pleadeth for the speeding of Gods manifesting of his pardoning and reconciling grace to him Iob 7. 21. Why dost thou not pardon my transgression and take away mine iniquitie for now shall I sleep in the dust c. As if he had said Lord if ever thou intendest as I am perswaded thou dost to renew the former beams of thy favour and pardoning mercy thou hadst not need to defer too long lest it come somewhat too late for ere long I shall returne to my dust This is Davids plea in the like case Psal 39. 12 13. Keep not silence at my teares for I am a stranger with thee Spare me a little that I may recover my strength before I goe hence and be no more So Iob pleadeth this Iob 13. 25. Wilt thou break a leafe driven to and fro and wilt thou pursue dry stubble What credit it is to so great a Majesty as thou art to shew thy power against a poor leafe or to runne after a poor leafe which every puffe of wind whisketh hither and thither or is it any honour so much as to a man to be cutting and hewing a poor leafe which can make no resistance Thus Abraham pleadeth for Audience and patience in hearing him because he is but dust and ashes of little substance short continuance before the Lord if the Lord please now to heare him whilst he is before him he is not like to trouble him long it is but a very little and he is gone he is but weak and it is not much discouragement in denial of requests which he is able to beare Gen. 18. 27. And the Lord hath sanctified this plea as an argument to himselfe to shew his servants mercy Psal 103. 13 14. He pittieth those that feare him for he knoweth our frame he remembreth that we are but dust So Esay 57. 16. I will not contend for ever for the spirit should faile before me This prevaileth with the Lord not to charge too hard upon his poore people 3. Plead we the extremities of our miseries We are in extremities inward or outward our extremities being Gods opportunities of hearing and helping us Psal 27. 16. Have mercy upon me O Lord why so for I am desolate And Psal 143. 7. Heare me speedily O Lord why so my spirit faileth I have but a little spirit left O Lord to breath after thee and speak to thee let me not spend that in waste Lord my soule is dying away speak Lord answer Lord before I faint quite away A gracious answer Lord would even fetch life in me again and nothing else but that wil recover me and therefore heare me speedily a poor dying sinking fainting spirit O Lord I intreat thee So Psal 69. 12. Save me O God for the waters are come even to my soule I sinke in the deep mire where is no standing This plea in effect is thus Lord I am ready to drown if ever thou wouldst save a poor perishing servant of thine save me my troubles and temptations are too deep for me I am ready to sinke over head and eares in them and therefore Lord reach hither thy gracious hand and beare up my head above water least otherwise I miscarry but especially if such extremities continue the continuance of them may be pleaded Such is Hemans plea Psa 88. 14 15. Lord why hidest thou thy face from me I am afflicted and ready to die from my youth up whilst I suffer thy terrours I am distracted and God maketh this an allowed plea to himselfe of shewing his people mercy in such a case Esay 42. 19 20. I have a long time holden my peace Now will I destroy and devoure at once And I will bring the blinde by a way they know not c. Christ the Angel useth this plea Zech. 1. 12. O Lord of Hosts how long wilt thou not have mercy on Jerusalem against which thou hast had indignation these threescore and ten yeers 4. Plead we our helplesnesse in our We are helples otherwise selves and in any other besides himselfe So Psal 22. 11. Be not far from me for trouble is neer for there is none to help So Ier. 14. 22. Are there any among the vanities of the Gentiles that can cause raine or can the heavens give showres Art not thou he O Lord our God therefore we will wait upon thee for thou hast made all these things So 2 Chro. 20. 12. We have no might we know not what to doe but our eyes are unto thee Either then thou must help O Lord at this dead lift or else thine enemies will prevaile So Psal 60. 11. Give us help against trouble for vain is the help of man When people are in a perishing condition it must not keep them from making out to God but they must take this to bottom their requests upon for mercy their spirituall oppressours and oppressions must make them repaire to the Lord and that wil prevaile for succour from that great one the Lord Jesus They shall cry unto the Lord Esay 19. 20. because of the oppressours and he shall send them a Saviour and a great one and he shall deliver them Psal 72. 12. It is engaged concerning Christ the true Solomon He shall deliver the needy when he crieth the poore also and him that hath no helper He cannot forget the cry of his sucking shiftlesse babes that hang upon the breast and can no more shift for a living then a poore infant God himselfe urgeth his people to come to him with this plea in their mouthes Hos 14. 2 3. Take unto you words and say Take away all
iniquity and receive us graciously For in thee the fatherlesse finde mercy The like is done Jer. 3. 23. Truly in vain is salvation hoped for from the hils truly in the Lord our God is salvation So is the Lord himselfe moved hence to help his people Esay 63 5. And I looked and there was none to help and I wondred that there was none to uphold therefore mine own arm brought salvation to me And Deut. 32. 36. The Lord shal repent for his servants when he seeth their power is gone 5. Plead the greatnesse of our sinnes not to keep us from mercy but to prevaile Our sins have been many and great for it Psal 25. 11. Pardon my sin why so for it is great Psal 41. 4. Heale my soule for I have sinned against thee Jer. 14. 7. Doe thou it for thy names sake for our backeslidings are many we have sinned against thee This is a strong plea when sincerely urged by an humble and contrite spirit It glorifieth God as one that is abundant in goodnesse rich in mercy and one with whom are forgivenesses and plenteous redemption and it honoureth Christ as infinite in mercy Hence also the Lord himselfe when he would stir up himselfe to choice acts of mercy to his poore people he first aggravateth their sin against him to the highest and then expresseth his royall act of grace to them So Esay 43. 22 23 24 25. Thou hast not called upon me O Jacob but hast been weary of me O Israel thou hast not honoured me with thy Sacrifices but thou hast made me to serve with thy sinnes and wearied me with thine iniquities I even I am he that blotteth out thy transgressions for my names sake The latter sort of pleas respecting our The good of Gods grace as Gods stirring us up to plead with him selves or the good of grace in us are 1. Gods own stirring us up to pray for such mercies When a petitioner can plead with God Lord I come not to thy blessed Court without thy sending for It was thou which appointedst me to come to thy doore of grace else I had not come thy Spirit moved me thy promise encouraged me so to doe and therefore O Lord I expect the fruit of my comming and request So David pleadeth 2 Sam. 7. 27 28. Lord thou saidest this and that touching my house and therefore hath thy servant found in his heart to pray this prayer And so Psalm 27. 7 8. He pleadeth Thou saidest seek my face and my heart answered Thy face Lord will I seeke And well may this be pleaded in that God useth not so to stirre up and strengthen us to seek him but when he intendeth to be found of us Psalm 10. 17. Thou wilt prepare the heart thou wilt bow thine eare to heare Jerem. 29. 11 13. Then shall ye seek me and finde me when ye shall search for me with all your heart And God maketh it an argument to himselfe that if he say to any inwardly as wel as outwardly seek my face he that speaketh righteousnesse cannot speak thus to them and frustrate their prayers and so bid them seek his face in vain Esay 45. 19. I said not to any of the seed of Jacob seek my face in vaine I the Lord speak right things If Ahashuerus bid his Spouse to ask surely he wil not faile to grant her petition Esther 7. 1. so here And as when Christ called the blind man to come to him to tell him his grievance it was truly said to him by them Be of good comfort rise for he calleth thee Mark 10 49. so it is in this case Secondly our waitings and the expectations Our waiting upon him of Faith which the Lord wrought in us may be pleaded That a King should occasion a petitioners expectation of bounty and faile him were not seemly it were strange Hence Asahs plea in his prayer for help Help Lord why so for we rest on thee 2 Chron. 14. 11. So Psalm 119. 66. Teach me good judgement and knowledge for I have believed thy Commandements And Psalm 25. 2 3. My God I trust in thee let me not be confounded And Vers 5. Lead me forth in thy truth For on thee doe I wait all the day And Vers 20. Let me not be confounded for I trust in thee And Vers 21. Let uprightnesse preserve me for my hope is in thee And Psalm 143. 8. Let me heare thy loving kindnesse in the morning for in thee is my trust And it is an argument with men such a one doth depend upon me and I have passed my word to doe such or such a thing for him and he commeth to meet me according to my own appointment at such a time in expectation of what I promised and therefore I cannot may not must not faile him So it is with God Esay 26. 3. Thou wilt keep him in perfect peace whose mind is stayed on thee because he trusted in thee And Psal 10. 14. The poore committeth himselfe to thee Thou art the helper of the fatherlesse Thirdly we may in all humility The breaking of our hearts before him plead our heart-breakings and weepings in sense of want of mercies which we crave and our pantings and faintings after the same As Psalm 39. 12. Hold not thy peace at my tears And Psalm 51. David who groundeth all his pleas onely upon the free grace of the Lord Vers 1. Have mercy upon me according to thy loving kindnesse c. yet Vers 17. he pleadeth the brokennesse of his heart The Sacrifices of God are a broken heart a broken and a contrite spirit O Lord thou wilt not despise It is a moving argument with a compassionate father when his child craveth this or that with teares from him not then to deny him In such a case a father wil be ready to say alas my deare child thou shalt not blubber thy cheekes any longer come doe not thus mar thy face with weeping thou shalt have what thou cravest so doubtlesse is it with the Lord towards his children When Ephraim smites upon his thigh is ashamed and even confounded because he bare the iniquity of his youth Jer. 31. 19. how this took with God we may perceive by what himselfe replieth Vers 20. Is Ephraim my deare sonne is he a pleasant child for since I spake against him I earnestly remembred him still therefore my bowels are troubled for him I will surely have mercy upon him saith the Lord. So Esay 38. 5. Isaiah is bid to goe to weeping Hezekiah and tell him from God I have heard thy prayer I have seen thy teares As if he had said to Isaiah Goe runne to yonder childe of mine bid him not weep so sore tell him he shall have his request So Psalm 6. 8. The Lord hath heard the voice of my weeping And V. 9. The Lord hath heard my petition His prayer and petition it selfe spake and his tears also spake aloud in Gods ears and prevailed for
audience Fourthly the integrity of our hearts The integrity of our hearts and waies and waies in former workings after God and service for God may by faith in Christ as all in our justification be also pleaded Esay 38. 3. Remember that I have walked before thee in sincerity c. Psal 71. 17 18. O Lord thou hast taught me from my youth and hitherto I have declared thy wondrous works Now also when I am old and gray headed O God forsake me not Psalm 119. 10. With my whole heart have I sought thee O let me not wander from thy Commandements The Lord himselfe maketh it to himselfe a motive to shew mercy to his people Esay 63. 8. They are children that will not lye so be became their deliverer Jer. 2. 2. I remember thee the kindnesse of thy youth c. onely we must use this plea more rarely and sparingly in a self-denying way in faith in Christs righteousnesse as made ours The like also may be said of our integrity with men which in some cases as of reproach slander or injurious dealing from men may be by way of appeale pleaded before the Lord. Jer. 15. 15. Know O Lord that for thy sake I have suffered rebuke Psalm 26. 1. Judge me O Lord for I have walked in mine integrity Fifthly we may plead our sufferings Our sufferings especially those that are most directly and properly for God and his cause Other sufferings also may be pleaded as Nehem. 9. 32 33. Let not all the trouble seem little to thee which hath come upon us Howbeit thou art just in them Psalm 90. 15. Make us glad according to the daies wherein thou hast afflicted us But especially plead those which are undergone for the Lords sake Psalm 44. 22 23. For thy sake are we killed all the day long Awake why sleepest thou Sixthly our former experiences of mercy Our former experiences in like cases may be pleaded as Esay 63. 15. Where is the sounding of thy bowels and of thy mercies towards me are they restrained Which is as much as to say Lord thou hadst wont to be a compassionate God I have had experience in various conditions and cases of thy bowels how commeth it to passe that they are so shut up now So Psal 71. 17 18. Thou hast taught me from my youth up forsake me not now when I am old Psalm 61. 23. Lead me to the rock that is higher then I For thou hast been a shelter to me Lastly the great good which we might both get and doe may be also pleaded The good that we might get and doe God put that plea in their mouthes Hos 14. 2. Take away iniquity and receive us graciously why so so will we render the calves of our lips And Vers 3. We will no more say to the works of our hands ye are our Gods Psalm 119. 33. Teach me O Lord the way of thy Statutes and I will keep it to the end V. 34. Give me understanding and I shall keep thy law Psal 51. 12 13. Restore to me the joy of thy salvation Then will I teach sinners thy way And as the Saints may plead the good which they may do if answered so that good of inward quickning encouragement and enlargement which they may thereby receive Psal 90. 14. O satisfie us early with thy mercy why so so shall we rejoyce and be glad before thee all our daies A third sort of pleas are those respecting Pleas respecting others As their experience of a like help others which are these 1. Others experiences of the like mercy in like cases as Psal 119. 132. Be mercifull to me as thou usest to doe to those that love thy name Lord doe not change thy wont doe to me as thou hast ever done to others in my case Let not me be the first Anomalon 2. Others discouragements or encouragements Their discouragements or incouragements in ours in ours Psal 69. 6. Let not them that wait on thee be ashamed for my sake 29. Let thy salvation O God set me up on high why so vers 32. The humble shall see this and be glad If thou heare me others wil be encouraged or if not they wil be ashamed 3. The subtle and malicious desires of Enemies plots and desires ours and Gods enemies Ah Lord our miseries snares feares straits temptations and falls they are that for which they plot and wait and are ready to reproach us with and therefore the rather tender our case Thus may we plead as others have done Psal 27. 11. Make my way plain because of my enemies Ps 38. 16. I said hear me lest otherwise they rejoyce over me Psal 39. 8. Deliver me from all my transgressions make me not a reproach to the foolish Now touching the last thing propounded namely the rules which we are to attend to in pleading in prayer they are these 1. Look that we plead in faith yea with some strength of faith acted suitably Believingly to our pleas Esay 53. 15 16 17. Where are thy bowels towards me Doubtlesse thou are our Father Why hast thou hardned our hearts from thy fear 2. Look that we doe it with holy skil Improving those promises or Attributes Skilfully of God which are most suitable to our present cases which are most strongly speaking most apt to move at least our selves to believe and such as used to prevaile that way formerly So did the Church Esay 63. 15 16 17. 3. Look we be submissive in our pleas and not inordinate impatient or distempered Submissively Moses was somewhat distempered in those pleas Exod. 5. 22 23. Wherefore hast thou evil-entreated this people why hast thou sent me and Numb 11. 12 13 15. Whence should I have flesh for so many I am not able to beare the burden alone If thou deale thus with me kill me 4. Look that we be humble and self-denying Humbly therein and come not to God to stand upon terms with him or to chop Logick as we say with the holy one Job was too blame herein Iob 23. 4 5. and so were they Esay 58. 3. Wherefore have we fasted and thou regardest it not So Matth. 7. 21. Have not we prophesied in thy name and in thy name done wonderfull works 5. Look that we be sincere in our pleas Sincerely that there be nothing lurking with us and too well approved by us which may be counterpleaded against us and that justly by our own consciences As Esay 58. 3 4. Behold ye fast for strife So Matth. 7. 22 23. Depart from me ye workers of iniquity CHAP. VII About straitnings in Prayer and their Causes Cures and Differences HAving spoken of sundry cases of Conscience touching the incessant practice of this duty of prayer we come now to speak of the seventh Case considerable therein namely concerning straightnings incident to the Saints in prayer and therein we shall enquire of Quae. 7 About the Saints
straitnings in prayer the Causes and then of the cures and then of the differences of these straitnings incident to the Saints from that Judicial speechlesnesse of hypocrites and reprobates But first we shall premise and prove that the Saints may be straitned and have their mouthes in a manner shut up in prayer This is too evident in ordinary experience and it were most sad if such as were sometimes shut up that they cannot pray yea and that some continuance of time should be concluded to be therefore none of Gods called and chosen ones Davids mouth was in this respect shut and therefore he intreateth the Lord to open it for him Psal 51. 15. And hence also Asaph complaineth of his being spiritually shut up Psal 77. 4. I am so troubled that I cannot speak Hence even the Saints are described under the notion of prisoners Isai 61. 1. and whose experience doth not at some time or other seal to this But come we to consider things in the order as they were propounded and first of the causes of such straitnings and they are three Causes of straitnings in prayer 1. Gods withdrawing and shutting up God Satan and our selves 1. God is a cause he withdraweth his Spirit the Authour and efficient of all all our liberty of speech or steps which respect the welfare of our soules 2 Cor. â— 17. Hence called the free spirit from the effect because it freeth us to speak or doe any thing to or for God which he calleth us unto Psal 51. 12. David wanted and in his own sense had lost this spirit in such like efficacies of it and in the supporting influence thereof yea the Lord sometimes layeth some spiritual bonds upon some of his professed people Hence that complaint of the Church Why hast thou hardned our hearts from thy feare Isai 63. 17. She found her selfe clung up in the waies of God The Lord which sometimes opens the hearts and spirits of men can and doth other times shut them up so as none but himselfe can again open them Revel 37. He shutteth and nono can open Sometimes some of Gods own professed people which are not bound by any Church for sins deserving the same in the nature of them but being hid from the eyes of men they cannot sentence the persons guilty thereof yea but the Lord ordereth the matter so that they goe conscience-bound and excommunicated by God for the same So was David after his fall and before his confession of the same which as it is probable was not til a good space after even after the birth of the child which he had adulterously begotten 2 Sam. 12. 13 14 15. O how a Christians spirit is hampered at such a time in and by the cords of his own sin how is he bound up in petition and confession having no list to pray and when he is at prayer no life or delight in it If he come to pray he hath little or nothing to say his words stick in his teeth as it were his thoughts are not at liberty to attend his words his affections are not stirring he cannot get his heart to be affected If he doe strive it is but as against the stream he would fain weep sometimes over his condition in his prayer but cannot he is often pressed in spirit to make his moan thus and thus to God but when he commeth to it his spirit is shackled and he can but shake his chaines before the Lord his faith was in a dead sleep in his prayers he cannot tell how to apprehend any thing of God or Christ in a manner therein but is in his own sight like an Atheist the promises which sometimes have been a great support unto him now he is not able to see any thing in them or to make any thing of them his mind is full of hurries but at no liberty to fix upon God or his Covenant yea he is not free to desire grace and redress as formerly his conscience passeth by him whilst he is upon his knees and often upbraideth him with his sin or sins but wil scarce afford him any friendly word of direction what course he should now take to mend himselfe God seeth his servants sometimes play the spend thrifts and running into arrerages with him and then he wil lay them under restraint for a time till they doe humble themselves in serious manner to him or he taketh notice that they wax wanton and begin to abuse their inward freedome or are not so thankfull for it and in such a case he will cut them shorter and abridge their former liberty or else he observeth much pronesse in them to turn such grace of his into wantonness to grow secure slighty if not proud and self-conceited by occasion of that liberty of spirit which sometimes they have in prayer for the redresse and prevention whereof he shutteth them up and keepeth them short that if they have any liberty that way it shall be onely as they stand in great need of it It is probable it might be Hemans ease who being a man of rarest abilities as appeareth by 1 Kings 4. 31. he might happily have run more riot if not restrained and kept short and under Psal 88. 8. God wil by such restraints warn them from their own gift of prayer that they may not rest in it or trust to it and he wil make them know whence is all their freedome in prayer and prise it more when they shall again be enlarged and cause them the rather to see how God owneth them thereby and so put them upon a freer owning of him by occasion of his loosing even these spirit bonds Truly Lord I am thy servant thou hast loosed my bonds Psal 116. 16. In a word the Lord wil by such straitnings have them know their dependency as upon him so in part likewise upon their fellow brethren and sisters and to see a need of the help of their praying abilities as Cant. 5. 8. Now if there be ever brother or sister as there are ever some at liberty when some others of their brethren are confin'd under some restraint their liberty yet is welcome news putteth some life into these poore prisoners at the grates and now must they be speedily called and spoken with to remember their poor brethren and to take the next opportunity to bespeak their liberty and to get a grant from God for their speedy release Like Absolon when not suffered to come at Court earnestly sending to Joab a Courtier and one that had the liberty of the presence-chamber to speak to the King for him that he may have free accesse to him as formerly 2 Sam. 14. end 2. Satan he sometimes surprizeth the 2 Satan Saints they are in his hands he hath them Luke 22. 31. and then you see in the instance of those Disciples that they are so heart-bound this way that they could not watch or pray no not for the least space of time
no nor when in the most danger Matth. 26. 40 41. Yea albeit there were some stirrings in their spiritual part to the contrary fain they would have prayed but could not their spirit was willing the Lord gave leave to Satan to hamper them a little and to correct their former prefidence pride and carnalnesse Luke 22. 24. Matth. 26. 8 9 10 35. Sometimes the Saints are Just Captives under the hands of their spiritual enemy Esay 49. 24. Sometimes the divel layeth a snare for them and so they are entangled and straitned thereby namely by raising carnall fears or cares in them or by increasing or strengthning them being raised 1 Tim. 6. 9. Prov. 29. 25. or he doth peradventure hurry them into some slowes of temptation in which they sinke and stick fast and cannot scarce speak or stir Psal 69. 2 3. The Psalmist was so hampered and bemudded through temptation that he had no list to cry or pray I sink in the mire I am weary of my crying 3. Our selves and so our straitning in 3 Our selves prayer is caused 1. From some lust or sinne unto which by some lust our hearts are let out some deceit of sin causeth such benumming and stupifying of the sinews and spirits of the soule of a Christian that he cannot bestir himselfe in any such holy service as prayer is Heb. 3. 13. Lest any be hardned by the deceitfulness of sin And look as it is said of the wicked that he is bound by the cords of his own sin Prov. 5. 21. so is it true in part in the Saints themselves and as it was with Simon Magus he being under the bond of iniquity under the binding power of covetousnesse and pride he could not pray for his heart himselfe but beggeth Peters prayers Acts 8. 23 24. So is the same in part verified in respect of some degree of straitnings occasioned from like sins in them albeit not in like power such sinnes will bind both by their hardning power as before was said and by their terrifying perplexities which they may occasion in the soule for as legal terrours in the strength of them are imbondaging and binding to the spirits of men under the power of them hence that of the spirit of bondage to feare Rom. 8. 25. So any other feares occasioned by sin which are not so properly legal yet they are in this sense binding to the Saints ofttimes Hence Asaph is so troubled with perplexing feares in the sight and sense of his sinne that he cannot speak to God namely with that freedome and liberty of spirit and speech which formerly he did Psal 77. 4. 2. From some carnal distempered griefs which doe contract our spirits as spiritual as griefs doe the natural spirits as we are naturally such in sufferings we cannot utter our minds Rom. 8. 18 26. When a discouraging sinking fainting frame of spirit seizeth on us it is with us as it was with Daniel we are not able to speak to the Lord Dan. 10. 16 17 19. the Disciples under that frame could not pray although enjoyned by Christ Luke 22. 40 45. Aaron could neither speak nor doe ought before God that day when too much oppressed with griefe about his sons death Levit. 20. 19. 3 From our straitning of God and of his Saints or servants When we straiten 3 Straitning of God or of his Saints and servants the spirits motion in meditation or otherwise then cannot wee hold on either in praying to God or praysing of him they cannot pray indefinitely or in every thing give thanks which quench the spirit Hence when the Apostle exhorteth to these hee dehorteth from this 1 Thes 5. 17 18. as a bar thereto when the spirit is pent up in us then doth he leave us Hee is a free spirit and will be at liberty where he dwelleth and abideth and when wee allow not room to him he will be gone and then our spiritual liberty goeth away with him or if we are straitned toward Gods poor afflicted Saints truely God will leave us to straitnings in prayer Hence if those the Prophet spake to will inlarge their bowels to the poor draw out their souls to the needy he promiseth in the name of the Lord that their spirits shall be free and ready to pray and that the Lord will be as free and as ready to answer Isai 58. 9 10. else if otherwise with them no wonder that they set times apart to fast but are not inabled to pray sutably ver 3. They were like tonguelesse bulrushes in comparison of true Suppliants they could bow down the head but not sincerely open the mouth in prayer to the Lord verse 5. 4 From distrust and strength of unbeliefe 4 Distrust an unbelieving Zachariah shall bee dumb Luke 1. 22 20. Men under the power of unbeliefe are wholly shut up Rom. 11. 32. he hath shut them up in unbeliefe so is it partly manifest in this businesse of prayer None are so free to powre out their hearts upon all occasions in prayer as they that trust in God Psal 62. 8. Trust in the Lord at all times and powre your hearts to him when faith is not stirring in the soul to take hold of God a praying spirit is not stirring to call upon God Isai 64. 7. When a professed people of God through distrust secretly think that Gods hand is shortned it is no wonder then that even God by his spirits motions doth call on them and invite them to prayer or the like that they have no list to that nor are they free to make a sutable answer therein unto the spirit in their prayers whence that complaint and expostulation of God Isai 50. 2. Wherefore when I called was there none that answered Distrust doth limit confine and straiten the power mercy and truth of God the merit and mediaion of Christ the latitude and vertue of the covenant of grace which should bee the foundation of the souls inlargement in prayer Psal 78. 41. they limited the holy one of Israel It is by faith only that we comprehend those dimensions in the Lords love c. Eph. 13. 18 19. without which the soul cannot see or conceive any such height or length or breadth or depth and know the love of Christ as passing knowledge That hee may dwell in your hearts by faith that ye may comprehend with all Saints what is the height and length and breadth and depth and know the love of Christ which passeth knowledge 5 From an unsetled and unstable frame 5 An unsetled and unsutable spirit of spirit whether in respect of the practise of the duty or in respect of the place of our abode Proverb 17. 24. When a man is as it were upon journeying still his prayers are sutable to those travellers whose spirits use not to bee inlarged in prayer through the many occasional hurries of their spirits 6 From resting in former inlargements 6 Resting in former inlargements or present
not for this people yet verse 19 20 21 22. he is at it againe beseeching of God for his Names sake not to abhorre them Chap. 11. 1. God telleth him there is no good that way to be done for them though as mighty men in prayer as Moses and Samuel stood before him afterwards indeed Jeremy once or twice prayeth against them in Jer 55. 10 15. and 18. 21 22 Remember that I stood before thee for them to turne away this wrath from them yet Lord thou knowest all their counsell against me to slay me forgive not their iniquity c. God is long before he inflicts his curse My spirit shall not alwayes strive with man yet his dayes shall be an hundred and twenty years Gen. 6. 3. We may then bee long before we wish the curse of God upon the ungodly Jesus Christ was by and heard his persecutors imprecating so against themselves and children saying his blood bee upon us and our children Matth. 27. 25. and one would think he might well say Amen thereto nay but he would not he did not for as in that Luke 22. 34. he prayeth rather that God would take off that curse Father forgive them for they know not what they doe Imprecations had certainly miscarryed if they had been made by any of the Saints against Manasseh or Paul who yet went very far in rebellion and enmity against God 3. Look that we imprecate and pray 3 We imprecate rather with respect to blessing that such or such calamities may light upon others so as in reference to blessing of them if the Lord please Psalm 83. 15 16. So persecute them with thy tempest and make them afraid with thy storme fill their faces with shame that they may seek thy Name O Lord. The Church she anathematizeth a wicked person but it is not for their destruction but of their flesh in them and that their soules might if possible be saved in the day of the Lord Jesus 1 Cor. 5. 4. So here 4. Look that we imprecate and pray 4 We pray rather against their sins then persons rather against their sin and wickedness then their persons against whom we pray 2 Sam. 15. 3. Turn this counsell of Achitophel into foolishnesse Acts 4. 29. Lord behold their threatnings Psal 7. 9. Let the wickedness of the wicked come to an end It is the wickedness and the enmity of Gods wicked enemies which most properly striketh at God which is most mischeivous to the Church and most hurtfull to themselves and others wherefore spare no arrows against that and as far as worldly greatness is an occasion and instrument of their wickedness we may pray against that Psal 58. 6. Break the great teeth of the young Lyons 5. Pray against the enemies of God 5 We imprecate conditionally suppositively and conditionally namely if they persist in their emnity against God that they be implacable that they bee reprobates persons devoted to ruine and ripe for it David prayeth against the inraged enemie that God would judge them Psal 7. 6. but verse 12 If he turne not God wil whet his sword and the Lord himself declaratively curseth the wicked by his Ministers but yet with a tacit condition if they repent not and the like Jer. 18. 7 8. 36. 2 3. and so are the Saints to wish that curse 6 Imprecate indefinitely of God against them with the like tacit condition if they repent not and the llke 6. Pray against the enemies of God indefinitely and abstractively not so much eying this or that person in particular Deut. 33. 11. Smite through the loynes of those that rise up against him that they rise not againe Moses did not eye one enemy of Levi more then another So Numb 10. 35. Let them that hate thee flye before thee the like Psal 68. 1 2. 1 Cor. 16. 22. Let them that love not the Lord Jesus be Anathema Maranatha There is ever most of God and least of selfe in such indefinite imprecations And the Saints may in that way of imprecating bee both more free and have more help to their faith in Gods promises wherein he ingageth himselfe in an indefinite way to plague such and such a sort of desperate and ripened enemies and the like without particular reference to this or that person in particular 7. Look that as we propound for our 7 We imprecate with faith and that with respect to Gods glory and the churches good end in such imprecations the glory of God and the Churches good and as Pauls respect to the glory of God in his word makes him wish them accursed that preach another Gospel Gal. 1. 8. And his respect to the Churches good and peace maketh him wish them cut off who trouble them Gal. 5. So for the manner of imprecating we doe it in faith Psal 36. 11 12. Let not the foot of pride come against me There are they fallen and he by faith seeth them fallen against whom he prayed Psalm 10. 15. Breake thou the arme of the wicked verse 15. The heathen are perished out of his land Yea that it be with holy griefe of heart that wee have any cause to imprecate against any enemies of God As Matth. 18. 31. When the fellow servants saw what was done by that cruel and mercilesse wretch against one of their fellows they were sorry and came and told the Lord. As Christ the Judge pronounceth that sentence against those his enemies with expressions of much bowels he beheld Jerusalem and wept over it and said they shall not leave thee one stone upon another because thou knewest not the day of thy visitation Luke 19. 41 42 43 44. So should the Saints which as witnesses or assessors either give in evidences or verdicts upon the testimonies of their acts of enmity against God and his Church they should doe it with griefe Touching the third thing propounded We must pray against treacherous enemies we say we may and must pray against treacherous enemies which should have been freinds as those of Meros which should have helped the Lord against the mighty were cursed Judg 5. 23. Psal 69. 20. I looked for some to take pity but there was none c. verse 22. Let their table become a snare 2. Against sligh undermining enemies such as pretending to pity and help will 2 Sly enemies hurt the people of God Psal 55. 15. Let death seize upon them his words were softer then oyle yet were they drawne swords Such as can use all fraudulent expressions to insinuate to murther soules Psalme 10. 7. and verse 8. They lurk and lye in wait to take all advantages to murther the innocent yea their very souls if it were possible as well as their bodies by wily tricks to draw them to sinne against their consciences verse 9. They would bee drawing them into their net Yea verse 10. Hee crowcheth and humbleth himselfe that the poor may fall And verse 12. Arise O Lord
and his people that pray are to humble themselves and then the Lord promiseth them hearing 2 Chron. 7. 14. But Humility in prayer consisteth for our better proceeding in handling this condition of prayer Let us consider 1. Wherein that Humility which is required in prayer doth consist 2. When Humility expressed in prayer may be discerned to be saving 3. Why this Humility is required to prayer 4. What are usefull helps and means furthering such humility in prayer To the first we say Humility required in prayer consisteth in these six or seven things 1. In low thoughts of our selves to attempt 1 In low thoughts of our selves as unmeet to pray or set about such a duty When wee are going about it we judge our selves most unmeet and unworthy in our selves to speak to the Lord as we are imployed in praying still the serious and sensible thoughts of our owne worthlesnesse dwells with us and works on us That justified suppliant mentioned Luke 13. 13 14. standeth a far off and would scarce lift up his eyes to heaven he thinks he is not worthy to come nearer let others goe as high as they please as for himselfe hee will take the lowest roome in Gods house It is more then he is worthy of to be admitted to come there at all and heaven is too glorious a place in a manner for him a wretch as hee hath been to be so bold he hath sinned against heaven it is better for him to look on the dust yea to kisse and lick the dust In the words which the wiseman speaketh prayer-wise unto Christ that Itheil he that was his God and that Vcall that mighty one Prov. 30. 1 7 8 9. You see how humbly hee prefaceth in his speech so far as directed to him in way of prayer as verse 2 3. hee professeth hee is more bruitish then any man and hath not the understanding of a man so unfit and unworthy doth he see himselfe to speak either of Christ in an instructive way as verse 4 5 6. or to Christ in a supplicating way ver 7 8 9. The Disciples having been at praier with Christ they see so much weight in the duty and so much excellency in the due exercise of the gift and grace of Christ in prayer that they look at themselves as most unfit to pray as they ought and therefore intreat his help and direction Lord teach us to pray Luke 11. 1. The Psalmist beginneth his prayer in a kind of expostulation with God Psal 22. 1 2. and pressing of God with examples of his mercy to others in like cases verse 4 5. But if thou think hee is too bold with God and keepeth not his due distance hee will professe that for his owne part he is a worm and no man verse 6 7. he judged himselfe as infinitely unworthy to stand upon termes with God so even unfit to make comparison with others verse 5 6. But I am a worm and no man what ever our fathers were yet I look at my selfe as fitter to creep on the earth and feed onely upon the dust in respect of the guilt of sinne laid upon me for if you apply it to Christ the antitype God laid upon him the iniquity of us all Isai 53. 6. but we intend it of the Psalmist rather himselfe then as a man to lift up my selfe to heaven and therefore am justly made the reproach of men ibid. No sooner do the Saints essay to draw near unto God but the beames of the glory of God reflect upon the faces of their souls which doe thus awe and abase them they see in the glasse of that excellency their owne vilenesse 2. In abased thoughts of our selves 2 In low thoughts of our selves when heard when we do get any thing of the Lord by prayer True it is humble ones do speed best of all others in prayer but yet as mercyes of prayer found them so they leave them humble When Abraham hath gained upon the Lord by prayer Gen. 18. 26. yet then nay then especially is Abraham lowest and vilest in his owne esteeme then verse 27. he saith and seeth he is dust and ashes He then considereth what he is in himselfe whence he came and whither he must notwithstanding the favour which hee findeth with the Lord he knoweth no cause which should move the Lord to give any answer of mercy to so meane an one as himselfe but his rich grace What is in dust to move respects in God to it and secretly presenteth it as a plea to continue such undeserved mercy to such an one from that which moved the Lord to begin to respect his prayer Thus David Psal 34. 4 when hee had gained by his prayer and God was found of him yet verse 6. hee putteth an humble Emphasis upon the matter this poore man cryed That they verse 5. even better men then he such as had walked worthy of God and of his grace looked unto the Lord in prayer and were incouraged by answers of favour was no wonder but that this poor man that he poor wretch as he esteemeth himselfe one that as in the title of the Psalm saith he changed his favour and was not like himselfe in that case at Gath 1 Sam. 21. 13 yet he to cry unto the Lord and be heard this is a wonder of grace to him After Ephraim hath prayed for turning grace from God Jer. 31. 18. and is answered v. 19. then is he abased yea more abased in his own sight then before When the Church upon her request is drawn unto her beloved Cant. 1. 4. then she cryeth out of her blacknesse verse 5. Humblest Christians are the soundest and healthiest in spirit and as showres and blasts of affliction and temptation doe not much annoy them so neither doe warming gleames and shines of mercy distemper them still they are humble they are square men nothing comes amisse to them they will fall right which way ever they are cast if lowly Look as vessells whose sayls are filled if well ballasted they run a more steady course so is it here with the Saints when they pray with full sayled joy of faith yet when this holy ballast of humility is in the hold of the heart and not meerly aloft in shew above decks appearing to men they are not soon lifted up with every good successe they meet with but keep low and deep and carry it evenly with the Lord as humbly if not more humbly then before The Saints know well they are but beggers and stand in need of much they prayse not their good prayers but their good Master for the almes of grace which they get Not unto us and because once was too little to set forth their owne unworthinesse of any mercy they repeat it againe not unto us but to thy Name give glory c. Psal 115. 1. Liitle cause to be proud of a trade or art of such holy begging albeit through the bounty of God it proves
preparations to prayer this stoppeth the flowing and spreading of holy desires to grace yea it banketh out the continued course of the spirits influences 7 From carelesnesse and improvidence 7 Carelesness and improvidence either in putting our selves upon straits of time and so the duty is performed in a hurry and no wonder the spirit in such a case as pent up from so specious a pretence at first There is not now time therefore what need inlargements Brevity is more seasonable and so by frequent inuring our selves to be thus straitned outwardly for a time our spirits by little and little are conformable thereunto or in heedlesse admiring other vain and impertinent thoughts which take up roome in the soul that they crowd better thoughts into corners 8 From curious puzling our selves about 8 Curiosity comprehending and conceiving of God without reference to the present matter in mention in prayer In this work after the soul hath in vaine toyled it selfe and made nothing of it it gathereth to it self discouragement and hath no list to speak any more in so Athiestical a sort as at such a time it will be apt to conclude whereby it cometh to passe that the wheels of the soul wanting the oyle of joy and delight they stick and cannot bee readily turned about Such straining of our strings too high doth but occasion some cracking in them and thereby our musick is marred for that time when our spirits are once nonplust as they will soon be in such transcendent mental discourses of a subject past their comprehension or inquisition they then blush and the shame thereof putteth them to silence like some petitioner to a King so taken up in speaking to him with many circumlocutions touching his excellency majesty greatnesse and glory c. that hee hath forgot what hee came about and is not able to recover expressions of his request so is it here The second thing propounded now cometh Helps against straitnings in prayer to consideration namely the means of cure of such straitnings in prayer and they are these 1 Be wee sensibly apprehensive of the sad and evil plight of a spirit straitned in prayer Such prisoners which mourn in the 1 Sensible apprehensions of the evils of such straitnings sense of their thraldome and of their pent and confined condition are in the ready way to liberty in all the wayes of God and so in this of prayer Is 61. 1. A broken heart will break this deep silence and to help our apprehensions herein consider but how sad it is to be tongue-tyed otherwise Mark 7 32 34. The Lord Christ sighs over it and you see with what difficulty it is cured ibid. Such are usually as deafish in hearing the word as they are spiritually tongu-tyed they are straitned in hearing as well as praying dispositions the Saints are never more inlarged in praying then when their spirits are much straitned quickned and inlarged Evils of such straitnings in hearing and so on the contrary men that have ears but hear not have not spiritual use of their ears they have mouths and speak not they have not the fruitfull use of their mouths in prayer yea such a dumb distemper in prayer is attended with spiritual lamenesse and halting in the wayes of God in walking wherein they make little progresse Hence is it that the Prophet prophesieth of spiritual dumbnesse and lamenesse to be cured at once Isai 35. 6. How miserable and uncomfortable is the case of a man otherwise dumb every one will easily conceive and truly this spiritual tongue-tyed condition far exceeds the misery of that as might be easily demonstrated When a man which hath spoken is taken speechlesse how sad is it accounted in all that behold it or heare of it Alas saith one heard you not of such a sad thing befallen such a one he hath lost his speech if he could but expresse his mind it would never grieve his friends so much but alas he is suddenly taken speechlesse so might much more be said of such a Christian Hence a speechlesse condition is inflicted upon the unprepared guest as a sad Omen and fore-runner of his after doom Matth. 22. 12. It was the next and first effect of divine wrath upon such professours and it is well if it be not the case of many that hear me this day Ah how sad is it to hear ones tongue cut out as I may say nay suppose it be but gagged by the enemies of our souls like notorious theevs first robbing us of the treasure of our peace leaving us Conscience wounded and then gagging of us lest by our out-cryes unto heaven they should soon be pursued and attached and executed O the weight such poor soules feel but know not how to remove the same they would faine crye as men oppressed in their sleep and tell how sad it is with them but they cannot What to be thrown into a dungeon and to be in a manner forbidden all meanes to send to or speak with either our heavenly father or our elder brother and chiefe tryed friend Jesus Christ How sad is this What not to be so much as at prison liberty even to beg out of the very grate This is most sad sure wee are in for some great matter of fact else wee should not bee left under such straits Begging is but a poor trade you will say yea but whilst we are at liberty to beg for our soules livelihood it is comfortable it is hopefull but when even that poor trade faileth us verily all will yeild that this case is much to be lamented O how must such needs wast and pine away like that dumb person mentioned in the Gospel Mark 9. 17 18. How will such run upon desperate adventures like him that sometimes casteth himselfe into the water sometimes into the fire and what more contrary one unto the other Yet verily if not upheld thus will these doe in that want of this free spirit a free spirit it is an upholding spirit from all such distempers How unthankfully do such walk if their mouths be not opened God hath little prayse from them Open thou my lips and my mouth shall shew forth thy prayse Psal 51. 15. Sad are their cases all the while all these sweets are in their sense at least in their experience restrained from them whilst their hearts are hardned congealed as it were shut up fast closed Isa 63. 15 17. The Church which complaineth of her heart as hardned complaineth likewise of Gods mercies as restrained from her this black of a straitned spirit will appeare the more by comparing of it with the white of a free spirit which is free in prayer and other holy Duties What David said of his case is true in this that it argueth that the Lord delighteth in us when hee delivereth us ever and anon from this straitned condition and setteth us at a holy liberty in our spirits the Lord delighteth in such of
his people whom he admitteth and inableth to be so free in opening their minds and heart unto him and as David saith Psalm 18. 32 33. God girdeth mee with strength and maketh my way perfect maketh my feet like Hinds feet so may we apply the same to this case that verily the Lord maketh our way perfect when there are no more such blunders therein and he communicateth special strength to us when we can more freely without such stops lets and abruptions and restings keep on in this part of our Christian course and race yea and it is an Argument that we shall by him be enabled to do great things when he thus enlargeth our steps ibid. v 35 36 37. He setteth me on High places and thou hast enlarged my steps c. And that the Lord hath known our souls in adversity he hath owned us and so also will when in this wise also he setteth our feet in a large room Psalm 3 1. 7 8. Thou hast knowne my soul in adversity thou hast set my feet in a large room I have urged this the more to be so apprehensive of the evil of this imprisoning of our spirits in prayer if ever wee mean to get at liberty because there are a sort of Spiritual Prisoners whose hearts and spirits are shut up in prayer and other holy Ordinances and yet they lay it not to heart or when they perceive and feel themselves to begin a little to be restrained they are but slightly affected with it they think all is not well with them indeed or so well as formerly and wonder what is the matter that they are not so free and so much carryed out in prayer as heretofore but it may be this is but nine dayes wonder to them and so by degrees their spirits are still more and more straitned and then they begin to have more serious troubles and fears about the same what the issue thereof may prove and sometimes their fears are more desperate lest the Lord hath thus laid them up as intending ere long to proceed against them in a way of wrath and justice and then they begin to bestir themselves and make out for help But if this straitning continue long with them then haply as it is with prisoners which although at their first coming into prison it seemed somewhat strange and sad to them which but then walked at liberty to be thus cooped up and they many times sadly bemoan their case yet having been long in prison then they begin to grow more resolute and desperate and are less solicitous of using meanes to get out So is it here with many Christians at first they are much troubled at their straitnings in Prayer but when they have been a long time shut up in their spirits truly then they are apt to grow more desperate and secretly to think and conjecture that there is little hope now that they should recover their former freedom of spirit they have used such and such means but all in vain they seem but to strive against the streame in wrestling in their poor measure with God and themselves for their liberty and therefore they were as good even to be content and quiet and so suffer their sins like Dallilahs to lull them asleep and to bind them in such sort that their strength departeth from them and they are made a miserable prey and reproach unto the enemies of their peace So much of this first Means of cure 2 Plead it with God that his Promise 2. Plead Gods Promise to inlarge us and Covenant is to inlarge us Jer. 31. 9. If he will lead us with Supplications then with multiplyed inlarged expressions of our hearts in Prayer if with weepings too then with inlarged affection also For what God promised to them of old hee is the same to make it good to us as need requireth I will saith God lead them with weeping and supplications in a strait way wherein they shall not stumble Yea set we our faith on work inforce such sutable Promises made to persons even in their sad plight upon our owne hearts let them shamefully give God the lye If they doe if they dare to deny to expect freedom by vertue of the same Since the Lord Jesus is annoynted appointed and fitted of God for this very purpose to speak and that effectuallly liberty to the Captives indefinitely surely then to such poor souls as are spirit and heart-bound groaning under and mourning over the same as their extreme misery Isai 61. 1. God is verily faithful in his promise to make the dumb to sing and speak forth his praise for Gods opening their mouthes loosening their tongues in his Service Isai 35. 6. Yea but will some poor soul say I have given just cause of this my Imprisonment I am in for debt and delinquencies I am justly inhibited and restrained my former freedom of spirit and therefore what have I to plead Answ We will grant all this and if thou have nothing to plead then cry Guilty and confesse all is just and put thy self upon the King and Judges mercy yet withal plead the benefit of the Kings pardon and of his Royal Clemency ingaged in the word of a King for the deliverance of just Captives Isai 49. 24 25. This Promise being as well verified in the delivery of imprisoned and captivated spirits as in that of Babels Captives of old which were justly delivered for their sins Imitate David herein whose case was a like case after his grievous fall he felt himself in the net his spirit strangely hampered intangled and bound up yet he purposeth that he would constantly wait and expect and look for his liberty again Psal 25. 11. My eyes are even unto the Lord he shall pluck my feet out of the net So do you and albeit while you plead and urge your case before the Lord and presse the same upon your own spirit yet you seem to your selfe but hard and slight as the Church whilst and when pleading strongly yet cryeth out of her hardnesse of heart Isai 63. 15 16 17. Why hast thou hardned our hearts from thy fear c. yet cease not to do it still and when at any time you doe get hold of any word of Grace and grant of your liberty from the Lord hold it fast and be not beaten out of the same by any cavils of the enemies of your peace If when we go on in this or any other way of God we would not have our steps any more straitned take fast hold of any item of Gods mind of Grace and if we once get such a gracious Instruction and Information of Gods love in his Promise set home by his spirit then keep it for the very life and livelihood of our souls depends thereon Prov. 4. 12 13. When thou goest thy steps shall not be straitned Take hold of instruction let her not go keep her as thy life 3 Improve we the Offices of Christ 3. Improve the