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
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
18. 10. Their Angels are always beholding the face of my heavenly Father A godly mans Watch-Tower is a sublimer station and condition then is usual earthly sensual worldly spirits are not fit to keep this holy watch 4. A wise and awful frame of heart apprehensive 4. Holy prudence of the weight and worth of prayer of the glory and greatness of God an holy ability and skil to espy discern and judg of things that differ whether workings or motions the wiser Christians as I said are most observing of such things Psal 107. 4. 5. Composedness of mind and thought together with earnestness of desires and deep 5. Composedness of mind sensibleness of our present pinching and pressing necessities David praying in deeps brings in a night Watchers case often exposed to extremities is in a night watchers posture watcheth for morning break of gracious answers and items from God Psal 130. 15. 6 An holy keeping our selves in a constant 6. Keep up this holy watch in other things and general watch of spirit in other things and passages of our Christian work and way Watch unto in and after hearing the Word and reading of it conference about it meditation upon it and practising of it c. Deut. 6. 25. We must observe all the Commandments of the Lord. PART III. 1 Thes 5. 17. Pray without ceasing Cases of Conscience respecting PRAYER CHAP. I. Touching unregenerate Persons Prayers HAving handled the two former parts respecting the duty it selfe of prayer and the modification and qualifications thereof we now come to the last part of this discourse about prayer namely to speak to some cases of Conscience considerable in the incessant practise of this duty of prayer The first case respecteth the persons Quest 1 which are to obey this indefinite injunction whether onely regenerate persons are bound thus to pray or that it be not also a duty which lyeth even upon unregenerate persons to indeavour obedience to this injuction Pray without ceasing or if such persons should indeavour the practise of this duty how far forth they may come up to it and be carryed out in the obedience thereof and likewise what successe may come thereof whether their praiers may not be heard and answered of God or how far forth at least God may heare and answer even their prayers The case it selfe doubtlesse may lye sad upon some spirits which either suspecting or concluding out of some dismall horrours of heart their estate to be but of the estate of meere naturall persons they question whether the injunction doe lay a bond upon them to obey it albeit it may be they would desire to come up to the obedience of it especially considering that the Scripture requireth that such as pray should pray in faith and believe that they shall receive what they ask Mark 11. 24. Whatsoever yee ask believe that yee receive them and yee shall have them And this they cannot doe finding no assurance of any interest in God nor being able to perswade themselves that Christ died for them in particular and through this mistaken fancy that there can be no true faith without such a firme perswasion and assurance that Christ is theirs which is rather a reflect then direct act of faith and which rather followeth after some time and strength of faith acting upon Christ in a holy casting the soule upon Christ alone for mercy and leaving upon him all the help and salvation which they desire thus are they kept off and scarce dare to pray conceiting that they are not qualified and fitted yet for it they cannot lift up pure hands without doubting Besides God saith that the prayer of a wicked man is an abomination to the Lord. Proverb 15. 8. And they think that they are such wicked ones in themselves and can or will God take a prayer in good part from such wicked ones as they are Surely no. Neither will Satan the enemy of prayer neglect the opportunity to present to them the strictest of the qualifications required of such as seek God by praier and that unlesse they could come up to that strictnesse of the rule which is laid strait that the people of God may by little and little come as near to it as they can and that forthwith at first setting about the work c. it is not for such as they are to attempt the same and better were it for them to sit still and be silent and so would if possible take them off from using meanes to be better and make them resolve never to seek after a better estate then what they are in already the devill knowing right well that God who ordereth such or such an end of good to his people ordereth such and such good means to be used for attaining of that end But such suspicions of tender hearts being most what groundlesse surmises need not must not discourage any from prayer in whom the Lord hath wrought a pliablenesse of heart to the mind of God therein and a desire to obey his injunction thereof this is to them as an inward call and invitation of God to call upon him The more tremblingly they set about this duty with sense both of their owne unworthinesse and unfitnesse to performe it the fitter they are for it And suppose the worst that their surmises are grounded yet verily the more sad they see or suspect their estate to be the more need have they to seek God by prayer When wicked Simon Magus did discover the naughtinesse and falsenesse of his heart Simon Peter doth not now forbid him to pray but he injoyneth him to pray God if perhaps the thought of his heart may bee forgiven him If there be any possibility of a mans salvation if there bee but a perhaps left of pardon and that of one at present in the gall of bitternesse and bond of iniquity as such a one is bound to repent so also to pray Acts 8. 21 22 23. Some will be ready to put off these injunctions of prayer as such as concern Puritans but as for such as they are what boot is it for them to pray It was reckoned among the prophane speeches of them of old Job 21. 14 15. What profit should we have if we pray to him Yea but some now adayes hold it as their judgement that it is to no purpose for unregenerate persons to pray because indeed they are got bound to pray They were as good joyne in the rest of the speeches there condemned and branded for prophaneness and stand up against the holy Ghost charging the prophane speeches of those unregenerate ones and maintaine them in it that they ought not to desire the knowledg of Gods ways they ought not to serve him they ought not to pray to him and therfore may say to God depart from us for we desire not the knowledg of thy ways and what is the Almighty that we should serve him and what profit is it if we pray to him
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
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
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
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
closer with God Take two Professors the one careless in this the other conscionable in attending to it Alas what sad rushes bruises and falls upon the very shadow of a temptation if he get some kind of hold of a Promise this sword of the Spirit hangs loose and dangling as it were like Amasa's sword 2 Sam. 20. 8. yea all the rest of his Spiritual armor is answerable yea but the other keepeth himself that the evil one toucheth him not enters not into temptation He hath Gospel Promises made known and made over to him to use at any time he hath them by him he keepeth a holy edg upon them by which he cutteth asunder many temptations He hath his faith and hope in its strength his bow abides in his strength and his armes are not broken Gen. 48. If temptations to unrighteous or guileful dealings begirt him his heart cryeth out God forbid O Lord how dare I so sin against thee If foiled at any time he presently cryeth O Lord ah my vile heart Lord Lord help or if unexpected afflictions be ordered to him he hereby tyeth his shooes of Peace ever and anon closer Patience Lord do me good hereby and so is not galled or grieved as the other when meeting with such stubby and hard wayes Paul was much that way with God learned contentment in all conditions knew how to be full and how to be hungry to abound and to want and to glory in infirmities 2 It is a special means to fit us for more solemne and continued Prayer They 2 To sit us for solemn Praier are ever good Proficients in that holy Art of Pleading they are ever and anon thus plodding upon it their minds thus exercised in it upon all occasions Such as wil be ever and anon thus whetting their praying spirits and graces will make work of it when they come to it They that are good at these running pulls and trips are surely good wrestlers with God It is no new or strange work to such to pray that when they come to pray more solemnly they know not how to set about it their hearts are not so out of kilter as we say as it is with idle Professors No these that have been so oft in a day at work with God this way have not their Tooles to seek but at hand and all in good plight fit for use Praying thoughts and desires are in a holy readinesse they familiarize with them 3. It is a meanes to meet oft with God 3 To meet oft with God If Abrahams servant be thus walking with God in his journey God will be with him he will meet him No sooner hath he done speaking to God in his heart but he discerneth that God is with him and accordingly blesseth him that being in the way he led him c. Gen. 24. 12 27 45 47. God is oft with the Minister in his Study who is thus praying oft in his heart for good speed in his work oft with the labouring man in the field whilst at his work if thus employed spiritually Now let us make some brief Use hereof and close this with some Cautions Let it humble us that we are so careless and barren in lifting up such Ejaculatory Vse Praiers to the Lord upon every occasion Evils of the neglect hereof Strangeness to God What strangeness groweth oftentimes betwixt God and our souls for want of these more transient and occasional talkings with the Lord How many precious things in private communion of Saints and edifying Loss of many holy advantages in the Ordinances discourses are lost for want of some forelifts and present lifting up of our hearts for the presence of God therein and blessing of God thereupon How many precious words of grace spoken by God to us will warm and affect us at present hearing of them yet are lost in respect of the abiding light and life of them for want of serious and thankful committing of them to the Lord by such short Ejaculatory Prayer that he might keep them for us Moses did otherwise when God spake home to him he hasteth to bow before him and by a short praier improveth that particular spoken that God was one pardoning iniquity Exod. 34 6 7. Let my Lord pardon our iniquitie and our sin ver 8 9. He presently retaileth and putteth to holy use that blessed treasury of Grace delivered of God to him But wee oftentimes intending haply to tell God of it more solemnly in the meane time lose it for want of present improving of it this way Yea many affecting providences respecting In providence our selves or others which are unexpectedly ordered lose their kindly work upon us for want of a present lifting up of our hearts in some sutable though short Ejaculations How much of God in our particular Callings In our particular Callings how many quickning motions of the Spirit suggested to us therein are in a manner lost for want of maintaining hereby an holy discourse with the Lord yea how many snares in want hereof doe wee meet with and are intangled thereby even in our lawful labors and recreations In the night season also how much precious time In the night season and advantage of conversing thus with God which is even cast and forced upon us for want of sleep or the like yet is all even lost Whilst we are lifting and revolving our selves too and againe in our beds and yet seldome or never lifting up our hearts thus unto the Lord And surely all these things seriously considered may justly humble us A second Use serveth for Exhortation Vse to stir us all up to make more conscience of Be wee stirred up to it this Dutie of Ejaculatory Praier those groundless pretences against continued and solemn Prayer Such as expence of too much time let of other occasions c. have No loss of time hereby here no place Boaz his harvest men may work hard and yet lift up their hearts for a blessing upon Boaz and the like Ruth 2 4. Nehemiah amidst his weighty imployments may be often at this holy work Lord remember me concerning this c. chap. 13. 13 14 21 22. Isaiah amidst his Ministerial exercises may make such holy Apostrophes in way of appeal to the Lord or the like as Isai 53. 1. Lord who hath believed our report So may Ezekiel chap. 20. 49. Ah Lord God they say Doth he not speak Parables Many occasions of it As intricate passages and occurrents Yea do not they as well as others in their way meet with such intricacies as by way of holy Apostrophes they must say as Zachary to Christ that Angel What meane these Zach. 7. 4. Do not they then with Amos in his work hear of or behold more unwonted unexpected judgments approaching and had need make such holy Apostrophes Unwonted judgments as Amos did on like occasion Amos 7. 1 2 4 5. O Lord God Forgive Arise we beseech thee
such as are to edifie others in their most holy faith privately are to pray thus and much more such as are by office to give themselves to the ministry of the word There is great danger to say no worse of it when this tabernacle temple Church-incense or prayer is of humane composition Exod. 30. 38. And in offering of so publick a sacrifice with fire of mans kindling and such as cometh not downe from heaven Levit. 10. 1 2. but much indeed needeth not to bee spoken to this now that the Lord by his grace hath so cleared up his mind to his servants of all sorts in these dayes Yet let mee briefly confirm this truth and thereby the hearts also of the Saints in the present truth publick prayer must bee in the spirit or by an immediate gift and help of the holy Ghost 1. Because publick prayer being part of Reasons It must be carryed on with most holy beauty publick worship it should bee performed with greatest beauty Psal 29. 2. and 96. 8. It is twice repeated Worship the Lord in the beautyes of holinesse for manner as well as place the Temple of old Now the Church in her beauty Cantic 7. 1. compared with verse 9. The roofe of her mouth both in prayer and preaching is like the best wine that goeth downe sweetly causing the lips of these which are asleep to speak And surely experience sealeth it that there is more lively efficacy to such as are present when prayers are put up to the Lord in the assembly from the immediate help of the spirit then any other way 2 Because by such manner of praier God 2 God is most honoured by it hath most glory which is that which in publick worship is mainely intended Psal 29. 2. for he hath most glory of the precious gifts of the spirit inabling Ministers to pray thus of his glorious wisedome also in the variety of the measures thereof bestowed upon his servants Those Church-officers which have their vialls full of such odours which as those of old were only of divine invention composition and direction they in special sort have their harpes sounding forth the praises of God Revel 5. 8. These ministerial stars in the firmament of the Church Revel 1. 20. doe then in special wise declare the glory of God when they shine as in preaching so in prayer publickly not with borrowed light from others but by an innate and natural light as I may say in them considered as spiritual and spiritually gifted of the spirit 3. Because such manner of praying in 3 It is the Churches perfection the spirit consisteth best with the Churches perfection The lips of such a Spouse or Church of Christ which is most fair and compleat they drop both in publick prayer and preaching as the honey-comb Cantic 4. 10 11. There is an immediate inward principle there is an holy store of sweet and savory graces of the spirit within such as are the Churches mouth when without stint restraint or constraint they doe freely drop out wholesome expressions sweet to the taste of the Lord Jesus When the Church in the 45th Psalme is under the notion of Solomons Egyptian wife a Gentile set forth in her glorious ornaments verse 14. She is said to be brought to the King Jesus Christ in garments of needlework The Churches garments as they are the glorious robes of the righteousnesse of faith and graces of the Spirit which are visible to the Lord though more invisible to men so are they the ordinances too wherewith shee is as it were invested when she cometh near the Lord in the Assembly now such Church ornaments as preaching and prayer in special they are needlework wrought on both sides as I may say the inward work of the spirit respecting the gifts and graces therein exercised The outward work thereof the very expressions not wrought by men to our hands so much as by the spirit framing and directing the same in publick as well as private prayer as before was hinted from the Greek phrase in James 5. 16. in singing of Psalmes wherein not one alone as in preaching and prayer acteth in the name of God or others but every one instructeth each other personally It sufficeth that for the matter it be the word of Christ the Prophet of his Church speaking the same Col. 3. 16. and for the manner of expression such as by the help of a gift of the spirit is expressed outwardly in the words of the spirit as near as may be and uttered from sutable workings of the spirit in the hearts of all inwardly 4. Because such a way of carrying on 4 It s most sutable to the Churches liberty publick prayer is most sutable to the Churches liberty and to the spiritual liberty also of the officers of the Church as part thereof The Church is now no bond-woman but a free-woman and so are her children sharers with her in that freedom Gal. 4. 26. 31. as from ceremonial injunctions which sometimes God ordained so much more from humane inventions which the Lord never instituted The Churches ministerial mouthes have most bold liberty of spirit in such conceived prayer to receive such drops of the spirit of prayer poured out upon the Saints and the renewed influences thereof Yea to improve the holy variety of seasonable motions even then made by the spirit interceding in them wherein some particular cases of sundry poor soules present haply unknowne to the Ministers are to the life represented even as if the parties had informed them thereof Yea they are more free to improve the various measures of their gift of prayer received which in divers Ministers are very various yea they are freer to expresse the various statures as it were or pitch of their respective Churches being not all of one size but some more eminent for grace then others Yea they are freer to express the various conditions and failings of their Churches which as the Moon are subject to various aspects Cantic 6. 10. The Churches and her Ministers liberty is in both alike preserved entire when they are left to the free use of all holy liberty to utter the mind and case of the Church to the Lord as when left to like liberty to speak and deliver the Lords minde to the Church 5. Because that way of prayer is most 5 It s most acceptable to the Lord. sutable to the nature of acceptable and prevailing prayer as is in-wrought prayer as before shewed from Jam. 5. 16. That prayer which is the very suppliants owne meditation by the help of the spirit Psal 5. 1. Give eare to my words consider my meditation That prayer which is the pouring out of the very suppliants hearts or souls 1 Sam. 1. 15. I have poured out my soul to the Lord that is made each ones prayer So Psal 62. 8. Poure out your hearts to him or pray That which is a serving of God with the suppliants spirit Rom. 1.
to the Wars Deut. 2. 1 5. 4. When it is occasioned from necessary Travels and journeying as in that Parable of the Noble man journying far off and leaving Matters to his servants Luke 19. 12 13 and Matth. 24. 46 47 48. So Jacobs sons go into Egypt once and again from their wives and their children to buy corn Gen. 42 and 43. So upon more weighty occasions of publick Messages from States 2 Sam. 20. 2 or of changes as Epaphroditus Teacher at Philippi Phil. 2. 25. yet sent to Rome to minister to Pauls necessities Phil. 4. 18. 22. So others 2 Cor. 8. 23. The Cautions are two First That all wise and lawful means be used for a seasonable compacting of the family in such sort that neither they nor we live too solitary lest that befal us which did Lot and his daughters in the Mountaine Gen. 19 30 31 33. 2 Let us appoint some godly servants or sons over that part of the family where neither of the Guides can bee usually present When is family Prayer to bee performed Concerning the time of family praier morning and evening Morning and Evening as of old they had their daily Sacrifice respecting the household morning and evening Numb 28 3 4. the two special seasons of houshold instruction fittest to be so sanctified and honoured Deut. 6. 4. The widows which shew their piety at home in Prayers there also as well as otherwise are to do it night and day 1 Tim. 5. 4 5. Quest Quest Whether should not family Prayer be first performed in the morning as much as in us lieth before any other thing bee done Answ Yes when we rise up its best doing Answ 1 of it Deut. 6. 7 For first 't is meet that God and not our selves or others should have the first of our daily time and the first fruits of the services of our souls and bodies daily which are given and preserved and daily loaden with his blessings by him The first day of the week is now his day and the first of each day should be as much as may be devoted in this sense to him And if it cannot be so soon in the family yet let them have it in the closet David would not put off God till noon as too many of us do and make no morning of it for prayer in family as wel as closet But at morning and evening and at noon he wil be praying and praising of God Psal 55. 17. 2. That at our uprising the family is unscattered which haply severed is not easily gathered in any season 3 Then if at all before heads and hearts are actually busied in and on outward occasions and imployments are minds and hearts fittest for God 4. It is most seasonable sanctifying and begging thereby of a blessing upon the days occasions before we have begun to meddle with them 5. In the interim of some few hours space wherein morning family prayer is deferred some sad disasters may befal some of the family which then must needs be the more grievous Job fearing this through some miscarriages of his children at their Festivals sends for them each day and as it is day by day sanctified them Job 1. 5. Let us now wind up all in a word of Exhortation to a conscionable performance Vse of this duty and attendance thereupon and Motives to it the rather 1 In that the Lord hath honoured family prayer also as well as other prayer with special 1. Blessings got by it respect as to those of Cornelius his prayers with his houshold as well as to those in his house alone Act. 10. 2 4. whence he and his got more clear knowledge of Jesus Christ as that promised Messiah in whom they more confusedly believed before Besides the gift of the Holy Ghost which they also attained as the sequel in the Chapter sheweth 2. Even family Prayer hastens ruine upon the Churches enemies bent to destroy them 2. Enemies ruine hastned by it When God will seek to destroy Nations which will come up against Jerusalem Zachary 12. 9. there is a mighty spirit of prayer shining in good families He then poureth out upon Jerusalems Inhabitants such a spirit of grace and supplication as that they are mourning in prayer before him both privately and secretly families apart and wives godly persons apart Zach. 10. 11 12. 3 Family prayer is a very good meanes 3. It helps to keep off any curse to clear even the very house from any secret curse which as a Leprosie by reason of sin may take hold as it were of the very timber and walls thereof as Lev. 34. 34 35 Zach. 5. 4. Prov. 3. 33. Let us hereby dedicate the house to God but in the practise hereof observe these things Rules about it 1. Rid the family of grosse sins 1. Look that the houshold be before-hand cleansed of any known and grosser evils which may lye upon it or any in it as Jacobs houshold-Gods must bee put away before hee go up to Bethel with them there to worship the Lord Gen. 3. 2 3. 2 Let the Guides of the family as 2. Let husband and wife carry it wel to each other the Husband and Wife look to it that their mutual carriage each to other be amiable and regular that so the family Prayers be not hindred 1 Peter 3. 7. 3 Let there be some little space of withdrawing 3 Take a little time to prepare for it from other words or works before we set about the duty with one breath to be speaking and carnally or to be but then talking of a very Swine and forthwith without any more ado rudely and unpreparedly to begin so solemn a speech to the great God it is very unseemly and very irreverent CHAP. V. Touching Closet Prayer VVE come now to the third branch of solemne and continued Prayer namely Secret and Closet Prayer the injunction reacheth as the Church of Thessalonica collectively considered as a Church and the families there as Christian families so each particular Christian there personally considered what hee is to do apart as well as what he is to do as a member of the Congregation or Family and by Analogy every other Christian is bound and concerned in this precept to pray alone also and that without ceasing Mat. 6. 6. But thou when thou prayest enter into thy Closet and when thou hast shut to thy door pray to thy Father which seeth in secret c. he saith not when you pray but thou when thou prayest enter into thy closet c. as speaking not so much of a joynt Duty of many together as of a duty which each person is to do alone as in the other verse 3. When thou doest thine Almes c. It is an injunction not so much of what the godly are to do in some joint way of Charity but what each gracious person is to do apart and alone as occasion is offered even when or where none else
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
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
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 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
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
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.
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
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
with the Incense of his own meritorious sufferings Rev 8. 1 3. they cannot then but succeed well At that time when the Lord should be corporally absent from his Disciples hee made account that was a special speeding time in their Prayers John 16. 26 27. 5 Contemplate and let your spirits dwel 5. Contemplation upon the eight following particulars 5. Consider that God is a God hearing praiers much upon these considerations 1 What a sutable name the Lord assumeth and by his own dictate writing and seal alloweth to be challenged namely A God hearing Prayers Psalm 65. 2. Hearing prayer shewing it is his usual work his constant exercise his inseparable property nor saith hee whose prayers as excluding thine or the prayers of any other poor soul which in truth desire to seek him It is recorded of Augustus That he never sent away any Petitioner sad from him and dost thou think that the Lord of bowels that is rich in mercy to all that call upon him Psal 86. 5 can or will 2 To whose requests the Lord hath given 2. Whose cries and praiers he doth hear at least some audience even to the rude moans of beasts and other dumb creatures Psalm 145 15 16. Job 38. 41. And as Christ reasoneth thence Luke 12. 14. God feedeth the Ravens and are not you much better then they So may I say here God heareth the Ravens cryes will he not hear the Righteous cryes It is but Righteous as well as an act of grace in him so to do Psal 145. 15 16 He filleth the desire of every living thing and ver 17. Is righteous in all his wayes No wonder then if as ver 18 19 he be nigh unto all such as call upon him to fulfil their desires The cryes of meer natural men as they are his creatures and in helplesse conditions look out to him for succor as many rude Mariners are so heard Psalm 107. 23 28 he will give some audience even to hypocrites prayers Psalm 78. 34 35 36 37 38. and surely he that out of his overflowing bounty will hear as far as he may such persons prayers they shall have that benefit of his common audience and providence albeit not of his peculiar and saving respects of grace He is not unwilling to hear his peoples requests when not so rightly principled as that noble Jew who would scarce believe without signes shewed yet was so heard in his requests for his son Joh. 4. 48 to 53. or if rightly yet not so throughly principled as Cornelius who yet was not so cleared in that great Article of faith then in question that that Jesus of Nazareth was the Messiah hence that Acts 11. 13 14. with Acts 10. 2 3 4 5. or if so principled yet at present under much distemper of corruption and yet when praying even then God hath overlooked all that and judged of them by their better part and taken their prayers then made kindly Such was Davids secret prayer at that instant when changing his behaviour or favour as if he had not been the man he was yet accepted Psalm 34. title with ver 4. Those that in their affliction are so distempered with infirmities of distrust or discontent it may be that they cannot speak freely to God in prayer but sigh yet heard Rom. 8. 18 26 27. Moses when in such a pet yet the Lord picketh out what he would have craved and granteth it Exod. 5. 22 23. compared with chap. 6. 1. and Numb 11. 11 12 13 14 15. with ver 16 17. their cry was with much distemper as appears by their words to Moses Exod. 14. 10 11. yet heard and granted and God the rather shewed all those after signes and wonders on the Egyptians in answer even to that distempered cry to him by the Israelites many whereof were truly godly see Nehemiah 9. 9 10. halting Jacob yet wrestling in prayer though lamely is heard yea when too curious in his inquiry Gen. 32. 28 29. yet is blessed in regard of his prayer before Sparks of grace amongst an heap of ashes are acceptable 3. Consider what kind of prayers have 3. What kind of prayers hee heareth found special acceptance with God such as have been rather sighs and groans then expresse prayers he hears the prisoners groans Psal 102. 20. the needies sighs Psal 12. 5. Such as have been but Ejaculatory liftings up of the soul unto God in mental desires Psalm 145. 18 19. Jonah 2. 1. Such as have been but a poor chattering and muttering of something in the ears of God Isaiah 38. 5 14. Such which have been but an abrupt and broken expression or two from a truly broken spirit as the contrite Publicans Be propitious to me a sinner Luke 18. 13 14. The converted Thief 's Lord remember me in thy kingdom Luke 23. 42 43. but a long look of the body and soul towards God They looked to thee and were not ashamed Psa 34. 4 5 And Jonahs look towards God in Christ typed by the Temple Jonah 24. 7. that took well with God yea Prayers of the Saints in a dream as was that of Solomons have found good acceptance 1 Kings 3. 5 9 10 11 12. after that Solomon awoke ver 15. Not that any should think it enough to sigh or groan and not utter their souls in words to the Lord but if like the Shunamite the soul of any be troubled within them that they cannot utter their hearts 2 Kings 4. 27. or like David so troubled in spirit that they cannot speak Psal 77. then it is comfortable to consider that yet in such cases sighs are successful Neither may any abuse what we said of the Publican and the converted thief and to content themselves to speak some few words constantly and there rest as if all were well no but if we are younglings in Christianity babes in Christ know that our heavenly Father also as other fathers do in theirs he delighteth as much and sometimes more in the broken language and lispings of his little ones and of his sick ones though elder in prayers craving this or that in their broken fashion and rather making signes for what they would have then able fully and plainly to express their mind to him then he doth in the more fluent expressions of sundry others not but that he useth in his owne season to inable such stammerers also to speak more plainly Isai 32. 4. 4 Consider what account God doth 4. Consider what esteem God hath of prayer make of his people they are his choice allowed Suppliants Zeph. 3. 10 his royal Priests 1 Pet. 2. 9. persons sequestrated for such holy ends Psalm 4. 3. Zach. 13 9. his beloved ones Hence that strong expression of Christ encouraging to expect hearing of our prayers I say not that I will pray to the Father for you namely as now whilst on earth for the Father himself loveth you John 10 26 27. as if that were that strong motive which
3 4. So the Church preferreth the praiers even of her young daughters not so well instructed as her self before her own in that Cant. 5. 8. And the Psalmist reckoneth the prayers of his fathers as far more excellent then his Psalm 22. 2 5 6. And the like did David in comparing his owne prayers with others Psal 34. 5 6. True it is Pride and Hypocrisie will counterfeit this as they that preferred Jeremiahs prayer before their owne and therefore so earnestly do seeme to desire it Jerem. 42. 2. and the proud false hearted Simon Magus doth the like in regard of Peters prayers Acts 8. 24. But this was but an extorted act wrested from horror of heart and others in a complemental way and for fashions sake or that they might seem to be humble persons may carry it thus too but it is not inwrought in their spirits Touching the second When humility Marks of humility in praier as saving in prayer may be called saving I answer first Negatively and then Affirmatively 1. Negatively 1 That expression of 1. Not to desire others praiers Humility is not alwayes saving when a person questioning the worth and validity of his own prayers doth desire the benefit of others prayers for then that act of Pharaoh in desiring Moses prayers and Jeroboam the Prophets prayers 1 King 13. 6 had been saving Nor 2. Is that alwayes saving when 2 Not in words to ascribe all our good to the Lord. one carryeth it so in prayer as ascribing all to the Lord in what good he partaketh of The unjustified Pharisee will in words attribute all to God that he is not as other men are Extortioner c. Luke 18. 10. 14. yet with a proud spirit disdaining others which in his esteem are not so good as himself 3. Not to be afraid to come before the Lord. Nor 3. Is that alwayes saving when one is fearful to come to God in prayer out of sense of great distance betwixt God and him as the slothful servant which durst not trade thus with God in prayer as well as otherwise Luke 19. 21. Or like him whom the fear of the Majesty Word Presence and Justice of God as a King striketh him speechlesse Matth. 22. 11. hee cannot dare not open his mouth to plead for his mercy Nor 4 Is that alwayes saving when any 4. Not meerly to make large confession of sin or mournful complaints to fast to be of dejected countenance to weep in praier prayer doth expresse several semblances of Humility as when any is large in confession of their sin as many of those that are brought in as confessing their sin in such a sort as Isaiah 59. 12 13. yet few or none of them savingly interceding and pleading with God in prayer hence that wonder that he found no Intercessour v. 16. or when any utter before the Lord many sad complaints of themselves and their misery and that in a mournful manner in their prayers in appearance they will roar like Beares and mourn sore as Doves as sundry of those did mentioned Isai 59. 11 16. and such like were many of them that did not savingly complain or bewail their sins albeit they did as Ezek. 7. 16. compared with the 17 18 19. and chap. 8. 18. Nor when persons set apart solemn dayes and that frequently for a more seemingly humble seeking of God in prayer as that proud Pharisee and unjustified person did fast twice a week Luke 18. 12. Nor when sad countenances and dejected looks are adjoyned in such solemne times of prayer There is an hypocritical affected sadnesse of countenance charged upon those false hearted professors in their dayes of fasting and praier forbidden to sincere ones Matth. 6. 16. No nor when teares and weepings are joyned to such prayers are they alwayes expressions of saving humility therein required albeit some of those were sincere yet surely some of that people which wept so sore upon that confession of sins made Ezra 10. 1. and in that solemn time wherein all Israel were gathered to Mispeh to pray 1 Sam. 7. 5 and there even poured out waters so abundantly did they weep on that fast day ver 6. were not sincere therein but many of them did it from common principles and not saving 2. I answer Affirmatively Humility expressed in prayer is then saving 1. When a gracious Christian abaseth But 1. Self abasement in prayer himselfe in prayer and is not meerly abased when he is a stirring agent by the lively power of the graces of God in him to abase himself he useth meanes layeth many Arguments together for that purpose and is not barely a Patient therein Thus did the Publican in his prayer he smote on his brest and that not to seem to be humbled but as one outward help to himself to be abased Luk. 18. 13. Hence the conclusion of Christ in ference to the humble manner of seeking of Gods face He that humbleth himself shall be exalted The Pharisee he layeth all such materials together in his prayer ver 11 12. as did rather tend to lift up his spirit which was high enough in it self and needed not such stirrups When humility is wrought in prayer as out of the fire yea gained out of much contrary opposition a Christian finding his heart senseless unaffected and unbroken he taketh such pains with his heart in prayer and wrestles so with God and his own spirit that it relenteth and melteth and falleth before God Thus did those of Ephraim they cease not bemoaning themselves and charging their stiffneckednesse and unbrokennesse so deeply upon themselves and pressing the Lord for a more serious and through bringing of their hearts to a relenting repenting frame Jerem. 31. 18. whilst that they prevail with God and their owne soules and are more throughly abased ashamed and confounded in their own sight before the Lord v. 19. 2 When a Christian is in a holy wise ashamed 2. Inward holy shame even to look God in the face before God in prayer even so much as to look him in the face That humble Publican that was so ashamed in his prayer in the sense of his extreme vileness and unworthinesse in himself he is justified Luke 18. 13 14. he thought earth and hell below were more sutable to his case and deserts and the judgement of God there and thence looketh downe thitherwards then heavens glory and grace Thus that precious Suppliant Ezra in his prayer professeth he was ashamed and blusheth to lift up his face to heaven Ezra 9. 6. Thus the Publican and converted Prodigall he is even ashamed to owne the name of a sonne to be called or be as an hired servant is too good for him he thinketh and speaketh so in his prayer Luke 15. 19. The woman that came to Christ she is even ashamed to come before him to behold his blessed countenance but standeth behind him Luke 7. 38. And she sped well in the desire of her
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
Prov. 2. 3 4. Their prayers are called seeking Isai 55. 6. because they are ever attended with searching in all corners in every meanes if they may find out and light of the mercies they pray for And they are comprehended under the notion of that hungring Matth. 5. 6. that will break thorow even stone walls any difficult lets but it will come by the food it craveth Many instances hereof might be given but more hereof when we come to speak of that case about use of meanes 5. In not hiding any thing from God as unwilling or not desiring his privity 5 In hiding nothing from God thereto but at least indeavouring to open all to him declaring our wayes to him Psal 119. 26. Powring out our hearts to him Psal 62. 8. And where we fall short craving a further discovery of our selves by and to the Lord. Psalm 139. 23 24. When Job would cleare his integrity and prove his sincerity he doth it professing that he covered not his transgressions as Adam Job 31. c. Sincere ones are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as would be and have all in them seen of God as persons held to the sun-light perspicuous transparent yea in all their spots Suppliants being much in commerce with God they have experience of his all-searching and all seeing eye and cannot but will and desire his search Psal 139. 1 2. 23. verses compared They are acquainted with his admirable faithfulnesse and cordialnesse to them and therefore are not loth to have it thus but glad of that opportunity They find they pay dearly for any contrary acts of guile and beholding withal the happinesse of plain dealing with God in their words and walks they cannot but desire and indeavour the same Psal 32. 2 3 5 6. 6. In harbouring nothing willingly 6 In harbouring no sin hindring answer of praier and knowingly in themselves tending to hinder audience and acceptance of their persons and prayers by the Lord or free accesse to the Lord and to his gracious throne The Psalmist declareth that the unfainednesse of his prayer in that he dare make that appeal to the Lord and is purposed not to offend so much as in a word Psal 17. 1 3. And Psal 66. 15. The sincerity of his heart in prayer appeared in that he albeit he had evil in his heart dwelling there yet was not the same had in respect by him Hence that putting away of iniquity required in persons which are intended to pray Job 11. 13 14 15. hence the holy clearing of the Saints as it is called 2 Cor. 7. 11. when entring upon prayer by premising prefacing their selfe-condemning confessions as in Ezra Daniel and others Hence that casting up accounts when persons are then to offer up their gifts then is the remembring time of what was not taken such notice of before When thou offerest thy gift at the Altar and there remembrest c. Matth. 5. 23. When to lift up our hands and our hearts unto God in the heavens then if ever there is or ought to be searching and trying of our wayes Lam. 3. 40 41. we are to draw near with our hearts sprinkled from an evil conscience and privity to any knowne sin approved in us or by us Heb. 10. 22. Sincerity in prayer loaths to mean rebellion when it speaks repentance to cry my Father and yet doe evil to the utmost Jerem. 3. 4 5. Sincerity will heartily complaine of any lets to the free passage of prayer and account the same its great burden and misery as Lam. 3. 8 44. but it will never connive or wink at them or give free way to them Sincerity is very real not intending speech with God so much as successe from God and therefore will not dare not cannot owne any spirituall make-bates 7. In avoiding all affection of any expression in prayer In hypocrisie there 7 In avoiding all affected expressions in prayer is affectation hypocrites are stage-players which albeit they are illiterate dunces many of them yet will be highflown sometimes in their expressions their mouth speaketh great swelling words when they speak to men or God or else they faile of their use and aime Jude 16. And in all affectation there is some hypocrisie bee the persons who they will be that are therein exercised Sincerity will account those Gentile-like esteemed flourishes of rhetorical ingeminations but vaine repetitions Matth. 6. 6 7. not expecting that the Lord should be moved by any such like vanity ibid. Sincerity loaths and feares to complement with the all-seeing and faithfull God The lips of the Saints in their prayer are as as a thred of scarlet not stuffed out with the gowty rhetorick of man for it is in comparison sthe high and holy language of the spirit no better but with the pure spun spirituall eloquence of God Cant. 4 3. Thy lips are a thred of Scarlet Now to answer more briefly to the second thing propounded The Reasons Reasons of sincerity in praier why God requireth Sincerity in our praier may be such as these 1 Because Purity and simplicity is most 1. Sincerity is most sutable to Gods nature to whom wee pray sutable to his nature with whom wee have to do in prayer as a simple pure Spirit he will be worshipped in spirit and in truth John 4. 23 24. He seeketh most that part of his Image of Truth and Purity in any person or performance Such doth the Father seek to worship hiw ibid. Truth in the inward parts is that which he eyeth and desireth Psalm 51. 6. The more of that therein the more approved the more delightful to him The words of the pure are to God also pleasant words Prov. 15. 26. His Image in his children is lovely The child that is likest his Father is most made of The purity and sincerity of the people of God is reckoned their perfection albeit they have many imperfections attending their persons and performances Thence are the godly called the perfect 1 Cor. 2. 6. Besides Purity and Sincerity is most sutable to Christ our High Priest who was holy and undefiled Hebr. 7. 26. And God would have his Priests his Saints an holy Priesthood and so conformable to him 1 Pet. 2 3. Besides there is Truth Reality Seriousnesse and Solidity in all we eye and improve in prayer and therefore no wonder if God will have us carryed with an answerable frame of spirit therein the Priest of our Profession is what he is really Truth it self John 14. 6. The meritorious Sacrifice was real and true it was the Sacrifice of himself Hebr. 9. 26. The Covenant of Christs blood a real ratified forcible Testament Hebr. 8. 6. and chap. 9. 17. c. The way made for us a true and living way and therefore we may well draw neer to God with true hearts Heb. 10. 16 17 19 20 21 22 verses compared 2 Because Sincerity ever useth to put 2. Sincerity strengthneth our praiers to
all its strength in prayer and that is it which the Lord liketh best Hypocrisie divideth James 1. 6 8. and that doudling and dividing maketh weak work It is not potsheard strength which is but brittle and will not abide any knocks Prov. 26. 23. Burning lips in zealous expressions joyned with a wretched false heart are but like a pot sheard covered with silver drosse but Sincerity is single and unanimous in all its actions and so its united force must needs be more available 3 Because Sincerity putteth a holy grace 3. Sincerity most graceth our prayers upon and force into our words in Prayer Hence that strength ordeined in the mouths of babes intire and sincere ones Psal 8. 2. Grace of the lips is joyned with purenesse of heart Prov. 22. 11. And as earthly Kings befriend that in their Petitioners so doth the Lord in his Hence is it that David pleads his unfained speaking to God in prayer as an Argument with God to hear him Psal 17. 1. 4 Because prayers of sincere ones are 4. Sincerity getteth most in prayer ever of most publick use and good and that is a thing the Lord greatly liketh A pure handed and hearted Job praying to the Lord shall deliver the Iland where hee is thereby Job 22. 27 30. by the blessing of the upright the City where they are is exalted Prov. 11. 11. Touching the third thing propounded the Marks and Characters of Sincerity in Marks of sincerity in praier prayer are such as these 1 When the main and choice matterials 1. When the materials in praier are the best things of our prayers are right and holy things Psalm 17. 1 2. When our hungring desires expressed in prayer are after Righteousnesse they are surely such as are accounted of God sincere Matth. 5. 6. when in prayer also we first and chiefly seek the kingdom of God Matth 6. 33. the light of Gods countenance Psal 4. 6. not as the most do some worldly good ibid. When wee mind not baser common mettal brass or tin c. but Gold and Silver precious Materials requests of weight and worth with God it argueth we have some spiritual measure of Sincerity and Purity within when we trade with God not about trifles but pearles of great price it argueth we are not Pedlars Mountebank hypocrites but solid and substantial Merchants and Citizens of Heaven 2 When our whole man doth act in praier 2. When the whole man acteth in praier understanding and judgment and conscience and will and affections they doe their parts in it and are joynt Petitioners and Suppliants Psalm 109. 4. But I prayer saith David he was all prayer or all of David or in David was herein imployed Psalm 119. 58. With my whole heart saith he have I intreated thy favour the soul and spirit all the inwards and the sublimest parts of the Church are employed therein Isaiah 26. 9. If this little world in man this little Commonwealth in a Christian become a joint Solicitour unto our heavenly Soveraign surely this King of Saints will account of the requests serious and the Solicitour intire therein as earthly Kings do the joint Petitions of whole Bodies and Counties and Countries When every string in the Instrument sounds its part and keeps due proportion both the Instrument is right tuned and the Musick and Lesson played is fullest of true harmony So it is here the Saints when intirely and wholly exercised in the prayers they make surely they are sincerely employed therein When all within the soul as bound by Oath and Vow and Covenant unto the Lord to deal truly in matters touching him and us do agree in what they present and utter before him surely then it will passe for a true verdict as in other cases it doth with men 3 When in praying stil we indeavour to 3 When we stil strive to pray to purpose do it to purpose or else we are to our selves as if we had not prayed Righteous ones will pray effectually James 5. 15 16. if they pray they lift up a prayer unto the Lord 2 Kings 19. 4. When a Factour or servant will not leave trading or working until he make something of it you will say then he is honest and just in his calling or dealing like Abrahams servant he prefers his Masters occasions which he was to dispatch before his very food Gen. 24. 33. and verse 49. as he was serious in speaking his errand so in pressing for his answer and when he hath done hastes to make returne thereof to his Master ver 56. so it is here in serving God with our spirits in prayer Rom. 1. 9. They are true and trusty Soldiers to their Commander and Country which will not out of the field without some Trophies of Victory like those which when thereto injoyned and adjured 1 Sam. 14. 24 26. though the honey would even drop into their mouths as they were in the pursuit of the enemy yet they mind the completeing of the Victory albeit with some denyals of themselves in their present refreshments So it is here when we are sincerely set to seek and wrestle for mercy we will not away without a blessing in and by it Or as a Pleader is honest in soliciting a Clients case when he will not cease pleading until he have brought the same to some comfortable issue so is it with the spirit of a Christian which is mainely imployed by us in this holy pleading work the more serious resolute and unmoveable it is therein or therefrom without some good success the more sincere 4 When we straine not much to speak 4. When wee strive to speak as it is with us more then is or otherwise then it is either in the general bent of our souls or then is in the present desires of our spirits or then is in the sense or feelings or fears or griefs or workings of our hearts but speak as things are to us and with us It is not so much the strength of braines and judgement or memory that prompteth the mouth to speak to fil up time with aiery expressions as the strength of heart workings of holy desires and griefs c. which put the people of God upon uttering what they do in prayer they had rather cease after some serious strivings to the contrary against distempered senselesse spending of time in meer words without spiritual life then go on in such sort albeit they may seem to themselves or others but in an ill passe at present by reason thereof I opened my mouth and panted saith he Psal 119. 131 for I longed for thy Commandments Strength of holy desires after Grace to understand believe and practice the Word of God more made him be so large and zealous in his prayers out of the abundance not of his head but of his heart his mouth thus speaketh Hence the Saints prayers are called their desires Psal 145. 18 and 10. 17. 5 When we are most
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.
the divel for a shift will lend them a file there is no keeping of them from their natural wandrings without a very strict hand and vigilant eye kept over them That slippery flitting disposition of heart which ruleth in hypocrites doth at least dwell in the dear children of God so that it is partly in them which is abundantly fulfilled in hypocrites their goodnesse good thoughts and workings in the wayes and Ordinances of God are sometimes too like unto morning clouds which mount heaven-ward in appearance but forthwith vanish out of sight Hos 6. 4. 6 In that God and Christ watch then 6. The Lord then doth watch to help and hear us and Angels to observe and help us to give us a lift in prayer that our spirits may be more and more elevated and to be then whispiring items of Grace to us to rescue us from oppositions of the wily enemies of our souls and the like he waiteth to be gracious to us then in hearing and helping us at the voice of our cryes Isaiah 30. 18 19. He observeth carefully the resistances made by Satan against his Joshuahs Zach. 3. 1 2. As he saith of vowing we may say of praying Say not before the Angel it was an errour a carelesse rash expression of our minds Wee should so carry it before Christ the Angel of the Covenant in such Religious acts as those that have been conscienciously heedful the rather therein yea in that when we are Religiously exercised in prayer and such like worship of God some of the blessed Angels are then and there waiting and observing of us what we do and how we carry it and they are waiting on the Lord there ready to be imployed in any service for our good As when Joshuah is so employed as Christ was there ready for his succour so were there some which stood before him some blessed Spirits ready to be commanded in any service for Joshuah Zach. 3. 1 2 4. verses compared There is an Angel of God ready at hand whilst Daniel is praying to minister incouragement to him Dan. 9. 20 21. May not we then well watch in prayer when the Lord himself thus waiteth upon us and the blessed Angels are watching the grant of a Commission from God for our good 7 In that watchings in praier much helpeth 7. It much helpeth our comfort and confidence in and after prayer both our comfort and confidence in and after prayer when hereby we become more assured of our conscionablenesse in our praying unto God Paul had observed how he was carried in prayer and that his spirit was duly imployed in that service and therefore dareth to appeal boldly unto the Lord and call him to witnesse in what sort he had mentioned the Romans in his prayer Rom. 1. 9. Our waitings in this way of crying and calling upon God is a pledg and fruit of Gods waitings to be gracious unto us Isaiah 30. 18 19. verses compared We may best know the state of our souls by observing what we are usually in our prayers David gathers by this he was one of those godly ones set apart for God Psal 4. 3. Look as skilful persons may gather the state of the body by the beatings of the pulses so may a wise and judicious and vigilant Christian by observing how his spirit usually worketh in prayer Watchfulnesse after prayer doth likewise consist in these four particulars 3. Watching after prayer consisteth 1. In diligent attention to keep up such 1 In due care to keep up praying dispositions after prayer praying dispositions fresh and lively which were operative in us in our prayers It is a great part of a Christians wisedome when he hath gotten an advantage against a slight or formal spirit or any enemies to prayer now to stand his ground and manage this holy victory and when his heart is got upon the wings so to keep it but neither will be effected without a watchfull heed thereto When David was in that praying and praising frame as one suspecting the fidelity of his owne spirit and his owne sufficiency to maintaine the same he intreateth the Lord to keep the same in his servants heart for ever 1 Chron. 29. 18. A praying frame is so sweet that gracious hearts would ever bee in such a plight if it might be and they take all the care they can that they may bee so they therefore crave and improve the faithfulnesse and wisedome of God for that end Great is the insufficiency and inability of the best to keep up their owne spirits therein Even praying Moses albeit he held up long and strongly in prayer yet his hands waxe heavy such is the infirmity of the best that they are not able to hold it out long with strength of elevation of spirit in any holy exercises Care must be taken both to keep and hold such a sublimity of spirit Exod. 17. 12. A stone is brought to beare up Moses hands the strength and stability of that tried stone 1 Peter 2 4 5 6 9. Is to be improved by such which as a holy Priesthood would hold on offering acceptable sacrifice of prayer or prayse And as this care is to be took that whilst we are actually praying it may be thus so even afterwards wee are to look well to it that our praying spirit be not weakned and grow weary that it flag not flack not faile not as the force of the Greek word beareth Luke 18. When a motion is made by the Lord to David to hold on yet seeking of God as he had already done he was awake to heare and improve and followed the motion For such is that which is implyed in that mentioned passage Psal 21. 8 9. compared 2. In looking heedfully and hopefully 2 In listning after the returnes of our prayers after our prayers and listning still when God will answer us by his word and spirit and accordingly observing how far forth he doth not answer us David he is carefull to order his prayer rightly so when he hath done to look up to wait and see what becometh thereof Psalm 5. 3. and Psalm 85. 8. The Psalmist will hearken after he had prayed as verse 7. c. what God the Lord will speak Watching after our prayers and the successe thereof is as the watching of the night-watchman watching for morning Psal 130. 1 2 5. O how eagerly do such of the Saints desire the day-spring of the least shews and out-breaking of the light of the Lord Jesus how earnestly doe they attend the scattering of the night mists and clouds of their troubled tempted spirits How oft doe they look out to espy the least peep of the dawning and the least out-lookings of the day-break and morning light When they have knocked at the door of grace they listen after the least moving of the doore of grace the least noise or news or signe or pledge of the gracious approaches of the Lord to them Hence is it that
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
Temple now is a time if ever for Solomon to make his long prayer there 1 Kings 8. 10 11 12. 22. when we are filled with the spirit we may well continue pouring out prayer 5. When we are not like to live long Christ knowing he had but few dayes to 5. Of death not far off live spent the more time in prayer Luke 21. 22. compared with 1 Pet. 4. 7. now the end of all things is at hand at least to us in particlar therefore be sober and watch unto prayer If Heavens pleaders have but a little while allotted them they had not need loose any of that little time to plead in When such spirituall Merchants are shortly to go out of this country of trading so by prayer they had need bestow themselves to purpose When these travailours are so shortly to take their long journey home they had need improve every sand of Times hour-glass for the dispatch of the remaining part of their prayer-businesse here Sicknesse alloweth but little respit and free space for prayer Other work of the poor soul is so various then and perplexing that it taketh up the whole man to dispatch that And indeed when sincere ones have not long to live they are the fitter for prayer When the Saints are neer the Ocean of Eternity then the Rivulets of Grace in their soules wax stronger Weakly persons which are Godly are so often minded of Eternity and Perpetuity as times successours that they bare an Image of Perpetuity it is deeply Instamped upon them in their Spirituals Obj. But some will say shall not Suppliants then wander and vanish into forbidden Repetitions if they are long in prayer Answ 1. The Saints are and may be Repetitions in prayer lawful helped with such holy variety that unlawful Repetitions may be avoyded as might be evinced by many Reasons if need were 2. We distinguish of Repetitions in prayer some are lawful some are unlawful The Scripture frequently giveth us instances of lawful Repetitions as Amos 7. 2. 5. It is twice repeated by whom shall Jacob arise for he is small And in Solomons prayer 1 Kings he oft repeateth this clause then hear thou in Heaven thy dwelling place and forgive c. vers 30. 39. c. of this sort of lawful Repetitions in prayer are these First such which are wrung from the strength of pinching necessities or temptations as when Christ was so hard bestead First which are wrought from extremities in the Garden he oft even a third time spake the same words Intreating his Father that if it were his will that the Cup might pass Mat. 26. 39. 42. 44. and chap. 27. 46. Eli Eli Lamasabachthani My God My God why hast thou forsaken me So Paul in a like sort besought God thrice in the same manner 2 Cor. 12. 7 8. For this thing I besought the Lord thrice that it might depart from me like children in great pain when they are to tell where it is they iterate and reiterate this cry O here here here O here or like men in a ditch or among thieves iterating this out cry help help help or as prisoners in straits crying bread bread for the Lords sake bread a little bread for Christs sake or as it is with men when their house is on fire in the night they cry fire fire fire Secondly such Repetitions wherein the heart is carried out with equall Secondly wherein the heart is lively strength of feeling and holy affections at a third as at a first time so was Christ in his Iterated cryes He made supplication with strong crying and teares So Dan. 9. 17 18 19. often Iterateth O Lord hear when there is in a gracious supplicant so much strength of love desire and esteem and sutable wreachings after mercies begged that the soul is not content to speak once but it must speak it over and over againe As friends when commending some business of greatest weight to their friends care they will be often repeating be sure you forget me not in such or such a thing So is it here in making known our requests to God Or as it is with a cry uttered with greatest strength it causeth the Iteration of a like Echo so is it here when repetitions in prayer are the Echoes of strong cryes of spirit as it is when a Ball is banded with great strength it maketh many rebounds so is it when the heart is carried out with great strength of holy affections it is apt to make these holy rebounds of such repetitions or as a Bell which having been but then ringing doubles and redoubles its knoles from the strength put forth in its ringing So will the gracious heart be giving many reiterated lifts and those sounding out in like expressions of the lips in prayer Hence that reiterated desire of the Saints Psal 72. 19. Amen and Amen 3. Such Repetitions in prayer are lawful 3. Which spring from saith exercised which spring from some strong workings of saith in the expectation of mercies such was that Iterated cry and prayer Amen even so which is the sence oâ— the same Come Lord Jesus come quickly as believing Christs word then mentioned Loe I come quickly Revel 22. 20. So Psal 89. 50 51. the Psalmist concluding that God had heard his prayer saith Blessed be the Lord Amen and Amen such was that frequent repetition of Davids in his prayer to God to blesse his house as building upon the truth of his promise for that end of which see 2 Sam. 7. 25 26 27 29 thus is faith letting down the same bucket into the well which is presented to it when the believing soule heareth assuredly that its friend the Lord is within hearing It knocketh thus again and again in the same sort as before 4. Such repetitions in prayer which 4 Which spring from love spring from love or are accompanied with speciall delight and spirituall stirring of heart in the very mention thereof such was their reiterated cry in solemn worship of God Holy holy holy Lord God Almighty Revel 4. 8. such straines of love and holy delight may often be reiterated in holy musicall divisions as I may call them albeit there be little variation Look as where a speech is pleasing a motion is wont to be made to heare that over again so here the spirit of Christ liking to hear us speak so very favourly and sincerely in this or that passage in prayer may bid us speak that again In sundry passages of the Saints prayers the holy Ghost in speciall manner spake in them and with them and such like double speeches of Gods Saints and Spirit speaking together may well be repeated But yet there are Repetitions in prayer Repetitions in prayer unlawfull 1 When affected which are unlawfull as 1. Such which are affected as streines of eloquence uttered in a Rhetoricall way Such were those of the Gentiles Matth. 6. 7 8. Vse not repetitions as the
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
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
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
Offices of Christ for this end for this end for as was but now hinted the Lord Christ was annointed and designed to this work of procuring prisoners liberties he is given of the Father for that end Isai 42. 6 7. And if to free Spiritual prisoners at their first conversion when they are under such strong iron bolts and gyves and yet he doth it What can he what will he not do for such as he can once so set at liberty but since that time they are haply held under some smaller cords for a time and be it that we are justly under such a spiritual restraint for our Covenant breaches c. as was before mentioned from Isai 49. 24 25. yet inasmuch as the Lord Jesus is given to be a Deliverer of all spiritual prisoners by being given to become their Covenant Isai 42. 6 7. and 49 8 9. Therefore the Lord supposeth that such a let shall not hinder the free passage of his promised grace to such I will give thee for a Covenant to bring the Prisoners from the Prison The Lord Jesus he even begged this Office that he might have the honour of this gracious work of delivering the poor darkned straitned spirits Hence Isai 49 8. The blessed Father is brought in as speaking to the blessed Son saying I have heard thee c. and I will give thee for a Covenant c. ver 9. that thou maist say to the Prisoners Go forth and to them that are in darkness Shew your selves and when he mentions his saying so he meaneth his operative word of command of their liberty who are ashamed to shew their heads in respect of the sense of their owne misdoings Improve the Priestly Office of Christ Improve his Priestly Office and the Priestly Merit and Mediation and Intercession of the Lord Jesus for this end for so in a special manner is he given as a Covenant for this purpose Isai 42 6 7. He is our Surety and such a Baile as the blessed Father will not refuse His suffering as one dumb before the Shearer Isai 53. 7. and as one from whom God withdrew for a time Matth. 27. 46. hath merited and purchased our liberty to approach and freely to pour out our souls before the Throne of Grace Heb. 10. 19 20. Ephes 3. 11. He was forsaken for a time that we might not for ever be forsaken By the Blood of his Covenant it cometh to passe that the Lord delivereth his Prisoners not only from a Babylonish but from all other imprisoned conditions of soul or body Zech. 9. 11. therefore let all the poor Prisoners of God which are Prisoners of Hope turn hither as to their strong Hold v. 12. So did Hezekiah when not able to speak out or pour out his heart distinctly and freely before the Lord but in an abrupt manner and when held under the pressures of his heart he cryeth out for the benefit of this his Surety I am oppressed O Lord undertake for me Isa 38. 14. Improve we the Intercession of Christ for this likewise whereby the Lord Christ is fully able to deliver and rescue us from this or any other bondage He is able to save them to the utmost that come unto God by him forasmuch as he ever liveth to make Intercession for them Heb. 7. 25. Improve his Prophetical Office also for this purpose Inasmuch as the blessed Father Hie Prophetical and that he might bring about liberty for all spiritual prisoners he hath given him to be a light to them Isai 42 6 7. and experience proveth it that no sooner doth the Lord become light to poor deserted tempted ones but they regain liberty of spirit likewise it is the Son that maketh any free indeed but it is by discovering some special part of that mind and Covenant and Promise of God they come to know more of his Truth and that truth so made known to their souls that doth set them free in this kind as well as otherwise Ye shall know the Truth and the Truth shall make you free Joh. 8. 32. They are the Scruples and Objections and mists which are in the mind which keep the spirit so strait laced and so long as that darknesse remaines that prison state of soul remaineth too Isai 42. 7. and them that sit in darknesse out of the prison when they are cleared up then those binding fears and griefs of distrust vanish and the Spirit is sweetly at liberty again to pray more freely or to do any other spiritual service In a word Improve we the Kingly Office His Kingly Office of the Lord Christ for the same purpose The Lord Christ is a true Solomon which openeth his mouth for the dumb Prov. 31. 8. That spiritual bondage of the poor soul it hath been occasioned either through some violence of temptation and corruption or through some wily deceit of their own hearts drawing them to give at first but a little way to slightness and remisness in prayer or to some other distemper and then to suffer our selves to go on a little in some such unsafe way until we have been so intangled in the snare of slightness that we know not how to get into a serious and fervent frame yea but the Lord Christ as the Antitype of Solomon he is promised that he shal redeem his from deceit and violence Psa 72. 14. And as the Antitype of Hezekiah under his Government the tongue of his stammering subjects such as are spiritually tongue tyed c. yet their tongue shal be free and ready to speak plainely of God or to him Isai 32. 4. The tongue of the stammerers shall be able to speak plainly 4. Improve others liberties of the Throne 4. Improve others liberty of Gods Throne of Grace The Lord ever useth to keep some in his Churches at liberty for this very end sometimes it is the turn of such his subjects and favorites and houshold servants to have the liberty of the Kings Court and presence-Chamber sometimes again some others are thereto admitted now seek wee them out inquire out such Princely spirits who may open their mouths for you which are dumb persons Prov. 31. 8. Look as imprisoned Joseph made use of the Butlers liberty to be a mean of his Gen. 40. So do we in this case he that had such an impediment in his speech hee had got others to speak for him Mark 7. 32 33. And those dumb ones which had friends to bring them before Christ and to cast them down before him they got cure and were enabled by Christ thereupon to speak Matth. 15. 30 31 So will it be here in like case 5. Be we sincere and cordial with God in 5. Be we sincere in prayer our approaches to him consciousness thereunto and conscience thereof greatly furthereth our liberty of spirit David who made conscience to seek Gods Statutes and was conscious to himself that he did what he did from obedience and respect unto the
words and commands of God he saith that therefore he will walk at liberty Psa 119. 45. When a Christian is conscious to himselfe of any witting carelesness in the service of God or any secret Treachery and falseness of heart in his grounds or aims therein this appaleth him and so straitneth him 6. Improve wee heedfully the Word 6. Improve the Word preached or read preached and read When we continue in Christs word attending to it and on it then we come to know the Truth and to be set free Joh. 8. 31 32. We gain oft times many precious loosenings of our spirits in the attentive use of the Word preached Mat. 16 19. Our spirits and consciences so freed on earth are the freer in heaven too in respect of their free approaches thither and sutable entertainments thence 7. Lastly Repair and cherish we our Joy 7. Cherish holy joy in God and Christ and his Covenant and our hearts being thereby inlarged will be freer to run in this or any other way of Gods Commandments Psalm 119. 32. I will run the wayes of thy Commandments when thou hast enlarged my heart The third thing propounded cometh Differences betwixt others straitnings and that of the Saints which now to be answered namely How this straitning in prayer incident to the Saints may be discerned from that judiciary speechlesness mentioned Mat. 22. 12. He became speechless And from that sad doom of hypocrites whose gifts of prayer and the like come to be so miserably diminished so far to decay that they cannot pray in any sort as formerly their gift is in a manner taken from them Mat. 13. 12. From him shall be taken away even that which he hath To which I answer 1. That the straitness incident to the Saints it is not perpetual albeit they are kept a 1. Is not perpetual while under some restraint yet they are many times set at liberty again Isai 61. 1. As David and others have been and are True it is that some of the people of God may lye longer by it then others and God may keep their feet in the stocks as Jobs phrase is Job 13. longer then others for wise and holy ends some again are shut up lesse while yet both the one and the other are inlarged at length They for a time be bound asn iearth so in heaven like Excommunicants but yet as that bound incestuous Corinthian was again loosed 2 Cor. 2 so is it with these But it is otherwise with Reprobates and Hypocrites when Judiciary straitning seiseth upon them These chains of theirs are chains of darknesse and in them are kept too without bail or mainprise Their straitning groweth fast upon them until that after a while both their words and will and spirit and all fail them in prayer 2. That is not total and universal as is 2 It is not total the other That speechlesness in hypocrites is accompanied with binding hand and foot Matth. 22. 12 13. In all Ordinances as well as prayer their spirits are shut up and to no service of God are they free but the Saints when straitned in prayer yet oftentimes meet with some inlargement of heart in meditation as the Church which found not God in publick or private Ordinances Cant. 3. 1 2 3 4. yet in reflecting Meditation upon what the Watch-men the Ministers spake therein she found Christ Sometimes in conference with other Christians whilst sadly complaining of their deserted estate even therein they meet with Christ 3 The occasion of that in the Saints 3. Hath not the like occasions as Reigning unbelief may be some particular defeat in them or some particular distemper on their part But the cause of this in the other is a total want of true Faith and Repentance they have not that wedding garment Matth. 22. 11 12. and hence become speechlesse when called to an account for it Or Unprofitableness some universal barrenness and unprofitablenesse as in the slothful servant that doth not at all or to any purpose improve his Talent and therefore it is taken from him Matth. 25. 18 28. and chap. 13. 12. But from him that hath not shall be taken away that which he hath Or it is occasioned by some Implacableness high-handed contempt of reconciliation to some of Gods people whom they have injured who thereupon commit their cause to God as the Judg of all and God thereupon as a Judg delivereth them over to perpetual imprisonment as Matth. 5. 24 25 26. Or else it is occasioned from some gross contemptuous undervaluing and unworthy Hard thoughts of God apprehensions of God as when the Hypocrite conceiveth God to be a most hard and unmerciful Master Matth. 25. 24 25 28. Or else a man is haply of an unmerciful and implacable spirit towards others and therefore God justly delivers him to a perpetual imprisoned condition even in this life in respect of his Spirit like to that Matth. 18. 30 34. Or it may be such a one Resting in gifts received doth wilfully rest in some sprinklings of gifts of grace received without due care of continual supply for the future as well as for the present They care not for a heart as well as a brain Treasury and so like foolish virgins come at length to be fatally scanted of oyl Matth. 25. 3 4 8. When there is no care of multiplying and adding to grace received they come at length to lose their light and vigour of gifts as 2 Pet. 1. 5 6 7. 8. but he that lacketh these things or holy additionals mentioned is blinde or cannot see a far off c. 4. The ministry of Gods servants useth 4 Is not usually by the ministry of the word not to bind but rather to loose those ever and anon they meet with some word of Grace that inlargeth their heart to God-ward and in his wayes Christ by his ministers saith to such sometimes as Isai 49. 8 9. Go forth be not ashamed to shew your faces before the Lord. The Gospel preached by the spirit of Christ effectually proclaimeth their liberty Isai 61. 1. Joh. 8. 31. But these are bound by the servants of God which were sent out to loose others Matth. 22. 10 13. some Prophet is made an instrument as to shut their eyes and ears so their hearts and mouths Isai 6. 10. Some Peter some minister in his preaching bindeth them Matth. 16. 19. 5. The former in their straitnings are very sensible of the burden and evil thereof 5 Is not accompanied with senslesnesse of it although not able to get at liberty Such prisoners are broken hearted and do mourn Isai 61. 1 2. when they cannot utter their minds in prayer they can sigh Rom. 8. â—6 when their mouths are not open to those free will offeringâ— of prayer and praise mentioned Psal 119. 108. Yet they offer that sacrifice of a broken heart Psal 51 15. compared with verse 11. yea it maketh them
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
Thus saith the Lord it was not really so 2 Thess 2. 11. God sends in a judicial way strong delusions that they should believe a lye It were not a delusion if better things were not held forth yea but indeed and in truth it s nothing else but a very lie though backed possibly with the Scripture of truth wrested and abused The divels Imps to seduce the better pretend the liberty of Jesus Christ but indeed and in truth its servitude to the flesh 2 Pet. 2. 18 19. So Satan himself would be beguiling of Christians with his delusive shadowes of Gods grace counsels comforts but they who hearken to such lying vanities forsake their own mercy Jonah 2. 8. But such things which the Holy Ghost suggesteth they are realities regularities solidities The Spirits suggestions carry a real port of divine Majesty and Soveraignty and many times in the very mentioning of them doth he effect what he represented to the mind Psal 42. 8 The Lord will command his loving kindness in the day time and not barely hint it yea so effectually that a Song of praise for it followeth And my Song shall be with me c. 4 Such motions in shew possibly Scripture 4. When any way crosse Scripture yet really suggested to crosse other Scripture counsels reproofs comforts commands or threats or coming crosse to principles of Faith or light or peace and experience received from God such motions are delusive and Satanical Such were those suggested to Christ whilst spiritually exercised in the wildernesse Matth 4. 6 crossing that Scripture vers 7. Thou shalt not tempt the Lord thy God It s a deluding spirit it setteth the blessed harmonious Scripture against it self When Scriptures are set on the divels rack by himself immediately or by his Instruments mediately it s still divellish 2 Pet. 3. 16. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They put them on the Rack as they do other Scriptures albeit to the perdition of such hucksters Thus the Divel by the false Prophet pretends divine Authority and Warrant for that which was directly contrary to Divine Authority Jerem. 28. 11 14. Hannaniah saith Babels yoak shall be broken in two years and that the Lord saith it but God by Jeremiah saith No and as Satan doth thus mediately by his Instruments so he useth to do more immediately by himself But as for the Spirit of God he being a Spirit of Truth can suggest nothing but what is consonant unto truth What he heareth saith Christ that he shall speak Joh. 16. 13. And being a Spirit of Wisdom he cannot speak contradictions to what himself indited and inspired as he did the Scriptures 2 Pet 1. 21. he is a witness 1 Joh. 5. A faithful witness speaking the truth the whole Truth and nothing but the Truth and the same constantly As it s said of the true witness Prov. 21. 28. He that heareth speaketh constantly I deny not but that in some extraordinary cases God may say to Abraham That in Isaak shall thy seed be called c. Gen. 21. and yet chap. 22. bids Abraham kill that his Isaak before Isaak had any child and so seemingly crossing his Promise yea and his Precept too Thou shalt not kill but this was for trial sake Heb. 11. 17. By faith Abraham when he was tryed offered up Isaak Nor do such extraordinary cases crosse the tenure of ordinary rules which wee are to attend and by which we are to judg of the regularity or irregularity of suggestions or actions 5 Such motions which leave no impression 5. When leaving no holy impression upon the soul upon the mind but are forthwith forgotten they are delusive Satan is sometimes compared to lightning Luke 10. what lightsome motions he maketh they are but flashes soon gone the Spirits motions are abiding reflexions of Sun-like beams Satan as a fowle will be present at Religious exercises Matth. 13 4 19. compared the fowles attending the Sower are interpreted the wicked one attending the Ministers in their preaching and hearers in their hearing the Word But whatsoever flatterings he maketh in mens minds they are but vagrant and transcient movings but it s otherwise with suggestions truly divine When such a motion and word is spoken from heaven to Christ Thou art my Son c. Luke 3. 21 22. and the Spirit abideth upon him too that argued that it was indeed a divine attestation John 1. 32. When in keeping the Commandments of Christ from love to him as that command of Christ for prayer John 16 23 24. or the like the Lord so sheweth himself and his gracious counsels to us that he abideth with us the suggestions of such comfortable things to our hearts in prayer are of God indeed Joh. 14. 21. 23. I will manifest my selfe to him wee will come and make our abode with him When a word is so spoken once to us inwardly or outwardly that it is heard twice by us verily God spake that word to us indeed Psal 62. 11. God hath spoken once twice have I heard it that power belongeth to God When Solomon is praying in his dreame and the while precious and sweet motions are suggested to him to ask what God shal give him when he asks wisedome it s said to him that hee hath that granted and more 1 Kings 3. 5 9 10 11 12. with ver 15. and this doth nor vanish as a dream but leaveth such an impression upon him that when he awoke the light heat and life thereof abideth so that he must to Jerusalem and offer sacrifice there in regard thereof this was indeed of God So in that Item of God to Paul whilst he was praying 1 Cor. 12. 8 9. He sayd to me my grace is sufficient for thee my strength is made perfect in weaknesse this so stuck with Paul and so warmed him that he breaketh out thus most gladly therefore will I rather glory in my infirmities c. he rightly therefore concluded that the Lord sayd thus unto him Whilst Jacob is wrestling with the Lord that is told him that he should prevail with men Gen 32. 28. and the motion clave to him and in confidence of the truth of it he now dareth to meet his brother Esau verse 32. of whom before he was so afraid 6. Such motions which leave the 6 When leaving the heart barren heart barren when yet they swim aloft in the braine plentifully are delusive as those lying Items suggested to the eare from Satans instruments they please but profit not Jer. 23. 32. Therefore they shall not profit this people at all So these of Satan leave the heart fruitlesse Satans sweet bits they nourish no more the soule then those of that dissembling Churle doe the bodies of his guests Prov. 27. 8. Like his sorcery of bringing a fair woman to anothers bed which in the morning proved a carcasse Satans flattering motions when ever suggested are but as other flatteries a pleasing song and chearing blaze but ending soon after in
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