sometimes hear 〈◊〉 prayers and yet make a long time to interv 〈…〉 before he give the sensible return and ans 〈…〉 of that prayer this is clear from Dan. 10. 12 〈◊〉 where it is said to Daniel That from the 〈◊〉 day that he afflicted his soul his prayers and s 〈…〉 plications were heard and yet it is one 〈◊〉 twenty dayes before the answer and return his prayer did come These are two dist 〈…〉 mercies to the Christian the hearing of 〈◊〉 Prayer and the receiving the answer and re 〈…〉 of his prayer which he hath prayed for A 〈…〉 it is clear from Psal. 34. 6. This poor man cr 〈…〉 and the Lord heard him and saved him out of his trouble We shall say this secondly that there is a eat and vast difference betwixt the returns prayer and the delayes of the returns of it 〈…〉 d yet it were a bad inference to infer that God 〈…〉 th deny to give us the answer of our prayâ—â—s though he delay them a while or to say 〈…〉 t we can have no answer at all though we 〈…〉 nfesse that is the common place from which 〈…〉 ristians doth bring all their arguments to 〈…〉 ove that their prayers are not heard even the â—lay of the answer and return to their prayers 〈…〉 d this is clear from Rev. 6. 10 11. Where the 〈…〉 ls of these that are crying to God for the re 〈…〉 ge of their blood upon the earth their prayer heard and yet withall they are desired to stay 〈…〉 ittle untill their brethren that are to be slain 〈…〉 ould be fulfilled and then their prayer shall be 〈…〉 filled and accomplished unto them There is this thirdly that we shall speak to 〈…〉 d it is this That sometimes our prayers may 〈◊〉 both heard and answered and yet we will 〈…〉 t believe that it is so when we are waiting 〈◊〉 the distinct and solide apprehension of this 〈…〉 rcy and we conceive that this is either oc 〈…〉 sioned through the greatnesse of affliction 〈…〉 on a Christian and the continuance of his 〈…〉 oke as it is evidently clear from Job 9. 16 17. 〈…〉 here Job saith If I had called and he had anâ—â—ered me yet would I not believe that he had 〈…〉 rkened unto my voice And he gives this to the reason of it For he breaketh me with a 〈…〉 pest and multiplieth my wounds without caâ—se 〈◊〉 this may be the reason of it likewise Why 〈…〉 en our prayers are both heard and answered 〈◊〉 believe not that it is so and it is because of 〈…〉 e want of the exercise of waiting for 〈◊〉 answer and that we are not much taken up 〈◊〉 expecting a return from God to our prayerâ— and therefore when our prayers are heard 〈◊〉 answered we cannot believe that it is so There is this fourth thing which wee sh 〈…〉 speak to concerning the returns of prayer th 〈…〉 the prayers and petitions of a Christian ev 〈…〉 while he is under the exercise of misbelief th 〈…〉 may be heard and taken off his hand as it 〈◊〉 clear from Psal. 116. 11 12. I said in my ha 〈…〉 all men are liars But there is a sweet and precious experience which followeth that W 〈…〉 shall I render to the Lord for all his benefits 〈◊〉 wards me And this is clear from Jonah 2. 〈◊〉 compared with verse 7. where he saith I 〈◊〉 cast out of thy sight and yet he saith in verseâ— When my soul fainted within me I remembred 〈◊〉 Lord and my prayer came in unto thee unto th 〈…〉 holy Temple Now to give some answer to the quest 〈…〉 which we proposed how one may know wh 〈…〉 ther or not his prayers be answered First 〈◊〉 Christian be enlarged and enabled to go on 〈…〉 duty though he do not receive a sensible maâ— festation of the grant and acceptation of 〈◊〉 prayer but in a manner he is denied of 〈◊〉 answer and return of it yet if he do attain 〈◊〉 such a length as to pray without ceasing and 〈◊〉 have strength to accomplish this duty of pray 〈…〉 that is no doubt a clear token and evid 〈…〉 that your prayers and supplications are h 〈…〉 by God and in his own and appointed 〈◊〉 these prayers of yours shall be answered 〈◊〉 this is clear in Psal. 138. 3. where David giv 〈…〉 this as a token and evidence that his pray 〈…〉 were heard and answered In the day wh 〈…〉 cryed thou answeredst me And what is his argument that he bringeth to prove this that his prayer was answered It is and strengthnedst me with strength in my soul. Certainly it is a bad sign and an evil token that your prayers are not heard if because he denieth your suit and petiition for a time ye leave off the exercise of the duty of prayer and faiâ—t in the day of your adversity There is a second thing by which you may know whether or not your prayers have met with a return and answer from God and it is this If your prayers be suitable unto his own word and agreeable unto his holy and most divine will and pleasure then you may be perswaded of this that God hath heard your prayers this is abundantly clear from 1 John 5. 14. And this is the confidence that we have in him that if we ask any thing according to his will he heareth us Certainly it is difficult and exceeding hard we confesse for a Christian to exercise faith upon the sure word of prayer abstracting from all other grounds But if we would have our faith elevated and raised to so divine a pitch we would believe this precious â—â—uth that what soever we ask according to his will he â—eareth us and that he will answer our supplications therefore will ye wait patiently and faithfully upon God There is this third thing whereby you may know whether or not your prayers be heard â—â—d it is if ye have delight and spiritual joy in â—he exercise of this blessed duty of prayer though ye have not the return and answer of your prayers yet it is an evidence and token that your prayers are heard and you shall shortly have an answer given to them and when ye lose your delight in duties which ye once attained to then ye may be afraid thereat There is somewhat of this hinted at in Job 27. 9 10. where Job giveth this as a reason and ground that he will not hear the prayer supplication of the hypocrites because he delighteth not himself in the Almighty Inferring this much that if he would delight himself in God then he would hear his prayer and give him a return and answer to it There is this fourth thing whereby you may know whether or not your prayers are heard and answered and it is when your sadnesse and anxiety about that which you were asking from God in prayer is removed and takes away this is clear from 1 Sam. 1. 18. when this is given as an evidence that
Hanna w 〈…〉 heard in her prayer and supplication beca 〈…〉 her countenance was no more sad and certainly when our prayers have such a return then 〈◊〉 may know distinctly that they are answered b 〈…〉 the Lord. And the fifth thing that we would propo 〈…〉 to you whereby ye may know whether or no 〈…〉 your prayers have met with a return and answer from God if ye pray making use of Jesus Christ as a blessed Dayes-man to interpo 〈…〉 himself betwixt the Father and you then y 〈…〉 may be perswaded of this that your pray 〈…〉 are heard this is clear where it is twise 〈◊〉 peâ—â—ed Joh. 14. 13 14. Whatsoever ye ask 〈…〉 my name you shall receive it believe it 〈◊〉 can deny you nothing that you seek from him if you ask in faith Now that which thirdlie we shall speak upon the return of prayer it is to these things which doth obstruct the hearing of our prayers why they are not answered by him so that oftentimes when we pray to him he shutteth out our prayers from him and covereth himself with a cloud so that our prayers cannot passe thorow O but if that dutie and precious councell which Hezekiah gave unto Isaiah 37. 4. which trulie is worthie to be engraven on our hearts Lift up thy prayer c. which doth import that it was a weighty thing which would require much seriousnesse in going about it I say if that worthie counsell were obeyed we should not have need to propose these obstructions and to complain of Gods wayes Now we shall speak to these obstructions which hinders us First hypocrisie which we have in the exerâ—ise of prayer O but we pray much with our â—â—dgement when we pray not much with our â—ffections that is our light will cry out crucifie such a lust and our affection will again â—ry out hold thy hand it is a difficultie to have â—he spirit of a Christian brought such a length 〈◊〉 to have his judgements and affections of like â—easure and extent Job giveth this as a reaâ—on why God will not hear a hypocrites prayer â—ob 27. 10. even because he is not constant there 〈◊〉 a woful disagreeance betwixt what we speak â—â—d what we think We speaking many things â—ith our mouth which our hearts sometimes 〈…〉 ness that we would not have God granting us 〈◊〉 a manner our affection is a protestation a 〈…〉 inst the return to many of our prayers Our 〈…〉 ols are so fixed in our hearts that we spare 〈…〉 gag the King of our lusts thogh there be given out a commandement from the Lord to destroy all these and it may oftentimes speak thâ— the bitterness of death is past out against us Seeing we do oftentimes spare them contrary to his blessed command There is a second thing which obstructs th 〈…〉 exercise of prayer and it is that wofull a 〈…〉 cursed end that we propose to our selves in going about this duty this is clear in James 4. 3â— You ask and receive not because ye ask am 〈…〉 that you may consume it upon your lusts Oh! that wofull idolatry that Christians does intertain in the exercise of Prayer That glorious and inconceivable attribute of God of bei 〈…〉 Alpha and Omega which we do sacrilegiously attribute to our selves in making our selves the beginning of our prayers and the end of theâ— also it hinders much our return of prayer certainly these wofull ends that we speak of 〈◊〉 the beginning of our discourse and all along 〈…〉 it doth no doubt marvelously obstruct t 〈…〉 answers of our prayers Now the last thing that we shall speak up 〈…〉 the return of Prayer shall be to some advantages which a Christian may have from th 〈…〉 that his prayers are answered and that he h 〈…〉 received a return from the Lord believe m 〈…〉 there is more love in the answer of one pray 〈…〉 than Eternity could make a commentary up 〈…〉 O what love is in this that he should condescend to hear our prayers That such a glorious and infinit Majesty should in a manner deign himself to bow down his ear to take 〈…〉 tice of these petty desires that we propose u 〈…〉 him And there are these five advantages th 〈…〉 a Christian may have from this First it is an excellent way to keep the grace of love in exercise this is clear in Psal. 116. 1. I love the Lord because he hath heard the voice of my supplications O but love in some hath eminently taken fire when they have reflected upon this that their prayers are heard There is this second Advantage that a Christian hath It is an excellent motive and perswasion to make us constant and frequent in the exercise of prayer this is clear in Psal. 116. 2. where hee reflecteth upon the hearing of his voice therefore will I call upon him as long as I live I am perswaded of this that our little exercise in prayer doth much proceed from this that we wait not for a return of prayer and therefore oftentimes it is so that we do not receive a return Believe me there is more â—oy and Divine satisfaction to be found in the solide and spiritual convictions of this that our prayers are heard than we will have in the exercise of many prayers that we pray There is a third Advantage that a Christian hath from the return and answer of his prayers it is an evident token from the Lord that â—is prayer is accepted by him when a Christian can read his reconciliation by the gracious returns of his prayer and that he is in a gracious â—stâ—te and condition and O! is not that a great Advantage We confesse God may hear the prayers of the wicked for mercies that are common but the hearing of a real Christians prayer both in mercies common and speciall proveth that his person is accepted by God For 〈…〉 e must be accepted of him through Jesus Christ before that he can have pleasure in our 〈…〉 crifice and is not this a precious Advantage to read your Adoption upon the returns and answers of your prayers from God May not t 〈…〉 Christian say when he meets with such a retu 〈…〉 and answer of his prayer Now I am perswad 〈…〉 that I am begotten unto a lively hope because 〈◊〉 hath heard the voice of my supplication Iâ— manner it is a character wherein you may 〈◊〉 your interest and infeftment in that precio 〈…〉 and most blessed inheritance that is above 〈◊〉 if there were no more to provoke you to w 〈…〉 for the return and answer of your prayers n 〈…〉 this it may be sufficient to uâ—ty many of the 〈…〉 debates and disputings that you have abo 〈…〉 your interest in Jesus Christ And O may 〈◊〉 this argument provoke you to love him There is a fourth Advantage that comes 〈◊〉 the Christian from the consideration of the return and answers of prayer It is a compendio 〈…〉 way to make us desist from the
the 20. vers of the Epistle of Jude surely we may stand astonished when we read it over and we may be ashamed that we are so little in the real practice of it where â—his is put in amongst the midst of all the Christians duties that we should pray in the holy Ghost and certainly that duty is required of 〈◊〉 although it be a mystery and an unknown â—hing to the practice of the most part of the Christians of this generation I think a Christian that is much in the imployment of the â—oly Ghost when he goeth to pray he is put to â—n holy non plus so that he knoweth not what he shall say and is oftentimes put without any complement to propose that desire to God Lord teach us what we shall say for we cannot â—rder our speech before thee by reason of our darknesse Think ye not that Peter James and John had the spirit of prayer eminently above us all and yet they were not ashamed to propose that desire to God Lord teach us to pray It were for your concernment and advantage to pray even as though ye had never prayed before I am perswaded of it that if this exercise of prayer were so gone about we should have more liberty of words and of expressions then we have it is certain we must have no confidence in our gifts and abilities of prayer The Prayers that are penned in heaven are best heard in heaven That which the holy Ghost doth dite with reverence be it spoken the Father can best read The Father can read no characters of any petition to admit it but that which his blessed hands doth pen. There is this fourth impediment and obstruction which obstructs a Christians liberty and accesse to God in his secret retirements and prayers That we are so little taken up in the imploying of Jesus Christ as a Mediator in our approaches unto God I think it is impossible for a Christian to delight and enjoy himself with God but through Jesus Christ who is that vision of peace O Christians through what door will ye enter into the Holiest of all if ye enter not in through him even through Jesus Christ the vail of his flesh In a manner he is the door of heaven and we must enter into heaven through the door Christ is that great Courtiour in heaven by whom we must have accesse and permission unto the King If any person dare adventure to go to prayer without him who is that blessed Dayes-man betwixt God and sinners he comes without his wedding garment and so that question shall be proposed to him Friend how camest thou hither or rather O enemie how camest thou hither without a wedding garment and be perswaded of it that ye shall remain speechlesse not opening your mouth The fifth impediment and obstruction which obstructs a Christians liberty and access to God in his secret retirements Is the woful entanglements and engagements of heart that we have to the impertinent vanities and trifles of this passing world our hearts are mightily taken up with the perishing decaying things of this life yea the most part of our hearts are married to the world and to the things thereof and we think are perswaded of it that that doth exceedingly obstruct and mar our liberty access to God This Divinity was well known to godly David Ps. 66. 18. If I regard iniquity in my heart the Lord will not hear my prayer Hearing â—nd accesse although they be not much different yet alwayes the last presupposeth the first and this Divinity was also well known unto that blessed man that is spoken of in John 9. 31. And this wee know that God heareth not sinners but if any man be a worshipper of God and obeyeth his will him he heareth I think those woful and dreadful evils that doth so easily beset us doth exceedingly hinder and obstruct us to ascend in a spiritual cloud of divine and holy affection unto God the souls of the most part of us are divided amongst many even amongst so many lovers that it cannot devote and resign it self to God every impertinent Idol and lust doth claim a right and relation unto the soul and then that obstructs a Christians liberty in his secret retirements O to be more in the exercise of this precious and excellent grace of faith whereby wee may purifie our selves from all uncleannesse of the flesh and of the spirit and may be able to perfect holinesse in the fear of the Lord. O can it be that such a fountain that such a defiled and corrupt fountain that sends forth only salt water can send forth any sweet precious and soul-refreshing springs of living water This was a mystery and a paradox unto the Apostle James in his chap. 3 12. Can fig trees bear olive berries Or can an olivâ— tree bear figs so can no fountain yeeld salt water and fresh And certainly it shall alwayes remain impossible for us to do both good a 〈…〉 evil Would ye know the livery which thâ— Church of Christ must have and her members It is to be cloathed with holinesse for 〈◊〉 doubt that is the robe and garment with whicâ— we must enter into the Holiest of all and mâ—â— not that incite and provoke your desires to foâ—low after it which is so excellent and preciou 〈…〉 Believe it we are not able to tell the worth of i 〈…〉 There is this sixth impediment which obstructs a Christians liberty and access to God 〈◊〉 his secret prayer and it is that woful resistinâ— and quenching of the motions of the Spiri 〈…〉 that oftentimes we fall into hence it is th 〈…〉 when a Christian doth go unto God he is d 〈…〉 barred and his prayers is shut out from Godâ— and the reason of it is because he debared Go 〈…〉 before and this is remarkably clear from t 〈…〉 Brides practice Cant. 5. 2. compared with thâ— following verses she held Christ at the doo 〈…〉 notwithstanding his locks were wet with the d 〈…〉 of the night and his hair with the drops of t 〈…〉 morning But when she had condescended 〈◊〉 open to him he had withdrawn himself froâ— her O who would hold out â—uch a precio 〈…〉 guest Surely it were a more suitable exerci 〈…〉 for us that we should admire and wonder a 〈…〉 stand astonished at his low condescension th 〈…〉 ever he should have condescended so low as 〈◊〉 come unto us rather then to requite that maâ—velous and unsearchable grace of his towardâ— us after such a way as many of us so sinfully d 〈…〉 There is this last impediment that hinders a â—hristians liberty and accesse to God in his seâ—ret prayers and it is that woful evil of pride wherewith we are cloathed so much in our apâ—roaches to God we ought to how our head seâ—en times towards the ground when we begin to â—ake our approaches unto him even unto him â—ho is greater then all the Kings of the earth
committing 〈◊〉 iniquity Hence is that word in Psal. 6. 〈◊〉 Whereupon the consideration of the heari 〈…〉 of his prayer he breaketh forth in that saying Depart from me all ye workers of iniquity for 〈◊〉 Lord hath heard the voice of my weeping Iâ— manner speaking so much that he would ha 〈…〉 nothing to do with such ones as they were Lastly the return and answer of prayer i 〈…〉 an excellent way to keep our Faith in exercis 〈…〉 it is a sweet experience of the love of God up on which we may build our hope in our darkeâ—â— night even to call to mind these things that 〈◊〉 hath given to us in former dayes certainly Holy and Divine reflection upon these thing might perswade us that he will not shut up 〈◊〉 tender and loving mercies into an everlasti 〈…〉 for getfulnesse Now to close up our discours upon this noble duty and grace of prayer we shall desire this one thing of you Who is begotten unto a lively and precious hope That you may be more in that noble execise I may say that there is no sin which a Christian shall be more deeply convinced of in the day when his feet shal be standing upon the utmost line of time as this sin of the neglect of the duty of prayer And we confesse God may reprove many That they bind heavy burdens on mens shoulders that are grievous to be born and doth not so much themselves as 〈…〉 uch them with one of their fingers But however seriously enlarge your hearts unto this blessed exercise for believe me it is the way if so we may speak to bring down Heaven upon Earth But alas I am afraid that this duty of prayer is not much now in practice amongst many of us in these dayes Is not prayer that noble duty almost laid by in this evil and perverse generation as a thing unsavo 〈…〉 y Oh that ye had now a Divine anticipation of that glorious enjoyment of him which you shall have throughout all the ages of Eternity if you be serious in this exercise Oh may we not walk mournfully many daies in the bitterness of our souls because we are not more in the exercise of secret prayer Oh! whither is our devotion gone in these daies Oh! whither is it gone I am afraid that if these that have lived before in ancient dayes were now alive doubtlesse they would be ignorant of us and they would not acknowledge us for Christians I would say this for these who never seriously practised this duty as yet of which number there are many O but prayer be another thing then the most part of you conceives it to be I think it is not only mysterious in its na ture to conceive how the spirit of man can converse with him that is the Father of Spirits how there should interveen a communion and fellowship betwixt such two It is a mystery and riddle surely which we cannot easily unfold But withal This is a lamentation and shall be for a lamentation that the exercise and practice of prayer is grown as mysterious as t 〈…〉 nature of it O but there are many of you that supposes ye are praying aright therefore you think all is well Who shall be cut off as those that never prayed I conceive if we believed all that is spoken upon this exercise of prayer what Divine properties are requisit to a Christian that would seriously go about the exercise of that precious duty we might cry forth This is a haâ—â— saying who can hear it And certainly it is altogether impossible for us though it be not impossible for God to inlarge our hearts to pursue it For with him nothing is impossible Oh! that if once ye might be perswaded to seâ— about the exercise of this precious and mo 〈…〉 excellent duty of prayer which will be to yoâ— eternal advantage and soul everlasting coâ—cernment I am afraid O Christians that one from heaven who hath entered into those everlasting and blessed possessions of that excellent and blessed estate of life would co 〈…〉 down to earth if so with reverence we may speak and preach upon this Text of ours Pray without ceasing and speak of these precious and unspeakable advantages which doth accompaâ—â— the man that is much in the exercise of prayer there are many of us I fear would scarcely b 〈…〉 enclined to hear such an exhortation And more nor this if one from the dead would â—rise and come from the pit unto this City and preach upon this Text unto you pray without ceasing having the chains of everlasting wrath hanging about his neck and preach upon these sad and unspeakable disadvantages which are to be found in the neglect of this blessed exercise of the duty of prayer and should desire you to flee from that wrath that is to come Oh! would there not be many of you I am afraid who would stop your ears and would not listen unto the voice and language of such an exhortation Ah! whether are many of us going whether are we going certainly the apprehensions and thoughts of everlasting separation from the presence of the Lord is not much engraven and deeply imprinted upon the spirits of the hypocritical Christians of this generation We are not afraid of that wrath and eternal destruction which is approaching unto us But to you that are heirs of the promise who are heirs of the grace of Life and who are begotten again unto a lively hope I would say this to you Pray without ceasing And once you shall 〈…〉 ng without all ceasing and without all interruption And to these that prayes not the day is coming when they shall howl in that bottomlesse pit amongst those everlasting flames of fire and brimstone when they shall be 〈…〉 rayed in the Morter of the wrath of God by â—he Pestel of his severe Justice when his Omniâ—otency shall uphold you and his Justice shall â—mite you eternally Oh it were many of your advantages that you were indeed Beasts without immortal souls For to have soul doth capacitat you for an eternal being aâ— for an eternal punishment SERMON V. Prov. 4. 23. Keep thy heart with all di 〈…〉 gence for out of it are the issues of li 〈…〉 WE conceive if there were a windo 〈…〉 opened in each one of our bosome through which each one of us thâ— are here might behold one anothers hearts 〈◊〉 would become monsters and wonders one of to another and to our selves likewise and mig 〈…〉 cry out O! where is the God of judgement t 〈…〉 takes not vengeance on such deceitfull hearts our hearts were turned out of us so to speak and if we saw the inside of our hearts we wo 〈…〉 wonder at his patience I think such is the d 〈…〉 perate deceitfulnesse of our hearts that is 〈…〉 the Saints since Adams dayes and shall be the end of the world had but one heart guide I think they would misguide it I wo 〈…〉 only say
DIRECTIONS AND INSTIGATIONS To the Duty of PRAYER How and why the Heart is to be kept with diligence Pressing Arguments and Directions for hearing the voice of the Rod. Being the sum and substance of nine Sermons not heretofore Printed By Mr. ANDREW GRAY late Minister of the Gospel at Glasgow The second Impression newly corrected and amended Col. 42. Continue in prayer and watch in the same with thanksgiving Prov. 23 26. My son give me thy heart Psal. 94 12. Blessed is the man whom thou chastnest O Lord and teachest out of thy law Edinburgh Printed by George Swintoun and James Glen Anno Dom. 1669. To the Reader Christian Reader IT was not the design of the Lords Servant who preached these following Sermons to have them thus published And if he had survived the publishing of them and of his other Sermons already printed and through importunity had condescended they should be put to the Presse they would no doubt have come forth more refined and better digested and therefore be intreated Courteous Reader rather to take in good part that which is intended for the publike good then to carp at any thing which doth not satisfie thine own Genius considering that what thou hast here was gleaned by a Church-writer gathering together the substance of the matter from the mouth of the Speaker And although for the most part the expression be the same as they were spoken yet consider that Preaching and Writing have theiâ— several ornaments These things whicâ— are enlived by the expression of thâ— Speaker sometimes taketh well whicâ— being commited to the Impression of thâ— Presse seemeth flat superfluous digressive and redundant The zealous Temper of the Speaker in delivering his Message by word carrying him sometimeâ— without the limits and contextures oâ— the ordinary method As these Sermons were delivered witâ— meeknesse and zeal so be careful to reâ—â— them with a meek frame of spirit 〈◊〉 guard off all carping prejudices and 〈◊〉 have thy heart burning with zeal to thâ— consuming of soul-depressing dulnesse Directions and Instigations to the Duty of PRAYER SERMON I. 1 Thes. 5. 17. Pray without ceasing GOdlinesse is so sublime and divine a thing and doth so highly elevate the Believer that is endued with it that by it hee is admitted unto that high â—inacle of honour and inconceivable pitch of dignity as to be made like unto God and to have a glorious participation of his divine nature so that we need not much Rhetorick to commend this unto you who have tasted of the sweetnesse of it for wisdom will be alwayes justified of her children Mat. 11. 19. But there are some of you who savor not the things of God and to whom these things doth appear but as some Europian fancy and notions of a mans brain who are not much in contemplation of these things So that though we could speak upon this subject in such a manner that the gloâ—ious light of it should surround us yet the â—lind heart cannot see it because there is a dungeon within and till Christ open our eyes as well as reveal his light we cannot be enlightâ—ed by it But had we once as much divine understanding as to take it up in its beauty and necessity in its advantage and dignities in i 〈…〉 comeliness and equity we should esteem it thâ— principal thing which we have to do in all ouâ— life time and should dig for it as for hidden treasures Prov. 2. 4. And there is no part of th 〈…〉 royal and beautiful ornament of godliness buâ— it may commend ingratiate it self to any whâ— doth not close their eyes And amongst all thâ— beautiful effects parts of godliness this dutâ— and grace of prayer is not the least and do 〈…〉 not a little dommend it and though it appe 〈…〉 sometimes little amongst the thousands of th 〈…〉 graces of the Spirit yet out of it have come eâ—cellent things and it hath not counted it prâ—sumption to compare it self with the highest 〈◊〉 chiefest 〈◊〉 is that no doubt by which a so 〈…〉 is elevated to converse and talk with God wi 〈…〉 the holy and blessed Tâ—inity yea and that 〈◊〉 often and freely as the Christian pleaseth foâ— there it a door of access standing alwayes opeâ— by which we may enter in and communicat 〈◊〉 in part our thoughts to God and to have hiâ— making known his mind to us O! this is a diâ—nity and a priviledge that hath been purchasâ— unto us at an infinite rate and value even t 〈…〉 precious bloud of Christ for no doubt t 〈…〉 door of our accesse unto God is through t 〈…〉 â—ail of his flesh And were this more deeply e 〈…〉 graven upon our spirits we should improve th 〈…〉 dignity more did we once believe the unspe 〈…〉 able highness of this duty of prayer and the i 〈…〉 comprohensible essence of God that which 〈◊〉 now neglect through ignorance we should s 〈…〉 to meddle with it through a sort of reveren 〈…〉 and fear being afraid to touch the mount lest 〈◊〉 should be shot thorow and looking upon o 〈…〉 selves as unworthy to lift up our eyes to heaâ—en because we have reproached him so often Now there are these two incomprehensible and cardinal evils which doth exceedingly maâ— and intercept the obedience of Christians unto this great and precious command of praying without ceasing and they are these two Atheism 〈◊〉 Idolatry too much confidence in our selves and too much leaning to our own understanding which is idolatry it being a visible breach of the first command Thou shale have none other Gods before me Exod. 20. 3. And too little confidence and trusting in God which is our Atheism imploying our selves in all and imploying God in nothing so that our blessed â—ord may propose that inanswerable challenge and question to many of us Hitherto have you â—sked nothing in my Name John 16. 24. And what is this practise but an involving of our â—â—lves in that woful curse Cursed be the man â—hat trusteth in man and maketh flesh his arm â—hose heart departeth from the Lord Should the living seek the dead and not their God who giveth â—nto all men all things liberally to enjoy Jer. 17. 5. Were we dwelling more under the spiritual 〈…〉 pression of our utter inability impotency â—o save our selves and that compleat ability â—nd infinite power which is in him to help us â—e would bind this precious command of prayer â—s a chain of gold about our neck and make it â—n ornament of grace to our head Prov. 4. 9. We 〈…〉 ould certainly be constrained to cry forth â—ll that the Lord commands us we will do Deut. 〈◊〉 27. And pray that there may be such a heart 〈…〉 ven to us as to have our practice corresponâ—â—nt unto our resolutions O! what a glorious and unspeakable digni 〈…〉 suppose you it to be to be dayly having yo 〈…〉 walk in heaven in those beautifull streets th 〈…〉 are all paved with
If David and Daniel were now alive would not their practice condemn the Christâ—ans of this generation who at morning at no 〈…〉 and at the evening tide did call upon him yeâ— in the silent watches of the night and at miâ—night did rise and seek their Maker who giv 〈…〉 unto his own their songs in the saddest night 〈◊〉 their afflictions We conceive also if Anna th 〈…〉 precious woman were now alive to whoâ— that excellent testimony is given Luke 2. 3â—â— She was a widow about four score four years whiâ—â— departed not from the Temple but served God wiâ—â— fasting and praying night and day might not sh 〈…〉 provoke many women yea all men and wom 〈…〉 unto an holy emulation in this so singular at 〈…〉 divine a practice Alace there is none now 〈…〉 dayes upon whom so brave a testimony couâ—â— be passed as was upon her We must eitheâ— conceive that the way to heaven is more eas 〈…〉 then it was before in ancient times or else th 〈…〉 there is not so much delight and solace to 〈◊〉 had in him as was before Were we daily tasting of that pure river of life that flowes out froâ— beneath the Throne of God and of its sweetne 〈…〉 which causeth the lips of those that are asleep 〈◊〉 speak wee would be more taken up in givinâ— obedience unto this precious command of praâ—er And if we were sleeping more in the bed o 〈…〉 love we would be lesse sleeping in the bed o 〈…〉 security we would likewise imbrace more abstractednesse from the world and more famiâ—â—arity with God O! but our visites are rare because we are not constant in prayer and serve 〈…〉 in spirit seeking the Lord. It is no wonder thâ—â— we forget what an one he is because it is 〈◊〉 long since we did behold him We may forg 〈…〉 his form and livelinesse there is such a numbâ—â— of dayes and wofull space of time interveening â—etwixt our enjoyments of him Now we shall not dwell long in pointing out â—nto you what prayer is we conceive it is a sweet travelling and trafficking of the soul betwixt emptinesse and fulnesse betwixt wants and all-sufficiency and betwixt our inability to â—elp our selves and his ability to help us the one depth calling upon the other depth or in short it is a souls conference with God Neither shall we stand in the proving of this unto you that it is the duty of a Christian to be much taken up in the continual exercise of this duty of prayer the Text doth sufficiently prove it But we shall only for the more full clearing of this point out one place of Scripture and that is in Eph. 6. 18. where we are exhorted to pray with all manner of prayer and supplication c. which we conceive to be understood both of publick and private prayer and that we should watch to the exercise of both these and that we should not be in the exercise of these by starts fits but that we should â—ontinue in them with all perseverance as the â—ext doth clearly hold forth Neither shall we insist long in speaking unto this what is the spirit of prayer We conceive 〈◊〉 doth not stand in that promptness and volubility of language that we use before him for there may be much of that and little of the spirit and upon the conâ—â—ain there may be â—ittle of that or nothing at all and yet much of the spirit yea we are certain that the spirit 〈◊〉 sometimes an impediment unto much lanâ—uage for either in our presenting or expresâ—ing our grief before God our spirits are so overwhelmed within us and so troubled 〈◊〉 we cannot speak so that sighs or silent gro 〈…〉 are rather our oratrie then the multitude words So likewise in the exercise of joy 〈◊〉 soul is so filled and in a manner over shadowâ— with the holy Ghost that the Christian is 〈◊〉 up in holy admiration and astonishment 〈◊〉 that in a manner he loses not only the exerc 〈…〉 of invention but also the exercise of speec 〈…〉 He is so much taken up in gazing at that whiâ—â— he doth enjoy and in a pleasant beholding a 〈…〉 contemplation of him who hath ravished hiâ— with one of his eyes with one chain of his ne 〈…〉 so that he can speak no more but beginneth 〈…〉 wonder his tongue cleaveth to the roof of 〈◊〉 mouth and his judgment is so confounded wiâ—â— the inexpressable sweetness and glory of hi 〈…〉 that appeareth and his affection doth so swe 〈…〉 and run over all its banks that in a manner 〈◊〉 is cloathed with a blessed impossibility to ha 〈…〉 the use of his tongue therefore is beginniâ—â— to admire that which he cannot speak however he that hath much of these things hath nothing over and he that hath little hath no lack Neither doth the spirit of prayer consist 〈◊〉 the finness and eloquency of our dictions thesâ— things being rather to prove our selves Orâ—tors then such as pray in the holy Ghost But we conceive it doth more consist in thâ— voice of the affections not in the voice oâ— words and in having unexpressable and unutterable sighs and groans of the spirit which is 〈◊〉 deed that true spirit of adoption which he hatâ— given unto us whereby we cry unto him Abba 〈…〉 Father Gal. 4. 6. If we spake no more in prayeâ— then what our affections and souls do speakâ— truly we would not speak much if we spake 〈…〉 re with zeal and affection that vain pro 〈…〉 ity that we have in this duty of prayer 〈…〉 uld be much compendized and abridged Neither shall we speak long on this how â—uch it is of a Christians concernment to be â—â—nvinced of the absolute necessity of a Mediaâ—â—r and of a Dayes-man that must lay his hands 〈…〉 on us in all our approaches to God truly 〈◊〉 conceive if many of you were posed when 〈◊〉 the deep impression of the need that you â—â—ve of Jesus Christ and of him that hath taken that glorious title and attribute unto himself of being the Counsellor Isa. 9. 6. were 〈…〉 graven upon your spirits when ye went to prayer you should find it a difficulty to fall â—pon the number of the days and I conceive that the want of the right apprehensions and â—p-takings of God and of our selves is the reason why this great mystery and divine duty of the Gospel to wit the imploying of Jesus Christ in prayer is so great a mystery both unâ—o our judgements and affections However know that this is a duty belonging both to your knowledge and practice There are many Christians who to their own apprehension have made a great progresse in the course of Christianity who yet may turn back and learn that great fundamental lesson to call on his Name Sure we are were this more believed that God is a consuming fire without Jesus Christ we would not be so presumtuously bold as to approach before God either in
publick or in private without him who by his blood must â—uench this divine flame and who must remove that Angel that stands with the flaming sword in his hand marring our accesse to God Chr 〈…〉 must be to us Melchisedeck a King of righteoâ—â—nesse and of peace He no doubt is that trysti 〈…〉 place in which God and finners must meet h 〈…〉 that glorious ladder that reaches from hea 〈…〉 unto earth by which we must ascend up to G 〈…〉 his humanity which is the foot of that ladd 〈…〉 is the door of our accesse by which we must 〈◊〉 cend to the top which is his Divinity We 〈◊〉 once by our iniquity fix a gulf betwixt God 〈…〉 us but Jesus by taking on him our nature 〈◊〉 make a golden bridge over that gulf by whiâ—â— we may go over and converse with God And first surely want of the conviction 〈…〉 this doth make us come with lesse confideâ—â— unto him for upon what can yee build y 〈…〉 hope except it be upon that stone of Israel 〈◊〉 on his beloved Son in whom hee is well please 〈…〉 Matth. 3. 17. We ought to rest upon him 〈◊〉 is that Immanuel God with us 2. As likewise the want of this is the ca 〈…〉 of the little reverence that you have to God 〈…〉 your approaches unto him for did we o 〈…〉 take him up under this notion how inac 〈…〉 sible God is except he be made accessible 〈…〉 him who is the way the truth and the li 〈…〉 John 14. 6. O! how would we fear to d 〈…〉 near such a holy God! 3. And this likewise is the occasion of t 〈…〉 little delight we have in conversing with h 〈…〉 we are perswaded that there is no deligh 〈…〉 this blessed exercise but through him who 〈…〉 the vision of peace betwixt the Father and u 〈…〉 his divine nature is an impregnable rock whiâ—â— we cannot scale but by his humane nature a 〈…〉 we must make use of Christ in all our approâ—châ—s to God not only as one who must give us 〈…〉 ess unto him open a door unto us throgh â—â—ich we must enter into the Holiest of all he 〈…〉 st draw aside the vail that is hanging over 〈◊〉 face and wee must go in walking at his 〈…〉 k as is clear Rom. 5. 2. But we must likewise 〈…〉 ke use of Christ in all our approaches unto 〈…〉 d as one by whom we must be enabled to 〈◊〉 every thing he calleth for at our hands of the 〈…〉 h of that saying which is in Joh. 15â—5 With 〈…〉 me you can do nothing were more deeply en 〈…〉 ven upon and stamped on the tables of our 〈…〉 s we would be walking alongst our pilgri 〈…〉 ge with the sentence of death in our bosome 〈◊〉 have our confidence fixed on him above 〈…〉 r there is not only an inability in our selves 〈…〉 o any thing but also we are cloathed with 〈…〉 oful impossibility as that word doth hold 〈…〉 th Without me ye can do nothing And cerâ—â—â—nly the lower we will descend in the thoghts 〈…〉 our own strength we are the more sit to re 〈…〉 ve this divine influence from him by which 〈◊〉 are capacitated rendred able for the do 〈…〉 of every duty We must like wise make use 〈◊〉 Jesus Christ in all our approaches unto God 〈…〉 ne before whom all our prayers must be ac 〈…〉 ted before him The sacrifices of Judah can 〈…〉 come up with acceptance upon that golden 〈…〉 r before the Throne except they be presen 〈…〉 by him who is that great Master of requests 〈…〉 is is clear from Rev. 8. where by the Angel 〈…〉 t is spoken of there we understand to be the 〈…〉 senger of the Covenant and by that incense 〈◊〉 understand the merits of Jesus Christ which 〈…〉 hat precious vail that is spread over these 〈…〉 ul imperfections of our duties which they must be mixed with before they be an acc 〈…〉 table savour unto God O! how doth he a 〈…〉 minate and abhor all our prayers if they w 〈…〉 this precious ingredient that sweet-smell 〈…〉 incense the merits of our blessed Lord Je 〈…〉 Christ It is he that doth remove all these 〈…〉 vings and vain impertinencies of ours that 〈◊〉 have in the exercise of that duty and doth pâ—â—sent them in a more divine frame and co 〈…〉 ture He reduces them into few words 〈◊〉 makes them more effectual for the obtai 〈…〉 of our requests If the consideration of 〈◊〉 were more with us O how would it make â—â—sus Christ more precious in our eyes As 〈◊〉 wise it would discover unto us a more abso 〈…〉 necessity in having our recourse to him in 〈…〉 our approaches to God Such is the dep 〈…〉 the unsearchable grace of Christ and of 〈◊〉 his finite love towards sinners that the voice 〈◊〉 complaining on them was never heard in hâ—â—ven Christ he never spake evil but alw 〈…〉 good of believers before his Father notw 〈…〉 standing he hath oftentimes spoken repro 〈…〉 to themselves this is clear from John 17. 〈◊〉 where giving an account of the carriage 〈◊〉 practice of his disciples unto the Father 〈◊〉 doth exceedingly commend their faith t 〈…〉 carriage towards him and saith They have r 〈…〉 ved me and have known surely that I came 〈◊〉 from thee and they have believed that thou d 〈…〉 send me and yet in Joh. 14. 1. he doth chall 〈…〉 their unbelief the one speech he directeth 〈◊〉 God his Father and the other he directeth o 〈…〉 them Love in a manner doth silence all 〈◊〉 noise of complaints with him and maketh h 〈…〉 alwayes breath out love in his expression 〈…〉 〈…〉 em before the Throne He will whileâ— speak 〈…〉 ughly to Believers here to themselves but to 〈…〉 y with reverence to his blessed Name he never 〈…〉 lleth an ill tale of them behind their backs But now we shall insist a little in pointing 〈…〉 t what things are convenient and suitable 〈…〉 r a Christian to exercise himself into before 〈◊〉 go about this divine and holy duty in con 〈…〉 sing and speaking to God And first we think a Christian before he come 〈…〉 d take upon him this holy divine exercise 〈◊〉 talking with God he must be much in the exâ—â—cise of meditation not only of the inconceiv 〈…〉 le highness dignity of that glorious inexâ—â—essable person with whom he is to converse 〈…〉 t also upon the inconceivable basenesse and 〈…〉 wnesse of himself so that the consideration 〈◊〉 the highness of the one he may be provockt 〈◊〉 reverence and by the consideration of the 〈…〉 her he may be provockt to loathing 2. A Christian before he go to prayer would 〈…〉 dy to have a deep impression of these things â—â—ich he is to make the matter of his supplicaâ—â—â—n of to God and to have them engraven 〈…〉 on his heart and truly we think the want of 〈…〉 is is oftentimes
in a manner he conceived 〈…〉 o be presumption Gen. 18. â—7 Behold now 〈…〉 h he I have taken upon me to speak unto the 〈…〉 d which am but dust and ashes He doth pre 〈…〉 a note of admiration behold importing so 〈…〉 ch that it was a bold adventure for so low 〈…〉 rson to speak to so high a Majesty or for 〈…〉 inful a creature to open his mouth unto so 〈…〉 e and spotlesse an one that the footstool 〈…〉 uld speak to him who is the Throne and 〈…〉 oubt were this more our exercise we 〈…〉 ht be receiving more remarkable significa 〈…〉 s of his respect and love towards us What 〈…〉 e Royal gift which he giveth to these that 〈…〉 umble Grace For as the Apostle saith 〈…〉 es 4. 6. He giveth grace to the humble c. 〈…〉 ove is seeking that person that sits low 〈…〉 〈◊〉 â—s the waters do seek the lowest ground He that is first in his own estimation is last 〈◊〉 the estimation of God but he that is last in 〈◊〉 own estimation is amongst the first in the 〈◊〉 mation of God Therefore no doubt that 〈◊〉 suitable cloathing for a person that is to go 〈…〉 the Court of Heaven which the Apostle P 〈…〉 doth require 1 Pet. 5 5. Be cloathed with h 〈…〉 lity O! but that woful evil of pride wh 〈…〉 doth either arise from our ignorance of 〈◊〉 selves or from our ignorance of God doth b 〈…〉 obstruct our access unto him and the retur 〈…〉 our prayers If we should give a descrip 〈…〉 of the person that is admitted to detain C 〈…〉 in his galleries we could not give it in 〈◊〉 convenient and suitable termes nor this tha 〈…〉 is a humble and contrite spirit Isa. 66. 2. 5 〈…〉 III. And a third sweet companion of a Ch 〈…〉 an in the exercise of this duty of prayer 〈◊〉 faith and confidence in God but we have 〈◊〉 with one who is the hearer of prayer and 〈◊〉 is willing to give unto us all things that we 〈…〉 sire if we ask in faith for we must exe 〈…〉 faith not only upon his promises but like 〈…〉 upon that glorious and incommunicable 〈◊〉 bute of God that is given unto him Psal. 6 〈…〉 that he is the hearer of prayer want of 〈◊〉 maketh us come little speed and wee 〈◊〉 likewise that the want of this doth mak 〈…〉 live so little in expectation and wait wit 〈…〉 tience and hope at the posts of his door 〈◊〉 we receive a return Is it any wonder tha 〈…〉 prayers be as the beating of the air and the 〈◊〉 ring out of some empty words if we be not 〈◊〉 vinced in this that he is not like unto us 〈◊〉 is not like Baal who because of sleep or 〈◊〉 other businesse cannot give present aud 〈…〉 〈◊〉 our desires so that we need not be constrai 〈…〉 d to cut our selves with knives or to leap up 〈…〉 the Altar to provoke him to cause fire to 〈…〉 scend upon our Altar to burn our drowned 〈…〉 rifice he is able to give audience to us as 〈…〉 here were no other to imploy him Multi 〈…〉 des of supplications will be no interruption 〈…〉 o the audience of our desires he hath that 〈…〉 yal Prerogative and Eminent Excellency 〈…〉 ve all Judges of the earth that he can take 〈◊〉 many bills at once which is a demonstration 〈…〉 he omnipotency and infinite understanding 〈◊〉 knowledge of God if that word Matth. 21. 〈◊〉 22. were believed Whatsoever you ask in 〈…〉 er believing you shall receive it O! how 〈…〉 ld we study to have this necessary and sweet 〈…〉 panion of saith going alongst with us in all 〈◊〉 prayers and as James speaketh chap. 1. 6. 〈◊〉 that asketh let him ask in faith for he that 〈…〉 ereth and doubteth is as the Waves of the sea 〈◊〉 can receive nothing â—V A fourth sweet companion in the exer 〈…〉 of prayer is fervency Can we live under 〈◊〉 a woful delusion as to conceive that God 〈…〉 eth those suits and petitions which we do 〈…〉 cely hear our selves Can we have much 〈◊〉 in proposing our desires when we do it 〈…〉 h such a woful indifferency We have the 〈…〉 ple of that holy man David to commend 〈◊〉 unto you Psal. 39. 12. where we may 〈…〉 old a glorious gradation and climax for 〈…〉 he sayes hear my prayer and that not being 〈…〉 cient he doth ascend one step higher and 〈◊〉 Hold not thy peace at my â—ry that voice 〈…〉 g a little louder then the voice of prayer 〈…〉 yet again he ascendeth one step farther and saith Hold not thy peace at my tears These 〈…〉 lent cryes the tears of a Christian have m 〈…〉 Rhetorick and the loudest voice in heav 〈…〉 These sweet emanations and flowings ou 〈…〉 water from that precious fountain of a con 〈…〉 and broken spirit they do no doubt ascend hi 〈…〉 and have great power with him who is Alm 〈…〉 ty Jacob in a manner did hold that Angel 〈◊〉 wrestled with him with no other cord 〈◊〉 with the cord of supplications as is clear s 〈…〉 Hos. 12. 4. and in Gen. 32. 26. Did ever y 〈…〉 eyes behold such cords and bonds made of t 〈…〉 No doubt these are of a beautiful frame 〈◊〉 contexture and of infinite more value the 〈…〉 most precious and rare chains that the gre 〈…〉 Princes in the world doth wear as ornam 〈…〉 And truely the want of this doth proceed f 〈…〉 the want of the solide conviction of the a 〈…〉 lute necessity that we stand in of these this 〈◊〉 for as one siad well strong necessities 〈◊〉 strong desires And also it doth proceed s 〈…〉 the want of the consideration of these pre 〈…〉 excellencies that are to be had in these th 〈…〉 that we ask The eminency of a thing 〈◊〉 encrease the vigour of our pursuit after it 〈◊〉 maketh us with seeking of it mount up 〈◊〉 wings as Eagles over all these difficulties 〈…〉 ly as impediments in our way ought w 〈…〉 to be emulous of the practice of Ninive 〈…〉 whom this is recorded that they cryed mig 〈…〉 to God Jonah 3. 8. we think many Chris 〈…〉 of this generation because of their w 〈…〉 remisnesse and coldnesse of affection in p 〈…〉 sing their desires may be constrain 〈…〉 mourn over all their mournings and pray 〈…〉 all their prayers Now if a Christins heart be the Temple of 〈…〉 e holy Ghost O! how ought he to pray For 〈◊〉 is the diamond which the Apostle puts in 〈…〉 e upshot of all the graces of the Spirit Ephes. 〈◊〉 18. and after which he exhorteth a Christi 〈…〉 seriously to pursue Oh! I think it is a 〈…〉 ystery that we cannot well take up but these 〈…〉 at are most in the exercise of it can best re 〈…〉 lve it and take up its precious effects But â—elieve me I think it is one of the most dark â—ysteries
unto our selves when we cannot get the estimation of one that is eminent in parts and abilities which doth oftentimes provoke God to take that from us that we seem to have and to give to him that hath more so that he may have abundance One that hath this woful end himself as â—he end of all his devotions may likewise know it by this that seldom or never doth he go about that exercise of prayer from a principle of love or delight to walk with God but to attain the expressions of prayer rather then the grace and spirit of prayer hence it is when most part of Christians come abroad they do rather prove â—hemselves Orators then Christians the voice of words is more heard then the voice of the affections and these inexpressable sighs and groans of the spirit Ah! the real and spiritual exercise of that duty it is far gone into decay There is not â—ne amongst a thousand that doth study earnestly after it Think ye to pursue and win God â—y your fair blossoms and florishing Rhetorick gallantness and fineness of expressions Will not he who is infinite in understanding laugh it your folly Are ye to perswade a man Are ye not rather to perswade God Ye may likewise know it by this whether or not ye propose your selves as the last and ultimate end oâ— all your devotions and it is when ye have mosâ— enlargements and access unto God in your secret retirements and ye desire and covet tâ— have manyest spectators and auditors that s 〈…〉 they may passe that testimony on you that 〈◊〉 are men greatly beloved of God that doth receiv 〈…〉 such singular testimonies of his love and of hi 〈…〉 respects but wo be unto you that are such hy 〈…〉 pocrits who covet the greetings in the marketâ— and the uppermost rooms at feasts desiring to b 〈…〉 called of men Rabbi Verily ye shall have youâ— reward When he that is first shall be last a 〈…〉 he that is last shall be first When that proveâ—â— shall be taken up over you How art thou fallen from heaven O Lucifer son of the morning When satan by his tail shall draw glistering sta 〈…〉 down out of heaven towards the earth Anâ— we think this woful evil of proposing ouâ—selves as the end of our devotions doth not only obstruct this grace but likewise when wâ— attain to it in some measure it breaks it off It is certain that when a Christian hath mosâ— nearness with God and is in a manner lifted up to the third heavens then he doth receiveâ— great liberty of expressions winning to somâ— high and eminent conceptions of God and somâ— significant expressions of his own misery th 〈…〉 our pride causing us to reflect upon what w 〈…〉 have spoken do much quench our holy flam 〈…〉 of zeal and love we study to have expressions in our memory that we may express them when we come abroad rather then affection in the heart and this hath obstructed many Christians of precious enjoyments and doth prove this eminently to you that ye are more taken up with the expressions of your enjoyments then with the enjoyments themselves We confess there are some who are more rude and grosse in their carriage who go about this exercise of prayer that they may take advanâ—age to sin with more liberty and with sewer â—hallenges like that adulterous woman menâ—ioned in Prov. 7. 14 18. who after that she said she had peace offerings with her and that she had payed her vows she inferreth this That she would go and take her fill of loves and solace her self to the morning Your prayers O Atheists are alwayes an abomination in the sight of the Lord O how much more when ye bring them with such a wicked mind How will you hide your sins with such a covering O take heed to your spirits least ye deal treacherously with God There are many of us that prayes like Saints but we walk like devils Surely one that heard us pray might prophesie good things of us but in our life may finde their prophesies fail in the accomplishment There is a second impediment that obstructs 〈◊〉 Christians liberty in the exercise of prayer in his secret retirements which is that woful formality and indifferency of spirit that we use in the exercise of our secret prayers the most part of us are ignorant what it is to cry mightiâ—y to God when we are alone and to wrestle with him were it untill the dawning of the day â—ill he blesse us that so we may indeed be Princes with God that by these two hands we may lay â—old on him Faith and Love Love lays hold â—n the heart of Christ and Faith lays hold on his Word and by it detains him in his gallerieâ— I may speak this to the shame of many of yo 〈…〉 that it were your advvntage to be as seriou 〈…〉 speaking to God when ye are alone as ye a serious when ye are in company A Heath 〈…〉 did observe this and therefore did press it up 〈…〉 all to whom he wrote and they should be wa 〈…〉 of woful indifferency And we confess this wâ—ful indifferency of ours is but an involving o 〈…〉 selves in that curse Cursed be the man that h 〈…〉 in his flock a male and voweth and sacrificeth 〈◊〉 to the Lord a corrupt thing O what if preci 〈…〉 Christ should propose that unanswerable ch 〈…〉 lenge to many of us who are here Are the 〈◊〉 solations of God small to you Or is there any 〈…〉 cret thing with you that ye do so little p 〈…〉 sue after these things We confess our for 〈…〉 lity and woful indifferency doth much proce 〈…〉 either from the want of a solide impression 〈◊〉 a Deity before whom we pray or else from 〈◊〉 want of a spiritual conviction of the absol 〈…〉 necessity of these things that we pray for 〈◊〉 formalists whose constant practice is to be fo 〈…〉 mall by your formality ye make your bo 〈…〉 stronger upon your spirits and do wreath 〈◊〉 yoke of your transgressions round about yo 〈…〉 necks These impertinent rovings of spirit th 〈…〉 we have in the exercise of prayer doth 〈◊〉 doubt come from this fountain of woful s 〈…〉 mality that we have in it Fowls doth with 〈◊〉 berty descend upon the carcasses when we 〈◊〉 formal and it is only fervency that must dr 〈…〉 these away The third impediment that obstructs a Châ—â—stians liberty We are not much taken up 〈…〉 imploying of the holy Ghost that must help o 〈…〉 infirmities and must breath upon our withered â—pirits other ways such dead bones as we are cannot live Our bodily exercise profiteth little â—t is the spirit that quickneth as is clear Joh. 3. 5. And certainly except the North or South wind 〈◊〉 low our spices cannot flow out and except the Angel move the waters we cannot step in and be â—ealed O but that word is a mystery to our practice which is in
〈◊〉 upon your hearts which ye hoped et 〈…〉 could not loose nor dissolve I wonder 〈◊〉 this is not a question which we do not 〈◊〉 debate How such undervaluers of commu 〈…〉 and fellowship with God here below 〈◊〉 can live many dayes without seeing the S 〈…〉 Starrs without beholding of him can 〈◊〉 with such woful contentment O! can 〈…〉 a delusion overtake you as this that ye 〈…〉 ign as Kings without Christ and be rich and 〈…〉 ll without his fulnesse It were no doubt 〈…〉 e special advantage of a Christian to be retir 〈…〉 g from all things that are here below and to 〈◊〉 enclosing himself in a sconce in a blessed and 〈…〉 vine contemplation of that invisible Majesty 〈…〉 d to have our souls united to him by a three 〈…〉 ld cord which is not easily broken But now to come to the words the next 〈…〉 ing which we intend to speak from them is 〈◊〉 know what is the most compendious way to 〈…〉 ep your souls in life and to have them flou 〈…〉 hing as a watered garden in the exercise of 〈…〉 ayer we shall say these four things unto 〈◊〉 First be much in the exercise of the grace 〈◊〉 fear when ye go to pray that ye may have 〈…〉 gh and reverent apprehensions of that glori 〈…〉 s and terrible Majesty before whom ye pray 〈…〉 ere is a precious promise for this in Isa. 60. 5. 〈…〉 ou shalt fear and be enlarged c. O! but our 〈…〉 heism and our having that inscription en 〈…〉 en on all our devotion worshipping of an un 〈…〉 own God maketh us to have so little access to him and taste so little of that sweetness 〈◊〉 causeth the lips of those that are asleep to 〈…〉 ak How oftentimes go ye to prayer and 〈◊〉 no more in the exercise of fear then if ye 〈…〉 re to speak to one that is below you Those 〈…〉 ified spirits that are now about his Throne with what holy reverence and fear do they 〈…〉 re him And if it be the practice of the 〈…〉 her House why ought it not then to he the 〈…〉 ctice of this Lower-house Secondly if ye would attain to enlargement 〈…〉 he exercise of prayer ye would be much in paying those vowes that ye have made to 〈◊〉 when ye were enlarged I am perswaded this that our making inquiry after vow and our deferring to pay them saying in 〈◊〉 practice before the Angel It was an erroâ— doth no doubt obstruct our access and lib 〈…〉 to God these two are conjoyned toget 〈…〉 paying of vowes and access to God Job 22. Thou shalt make thy prayer unto him and he 〈◊〉 hear thee which is access and thou shaltâ— thy vowes Are there not many of us that crees many things with our selves that are 〈◊〉 established by God O! when shall our 〈◊〉 lutions and our practices be of like equall 〈…〉 tent There is a third thing we would give yo 〈…〉 a compendious way to attain to the exercise prayer and enlargements in it be much in 〈◊〉 exercise of fervency Ah! when we go 〈◊〉 prayer under bonds and straitnings we taâ—â— berty to our selves to abreviate and cut 〈◊〉 our prayers O! do we know what a bl 〈…〉 practice this is to wrestle with God were i 〈…〉 til the dawning of the day and not to let hi 〈…〉 till he blesse us What was it that made way Jacobs enlargements Was it not his seri 〈…〉 nesse and fervency And these two are of times conjoyned in the Psalm I cryed 〈◊〉 heard me the one importing his fervency the other his access Our prayers for the 〈◊〉 part dies before they win up to heaven 〈◊〉 proceed with so little zeal and fervency 〈◊〉 us This was the saying of a holy Man th 〈…〉 never went from God without God th 〈…〉 where he left him he knew where to find 〈◊〉 again It is a saying that many of us doth nâ— such as endeavor to attain to Alace we may 〈◊〉 that sin of neutrality and indifferncy in 〈…〉 yer hath slain its ten thousands of enjoy 〈…〉 nts when other sins in prayer hath but in their thousands There is a fourth thing which we shall speak to as the most compendious way to attain 〈…〉 argement in the exercise of prayer and it is 〈…〉 s. Ye would be under a deep and divine im 〈…〉 ession of these things that ye are to speak of 〈◊〉 to God in the exercise of prayer either to 〈…〉 ve your spirits under an impression of sorrow under an impression of joy In a manner a 〈…〉 ristian ought to speak his prayer to his own 〈…〉 rt before he speak it to God and if we spoke more nor what our hearts doth endite our 〈…〉 yers would not be long and we should eshew 〈…〉 se vain and needless repetitions that we use 〈…〉 he exercise of that duty of prayer O! but 〈◊〉 are exceeding rash with our mouth and 〈…〉 ty with our spirits in uttering things before 〈…〉 d. Almost we never go to prayer but if we 〈…〉 d so much grace as to reflect upon it we 〈…〉 ght be convinced of this that we have utte 〈…〉 things that have not been fit to be uttered God as when ye speak of your burdens and 〈…〉 sses which ye never did seriously premedi 〈…〉 upon and likewise speak of these things â—our joy in which ye did never rejoyce O! 〈…〉 eive ye him to be altogether such an one â—our self that such a wofull cursed practice delusion as this should overtake you If a 〈…〉 istian would study before he go to prayer 〈…〉 mprint and engrave his desires and petitions 〈…〉 n his heart he might have more liberty and 〈…〉 sse in the proposing of them unto God Now that wherewith we shall shut up 〈◊〉 discourse upon this noble grace and duty prayer shall be this To speak a little unto 〈◊〉 answers and returns of prayer And the first thing which we shall speak up this subject is What can be the reason that 〈◊〉 Christians in these dayes are so little expect 〈…〉 and waiting for the return and answer of t 〈…〉 prayers For do we not oftentimes pray 〈◊〉 yet doth not know what it is to wait for answer and return to these prayers of o 〈…〉 This exercise which is so much undervalued us the want of it doth no doubt prove 〈◊〉 marvelous decay that is in the work of C 〈…〉 stians graces And we conceive that the 〈◊〉 waiting for the return and answer to pray doth proceed from the want of the solide 〈◊〉 and of the absolute necessity that we st 〈…〉 of these things that we pray to God for 〈◊〉 strong necessities makes strong desires and nest expectations but we may say that necessities dies with our petitions we sh 〈…〉 be more in waiting for and expecting the turns of our prayers There is this likewise that is the reasoâ— that wofull practice We have not a lively deep impression
of the burthen of these th 〈…〉 which we would have removed by God when one is praying for the removing of 〈…〉 lusts and some pregnant and predominate 〈◊〉 and yet never cares whether it be remove not and the reason of this which makâ— wait for and expect so little the answer a 〈…〉 turn of our prayers is because we are not g 〈…〉 ing under that yoke and burden as tho 〈…〉 were unsupportable but we walk lightly 〈◊〉 that yoke and heavy burden and therefore 〈…〉 e wait not for the answer of our prayers We 〈…〉 ok upon our chains and fetters of iniquity as 〈…〉 ough they were chains of gold and fetters of 〈…〉 ver and so it is no wonder that we are not â—uch in the expectation and waiting for our 〈◊〉 of prayer and to have these chains and 〈…〉 s removed from off us And there is this likewise which is the occa 〈…〉 n of our little waiting for an answer to our 〈…〉 ayers We have not a right apprehension 〈…〉 d uptaking of the preciousnesse and excellen 〈…〉 of those things that we seek from God we 〈◊〉 not know and understand what advantage 〈…〉 ould flow to us from the having of these 〈…〉 ings that we seek and what marvelous disad 〈…〉 ntage shall flow to us from the want of them 〈◊〉 but the people of this present generation 〈…〉 erein we now live have put a low rate upon 〈◊〉 things of Religion which are of their ever 〈…〉 ing and soul-concernment even those things 〈◊〉 were accounted most precious and excel 〈…〉 by all these that have gone before us and 〈…〉 ve taken up their possessions eternal â—bâ—dâ— that blessed land which is above There is 〈…〉 s one thing which we do undervalue and set nought and that is our communion and fel 〈…〉 ship with God We are indifferent in the 〈…〉 ving of iâ— and cares not whether we have it not which maketh us not earnestly to press 〈…〉 er the pursuing of it O Christians be per 〈…〉 ded of it that there are these three disad 〈…〉 ntages that followeth unto a Christian that not much in waiting for the answer and re 〈…〉 n of his prayer after he hath prayed The first disadvantage is this it is a compendious way to win to formality in the duty prayer I will not say that one which do th 〈…〉 alwayes wait for an answer to his prayer t 〈…〉 he cannot pray in spirit and in sincerity 〈◊〉 fervency but I need not be afraid to say th 〈…〉 that he which is not much in the exercise waiting for a return and answer to his pray 〈…〉 he prayes little to purposâ— and it may be 〈◊〉 monstrated and clearly shown by this reas 〈…〉 Can ye be serious in the accomplishment of 〈◊〉 means if ye do not propose some end and 〈◊〉 sign before your eyes why ye do so No 〈…〉 what is the end and scope that ye propose 〈◊〉 fore your selves in your going about the exeâ—cise of that duty of prayer I confesse 〈◊〉 ought to go about it not only as a help 〈◊〉 mean to remove our evils and to obtain 〈◊〉 advantages but likewise we ought to go ab 〈…〉 it as a duty encumbent to us but if we go 〈◊〉 about the exercise of prayer under both th 〈…〉 considerations and except we wait for the 〈…〉 turn and answer certainly we pray not ar 〈…〉 There is a second disadvantage which a Châ—â—stian hath that doth not wait for the answer 〈…〉 return of his prayer he looseth many sweet 〈◊〉 periences of the love and good will of God 〈◊〉 wards him It is no wonder that many of 〈◊〉 doth not receive much from God the rea 〈…〉 of it is because we are not expecting and w 〈…〉 ing for much from him I will not say bu 〈…〉 Christian that is not much in the execise waiting may sometimes obtain the answer 〈◊〉 return of his prayer but we may say th 〈…〉 things to such persons If your prayers be 〈…〉 swered and ye have not waited for the re 〈…〉 and answer of them surely ye lose much sw 〈…〉 〈…〉 esse and preciousnesse of the answer of your â—rayers There is this likewise which we would â—ay to such persons as these If a Christians â—rayer be answered when he doth not wait for â—he answer of it then the Christian cannot so 〈…〉 esolutely build his faith upon such an experience to believe that God again will answer his â—rayers as if he had been waiting upon a return There is this third disadvantage that follows 〈◊〉 Christian who is not much in the exercise of waiting for the return and answer to his prayer He cannot continue long in a praying frame 〈◊〉 conceive that the most fit and compendious way for a Christian to keep his spirit in a holy 〈…〉 d divine correspondance with God is to have 〈◊〉 alwayes in a holy and fit capacity to converse with God this is a way to be much in the exâ—rcise of waiting for the return and answer of â—rayer It is a sweet exercise to be expecting â—nd waiting till the vision shall speak to you Now are there not many here who if ye â—ere posed with this question When were ye â—ut to the serious exercise of waiting for the â—eturn and answer of your prayers after ye have â—rayed I am perswaded of it ye should find 〈◊〉 difficulty to fall upon the number of the 〈…〉 yes wherein ye were taken up in this exerâ—â—se I think that which doth so plainly demon 〈…〉 ate that wofull formality and dreadfull inâ—â—fferency that is amongst us in going about 〈◊〉 exercise of this duty of prayer is this We 〈◊〉 not wait for the answers and returns of our â—â—ayers from God O Christians are ye so 〈…〉 fectly compleat or have ye already attained 〈◊〉 the full stature of one in Christ that ye do â—â—t wait for the answers and returns of your prayers that so ye may receive more from God And I would say this to these Atheists a 〈…〉 strangers to God who never knew what it w 〈…〉 to wait for an answer and return to their prâ—â—ers and are there not many such here who their consciences were now posed when th 〈…〉 did wait for a return to their prayers th 〈…〉 might if they speak the truth say that th 〈…〉 did never wait for an answer to their praye 〈…〉 I say to such that they did never p 〈…〉 aright Now the second thing which we shall sp 〈…〉 upon the returns and answers of prayer 〈◊〉 How a Christian may come to the distinct knâ—â—ledge of this that his prayers are heard and 〈◊〉 swered A thing indeed wee confesse t 〈…〉 many of us are not much taken up with we 〈…〉 being in the exercise to know such a thing And first there is a difference betwixt 〈◊〉 hearing of prayer and of getting a return 〈◊〉 answer to prayer God in the depth of his 〈…〉 searchable wisdom may
ye know what occasions to prayes They are even Gods call inviting you to 〈◊〉 about that duty and if ye slight that occa 〈…〉 the call of God is slighted by you There is this fourth deceit of the heart 〈◊〉 man which wee would presse you to study 〈◊〉 eschew and it is the heart of man studies by all means to extenuate sin and make it se 〈…〉 little when it is so this is one of the great deceits of the heart according to that of S 〈…〉 mons So is the man that deceiveth his neighbour and he will add that as an excuse was I not 〈◊〉 sport I will tell you three great faults which are incident to Christians First there are some that look upon their perfections through 〈◊〉 multiplying glasse their perfections appear to be more than they are the Church of La 〈…〉 was guilty of this fault supposing her self to have attained to much perfection and to a grea◠length in duties when indeed she had attained to nothing Secondly There is some they look upon their sins through an extenuating glasse they are like the unjust Steward wh 〈…〉 they owe an hundreth Talents they go and write down fifty Thirdly These iniquities which they are convinced of and are forced to charge upon themselves they study to extenuate them and saith Is it not a little one and so they desire it may be spared The last deceit of the heart is the heart doth oftentimes preach peace when there is no peace from God I am perswaded of this let all the persons that are within these doors be asked o 〈…〉 that question whether or not they have faith in God or peace with God I suppose there are not many but their hearts would say they have peace with God O that is a damnable deceit of the heart that oftentimes it preaches peace to a man or a woman when there is no peace to them from God I shall only to make this deceit appear more lively in its native colours say this of it 1. That is a most mysterious and strong deceit of the heart that will so speak peace to a man sometimes the word will speak war to a man and yet his heart will speak peace to him And O is not that a mysterious deceit that I suppose if an Angel from Heaven would preach that doctrine to you that there is no peace betwixt God and you many of your hearts would for all that preach and speak peace to your selves And 2. This makes it a most mysterious deceit that sometimes your consciences doth declare and preach to you that you are not at peace with God yet over the belly of that assertion your hearts will preach peace to you 3. This makes it a most mysterious deceit that notwithstanding your lives and conversations that they testifie to your selves and others that you are at enmity with God yet your hearts will preach peace to you Now the second thing that we would say to you from this viz. That a Christian should keep his heart from the deceivings of his own heart and it is this ye would mainly guard this ye would mainly guard against discouragments this our blessed Lord Jesus presses John 14 1. Let not your hearts be troubled c. And it is clear this is dehorted Phil. 4. 6. Be carefull for nothing c. and in Psal. 42. 5. David doth as it were expostulat with his own so 〈…〉 for being discouraged and cast down Now 〈◊〉 speaking to this that a Christian should gu 〈…〉 against discouragement I shall speak unto 〈◊〉 things and the first shall be to the rise of discouragement and from whence it doth spring And secondly I shall speak to some considerations to presse this upon you that yee woul◠keep your selves from discouragement And first we conceive that discourageme 〈…〉 it arises from this when a Christian hath 〈◊〉 visible victory over his idols then his discouragement comes apace upon him A Christian after long wrestling with his idols lusts and corruptions and hath little victory over them he is prone and ready to draw that sad conclusion there is no hope but that once he shall fall 〈◊〉 the hand of some of his idols The second Rise of discouragement is fro 〈…〉 Christs withdrawing of the sensible manifestations of his love and of his presence Psal. 30. 〈◊〉 Thou didst hide thy face and I was troubled And it is clear in the practice of the Disciples the withdrawing of Christs bodily presence it male sorrow to fill their hearts I confesse there are not many which are sick of the disease of discouragement under absence with Christ but however it hath been the reason of his ow 〈…〉 discouragement when Christ for many dayes had absented himself from them Thirdly This is the rise of discouragement when a Christian hath no return of his prayers Lam. 3. 8. compared with vers 18. wherein vers 8. he cryes out When I cry and shout he shutteth out my prayer and vers 18. he drawe 〈…〉 that sad conclusion My hope and my strength is perished from the Lord. The not getting returns 〈…〉 f prayer hath been an occasion of much dispu 〈…〉 ng the good will of God and a foundation of 〈…〉 uch discouragement to his own people Fourthly This is the rise of discouragment when a Christian doth interpret the sad and af 〈…〉 cting dispensations of God and he conceives 〈…〉 at there is nothing but wrath speaking to 〈…〉 im therein then he falleth into a great sit of discouragement as in Lam. 3. 17. compared with vers 18. where the rise of his discouragment was the mis-interpreting of the sad dispensations of God Fifthly This is the rise of a Christians discouragement When he is made to possesse the 〈…〉 iquities of his youth and all the terrors of God 〈…〉 emeth to be called as in a solemn Assembly round about him O then he taketh on a great sit of discouragement Now to that which secondly we shall speak 〈…〉 o is to propose some considerations unto you 〈…〉 o guard against discouragement The first shall be this These that have a heare 〈…〉 hat is under the spirit of bondage and discouragement they cannot pray as they ought discouragement makes prayer a most unpleasant duty as is clear Psal. 77. I am so troubled that I cannot speak Discouragement as it were hinders and obstructs the exercise of prayer Secondly Discouragement doth exceedingly interrupt the exercise of faith as in Psal. 42. 5. Why art thou cast down O my soul and why art 〈…〉 ou discouraged within me trust in God for I shall yet praise him for the health of his countenance The Psalmist as it were speaks a difference if not an opposition betwixt disquiering and faith If you would not interrupt the lively acting of Faith ye would study to guard against discouragement that ye do not sit down and draw desperate conclusions against your selves I know ye may call a Christian Marah now because