But he that searcheth the reines Revel 3.23 Jer. 12.2 Psal 36.4 Pro. 4.16 knowes full well that He is far from their reines who can break their sleep to devise mischiefe on their beds and sleep not unlesse they cause some to fall So vehement are their desires unto evill that the day is not long enough to practise it the night must likewise be taken up in following it And yet they can find no time to seek unto God by Prayer for pardon whole nights they can spare to sport to gaine to revell and yet not one houre nor halfe a quarter of an houre of the Night to beg pardon for their Daye 's transgressions That Italian was conceited we may imagine who writ a supplication to Candlelight desiring it to disclose unto him the secrets of its Kingdome Surely the Sun that eye of Heaven doth not see so much wickednesse and villany as is committed by Candlelight It would be a long Assize only to take her Confession and Inditement It can tell of dores open at the dead time of night to let in the Adulterer and let out the Drunkard It can discover a world of Unthrifts revelling and ryoting Carding and Dicing swilling and swearing till mony and wit were both together spent How happy were it for such if the least inch of Candle were able to witnesse for them of one poore piece of an houre spent in praying reading and such pious devotions which if it could do it would do more I beleeve then the Sun in the Firmament can for that never saw it But let such remember that Gods eye is on them at Midnight he looks on when it may be we had rather He looked off If we see him thus as standing by us looking on us it would be a happy interview How doth he that is come abroad at Midnight to do a mischiefe sneak away when he spyes the watch and what a damp would it necessarily cast upon a Sinner to behold God that shall be his Judge beholding him at that time of night committing sin Oh take heed lest he spye thee up and working wickednesse at that time of night when thou shouldest be in bed or being stolen to bed find thee fast without asking him blessing or committing thy self to his gratious protection and keeping Both these are alike dangerous Use 2 But this is comfortable to the godly that God is a Friend at Midnight that they have such and so great a God to whom they may at all times resort even at the deadest time of all the Night The Persian Kings held it a piece of their silly glory to deny an easie accesse of their greatest subjects It was death for any to sollicite them uncalled Esther her self was affraid to do it Esther 4.11 but the Gates of Heaven alwayes stand open to Faithfull Prayer And Gods scepter is continually held forth to all and we may safely approach to the Throne it self where the King sits and at what time we will by day or night have audience in the Court of Heaven We cannot rise up so early but God is awake before us and ready to attend us nor lye down so late but he is up later then we He is up early to refresh his Servants Psal 90.14 Hos 6.3 and to destroy his enemies Psal 90.14 Hos 6.3 Exod. 14.24 Pro. 8.17 Psal 119.147 148. Psal 8. Psal 19. Exod. 14.24 and he would have us early up to observe his going forth in the passages of his providence towards us Pro. 8.17 David prevented the Night-Watches and the dawning of the Day as he saith Psal 119.147 148. late at night and early in the mouring he gave himself to Prayer and Meditation he had his Night Meditations Psal 8. and his Day Meditations Psal 19. and was at the one by Sun-rising observing his comming out like a Bridegroome and at the other late in the evening when the Moon was up and the Starrs gloriously appearing And elsewhere he tells us that he would be so early at his Prayers as that he would prevent the Lord Psal 88.13 Psal 88.13 In the morning saith he shall my prayer prevent thee A very high expression as if David could be at his prayers before God were awake or went abroad but that is not his meaning it seemes to be this rather that he would be with God before any Crosse or Affliction befell him or any blessing met him Weeping may endure for a night but joy cometh in the morning as he saith Psal 30.5 he doth not say Weeping must endure for a Night Psal 30.5 there was no necessity for that but it may endure for a Night but if weeping do endure all the Night till the day break yet then it comes certainly and infallibly but Davids Prayers his Midnight Prayers shall be with God and prevent that joy before that blessing befalls him And in this sense David may be understood when he speaks of his early preventing of God by his Prayers See then that we make a right use of this our Priviledge and come to the Throne of grace early and late Hath any evill any Affliction betided thee over Night thou wentest to bed with thine eyes full of teares thou slumberest but canst not sleep thou sleepest yet canst take no rest at Midnight thou awakest thy Spirit is perplexed within thee why now embrace God in thine armes by religious thoughts and holy Meditations put up thy Prayer to the God of thy Life Psal 42.8 so in the Night his Songs shall be with thee He may wipe away all teares from thine eyes at Midnight and put Songs of prayse and thanksgiving into thy mouth at Midnight if thou pray unto him and call upon him at Midnight Therefore try him that way But if that do not happen yet the Lord will command saith David his Loving kindnesse in the day-time that shall not faile to follow in the morning when the day breakes and so thy Night Prayers shall prevent the morning Watches Quest 1 There is a Question or two would be resolved concerning the point delivered before I dismisse it First it may be questioned whether it be not more seasonable to come to God by Prayer in the Day-time than in the Night it being a time of sleep and drowsinesse As God hath sanctified all Places for Prayer Resp John 4.21 1 Tim. 2.8 Ephes 6.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 4.21 1 Tim. 2.8 so hath he all Times yet the duty being Affirmative we are not tyed to All but to the season only Pray always saith the Apostle Ephes 6.18 that is in every season as it is word for word in the Originall When you have an occasion or opportunity to pray then lay hold on it be it in the day or in the night morning or evening for every part of time is included none excluded so it be seasonable Now Prayer may be considered as it is more solemne or more sudden Solemne Prayer is that which
we compose our selves unto in a more solemne manner And it is either Publique or Private Publique is that which is made in a publique place and in the Congregation Isay 56.7 Neh. 8.6 Joel 2.16 17. There must be a publique place and a publique meeting to make publique Prayer Isay 56.7 Neh. 8.6 Joel 2.16 17. And a Publique Time is most sutable for publique Prayer So there were times limited under the new Testament for this duty The third houre the sixth and the ninth were their ordinary houres which are our nine twelve and three in the afternoon Acts. 2.15 and 3.1 10.9 Acts. 2.15 Acts. 3.1 Acts. 10.9 Private Prayer is that which is more privately made in some private place or house and that either by some few together as the Master with his houshould or Family Acts 10.30 Math. 6.6 Acts. 10.9 Acts. 10.30 or more Secret by one alone as Math. 6.6 Acts. 10.9 Concerning Domesticall Prayer it must be daily performed as may be gathered from that before delivered by our blessed Saviour in this Chapter Luk. 11 3. And morning Luke 11.3 and evening are the most seasonable and fitting times of every day for the performance of that religious Duty Exod. 29.38 and 30.7 8. Numb 18.4 For that morning and evening God did appoint of old for his service and required morning and evening sacrifice And we have the example of Gods Saints to warrant it Psal 5.3 Psal 5.3 Psal 141. 2. Psal 92.2 There David was at his morning Prayer and Psal 141.2 there he was at evening Prayer And Psal 92.2 both are joyned In the morning it is seasonable to call upon God for that our Spirits are then most fresh and apt to any undertaking as is implyed Job 11.17 Pro. 3.9 Exod. 34.19 Job 11.17 and for that God expects the first Fruits Pro. 3.9 Exod. 34.19 the first that opened the matrix was to be the Lord's So should the first glance of the eye so soon as it is opened be lifted up to Heaven c. And in the Evening it is seasonable to call upon God for that men are then usually freest from distractions occasioned by their worldly businesse and employments Provided that evening Prayer be not too late deferred so that the Famiâ—y become sleepie and sluggish in the performance of that Duty which is a great fault in many who yet make some Conscience of the performance of it Death Mr. Thomas Fuller his med on all kinds of Prayers med 9. saith a very abâ—e Divine is compared to sleepe well then may our Night Prayers be reâ—embled to the making of our Will As we are carefull not to â—ye intestate so should we be carefull not to deferr the making of our Wills till we are not compos mentis till the Lethargie of drowsiness ceaze up us but being in perfect memory bequeath our souls to God But however sleepe Fel ham Resolves Cent. 2. Resol 67. be the Image and shadow of death saith another yet a man at rest in his Chamber is like a sheep impenn'd in the fold subject only to the unavoidable and more immediate hand of God whereas in the day when he roves abroad in open and wide pastures he is then exposed to more unthought-of accidents that contingently and casually occur in the way so that albeit Prayer morning and evening should be the godly mans Keyes to unlock Clavis diei sera noctis and open for him the blessings to be enjoyed in the day time and to lock and shut up the discomforts and dangers of the night season so that the Sun shall not smite by day Psal 91. Mr. Tho. Paget his demonst â—f familie duâ—ies Propos 22. nor the Moone by nâ—ght as speaks a third neither of which may be omitted yet it is held to be more needfull in the morning for the Reasons before rendered then when our bodyes do take their repose As for secret Prayer performed by one alone in the Closet or any other secret place no matter where so we be free from distractions in which respect the night is very seasonable then the soul may draw neere to God in a more familiar manner for that darknesse shutting the outward senses and no noyse annoying them the inward are more free and fitted for meditation Hereto tends that of Chrysostome Alwayes saith he endeavour to pray both in the day time â—mys in Gen. Hom. 30. an in the night and rather in the Night for that no body then is troublesome unto us Then have we a great tranquillity of our thoughts when our businesses are not troublesome when there is none that can hinder us from having free accesse to God when our mind knitting it self together is able dilligently to make reference of all to the Physitian of our souls In this respect David wills us to commune with our hearts upon our beds Psal 4.4 and be still Psal 4.4 No way countenancing thereby that lazie practise of many who deferr this Night Prayer till they are a-bed and then fall asleep before they have halfe done and say they know not what for we must mind well what we do and with a modest quietnesse of mind call our wayes to an aâ—count And entertaine our waking if at Midnight with Godly thoughts and meditations Besides this solemne Prayer both publique and private there is sudden and occasionall Prayer when upon some sudden and unexpected accidents Neh. 2.4 Ruth 2.4.20 Judg. 6.12 the heart is instantly lifted up to God as Nehem. 2.4 Ruth 2.4.20 Judg. 6.12 such Prayers are called Ejaculations of the heart and argue an holy familiarity with God manifest an heavenly mind These come not under Rule bind not men to any bodily observance take not up any roome in the soul are to be used as salt with every bit of meat we eate They hinder us not from following any work of our calling and are saith one as little Pinnces Fuller med which may freely and safely come to the shoare when greater Ships cannot come neere for the sands when we are Time-bound Place-bound or Person bound so that we cannot compose our selves to make a large solemne Prayer this is the right instant for these short ejaculations yet these kind of Prayers must be so used as that set and solemne Prayers may not be neglected Quest 2 What shall we think of Popish Night-Vigils seeing Midnight-Prayers are commendable and at some times seasonable Surely this that they are superstitious Resp Vid. Rhem. Annot in Acts 10. Sect. 6. Bellar. de bon oper lib. 1. c. 21. and not worthy of the time that is spent in Confutation Three Vigils they make one at the beginning of the Night another at Midnight the last at the closing up of the Night and appearing of the day But they faile for first they place Religion in observing of these houres and seasons a Religious observation of one houre more then another is to be
Necessityes of our Brethren should be regarded page 336 The Necessityes of others should move us page 185 Night what it signifies page 126 Night-Vigils what to think of them page 133 Nigardlinesse becomes not a Friend's Table page 170 Number of three do oft-times teach the mystery of the Trinity page 171 O. OPportunity to be made good use of page 253 Want of an Opportunity is often pretended for the neglect of duty page 249 The first Opportunity offered of doing good to be laid hold on page 256 The danger of neglecting Opportunity page 253 Oppressors resembled to the Palmer-Wormes page 91 P. PArables whereunto resembled page 6 Patience the way of Peace page 285 Pawnes or Pledges may be taken and of whom and when page 150 Peace of the Church to be sought page 283 We are called to Peace page 287 The meanes of restoring the Churches Peace page 284 Pray for the Churches Peace page 286 Much good followes the Churches Peace page 287 Persecutors hinder the Churches peace page 277 Gods Judgements on Persecutors page 260 Petitions to be practised as well as prayed page 415 Poore of two sorts page 77 The Godly Poore in better case then the worldly rich page 80 None so Poore but some are poorer page 85 The rich proved by the Poore mans poverty page 74 The Poore should be made our Friends page 52 The Poore may make Friends to themselves page 53 Poverty workes to humility page 74 Politicians not too farr to be trusted page 47 Power of God distinguished page 295 It is dangerous to tempt God concerning his Power page 298 Prayer what it is page 395 Many wayes we may addresse our selves unto it page 372 Saints not to be prayed unto page 220 How God is to be conceived of in Prayer page 373. 385 In all our Prayers see a fullnesse in God of those things we crave page 221 Prayer to be put up in Christs name page 222 The Spirit of Prayer pray for page 383 Prayer to be prefaced with such Attributes of God as may best strengthen Faith page 138 True Prayer is the Prayer of Faith page 307 All must pray page 369 The wicked stand charged with the duty page 370 They may be encouraged thereto page 371 Children should be taught to Pray page 369 Others are to be Prayed for page 201 We may be too private in Prayer page 203 Praying Friends are best Friends page 204 A wicked man cannot Pray well nor one that can Pray well live wickedly page 384 The Heads of Prayer what they are page 381 The Lords Prayer to be used page 2 Set Prayer is lawfull page 1. 387 Publique Prayer what page 130 Private Prayer what page 131 All times and places are sanctifyed for Prayer page 130 What times most seasonable for Prayer page 131 The Morning is necessary and the Night seasonable page 132 Prayer prevents God page 129 Errour in the matter frustrates Prayer page 374 We are to be furnished with matter for Prayer and whence page 380 Care must be had of the manner of Praying page 374 The heart may not be rash in Praying page 374 Sudden Praying without meditation not commendable page 379 We must be frequent in Prayer page 358 And fervent in Prayer page 358 And earnest for small things as well as great page 363 Formality in Prayer hatefull page 368 Lukewarme Prayer God respects as he doth Lukewarme Persons page 359 To Pray Prayer is more then to say Prayer page 378 We must Watch and Pray page 383 And Persevere in Prayer page 359 And do Prayer as well as pray Prayer page 430 The Power of Faithfull Prayer page 434 It is after a short Omnipotent page 404. 433 It commands God and how page 398 It lets us into Gods treasury page 404 It quickens all Ordinances page 402 It is the holy Anchor page 436 Prayers are our Ambassadours page 360 They are the Cannon that God chargeth and dischargeth on himself page 360 It is a scourge to the Devil page 435 The Gates of Heaven stand open to it page 129 It is the best remedy and to be preferr'd page 119 God is ready to heare our Prayers page 224 God Answers our Prayers many wayes page 230 He may be silent to our Prayers and long delay us page 224 Why God delayes long before he answers See before Delay page 225 How God heareth the Prayers of wicked men and why page 229 Reasons why Prayer is not ever heard page 405 Many lets that hinders Prayer both from within us and from without us page 376 Our Hearts never more fugitive then in Prayer page 376 â—he Devil is most busie when we go about that Duty page 376 Worldly distractions interrupt our Prayers page 377 â—n stops the passage of our Prayers page 382 â—e must be sensible of the want of what we Pray for page 391 A three-fold want we must be sensible of in Prayer page 392 Words are requisite in Prayer page 390 Yet the voyce not absolutely necessary page 387 The Godly sometimes want words in Prayer and whence that is page 386 God heares broken Prayers page 387 What must be done when words are wanting page 387 Wandering thoughts in Prayer of two sorts page 387 Wandering thoughts in Prayer to be prevented page 388 In short Prayers our thoughts are less apt to wander then in long page 389 Some thoughts of wordly things may lawfully be admitted in Prayer page 383 Those Prayers are not alwayes best pleasing unto God wherein we best please our selves page 388 No other duty requires more strong abilityes then Prayer page 375 No discouragement should keep us from that duty page 304 308 Feare of man should not cause us to neglect it page 367 None dispensed with for omission of it page 371 God layes out our Prayers for our best advantage page 347 Praise must be added to Petitions page 410 Preaching the best method in it page 10 How a Minister is to Preach himself page 11 Pride the mother of Heresie page 285 Promises of two sorts page 438.440 Evangelicall Promises conditionall page 437 Yet free and how ibid. Some Promises Absolute page 438 Promises concerning temporal things how made and to be understood page 76.440 Promises concerning spirituall blessings how made unto us page 441 How to entertaine the Promises page 442 Prayer must be grounded on a promise page 222 Q. QUare why is a dangerous monosyllable page 297 Some Questions Christ answered not page 310 All Questions about substantialls are to be decided by the Scriptures page 311 Never did any prove good Schollar that was not a Questionist page 311 R. REason there is for all that God wills page 297 Reformation must begin at home page 22 Remedy may be had in all distresses page 120 Repetitions warrantable page 442 Repetitions what they note page 443 Repetitions should not be greivous to a Hearer page 444 Repetitions tedious to be avoyded page 444 Reprooff of sin like fishing for the Whale page 209 Requests to
seek themselves and not the good one of another Self is the Bias in all our actions as Lucullus somtimes told his guests who being bountifully entertained by him wondering and admiring at the magnificent cost that he was at for their sakes as they said he replyed Somthing my Guests is for your sakes but the greatest part is for Lucullus his own sake But this is far from Loving truly Plut. Apoth true Love is a free Affection not a trade nor traffique for Lucre's sake It will not stand forecasting with it self as did those in Job what shall I get Job 21.16 or gain by this It counts it gaine sufficient if it can do the beloved party any service As for such selfe-Lovers if they take paines to read 2 Tim. 3.2 they shall find themselves to begin that Black Bedrole 2 Tim. 3.2 Use 2 And from this that hath been delivered let us be stirred up to manifest the Truth and soundnesse of our Love both to God and Man Probatio amoris exhibitio operis saith Gregory It is deeds and not words that must manifest our Love True Love is the Daughter of Faith and as Iudah said in another case of Iacob and Benjamin Gen. 44.30 Gal. 5 6.13 his Life is bound up in the Childs Life So may we say in this case The Mother is lively and working and communicates with her Daughter of her livelinesse working by her Faith is like that thirsty houswife we read of Pro. 31.19 Her own hands are to the spindle Pro. 31.19 they hold the distaffe she twists and spins a web to cloath the naked Soul And all the while she is at work she eyes her Daughter sets her to labour and suffers her not to eate the bread of idlenesse but causeth her to embroider with her needle her Tent which is holinesse and sends her forth with the garment which she hath wrought imploying her about works of mercy Whilst Faith keeps within to defend the Conscience Love walks abroad to succour the needy whist Faith like the Mason holds the Ladder with the one hand Love with the other serves Hence it is that Love and Labour are joyned together 1 Thes 1.3 Heb. 6.10 1 Thes 1.3 Heb. 6.10 she is no Lazie Daughter of so painfull and laborious a Mother Some have resembled Love to the Plant of Paradife having the knowledge of God for the Root Faith in Christ for the stock The Love of God and our Neighbour for the maine boughes and branches Good meanings desires and purposes for the budds and blossomes The leaves are good speeches and the Fruits are good works Oh! that the house of God did flourish with such Trees Such shall grow green for ever and their fruit shall never wither Be thou a Branch of this Tree Do all the good thou canst for thy Christian Friend Ride for him run for him visit him in health and sicknesse if he be hungry feed him if naked cloath him let thy Love be a substantive felt heard and understood and be content to abate of thine own ease and rest to do thy Brother any office or service of Love much more to serve and seek the Publique good of Church and State But I shall no further at this time carry this Doctrine arising from the letter of the History we come to the Mystery At Midnight Night Gen. 8.22 1. Cor. 11.23 Exod. 11.4 Judg. 16.3 Psal 91.5 Isay 21.12 properly signifyeth that space of time wherein darknesse covereth the face of the Earth the Sun being absent and Midnight is the death time of the Night when all are at rest and quiet Judg. 16.3 Metaphorically and Figuratively it notes calamity in Scripture as Psal 91.5 Isay 21.12 And so Midnight signifies extreamity of calamity and misery In both senses it may be here taken and applyed For God is a Friend at Midnight both in respect of Time and respect of Trouble And our Saviour would give us as much to understand that we may not be discouraged from coming to God by Prayer at any season For it may be some poor soul may say I would gladly come unto God as to my Friend and seek unto him for a supply of all my wants but I feare that it is unseasonable the day is spent the night is come my Afflictions are great and the shaddowes of the Evening are stretched out upon me Jer. 6.4 c. No saith Christ let not this discourage you for Friends stand not upon that A Friend will go if occasion be unto his Friend at Midnight albeit it be in it self an unseasonable time and hopes notwithstanding to speed in his suite How much more then will God grant the suites which his Friends make unto him to whom no time is unseasonable come when they will they shall be wellcome If we take the words in the former sense for the Time and Season our Observation may be this Doct. God is a Friend to whom we may resort at the deadest time of all the Night Prayer is as nigh to God in the night time as in the day This Solomon intimates 1 King 8.59 1 King 8.59 be it at what houre of the night it will faithfull Prayer shall come and stand nigh before him Iacob wrestled with God by prayers and supplications all night long and prevailed Hos 12.4 David will riâ—e up at Midnight to pray and give thanks Hos 12.4 Psal 119.62 Psal 119.62 Paul and Silas prayed and sang prayses unto God at Midnight and the Prisoners heard them Acts 16.25 Act. 16.25 I have remembrance of thee in my Prayers Night and Day said Paul to Timothy 2 Tim. 1.3 Luke 6.12 2 Epist 1.3 And Christ himself as we have it Luke 6.12 continued all Night in Prayer Reas And no marvell for is not the Night his as well as the Day Psal 74.16 hath not he prepared the Light and the Sun Night and Day are all one to him No time can be prescribed against the King Nullum tempus occurrit Regi as we were wont to say and shall any time be preâ—cribed against God If our Prayers find but the way to him as they will in the darkest Night his promises infallibly will find a way to us Besides Gods Spirit is as ready to assist us at Midnight as at mid-day And our Mediator and Intercessor is both Night and Day at Gods right hand Rom. 8.34 pleading our cause for us Use 1 To omitt this Duty then of Prayer under pretence of want of Time or latenesse of the Night can be no excuse Davids reines did instruct him in the Night season Psal 16.7 that is Psal 16.7 his inward Affections and desires did call upon him then to think upon God and call upon his name had we such desires and Affections as David had and as we ought to have sanctifyed and reformed we would find a time and redeem it from our eyes and eye-lids to performe this Duty
i. e. thou wilt arise it is spoken prophetically and have mercy on Sion c. for he will regard the Prayer of the destitute and not despise their prayer vers 17. And Isa 33.10 Now will I arise saith the Lord now will I be exalted now will I lift up my self that is now that the Enemies of God's People grow so tyrannical and insolent and that my people call on me for help as they did ver 2. The truth of this I might shew you in sundry Examples but I shall not overburthen you with many Cast but your eyes upon the afflictions of God's Church under Pharaohs Tyrannie An Iron Yoak was laid upon their necks to use Moses's expression Deut. 28.48 upon a suspicion of revolting heavy burthens are imposed on them they tread in Mire and Clay Exod. 1.11 and are enforced to serve with rigour so that their lives were made bitter with hard labour ver 12.13 they proceed from burthens to bondage from bondage to bloud from vexation of their bodies to destruction of the fruit of their bodies Midwives are suborned to destroy all their Male-Children they whose Office it was to help the Birth must now murther it ver 15. If they refuse the multitude shall do it ver 22. Cruelty that before but smoaked now breaks forth into a flame and to add to their misery an insupportable task is laid upon them they could neither make straw nor find it yet they must have it and for not doing what was imposed they are made daily to feel the lash of the Whip Exod. 5.12 14. All this while God seemes to be as one asleep holds his peace lets their Persecutors alone The persecuted sigh groan cry and call on God which God heard as before Exod. 2.24 3.7 8 9. And now he ariseth comes to deliver them and being arose Now thou shalt see saith he what I will do to Pharaoh Exod. 6.1 and with a strong hand he delivers them out of the hand of their Oppressours and brings out his people with joy and his chosen with gladness Psal 105.48 Look again upon the state of God's Church in the dayes of Ahashuerosh Ester 3.5 6. Haman had obtained a decree for the slaughter of the Jews the Decree was sealed published the day set and appointed for the execution of it all this while God seems to be asleep he looks on seems to take no notice of it the Jews are greatly perplexed they fast mourn weep lye in sackcloth and ashes they cry out with a loud and bitter cry then God awaketh and ariseth for their help Chap. 5.1 2 3. and being risen awaketh the King Chap. 6.1 causeth him to send for the Chronicles of his time turns him over to the Record of Mordecai's fidelity in discovering a Treason intended against his person by two of his Eunuchs upon which Mordecai is honoured Chap. 9.22 the Decree comes to be disanull'd Haman the Conspirator and his Sons are hanged and to the Jews deliverance is granted for which days of joy and rejoycing are by the Jews celebrated Many other proofs may be brought for confirmation but I shall onely produce one more unto you Math. 23.28 In that History of Christ's Sea-Voyage with his Disciples a great Tempest arose stirred up as some are of opinion by the Devil who questionless would have drowned Christ if he could so that the ship was covered with Waves Christ he was fallen asleep in the hinder part of the ship saith St. Mark that is the stern Nark 4.3 being wearied probably with exercise of his Ministery amongst the multitude on the shore His Disciples being terrified and much afraid thinking their case desperate come to him and awake him with an Out-cry Master save us we perish Christ thus awaked reprehends them for their immoderate fear and the weakness of their Faith Why are ye fearful O ye of little Faith and then rebukes the Wind and Sea charging them even with threatning and menaces to be still upon which followed a great calm to the admiration of all beholders Besides the truth of the story there is a mystery in that passage of Scripture by the consent of all Divines Antient and Modern it sets forth unto us the state of the Church of God militant on Earth resembled unto a Ship wherein Christ and all the Faithful do pass from Earth to Heaven The Sea is the World a very unconstant Element resembled by St. John to a Sea of Glass Rev. 4.6 The great storm and tempest that ariseth is a lively Representation of the great troubles and persecutions Rev. 1.16 which are raised by the Devil and his Instruments against the Church intending the ruine of it Christ his being asleep in this storm sets forth the seeming neglect that he hath of the peace quiet of the Church for the greater manifestation of his power and our patience The crying out of the Disciples sets forth the Prayers of the Faithful who night day cry unto him for the defence of the Church Christ's arising rebuking of the winds intimates his reproving and plaguing of the enemies of the Church The great Calm that follows signifies the peace that the Church and People of God shall enjoy in the end in despight of Sathan and all his adhaerents And thus much for the Confirmation of the Point propounded The Use followes Use If this be thus let not the wicked triumph for when God doth arise his enemies shall be scattered Psal 68.1 and they that hate him shall fly before him and arise he will and not alwayes keep his bed nor close his eyes Oh! what navock do the enemies of Gods people make whilst God seems to sleep Psal 83.2 4 12 94 4 5 6. David tells us Psal 83.2 4 12. Psal 94.4 5 6. and they are encouraged to all this mischief upon a conceit that God is asleep and sees not verse 7. But understand ye bruitish amongst the people Verse 7.8 9. and ye fools when will you be wise he that planteth the ear shall not he hear and he that formed the eye shall not he see Verse 8.9 His eyes behold yea his eye-lids try the Children of men saith the Prophet in another place Psal 11.4 God hath both an eye and an eye-lid God seeth with an open eye saith a reverend Bishop when he discovers a thing at present Psal 11.4 and causeth us also to see it And he considereth with his Eye lid when he winketh at the wayes of men B. B. King Serm. at Whitehall Nov. 5. 16â—8 and maketh as if he slept and taketh leisure and respite before he brings things to light God in the sufferings of his Church and people may be silent for a time as one that seeth not and heareth not but his eyes are at no time so shut but that he sees through his Eye-lids and well considereth the doings of the Sons of men on earth The Master sometimes makes as if
faceâ— they do by their prayers as Beggars do by their Rags they hang them upon every hedge they come at and you may judge by that what they are How can those pray for others that are not able to pray for themselves Use 3 As for those who have ability to pray and do indeed pray for us let us with all thankfulness acknowledge their pains and love It is a hard task that we put our friends unto when we desire their prayers for us or ours and a hard task that they undertake for us when they promise to perform it albeit a Duty and who so doth faithfully and truly discharge it doth perform a friendly Office indeed be not unwilling to ride and run for them who are willing to pray for thee Vse 4 But the principal use that we should put this Doctrine unto is to exhort us when we set upon this business to go about it as about a difficult and hard piece of service A principal cause of neglect especially in some families is the difficulty but difficulties in the way to Heaven should not dant us nor discourage us but put the more life courage in us Quint. Curt. lib. 8. As when Alexander met with Porus and saw his mighty Elephants and Army he told his friends that now he had found a people equal to his heart on whom to try his valour So should a Christian say Now I have met with a Duty that will try my best abilities and so set upon it with the more courage and resolution of spirit and preparation Now because some have a better inclination to perform it then power to do it let me give you some general Directions wch being observed may facilitate the work proceeding therein in good order A Truss well packt together is the better born as you know We read of the Builders of Babel that they would build a Tower to reach up to Heaven c. This was their folly but in Prayer we erect up a Building that reacheth to the Clouds Now as wise Builders do in building so let us do herein First with that wise Builder which our Saviour tells us of Luke 14.28 Sit down and count your cost Luke 14.28 Consider what charge you must be at in the doing of it all the care and all the intention that may be is little enough for the service Many Lets and Hinderances from the Devil the World and the Flesh you must expect to meet withall as before was shewed Now unless thou puttest on an unalterable Resolution to break through all Lets thou shalt never keep a constant course in it or keep thy self from a formal and customary performance of it Say then to thy Soul If I will betake my self to this work then this cost I must resolve to be at And lay it as an inviolable Law upon thy self that no Let whatever that is not necessary shall hinder thee from the performance of it after thou hast resolved to set about it First provide materials for the Building Secondly frame it orderly Thirdly prepare the ground whereon to erect the Building Fourthly then rear up the Structure Fitting matter must be provided for Prayer as David did for the Building of the Temple 1 Chron. 22. All materials must be laid in before-hand The wise Preacher saith Solomon Eccles 12.10 11. sought to find out acceptable words he spake not at adventure what came into his mind upon the suddain but prepared the general heads and parts of his Exhortation before-hand We like not that a Preacher should speak to us without premeditation and thinking Now Preaching is God's speaking unto us Praying is our speaking unto him And shall we speak to him suddainly and inconsiderately when we are not willing that he should speak to us after that manner Read Hos 4.2 Take with you words c. Yet our words must not be affected but such as are plain apt and significant But this is the least provide matter and words will not be altogether wanting Did you ever know a Beggar want words that was pinched with need We may be furnished with Matter out of the Book of the Scriptures by that which we read or hear If business permit some part of the Word would be read daily It is a good preparative to Prayer and doth furnish us with fitting matter to commend to God Read the Law and out of that gather a Catalogue of sins committed and Duties omitted Read the Gospel and out of that gather a Catalogue of Pretious Promises made in Christ unto us in every condition that we are or can be in If this be wanting that we cannot read then remember what you have heard the Sabbath day before That Sabbath was ill spent the Sermon weakly preached that doth not afford some store of Provision for Prayer all the week after And as hearing and reading will afford Matter for Prayer so Meditation and Observation affords plenty Meditate on what may humble thee what may raise thee what may encourage thee to come before God More particularly meditate on God's greatness goodness power truth mercy and other of his Attributes These afford great store towards this Fabrick the House of Prayer and Duty of Prayer Then meditate on thy own sinful corrupt nature proneness to evil backwardness to good c. of your own wants and weaknesses and the greatness of the benefit you desire and you shall be furnished with matter And as Meditation so Observation will furnish you abundantly Observe the Passages of God's Providence towards his Church in general you selves and yours in special and that daily and hourly in protecting preserving providing for it and you this do and you cannot want matter for Prayer you shall be furnished abundantly And then having found Materials proceed as Builders use to do The Carpenter saith one being to build an house hews not his Timber at an adventure but before-hand projects in his mind the several Rooms and Parts and accordingly disposeth of his Timber He lays this by for Groundfil that for Spars that for Windows that for Studs c. and fits every piece for its proper place according to the Idea and Platform conceived So should we propound certain general Heads in our mind c. Now the Heads of Prayer are ordinarily three Confession Petition Thanksgiving To the Head of Confession Psal 51.4 Isa 59.12 13. Noh 9.10 Dan. 9.10 11. Ver. 14. 1 King 24.17 the evils of Sin and Punishment are to be referred The Evil of Sin Original Psal 51.4 Actual Isa 59.12 13. Omissions and Commissions Nehem. 9.10 Dan. 9.10 11. The Evil of Punishment Publique Dan. 9.14 Private 1 King 24.17 To the Head of Petition refer all our desires for our selves 1 Thess 5.18 Psal 103.2 or others either for the averting of evil felt or feared which we call Deprecation or for the obtaining of good Temporal or Spiritual which we call Apprecation To the Head of Thanksgiving refer all mercies
Psal 81.10 Psal 3. 5.1 2. 19.14 17.1 57.7 8 and I will fill it And this the Godly have done as might be shewed in infinite examples the frequent mentioning of mouth lips words voyce cry call in Scripture in relation to prayer is sufficient proofe Obj. But seeing God knowes the heart what need is there of words Resp But men know not the desires of one anothers heart further then they are discovered by words which is requisite that we may partake of the mutuall prayers one of another as in publique assemblyes private familyes and meetings and joyne our assent with their desires which if we understand not we cannot do Cor. 14 15 16. 1 Cor. 14 15 16. Secondly words add more force to our inward devotion they stirr up and encrease the Affection of the heart As the beames of the Sun wax hotter by reflexion so doth the desires of the heart saith one by expression Pet. Mart. in 1 Sam. 1.12 To this purpose speaketh Peter Martyr Though there is no need at all of voyce when we make our private prayers unto God in regard that God heareth and beholdeth our hearts and mindes yet sometimes saith he it may be used to very good purpose because it may fall out that we may languish in our prayers and our mindes may be wearyed which the voyce againe will refresh and give thereunto a new vigour Use They therefore that content themselves with the Ejaculations of the Spirit and devout thoughts and meditations neglecting the use of the tongue in prayer are too blame and that not only for the Reasons before mentioned but for that they neglect to imploy their tongue to that use for which it was given which is to blesse God withall Jam. 3.9 Psal 16.9.57.8.108.1 Jam. 3.9 in which regard by an excellency the tongue is termed Man's glory Psal 16.9 57.8 108.1 Some indeed have thought it a wise course in the Confession of our secret sinnes residing in the heart not to use the outward voyce for feare of acquainting Sathan with them thereby and so he over-hearing us will take advantage of our words and apply himself in his temptations to that wherein he seeth us likest to sin But albeit he knoweth not our thoughts directly and by immediate insight as God doth but gathers them by the motions and manifestations of the body yet considering that he himself is the originall of all evill mediately Robins Essay on Tempt or immediately it is like that by confession of our secret and bosome sinnes we shall acquaint him with no newes but with his own work in us nor is it probable that any of us have managed our secret sinnes with such privacy but that he by some circumstance or other knowes well enough what they were and are and therefore it is good wisdome in us to preferr the best manner of acknowledging our sins to God and for our best advantage before the feare of discovering our sinnes to Sathan Wherefore saith a Reverend Divine for the future Tho. Full. his mixt Cont. Med. 17. I am resolved to acknowledge my darlings faults though alone yet aloud that the Divell who rejoyced in partly-knowing my sin may be grieved more by hearing the expression of my sorrow As for any advantage he may make from my confession this comforts me Gods goodnesse in assisting me will be above Sathans malice in assaulting me Text. Aske Qui non eget non petit saith Luther Multa petentibus desunt multa This then implyes a sense of want and gives us to understand that Doct. True Prayer must be accompanyed with a sense of the want of those things we crave When we come to God by Prayer a sense of those things we aske must be brought with us This is required Jam. 1.5 If any man lack wisdome i. e. if any be sensible of the lack of it and desires it Jam. 1.5 In the sense of want have Gods Servants come before him continually So Jehosophat We know not what to do 2 Chro. 20.12 1 Sam. 1.6.15 Psal 60.11 Luk. 15 16 17. Math. 9.12 2 Chron. 20.12 So Hannah 1 Sam. 1.6.15 So David Psal 60.11 So the Prodigall Luke 15.17 So all the Godly from time to time This is that that puts us in a praying condition for first no man will aske that which he supposeth he hath no need of Math. 9.12 the proud Pharises begged nothing though he pretended thankfullnesse for he had no sense of the want of any thing Luke 18.11 Revel 3.17 Gen. 4.26 Luke 18.11 So the Church of Laodicea Revel 3.17 Seth called his Son Enosh that is miserable or calamitous Gen. 4.26 And then men began to call upon God Felt-misery makes men to be religious Secondly This is that that humbles us and causeth us to be lowly in our own eyes It is the having of some good that puffeth up not the want of it The Publican being sensible of his wants fell prostrate on the ground Luk. 18.13 Jam. 4.6 and to be humbled thus is necessary to the offering up of an acceptable prayer Jam. 4.6 Thirdly without a sense of the want of what we aske we shall never earnestly desire it nor use the meanes for the obteyning of it It is want that makes us to seek out as it did that man we heard of before who went to his Friend at Mid-night Now you have heard It is importunate prayer that is prevayling Fourthly should we have what we crave yet without sense of want of the mercy we should never prize it Alexander was wont to say that his hungry dinner was his suppers sawce Unlesse a man bring this sawce with him mercy would be no mercy Christ no Christ Heaven no Heaven but this want makes common blessings sweet as Darius said of the puddle water he drank in his flight from Alexander that he never drank better liquor Now there is a three-fold want that must be taken speciall notice of when we come to God by Prayer First of the blessing it self which we desire to have be it outward or inward Corporall or Spirituall Temporall or Eternall of what kind soever it be we must be sensible and have a feeling of it and valew it accordingly as for outward and bodily wants of health wealth strength and things of the like nature these are not the greatest and yet usually they most pinch and of them we take most notice and first complaine but Spirituall wants are the greater albeit least regarded yet they pinch most at last How many ramp like lyons when the world doth frowne upon them but under the want of Knowledge Faith Repentance and other Graces of Gods Spirit yea of Christ himself they couch as Issachar under his burthen and lye down to sleep as Jonah did in the bottome of the ship but a true valuation should be had of our wants and of our greatest wants should we most complaine A second want that we
comest by them thou hast riches honour high place good name Wife Children House Land c but how cam'st thou by these things Unlesse that Prayer had a hand yea a chief hand in getting of them the purchase hath a flaw in it Conversion it self is not had without praying albeit it be Christs Prayers that obteynes that and not ours Use 3 Wherefore be warned not to be tongue-tyed Look as in bodily diseases we count him desperate past hope that is speechlesse So is it in Spirituall when God meanes to bestow his graces and gifts on us then he stirrs up in us desires after grace dealing with us therein as we do with our Children he shews us pleasing things that we may cry for them and have them He lookes that we should say I pray Father give it me before he gives it His eyes are so upon his that his eares are exercised with their cryes Psal 34.15 Psal 34.15 the noyse thereof must open his eyes which otherwise are shut All the world is but a dead body till God act it and all lye dead till God be acted by Prayer None of Gods Ordinances the word the Sacraments have Life in them till Prayer quickens them All the comforts in the Creature sleep till we extract comfort out of them with this Limbeck If then Gods eyes be shut his hands shut all shut thou may'st conclude it is because thy mouth is shut and heart shut for as God will not give unlesse we aske so neither can we we aske as we ought and God not give which is the second Observation from this branch of the Promise It shall be given you He doth not say perhaps as Simon Peter said to Simon Magus or it may be given you Acts 8.22 but it shall be doubt it not So then Doct. There is no denyall upon true and fervent Prayer The Lord is night to all that call upon him saith the Psalmist and he will fulfill the desires of such as feare him Psal 145.18 19. Psal 145.18 19. He heares the desire of the humble he prepares their heart and causeth his eare to heare as we have it Psal 10.17 And else where he telleth us that the eyes of the Lord are upon the Righteous Psal 10.17 and his eares are open unto their cryes Psal 34.15 or in their Prayers as some read intimating his readinesse Psal 34.15 Aures ejus in precibus eorum Isay 65.24 to heare and grant what we desire of him according to that of the Prophet Isay 65.24 before they call I will answer and whilst they are yet speaking I will hear signifying thereby as some others would that though our Prayers are so weak that they cannot pierce the Clouds Dr. Playfer and much less enter into the eares of the Lord of Hoasts yet that he will bow down and incline his eares unto our Prayers as he did to Josuahs whose Prayers went up to the Sun and no farther as it seemes by that speech Sun stand thou still upon Gibeon and thou Moon in the valley of Ajalon Jsou 10.12 Jos 10.12 yet the eares of the Lord were in his Prayers so that there was no day like that before it or after it wherein the Lord hearkened unto the voyce of a man verse 14. verse 14. Our Saviour confirms this truth with an earnest asseveration Verily Verily whatsoever you shall aske the Father in my Name he will give it yu John 16.23 1. John 5.14 15. John 16.23 And of this the faithfull have been confident 1 John 5 14 15. This is the Confidence that we have in him that if we aske any thing according to his Will he heareth us if we know that he heareth us in whatsoever we aske we know that we have the Petitions that we desire of him Jam. 1.5 5.14 15. Jam. 1.5 5.14.15 I might here as a reall demonstration of this Point produce many hundred instances of Gods hearing the Prayers of his Servants in all ages of the world but I shall not insist thereon Something hath been before said of this Argument somthing more shall be said afterwards I shall give you the Reasons Reas God cannot forget his own Name Psal 65.2 He is styled a God that heareth Prayers Psal 65.2 Nor can he deny himself If he should deny the Prayers of the faithfull he should deny himself for it is his Spirit that prayeth in them Rom. 8.26 Rom. 8.26 besides he hath made himself a debtor to us by promise that if we call on him he will heare us Psal 50.15 91.15 Psal 50.15 91.15 And can we think that God hath no care to pay his debts will he after the fashion of the world dye in our debts think you Secondly Christ intercedes for such unto his Father as Paul did for Onesimus to Philemon Philem. verse 10.12 I beseech thee for this my Son whom I have begotten in my bonds c So I beseech thee for this poor soul whom I have begotten in my blood thou therefore receive him receive his prayer grant him his request that is mine own bowells Now Christ was ever heard in whatsoever he asked besides he perfumes their Prayers with the merits of his own pretious passion so that they ascend into Gods presence and cannot but find acceptance Revel 8.3 John 11.41 Revel 8.3 John 11.41 Thirdly and lastly add to this that which our Saviour tells his Disciples John 16.26 27. The Father himself loveth you John 16.26 27. because you have loved me and thereupon assures them that they shall aske nothing of the Father in his name but it shall be granted them The Godly are his favourites and have his eare and from specialty of favour it is uthat God heareth Prayers Psal 119.149 Psal 119.149 Use What greater encouragement would you desire to stir you up to be abundant in Prayer then assurance of Audience and answer Hope to speed is a spurr to Suitors here is more then Hope Assurance Esther had great encouragement from Ahashuerosh Esth 5.2 3. when he said unto her What is thy Petition and it shall be given thee Aske of me my Mother said Solomon to Queen Bathsheba I will not say thee nay 1 King 2.20 Prayer is our Bathsheba 1 King 2.20 and God saith thus unto it Aske and I will not deny thee It is but aske and have what can you desire more King Stephen said of the Bishop of Salisbury that he should be weary of craving Dan. Chron. p. 75. ere he would be weary of giving It is thus between God and us we are sooner weary of asking then God is of bestowing blessings on us He is worthily miserable that will not make himself happy by Asking Prayer is a Key we may by help op it take out of Gods treasure plentifull mercy both for our selves and ours Now let me aske you what lack you what is' t you want