Exod. 30. 1 2 3. That which Ezekiel seeth in vision is three Cubits high and two Cubits long the breadth is indefinite and unlimited Ezek. 44. 22. Shewing that the Saints under the Gospel would make much more improvement of the Lord Jesus their holy Altar in prayer and make use of his mediation and Intercession by Faith in their heavenly sublimated supplications for height more sublime for continuance more stable and lasting c. than the Saints of old were ordinarily wont to doe Hence a Spirit of supplication promised in those dayes not to be barely dropped but abundantly to bee poured out upon the Saints Zech. 12. 10. 4. To be indesinent in prayer is to be 4 To be constant in a course of prayer constant in a course of prayer daily implyed also in dayly prayer to be made for daily bread Hence Paul injoyning praying alwayes joyneth persevering or holding on our course in prayer Eph. 6. 18. so Col. 4. 2. Continue instant in prayer As for Reasons why we ought to pray Reasons why we must pray constantly thus indesinently they are briefly these 1. In that the Lord is very constant 1 God is constant in calling upon us in calling upon us Esa 65. 12. He daily spreads out his hands to us we may well bee daily lifting up our hearts and hands to him 2. In that Jesus Christ intercedeth for 2 Christ is constant in pleading for us us without ceasing he ever liveth to make intercession for us coming unto God by him It is all his worke in a manner Heb. 7. 15. and 9. 14. Therefore wee may well be so much taken up with this businesse of prayer 3. In that the maine matters of our 3 Choice things beg'd are perpetuall prayers are everlasting matters and everlasting mercies call for incessant prayers yea the prayses one day to bee returned for answers of prayers will be everlasting and there would bee some proportion of perpetuity in our holy prayers 4. In that the Lord ceaseth not blessing of us till we cease begging but if we 4 God continueth to blesse whilest wee continue to aske give out from praying hee will forbear his wonted giving so long as Abraham held on asking the Lord held on answering Gen. 18. When Abraham left off Communing with the Lord he goeth up from Abraham If Joash be scanty in smiting with his darts his victories over the Syrians are the lesse 2 Kings 13. 18 19. Fewer spirituall wrestlings will issue in fewer spirituall Conquests The oyle of grace still runneth as long as there are empty vessels to receive the same As sometime Sir Walter-Raleigh answered Queen Elizabeths demand when he would leave begging of her not till your Majesty said he cease giving so should we perceiving that whilest wee seek the Lord he is found of us As 2 Chron. 15. 2. We should resolve to hold on seeking pray as long as wee prosper in it 5. In that holy constancy in prayer 5 Constancy in prayer argueth integrity in it will bee an argument of most integrity in it The Hypocrite will not pray alwayes Job 27. 8 10. They are elect ones which are so incessant in prayer Cry night and day Luke 18 7. They are naturall fruits to trees which they bring forth constantly So constancy in holy prayer argueth prayer to be in a holy wise naturall to us as Saints and that there is in us some praying nature It is a beame of Divine Immutability amidst variety of Changes in other things yet to be inchangeable in our way and course of holinesse and so of prayer The Saints as Saints whatever their changes otherwise may be yet are suppliants Zeph. 3. 10. From beyond the river of Aethyopia shall my suppliants come That is my Saints my effectual called ones which will be continually even naturally making holy supplications to me If abroad they are conscionable of prayer and so likewise if at home If free then free to pray if bond yet the Lords free men to pray In priviledged and peaceable times they continue praying and so they doe in boysterous and troublesome times whilst the light of God shineth in their tabernacles and on their spirits they labour in prayer and so in darknesse of temptations afflictions c. and yet they hold on praying 6. In that special and desirable benefits 6 Special blessings attained by constancy in prayer come by constancy in prayer for which onely consider that place Luke 21. 34 35 36. It s a special help against all worldly temptations If we would not be far charged with cares of this life pray alwayes Men much in prayer with God are ever the most weaned from the world They have so many sweet discourses with God that other talks with the world are more harsh and burthensome to them they are so oft in speech with the Spouse of their souls that they cannot affect to speak familiarly with that Strumpet They are so much in heaven that their spirits cannot bee much in earth Psal 3. 19 20. They drive so rich and gainful a trade in that celestial City that they have little list or delight to bee pedling elsewhere about trifles They fare so well at their fathers house that they care not for the devils husks or the worlds scraps It is likewise a meanes to escape the displeasure of God which lighteth upon others to escape that which cometh as a snare which taketh and holdest fast and bruiseth crusheth and killeth others ibid. Besides it is a means to fit us for Christs second coming Pray alwayes that ye may bee accounted worthy to escape all these things and to stand before the Sonne of man Persons much in prayer do so oft set up Tribunals in their owne hearts so frequently doe they make up just accounts with God in Christ and so many times in their prayers are they making references of matters unto that day that they familiarize with their Judge and do in a manner facilitate the businesse of that day so far as it concerneth them But here we might justly reprove such Use in our dayes who have formerly been more constant in family and possibly in Closet Prayer but now leave it off seldome or never pray in their closets and will not joyne with others in prayer This is charged upon hypocrites as their guise and garbe Job 27. 10. Will hee alwayes call upon God Quest Whence cometh it to passe that any Causes of ceasing in praier faint or grow weary or cease from praying Quest Answ Many bring with them to prayer Answ 1 too many incumbrances and they tyre 1 Incumbrances in prayer them they cannot travell on to hold out in a course of prayer when they use themselves to carry so much luggage with them 2. Many do but slightly waste their time in 2 Slightnesse in prayer prayer to no purpose so getting nothing by this their trade they grow weary of it and men shut up
may well be so called for 1. As that was so this to be presented by all sorts poor or rich none exempted from it 2. As those Offerings were costly to all sorts considering their several abilities so are these Spiritual Sacrifices 1 Pet. 2. 5. witnesse the suppliants tears sighs strivings pleadings c 3. As they were free services Lev. 1. 3. So are these Christs Suppliants are free Sacrificers Psal 1103. Hebr. Their spirit is forward to pray Matth. 26. 41. To will is present with them Rom. 7. 8. 21. Their Prayer is their gift Matth. 5. 24. 4 As those were to be clean and pure so are the Saints Prayers Job 16. 17. Also my Prayer is pure Mal. 3. 1 2 3 4. 5. If we should compare Prayer with their particular Offerings it would answer to this name As their Mincah or Meat Offering Psal 96. 8. All the Subjects of Christs Kingdome must bring an Offering Mincah into the Courts Mal. 1. 11 The converted Gentiles will bring an Offering or Mincah to the Lord meaning especially this holy Offering of Prayer which as that of old 1. Is to be of fine flower Levit. 2. 1. and well sifted tryed and refined in all the particulars and parts of it and mens aimes in it We should not ask amiss either unlawful things or though lawful yet to spend upon our Lusts James 4. 2. It must be mingled with the oyle of Grace and gracious affections 3 Also perfumed with the sweet Frankincense of Christs Merit and Mediation applyed by faith 4. All seasoned with that holy salt of gracious expressions outwardly Col 4. 2 3 6. and mortified desires and affections inwardly Mark 9. 49. 5 Avoiding the honey of humane Eloquence or affectation of expression but especially of inordinate desires or lusts We might also compare it with other of their Offerings but shall forbear remembring this only that we speak thus in reference to these as part of their Worship and not as Types of Christ Prayer is called Incense Psal 141. 2. Let 2 Prayer Incense my Prayer come before thee as Incense Mal. 1 11. In every place pure Incense shall be offered to thy name Rev. 5. 8. Vials full of odors which are the Prayers of the Saints Look as that was compounded of very costly materials Exod. 30. 34. so is a Spiritual Prayer as they were smal beaten so in this matters are not rudely and confusedly but deliberately advisedly preparedly and very particularly presented before the Lord. The Saints in their Prayers have also their hearts broken and bruised and parcelled out sutably to the very particulars mentioned in Prayer nor is the fire of the Spirit and of holy Zeal wanting therein which cauâ—eth them to send out holy vapors of fragrant spiritual sighs and desires before the Lord and whilst these spiritual Priests are through faith exercised offering up this their holy Incense upon the Altar Jesus Christ there is but a step as it were 'twixt them and heaven that Holy of Holies O how neer are the Saints so exercised to Jesus Christ as that covering Mercy-Seat What precious answers of grace receive they oftentimes from the Oracle of God! How speedily do their holy odors pierce and pass into the Holy of Holies into Heaven Prayer is called a lifting up of the soul and 3 Prayer a lifting up of the heart and soul to God of the heart Psal 25. 1. Vnto thee O Lord do I lift up my soul i. e. to thee do I pray So Psal 86. 4. and 143. 8. The work of Prayer being not so much to lift up eyes and hands and voice as to lift up the heart and soul and as if we had not prayed when our spirits were not elevated Surely that work whereby the souls of Gods Suppliants when sinking when cleaving to the dust are raised up is a great work yet Hannahs Prayer did it She looked no more sad 1 Sam. 1. 15 18. compared The like lift was Davids Prayer to him in that sad plight from under those grievous weights upon his spirit Psalm 6. 1 2 3 4 8. yea hereby Gods Suppliants do get above worldly cares fears and distractions Phil. 4 6 7. Be careful for nothing meaning inordinately but in every thing make your request known by Prayer c. And the peace of God c. shall keep your hearts and minds The work of Prayer is not to move or remove God he is in one mind he is still the same but to move and remove our hearts neer to the Lord and then have we prayed to purpose when by Prayer our hearts and spirits are in a more sublime and celestial frame when we are more above natural carnal and formal self when more off and above the world and all the incouragements and discouragements of it when in and by Prayer we have recovered yea haply exceeded our former lively apprehensions of and affectious to the Lord Jesus our former strength and bent of spirit to his favour and wayes c. For then our hearts are indeed lifted up yea prayer is not only a lifting up of the heart effectivè because when duly performed it doth thus lift it up but it is so formalitèr because the very forme nature and essence of a spiritual prayer lyeth and consisteth in the heavenly movings workings and approvings of the mind and heart as spiritual toward God and Christ in the several expressions of their desires Gracious suppliants as such they mount up with wings as Eagles Esay 40. 31. They approach to the Lord Jer. 30. 21. Draw near to the Lord Psal 73. 28. They flye to heaven for refuge Heb. 6. 18. They flie to the Lord for refuge David who in Psal 143. 8. pleadeth for favour and salvation because hee lifted up his soul to the Lord in the 9th verse reneweth his plea in this expression because he did flye to the Lord to hide him Prayer is called meditation Ps 5. 1. Consider 4 Prayer 2 Meditation my meditation i. e. my prayer Gen. 24. 63. Isaak went out to meditate or to pray so that prayer is not lip-labour if rightly performed but it is a work of the mind exercised herein It is blamed in hypocrites worship and prayer which is therefore accounted null vaine that they draw near with their lips but their hearts are far from God Esa 29. 13. Prayer in the rise of it is a studyed work many a thought spent before hand about the sins which the Saints confesse about the wants which they expresse upon the mercies which they doe acknowledge upon the purity majesty immensity all-sufficiency fidelity and bounty c. of the Lord to whom they pray the beauty and fulnesse c. of the Lord Jesus in whose name they pray yea immediately before they pray they have their preparatory musing of what of whom and through whom they are to ask and as they are praying their minds are attent and intent upon what they pray for yea they usher in their
expressions in prayer Prayer is called a talking with God Job 5 Prayer a talking with God 15. 4. thou restrainest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 talking before the Lord Psal 55. 17. evening and morning and at noon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will I talk or pray Psal 64. 1. hear my voyce O my God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my talke or prayer the Hebrew word is used to signifie some studyed excogitated thing in the mind Amos. 4. 13. he telleth to man what is his Secho his thought or some serious solicitous discourse 1 Kings 18. 27. he talketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Saints in prayer do familiarly commune with the Lord as Abraham did in his petitioning of the Lord. Gen. 18. end But yet are they very serious and intent in this their holy discourse with the Lord and though they do wrestle with the Lord in their pleas in prayer yet do they not tumultuously wrangle with him but their spirits are still and calme as but talking with the Lord. Prayer is a secret silent submissive whispering 6 Prayer an holy whispering Esay 26. 16. they have powred out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a softly speaking the word is used of their muttering when Davids childe was dead 2 Sam. 12. 19. True suppliants they are so sensible of their own vilenesse and troubled about their owne unworthinesse that they are in a holy wise afraid and ashamed to speak out to the Lord as sometime Ezra was Chap. 9. 6. yet through faith do they eye the Lord as one so near them that it sufficeth them to whisper to him the desires and ailes of their hearts and as one so faithfull that hee will wisely consider of what they thus impart to him The Hebrew word is sometimes used for charming Jer. 8. 17. Serpents to whom there is no charming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or which will not be charmed But verily a godly mans prayer is oft times such a spiritual charming of serpentine divellish suggestions yea and of these inward vile distempers and lusts which Satan too oft maketh use of to ensnare them that they doe even bring them under command and allay by grace the height and the heat of them they even pray downe blasphemous atheistical thoughts or a lust of the world c. Prayer is called a wrestling with the Lord 7 Prayer an holy wrestling in Gen. 32. 24 25. There was a mutuall wrestling of the Lord 's with Jacob which was by divine tentations of Jacob's with the Lord and such as whereby he prevailed over him and that was his supplication or prayer as Hosea chap. 12. 4. expounds it hee prevailed over the Angell he wept and made supplication Col. 4. 12. alwayes wrestling for you in prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 striving as they did for masteries in the Olympick-games and Rom. 15. 30. Striving together with me in prayer Praying work is wrestling work crosse and harsh to the flesh and bloud The Saints are put to it by their ungenerate part to strive with that to get into a praying frame Gal. 5. 17. The flesh lusteth against the spirit and the spirit against the flesh yea with Satan too Eph. 6. 12. And when got into such a frame here is much conflicting with the enemies of prayer to keep in it but as if this were a small matter a supplyant hath God himselfe to wrestle with and who is sufficient for these things We had need indeed with praying Jacob of Gods strength that thereby we may prevail with him Hos 12. 3. and by his strength God's strength hee had power with God the Lord is willing to forgive ready to help and hear yet he delighteth to try his owne strength of grace in his people the strength of their faith in Christ and in his covenant the strength of their holy desires and pleas c. When such holy strength is put forth in prayer then we pray indeed for then wee wrestle When in prayer we close with the Lord get fast hold of him of his grace goodnesse power and truth or the like and keep our hold so fast so long that we are got within him as I may say that we have him where we would have him as I may say that we get our spiritualized wils of him that he expresseth a holy yeilding to heare and help us so as that therby our very hearts are cheared quickned and quieted by it now have we prayed for wee have wrestled to purpose And for this end that our praying may be such indeed or that it may bee wrestling conscience is to be made of preparation as for wrestling 1 Cor. 9. 25. to be temperate in all things forbearing any inordinaries of cares fears desires delights imployments and to dyet our selves feed and delight our selvs in such sort as may fit us for prayer To exercise our selvs in holy ejaculatory prayers and holy meditations and to get our souls well oyled and suppled by the praying graces of the spirit before hand Prayer is a serving of God and a serving 8 Prayer a serving God in the spirit of God in the spirit Act. 26. 7. Our Tribes instantly serving God night and day that is praying Rom. 1. 9. My God whom I serve in my spirit that is to whom I pray A Suppliants prayer is to him his only work and businesse such as if hee had then nothing to doe beside yea it is his Lord and Masters businesse which he in obedience to his command is ready to attend a businesse to be done with all his might hee loveth to make something of it before he leaveth it if he seemes sometimes to idle out his time in distractions and distempers how greivous is it to such an one to seeme to have lost such a morning or evening without doing any thing of moment for the Lord for his owne soul or others Hee loveth to get him a-heat at this holy work to pray whilest his heart bee well warmed nor is the Lord wont to bee behind-hand with any such as so serve him hee payeth them best in holy recompences of his grace in them which pray most to him The people concluded that Jonathan had wrought with God that day wrestled prayed hard when they saw so apparently the stamp of God imprinted upon that victory given into him and by him 1 Sam. 14. 45. yea verily it is no smal reward to the supliants of God that the Lord doth account that when they are praying to him they are serving of him when they are telling him of their spiritual wants and inabilities to doe him service confessing their failings in his service and what unprofitable unthankful servants they have been to him how the Lord reckoneth they are doing him very acceptable service the poore Saints are ready to complaine that they can do God no service c. No Can you beg Can you pray This is service of God indeed Prayer in the manner of carrying it on is an
thou wilt Come into all my Treasures of Grace and take even what thou desirest Godly desires knock and make a noise in Gods ears and he opens to them He heareth the desire of the humble Psa 10. 17. They will come in where the Lord is Psa 38. 9 Lord all my desire is before thee The Saints sighs make a noise at Heaven gates and God cometh forth to them For the sighing of the Prisoners I will arise saith the Lord. Psal 12. 5. and Psal 79. 11. Let the sighing of the prisoners come before thee room for the sighing of the prisoners Lord yea their very tears too make a loud noise at this door and they have their voice also in prayer Thou hast heard the voice of my weeping Psal 68. No wonder then that effectual prayer consisting of all these be indeed a knocking and meanes of opening of the gate and door of Mercy in Jesus Christ We pass by other names given to Prayer as that of seeking asking calling opening of the mouth wide running to the Lord for counsel referring ones case to him the like Come we now to give a description of Prayer Prayer is a spiritual and faithful opening of the heart to God in the name of Christ A general description of Prayer with an eye at seasonable help and relief from him By heart we mean thoughts desires affections these wants and weaknesses and sins to which the heart is privy and of which it is sensible We call it an opening of the heart in opposition to hypocritical covering and attempts to hide any thing from the Lord whereby their prayers become no prayers their Worship vaine whilst digging deep to hide the counsels of the heart from God Isaiah 29. 13 15. compared with Psal 119. 26. I have declared my wayes to thee that is prayed and thou heardst me Prayer is a shewing of God our waies or as the Hebrew word beareth a telling or counting them one by one as if we pray indeed when we do from our hearts deal plainly and punctually with God therein when we leave out nothing which we know by our selves untold before him even in a particular manner whether respecting our wants our sins or the like so Psal 38. 18. I have declared mine iniquity meaning all and each of his sins there were some more special sins sinnes which were chiefly his the Hebrew word signifieth a telling of some new thing Davids prayer and confession is not a high-way rode and some one track of confession but it is a telling him of any new fresh acts of sinne Jer. 20. 12 To thee have I opened my cause or prayed to thee Prayer is an opening of the souls causes and cases to the Lord the same word in another conjugation is used for uncovering making bare and naked Gen. 9. 21. The Saints in prayer do or should nakedly present their soules causes without all cover-shames or so much as a ragge of selfe or flesh cleaving to them All things are naked to him with whom Obs we have to doe he is privy to our secrets how is prayer an opening of the heart to him Suppliants are said in prayer to open Answ their hearts to God 1. In that they doe not dare not goe about to hide or desire that ought in their hearts should bee hid from the Lord. It is their desire he should and they are very glad that he doth know all their heart their hearts are ready to break when they through temptation or desertion want prayer vent 2. In that it is their desire and endeavour to present all within their hearts which God by a general eye of wisedome and omniscience seeth unto a more special energetical veiw of the eye of Gods compassion and love Psal 80. 14. Behold and visit this vine Psal 119. 132. Look upon mee as thou usest to doe on those that feare thy name Isay 63. 15 16. Looke downe from heaven c. where are the sounding of thy bowels c. 3. In that they doe thus in way of an ordinance of God which he doth eye and owne as opening of their heart to God Psal 62. 8. Poure out your heart to him or pray to him And albeit their hearts are open to God before yet not actually opened in this way of injoyned expressing the same till they do thus pray 4. In that when prayer is duly performed as their minds and hearts are uttered and poured out as before the Lords face Psal 62. 8. or before him so are they in lively manner quickned to behold Gods mercifull and energetical view of the same hence that perswasion of David All my desires are before thee Psal 38. 9. It is a spiritual opening Spiritual in respect of the efficient and working cause Gods spirit acteth and worketh therein It is prayer in the holy Ghost Rom. 8. 26. The spirit maketh intercession in us the spirit of praier is acted in it Zach. 12. 10. Prayer is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in-wrought our spirits also as acted and improved thereby are at work in it My God whom I serve with my spirit Rom. 1. 9. Our hearts are as water poured out to waft along each petition and confession or as oyle to anoint these messengers of the soul that they might flye the faster to Gods throne It is spiritual in the matter of it things of Gods Kingdome Matth. 6. 33. or if other things yet under a spiritual consideration as according to Gods will and for his glory Spiritual in the manner namely in a sublime and elevated manner of performance Isay 37. 4. Lift up thy prayer Spiritual in the end a calling upon God whereby he is exalted Esay 12. 4. Spirituall in the motive and ground-work a command of God requiring a promise in encouraging Thou saidst seek my face my heart answered Lord thy face will I seek Psal 27. 8. for thou revealedst to thy servant saying I will build thee a house therefore hath thy servant found in his heart to pray this prayer 2 Sam. 27. 27. Faithfull opening that is unfeigned without reservations c. Prayer from unfeigned lips Psal 17. 1. To God not to Saints and Angels which neither know our hearts nor can help us Isay 63. 16. Though Abraham know us not And it is to God not as into the aire or as at an uncertainty where or to whom In the name of Christ There is a holy renouncing of our selves and our owne worth and strength and a resting and trusting upon the Lord Jesus onely through whom we come to the throne of grace and for whose sake alone wee plead for and expect audience and acceptance yea and assistance With an eye to seasonable help Our Our eyes are unto the Lord until hee shew us mercy Psal 123. 1 2. Thus much concerning prayer in generall We might give sundry reasons to inforce Reasons why we must pray this duty Taken 1. From God absolutely and relatively 1 From God considered who is thereby
improved and honoured And secondly from Christ 2 From Christ whose office it is to take these sufferings from his people and present them before his Father and who hath through many difficulties made this way for his people that they may freely and familiarly thus talke with God and open their wants to him Thirdly from the Spirit of God whose office 3 From the Spirit among other things it is to help and inable the Saints to the conscionable performance of this duty Fourthly from 4 From the Saints the Saints themselves 1. Their necessities call for it 1 Their necessity 2 Their ingagements 2. Their manifold ingagements to the Lord require it 3. They have praying graces inabling 3 The praying graces as 1 Faith them to it as 1. Faith prayer is in this respect also the prayer of faith Jam. 5. 15. Faith is an emptying grace giveth the most sensible and lively veiw of the souls wants and nothingnesse to supply them otherwise presenteth the Lord in all his freenesse fulnesse and faithfulnesse for the souls sutable supply Secondly Love Psal 116. 1. I love the 2 Love Lord therefore will I call upon him or pray Love of the Lord filleth the soule with desires and breathings after union and communion with him whom the soule loveth Cantic 3. 1. and 4. 16. Let my Beloved come into his garden Love is open hearted would unbowell the soule to her Lover Jesus Christ and to the Father by him love is fruitfull and in holy wise eloquent in its gracious expressions to him Thirdly zeal this is attended with vehement 3 Zeal desires 2 Cor. 7. 11. yea what vehement desire yea what zeal that blessed fire will cause such holy smoak in the weakest Christian Isay 42. 3. and that will soon sparkle out in holy supplications that will be mounting upward spiritualizing and lifting up the heart thus heaven-ward Fourthly holy jealousie and fear of God 4 Jealousie we may put them together thou castest off fear thou restrainest prayer unlesse feare be thrust out of doores that will put the soule upon prayer other jealousie fills mens heads and hearts with motions so doth holy jealousie with praying motions and matter The more wee suspect our selves the more are wee in these holy inquiries of God Holy jealousie is an utter enemy to carnal security presumption self-fulnesse and confidence the very bane of prayer 4. Their spiritual calling as Saints calleth 4 Spiritual calling for their drawing thus near to God for their offering up these spiritual sacrifices and offerings acceptable to God by Jesus Christ 1 Pet. 2. 5. As being spiritual Preists yea as sonnes and children they must thus owne their Father in crying Abba Father Gal. 4 6. and as subjects honour their blessed King by becoming his humble petitioners the believing penitent thiefe upon the Crosse performed this as his homage to Jesus Christ as King of Saints hee prayeth Lord remember mee when thou comest intâ— thy Kingdome Luk. 22. 43. The fifth Reason may be taken from thâ— enemies of prayer the devill flesh thâ— 5 From the enemies of prayer world which oppose the same upon all occasions and seek in speciall sort to hindeâ— the conscionable practise of it as mighâ— be shewed in many patticulars so thaâ— it the more concerneth us to attend it elsâ— would not they bee so busie to divert uâ— from it or distract or discourage uâ— in it The sixth Reason may bee taken from 6 From prayer it self prayer it selfe as spiritually performed in that it is so acceptable to the Lord so prevailing with him unto admiration for any thing which is according to his will as might be abundantly shewed in particular instances But in as much as in handling the particular kinds of prayer wee have more occasion to presse upon the conscience we shall here but name such things as might inforce to the duty Let us onely now make one use of what Vs Reproving neglect of prayer hath been said and that in way of reproofe of Gods owne professing people who are too ready also to neglect and omit this duty of prayer Isay 43. 21 23. But thou hast not called upon me O Jacob that was very greivous to God when a people whom he hath severed into Church estate with an aime at his praise as verse 21. yet they should neglect to honour him in conscionable calling upon him Such as we are are looked upon by others as a praying people but ah that the world were not mistaken in us what wonder is it if many professors excell no more in the things of God if they are not much in prayer One of the Ancients used to say if I see a man not delighting in prayer I conclude he is one of no inward excellencies nay is it any wonder to see many Congregations rather Spitals of poor decrepit decaied diseased Christians then gardens where are goodly fragrant thriving plants As the body without the soul is dead unserviceable yea stinketh in others nostrills so are we as loathsome in Gods sight without the true exercise of prayer which as some have called it is as it were the soule of our soules some of the Ancients have called prayer the physick of the soule and truely such it is it will by the blessing of God purge heale recover quicken and strengthen a very weakly Christian as experience witnesseth But what will become of other distempered relapsed professours who use not this holy course of physick is it wonder that such dye become twice dead Some have called praier the sun and light of the soule and truely in a sense it is so but how darkely and sadly must they needs walk and how often will they be stumbling and falling dangerously How little spirituall work will they do for Christ in whose Horison this sun of prayer is setting if not already set and from whom this lightsome and life-giving ordinance is removed Others have called prayer the nerves and sinews of the soule and truely so it is prayer holdeth altogether in us keepeth all in due place and strength and they must needs grow loose and weak who make not continual use thereof upon all occasions But that this admonition bee not as an arrow shot at Rovers let us shew first some symptomes of this spiritual evill of omission of prayer and so who are the persons concerned herein and shew some particular branches of the evill of it Touching the former first such are surely Signes of neglect of Praier 1 Disobedience carelesse of drawing neer to God who are not pliable to the whole will of God Zeph. 3. 2. She obeyed not the voice she drew not neer to her God Conscionable praying would inure us from our hearts to say Thy will be done and accordingly in heart to endeavour it 2 Such omit prayer who walk not humbly 2 Impatience in afflictions such as are full of impatience discontent tumultuousnesse of
love thee be like the Sun in its might If the Lord breath upon our hearts at his table or in his word the spirit of God draweth out our hearts to send some ejaculatory lift of praier either in way of petition or thanksgiving or the like When the Lord Jesus speakes effectually to Johns heart I come quickly thence springs his ejaculatory Amen even so come Lord Jesus come quickly Revel 22. 20. Christ effectually preaching that hard lesson of brotherly forgivenesse It caused that ejaculation from them Lord increase our faith Luk. 17. 1 2 3 4. with 5. If David hear that word twice that all power belongs to God Psal 62. 11. his spirit is elevated to make this short hearty speech verse 12. Also to thee O Lord belongeth mercy From the Angels lively discourse with Mary about Christ who was to be incarnate and to be formed in her her heart being warmed shee turneth her speech to the Lord who sent that his angel Be it to thy servant according to thy word Luke 1. 38. So then holy ejaculations are the very spirits of the spiritual workings of God or at the least wise from the Lords spiritualizing of his Saints in his providences or ordinances and therefore great in their excellency Let us add another infallible Argument of the excellency of this duty of ejaculatorie It s of choice respect with God praier and that is from the high esteem and real respects which God himselfe hath expressed thereof Habbacucks discourse chap. 3. though most what doctrinal and onely something mentioned in a short way of petition verse 2. and of praising God verse 18 19. yet as from the most excellent part in Gods account it is all called his prayer ver 1. The penitent thiefs ejaculation Lord remember me when thou comest into thy Kingdome is graciously owned and answered by Jesus Christ This day shalt thou be with me in Paradise Luk. 23. 41 42. The Publican ejaculatorily praying Lord be mercifull to me a sinner goeth away justified Luk 18. 13 14. yea that ejaculatory Apostrophe of Moses to God Ex. 5. end Why hast thou so evilly intreated the people yet hath its gracious returne from the Lord chap. 6. 1. Then said the Lord Now shalt thou see what I will do to Pharoah The Israelites at the red sea were so afraid with a distrustfull fear that Moses bids them not to feare Exod 14 13. yet being thus afraid they cryed unto the Lord verse 10. 12. and both Nehemiah chap. 9. 9. and Joshua chap. 24. 7. testifieth that God heard that crie of theirs and put darknesse betwixt them and the Egyptians and drowned the Egyptians in the red sea David when in such a hurry of distrust that he said to God I am cut off from thy sight yet saith neverthelesse thou heardest the voyce of my supplications Psal 31. 22. the many short prayers which he then made Ejaculations are but short breathings of the Saints spirits but being breathed once they scarce ever expire in respect of the efficacies and issues of them These short speeches are as I may say best remembred their memorials are of a very long date with the Lord. That grey-headed ejaculation of Noah God perswade Japhet to dwell in the tents of Shem hath had now hath and still will have its answer in the Gentiles of Japhets coming into the fellowship with the Church Gen. 9. 27. The day of judgement that day although not a season of praying yet of full answers of such like praiers made with respect to the day Pauls short prayer 2 Tim. 1. 18. The Lord shew mercy to the house of Onesiphorus at that day shall have then a full return At that day when the Saints treasures layd up in heaven shall bee opened these lesser peices shall have their weight worth and use when it shall bee said these and these have been the prayers of such and such of the Saints and these and these are the issues and fruits of them to such and such Thus much touching the excellency of The necessity of ejaculatory prayer by reason of Sudden straits such ejaculations now of the necessity thereof The Saints sudden straits require prayer but will not afford time for continued prayer Room now then for ejaculatory praier At this dead lift now Moses his cry will doe well Exod. 14. 15. Then Jehoshophat must hye to heaven when begirt with blood thirsty men in continued prayer hee cannot but by ejaculatory prayer he may 2 Chron. 18 31. Then Jehoshaphat cryed to the Lord. Scrabling is but a poore shift for David when known in the presence of the King of Gath 2 Sam. 21. 10 11 12 13. and when no place or space for solemne prayer then welfare ejaculatory prayer Psal 32. title with verse 4 6. I sought the Lord and he heared me this poore man cried and the Lord heard him and saved him Asa when to join battel thus cryed unto the Lord his God with marvellous successe 2 Chron. 14. 11. David in that strait prayeth against Achitophels counsels Lord turne Achitophels counsel into foolishnesse 2 Sam. 15. 31. and the issue sheweth it took 2 Sam. 17. 23. Moses among a company of murmurers Exod. 15 24. hath none fit to joyne in prayer in a more solemne way yet verse 25. though he spake nothing vocally hee cryed thus effectually he cryed to the Lord and he shewed him a tree to make the bitter waters sweet Philistins are upon the Israelites then is onely roome for Samuels ejaculatory crye 1 Sam. 8. 7 8 9. and Samueâ— cryed unto the Lord and he heard him Hezekiahs deadly sicknesse will onely give him leave to pray thus 2 King 20. 1 2 3 7. heâ— turned his face to the wall and prayed Oâ— Lord remember me c. Sudden and strong tentations disable David to make such continued prayer but hee will then make manâ— Tentations of these ejaculatory requests Psal 30. 22 Neverthelesse thou heardest the crye of â—â— supplications when I cryed to thee Great griefs and presages fill the Saints hearts and lay their speech but then their hearts burst forth into inutterable sighs groans whose meaning the Lord knoweth Rom. 8. 26. Surely Saints as men of tender consciences ever and anon offending indeed but Failings as frequently smitten in their hearts for it cannot but bee often put upon it in the interims of continued prayer to bespeak mercy and pardon whilest their hearts are thus afflicted 2 Sam. 24. 10. And Davids heart smote him for numbring the people and David said unto the Lord I have sinned c. I beseech thee take away the iniquity of thy servant And as sudden faults of ours so sudden stroaks of God put the Saints upon this 2 Sam. 24. When David saw the Angel smiting the people he said It is I that have sinned what have these sheep done Sudden injuries from men cause an injured Injuries Jepthah to make his short appeale to the Lord saying The
Stevens ejaculatory praier at his death Lord lay not this sin to their charge And assuredly many of the blinded Jews who ignorantly crucifled the Lord of glory fared the better for the ejaculatory prayer of Christ Father forgive them for they know not what they doe Luk. 23. 34. Witnesse the conversion of thousands of those who had a hand in crucifying the Lord Jesus Acts 2. 36 37 38 39 40 41. verses compared Other Saints likewise fare the better for this that the ejaculatory prayers of others of their brethren for them are acceptable prayers to God Onesiphorus will fare the better for the short prayer of Paul at the very day of judgment 2 Tim. 1. 18. The Lord grant that he may find mercy at that day How well then is it in all respects that God will have his Saints praying continually with ejaculatory prayer also 2. In that it is a service which the Lord Second Motive It is that upon which the spirit putteth us often by special motion of his Spirit put his saints upon oft times as well as by general command requireth the same Let me hear thy voice saith Christ to his people Cantiâ— 2. 14. To which the Church answereth in an ejaculatory prayer verse 17. Turne my beloved and be thou like a Roe So Cantic 8. 13. The Lord putteth them upon speaking to him Let me hear thy voice to which they returne an ejaculation ver 14. Make haste my beloved now it will not bee safe to neglect any such motions made by the Lord and by his spirit lest being grieved he withdraw from us 3. In that the most spiritual persons Third motive it is that which the choysest Saints practise much have been and are thus exercised in those holy ejaculations as was Christ as Luke 3. 21. When he was baptised he so prayed when those Disciples returned with that successe he lifts up his heart Luk. 20. 21. I thanke thee O Father Lord of heaven and earth So John 2. 27 28. Father glorifie thy name And so Luke 23. 31. Father forgive them for they know not what they doe So Matthew 26. 46. My God my God why hast thou forsaken me So Luke 23. 46. When to leave the world Father into thy hands I commit my spirit Thus David and Nehemiah and Moses and others who were most spiritual how oft were they thus praying 4. In that ejaculatory prayer hath prevailed Fourth Motive it s very prevailing with God with God for great things persons have been healed of plagues As upon such a prayer of Hezekiah 2 Chron. 30. 18 19 20. verses God hearkned and healed the people Wonders have been done by it as when upon such a Prayer of Isaiah the Sun goeth backward 2 Kings 20. 11. Isaiah cryed unto the Lord and the Sun went back ten degrees Such wonders were done hereby at the red Sea Nehem. 9. 9. as formerly was shewed Now in the second place consider of some Helps to pray thus 1 Heavenly mindedness Helps to help us this way 1 Get and maintain a spiritual frame of heart walk much with God in Meditation and the like and frequent occasion will be offered of such like talking with him A heavenly heart will be often lifted thus heavenward When Simâ—on was in such a frame then Lord lettest thou thy Servant depart in peace Luke 2. 29. So when John is in a like frame then Come Lord Jesus Come quickly Revel 22. 20. One Ejaculation or other ariseth out of the heart in such a frame and as a branch thereof get our hearts weaned from the things of the world be as one leaving the world and then an old Jacob will be mounting thus Gen. 49. 18 Lord I have waited for thy Salvation David who was a weaned child was much in holy Ejaculations so was Davids Lord who was so much above the world such have most to do in Heaven and therefore so oft moving that way 2 Get a humble soft heart sensible of sins and self emptinesse Broken hearts will bee often breathing out Ejaculatory sighs and requests The humbled Thief upon the Cross and Publican in the Temple had their Ejaculations 3 Keep in life and light as much as may 3 Sense of Gods love be the sense of the love of God in Christ when the Church is in Christs armes and as in his bosome then she hath her Ejaculatory request Set me as a seal upon thy arm c. Cant. 8. 5 6. This stirreth up holy love in us to God and that will be making ever and anon abrupt expressions of its desire to him Touching the third thing consider of these Cautions Cautions 1. That it bee not too seldom 1 Content not our selves that more rarely wee have some one lift this way but be ever and anon sending up some short requests unto the Lord foure times in one Chapter is Nehemiah doing thus upon several occasions 2 Look that we do it not in a Petitionary 2. That it bee not only in a Petitionary way way only but praising way as well So David Psalm 8. 3 4 5. When I see thy Heavens c. I said What is man that thou art thus mindful of him So Jesus Christ I thank thee Father Lord of Heaven and earth that thou hast hid these things from the wise and prudent and revealed them to babes Luke 10. 21. and John 11. 41 42. Father I thank thee that thou alwayes hearest me 3 Look that be not a bare formal cry 3. That it be not in an affected way for fashions sake a customary Lord have mercy upon me or Lord blesse me or the like in a morning or at going to bed resting therein as if now some goodly service were done or that sufficeth or a more forced out-cry to God occasioned from sudden terrors or distrusts and the like or an hypocritical semblance of a heart lift to heaven by an affected lifting up the eys when in others company or in a seemed squeezing out a hollow hearted sigh in stead of such cordial Ejaculations to which we have been all this while exhorting Lastly Look that none under this pretence 4 That it thrust not out Solemn praier lay aside the due and constant exercise of publick or private Praier in a more continued way Let not one duty justle out another Continued Praier in solemn manner is our duty as well as Ejaculatory Prayer as God willing we shall see in the following part of this Discourse we are the rather to make conscience of Ejaculatory Praier that we may be sit for solemn Prayer and we are so to pray in a continued Prayer as it may leave us sending up our after Ejaculations unto heaven CHAP. III. Touching more solemn and continued Prayer and particularly of Publick Prayer WE have spoken of Ejaculatory Praier proceed we now to consider of Solemn and continued Praier which is either Publick or Church Praier Private or Family Prayer Secret or Closet Prayer Begin
and divisions if any such should be amongst us Reason 5 5. Because publick prayer is in a special 5 It s very delightfull to the Lord. sort delightful to the Lord hee putteth his people in special wise upon it Psal 81. 10. Open thy mouth wide in prayer and I will fill it hee is therefore troubled if publick prayer as well as private be neglected Esay 43. 22. Thou hast not called upon me O Jacob Jesus Christ is very ready to present and perfume publick as well as more private prayers of his Saints Rev. 8. 3. The Lord is ready to reward it in his people Let all the people or Gentiles prayse thee was the Churches prayer Psal 67. 5. and verse 6. Then shall God even our God blesse us they praying for a blessing upon others triumph for a blessing as upon others so upon themselves It is good and acceptable to him that publick prayer bee made for all Saints 1 Tim. 2. 1 2 3. Christ took it kindly that the multitude opened their mouthes to beseech mercy for one that had an imperfection in his speech and beseech him to lay his hands upon him Mark 7. 32. Vpon which he cured him verse 33 34 35. Reason 6 6. Such manner of approaches of Assemblies 6 It s a fruit of Christs death and represents his publick spirit to the Lord are a fruit of Christs purchase that way to Gods throne i◠made by the rending of the vaile of Christs flesh Heb. 10. 19 20 22 25. compared it represents the very spirit of Christ which is all for the publick good of his people There are in publick prayer the special influences of the spirit which were scattered in many compacted and gathered as it were in one the waters of various graces running in several gracious hearts as in sundry channels doe here disburthen themselves as in one pleasant and mighty streame One instrument alone well tuned will make good musick in Gods eares but he delights much in these praiers in consort where sundry two or three symphonize in what they ask it shall be done Matth. 18. 19. For there is Christ in the midst of them when thu◠gathered together in his name verse 20. Reason 7 7. Because publick prayer is a publick It s a publick ingaging and uniting of hearts engaging and compacting of the hearts and spirits of Gods faithful ones Acts 2. 42. They continued stedfastly in prayers ver 44 And all that believed were together and hal◠all things common Zeph. 3. 9. That they may all call upon him to serve him with one consent or one shoulder as it is in the Hebrew As if the former were meanes of the latter The joynt exercises of mutuall graces in the common work breedeth and feedeth love and mutual respect As it is with any two or three Ministers or other godly persons using to pray most together they love and cleave most together as Musicians that use to play often in consort together they use to be most friendly to each other So is it in an assembly of persons conscionably exercised in publick prayer Let us now apply the consideration of this of publick prayer as our duty First in way of reproofe of such who Vse 1 come not constantly or if they doe they Evils of not or late coming to publick prayer come not seasonably to publick praier but they come dropping in when the duty is halfe or almost finished These write not after their copy set them in that representative of pure worship in Gospel-Churches Revel 4. 8 9 10. When the foure living creatures representing the officers are to lead the rest and to begin and carry on the publick worship the rest of the Congregation represented by twenty four Elders for their gravity and experience in matters of the Gospel they are also present ready to fall downe in testimony of their joynt accord in the worship And observe it none of the number are wanting There is not a third or fourth part or half or three parts of the company as too oft with us when to give glory to God in prayer and thanksgiving but there are the whole assembly of Gods spiritual Priests by profession and holy calling the whole twenty foure This also is not according to the expresse pattern of the Primitive Church and the members there they continued stedfastly as in other parts of worship so in praier and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noteth their ready attendance upon the same as well as their continuance therein The same word is used Acts 10. 7. for the Souldiers waiting upon Cornelius and of Rulers attending on their work Rom. 13. 6. But for the further whetting and sharpning this admonition Consider First that it is a sinne of omission such 1. It is a sin of omission doe not joine in a duty of publick worship to which each of the assembly are bound being therefore publick as that which concerneth all such doe not give the Lord this holy sacrifice in the time of it God is not now lesse interested in the time of his worship as well as in the worship it selfe then of old Numb 28. 2. You shall observe to offer them in due season The very Prince who of all other hath weightie occasions lying upon him to withdraw or delay his coming into the assembly in the time of publick worship under the Gospel allusively represented under notions proper to that of the Law yet Ezek. 46. 10. And the Prince in the midst of them when they goe in shall goe in and when they goe forth shall goe forth He is to be there with the first and stay till the last all the professed subjects and lovers of Jesus Christ are to watch dayly at his gates and wait at the posts of his doors Prov. 8. 33 34. They are therefore to be in readinesse as those who watch and wait for any holy opportunitie of Christs publick ordinances and worship and so of this of praier among the rest or else they break rule neglect their duty How unsutably doe such walk to the example of other godly people abroad mentioned in Luk 1. 21. The people were there al waiting til Zachary had done offering incense and Exod. 35. mention is made of troops of women assembling at the doore of the Tabernacle 1 Sam. 2. 22. Yet women in regard of family occasions of children and the like if any might have been excused Peter and John went to the Temple at the houre of prayer The Tabernacle and Temple then where they were wont to assemble had publick prayers offered up among other services And not less diligence in ready attending publick worship prayer among the rest is prophecied of as in these dayes of the Gospel witness that Psal 110. 3. Thy people shall bee willing or free and forward sacrificers in the day of thy power Esay 60. 8. Who are these that flye like doves to the windowes Zach. 8. 21. Let us goe
31. 9. Such have little love to others who are little with God apart in praier If we had more Have little love to others of Cornelius his spirit to be conscionably exercised in praying alone also we should have more love to Professors Full of Prayers and Alms fruits of Charity was his commendation Act. 19 2 4. And it is well if the Spiritual Chaldees the souls enemies are not gotten into such mens hearts as of old they did into the Temple yea and that God himself be not Ly open to desertion departed from such as of old from the Temple when this daily Sacrifice and Offering of holy prayer unto God ceaseth with them Surely Daniel was not of these mens temper who though he had such vast Imploiments Imitate not best examples as to take the accounts of the other Princes of the several Jurisdictions and many other State affaires to dispatch yet would not no not for one day no nor one time in the day omit this his constant exercising himself in secret prayer yea when it cometh to a matter of hazard of his life and all his worldly honours yet to forbear this his course of daily seeking of God in secret prayer he had not such a thought Why I need not thus hazard my self I may forbear praying thus to God in my chamber for a while It is but a matter of my own liberty I may pray thus but I am not bound to pray thus by any command of God No verily he saw more in Gods command then so which was of more Soveraignty with him then any earthly Monarchs command He will not only deny to pray to the King as a God which had been a sin of commission but he will not forbear for the Months space praying to the God of Heaven in his chamber which had been a sin of omission Isaac who had such weighty matters as the change of his condition to have occasioned some omission of his retired converses with God yet then also will not leave his usual work of going out into the field to pray Gen. 24. Nor will Jesus Christ whose example is a forcible Argument to urge our imitation of his holy practise he will not omit this holy businesse of secret prayer albeit he had many others of great moment to attend in their seasons hee will rather borrow time from his natural rest in the night if so fully imployed in the day Luke 21. 37 he will get up the earlier in the morning before day rather then want an opportunity for this holy exercise Mark 1. 35. yea when the multitude came together to hear him and be healed of him he will not omit this work but withdraweth for that end and they must stay the while Luke 5. 15 16. yea his chiefest Followers must be dismissed whilst be attends this holy practice Matth. 14. 22 23. And to conclude this Use It would be a shame Are worse then Papists that blind Papists and superstitious Votaries should be more zealous in their way of secret Devotions then we in our secret addresses in prayer to the Lord in the name of Christ Let it then in the second place serve for Exhortation to the conscionable practise of Vse 2 this Duty of secret Prayer If such an one as Let all be exhorted to this Duty Cornelius who had so many Martial occasions to with-draw him who also knew so little of Jesus Christ as that Messiah promised yet was so constant this way wee that enjoy far more helps and spiritual advantages may much rather do it Yea say too many now a dayes should Apostatize as did such like in Davids time Psal 55. 12 13 16. yet let us be the more resolute this way as he was verse 17. Evening and morning and at noon will I pray and truly if ever it were a time to be much with God in prayer together and asunder now is a time for it All the Saints hands in a manner are up in all places and doing exploits for God and it were a shame if ours only should be down especially when the Saints of God in other places think that we in special ply it hard in prayer together and asunder Let Civil Rulers ply it thus as that Magistrates President Daniel did as King David himself did as we heard Psalm 109. 4. hee saith he is Prayer as being more in that then in any other work but I prayer or I will give my self to prayer Constantine the Great as Eusebius telleth us would have this as his Portraiture a man on his knees praying to shew that was his usual practise and posture How oft was Moses the Magistrate with God alone in Prayer Let Ministers whose special Calling lyeth in Ministers this also to give themselves to prayer Acts 6. 4. Be much in it How often is Paul described as thus employed Rom. 1. 9. Ephes 1. 15 16. Philip. 1. 4 2 Timoth. 1. 3. Epaphras the Colossian Minister is commended for this also Colos 4. 12. Eusebius telleth us of James called Justus that his knees were growne hard and brawnie with being so much and oft this way employed And do not Ministers closet sins as vanity of mind vaine glorious reasonings of spirit listlesnesse sometimes to their holy work call upon them for closet study-prayers Doth not their weighty closet work call for this Is not Prayer as once Luther said the best Book in our Study Doth not Satan oft-times come into our studies to assault us in our work as sometimes hee did Joshuab the Priest in his and had we not then more need then others to bee found oft praying there The Lord vouchsafes oft-times to be talking in friendly sort with us in our Studies and it were pity and shame if hereby we should not maintain holy conference with him Who are more potent with God in publick prayer then such Ministers as wrestle it out most with God in secret praier The gracious language which there they learn from the Spirit of God and the choice lively and spirituall prayer-passages and expressions and pleas wherein the Lord breaths upon their hearts when alone are those wherein he is wont to breath upon the peoples hearts in publick prayer Who more prevalent with God then Paul and Peter this way exercised we as the friends of the Bridegroome as Eliezar was of old speed the better in our work of gaining some spouse for Christ that day for which we have been most earnest in secret prayer before hand The defect hereof too oft maketh our ministeriall work so unsuccessefull as it did that of the Disciples assaying to cast out a devill without praying before hand for it Matth. 17. 21. A Minister need not feare but hee shall preach well afterwards if the Lord help him to pray well before hand as Ministers have more advantage of privacy sc their people make account they improve it this way witnesse their frequent commending their cases to them to
alone praying he hath a new name given him he is told he hath prevailed with God Gen. 32 27 28. Then is Daniel told that he is greatly beloved and his prayers heard Dan. 9. 20 22. Again they have this honor put upon them to have choicest secrets revealed to them as to Gods friends in a corner those three Worthies severally praying have this secret given unto them Daniel 2. 19 20. and Jeremiah calling upon God all alone in prison hath great and wonderful things shewed him that he knew not of Jer. 33. 1 2. Peter when alone praying hath the mystery of the bringing in of the Gentiles revealed to him Acts 10. 9 10 11. yea such in special shall have thir honour of deteining of the Lord when he carrieth it â—s willing to be gone Let me go saith Christ to Jacob I will not let thee go until thou blesse me nor did he Gen. 32. 26 27. 28 29. Let me alone saith God to Moses but he suffers himself then and afterwards to be staied from going on his course of displeasure against the people by Moses his wrestling with him as we say hand to hand Ex. 32 10 11 12 13. Deut. 9. 13 14 18 25 26 27 28. compared I held him Cantic 3. 4. by the exercise of faith in prayer The Lord knoweth not how to leave a praying suppliant or to proceed in a way of displeasure against him and is not all this then well for the Saints that each Saints prayer in secret is an ordinance of God and a very acceptable service unto him Let us wind all up with a caution or Cautions two annexed 1. Look that it be not alone secret prayer 1 In secret affect secrecy in respect of the place apart from others but in respect of our desires and indeavour as much as may bee of privacy That as Christ saith of secret fasting and prayer in an extraordinary way Matth. 6. 15 16 17. wash thy face and anoint thee with oyle that thou appear not to men to fast so avoid lowdnesse of voice when alone or if melted in secret let it not bee perceived if you can that you have been weeping yea if you cannot goe aside unobserved of some in the house let us even wish that we might so pray alone that none might know how oft or how long we are therein if any secret motion arise to think of what others will think of us let us abhor the thought of it else if in secret our hearts desire others to take notice of us that desire maketh it before God as if we prayed in the street corner 2 Avoid customarinesse 2. That wee vanish not into customarinesse in praying in our closets going aside thither to pray for fashions sake living in good families and seeing others goe aside for that end we doe it too or wee have been trained up to it and so we will hold it on as a custome Yea lest we goe about it as a more formal task which if we but performe let it be well or ill we mind it not regard it not so we doe it we are satisfied if we doe it not indeed wee are troubled but in all not moved from any principle of love and longing after communion with the Lord in it or prevailing with God through grace by it for pardon of this or that sinne we groane under or supply of this or that spiritual want over which wee mourne Verily such customarinesse will Evils of customariness in it Listlesnesse to prayer produce other evils as listlesnesse to pray even when got into our closets such will have so little of God in their customary seekings of him that they will have little incouragement to set about seeking of him It will also cause slightnesse in praying The Slightnesse in praier formalists praier is called vanity Job 35. ver 13. And if slight in praying usually as sleighty in praising None saith seriously at Praises Exercises of repentance Hearing of the word least where is he that giveth us songs in the night verse 10. 11 12 13. compared Such are as sleighty in setting upon the work of through repentance Such as sleightly complain of their pining away in their sinnes Ezek. 33. 10. and are therefore so roused up to turne unto the Lord as even too well content to dye in their sins verse 11 12. Turne you turne you why will you dye c yea they are as sleighty in hearing the word of God as though but hearing onely some musical song which as we say goeth in at the one eare and out at the other Ezek. 33. 30 31 32. yea commonly such are very serious in some way of Seriousness in some sinne sinne against God Jer. 3. 4 5. Wilt thou not from this time cry namely in this sleighty fashion my Father Behold thou hast done evil as thou couldst Yea such are wont to be serious in discontented complaints of God in his dispensations of providence as that his way was not equal when 't is their owne wayes rather which are unequal as those sleighty complainers of their sinnes Ezek. 33. 10. are bold to charge God verse 17 20. as if his wayes were not equal CHAP. VI. Of Prayer of Intercession and Imprecation HAving spoken of the sorts of prayer in generall we come to speak of the parts which are of special consideration in these sorts of prayer especially of solemn and continued prayer and letting passe those which respect our selves we shall onely single out those two respecting others viz. Prayer of Intercession and Imprecation Concerning prayer of intercession wherby upon all occasions we are bound to pray for others good we shall not mention the persons especially concerned in it as Magistrates Ministers Parents Masters Husbands and all other superiours for their inferiours as also their inferiours respectively for their superiours or any other special relations as of friends kindred for their friends and the like of which Scripture instances are plentiful but we shall consider it generally as that which respecteth all sorts of godly persons nor shall we spend time in urging reasons and motives from the honourablenesse of this holy service of love in it self the advantageousnes of it to the persons themselvs who so plead for others welfare every way the sutableness of this to that matchless pattern thereof in the Lord Jesus and the mighty things which have been done for others thereby and the like But shortly come to lay downe First some rules to guide us in it Secondly some meanes to help us in it Thirdly some markes to discover our gracious speeding in it Touching the first thing propounded observe Rules about praying for others we these rules in it 1. Attend the times and observe them when the Lord is in any more special manner with us by his spirit and quickning presence and when our hearts are got near Mind when God is near us and we him and then do it to him
faith and love makes Paul echo forth the sound thereof in the ears of God by praying for him Philem 4. 5. And it would be good to keep a fresh memorial of others graces as Paul did of those in the Thessalonians whence it was that he was so earnest for them in his prayers 1 Thes 1 2 3. 3. Prize we grace in others as well as 3 Prize grace in others in our selves 2 Cor. 9. 14. And by their prayer for you which long after you for the exceeding grace of God in you 4 Put we our selves in others stead So 4 Put we our selves in others stead Jesus Christ teacheth us in the Lords prayer to be our selves needing dayly bread and remission of sins and reseue from the evil of temptations if others be so So Moses Let the Lord go with us and pardon us Exod 34. 8 9. So Daniel puts himselfe in the number and case of such and such suffering ones Dan 9. 4 5. c. 5 Look we maintain an holy life in prayers respecting our selves When the root Keep lively in praying for our selves of a spirit of Prayer is kept fresh and springing it will be sprouting forth into all the variety of the branches thereof respecting others as well as our selves If that pipe be kept open it will be conveying waters of Grace to others houses and hearts as well as our own If the Spring Tide be up our neighbours creeks as well as ours will be supplyed with waters The supplies of the oyle of Grace from the Lord of the whole earth will be beneficial to the whole Candlestick the Church and the several Bowles and Lamps of it Zech. 4. 2 3 11 12 13. We cannot as members of this body sensibly think or speak for our selves but more or less we shall bee mindful of other parts and members of the body of Christ in special sort 6 Put wee one another upon praying 6 Put we one another upon it one for another Heb. 13 18. Pray for us saith the Apostle Lay open your cases one to another begging each others prayers Tell my Beloved saith the Church that I am sick of love Cant. 5 8. Many hands contribute this way even to a poor decayed Christian and will help him into a way of spiritual trading with God as formerly As many Simples put togethet will make soveraign Physick to recover a sick man so I may say of particular mens prayers meeting in one fâ—rther others souls welfare and health Some Favourites Prayers may help others who may be under some displeasure of the Lord to come into renewed terms of favour with him upon requests made for them Therefore as Mordecai will set Esther on work to intercede for him with the King and for his people so should we crave the prayers of such who are upon better termes possibly with the Lord then we our selves are at present God himselfe sends Jobs three friends under his present distastes for not speaking so rightly of him as Job had done unto Job who though he had miscarried yet had made his peace again with God and he must pray for them Job 42. 1 2 3 4 5 6 7 8. Job must break the ice to clear their passage Even the injurious Gibeonites must in case blesse Israel or else they are not to look to speed so well from the Lord 2 Sam. 21. 1. 2 3 4. c. God will have all the members of Christ to see the need and use of other members even the meanest as the Church of Jerusalems daughters to tell Christ in their praiers of her condition Cant. 5. Touching the third thing the Marks Marks of praiers heard for others of our prayers speeding for others and that the favours shewed to others are fruits of our prayers are 1 When God stirreth up their hearts for 1. Others faith that we shall be heard for them whom we pray to be by faith perswaded that God will hear us for them Phil. 1. 19. For I know that it shall turn to my salvation through your prayers Philem. 22. For I trust that through your prayers I shall be given to you When God doth thus send word before hand and give notice to his Saints what he meanes to do for them at the request of such or such of their brethren it is a pledg that the ensuing success was that way brought about 2 When God in the conferring of such 2 Others faith that we were heard for them and such mercies upon others doth secretly and strongly perswade them that they are the fruit of the prayers of such and such of his servants for them it is verily so indeed As when Paul is perswaded that his liberty and life restored and the gracious fruits thereof that they were the fruits of the Corinthians and others prayers a gift bestowed by the means of many and you also helping by your Prayers 2 Cor. 1. 10 11. As when a King shall send word to some Subjects of his that he hath done thus or thus for them because of the request of such or such of his Courtiers Or as a School-master shall tell his Scholers who begg'd their play day So here in such holy motions in others hearts the Lord signifieth to them that such or such a refreshment enlargement and succour in such or such temptations are issues of the requests of such or such of his servants for them 3 When God stirreth up injured persons 3. When they are the prayers of injured persons by them they pray for to pray feelingly and fervently for such as have wronged them as Job for his friends Job 42. 8 9. The Prayer of Christ for many of his Persecutors Father forgive them c. Luke 23. 34. It took well witnesse that blessed change wrought in many of them so soon after Acts 2. 36 37 38 39. This fruit of Divine love in the Saints argueth a root of it in the Lord himself toward such persons for whom they make such requests and such strong living currents and rivers of kindnesse and compassions argue an Ocean of the same bowels in God towards them such love speeches being dictated by the special motions of Gods Spirit are wont to be owned by the Lord. 4 When some are stirred up to earnest Prayer for some one or more for whom 4. When persons prayed for are praied for as well by many others as by us many others of the Saints unspoken to haply and unthought of do in like sort intercede with God When many help this way toward the bestowing of one and the same gift it seldom faileth 2 Cor. 1. 11 You also helping by your prayers viz. together with others in like sort stirred up in other places to pray for the same gift There is ever most of God in such unanimity and accord When the Spirit of the Lord doth thus tune many hearts as several Instruments to answer one another when the same Lesson of the Spirits setting
and suggesting is played by divers Spiritual Harpers this holy harmony of spirits seeking to the Lord that he would loose in heaven some poor sinning persons formerly bound but now repenting this argueth the presence and acceptance of the Lord. What ye loose on earth is loosed in Heaven that is If you shall agree or symphonize on earth as touching any thing you shall ask it shall be done c. Matth. 18. 18 19 20. 5 When God carryeth out some of his 5. If those praiers are importunate servants in Prayers for others very earnestly resolutely and constantly as those who will have no nay God assuredly as a fruit of such holy importunity in Intercessions maketh that Jerusalem a praise in the earth Isai 62. 6 7. Paul who alwayes in every Prayer of his is stirred up to mention the Philippians Phil. 1. 4. is confident that God will go on with his work in them ver 6. and he thinketh it meet to bee so confident of it because the Lord hath put them thus oft into his heart in prayer for them ver 7. Such earnest incessant prayers of the Church for an imprisoned Peter are not denyed there being most of the Spirit in such Prayers 6 When God stirreth up the faith of such 6 When such pray in faith for others which pray and plead for others to listen attend wait and expect yea and to bee perswaded of their answers as the Psalmist in Psal 85. 8. who expecteth peace as an answer of those praiers for others of the Saints I will hearken what God the Lord will say for he will speak peace to his people and his prayers for them are mentioned in the former verses When the Church in praying for the King is perswaded that they shall have the joy thereof Psal 20. 1 2 3 4. and ver 6. she concludeth the same from her faith That God will shew mercy to the King according to her desire ver 6. Faith ever speeddeth in its Suits and in this our holy trading with God it s the Lords earnest penny that he will give us sutable and seasonable returnes 7. When mercies begged for others are 7 When the mercies beg'd for them come in suddenly and strangely suddenly and strangely brought about upon our Prayers yea and as suddenly brought to our knowledge Acts 12 5 12. c. Peter is sent in unto them as set at liberty from his chains whilst they are praying for him wherein the providence of God would as it were speak to them thus There is the Mercy here is the man for whom you make so much a do since you will needs have it so and will have no nay and the ears of the Lord are so filled with your cryes take it and be thankful 8 When we are in especial wise enlarged 8. When as large in praises for mercies to them and quickned in thanksgiving for Gods merâ—yes upon others The many which gave thanks to God for his gift bestowed were surely of the many by means of whose helping prayings it was bestowed 2 Cor. 1. 11. Eli prayed for Hannah 1 Sam. 1. 17. worshippeth being answered in prayer ver 28. The same Spirit moving to praise God did assuredly stir up to prayer before It is a sign of peculiar interests in those mercies of others when the Spirit of God moveth us in such thankful sort to owne the same Let us now speak a little more largely to the other branch being somewhat more intricate and not so often spoken to Prayer in way of Imprecation is that part of Prayer wherein the Saints do not barely complaine of the indignities done by Gods and his peoples enemies against him and them but crave Divine Justice against them Let us first clear this to be a Duty of the We may and in case must pray against Gods and his peoples enemies Saints in case to pray even against such as hate God and his people Judg. 5. 23. Curse ye Meros c. Deut. 27. the Levites were to pray against divers kinds of sinners and the people to joyne in those imprecations by saying Amen The Scripture holds forth many examples of such Imprecations as Lament 3 64 65 66. Psalm 144. 5 6 7 8. and many other Scriptures Reasons enforcing the Saints to it are 1 Their love to God out of love to Reasons 1 From our love â—o God whom they may and must say as he did Do not I hate them that hate thee c. Psalm â— 39. 20 21 22. The converted Princes shal hate the Antichristian Harlot Revel 17. 16. and if the Saints may and must hate the enemies of God they may pray against them 2 Their respect to Christ and his Kingdome 2 From our respect to Christ and his Kingdom which we are taught to pray that it may come as well in the confusion of some as the conversion of other of his enemies Psalm 45. 5. Let thine arrowes be sharp in the heart of the Kings enemies whereby people fall under thee Psalm 99. 1 2. O thou to whom vengeance belongeth shine forth let the glorious beams of thy Soveraignty as a King and equity as a Judge appear lift up thy self thou Judge of the earth render a reward to the proud 3 Their respect to the Church and people of God and their peace and good 3. From our respect to the Church whence those Imprecations Psalm 137. 7. Remember O Lord the children of Edom c. Psalm 129. 5 6 7 8 Let them all be confounded that hate Zion c. But because our natures as carnal are principled rather with dispositions to curse then blesse a carnal mans mouth is full of cursing Rom. 3. 14. so that herein we need not spurs so much as bit and bridle to curb and guide us And because even the dearest of the Saints have fouly miscarried this way yea even when they least suspected the same as James and John Luke 9. 54 55. would have been requiring fire to come downe from heaven upon those Samaritans as Elias sometimes did but were rebuked for it though they seeme to ask Christs counsel in it Wilt thou that we command fire from heaven to exalt Christs soveraign power in it if that he willed it they in his name might command it and to be zealous of his honour injured by those Samaritans yet checked as persons who knew not of what spirit they were of Now considering such like things we had need to have aime given us and to have the Mark described at which wee must shoot Consider we then 1 In what way we Cautions Imprecations must not be may not imprecate and pray against others 2. In what way wee must pray against Gods enemies 3. Against what enemies 1 We may not curse nor pray against the 1. Against the Righteous the Righteous upon any pretence whatsoever no not of sharp harsh high or continued opposition against us There was a sharp contention betwixt Paul
frame Psal 116. 1. I love the Lord because he hath heard my voice And verse 2. therefore will I call upon him or speak lovingly to him Words spoken to God in love or from love to him come the most seasonably for they are ever well taken they are taken in love by the Lord. When the Lord in his providence bestoweth upon his people something whereon the image of his special favour is instamped it is a time in special to acknowledge the Lord by prayer as praying is called Prov. 3. 6. In all thy ways acknowledge him even by prayer of faith Secondly the Lord is thus near to us by 2 By special motions of his spirit any special motions of the spirit especially such as put us upon prayer when the Lord doth inwardly speak even to our hearts such like words as Isai 43. 11. Ask of me touching my sons and daughters and concerning the work of my hands command ye me or when Christ by his spirit saith to our hearts as sometimes he did to them by word of mouth Joh. 16. 23 24. Hitherto yee have asked nothing Ask that your joy may bee full Or as hee said to his people Cant. 2. 14. Let me heare thy voice for it is sweet it is now a time to speak to the Lord that we seeme not to slight him When thou saidst namely by the spirit inwardly as well as by the word outwardly seek my Psal 27. 8. face my heart answered thy face Lord will I seek If that holy motion to Solomon 1 Kings 3. 5 9. Ask what I shall give to thee c. made even a sleeping-time a supplicating-time much more may holy motions of God this way make our waking-times our wrestling seasons Such drops of a spirit of prayer are handsells and pledges of large powring out of that spirit upon us if thankfully received and improved Zach. 12. Such solliciting directions given us from the Lord argue that assuredly it is both a praying and speeding time If the Lord prepare the heart if he fit it and put it upon prayer teach it how to pray He surely boweth the eare to heare Psal 10. 17. It is Esthers time to ask when King Ahasuerus himselfe putteth her upon it What is thy petition and it shall be granted thee and thy request it shall be performed Esther 7. 2. So is it here And let none abuse this to strengthen any fond Grindletonian conceit that we must never pray till wee find the spirit first moving us to it It is our opportunity indeed of prayer when the spirit moveth thereto but not the onely season of prayer as wee have in part shewed and must further mention other seasons thereof as well as that Wee must sometimes pray that we may pray and when as we are apt to judge our selves that wee are most unfit to pray then to pray that wee may become fit to pray As by speaking men are fitted to speak by running to runne by wrestling to wrestle by labouring to labour Thirdly he is thus near us by some special 2 By some special promises made ours word of his mouth especially by some gracious promise spoken and manifested to us and that also is a special season for prayer 2 Sam. 7. 27. For thou O Lord God hast revealed to thy servant saying I will build thee an house therefore hath thy servant found in his heart to pray unto thee It s a season of this holy talking with God when he first enters speech with us by some such words of his grace It s seasonable to open our mouths wide and receive grace and peace when the Lord setteth open any such golden pipe of both as is the Promise the Gospel is in every part of it the ministration of the spirit 2 Cor. 13. 8. and of life verse 6. and of faith Rom. 10 8. and of peace Esai 57. 19. The words of Gods grace pacifie and still the tumults in the soul and inlarge and quicken the heart Now if ever it bee a season to speak to the Lord in praier it is when unmannerly distempers which too often silence us at best retreat and are put to silence and when our hearts are set at an holy liberty to powre out themselves before the Lord. Fourthly the Lord is near his people 4 By some fatherly correction when he visits or afflicteth them What shal I answer him when he visits or afflicts Job 31. 14. and Job 7. 18. What is man that thou shouldest visit him The Lord is then near to us to try us to take an account of our wayes to correct our mis-doings to observe how we carry it under affliction to comfort and support us in affliction to sanctifie affliction to us and to save and deliver us out of the same and therefore in special sort it is seasonable to cry unto him and to ask a correcting father forgivenesse Jam. 5. 15. If any be afflicted let him pray Psal 50. 15. Call upon me in the day of trouble and I will heare thee and thou shalt glorifie me God doth then speak to us by his rods Micah 69. It is therefore seasonable then to answer him in our praiers If ever a gracious heart bee humble sensible serious and lively it is then when in affliction when in the fire Such a time of pangs is a time of crying out to the Lord when God visiteth Saints by affliction it is seasonable for them to visit him with prayers Isai 26. 16. Lord in trouble have they visited thee they powred out a prayer to thee when thy chastning was upon them 5. The Lord is near to us by some special deliverance out of affliction this is 5 By some special deliverance likewise the Lords visiting time when hee cometh to see us Zeph. 2. 7. For the Lord their God shall visit them and save them from their captivity If God wil thus visit his vine the people of God look at themselves as ingaged to call upon him Psal 80. 14. 18. compared Behold visit this thy vine quicken us so will we call upon thee When the winter of the Churches afflictions and captivity is over Christ expecteth to heare his Churches voice in prayer Cant. 2. 10 14. Zach. 13. 9. I will bring that third part through fire and they shall call upon me A person newly delivered out of this pit Job 33. 24 36. Hee shall pray unto God and he will be favourable unto him Little do Christians sharing in a time of the Lords clemency and pity in their deliverance from sick-bed and other notable hazards of life and livelyhoods know what a fair opportunity they have now in their hands to speak for further mercy so as to speed and how much they lose if they grow slighty or negligent in improving such an importunity of praier when if ever praying dispositions stir afresh in them 6. God is thus near us when his time 6 By accomplishing his promises actually of special
of it it is high time to draw a solemne petition to our gracious King to take some effectuall order to suppresse it 3. In case of some weighty service of God 3 Difficult service which we look at as above our strength Now must young Solomon that thinks himselfe but a child for such imployment ask of God 1 Kings 3. 5 6 7 c. 4. In case of greatest danger impendings 4 Danger impending as when Yet forty dayes and Niniveh shall be destroyed Jonah 3. 4. Now if ever poor Ninivites must call mightily to the Lord and verse 10. God saw their works and repented him of the evil Exod. 32. 10. Gods hand is up against Israel with his slaughtering weapon Now pray Moses or never and he did so v. 11 14. God repented of that evill also Touching the last particular that wee are bound to take these opportunities of prayer it is undenyable we are bound to pray without ceasing and therefore to bee taking all opportunities to pray And wherefore else doth the Lord put such a talent of opportunity of Motives prayer into our hands but that he expecteth the faithful and fruitful improvement thereof to be made by us or else he will assuredly take his time to expresse his displeasure against us for so grosse a neglect of his grace and of our own souls advantage But that we may be quickned up to pray opportunely or to take all opportunities of prayer Consider 1. That opportunity is the very cream and This Opportunity is the best and all of Time flower and spirits yea the very All of time Hence this Pray continually i. e. opportunely he that prayes as oft as he hath opportunity prayeth alwayes 2. That opportunity of asking offered 2 'T is an ingagement to the Lord to hear by the Lord doth as I may say ingage the Lord to answer Why should the Lord set out such almes-dayes and audiencedayes and some way signifie it to his people if hee meant not to heare and help them Friends in such a case stand upon their credit if they appoint times to meet and to entertaine a friendly discourse with their friends they are not wont to faile them so here opportunity of asking given us by the Lord it imboldneth us to ask and to expect a seasonable answer 3. That opportunity of Prayer it 3 It is the grace and beauty of prayer doth grace and beautifie our Prayers As every thing else is beautifull in its season Eccles 3. 11. So is Prayer in its season opportunity is a wheele to the chariot of prayer which safely strongly and swiftly carryeth it in before the Lord. A word spoken in season to men is in the Hebrew phrase a word spoken upon the wheeles Prov. 25. 11. So is it in these words spoken to the Lord in their season yea opportunity helpeth to carry our praier also in an holy state before the Lord as upon a royall Chariot-wheele Opportunity of Prayer greatly furthers their acceptance in Christ These fruits of our lips also are then best and most welcome to the Lord when brought forth in their season 4 It useth to succeed well 4. That seasonable prayer is ever speeding prayer Psal 5. 13. My voice shalt thou hear in the morning namely praying in the season of prayer 5. That opportunity of seeking and 5 It is beg'd for us by Christ getting grace by prayer and other means is begged for us by Christ In an acceptable time have I heard thee as saith the blessed Father to the Mediatour Isai 49. 8. And thence it is that the members of this head of the Church have any such time of acceptance 2 Cor. 6. 2. For hee saith in an acceptable time have I heard thee Now is the acceptable time 6. That great will bee our disadvantage by letting such holy opportunities of Prayer slip for besides the losse of such jewels and of what wee might have gained by trading with the same our spirits will come to bee very much straitned and hardned as sad experience in the Saints themselves witnesseth CHAP. III. Of Constancy in Prayer WE come now to the third and last thing held forth in the modification of the practise of this duty of prayer that it be without ceasing i. e. Indesinently or constantly It is then our duty to pray indesinently or constantly Now for this Consider 1. What it is to pray indesinently or Tâ— pray constantly is 1. Not to give out from prayer constantly or what is implyed in it and why we must so pray and then make we one briefe Use of it Touching the first To pray indesinently or constantly is Not to give out from praying not to let God alone untill hee doe blesse us To pray and not to faint Luke 18. 1. Not to give God rest Esa 62. 61. To look to him in prayer untill he shew us mercy Psal 123. 1 2. Quest May any true childe of God give off prayer for a season Quest Answ Yea verily Gods own dear Saints may be weary in praying though Answ 1 not so weary of prayer The duty it selfe is to them very desirable in it selfe but the discouragements may be such in tempted times that they may be even afraid to goe to God to seek his face sometimes Psal 6. 6. I am weary with my groaning and 69. 3. Godly ones may give out from prayer for a little season I am weary of my crying yet hee gave not off wholly or not long verse 13. But as for me my prayer is unto thee If they give out for a spurt from solemn Prayer they cease not to be darting up ejaculatory prayers Jonah 2. 4. I sayd I am cast out of thy sight yet will I looke unto thy holy Temple When God in deserted times seemeth to turne his back upon his Saints or they through distrust and distempers are as if turning their back upon him yet they give many of these love-casts of the eyes of their souls towards God desires will be ever and anon stepping out of such a gracious heart to look after the Lord. That holy fire within the heart albeit it blazeth not out yet will be ever and anon sending out these sparks There are times wherein the Saints are so spiritually sick of sinne and of temptations that their very speech faileth them even they have their spiritual swounds and may lye a while speechlesse yet either they are making these holy signes in their fainting fits or some of this holy breath is stirring If Hezekiah cannot speak out in solemne prayer yet can he chatter and make these shorter holy mutterings of his heart and these dove like moanes of his spirit Isai 38. 14. I am oppressed O Lord undertake for me Quest How cometh it to passe that any Quest such sad silence or speechlesnesse in respect of solemn Prayer doth at any time or for any shorter space befall Gods owne people Answ Sometimes through some dangerous fall
into some heinous sin as other speech is sometimes lost by bodily falls so is this by such spiritual falls So David after his 2 By reason of sad falls great fall into the sinnes of murder and adultery lay speechlesse in this respect for a while Psal 32. 3. When I kept silence my bones waxed old so do dangerous declinings and backslidings in religion occasion some Backsliding temporary cessation of solemne prayer hence Isai 43. 22. Thou hast not called upon me O Jacob but hast been weary of me O Israel So Isai 64. 7. There is none that calleth upon thy name that stirreth up himselfe to take hold of thee Great guilt breedeth great horrour and great despondency of mind and heart which with unbeliefe blending it selfe causeth poor Christians even to give off prayer in their desperate fits Look as Heathen Tully said to his brother I would pray to the Gods for those things but that they have given over to hear my prayers or as desperate Saul perceiving Strength of unbelief God answereth him no more will goe to him no more to inquire 1 Sam. 28. So it is thus far forth with the Saints so far as desperate dispondencies grow upon them and represent the Lord to their souls as all justice they dare not come to him in these fits Sometimes they pore too much upon discouragements which they meet with in Discouragements prayer within themselves also as that they pray with so many distempers and distractions intermixed and with so little life or liberty of spirit or comfort or quiet or faith or good successe and the like that as good never a whit as never the better and they are even loth sometimes to goe apart to pray And sometimes Christians fall into some such errours touching prayer Errours as for a time doe take them off from it imagining that God being a spirit must be worshipped only in spirit and truth and so not by any bodily worship That bodily exercise even in prayer profiteth not that all outward forms of worship are abolished The Christians must have some immediate light of the spirit and unwonted suggestions putting them upon prayer if at any time they doe set upon prayer if at any time they doe set upon prayer These and sundry like delusive principles too rife in these latter dayes make too great and too long interruptions with too many hopefull professours in this holy exercise of solemn prayer 2. To pray indesinently is to maintaine 2 To maintain a praying spirit praying dispositions that albeit we actually pray not without intermission or doe nothing else but pray as those fanatical Euthites of old yet in the inward frame and bent of our heart wee cease not prayer There is still a spirit in us crying Abba Father Gal. 4. 6. a disposing us upon all occasions to goe to God as a Father in prayer Christians of all sorts both Ministers and others must have their vials full of prayers ready still to powre them out albeit they actually doe not powre them out without intermission They are to be ready evermore to offer up those holy odours and that holy incense though not alwaies actually offering the same Revel 5. 8. The church in its members must have honycomb-lips ready to drop this sweet wholsome hony of prayer albeit they bee not dropping the same every moment Cantic 4. 11. Thy lips drop as the hony-comb And good reason is it why each gracious person should maintain alwayes a praying frame in their hearts for a praying frame is a most A praying frame a most filial frame son-like child-like frame If ever the love of sons and daughters of God be stirring in them it is then if ever their hearts are filled with holy awe of God and faith in him it is then if ever they are ready to doe any thing for God it is then The same spirit which is to them a spirit of sonnes a spirit of adoption acteth in them as a spirit of Prayer and where there is a spirit moving to Prayer or cry Abba Father there is a spirit of adoption Rom. 8. 15. Againe a frame of Prayer is the most A most sweet and comfortable frame sweet calme and comfortable and thence in Rom. 8. 15. opposed to the spirit of bondage working feare amazing discouraging sinking fear But this breeding and feeding filial boldnesse and freenesse with God as a child with his Father Againe it is a most free and best priviledged frame of spirit and hence also A priviledged frame opposed to that servile frame and imbondaging fear ibid. Is any free to pray free in praying surely those imbondaging cords of slavish distempers are broken in sunder A praying frame is likewise a most evangelical An evangelical frame frame being redeemed from the lawes rigour and confinement we are most at liberty to addresse our selves thus as children to our heavenly Father Gal. 4. 5 6. To redeeme them that were under the law that we might receive the Adoption of sonnes and because yee are sonnes God hath sent forth the spirit of his Sonne in your hearts crying Abba Father A praying frame is also a most heavenly A heavenly and gracious frame and gracious frame A spirit of grace and a spirit of supplication or a spirit disposing or carrying out to powre out holy Supplications are inseparable companions Zech. 12. 10. I will powre out upon them a spirit of grace and of supplication No grace is wanting where a spirit of prayer is not wanting All and every grace is stirring where that spirit of praier is working A praying frame is an humble frame of heart the Saints never mourne more savingly over their sinnes even as crucifying the Lord Jesus then when in such a frame ibid. A praying frame is a believing frame An humble and believing frame and a believing frame is a praying frame then have they the most clear and effectual views of him whom they have pierced ibid. To conclude this a praying frame both furthers our delight in prayer and maketh it every way more easie pleasant to us that we are not so apt to give out through emergent difficulties or discouragements therein yea and it furthereth the good successe of our praier with the Lord himselfe Quest How may a believer maintain in Quest himselfe a praying frame Answ 1. Let such as would hold up Answ 1 such a blessed frame in their hearts be daily Helps to maintain a praying frame sucking from the flowers of Gods providences and promises some spiritual sweetnesse and then our spiritual combs will bee dropping ripe Droan-like Professors whilst they neglect this and live upon an old stock of grace or comfort received they grow altogether listlesse to prayer they have enough already what need they ask more But this Bee-like diligence in the Saints will make their lips like the dropping hony-comb whence that by way of allusion Cantic 4. 11. And this
2. 3. Thus did the Ninivites no body could tell they should bee delivered nor assure them of mercy if they did sue for it but yet none could tell the contrary none could say peremptorily they should perish without remedy If it be but a Who can tell it is a ground of mighty prayers and may cherish a spark of hope therein of successe Jonah 3. Isaiah must lift up his prayer albeit it be but a may be that God would hear the blasphemous speeches of Rabshekah against which he was to bend his prayers on Israels behalf 2 Kings 19. 4. A very peradventure of prevailing in prayer will set Moses a praying Exod. 32. 30. No Scripture telleth thee that thou art a cast-away many Scriptures give thee grounds of a may be at least of salvation Let that therefore raise thee though troubled sore to look and wait for a gracious answer of thy prayer 2. Labour to be stored with sutable Promises to your prayer cases it will bee our 2. Store up sutable promises to prayer cases wisdom to lay up such knowledge of such words of Grace Prov. 10. 14. Jehosaphat was not to seek of a Promise sutable to that he was to pray for 2 Chr. 20. Nehemiah had a like promise ready written on the table of his heart Nehem. 1. 8 9 10. And be we well acquainted with the Attributes of God which are vertually Promises and props to our faith in Prayer Moses in his prayer maketh use of them for that end Num. 14. 17 19. And the Saints oft elsewhere in the Scripture 3. Improve we former experiences both of our owne and others of the gratious 3 Improve former experiences dealings of God with us in way of prayer for meerly as well as otherwise they worke hope Psal 6. 9. The Lord hath heard the voyce of my weeping he will heare my prayer Davids experience of Gods mercifull and faithfull performance of all the desires of his soul for him will make him cry to him with much confidence Psal 57. 1 2. Wee may not rest in mercies and blessings received but we may and must be incouraged from them to reach after and waite for more if we never had tasted of his goodness to us when we sought him yet were we to expect and waite for his gracious answer but tasting and seeing how good the Lord is by experience it is then a blessed thing to trust in him Ps 34. 4. 8. We may well trust him and rest on him as a God hearing prayers when we have tryed him to be such a one or else it will be a shame if speaking it in his word that he is such a one and then speaking it over sensibly in his workes that hee is such a one yet hee cannot be believed If any surely such as by experience know the name of God have proofe of that or any other title or Attribute or word of his wherein hee maketh himselfe knowne to us they will trust in him Psal 9. 10. Gratious answers of prayer given to the Saints are precious pledges of our interest in the covenant of grace and in God as our God and so we are to look at them and be encouraged by them Zach. 13. 9. We are also to quicken up our confident expectations of a gracious issue of our prayers from other experiences therein so the Saints used to do in their prayers mentioned in Scripture Psal 74. 1. 13 14. and oft elsewhere for indeed the Lord in giving answers of Grace to any of his children hath regard to the good and encouragement of them all that which the Lord did for and spake to supplicating wrestling Jacob Gen. 32. hee eyed others that were to come after him therein Hosea 12. 4. He had power over the Angel c. and there he that Angel the Lord himself spake with us not with him alone The regard which the Lord hath to the prayers of destitute ones is written and recorded for the generation to come to make a comfortable use thereof Psalm 102. 17 18. if one of Gods chosen ones fare well in their holy approaches to God the Prophet will put it plurally in the conclusion he draweth from thence Psal 65. 4. the former part of the verse compared with the latter part we shall be satisfied with the goodness of thy house 4 Improve we conscionably the Intercession 4. Improve Christs Intercession of the Lord Jesus for us When he was on earth he prayed for us as you may see in John 17. To bee sanctified by his Truth to be kept from the evil of sin Apostasie we pray for union and communion with the Lord Jesus such as is very strong comfortable and constant whilst we are here and the eternal enjoyment of the Lord Jesus in another world but fear lest our sins might intercept and frustrate our prayers but Christ telleth us and for our comfort that our joy may be full Joh. 17. 13. what is the sum of what hee intercedeth with the Father for on the behalf as of his Apostles so of all Believers vers 20 c. We will and must needs confesse that Christs prayers were without exception and that the Father alwayes heard him John 11. How well is it then for us that the Lord Jesus hath with acceptance prevented us and these mercies are already begged by Christ and granted of God to our hands Surely the Lord hath heard Christ in the desires which hee as Mediatour expressed to the Lord that we and our services and so our prayers might be accepted of which that in Isaiah 49. 8. is prophetically spoken compared with 2 Cor. 6. 2. we may well expect that in our holy approaches and makings out to God for mercy we come in a time of acceptance since the Lord hath heard Christ bespeaking of it if the Lord the rather honour the Lord Jesus because in the dayes of his flesh he made intercession for Transgressours Isaiah 13. 12. therefore shall he divide the spoil c. because he did so surely we may well expect the success thereof and to share in those spoiles if wee are strong and earnest wrestlers with God in his name for the same Solomons request for the grant of their prayers in their several cases which are mentioned 1 Kings 8. and which are granted chap. 9. 3. were shadowing Types of what the Lord will condescend to in all his suppliants cases at the request of this our blessed Solomon Psalm 72. but especially improve his present Intercession and appearing before God for us now in Heaven Heb. 7. 25. Look as whilst the people were praying without the Priest was offering Incense within the Temple Luke 1. 9. 10. So is Christ in that glorious Temple above appearing before God for us whilst we are a praying That was a shadow of this Heb. 8. 5. the Saints Prayers are committed to him there as his charge according to his Office to which the Lord hath appointed him to offer them up
our selves and thereby furthereth such humility 2 Get our hearts filled with love to the Lord. Love is a stooping grace it will 2. Love to the Lord. make a Christian think meanly of all he saith or doth in behalf of Christ whom he loveth that he never speaketh nor doth enough for him Love will make a man amplifie his worth and excellency and glory and even be speaking well even the best of him and that wil surely make him carry it submissively to him as very loath to displease or dishonor him and when at any time a Christian wrongeth or offendeth the Lord Oh how will love occasion self-loathing and displeasure and distaste and trouble for it The Lord Jesus in giving that answer in that poor womans hearing Luke 7. 47. Her sins which are many are forgiven her for she loved much sheweth that love also set her on work in such humble and melting sort to expresse the secret desires of her soul unto him touching the conserving and clearing of her Justification ver 38. 3 Be we sincere in heart in our prayers 3. Sincerity which we make The sincere hearted Publican will humble himself in seeking of Gods favour by prayer when the leaven of hypocrisie will heave and puff up that Pharisee whilst he is praying Luke 18. Sincerity will make us in prayer speak all freely and ingenuously on the part of God and Christ in way of good and on our own part in way of our evil and emptiness it will make men of yeilding and flexible tempers and cause persons to be open and plain hearted with the Lord and that they shall not refuse or be unwilling to take any shame before God 4 Improve we the thoughts and serious 4. Thoughts of our need and Gods greatnes considerations of our needy conditions as likewise of the greatnesse of God The Saints are stiled such as are beggers in spirit Matth. 5 3. hungry ver 6. Luke 1. 53 Destitute ones Psal 102. 17. such as whose best habilements are rags Isaiah 64. 6. Clay vessels the Lord our potter ver 8. Dust Gen. 18. 27. and such like the consideration whereof kept those Saints of God as Abraham and the rest humble in their praiers When we look at this ragged condition of ours it will make us remember our selves and keep us humble in our Supplications 5 Spread we much our own and Ancestors 5. Thoughts of our Ancestors sins sins before the Lord when we are to pray And thus did Daniel chap. 9. thus did Ezra chap. 9. The very serious mention and meditation of an offence of a child of God against his Father will make a Regenerate nature begin to work and then will issue such holy blushes in the face of an ingenious Christian If through the wily slights of Satan and our deceitful hearts we should begin to gaze on our goodly feathers and have some risings of spirit in way of pride yet at the sight of this black foot of ours we should then assuredly fall in our spirits 6 Take we all holy advantages of such 6. Taking advantage of melting workings in our selves melting weeping plights in which we are sometimes above others Davids heart being in that humble plight upon occasion of a good word of the Prophet sent to him from God then David goeth in and prayeth and then he carryeth it so humbly 2 Sam. 7. 18 19 c. When Ezra upon the hearing of the evils among them was put into that abased frame Ezra 9. 3. then he falleth into that humble sort to pray before the Lord ver 5 6. c. So whilst Nehemiahs heart was even broken at the present hearing of the sad newes he forthwith setteth himself in solemn wise to pray and weep before the Lord Nehem. 1. 2 3. compared with verse 4 5. c. Albeit such melting desires and inclinations should haply be raised from other causes or spiritual miseries yet being stirring already they may the better be spiritualized There are times when we are so strangely stupified that scarce any thing will affect us but when affected seriously with any thing it is an advantrge if improved wisely to turn such waters the sluces being now opened into the right channel 7 In our secret approaches to the Lord 7. Premeditation spend some time in serious premeditations it will help to put us into a more serious frame of spirit and that is the next neighbour to an humble and sensible plight It will add plummets to fleety lofty spirits especially if we seriously consider of his Majesty and Soveraignty before whom wee come surely that will help to bring us on our knees The sight of the Kings Colours will doubtlesse make all but some presumptuous carelesse stout spirits to lower their sails even when they are going on full sail'd in prayer CHAP. VI. Of Sincerity required in Prayer HAving spoken in part of the third general thing propounded touching the conditions required to the incessant practice of this Duty of Prayer and therein handled two of those conditions required namely Faith and Humility we come now to a third namely Sincerity or Purity or Integrity The approved Suppliants are such as call upon God out of a pure heart 2 Tim. 2. 22. such as call upon him in Truth Psal 145. 18. The prayer of the upright is a delight to the Lord Prov. 15. 8. Prayer that is pure Job 16. 17. For our better handling of this Requisite to prayer consider we 1 Wherein this Purity Integrity and Sincerity required in prayer doth consist 2 Why the Lord requireth it 3 What are the Marks of it 4 What Meanes and Helps there are to it 5 And lastly what Motives may stir us up to indeavour it To the first we answer That such Sincerity consisteth in these six or seven Sincerity consisteth things 1 In carrying on the whole business of 1. In praying as to God prayer as to God Whether we confesse our sins and miseries or crave redresse of them whether we ask such or such blessings or favours for our selves or others or whether we blesse the Lord for Grace already vouchsafed us for what else we do in Prayer we are to carry it with such awe and reverence as those which are speaking to God and with such intention and attention and observance as those that are now to deal with God and to keep our true distance neither heartlesly distrustful and dismayed and yet not heedlesly and presumptuously or malepertly bold with God Afraid of him yet not terrified by him sollaced in him therein yet trembling before him satisfied in him yet unsatisfied in continued desires of mercy from him resting on him yet restlesse and albeit restlesse as pressing upon him for mercies we need yet resting on him quietly for the same Having such apprehensions of God in the duty as befitteth him and as are sutable to us to the Duty to the present work and workings therein If we confess our
Prov. 2. 3 4. Their prayers are called seeking Isai 55. 6. because they are ever attended with searching in all corners in every meanes if they may find out and light of the mercies they pray for And they are comprehended under the notion of that hungring Matth. 5. 6. that will break thorow even stone walls any difficult lets but it will come by the food it craveth Many instances hereof might be given but more hereof when we come to speak of that case about use of meanes 5. In not hiding any thing from God as unwilling or not desiring his privity 5 In hiding nothing from God thereto but at least indeavouring to open all to him declaring our wayes to him Psal 119. 26. Powring out our hearts to him Psal 62. 8. And where we fall short craving a further discovery of our selves by and to the Lord. Psalm 139. 23 24. When Job would cleare his integrity and prove his sincerity he doth it professing that he covered not his transgressions as Adam Job 31. c. Sincere ones are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as would be and have all in them seen of God as persons held to the sun-light perspicuous transparent yea in all their spots Suppliants being much in commerce with God they have experience of his all-searching and all seeing eye and cannot but will and desire his search Psal 139. 1 2. 23. verses compared They are acquainted with his admirable faithfulnesse and cordialnesse to them and therefore are not loth to have it thus but glad of that opportunity They find they pay dearly for any contrary acts of guile and beholding withal the happinesse of plain dealing with God in their words and walks they cannot but desire and indeavour the same Psal 32. 2 3 5 6. 6. In harbouring nothing willingly 6 In harbouring no sin hindring answer of praier and knowingly in themselves tending to hinder audience and acceptance of their persons and prayers by the Lord or free accesse to the Lord and to his gracious throne The Psalmist declareth that the unfainednesse of his prayer in that he dare make that appeal to the Lord and is purposed not to offend so much as in a word Psal 17. 1 3. And Psal 66. 15. The sincerity of his heart in prayer appeared in that he albeit he had evil in his heart dwelling there yet was not the same had in respect by him Hence that putting away of iniquity required in persons which are intended to pray Job 11. 13 14 15. hence the holy clearing of the Saints as it is called 2 Cor. 7. 11. when entring upon prayer by premising prefacing their selfe-condemning confessions as in Ezra Daniel and others Hence that casting up accounts when persons are then to offer up their gifts then is the remembring time of what was not taken such notice of before When thou offerest thy gift at the Altar and there remembrest c. Matth. 5. 23. When to lift up our hands and our hearts unto God in the heavens then if ever there is or ought to be searching and trying of our wayes Lam. 3. 40 41. we are to draw near with our hearts sprinkled from an evil conscience and privity to any knowne sin approved in us or by us Heb. 10. 22. Sincerity in prayer loaths to mean rebellion when it speaks repentance to cry my Father and yet doe evil to the utmost Jerem. 3. 4 5. Sincerity will heartily complaine of any lets to the free passage of prayer and account the same its great burden and misery as Lam. 3. 8 44. but it will never connive or wink at them or give free way to them Sincerity is very real not intending speech with God so much as successe from God and therefore will not dare not cannot owne any spirituall make-bates 7. In avoiding all affection of any expression in prayer In hypocrisie there 7 In avoiding all affected expressions in prayer is affectation hypocrites are stage-players which albeit they are illiterate dunces many of them yet will be highflown sometimes in their expressions their mouth speaketh great swelling words when they speak to men or God or else they faile of their use and aime Jude 16. And in all affectation there is some hypocrisie bee the persons who they will be that are therein exercised Sincerity will account those Gentile-like esteemed flourishes of rhetorical ingeminations but vaine repetitions Matth. 6. 6 7. not expecting that the Lord should be moved by any such like vanity ibid. Sincerity loaths and feares to complement with the all-seeing and faithfull God The lips of the Saints in their prayer are as as a thred of scarlet not stuffed out with the gowty rhetorick of man for it is in comparison sthe high and holy language of the spirit no better but with the pure spun spirituall eloquence of God Cant. 4 3. Thy lips are a thred of Scarlet Now to answer more briefly to the second thing propounded The Reasons Reasons of sincerity in praier why God requireth Sincerity in our praier may be such as these 1 Because Purity and simplicity is most 1. Sincerity is most sutable to Gods nature to whom wee pray sutable to his nature with whom wee have to do in prayer as a simple pure Spirit he will be worshipped in spirit and in truth John 4. 23 24. He seeketh most that part of his Image of Truth and Purity in any person or performance Such doth the Father seek to worship hiw ibid. Truth in the inward parts is that which he eyeth and desireth Psalm 51. 6. The more of that therein the more approved the more delightful to him The words of the pure are to God also pleasant words Prov. 15. 26. His Image in his children is lovely The child that is likest his Father is most made of The purity and sincerity of the people of God is reckoned their perfection albeit they have many imperfections attending their persons and performances Thence are the godly called the perfect 1 Cor. 2. 6. Besides Purity and Sincerity is most sutable to Christ our High Priest who was holy and undefiled Hebr. 7. 26. And God would have his Priests his Saints an holy Priesthood and so conformable to him 1 Pet. 2 3. Besides there is Truth Reality Seriousnesse and Solidity in all we eye and improve in prayer and therefore no wonder if God will have us carryed with an answerable frame of spirit therein the Priest of our Profession is what he is really Truth it self John 14. 6. The meritorious Sacrifice was real and true it was the Sacrifice of himself Hebr. 9. 26. The Covenant of Christs blood a real ratified forcible Testament Hebr. 8. 6. and chap. 9. 17. c. The way made for us a true and living way and therefore we may well draw neer to God with true hearts Heb. 10. 16 17 19 20 21 22 verses compared 2 Because Sincerity ever useth to put 2. Sincerity strengthneth our praiers to
the divel for a shift will lend them a file there is no keeping of them from their natural wandrings without a very strict hand and vigilant eye kept over them That slippery flitting disposition of heart which ruleth in hypocrites doth at least dwell in the dear children of God so that it is partly in them which is abundantly fulfilled in hypocrites their goodnesse good thoughts and workings in the wayes and Ordinances of God are sometimes too like unto morning clouds which mount heaven-ward in appearance but forthwith vanish out of sight Hos 6. 4. 6 In that God and Christ watch then 6. The Lord then doth watch to help and hear us and Angels to observe and help us to give us a lift in prayer that our spirits may be more and more elevated and to be then whispiring items of Grace to us to rescue us from oppositions of the wily enemies of our souls and the like he waiteth to be gracious to us then in hearing and helping us at the voice of our cryes Isaiah 30. 18 19. He observeth carefully the resistances made by Satan against his Joshuahs Zach. 3. 1 2. As he saith of vowing we may say of praying Say not before the Angel it was an errour a carelesse rash expression of our minds Wee should so carry it before Christ the Angel of the Covenant in such Religious acts as those that have been conscienciously heedful the rather therein yea in that when we are Religiously exercised in prayer and such like worship of God some of the blessed Angels are then and there waiting and observing of us what we do and how we carry it and they are waiting on the Lord there ready to be imployed in any service for our good As when Joshuah is so employed as Christ was there ready for his succour so were there some which stood before him some blessed Spirits ready to be commanded in any service for Joshuah Zach. 3. 1 2 4. verses compared There is an Angel of God ready at hand whilst Daniel is praying to minister incouragement to him Dan. 9. 20 21. May not we then well watch in prayer when the Lord himself thus waiteth upon us and the blessed Angels are watching the grant of a Commission from God for our good 7 In that watchings in praier much helpeth 7. It much helpeth our comfort and confidence in and after prayer both our comfort and confidence in and after prayer when hereby we become more assured of our conscionablenesse in our praying unto God Paul had observed how he was carried in prayer and that his spirit was duly imployed in that service and therefore dareth to appeal boldly unto the Lord and call him to witnesse in what sort he had mentioned the Romans in his prayer Rom. 1. 9. Our waitings in this way of crying and calling upon God is a pledg and fruit of Gods waitings to be gracious unto us Isaiah 30. 18 19. verses compared We may best know the state of our souls by observing what we are usually in our prayers David gathers by this he was one of those godly ones set apart for God Psal 4. 3. Look as skilful persons may gather the state of the body by the beatings of the pulses so may a wise and judicious and vigilant Christian by observing how his spirit usually worketh in prayer Watchfulnesse after prayer doth likewise consist in these four particulars 3. Watching after prayer consisteth 1. In diligent attention to keep up such 1 In due care to keep up praying dispositions after prayer praying dispositions fresh and lively which were operative in us in our prayers It is a great part of a Christians wisedome when he hath gotten an advantage against a slight or formal spirit or any enemies to prayer now to stand his ground and manage this holy victory and when his heart is got upon the wings so to keep it but neither will be effected without a watchfull heed thereto When David was in that praying and praising frame as one suspecting the fidelity of his owne spirit and his owne sufficiency to maintaine the same he intreateth the Lord to keep the same in his servants heart for ever 1 Chron. 29. 18. A praying frame is so sweet that gracious hearts would ever bee in such a plight if it might be and they take all the care they can that they may bee so they therefore crave and improve the faithfulnesse and wisedome of God for that end Great is the insufficiency and inability of the best to keep up their owne spirits therein Even praying Moses albeit he held up long and strongly in prayer yet his hands waxe heavy such is the infirmity of the best that they are not able to hold it out long with strength of elevation of spirit in any holy exercises Care must be taken both to keep and hold such a sublimity of spirit Exod. 17. 12. A stone is brought to beare up Moses hands the strength and stability of that tried stone 1 Peter 2 4 5 6 9. Is to be improved by such which as a holy Priesthood would hold on offering acceptable sacrifice of prayer or prayse And as this care is to be took that whilst we are actually praying it may be thus so even afterwards wee are to look well to it that our praying spirit be not weakned and grow weary that it flag not flack not faile not as the force of the Greek word beareth Luke 18. When a motion is made by the Lord to David to hold on yet seeking of God as he had already done he was awake to heare and improve and followed the motion For such is that which is implyed in that mentioned passage Psal 21. 8 9. compared 2. In looking heedfully and hopefully 2 In listning after the returnes of our prayers after our prayers and listning still when God will answer us by his word and spirit and accordingly observing how far forth he doth not answer us David he is carefull to order his prayer rightly so when he hath done to look up to wait and see what becometh thereof Psalm 5. 3. and Psalm 85. 8. The Psalmist will hearken after he had prayed as verse 7. c. what God the Lord will speak Watching after our prayers and the successe thereof is as the watching of the night-watchman watching for morning Psal 130. 1 2 5. O how eagerly do such of the Saints desire the day-spring of the least shews and out-breaking of the light of the Lord Jesus how earnestly doe they attend the scattering of the night mists and clouds of their troubled tempted spirits How oft doe they look out to espy the least peep of the dawning and the least out-lookings of the day-break and morning light When they have knocked at the door of grace they listen after the least moving of the doore of grace the least noise or news or signe or pledge of the gracious approaches of the Lord to them Hence is it that
place of it 6. Such men will in the midst of their thanksgivings be with heart and mouth too sometimes censuring and putting contempt upon others falling short as they conceive of their excellencies yea albeit those others be better men then themselvs as this gracious Publicane was then the Pharisee so saith this seemingly thankful Pharisee God I thank thee I am not as this Publicane not such a varlet not such a wretch c. 3. Unregenerate men may be carryed out with some faith as well as fervency in their praiers As Luke 17. 12 13 14 3 They may pray with some kind of faith 15 17. The nine as well as the tenth who was truly gracious cry as loud as he and believe as strongly upon the word of Christ as he that the Lord Jesus had granted their request of healing and goe a great way to Jerusalem as men already cured to shew themselves to the Priest as the manner then was when yet they were not then actually cured they set forward in the journey upon that errand upon confidence of Christs word as if they had been cured at the very instant wherein he spake and yet not at that very instant but afterward even as they journeied towards Jerusalem from that part of Samaria were they actually cured As an unregenerate man one who hath not love may have the gift of the faith of miracles so as to remove mountaines 1 Cor. 13. 2. So may they exercise that faith in such a way expecting answers of prayer in cases of wonder They that cast out devils did it by invocation upon the name of the Lord accompanied with such â— faith for hearing them and helping them Mat. 7. 22. And in thy name cast out devils And as an unregenerate man may have that common temporary faith believe for a time Luke 8. 13. So may he for such a time act such a faith in prayer or the like albeit it be in matters onely of a common nature and not such as are properly saving as for clearing up pardon of sins subduing secret corruptions sanctifying of afflictions an holy rescue or issue from temptations or the like Touching the third thing propounded God may be said in some sense to heare their prayers praying with others I say God may in some sort and in some cases heare unregenerate mens prayers both such prayers as they put up to the Lord with others or by themselves alone Prayers put up by them with others may be heard in a saving way and manner by the Lord albeit not in a saving manner to themselves yet in a saving way to the Saints which joyne with them in the praiers which they put up Matthew chap. 3. 5 6 saith the Centurion came unto Christ beseeching him to heale his servant but Luke 7. 3 4 5. expoundeth it that he sent to the Elders of the Jewes to beseech Christ to doe it He joyned with them in the request it was his but it was presented by those proud hypocritical and unregenerate Elders who breathed none of the Centurions faith or humility as appears by their plea with Christ from the Centurions worthiness saying that he waâ— worthy that he should do this for him yet thâ— Lord Jesus heard graciously answered thâ— good Centurions hearty desire consenteâ— to the substance of the prayer They that presented the poore palsie man to Christ with a tacit desire of cure he had some oâ— them at least a faith of miracles for his cure but the man himself no doubt had a further desire even of his souls cure with the pardon of his sins and when Jesus saw their faith Mark 2. 5. he saith to the sick of the palsie as Matthew hath it chap. 9. Sonne be of good cheare thy sins be forgiven the mans grievous disease might trouble his freinds but this was his greatest trouble in the want of pardon of sins and his desire and faith was accordingly carried out and this soul mercy of his pardon and peace is given in as an answer in common to them all When he saw their faith he saith to the palsie man Son thy sins be forgiven thee Abiathar who proved a treacherous and bad man 1 Kings 2. 26. yet if he made inquiry of God for his counsel about distressed David 1 Sam. 30. 7 8. or about David in a strait 2 Sam 2. 1. God giveth a gracious answer for David who by him seeketh unto the Lord for his counsell and surely the desires of saith are acceptable to God and successefull whether expressed in others prayers wherein believers joyne or in their owne alone Psalm 145 19. He will fulfill the desire of them that feare him The fruit of no one ordinance of God doth depend meerly and onely upon the worthinesse and goodnesse of such as chiefly act in it Christ authourised the twelve Disciples and Judas among the rest to preach the Gospel Matth. 10 4. 7. And so as that if they came to worthy ones humble soules ready to receive their doctrine their peace was to come upon them verse 13. If the house be worthy let your ptace come upon it even all kind of blisse to their souls also which you petition for in your prayers and hold forth in your preaching that shall come upon it Let the Preacher be unworthy himselfe yet if the hearers be worthy their peace cometh on them The Gospel and Gospel-ordinances are the power of God to salvation to the believing hearer and partaker be the Minister regenerate or unregenerate The cup in the Lords Supper is the Communion of the blood of Christ to the worthy receiver be the Minister whom the people called to dispense the same to them regenerate or unregenerate 1 Cor. 10. 16. and so in praier Gods compassions are to his peoples miseries for redresse whereof the prayer is made be the man that is the mouth of the people therein Godly or ungodly Notable is that example of wicked Jehonhaz 2 Kings 13. 4. Jehoahaz besought the Lord and the Lord heard him for he saw the trouble of Israel wherewith the King of Aram troubled them Nor would God ever shew such respect to prayers put up by unregenerate persons in behalfe of his people or any of them if it were as some say a sin to joyne with an unregenerate Minister Parent Master Husband c. in their prayer And since every Hypocrite how godly soever he is taken to be by the most judicious Christians yet he is an unregenerate person if an hypocrite and since he that we judge to be truly godly yet it s very possible he may be an hypocrite we cannot bee infallibly sure in any ordinary way of anothers saving estate but onely in the judgement of charity we may esteeme such or such a one truly godly so that if we sinne if we joyne in prayer with an unregenerate person we cannot assure our selves but that we sin in joyning with any other at all because we cannot ordinarily bee
out a complaint Psal 142. 2 3. And when so persecuted and reproached then is imploied in little else but praying Ps 119. 4. And this argueth that some spiritual principles are within that such griefs and ayls inlarge their hearts which naturally rather contract the spirits of men and silence them as in hypocrites which are then straitned Bonds of afflictions are bonds to their spirits they cry not when God bindeth them Job 36. 13. But afflictions sanctified to the saints make them more in praier 2 Conquest of temptations 2. By the conquest of some foregoing sad temptation or upon the remove of some sad desertion and after some foregoing straitnings and silencings of them Then it is not a supplication but they are supplications Hence David is large in supplicating Psal 130. 1 2 3 4. And is bent to spend in a manner his whole time in prayer after he had got the start of such tryals Psal 116. 1 2 3. 10 11 12 13. 3. By the bringing home of some 3 Some promise set home word of promise to the heart When David doth pray for a free spirit and to have his mouth opened hee prayeth that he might heare of gladnesse have some quickning healing promise spoken and manifested to him as the means thereof Psalme 51. 8 12 15. verses compared 4 By some special sense of love to the 4 Love to the Lord. Lord. Hence when the Lord setteth forth the lips of his Spouse so freely dropping sweet and savoury expressions before him Cantic 4. 1. He magnifieth her love therein how fair is thy love love is unsatisfied it thinketh it hath never spoken enough of its mind to the Lord that it hath never talk enough with him that it is never near enough to him that it hath never hold enough of him that it hath never love-tokens enough from him that it hath never sufficiently declaimed against all distancing treacherous distempers and sins and that it hath never spoken sufficiently in his praises so that when it is stirring in the Saints no wonder if then they are so large and inlarged in their prayers A fourth way of discovery of such inlargments 4 For the issue of them effectual to be right is by the issue of them being in the Saints a successful prevailing for conquering graces over their distempers over their corruptions over their temptations of fear care grief distrust and the like besides the obtaining of quickning comforting grace for doing or suffering the will of God and depending upon the promises and faithfulness of God in Christ The fruit of the Saints opening their mouths in inlarged prayers is Gods gracious filling of them with such like grace Psal 81. 10. Open thy mouth wide and I will fill it The fruit of Jacobs long continued Supplications that night the Angel wrestled with him you see what it was his distrust and carnal fears of Esau were removed his Faith and Joy are revived and the like Gen. 32. 24 26 28 30. CHAP. IX About Meltings in Prayer A Ninth Case is about Meltings in praier How they may be discerned to bee from saving principles and not from the moving nature of some pathetical expressions in prayer or from some common natural passion or melting disposition and aptness of nature to tears This case is of weight and its dangerous being deceived herein in the semblance of that which ordinarily faileth not of acceptance with God yea never when such meltings in prayer are in truth God eyed with a gracious aspect Hezekiahs tears he shed in his prayers 2 Kings 20. 5. and heard the voice of David weeping in his prayer Psal 6. 8. Before we come to give a particular answer to this case we must premise 1 That God maketh use sometimes of pathetical expressions to break his peoples hearts when they are more hard and stupid and sleighty And therefore often in the Prophets there is much use made thereof for the like purpose Jeremiahs lamentations abound therewith yea the Lord maketh use of natural temper and disposition this way sanctifying a natural soft tender melting disposition as well as any other 2 Corinthians 5. 17. All things become new 2 That yet it is very possible that men may bee melted in prayer from such common cause some from meer natural tempers some from carnal griefe as those grieved women whose husbands abusing of them by marrying others in their life time they made them cover the Altar of God with tears Mal. 2. 13. Some from the affecting and moving nature of the notions in praier especially praying with others as notions pleasing a curious fancy or illuminating their minds in material passages or setting forth to the life some sad afflicting matter c. Many of those which with the rest of the Congregation at Mizpeh wept abundantly at the religious exercises there they even drew water the text saith 1 Samuel 7. 5 6. Verily in many this was from such like common principles albeit in others it were from holy and spiritual causes yea some may from some sudden extatical joyes conceived upon some mistaken apprehensions and feelings in prayer as Benjamin wept for joy Genesis 45. 14. which yet had a real ground in him so these from mistaken grounds of joy But that we may come to some answer When meltings â—â— prayer are not meerly from force of natural temper or from paâ—hâ—ticalnesse of expressions 1 When more melted yet fewer of pathetical expressions used to he case 1 When more expressions and more pathetical are used by our selves or others in prayer yet not like melting attending and when at other times there are fewer such like expressions yet there are more meltings accompanying the same yea when expressions wch are more obvious and not so pathetical yet melt us then surely doth it evidence that your meltings are not wrung from us by any force of expression but from some inward better principle The Father of the possessed child in his request unto Christ for its cure had many more moving expressions Mark 9. 21. Ofttimes hee hath cast him into the fire c. If thou canst doe any thing have compassion on us Besides those Verse 17 18. then hee used verse 24. yet in mentioning of those wherein a Fathers bowels might have flowed forth into teares hee is not melted But the in gracious expressions he used in his prayer to Christ verse 24. Lord I believe help mine unbeliefe Therein he breaketh forth into tears 2. When meltings whilst we pray are in 2. When meltings prevent prayer and expressions a manner without expressions or doe at least prevent our expressions in prayer such meltings are from more inward principles then moving expressions As in the woman which silently begged the clearing of her justification to them as appeareth by our Saviours answer to her silent and secret desires Woman thy sinnes are forgiven thee Luke 7. 48 50. yet v. 38. she is there weeping behind him without expressing in words her
a little of the excellency The excellency of Ejaculatory Prayer and necessity of the duty of praying without ceasing in an ejaculatory way give Reasons for it and apply it The excellency hereof may appear both by the Nature and by the rise of it It is as I may say the first breath of a Regenerate man as soon as a It 's a Saints first breathing man is born again he thus at least cryeth Abba Father In that ye are the sons of God he hath sent out the spirit of his son into your hearts crying Abba Father Gal. 4. 6. And when his body breathes its last this is a gracious persons last breathing Hence such It is a Saints last breathing parting cryes of Gods children at the stake in the flames amidst the stones on a Cross c. Lord receive my spirit into thy hands I commend my spirit And such were Stephens who was stoned calling on the Lord and saying Lord Jesus receive my spirit Lord lay not this sin to their charge The last words of the Worthies of God we account to be most memorable and to have some spiritual excellency instamped upon them and these words are such like Ejaculations If it were possible to hear the last whispers of the Saints souls as ready to leave their bodies they would be found to be such like breathings of their desire to him to whom they are going Ejaculatory Prayer also is the first and last of set and solemne It is the α and ω of Solemn Prayer Prayer when rightly performed God prepareth the heart of the humble to pray acceptably even by these preparatory liftings up of the heart a prayer-wise Psal 10. 17. The heart is first thus prepared then the hand that way stretched out Job 11. 13 Look upon Solomon in that presidental prayer of his 1 Kings 8. 22. his hands spread to heaven before he spake shewed where his he art was lifted before hand The last also of Solemn prayer is issued in an Ejaculation an Ejaculatory Amen comprehending the closing desires and feeling motions of faith to all before pleaded for All the prayers of a gracious Suppliant are not ended with his continued speech in prayer no his heart is lifting and lifting as you see a bel-rope oft hoising up after you have done ringing the bell Many a long look and heart wish followeth such an ones desire to heaven and all together come before the Lord for mercy Hence the Lord as hee is nigh to them that call upon him so he fulfilleth the desires of them that fear him Psal 145. 18 19. Solomons heart was as well left in heaven after the end of his prayer whereof his fixed eyes there was a speaking sign 1 King 8. 54. as gotten thither before he began ver 22. Ejaculatory prayer It is the spirits of solemn prayer is the very quintessence of solemn praier it is the very spirit into which that is distilled and resolved When a gracious persons heart is left in heaven uttering its after-requests now praier was well carried on These shorter postscripts written after the other longer letter indited by the spirit and directed to the Lord they have ever something of note and worth This epitomâ— of praier how solid is it So much for a taste of the nature of it Let us withall consider of this holy dutiâ— It is the eccho of the spirit of ejaculatory praier in the spring and rise thereof and namely those lively and forceable â—â—bounds of the gracious spirit of a Saint of God moved by the hand of the spirit of God Ejaculatory praier is the harmonious sweet-sounding eccho of the spirit fore-speaking to the heart â—hen thou saidst Seek my face there is the Lords voice my heart answered thy face Lorâ— will I seek there is the eccho Psal 27. 8. David before he is solemnly praying as afterward he is v. 9 10. He turneth his speech to the Lord telling him what his heavenly desires say I will seek thy face or my hearts desires are so to doe Ejaculations It is the venting of a heart full of the spirit are the spiritual ventings and breathings of a gracious heart filled with the wine of the spirit Eph. 5. 19. very precious verie pleasant to the taste of the Lord. Sometimes the Saints hearts are so filled with a spirit of holy joy sometimes of praise sometimes of love to the Lord that variety of holy desires pressing fast on they are forced to give them vent by short ejaculations Ejaculations are the holy evaporations of a heart throughly warmed with some special workings of faith and love of Christ When Davids heart is thus boyling hot Psal 45. 1. he breaketh off his discourse from Christ verse 2. and breatheth out such holy desires unto Christ verse 3. gird thy sword upon thy thigh c. and verse 4. Ride prosperously And then on againe to his discourse verse 5 6 7 8 9 10. Ejaculations are the holy sparks ascending up one after another from the stirring of the fired coales of the Spirit in the heart From the holy admiration of God and his goodnesse power wisedome faithfulnesse c. proceed holy ejaculations From that transcendency of Gods dispensations to Asaphs reason who had his hearts fore-discourses about the same proceeds that Verily or neverthelesse God is good to Israel Psal 73. 1. From Micahs admiring at the unparallel'd grace of God Mic. 7. 18. Who is a God like unto thee verse 19. Hee telleth the Church what God will doe hee will turne againe and will subdue our iniquities and then maketh his Apostrophe to the Lord Thou wil t caâ—t all their sinnes into the depth of the sea and verse 20. Thou wilt performe the truth to Jacob. God calleth for these holy Apostrophes from this ground of admiration at his marvellous providences Psal 66. 3. Say unto God how terrible art thou in thy works The excellency of this fruit must needs partake of the excellency of such a root as is an admiring frame Ejaculations arise from the spiritualizing of the heart upon any occasion As when It s the first fruit of a spiritualized heart David is spiritual in contemplation of the works of God Psal 8. 3 4. When I consider thy heavens c. his heart in ejaculatory wise saith Lord what is man that thou art thus mindfull of him So when he was in a lively manner musing upon the immensity of God Psal 139. 1. to 17 Hee thence breaketh out thus How precious are thy thoughts to me oh God! From the veiw taken of Gods justice or mercy or from any holy discourse with others about the same or from singing and sounding forth Gods praises wherein the Saints are spiritual ariseth some holy ejaculations or other In all these and each of these was Deborah so spiritual Judg. 5. from verse 1. to the last whence that ejaculatory praier of hers So let thine enemies perish oh Lord but let those that
Lord be Judge betwixt Israel and Ammon Judg. 11. 27 Israel injuriously begirts Judah and no other help for them but this Judah cryed unto the Lord Enemies 2 Chron 13. 14 15. Pharaoh with an huge host hath Israel at an advantage and they must needs then thus crye out unto the Lord. Enemies unexpected scornes of the Saints put the Saints upon these short appeals Nehem. 4. 4 5. Hear Oh our God fâ—r we are despised Their sudden affrighting of them doth as much they all made us afraid Now therefore O our God strengthen my hands Neh. 6. 9 The present hearing of the Princes good will to the Commonwealth put forth godly Subjects then present to affix their Ejaculatory Amen thereto 1 Kings 1. 36. Amen the Lord thy God say so too A sudden hand of God upon others put godly Judgments God Moses upon it thus to pray for Miriam O Lord heal her c. Numb 12. 13. and godly Hezekiah to pray for his people The good Lord pardon every one that prepareth his heart to seek the Lord though not so prepared And the Lord hearkned and healed the people 2 Chron 30 18 19. Any sudden notice of some special service of God unto Special services which some of the Saints are addressing themselves must needs put others that hear thereof by such sudden lifts of their hearts to give them a lift therein Is David going to a solemn Sacrifice godly Aâ—aunah will thus wish him good speed 2 Sam. 24. 23. The Lord thy God accept thee Eli perceiving Hannahs Prayer-business 1 Sam. 1. 16 cannot but add his fiat also ver 17. The God of Israel grant thee thy petition Sudden weighty changes of some of the Saints in their Changes outward condition put others that hear of it upon this holy service of love to them as Boaz his godly neighbours Ruth 4. 11 12. The Lord make this woman like Rachel and Leaâ— c. Sudden and unexpected Kindnesses others kindnesses shewed to the Saints will put them to speed such a kind of Messenger as this to heaven presently to tell their Father of it Ruth 2 19 20. Naomi seeing Boaz his kindness to his daughter Ruth saith Blessed be he of the Lord that hath not left off his kindness to the living and to the dead Besides even one Ejaculation of the Saints Continuation of Prayer puts them upon making more upon praying thus also without ceasing One Ejaculation begetteth another Isai 26. 9. With my soul have I desired thee in the night yea with my spirit within me will I seek thee early because they had thus prayed they will pray yet more Psal 62. 1 Hear my cry attend to my prayer yet no words there of mentioned and ver 2. From the end of the earth will I cry he had thus cryed and he will therefore cry againe and again As billowes of ten ptation ever and anon stop his mouth and â—nâ—errupt him so as he now and then doth but peep above water and get breathing space he will thus cry Lead me or guide me or carry me to yonder rock which is higher then I. Hence Jonah in his perishing condition mentioneth his Praiers plurally there were many of these short Praiers like Messengers sent Poste in some great and present stress one after the other to speed succor from heaven Jâ—n 2. 1. 2 7. My Praiers came in unto thee Yea these holy Traders with Heaven using to make as quick returnes as speedy dealings thus with the Lord as they gain upon the Lord they are suddenly sending for more and bespeaking yet more blessing from him When Moses by his short Prayerâ— hath got a grant of God My presence shalâ— go with thee Exod 33 12 13 15 16. compared then doth he in a holy wise grow upoâ— God He hath one short yet no smal requesâ— more ver 18. I beseech thee shew me thy glory And chap. 34. 9. he hath another requesâ— yet more Pardon our iniquities and take uâ— for thine inheritance So Abrahams shorâ— requests as they are granted Gen. 18. so they multiply If there be fifty Lord in Sodom wilâ— thou not spare it and then if but forty five then if forty then if thirty then if twenty then if ten Thus much also be spoken to shew the necessity Reasons why 1 From the honor it puts on God of this Duty in sundry respects Let us now briefly add a Reason or two yet further to enforce this duty The first is taken from the nature and property of this duty which honoureth the Lord in a special manner as a glorious In his immensity and Omniscience Spirit which needeth not any words of ours to express what we would to him He can hear the holy language and speech of our spirits he understandeth the meaning of sighes not to be expressed Rom. 8. 26. Ejaculatory Prayer proclaimeth the Lord that he is not as the Idol Gods who needeth not to be awakened by loud out-cryes as 1 Kings 18. 27 as Elijah derided Baals Priests wisheth them to cry aloud c. Who needeth not to be carryed up and down as dunghil Gods do Jer. 10. 5. No this proclaimeth to all the world that the God of the Saints is an all-seeing God espying the least moving of their desires to him that he is in all and through all and filleth every place yea that he is a very present help at any dead lift that he is a God hearing Prayers all sorts of Prayers the shortest of them If Ephraim but lisp and wisper out Turn thou me and I shall be turned c. God saith I have surely heard him Jer. 31. 18 19 20. If Israel take unto them words prayer-wise though but short Take away all iniquity and receive us graciously c. God can and will say I have surely heard him and observed him Hos 14. 1 2 3 8. This glorifieth him as one who assuredly waites to be gracious that any such cry and whisper as this is of the Saints is attended by him Isai 30. 18. The Lord waits to be gracious and ver 19 is a demonstration thereof The Lord will be very gracious at the voice of thy cry The second Reason is taken from the precious fruits of the conscionable exercise 2 From the Fruits of it It s a means of this duty of such sudden and short lifts of the heart to the Lord. 1. It is a very special means to keep our 1 To keep us Spiritual hearts very Spiritual and savoury when so often in heaven taking some short turnes with God and Jesus Christ When so oft with God distances will not so easily grow when conversing so with God there is more of his brightness more of his Image upon such an ones face and heart When gracious persons are ever and anon making such holy stands and pawses of spirit lest being let go too long and at too large a teather they grow unsavoury they are kept
9. My God whom I serve with my spirit 6. Because such prayer is most costly 6 It s most costly to him who is the Churches mouth and so a Sacrifice most sutable to a Saints own desire and best accepted of the Lord such an one will say as David in another case 2 Sam 24 I will not offer to the Lord that which cost me nothing The Tabernacle and Temple-Incense resembling also Church Prayer as in the matter costly so in the manner it cost much pounding and beating Exod. 30. 36. the Mincah for the Congregation as well as that for any particular person was to be of fine flower Levit. 28. Church Praier also resembled thereby would cost the Officers thereof much sifting The lips of that Spouse or Church of Christ which is fo fair Cant. 4. 7. they are ver 3 like a thred if Scarlet fine spun and twice dyed in the wool and in the thred very costly whether speaking in Prayer or Preaching 7 Because such as are the called officed 7 It s sutable to the gifts of called Officers mouthes of the Church they are as hath been shewed gifted for publick prayer in their names as well as preaching as Gods mouth to them wherefore they ought upon all occasions to be exercising that one Talent as well as the other True it is that some of these Stars differ from other in the glory of their light and brightness but yet every of the Stars in Christs hand shine from an inward light in such publick Worship of God Each ones Vial is not of the same capacity yet each Church Officers Vial and Vessel hath its proportionable fulness of such holy odors of praier Rev. 1. 20 5. 8. 8. Because this way of Praier as it hath clearest warrant from the Word as before 8 It s least offensive to the Saints proved so is of least scandal to the choicest of the Saints as experience of former and later times abundantly witnesseth A third Requisite unto such as are the 3 Requisite Holy wisdom mouth of the Assembly in Prayer is holy wisdom and diligence in observing as their owne souls special occasions so those of the Congregation Those four living Creatures resembling Church Officers Revel 4. 6 8. they are full of eyes for that end to look through both themselves and others as they are publickly to worship the Lord. A fourth Requisite is sympathizing affection 4 Sympathy with the people in their cases as if their own So the people of old Hebr. 5. 1 Other Requisites might be mentioned but I forbear Requisites of the second sort in such as Requisites in the people 1. Assent of faith joyn in Publick Prayer are 1. Assent of faith with oneness of mind and heart sutable thoughts and affections All the precious strings of the gracious minds and hearts of such as are present should be tuneable as it were and symphonize in this Lesson of their chief Musician Matth. 18. 19. if they agree in one or symphonize as the Greek phrase is Those holy Suppliants in Acts 2. 14. They continued with one accord in Prayer Hence that resounding of a redoubled Amen at the publick Blessing Nehem. 8. 6. Hence such care had that publick Prayer may be expressed in a Language understood by all that the people may annex their Amen thereunto 1 Cor 14. 16. 2. A gracious and serious attention and 2 Attention intention of spirit thereon God putteth such of his officed solicitours upon the mention of the several cases of his people present and every one had need attend the calling out and handling as it were of his case not neglecting others Each ones spirit hath need to write as I may say his name to such a Corporation-Petition and be ready in heart to say Lord this indeed is the desire of my soul this is my very grievance and burden Lord c. If poor souls who haply have lien spiritually wind-bound meet with any holy gale of the Spirit therein they had need be ready to hoise their sail to catch it and improve it 3 Amity and sweetness of spirit and of affection both towards him which prayeth 3 Amity in their steads and them which joyn with them therein in publick Prayer all and every one must lift up pure hands without wrath and doubting 1 Tim. 2. 8. for then all are as one in their joint desires and are as persons put in each others steads and cases expecting the love and forgivenesse of God for each other and had need be in such a frame as to yeild love and forgivenesse each to other Matth. 6. 12. Forgive us our debts as we forgive our debtors 4. Holinesse and heavenlinesse of heart 4 Holinesse Publick Praier must have pure hearts as well as hands 1 Tim. 2 8. and James 4. 8. the vials from which both Officers and Members of the Congregation offer up such odours must bee golden Vials Revel 5. 8. 5 Faith 1 Tim. 2. 8. Hands lifted up in publick prayer without doubting Every 5 Faith one should put to his Amen of Faith as well as of assent or desire Lastly Reverence Hence in that representation 6 Reverence of publick Church Worship all fal down and worship Rev. 4. 9 10 Psal 95. 6. O come let us worship and bow down and let us kneel before the Lord our Maker What gesture is most meet in publick Quest prayer Such a gesture as may best express much Answ holy reverence as kneeling or standing Touching the gesture Kneeling or standing not sitting up not sitting And that for these Reasons 1 In that in publick prayer there is a more solemn presence of God and of his holy Angels We are in special wise before the Lord our Maker and regard is to be had to our carriage in Prayer because of the Angels 1 Cor. 11. 4. 10. compared The very Angels cover their faces when the Lord is in his Temple as on his Throne Isai 6. 1 2 3. much more cause have we who in publick prayer do all come a begging to come with a publick Petition to our glorious King to offer it up to him upon our bended knees to be very reverend in our gesture 2 In that God giveth it in most special charge in publick Worship of Prayer that it be very reverent for that charge of each other recorded Psal 95. 6. Let us bow down kneel before the Lord our Maker respecteth not any other part of Worship so properly as publick prayer as is evident and that mutual charge of Gods people each of other is but the eccho and result of Gods charge first given to them so to do If Daniel in secret prayer will be kneeling much more should we in publick prayer Dan. 6. 10. He kneeled upon his knees three times a day c 3 In that the examples of the Saints exercised in publick prayer is either standing 2 Chron. 20. 3 6. And Jehoshaphat stood
9. 18. As he was alone in a certaine place praying when he had done one of his Disciples said to him Lord teach us to pray c. It is a signe that his Disciples were with him then in private at his Praier and that his praying in such sort was a lively means to doe them more good and to quicken and enamour them with holy desires to pray in like sort Now let us proceed to consider of some cases and questions touching this Quest Who must pray in the family Quest 1 Answ The Master of the familo in special Who must pray in family It s the Masters duty wise Husbands must dwell with their wives as men of knowledge that their prayers be not hindred 1 Pet. 3. 2. Namely by any defects of theirs in the businesse of praying with them as well as otherwise for want of abilities that way Coloss 4. 1. The Apostle writing to Masters of their duty Coloss 4. 1. adjoineth in the next place as nextly concerning them as heads of the family Continue in prayer Onely Cornelius of all the house who feared God is mentioned as praying alwayes Acts 10. 2. If the rest feared God surely they prayed oft alone But in the family Cornelius himselfe was more constantly imployed as the mouth of the rest For indeed every gracious Master of a family is an holy Priest to God Revel 16. not as a gracious man only For he is or should be an holy Priest to offer for himselfe but as a gracious Master also in relation to his family to offer up sacrifice of praier and praise on their behalfe And the Priests of old as Masters of families had their offerings for themselves and families Levit. 21. 11. as well as officers to the Church they had their offerings for the Congregation verse 15. 2. In that prayer being one special part 2. To undertake in matters for God for the family of Gods service and worship a godly Master undertakes for himselfe and houshold to attend it Josh 24. 15. But as for me and my house wee will serve the Lord namely jointly as well as severally and so to pray together as well as asunder And if the Master be the chiefe undertaker that way it is fit he should be the chiefe actor in it 3. In that Masters of families ought to 3. He is to be a Prophet in his family teach their children diligently the word and precepts of God and speak of them in their house when they ly downe and when they rise up namely the first that they do dayly at morning and the last thing at evening Now if to be so in instructing their family then to be a praying too for a blessing on that and other exercises and endeavours Deut. 6. 7. Yea practically they will instruct them in obedience to the first and fift commandements when they give such good examples to their families of praying to the Lord with them and for them Abraham had both wayes instructed his family Gen. 18. 19. And so had Christ and John Baptist also their respective families Luke 11. 1 2. Teach us to pray as John taught his Disciples practically as well as doctrinally Quest May not yea must not the wife in some cases pray with the family Quest Answ Yes In case of absence or sickness In what cases the wife must pray in the family even in cases 1 Of husbands absence or sicknesse of her husband for she is to be a help like him Gen. 2. 18. Namely in all such communicable duties and services respecting the family So is the law of kindnesse to bee in the good wifes mouth to instruct them as occasion is offered Prov. 31 26. In which as in sundry other respects her husband may and must trust to her verse 11. If God call him from home hee hath a gracious wife to whom he can safely leave the trust of his family for matters of Religion such as family worship of God is as well as those of this life If that an adulterous wife can pretend this as a part of her religion that when the Goodman was not at home she had payed that day her vowes Prov. 7. 14. Godly Matrons should really make conscience of that which the other doth hypocritically pretend The godly wife will look well to the wayes of her houshold Prov. 31. 27. that they be well exercised this way as well as any other way The wife is compared to the Moon the husband to the Sun Gen. 37. 9. So Jacob and his family are represented Now the wife then as the Moon may and must chiefly give forth her spiritual light and influence in the family in the absence of her husband who is as the Sun thereto 2. In case of the unregeneracy and spiritual inabilities of the husband she is to supply his defects Quest Whether may not a godly servant performe this duty of prayer Quest 1 Answ Yes first in case of the absence or sicknesse of both the family guides A A godly servant may also do it in some cases godly Onesimus may this way amongst many others be profitable to his Master Philem. 11. Secondly in case of special praying abilities given such an one and denyed the guides of the family In this respect also such a servant may be owned and improved as a brother Philemon 16. This way also God may and often doth make such of his Saints a blessing to the places and houses where they are Ezek. 34. 26. Zach. 8. 13. Quest May not one not of the family bee occasionally desired to pray in it Quest 2 Answ Yes every ones spiritual gift being given of God with respect to others A godly stranger may do it in some cases good as well as their owne and members being to lend help to the rest as occasion is offered yea as Pauls and Cephas and Apollos gifts are the Saints to improve occasionally so are other gifts likewise Many were met together praying Acts 12. 12. Now one and then another of other Families prayed by course in Marks mothers Family Only as the Church in that case intimateth her case to those shee would have seek the Lord for her Cant. 5. 8 10. some hints would be given to such of some special things respecting the family which they should in prayer with them commend to the Lord. Who must be present at family prayer Quest with the Master thereof praying All the whole family must joyn with the All of the family should be present at praier Master of it as wife children servants or sojourners none should ordinarily be absent All Jacobs houshould were to join with him set themselves to worship God with him in Bethel Gen. 35. 1 2 3. only he is principally to act therein ver 3. Arise let us go up to Bethel and there I will build an Altar to the Lord c. Reasons hereof 1. From the care of all and each of their souls which lyeth
pray Luke 21. 27. when he had been imployed in the day time in preaching in the night time he went apart into the Mount of Olives namely to pray and meditate Luke 22. 41. He was withdrawne from his Disciples about a stones cast and prayed and verse 44. He prayed more earnestly c. and verse 45. He rose up from prayer and came to his Disciples And how he prevailed by these very solitary but strong cryes and tears in these dayes of his flesh or humane infirmity is testified Heb. 5. 7. He was heard The fourth Reason is taken from the sutableness 4. The sutable presence of God in secret of the presence and favour of God which he is wont in secret to exhibit to them unto their aimes and desires Their desire is Psal 4. 7. Lord lift up thou the light of thy countenance upon us And when is the Lord more with his Saints then when in secret When Jacob is alone praying then Jehovah the Son of God that Angel is in such a glorious manner with him Gen. 32. 23 24 28 30 and Hosea 12. 3 4 compared This being one special way of the Saints walking with God he cannot but be much in company with them the neerest and dearest acquaintance and fellowship with God is mentioned by these secret communings with God and holy wisperings in his ear the secret chamber is the most sutable and freest place for these Spouses of the Lord to be telling their secrets to him and there is the place where most ordinarily and usually he is wont to meet and greet and secretly embrace them Now let us come to such Objections as Objections against it answered are made against this holy exercise for we may perceive by Job 21. 15. that mans carnal heart is ready to cavil against it and to object cui bono to what purpose it what needeth what profit is it if we pray to him Verily it is an ordinance wherein the Lord is wont very graciously to communicate himself to his Saints and therefore so long as Satans wily head and mans deceitful heart can find out cavils and quarrels against it it shall not want for Objections Many a deadly wound is given to sin and Satan by these prayer-darts which the Saints thus secretly cast at them besides it s a most spiritual service requiring a special measure of sincerity and self-denial and no wonder that of all other Duties mans heart be so backward to this In prayer with others there is more to bribe even the carnal heart to be speaking but here is little or nothing to move from mans applause or the like It is a duty very costly if rightly performed in secret are the choice wrestlings and weepings and the like and mans carnal heart would take the easiest and cheapest way rather we are too apt to be objecting against our maine spiritual foundations and no wonder then if against this building work We are too apt to failings and falls and no wonder if so backward to this closer closet way of making up personal and particular accounts unto the Lord. It were rather a wonder if there were not then that there are so many Objections against this If we must both pray with the Assembly Object 1 and with the Family and yet also in our We must labour six dayes closets too alone will not this too much prejudice our ordinary callings and occasions and intrench upon that charge of labouring six dayes The Lord indeed will not have now any Answ 1 more solemn dayes in the week to be ordinarily True yet pray also set apart onely for his service besides the Lords day but yet as of old when the Jewish Sabbath was in force the Saints made conscience of constant seeking of God in secret and are commended for it by the Lord as Daniel chap. 6. 10. David Psal 55. 17. So now the Jewish Sabbath is abolished and the Lords day appointed of God in its stead yet Cornelius is commended and graciously rewarded for his conscionable praying to God alone day and night for as he was praying in his house namely by himself alone a man in bright cloathing or an Angel appeared to him and said Cornelius Thy Prayer is heard Acts 10. 30 31. not that prayer alone which he made in that day of Humiliation but as ver 2 3 4. shew his prayers his Prayers which he made alone whether with his houshold or by himself alone none else were with him praying then as it seemeth for he only saw that man in bright cloathing to him alone the Angel addressed his present speech saying Cornelius thy Prayers are heard ver 4. 31. God would not have the hand-maid to perk above the Mistris or ordinary particular callings to thrust Religion out of doors or so to straiten it that scarce any leisure is afforded to worship God in publick private and secret Nay rather clean Christians typed by those clean Beasts must rightly part the hoof Lev. 11. 3. rightly divide their time giving a due share thereof to God in matters of his Worship and a meet proportion of it to God in their particular calling 2 It is the express charge of God that we We must buy out time for prayer reedeem or buy out time and that for prayer as well as other holy exercises Col. 4. 2 3 4. the Lord wisheth us to continue in prayer and ver 5. biddeth us redeem the time which Exhortation is directed to all sorts husbands wives parents children servants and Masters as the Context sheweth from chap. 3. 18. to chap. 4. 6. All and every of them are to buy out time for instant prayer as al together in the family so apart in secret as occasions are offered the charge is not limited to Church or Family prayer only Yea but how shall we get so much time will they say Redeem the opportunity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith God If the Lord offer you any opportunity to pray together or asunder be at any cost for it Christians must be wise and frugal Market men and women of praying opportunities Let not the Divel or world outbid us for such seasons which are so gainful to our souls A wise Daniel will be willing to hazard the losse or parting with either honor or pleasure or profit yea life it self rather then be debarred from taking his times this way for God and for his soul to satisfie the wretched desires of the wicked therein or to seem to yeild to Satans wily suggestions and plots in his instruments for that end Dan. 6. 10. 3 This is a maine part of our spiritual We must ply this as our holy Trade trading with God by improvement this way of the Talent of the gift of prayer also Matth. 25. 16 17 This is as part of our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our City Imployment Ephes 2. 19. Phil. 3. 20. Having hereby commerce and converse with God in Christ and it is a rich
Trade God is rich in Mercy to all that call upon him in secret apart as wel as to others that pray together in Assemblies and Families Psal 86. 5. Gods Saints and Suppliants which often come alone to the door of Grace and most frequently doe thus knock by prayer speed best God alloweth them this private key that they may freely get in and take of all his precious Treasures of Grace as they need the same Knock and it shall be opened ask and it shall be given Matth. 7. Whatsoever ye ask the Father in my name I will do John 14. 13. be it publickly privately or secretly that you ask the same If others have not it is because they ask not 4 Prayer in secret by our selves as well It expediteth our other affairs as that with others it doth expedit our weightiest temporal affairs Jacob did more this way to issue his great affairs respecting his families welfare and safety when to meet his brother Esau with his warlike Troops then if he had an equal or greater warlike power or military skil to have managed the same Thou hast prevailed with God and with men thou shalt prevail Gen 32 82 c. it is the way to have the beauty or glorious blessing presence and protection of God upon us and the prospering of our handy work to set God thus on work for us by prayer whence it was that they of old were taught to pray for that end as Psalm 90. 17. Let thy beauty be upon us prosper thou the work of our hands This oyles the wheels for any work quickens and quieteth our spirits Philip. 4. 6 7. sanctifieth our works 1 Tim. 4. 4 5. If we can but pray well before hand we may be sure we shall study well or preach well or work well as our calling requireth yea and speed well afterward Some may object their condition as being Object 2 servants and so think themselves excused We are servants and exempted from this Duty of Closet Prayer The charge of the Text is indefinite not Answ 1 limited to any sort of persons no more This is the work of any servant of God as such than that verse 15. Render not evil for evil but ever follow that which is good or that verse 16. Rejoice evermore or that ver 18 In every thing give thanks c. in which godly servants also as well as others are concerned A godly servant considered as his Masters servant is faithfully to attend his Masters business but as he is the Lords servant so this is one part of his servantly businesse When David had said Psal 116 6. I am thy servant Lord thy servant c. verse 17. he addeth I will call upon the name of the Lord. 1 Cor. 1. 2. To them that are called to be Saints in Corinth with all such as call upon the Name of the Lord Jesus in every place that is the Saints character bee they of what calling or condition soever or where ever they call upon the Lord God is no respecter of persons every one who calleth him Father is to do this service and honour of a child to him Thou whoever thou art bond or free when thou prayest enter into thy closet or into some retired place and pray to thy Father which seeth in secret Matth. 6. 6. 2 Every one whether bond or free they have this part of the new man resembling Each Saint is this way gifted more or lesse Christ the Creator of it even this holy knowledg also Col. 3. 10 11. to know how to call upon God as a Father in secret as hee also did and to cry in solemne wise themselves alone Abba Father Gal. 4. 6. 3 Godly servants also who have the Godly servants also must bee Christs peculiar ones Grace of God which bringeth salvation appearing to them are as well as others to be peculiar ones unto the Lord zealous of all good works and so of this also wherein Gods choicest servants have been wont to be conscionably exercised Tit. 29 10 11 12 13 14. compared Other servants will go to praier with their Masters in publick and private yea but Godly ones must doe somewhat more they must improve their peculiar interests in the Lord in such a way of peculiar serving of him with their spirits 4 Bond as well as free being alike interested Their dignity is alike with others and so is this their duty in the dignity and priviledges of Saints as Saints Col. 3. 11. they are alike concerned in such Duties as these are which respect and lye upon the Saints as Saints in which respect also godly servants are the Lords freemen 1 Cor. 7. 22. they must not abridge themselves nor may be abridged by others of this liberty of retired repairs to the Throne of Grace as the Lord affordeth them opportunity To be meer servants of men so to attend their Masters commands as to neglect this or any other command of God they ought not verse 23. yea observe it that the Apostle speaketh of servants to infidel Masters also verse 21 22. Either then they must not pray at all which were to make them as profane as their infidel Masters which to them would bee matter of disdain or distaste or they must content themselves alone with publick prayer in the Congregation of Christians which none will affirm or they must as holy Priests to God offer as the Priests did theirs this holy Incense to God in a retired place from view of others Yea suppose forbidden by an Infidel Master to pray in secret yet they are no more to forbear then Daniel King Darius his servant did forbear it upon his Decree to inhibit the same Dan. 6. 10. 5 Be that child bond or free who prayeth Bond or free so praying are rewarded thus in secret and not before others to his Father he will reward him openly Matth. 6. 6. 6 Godly servants are to sanctifie their work by Prayer 1 Tim. 4. 4. Albeit Abraham Servants must sanctifie their work by prayer had prayed for his servants Eliczars good successe in his businesse about which he sent him Gen. 24. 7 8. yet Eliezar himself alone praieth for good successe that day ver 12. 7. The work which godly servants do Their work then speeds best sanctifie by prayer though more short is wont to speed best as did that business of Eliezar so sanctified Gen. 24. 12. as the issue declared And surely godly Masters which are to expresse special love to such servants will not refuse to encourage them to take some seasonable time to pray thus knowing how profitable such servants wil be to them Philem. 6 11. compared Some will object That they are apt to meet Object 3 with temptations when alone Tempted if alone 1. You may and will be annoyed with temptatious when not conscionably imploied Answ 1 in your general or particular callings as David No hurt by temptations if in Gods
way 2 Sam. 11. 2. had he been praying alone it had been well for him And though Joshuah praying alone was assaulted by Satan Zach. 2. 1. yet the issue was good Christ the Angel took part with him pleaded for him ver 2. put more honour upon him verse 3. 4 5. Christ himself men with many temptations from Satan when alone in the wildernesse but came out as a glorious Conqueror and full of the Spirit he went thither full of the Spirit Luke 4 1. and verse 14. he came out full he lost nothing thereby in the close no more do his Members proportionably Satan would that way debar us from 〈…〉 â—e could 2 It is Satans slight to present such scarebags in our way of drawing neer to God in Praier but we must resist him in them Jam. 4 7 8 It is a sluggards trick to fancy such Lions in the way to deter us from the same Prov. 26. 13. 3. Prayer of it self is rather an occasion Praier prevents or removeth temptations to prevent and remove then to raise up temptations Matth. 26. 41. Pray least ye enter into temptation It helps us to put on and improve our spiritual Armor against them Ephes 6. 18. Some will object their want of ability to pray alone Object 4 1 If children of God you have in you a Inability to pray childs spirit enabling and putting you upon Answ 1 praying to God as to a Father Gal. 4. 6. If children then crying to God The particular daughters of Jerusalem though not so fully acquainted with Christ yet the Church looketh at them as able to pray in some measure and therefore commendeth her case to their prayers Cant. 5. 8 If yee find my Beloved tell him namely in your prayers that I am sick of love 2 In case of great inabilities and infirmities The Spirit will help our infirmities yet the Spirit will help the Saints to groan out their complaints to the Lord in such sort as the Lord will accept Rom. 8. 26. 3 Let the weakest of the Saints so far Exercise will encrease abilities as their minds and hearts are apprehensive of this or that failing lust defect and spiritual ayle or evil put that into as good expression as they can in secret before the Lord and though at first their tongue can but stammer out their soules cases yet in a short time that tongue of the stammerer shall be able to speak plainly Isai 32. 4. At first you may be timorous but within a while you shall attain that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liberty of speech and spirit in prayer Ephes 3. 12. As young Scholers at first are timorous to speak without book and apter to stumble and stammer in it but in a little time by exercising themselves to it wax more able and bold exact and large therein So it is here in the matter of praying as I may say without book As walking with wise men increaseth wisdom Prov. 13. 20 so walking with the wise God in secret calling upon him encreaseth our holy skil and abilities of talking with him in prayer Some will object especially in this Object 5 Countrey want of conveniency of Inconveniency of place a place to bee retyred in solitary Prayer 1. God required the Jewes of old to Answ 1 build their houses with battlements which as they were places of safety Deut. 22. 8. so secrecy fit for retirednesse in Prayer whence it was that Peter in that house at Joppa getteth him in thither to pray alone Acts 106. 9. Such as are able are supposed The able must get a fit closet by Christ Matth. 6. 6. to have a convenient closet with a door to shut it for secrecy in Praier And it would be a shame for Christians to have private places for their very Swine to sheep or their Cattle to feed in free from anoyances of wind or weather that they should not make some shift to get some retired place to seek the face of God therein 2 If it were supposable which hardly is that Christians cannot have such a place within doors at home or abroad yet Isaac can get him into the field to pray Gen. 24. 63. Christ can go apart into a Mountaine to pray Luke 6. 12. any solitary place in a Wilderness will serve Christs turn to be alone praying Luke 5. 16. The Lord can and sometimes doth make any solitary place when his Saints are praying to be to them a very corner of Heaven as Jesus Christ when praying in the Mountain was transfigured Luke 9. 28 29 30. Many a precious meeting may and doth the Lord sometimes give his poor Suppliants when all alone praying under some solitary Rock or by some swamyside or thicket or the like Let us now apply what hath been said touching this Duty of Secret Prayer 1. Let this serve for Reproof to such Professors which are shamefully to blame in Vse 1 the neglect of Closet Prayer by themselves Neglect of closet prayer reproved alone How many are so surcharged with worldly cares and employments that they will scarce afford themselves time to attend upon either Church or Family Prayer but if they sometimes be praying there yet seldome or never take time solemnly to seek the Lord alone How do many here in New England though able to do otherwise if but willing build their houses so as if they intended to shut Closet Prayer out of doors How do many look at Closet Prayer to be at the best but a Free-will-Offering as they term it which they offer if they will but look not at it as a Duty which they must attend upon all occasions Surely such are little sensible of their heart-plagues for Such as neglect it are senseless of heart-plagues then would they alone one by one make Prayers and Supplications 1 Kings 8. 38 39 How little do such love the Lord that they are afraid to talk too much or too secretly Have little love to God with him Surely such have at most but some few drops of the promised spirit of Supplication for if they had plenty of that Have little of the spirit of prayer spirit poured out upon them they would be exercising the same apart Zech. 12. 10 11 12 13. No wonder if such are not led in a way of Supplication in secret as well as otherwise that they are ever and anon stumbling in matters of judgement or practise Are oft falling into sin Jer. 31. 9. Nor is it wonder that we have so many lukewarm Professors amongst us if so few that make conscience of calling upon Are lukewarm God even in this sort also Hosea 7. 7 8 9. Such as make not conscience of calling upon God publickly privately and secretly either are or will soon prove as a cake halfe baked Such are not led by rivers of water into a fruitful way who are not led in a way Are unfruitful of weeping and supplications Jerem.
spread them before the Lord in their prayers and therefore let them bee much with God in secret And let all our brethren and sisters All sorts for Christ brings us into his Chambers and every of them make conscience also of this duty of secret prayer the Lord Jesus bringeth us my brethren into his chambers where he delighteth most to be and rest and shew himselfe and secrets to his Saints Cantic 1. 4. and shall not wee hereby bring him into our chambers also the Lord hideth us in the secret place of his Hideth us in his secret place presence the secret chambers of his providence and protection are our chambers for our safety and honour Psal 31. 20. Esay 26. 20. and shall not our chambers be his for his use that wee there meet and talke with him in secret prayer and he with us by his gracious presence and answers Each particular Saint of God hath his Each Saint hath his chamber or mansion-house in Glory chamber as I may say his mansion-place of glory in which to praise God for ever Joh. 14. 2 3. Why shall not each Saint of God of what condition soever have here his retired oratory and place for secret praying unto God each of them are by their calling Gods hidden ones whilst here Psalme 83. 3. and let them be so in this Each Saint Gods hidden one Set apart for Gods Gods friends respect also by their secret repayres to the Lord in praier Each godly man in particular is set apart unto God Psalme 4. 3. and why then not more apart to pray to him we are his friends James 2. 8. John 15. 15 16. Cantic 5. 1 and let us then be his friends in a corner tell him our minds bee oft doing him this service of love in secret We are his spouses Hos Spouse 2. 19 20. now as Canticles 7. 10 11 12. The Church would have Christ goe aside as it were in private and there she will give him her loves so let us in secret give him this spouse-like love fruits of our lips in secret and there tell him all our hearts The spirit which is in the Saints is a free spirit Psal 51. 12 and truely there is the most free use and employment of that spirit in prayer when sequestred as from all occasions so from all other company Friends are most free and bold when alone so wee with the Lord when alone A gracious person is never more himselfe as gracious then when praying Psalm 109. 4. But I prayer saith he and truely never more seen to be such an one then whon praper or given to prayer in secret Hypocrites may and will pray and haply in private too but we must pray as most desiring privacy When the Lord would demonstrate to Ananias that Paul was converted he doth it by this argument for behold he praieth Acts 9. 11 it was alone in secret that hee Wicked ones have and serve their idols in â—ecret did thus he must inquire him out for hee was got into some corner of the house Let not wicked ones be more forward to set up an idoll in secret or to set up a false Christ in the chambers Ezek. 8. 8. Matth. 24. 26. then we to honour the true God and Jesus Christ thus in secret And that wee may yet a little further presse this so weighty a duty consider that it is indeed our priviledge in many respects ordered by the Lord in much wisedome and faithfulnesse for our good also as well as his glory that hee will have us thus to seek him by our selves alone in prayer For 1. Hee therein tendreth the very credit of his people They need not uncover their spiritual nakednesse before any man whatsoever nor all their personal plagues need be unbared before men it sufficeth that they have this priviledged precept to pray to their Father who seeth in secret and tell him all their hearts In Best for opening all their secrets some cases of personal sins against brethren personal confession of such sins is requisite and sometimes in case of some oppressing burthen upon our hearts wee are to goe to some faithfull Minister or experienced Saint of God and tell them our secret ayles but in ordinary course it sufficeth that wee tell the Lord in secret all our personall and particular failings and wants 2. If solitary Praier were not Gods Best for our necessities ordinance what should Gods solitary ones doe in sundry cases incident to them But now Jeremiah in a solitary loansome prison is encouraged Call upon me and I will answer thee Jer. 33. 13. Sometimes the Saints are like Pelicans and Owls in the desert Psal 102. 6. Well may they make their moans to the Lord but are of all others respect destitute Others would be like other birds fit to ho wt at them and make a wonder of them now welfare solitary prayer Sometimes the Lord worketh upon some one of the family a sonne or daughter or servant or the like the rest remain opposite to all good saying What profit should we have by praying unto God as they say Job 21. 15. nay now will such say of the other person we shall have him a precise foole a mopish sot father now is against child as Luke 12. 35. Now it is well that prayer in a corner where none seeth or heareth but the Lord is an acceptable service and ordinance The poor slave in the infidels family is now the Lords freeman for this business 1 Cor. 7. 21 22. So the poore Christian wife with whom her infidel husband liked to dwell though he yet like not her religion 1 Cor. 7. 13. she may pray alone with acceptance Banished John in Patmos may thus been in the spirit by himselfe alone Revel 1. 10. Manasseh in his fetters yet hath liberty all alone to make his praier to his God 2 Chr. 33. 11 12 13. If this had been no ordinance of God to what purpose had Davids couch-prayers been which yet prevailed Psalm 6. 6 7 8 9. Or how else had his cave-prayers ever come to be available as Psalm 142. title with verse 1 2. 3. If this had not been an acceptable ordinance there had not been such honorable records thereof kept by and with the Lord as 2 Chron. 33. 18 19. this is singled out amongst all that Manasseh did in his loathsome state in captivity as most notable and honourable and therefore is twice Best for the Saints honour repeated and his prayer and his prayer So Cornelius his prayers are as memorials before the Lord Acts 10. 2 4. 4 It is well for the Saints that this is an Ordinance in point of honour that God herein and hereby is wont to put upon them singly and severally as that hereby they come to have Testimonials from the Lord himself of the good of Grace which is in them and of their prevailing with him for desired mercyes Thus when Jacob is all
by special stirrings of faith and love such times sometimes the Saints here met withall They are as in Christs lap upon their spouses knee in their beloveds bosome Cantic 8. 5. and would yet be nearer to him The Church is leaning upon her beloved yet saith set me as a seale upon thine arme and upon thy brest and then makes that gracious motion to her beloved verse 8. We have a little sister and shee hath no brests what shall we doe for her in the day she shall be spoken for As she is ready to do her part so shee would have him doe his part for the others good when the daughters of Jerusalem find Christ when he meeteth them then they must in their prayers tell him of the Churches sad case that shee is sick of love Cantic 5. 8. Moses will take the advantage of Gods being so near him and speaking to his heart Exod. 33. 13 14 15 16. to speak for his presence with the rest of Gods people If thy presence goe not with us carry us not hence And Exodus 34. 8. 9. And Moses made haste and bowed himselfe to the earth and worshipped and said O Lord I pray thee if I have found favour in thy sight that the Lord would now go with us and pardon our iniquity and our sin and take us for thine inheritance It were pity that the Saints would not improve their waiting months upon the king of Saints to move him as well for others as for their owne good The King at Esthers banquet expecteth Esthers requests for her people so doth the Lord at such time especially look â—hat some should make intercession Isai 59. He expecteth that some should aske him of â—hings to come concerning his Sons and his daughters Isai 45. and pray for the peace â—f Jerusalem Psal 122. 6. 2. When others are under any special Pray for them whe 2 deserted tempted or afflicted desertions or temptations or in any helpâ—ess desolate disconsolate conditions as when the Lord is withdrawn from them My â—eloved had withdrawne himselfe Cantic 5. â— 8. Tell him that I am sick of love When under reproaches and indignities offeâ—ed the Saints from others which by their â—rofession and place should doe better ofâ—ices for them as when the Church is smitâ—en and wounded by the watchmen and her â—aile taken away by the keepers of the walls â—hen tell My beloved I am sick of love saith â—he When others are deeply sensible of their â—eed of Christ and nothing else will conâ—ent them but Christ then they are sicke of â—ove then tell Christ of it ibid. When â—he displeasure of God himselfe is breaking or broken out against Gods owne people â—hen if Moses have interest in God he must downe on his knees for Israel Exodus 34. 13 14 15. c. and Exodus 34. 8 9. then Aaron must haste to offer incense Numb â—6 Then Job must offer for his friends Job 42. 8. When enemies are ready to swallow up the Lords heritage then Isaiah must lift up his prayer for the remnant of God Isaiah 37. 4. When persons of choicest use are in greatest hazards through the rage of persecutors then prayer is made without ceasing for Peter by the Godly Acts 12. 5. When people want a fruitfull ministery like brests pray for them especially Cant. 8. 8. Matth. 9. 36 38. Pray then that the Lord would thrust forth labourers into his harvest in divers other like sad cases of the saints 3. Be we serious and not slighty in pleading for others Lift up thy prayer for the 3 Pray for them with fervency remnant that is left Isai 37. Wrestle together in prayer for me Rom. 15. 30. if wee should seeme therein to get a foyle yet get up againe and trye it out a little more with God for them especially in difficult cases Abraham followeth Christ with prayer upon prayer even for Sodome Gen. 18 the end Isai 62. 6 7. Give the Lord no rest until hee make Jerusalem a praise in the earth 4. Take we advantage of the least may-be 4 Take the advantage of a may-be of mercy and possibility of speeding to set up upon this service of love for others in any case whatsoever though not alwayes desired thereto by others but especially when thereto moved by them Isai 37. 4. It may be the Lord hath heard Rabshecahs word in ver 5. Wherefore lift up thy prayer for the remnant that is left Exod. 32. 30. Moses said unto the people yee have committed a greivous sinne but now I will goe up to the Lord peradventure I may pacifie him c. Helps to pray for others 1 Brotherly-love Touching the second even helps to further us in this duty 1. Cherish we brotherly love and kindness and charity Love the Church and people of God his Jerusalem and you will pray for them Psal 122. 6. Love your enemies and you shall pray for them Matth. 5. 44. The Centurion will be suing to Christ for his servant who is very deare to him Luke 7. 2. If we love others wee will every way seek not our own things so much as theirs 1 Cor. 13. It s Jonathan who loveth David will bee a petitioner to his father for him 1 Sam. 19. 4 6. and 20. 30. And Esther who loved her people will not bee content to ask her owne life but theirs also of the king Esther 4. 11 16. and 5. 1 2 3. So it is in this case in our requests to the Lord for others if we love them Moses will have no greatness of his founded in his peoples ruine nay hee refuseth an offer thereof so hee may bespeak mercy for his people Exodus 32. 10 11. and Numb 14. 11 12. True suppliants can sometimes be earnest for others when more sparing in suing for themselves 2. Be as much acquainted with and 2 Knowledge of others conditions especially of the good in them well informed in other estates as you can especially espy and inquire out all the good which is in them The knowledge of others miseries as the eye affecteth the heart openeth those sluces then whereby it cometh to be poured out for them this brought good Nehemiah upon his knees when hee had certain information of Jerusalems calamities He sate downe and wept and fasted and prayed Nehem. 1. 1 2 3 4 5 c. Hence the direction confesse your faults one to another and pray one for another James 5. 14 15 16. The best of us are much lead by sense others cases of which wee have but some general informations doe not so affect as those of whose particular cases wee have better knowledge knowledge also or hope at least of the good of grace which is in others doth much quicken us to pray for them From the day that Paul heard of the faith of the Colossians and Ephesians how importunate is he in prayer for them Col. 1. 3 4. Ephes 1. 15 16. The report of Philemons
and Barnabas but they prayed not against each other Abraham and Lot engaged in their Herdmens contentions Gen. 12. 7 8. yet Abraham prayeth for Lot chap. 18. 25. and 19. 29. compared I heartily wish that all Gods servants of either Congregational or Presbyterial way take heed of the breaking out of any such fire as this is which will be found to be wild fire one day As for the cursed crew of cursing Ranters who curse those whom God hath blessed yea it may be the blessed God himself also our God will one day accomplish that dreadful word upon them if they repent them not throughly of their Blasphemies I wil curse them that curse thee and let none of them think that in cursing they blesse them for they are contraries as the Lord there sheweth I will bless them that bless thee and curse them that curse thee He would not curse men for blessing his people but blesse them rather they may as well imagine that God in cursing such doth but blesse them and if they dare adventure to undergo Gods curse and yet dream of his blessing let the blind lead the blind 2 Look that our curse against others 2 Causelesse be not causeless Prov. 26. 2. The curse that is causeless shal never come as when Jeremy in a distemper cursed him that told his father first that a man child was born unto him Jer. 20. 15 16. It is extreme injustice and taking the name of God in vain nor will he hold such as do thus guiltless to call for vengeance against the guiltlesse and to assay to make divine Justice subservient to the unjust desires of the flesh If a reviling Racha be under the head of murder of another Matth. 5. 21 22. What is this It is foulest impiety under a covert of piety of prayer to seek to devour others 3 Look we that though there be some 3. Rash seeming cause yet that wee be not rash in imprecating but very deliberate consider throughly of our own spirits therein the want whereof was rebuked in James and John though seeming to consult with Christ about it Wilt thou that we command fire from Luke 9. 14. heaven c. but Jesus rebuked them saying You know not c. of what spirits ye are We are easily mistaken in our spirits at such a time in such a work In other cases not so intricate we understand not too often what is that which chiefly acteth and moveth us therein much more in this we may soon miscarry here both in the persons against whom and the things which and the end for which we imprecate If in other cases we should not be hasty with our mouths or rash to utter a thing before God Eccles 5. 1 2. much lesse should we be rash in our Imprecations 4 Look that we imprecate not in our own 4. Not in personal cases meerly persons barely Eccles 7. 22. As when servants provoked wil be cursing their Masters our hearts and consciences will smite us for it if thine heart knowes that thou thy selfe hast cursed others ibid. this were to imitate Heathens in a way of revenge 5 Look that we do not therein cut 5. Nor with â—reach of bonds of relations in sunder the bonds of special relations which the Lord hath laid upon us as for children under any pretence whatsoever to curse their parents Prov. 20. 20. Whoso curseth his father or his mother his lamp shall be put out in obscure darkness Such wild and strange fire never came downe from heaven such a cursing tongue is set on fire of Hell 6 Look that we do not secretly imprecate 6 Nor when pretending to blesse against such as we pretend to blesse Some there are who blesse with their mouth but curse with their inward parts Psal 62. 4. but such persons are rotten hearted and neare ruine like a tottering wall ver 3. It is as monstruous that out of the same mouth should proceed blessing and cursing as for a fountain to send forth bitter and yet sweet or salt and yet fresh waters James 3. 10 11 12. It is grosse hypocrisie and that wisdome which contriveth it is carnal sensual and divellish ver 15. The Divel himselfe will sometimes carry towards men as if he wished them well and in heart curse them 7 Look that we do not abound in imprecations 7 Nor abounding as that cursed cursing generation of Ranters sprung up of late little else to be heard but Lord confound such and such Lord cut them all off God damn them body and soul c Prayers so continually besprinkled with gall argue a root bearing gall and wormwood Deut. 29. Their grapes are grapes of gall their clusters are bitter and so their vine is a vine of Sodom Deut. 31. 32. guile is under their tongue which is full of cursing Psal 10. 7. They are Jews professou rs of religion in shew but really carnal Gentiles not sincerely righteous whose mouths are full of cursing constantly and onely cursing Rom. 3. 9 10 14. verses compared such doe not experimentally know the grace of Christ and the blessing of grace verses 11 14. Nor are sincere seekers of the Lord. ibid. But rather wander as persons dangerously deluded and misled in by-wayes leading to destruon verse 12 13 14 And are at best unprofitable and such as doe nothing formally good ibid. Lastly look that we doe not delight and 8 Nor delightful glory in imprecations The Prophet in Psal 109. 17. speaks of one delighting in cursing and by verse 8. compared with Acts 3. 20. Judas is pointed at therein who it may seem thereby was a man much given to cursing and delighting much in imprecations and himselfe in the meane space a cursed hypocrite and traytour to Jesus Christ Caution 2. Now consider wee affirmatively We may pray against others so 1 Being more ready to blesse then curse in what way we may pray against others Answ 1. We must be more ready to blesse and pray for others then to curse or pray against others Blesse or pray for them that persecute you Rom. 12. 14. and Matth. 5. 44. compared yea blesse saith the Lord and curse not ibid. The charge of blessing or praying for others is reiterated and a prohibition given to the other shewing how ready and forward we should be to blesse others but be very rare and cautelous in imprecating and praying against them for the prohibition there is not taken absolutely and indefinitly in no case and at no time the Saints may or ought to curse or pray against others the Scripture elsewhere as we have seen allowing of it in case and injoying of it 2. We must blesse long before we may 2 Blessing long before we curse dare to imprecate in case they be professed freinds to the Lord. As Jeremiah did who prayed long for those revolters of his time until forbidden of God to pray any more for them Jer. 14. 7. 11. Pray
not for this people yet verse 19 20 21 22. he is at it againe beseeching of God for his Names sake not to abhorre them Chap. 11. 1. God telleth him there is no good that way to be done for them though as mighty men in prayer as Moses and Samuel stood before him afterwards indeed Jeremy once or twice prayeth against them in Jer 55. 10 15. and 18. 21 22 Remember that I stood before thee for them to turne away this wrath from them yet Lord thou knowest all their counsell against me to slay me forgive not their iniquity c. God is long before he inflicts his curse My spirit shall not alwayes strive with man yet his dayes shall be an hundred and twenty years Gen. 6. 3. We may then bee long before we wish the curse of God upon the ungodly Jesus Christ was by and heard his persecutors imprecating so against themselves and children saying his blood bee upon us and our children Matth. 27. 25. and one would think he might well say Amen thereto nay but he would not he did not for as in that Luke 22. 34. he prayeth rather that God would take off that curse Father forgive them for they know not what they doe Imprecations had certainly miscarryed if they had been made by any of the Saints against Manasseh or Paul who yet went very far in rebellion and enmity against God 3. Look that we imprecate and pray 3 We imprecate rather with respect to blessing that such or such calamities may light upon others so as in reference to blessing of them if the Lord please Psalm 83. 15 16. So persecute them with thy tempest and make them afraid with thy storme fill their faces with shame that they may seek thy Name O Lord. The Church she anathematizeth a wicked person but it is not for their destruction but of their flesh in them and that their soules might if possible be saved in the day of the Lord Jesus 1 Cor. 5. 4. So here 4. Look that we imprecate and pray 4 We pray rather against their sins then persons rather against their sin and wickedness then their persons against whom we pray 2 Sam. 15. 3. Turn this counsell of Achitophel into foolishnesse Acts 4. 29. Lord behold their threatnings Psal 7. 9. Let the wickedness of the wicked come to an end It is the wickedness and the enmity of Gods wicked enemies which most properly striketh at God which is most mischeivous to the Church and most hurtfull to themselves and others wherefore spare no arrows against that and as far as worldly greatness is an occasion and instrument of their wickedness we may pray against that Psal 58. 6. Break the great teeth of the young Lyons 5. Pray against the enemies of God 5 We imprecate conditionally suppositively and conditionally namely if they persist in their emnity against God that they be implacable that they bee reprobates persons devoted to ruine and ripe for it David prayeth against the inraged enemie that God would judge them Psal 7. 6. but verse 12 If he turne not God wil whet his sword and the Lord himself declaratively curseth the wicked by his Ministers but yet with a tacit condition if they repent not and the like Jer. 18. 7 8. 36. 2 3. and so are the Saints to wish that curse 6 Imprecate indefinitely of God against them with the like tacit condition if they repent not and the llke 6. Pray against the enemies of God indefinitely and abstractively not so much eying this or that person in particular Deut. 33. 11. Smite through the loynes of those that rise up against him that they rise not againe Moses did not eye one enemy of Levi more then another So Numb 10. 35. Let them that hate thee flye before thee the like Psal 68. 1 2. 1 Cor. 16. 22. Let them that love not the Lord Jesus be Anathema Maranatha There is ever most of God and least of selfe in such indefinite imprecations And the Saints may in that way of imprecating bee both more free and have more help to their faith in Gods promises wherein he ingageth himselfe in an indefinite way to plague such and such a sort of desperate and ripened enemies and the like without particular reference to this or that person in particular 7. Look that as we propound for our 7 We imprecate with faith and that with respect to Gods glory and the churches good end in such imprecations the glory of God and the Churches good and as Pauls respect to the glory of God in his word makes him wish them accursed that preach another Gospel Gal. 1. 8. And his respect to the Churches good and peace maketh him wish them cut off who trouble them Gal. 5. So for the manner of imprecating we doe it in faith Psal 36. 11 12. Let not the foot of pride come against me There are they fallen and he by faith seeth them fallen against whom he prayed Psalm 10. 15. Breake thou the arme of the wicked verse 15. The heathen are perished out of his land Yea that it be with holy griefe of heart that wee have any cause to imprecate against any enemies of God As Matth. 18. 31. When the fellow servants saw what was done by that cruel and mercilesse wretch against one of their fellows they were sorry and came and told the Lord. As Christ the Judge pronounceth that sentence against those his enemies with expressions of much bowels he beheld Jerusalem and wept over it and said they shall not leave thee one stone upon another because thou knewest not the day of thy visitation Luke 19. 41 42 43 44. So should the Saints which as witnesses or assessors either give in evidences or verdicts upon the testimonies of their acts of enmity against God and his Church they should doe it with griefe Touching the third thing propounded We must pray against treacherous enemies we say we may and must pray against treacherous enemies which should have been freinds as those of Meros which should have helped the Lord against the mighty were cursed Judg 5. 23. Psal 69. 20. I looked for some to take pity but there was none c. verse 22. Let their table become a snare 2. Against sligh undermining enemies such as pretending to pity and help will 2 Sly enemies hurt the people of God Psal 55. 15. Let death seize upon them his words were softer then oyle yet were they drawne swords Such as can use all fraudulent expressions to insinuate to murther soules Psalme 10. 7. and verse 8. They lurk and lye in wait to take all advantages to murther the innocent yea their very souls if it were possible as well as their bodies by wily tricks to draw them to sinne against their consciences verse 9. They would bee drawing them into their net Yea verse 10. Hee crowcheth and humbleth himselfe that the poor may fall And verse 12. Arise O Lord
no extraordinary inspired prayer he prayeth against blaspheming Senacharib 2 Kings 19. 5 16 c. and verse 20. God heard his prayer which appeared ver 35 by the strange hand of God against him and his Army of 185000. who are cut off by an unusual stroak or plague of the angel and he himselfe in an unheard of manner is killed by his owne sons whilst he is worshipping in the house of his God verse 37. 2. When God bringeth upon such enemies speedy and untimely deaths and 2 Speedy and sudden judgements come on them not long after imprecations of the Saints made against them as that night after Hezekiah had so prayed the angel wrought that unheard of slaughter of the Assyrians and soon after that parricide is committed upon Senacharib himselfe Doubtlesse the Saints which made such earnest request for Peter did not forget Herod that bloodyman to intreat God to convert him or else to cut him off if ripe for it and Acts 12. 5. 23. you see it is not long after that in that unwonted way he cometh to his end by the stroak of an angel when the very next day Arius dieth by voiding his bowels as he went to ease himselfe it is a sure token that the prayer of that godly Bishop of Alexandria which hee made against him the night before did speed him Theodoret. Eccles hist lib. 1. cap. 4. When within five or six dayes after that fasting and prayer of the Jews wicked Haman is unexpectedly brought to his end surely God hath respect to his peoples requests in their mournings and this their enemy came to fal before them Hester 4. 7. compared according as the very night after Hesters feast that unexpected way was made by God in the kings heart for Hamans fall Chap. 6. When Achitophel within a day or two after David had prayed Lord turne the counsell of Achitophel into foolishnesse 2 Sam. 15. 31. compared with chap. 17. 1. 23 cometh to his end it evidenceth the same to be an issue of Davids imprecation it s a sign that God heard that cry of Moses against the Egyptians when that very day the Lord in a wonderfull manner overthroweth them Exodus 14. 13 15. 33. compared So when Jehoshaphat and his people solemnly and humbly request the Lord to judge those inhumane ingratefull enemies of theirs 2 Chron. 20. 2 3 4 5 10 12 13. and the very morrow after Grd doth in an unwonted manner bring ruine upon those enemies verse 16 17 22 23 24 25. compared all may safely conclude that those prayers speed them 3. When the manner of the ends which God bringeth upon such enemies against 3 Reproachfull ends befall them which his pray is reproachfull and shamefull as when a wicked Haman which a little before was the greatest in the kingdome cometh to be hanged upon a gallows Esther 7. 9 10. When the great Oracle of the people and Counsellour of state Achitophel cometh to so shameful an end as to dye by an halter yea to hang himselfe When that deputy King or Governour Herod hee cometh to so base an end as to bee eaten of basest vermine of lice so when wretched Arius cometh to so base an end it argueth that some godly Alexander hath told his errand to the Lord. 4. When the judgements God bringeth 4 When the very same judgements prayed for follow upon his enemies are the very same which his people desired against them in their prayers God doth not indeed alwayes hear his people in the very particular but in something equivolent yet sometimes he doth and when he doth so it the rather argueth the same to be an answer of prayer As when not alone a Prophet extraordinarily inspired prayeth against Judas in another enemy like him and the things desired are inflicted as Psal 109. and Acts 12. 18 19 20 compared But Jotham an ordinary man hee prayeth that five may come from Abimelech and devoure the men of Sechem and againe that fire may come from the men of Sechem and devour Abimelech and the issue presently afterwards answereth the same for both were instruments of each others ruine it is a sign that Jothams prayer sped them both Judges 9. verse 56 57 compared 5. If when persons prayed against are 5 They perish without being desired swept away without any desiring even of their associates to the contrary even they pity them not there is none no not of their companions in evill to shew them mercy all blessing from any hand almost is far from them Psal 109. 12. 17. The very wicked which drew them which counselled them to such treacherous enemy-acts against God and Christ cast them off without pity as the Priests and Scribes did cursed Judas in his saddest out-cries and troubles What is that to us they will not owne him nor his acknowledgement look thou to it Matth. 27. 4. Nay such enemies prayed against if the prayers be effectual will like those Ammonites help forwards one anothers ruines 2 Chron. 20. 10 11 12. with verse 22. c. Such bloody Shechemites so prayed against will help forward murtherous Abimelechs death and misery as he did theirs Judges 9. 56 57. PART II. 1 Thess 5. 17. Pray without Ceasing CHAP. I. Touching the modification of the exercise of Prayer and therein of Importunity in Prayer HAving dispatched the Discourse about the nature sorts and parts of Prayer We come to consider of the modification of the exercise of Prayer injoined and implyed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implyeth praying importunely opportunely and indesinently Some Interpreters make account that Paul hath reference herein unto that speech of Christ Luke 18. 1 that men ought to pray always and not to faint namely through spiritlesness sluggishness or slightnesse so here pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without giving out giving over leaving off or intermitting any space of time which must needs imply importunate praying as that of the widowes plying that unjust Judg with earnest Suites for Justice notwithstanding any seeming discouragements or denyals And indeed such as pray importunately earnestly and servently when they do pray they in Gods intent and account do pray continually or without ceasing Now for our better handling this Duty of praying importunately consider we 1. Wherein importunity of Prayer consisteth 2. The Qualifications of it 3. The Reasons inforcing it 4 Some Helps furthering it 5 Some Marks discovering that importunity of Prayer which the Lord meaneth Touching the first Quere Wherein importunity Importunity of praier consisteth 1. In the utmost improvement of mind heart and the gifts and graces of the Spirit therin in Prayer of Prayer consisteth I answer It consisteth 1. In the extensiveness and intensiveness of the mind and heart and of each praying Grace of a godly Suppliant in his prayer Our new Translation rendreth that in Acts 12. 5. by a like phrase as this in the Text Prayer was made without ceasing but the word
24 25 26. he maketh a request to Christ for his child but at first questioned Christs power saying If thou canst doe any thing help us and so long his request took not but being quickned up by Christs word to faith in his power that hee could doe any thing for them and to expect any thing from him in such a way of believing if thou canst believe namely that I can doe any thing for you all things are possible to him that so believeth then the man cryeth out with teares Lord I believe namely that thou canst do any thing for us and so getteth the blessing he prayed for where prayers are put up in faith believing all things are possible to the Lord believed in and attainable upon believing in him there all things are possible and attainable to such a faiths-request Sometimes the suppliants of God deale with God in prayer about intricacies where the determinations of the will of God seeme or are hid and obscure yea for such good things as come within the reach of his power and herein it were sad with them if faith in Gods power might not or did not relieve them Yea sometimes they deal with God about cases wherin the Lord cometh to expresse his will and mind to the contrary and yet faith in Gods Almightinesse putteth words into their mouthes and biddeth and incourageth them to speak and to pray to him and to try it out with him even in such cases When God telleth Moses that he will smite the people and disinherit them Num. 14. 11 12. Yet because Moses believed the greatnesse of Gods power which might else be dishonoured hee pleadeth that the nations will say that because the Lord was not able to bring them into the promised land therefore he slew them and then betaketh him to this hold Let the power of my Lord be great according as thou hast spoken the Lord is long suffering and of great mercy forgiving iniquity c. He looked at him as now able to fulfill the other part of his revealed will even to be a God pardoning his peoples sins This set the Ninivites a praying when yet God had said yet forty dayes and Niniveh shal be destroyed Jonah 3. 3 4 5. Yet for ought any knew to the contrary God might shew them mercy verse 8 9. who can tell if God may not turne and repent of his fierce anger that we perish not and their prayers tooke effect verse 10 God repented of the evill that he had said Besides true seekers of God are continually sensible of mighty adverse powers of darknesse against them so that if they had not faith in Gods almightiness overmatching those powers they would not pray without ceasing 5 Faith in the gracious nature and disposition of God as in his love mercy bounty compassion long-suffering goodnesse is required Nothing more usuall with the Saints in their prayers mentioned throughout the scripture then to set their faith on worke in prayer upon the gracious nature of God I need not mention the scriptures In this ocean faith can freely swim and bear up all the suppliants burdens and packets In this holy chancery court and court of grace it can have right in any cases which concerne the soule Nothing more sutable to the hungring and thirsting desires of suppliants and nothing more sweet and satisfying then the marrow and fatnesse of Gods loving kindnesse Psal 63. 1. to 5. The upright remember the love of the Lord more then wine Cant. 14. A poore suppliant seeeth here by an eye of faith the true riches which his soule needeth and that it is here ready for him that God is rich in mercy to all that call upon him So did David Psal 86. 41. This is a spirituall all-heale to the poore diseased wounded soule crying to God for cure therein it seeth and eyeth the particular salves that are most sutable to the severall sores of which it complaineth when the people of God are tossed with tempests of troubles and temptations as they were Isai 44. 11. yet they eye this as a sweet and safe harbour if they can but put in here they are sheltred in all weathers if they can but cast the anchor of faith and hope here they can ride it out securely and without hurt or losses from any windes which blow 6. Faith in Gods simplicity is required 6 In Gods simplicity Solomon in his prayer looketh at God as alwayes acting and all act one whose eyes were open night and day 1 King 8. 29 so the Psalmist Psal 65 2. and thou that art hearing ever hearing prayers to thee shall all flesh come The like faith in the eternity and immutability of God and in his faithfulnesse in what he is to his poore redeemed ones and in what he saith to them and doth for them in a way of grace and favour is needfull Habbakuk in his prayer maketh use of the eternity of God Hab. 1. 12. Art not thou from everlasting oh Lord my God my holy one wee shall not dye Nehemiah in his prayer improveth Gods faithfulnesse chap. 1. 4. O God that keepest Covenant and mercy for them that love him Those afflicted soules mentioned Psal 102. doe in their prayer improve by faith Gods unchangeablenesse Thou art the same and thy yeares have no end verse 24 25 26 27. The suppliants themselves and their cases vary much and suffer many changes but faith in these incourageth them to hold on in incessant prayer to the Lord. We might have instanced in the particulars of faiths improvements of the relative nature of God in prayer as that of a Father of a Saviour Redeemer and the like as is often mentioned in Scripture as Jer. 14. 8. Esa 63. 15 16 17. and 64. 8. c. but I shall forbear proceed we therefore 7. In the Lord Jesus to the second branch of faith required in prayer namely Faith in the Lord Jesus Heb. 7. 23. Christ is able to save such to the uttermost which come unto God by him Out of Christ God is a consuming fire and if we eye him as such a one only wee are driven from him rather than drawn to him Daniel craveth all things for the Lords sake Dan. 9. 17. David requesteth mercies of the Lord for his words sake or as in 1 Chron. 11. 9. for his servants sake the saints of old looked in their prayers towards the temple 1 King 8. 29 30. 35 38. So Jonah chap. 2. 4. Now the temple was a type of Christ Christ spake of the temple of his body Joh. 2. It was not enough for the Israelites to cry out of wounds nor for Moses to pray with them or for them but they must look to the brazen Serpent Numb 21. 7 8 9. which in Joh. 3. 13 14 15. is made a type of Christ Christ is the altar whereon wee offer all our spirituall sacrifices if acceptable Heb. 11. 12. And if we doe in offering them but touch this blessed altar
will farther his gracious audience of his servants prayers What will not love grant 5 Consider what account the Lord makes 5 What esteem he hath of his Saints prayers of his peoples prayers They are his delight Prov. 15. 8. as sweet musick in his ears Revel 5. 1. They are memorials before him ever in his eye minding him of what is meet to be done for his people Acts 10. 4. They are as a Recompence to him he liketh to be paid in his dues in prayers also Psal 116. 12 13. he thinketh we never pray enough John 16 13 14. Hitherto you have asked nothing namely in comparison open thy mouth wide Psal 81. Mercy accompanieth prayer if the Lord would turne away the one yet not the others pleas Psalm 66. 20. 6 Consider what measures the Lord 6. What measures he keepeth in his respects to praier keepeth in his respects to prayer He heareth sometimes before we call preventeth his people with goodnesse Isaiah 65. 24. Sometimes even whilst praying they have answers of grace ibid. Sometimes when his people seek him for pardoning grace and the manifestation thereof he sheweth mercy even above their thoughts Isaiah 55. 6 7 8 9. giveth them as above what they ask so beyond their thoughts and expectations Eph. 3. 20. Wherefore raise up our expectations in this way of seeking the face of God touching his gracious disposition to hear and help us and when we have got up our thoughts therein to the highest yet believe it he hath mercy and answers of grace for us above our thoughts 7 Consider what method God continually and infallibly useth in his respects to 7. What method he observeth in his respects to praier prayer namely first to incline hearts to be cordial and serious in prayer and then to give his promised mercies Psalm 10. 17. Jerem. 29. 11. 12. The nearer and surer mercies are the more praying motions and workings there are then in our hearts Both are to the same mercy as one works to help to pray and to hear prayer Mercy would not be at work with us in the one if the other part of God's mercies work were not to be effected Lastly That we may clear up our fainting 8. Consider the Parable Luk 18 1. to 9. spirits and drooping hearts in expectation of faith that our prayers shall not fail of good successe from God consider of that Parable of our Lord Jesus which he for this purpose propoundeth Luke 18. 1. ad 9. A Judge a man comes off to hear a poor suppliants request and will not God a Father do much more for his An unjust Judg hears and will not a just and righteous God hear the cryes of his poor ones One that was a hater and disregarder of men and of his own name yet hears and will not God and Christ hear whose delight is to be with men Prov 8. One that was utterly averse from hearing He would not hear one to whom asking was a trouble This widow troubleth me yet at length grants the request of her which sought to him How much more will the Lord to whom prayer is a delight and whose property it is to be hearing even ready to hear prayers surely he will hearken to his suppliants requests much more One that while he denyed and delayed his Petitioner considered it not till afterward Then he considered with himself and he cometh off How much rather will the Lord who wisely weigheth all circumstances and inconveniences in case of too long delay to hear Isai 57. 17. He will surely fulfil his peoples desires One that in granting his Petitioners desire meerly to avoid disquiet Lest she should weary him out with her out-cryes he hearkens and will not God who delighteth in mercy do much more for his precious ones One that is solicited by a certain widow one no way allyed to him coming to him without any other Intercessour to plead her cause yet he cannot deny her Petition and can or will the Lord deny his own deare children which come to him in the name of him in whom he is well pleased yea and have the Lord himselfe to intercede for him Touching the last thing propounded very briefly The Marks of one praying in faith Marks of praiing in faith are these 1 When a soul is borne up and carryed 1. Praying amidst discouragements on in praying amidst discouragements to pray If he pray without ceasing when yet there are so many things sometimes which may seem to occasion ceasing to pray save that he prayeth in faith When we are hindred and opposed in it by Satan and others yet a Joshuah stands before the Angel notwithstanding Satans resistance Zach. 3. 1. or like him in Mark 10. 47 48 51 52. we continue crying Jesus have mercy on us even when others would forbid us when we are delayed and held off from our desired answers and left in some deeps of affliction in the interim and yet trusting in the Lord in Prayer We will wait Psalm 136. 1 2 3 4 5. When the Lord is long silent yet we will not be silent but plead How long Lord Psal 13. 1 2. When denyed of God as the woman of Canaan as if we had no part in the mercy we ask it were not for us yet we continue asking Matth. 25. 25. 26 27. Surely there is faith emboldning thereunto verse 28. When we seem to be curbed and silently rebuked as the friend wished not to trouble his friend yet will not give over his suite Luke 11. Surely he thinks he speaks to a friend within or else he could not would not then continue asking 2 When we pray with some more then 2 Praying with boldnesse usual boldnesse and liberty of speech as sometimes in an awful and spiritual manner we are wondrous free to plead with God more then at other times now is faith stirring in such a Prayer 1 John 3. 21 22. Eph. 3. 12. 3 When we pray with a kind of delightful 3 Praying with heart calmness calmness and stilnesse of spirit not tossed like waves in prayer through the power of unbelief Jam. 1. 6. 4 When in setting our selves sometimes to pray to the Lord and petition him 4. Prayers turned into praises we are even ready to make a holy digression and diversion and turning our intended Petition into melting admiring praises of God as oft times spiritual Christians have experiences thereof surely then faith is stirring So Christ turning himselfe to approach to God John 11. 41 42. saith I thank thee Father that thou alwayes hearest me CHAP. V. Of Humility required in Prayer WE have entred upon the discourse of things propounded touching the conditions required for the incessant performance of the duty of prayer and have dispatched the first namely Faith And now we are to speak of the second condition thereto required and that is Humility It is the desire of the humble which the Lord heareth Psal 10. 17.
as I may say a musical ear an attentive discerning spirit and can tell when their spirits are prepared or unprepared and how far forth prepared or not prepared to seek the Lord. David had not only a forelook to that that his heart might bee prepared to praise God but hee had a reflect look upon the same and giveth his censure upon it that as far as hee could judge his heart was in indifferent good tune to praise God Psalm 57. 7. And the like observation did the Church make of her heart when to seek the Lord strong and lively desires of God and his favour were stirring in her and she is resolved to improve them that way to the utmost How many people which pretend to be seekers of God are utterly carelesse in making these observations and being thus heart awaked for this duty which I leave to their own consciences seriously to consider But the people of God ought thus to watch unto prayer it appeareth We ought to watch unto prayer because 1 It s a special help to Pray 1. In that it will be a special help to pray pertinently awfully seriously and sensibly If wee would pray in the spirit with the help life and power of the holy Ghost in a spiritual and heavenly manner we had need watch unto prayer Eph. 6. 18. praying in the spirit watching thereunto c. 2. In that it will much help spirituall 2 It helpeth inlargements in prayer inlargements and continuance in the act of prayer and prevent straitnings and inconstancy praying alway with all manner of prayer and watching thereunto are joyned yea it will help our skil in prayer we shall pray in the spirit in that sense even in and with the skil thereof The best students are or may or will be the best pleaders in this way of prayer 3. In that it will be a special meanes to 3 It helpeth successe in prayer make our prayers more availing and successeful both in the exercise of our faith and hope and patience such watching unto prayer Ephes 6. 18. Helpeth to farther that mentioned ver 15 16 17. as might be evinced in many particulars if need were 4. Watching in prayer consisteth in 4 Watching in Prayer consisteth in a wakeful spirit throughout the duty the general in a wakeful spirit throughout the duty When the eyes of those which see are not dim in this ordinance as not in others but are increased in a right carrying on of the duty and making holy observations therupon Isai 32. 3. So far as any sluggishnesse stealeth upon us we are ready to shake it off and to rowse and raise up our spirits in this holy work Look as the good Prophet even whilst the Angel talked with him was as one in a sleep and stood in need to bee waked to attention Zech. 4 1 2. So may it be with our spirits whilst we talk with the Lord in prayer we should indeed bee of wakefull spirits therein but oft times wee are watchlesse and spiritually sluggish 1. In a careful heeding and ordering Particularly 1 In heedfull ordering prayer expressions our expressions in prayer As not in vowing so neither in praying we are not to be rash with our mouth carelesse what expressions we use unto the Lord. Eccles 5. 2. As men that speak to Kings and Princes weigh all their words heedfully lest while they seeking to request his favour provoke him to displeasure by any unseemly and disorderly expressions so ought men to heed what they speak to the great God of heaven It is an argument of a stupid and in a manner athiestical spirit not to heed what we utter before God in Prayer so we fill up time with words It is a high provocation and contempt of the holy One when men will make so bold with his pure ear and eye as to use such expressions in speaking unto God which they would be loath yea would blush to speak in the hearing of mortal men If of every idle or frothy impertinent unprofitable unnecessary word spoken at other times and that unto men we must give account at the day of judgment Matth. 12. 36. And that we must be justified or condemned according to the savourinesse solidnesse and spiritualness or the contrary unsavouriness and unsutablenesse of our words verse 37. What may we think will be the censure of idle unsavoury impertinent expressions used in prayers if not soundly repented of if we judge not our selves for them if we reforme not the same by a more watchfull regard what and how we speak unto the Lord When David is to pray Ps 141. 2. He desires the Lord himself to set a watch before his mouth and to keep the doore of his lips The Saints are very tender and awful and sollicitous of what they speak in prayer to the Lord they are sensible of such weight in this duty of watching in prayer that they think it is a work which requireth the skil and wisdom of God to help therein David is very sensible that he runs many hazzards if rash and heedless therin yet seeth that he hath no sufficiency to set or keep this holy watch at the doore of his lips to take due care what expressions came out of that doore and how many or how few to restrain and keep in a doors any unseasonable and unsutable words which with the first would be coming forth even then when he should be most savoury and spiritual The Saints in prayer they are shooting and darting upwards and had need to keep their eye on the work as well as on the mark they had need observe what darts they direct thither and how they levy them 2 In attending carefully to the manner of the working of our hearts and spirits 2 In observing the workings of our spirits in Prayer in prayer David observed his whole heart to be stirring in his prayer Psal 119. 58. 145. and what strength of desires he had therein verse 131. Psal 17. 1. He observed how intire and sincere his heart was in his prayer a watchfull Christian will observe whose hands are to the souls petition whether the several affections the mind c. do joyne therein And as Musicians improve their musical eare in tuning to play so whilst playing they listen what strings sound harmoniously and which are not touched and sound not at all so it is here in praying 3. In observing carefully and seasonably what want there is of meet stirring of 3 In minding what is wanting or amisse in prayer heart in prayer and what impediments and unmeet thoughts and suggestions or affections are stirring therein the Church and people of God observed that their spirits were hardned streightned and wandring and complaine thereof Why hast thou hardned our hearts from thy feare Hezekiah observed what distrustful thoughts were working with him in his sicknesse albeit he prayed then for recovery Isai 38. 2 3. compared with ver 9 10 11.
no nor when in the most danger Matth. 26. 40 41. Yea albeit there were some stirrings in their spiritual part to the contrary fain they would have prayed but could not their spirit was willing the Lord gave leave to Satan to hamper them a little and to correct their former prefidence pride and carnalnesse Luke 22. 24. Matth. 26. 8 9 10 35. Sometimes the Saints are Just Captives under the hands of their spiritual enemy Esay 49. 24. Sometimes the divel layeth a snare for them and so they are entangled and straitned thereby namely by raising carnall fears or cares in them or by increasing or strengthning them being raised 1 Tim. 6. 9. Prov. 29. 25. or he doth peradventure hurry them into some slowes of temptation in which they sinke and stick fast and cannot scarce speak or stir Psal 69. 2 3. The Psalmist was so hampered and bemudded through temptation that he had no list to cry or pray I sink in the mire I am weary of my crying 3. Our selves and so our straitning in 3 Our selves prayer is caused 1. From some lust or sinne unto which by some lust our hearts are let out some deceit of sin causeth such benumming and stupifying of the sinews and spirits of the soule of a Christian that he cannot bestir himselfe in any such holy service as prayer is Heb. 3. 13. Lest any be hardned by the deceitfulness of sin And look as it is said of the wicked that he is bound by the cords of his own sin Prov. 5. 21. so is it true in part in the Saints themselves and as it was with Simon Magus he being under the bond of iniquity under the binding power of covetousnesse and pride he could not pray for his heart himselfe but beggeth Peters prayers Acts 8. 23 24. So is the same in part verified in respect of some degree of straitnings occasioned from like sins in them albeit not in like power such sinnes will bind both by their hardning power as before was said and by their terrifying perplexities which they may occasion in the soule for as legal terrours in the strength of them are imbondaging and binding to the spirits of men under the power of them hence that of the spirit of bondage to feare Rom. 8. 25. So any other feares occasioned by sin which are not so properly legal yet they are in this sense binding to the Saints ofttimes Hence Asaph is so troubled with perplexing feares in the sight and sense of his sinne that he cannot speak to God namely with that freedome and liberty of spirit and speech which formerly he did Psal 77. 4. 2. From some carnal distempered griefs which doe contract our spirits as spiritual as griefs doe the natural spirits as we are naturally such in sufferings we cannot utter our minds Rom. 8. 18 26. When a discouraging sinking fainting frame of spirit seizeth on us it is with us as it was with Daniel we are not able to speak to the Lord Dan. 10. 16 17 19. the Disciples under that frame could not pray although enjoyned by Christ Luke 22. 40 45. Aaron could neither speak nor doe ought before God that day when too much oppressed with griefe about his sons death Levit. 20. 19. 3 From our straitning of God and of his Saints or servants When we straiten 3 Straitning of God or of his Saints and servants the spirits motion in meditation or otherwise then cannot wee hold on either in praying to God or praysing of him they cannot pray indefinitely or in every thing give thanks which quench the spirit Hence when the Apostle exhorteth to these hee dehorteth from this 1 Thes 5. 17 18. as a bar thereto when the spirit is pent up in us then doth he leave us Hee is a free spirit and will be at liberty where he dwelleth and abideth and when wee allow not room to him he will be gone and then our spiritual liberty goeth away with him or if we are straitned toward Gods poor afflicted Saints truely God will leave us to straitnings in prayer Hence if those the Prophet spake to will inlarge their bowels to the poor draw out their souls to the needy he promiseth in the name of the Lord that their spirits shall be free and ready to pray and that the Lord will be as free and as ready to answer Isai 58. 9 10. else if otherwise with them no wonder that they set times apart to fast but are not inabled to pray sutably ver 3. They were like tonguelesse bulrushes in comparison of true Suppliants they could bow down the head but not sincerely open the mouth in prayer to the Lord verse 5. 4 From distrust and strength of unbeliefe 4 Distrust an unbelieving Zachariah shall bee dumb Luke 1. 22 20. Men under the power of unbeliefe are wholly shut up Rom. 11. 32. he hath shut them up in unbeliefe so is it partly manifest in this businesse of prayer None are so free to powre out their hearts upon all occasions in prayer as they that trust in God Psal 62. 8. Trust in the Lord at all times and powre your hearts to him when faith is not stirring in the soul to take hold of God a praying spirit is not stirring to call upon God Isai 64. 7. When a professed people of God through distrust secretly think that Gods hand is shortned it is no wonder then that even God by his spirits motions doth call on them and invite them to prayer or the like that they have no list to that nor are they free to make a sutable answer therein unto the spirit in their prayers whence that complaint and expostulation of God Isai 50. 2. Wherefore when I called was there none that answered Distrust doth limit confine and straiten the power mercy and truth of God the merit and mediaion of Christ the latitude and vertue of the covenant of grace which should bee the foundation of the souls inlargement in prayer Psal 78. 41. they limited the holy one of Israel It is by faith only that we comprehend those dimensions in the Lords love c. Eph. 13. 18 19. without which the soul cannot see or conceive any such height or length or breadth or depth and know the love of Christ as passing knowledge That hee may dwell in your hearts by faith that ye may comprehend with all Saints what is the height and length and breadth and depth and know the love of Christ which passeth knowledge 5 From an unsetled and unstable frame 5 An unsetled and unsutable spirit of spirit whether in respect of the practise of the duty or in respect of the place of our abode Proverb 17. 24. When a man is as it were upon journeying still his prayers are sutable to those travellers whose spirits use not to bee inlarged in prayer through the many occasional hurries of their spirits 6 From resting in former inlargements 6 Resting in former inlargements or present
preparations to prayer this stoppeth the flowing and spreading of holy desires to grace yea it banketh out the continued course of the spirits influences 7 From carelesnesse and improvidence 7 Carelesness and improvidence either in putting our selves upon straits of time and so the duty is performed in a hurry and no wonder the spirit in such a case as pent up from so specious a pretence at first There is not now time therefore what need inlargements Brevity is more seasonable and so by frequent inuring our selves to be thus straitned outwardly for a time our spirits by little and little are conformable thereunto or in heedlesse admiring other vain and impertinent thoughts which take up roome in the soul that they crowd better thoughts into corners 8 From curious puzling our selves about 8 Curiosity comprehending and conceiving of God without reference to the present matter in mention in prayer In this work after the soul hath in vaine toyled it selfe and made nothing of it it gathereth to it self discouragement and hath no list to speak any more in so Athiestical a sort as at such a time it will be apt to conclude whereby it cometh to passe that the wheels of the soul wanting the oyle of joy and delight they stick and cannot bee readily turned about Such straining of our strings too high doth but occasion some cracking in them and thereby our musick is marred for that time when our spirits are once nonplust as they will soon be in such transcendent mental discourses of a subject past their comprehension or inquisition they then blush and the shame thereof putteth them to silence like some petitioner to a King so taken up in speaking to him with many circumlocutions touching his excellency majesty greatnesse and glory c. that hee hath forgot what hee came about and is not able to recover expressions of his request so is it here The second thing propounded now cometh Helps against straitnings in prayer to consideration namely the means of cure of such straitnings in prayer and they are these 1 Be wee sensibly apprehensive of the sad and evil plight of a spirit straitned in prayer Such prisoners which mourn in the 1 Sensible apprehensions of the evils of such straitnings sense of their thraldome and of their pent and confined condition are in the ready way to liberty in all the wayes of God and so in this of prayer Is 61. 1. A broken heart will break this deep silence and to help our apprehensions herein consider but how sad it is to be tongue-tyed otherwise Mark 7 32 34. The Lord Christ sighs over it and you see with what difficulty it is cured ibid. Such are usually as deafish in hearing the word as they are spiritually tongu-tyed they are straitned in hearing as well as praying dispositions the Saints are never more inlarged in praying then when their spirits are much straitned quickned and inlarged Evils of such straitnings in hearing and so on the contrary men that have ears but hear not have not spiritual use of their ears they have mouths and speak not they have not the fruitfull use of their mouths in prayer yea such a dumb distemper in prayer is attended with spiritual lamenesse and halting in the wayes of God in walking wherein they make little progresse Hence is it that the Prophet prophesieth of spiritual dumbnesse and lamenesse to be cured at once Isai 35. 6. How miserable and uncomfortable is the case of a man otherwise dumb every one will easily conceive and truly this spiritual tongue-tyed condition far exceeds the misery of that as might be easily demonstrated When a man which hath spoken is taken speechlesse how sad is it accounted in all that behold it or heare of it Alas saith one heard you not of such a sad thing befallen such a one he hath lost his speech if he could but expresse his mind it would never grieve his friends so much but alas he is suddenly taken speechlesse so might much more be said of such a Christian Hence a speechlesse condition is inflicted upon the unprepared guest as a sad Omen and fore-runner of his after doom Matth. 22. 12. It was the next and first effect of divine wrath upon such professours and it is well if it be not the case of many that hear me this day Ah how sad is it to hear ones tongue cut out as I may say nay suppose it be but gagged by the enemies of our souls like notorious theevs first robbing us of the treasure of our peace leaving us Conscience wounded and then gagging of us lest by our out-cryes unto heaven they should soon be pursued and attached and executed O the weight such poor soules feel but know not how to remove the same they would faine crye as men oppressed in their sleep and tell how sad it is with them but they cannot What to be thrown into a dungeon and to be in a manner forbidden all meanes to send to or speak with either our heavenly father or our elder brother and chiefe tryed friend Jesus Christ How sad is this What not to be so much as at prison liberty even to beg out of the very grate This is most sad sure wee are in for some great matter of fact else wee should not bee left under such straits Begging is but a poor trade you will say yea but whilst we are at liberty to beg for our soules livelihood it is comfortable it is hopefull but when even that poor trade faileth us verily all will yeild that this case is much to be lamented O how must such needs wast and pine away like that dumb person mentioned in the Gospel Mark 9. 17 18. How will such run upon desperate adventures like him that sometimes casteth himselfe into the water sometimes into the fire and what more contrary one unto the other Yet verily if not upheld thus will these doe in that want of this free spirit a free spirit it is an upholding spirit from all such distempers How unthankfully do such walk if their mouths be not opened God hath little prayse from them Open thou my lips and my mouth shall shew forth thy prayse Psal 51. 15. Sad are their cases all the while all these sweets are in their sense at least in their experience restrained from them whilst their hearts are hardned congealed as it were shut up fast closed Isa 63. 15 17. The Church which complaineth of her heart as hardned complaineth likewise of Gods mercies as restrained from her this black of a straitned spirit will appeare the more by comparing of it with the white of a free spirit which is free in prayer and other holy Duties What David said of his case is true in this that it argueth that the Lord delighteth in us when hee delivereth us ever and anon from this straitned condition and setteth us at a holy liberty in our spirits the Lord delighteth in such of
words and commands of God he saith that therefore he will walk at liberty Psa 119. 45. When a Christian is conscious to himselfe of any witting carelesness in the service of God or any secret Treachery and falseness of heart in his grounds or aims therein this appaleth him and so straitneth him 6. Improve wee heedfully the Word 6. Improve the Word preached or read preached and read When we continue in Christs word attending to it and on it then we come to know the Truth and to be set free Joh. 8. 31 32. We gain oft times many precious loosenings of our spirits in the attentive use of the Word preached Mat. 16 19. Our spirits and consciences so freed on earth are the freer in heaven too in respect of their free approaches thither and sutable entertainments thence 7. Lastly Repair and cherish we our Joy 7. Cherish holy joy in God and Christ and his Covenant and our hearts being thereby inlarged will be freer to run in this or any other way of Gods Commandments Psalm 119. 32. I will run the wayes of thy Commandments when thou hast enlarged my heart The third thing propounded cometh Differences betwixt others straitnings and that of the Saints which now to be answered namely How this straitning in prayer incident to the Saints may be discerned from that judiciary speechlesness mentioned Mat. 22. 12. He became speechless And from that sad doom of hypocrites whose gifts of prayer and the like come to be so miserably diminished so far to decay that they cannot pray in any sort as formerly their gift is in a manner taken from them Mat. 13. 12. From him shall be taken away even that which he hath To which I answer 1. That the straitness incident to the Saints it is not perpetual albeit they are kept a 1. Is not perpetual while under some restraint yet they are many times set at liberty again Isai 61. 1. As David and others have been and are True it is that some of the people of God may lye longer by it then others and God may keep their feet in the stocks as Jobs phrase is Job 13. longer then others for wise and holy ends some again are shut up lesse while yet both the one and the other are inlarged at length They for a time be bound asn iearth so in heaven like Excommunicants but yet as that bound incestuous Corinthian was again loosed 2 Cor. 2 so is it with these But it is otherwise with Reprobates and Hypocrites when Judiciary straitning seiseth upon them These chains of theirs are chains of darknesse and in them are kept too without bail or mainprise Their straitning groweth fast upon them until that after a while both their words and will and spirit and all fail them in prayer 2. That is not total and universal as is 2 It is not total the other That speechlesness in hypocrites is accompanied with binding hand and foot Matth. 22. 12 13. In all Ordinances as well as prayer their spirits are shut up and to no service of God are they free but the Saints when straitned in prayer yet oftentimes meet with some inlargement of heart in meditation as the Church which found not God in publick or private Ordinances Cant. 3. 1 2 3 4. yet in reflecting Meditation upon what the Watch-men the Ministers spake therein she found Christ Sometimes in conference with other Christians whilst sadly complaining of their deserted estate even therein they meet with Christ 3 The occasion of that in the Saints 3. Hath not the like occasions as Reigning unbelief may be some particular defeat in them or some particular distemper on their part But the cause of this in the other is a total want of true Faith and Repentance they have not that wedding garment Matth. 22. 11 12. and hence become speechlesse when called to an account for it Or Unprofitableness some universal barrenness and unprofitablenesse as in the slothful servant that doth not at all or to any purpose improve his Talent and therefore it is taken from him Matth. 25. 18 28. and chap. 13. 12. But from him that hath not shall be taken away that which he hath Or it is occasioned by some Implacableness high-handed contempt of reconciliation to some of Gods people whom they have injured who thereupon commit their cause to God as the Judg of all and God thereupon as a Judg delivereth them over to perpetual imprisonment as Matth. 5. 24 25 26. Or else it is occasioned from some gross contemptuous undervaluing and unworthy Hard thoughts of God apprehensions of God as when the Hypocrite conceiveth God to be a most hard and unmerciful Master Matth. 25. 24 25 28. Or else a man is haply of an unmerciful and implacable spirit towards others and therefore God justly delivers him to a perpetual imprisoned condition even in this life in respect of his Spirit like to that Matth. 18. 30 34. Or it may be such a one Resting in gifts received doth wilfully rest in some sprinklings of gifts of grace received without due care of continual supply for the future as well as for the present They care not for a heart as well as a brain Treasury and so like foolish virgins come at length to be fatally scanted of oyl Matth. 25. 3 4 8. When there is no care of multiplying and adding to grace received they come at length to lose their light and vigour of gifts as 2 Pet. 1. 5 6 7. 8. but he that lacketh these things or holy additionals mentioned is blinde or cannot see a far off c. 4. The ministry of Gods servants useth 4 Is not usually by the ministry of the word not to bind but rather to loose those ever and anon they meet with some word of Grace that inlargeth their heart to God-ward and in his wayes Christ by his ministers saith to such sometimes as Isai 49. 8 9. Go forth be not ashamed to shew your faces before the Lord. The Gospel preached by the spirit of Christ effectually proclaimeth their liberty Isai 61. 1. Joh. 8. 31. But these are bound by the servants of God which were sent out to loose others Matth. 22. 10 13. some Prophet is made an instrument as to shut their eyes and ears so their hearts and mouths Isai 6. 10. Some Peter some minister in his preaching bindeth them Matth. 16. 19. 5. The former in their straitnings are very sensible of the burden and evil thereof 5 Is not accompanied with senslesnesse of it although not able to get at liberty Such prisoners are broken hearted and do mourn Isai 61. 1 2. when they cannot utter their minds in prayer they can sigh Rom. 8. â—6 when their mouths are not open to those free will offeringâ— of prayer and praise mentioned Psal 119. 108. Yet they offer that sacrifice of a broken heart Psal 51 15. compared with verse 11. yea it maketh them
one that is ready yea who is engaged to teach us to conceive and know him Heb. 8. 10 11. and to doe for us above what we are able to ask or think of him Eph. 3. 18 19 20. 6. Let us with wisdome proportion out 6. Think of him suitably to our needs of him our conceivings of God under such a notion of his name and nature revealed in his word as is most suitable to that which we are about in prayer When God had proclaimed divers Attributes and Branches of his Name Moses doth not goe about to fill his mouth or his mind with them all at once but selecteth out of them all such a one as is most suitable to the request he hath hereupon to make for himselfe and for Israel which was that God would pardon their iniquity Exod. 24. 8 9. which was suitable to one of the last mentioned Branches of the name of his grace namely that be was one forgiving iniquity transgression and sin Vers 7. and the like course doth hetake in that prayer of his mentioned Numb 14. 17 18 19 20. We are to glorifie God in prayer thus according to what we know of him Rom. 1. 21. especially to improve that of Gods nature by which he hath practically discovered himselfe to us conceive of him as we have found of him by experience and as we are convinced he hath carried himselfe towards us have we found the experience of his wisdome pray to him as one infinitely wise have we tasted of the fruits of his faithfulnesse pray to him as such a one and that part of his Name wherein he hath last held himselfe forth unto our hearts spirits in a convincing manner and with which we are last affected most of all worship him and pray to him under that notion but especially consider and conceive of him in the glorious and precious demensions of his love Eph. 3. 18 19. that we may comprehend with all Saints what is the height and length and bredth and depth and to know the love of Christ which passeth knowledge 7. Let holy admiration ever and anon 7. Let our thoughts of him issue in holy admiration upshot our conceivings of God as it did in David Psalm 139. 1 2. compared with v. 7. 17. whether shall I goe from thy spirit or glorious Deity he looketh at it as wonderfully and unexpressibly filling all places and verse 17. he cannot expresse the thoughts of God towards him And likewise let humility and reverence attend the same Ibid. SO it was in Habbakkuks prayer wherein he is carried out to a glorious conceiving of God Hab. 3. 1 2 3. his heart the while trembling verse 16. The Incomprehensiblenesse of God and his unsearchable excellency must make men therefore fear him Job 37. 23 24. Let our shallownesse in conceiving of God drive us more out of our selves and abase us much that we know so little of him and inflame us with desire after that time when we shall in a glorious manner conceive of him we understand but as Children but in part in comparison of that time when we shall know the Lord as we are known by him according to the measure of our capacity 1 Cor. 13. 12. CHAP. XI How and in what order we are to direct our prayers to the Persons of the blessed Trinitie THe last Case briefly to be spoken unto is how and in what order we are to divide our prayers to the persons of the blessed Trinity and whether we may not single out any one of the persons to whom we may direct more immediately such or such a prayer This Case hath some more difficulty in it then the former yet I wil endeavour to lay down the Answer thereunto as briefly as I can in these following conclusions 1. That in all parts of Divine worship and so in this of prayer the Trinity in Unity 1 So think of God in prayer as one in Essence yet three in Persons and so as three in persons that he is but one in Essence and Unity in Trinity is to be worshipped and respected and therefore we are not so to fix our thoughts on God as one but rather to have this meditation and thought attending that this one God in Essence is in personal proprieties three subsistences really distinct nor yet are we so to let our thoughts expatiate and feed themselves in musings upon the blessed persons as distinct in personal proprieties but still with an attending apprehension of them as one in Essence one Jehovah one God and no more He to whom the Scripture applyeth the property of begetting he is Jehovah God the Father and not the Son or the Holy Ghost to whom that property in reference to the eternal begotten of God is never ascribed he to whom the Scripture giveth the property of being the onely begotten son of God he is Jehovah God the Son and no other person the Scripture ascribing that propriety of Communication of the divine being in a way of begetting to none other and so he to whom the Scripture applyeth that propriety of proceeding he and onely he is God the Holy Ghost the Scripture applying to none other of the persons that propriety of Communication of the Divine being in a way of proceeding or being as it were breathed forth from the father and therefore is called his spirit Nom. 8. 11. and from the Son therefore is called the Sons Spirit Gal. 4. 6. yet the same holy Scripture never mentions but one Jehovah or any more then one God even when it mentions him in personall distinctions three yet Essentially but one 1 Iohn 5 7. and no otherwise surely are we to worship him or to conceive of him in our worship Let the beams of the glorious Unity of the Deity lead us in worshipping of or praying unto God to the consideration of the blessed Trinity and let the mention or Meditation of the Trinity of the persons in our prayers lead us forthwith to this glorious Unity in the Deity 2. In our prayers fix not our eyes or 2 So think in prayer of some one Person in the Trinity as thereby to be led to the other two mindes so upon one of the glorious Persons as not thereby to be led to the contemplation and consideration of the other or direct any prayer so to one person in the blessed Trinity as not to exclude the other The Father being in the Son and the Son in the Father and the Holy Ghost in them both Iohn 14. 10. we cannot look at one and behold one by a spiritual eye but we must eye the other and be led to the other as our Saviour reasoneth to prove that if they had seen him they must see his Father also verse 9 10. compared They which look at Christ as their Mediatour must see and eye the Father as giving of him so to be yea and at the Holy Ghost as one who with the blessed Father sent and
such as are to edifie others in their most holy faith privately are to pray thus and much more such as are by office to give themselves to the ministry of the word There is great danger to say no worse of it when this tabernacle temple Church-incense or prayer is of humane composition Exod. 30. 38. And in offering of so publick a sacrifice with fire of mans kindling and such as cometh not downe from heaven Levit. 10. 1 2. but much indeed needeth not to bee spoken to this now that the Lord by his grace hath so cleared up his mind to his servants of all sorts in these dayes Yet let mee briefly confirm this truth and thereby the hearts also of the Saints in the present truth publick prayer must bee in the spirit or by an immediate gift and help of the holy Ghost 1. Because publick prayer being part of Reasons It must be carryed on with most holy beauty publick worship it should bee performed with greatest beauty Psal 29. 2. and 96. 8. It is twice repeated Worship the Lord in the beautyes of holinesse for manner as well as place the Temple of old Now the Church in her beauty Cantic 7. 1. compared with verse 9. The roofe of her mouth both in prayer and preaching is like the best wine that goeth downe sweetly causing the lips of these which are asleep to speak And surely experience sealeth it that there is more lively efficacy to such as are present when prayers are put up to the Lord in the assembly from the immediate help of the spirit then any other way 2 Because by such manner of praier God 2 God is most honoured by it hath most glory which is that which in publick worship is mainely intended Psal 29. 2. for he hath most glory of the precious gifts of the spirit inabling Ministers to pray thus of his glorious wisedome also in the variety of the measures thereof bestowed upon his servants Those Church-officers which have their vialls full of such odours which as those of old were only of divine invention composition and direction they in special sort have their harpes sounding forth the praises of God Revel 5. 8. These ministerial stars in the firmament of the Church Revel 1. 20. doe then in special wise declare the glory of God when they shine as in preaching so in prayer publickly not with borrowed light from others but by an innate and natural light as I may say in them considered as spiritual and spiritually gifted of the spirit 3. Because such manner of praying in 3 It is the Churches perfection the spirit consisteth best with the Churches perfection The lips of such a Spouse or Church of Christ which is most fair and compleat they drop both in publick prayer and preaching as the honey-comb Cantic 4. 10 11. There is an immediate inward principle there is an holy store of sweet and savory graces of the spirit within such as are the Churches mouth when without stint restraint or constraint they doe freely drop out wholesome expressions sweet to the taste of the Lord Jesus When the Church in the 45th Psalme is under the notion of Solomons Egyptian wife a Gentile set forth in her glorious ornaments verse 14. She is said to be brought to the King Jesus Christ in garments of needlework The Churches garments as they are the glorious robes of the righteousnesse of faith and graces of the Spirit which are visible to the Lord though more invisible to men so are they the ordinances too wherewith shee is as it were invested when she cometh near the Lord in the Assembly now such Church ornaments as preaching and prayer in special they are needlework wrought on both sides as I may say the inward work of the spirit respecting the gifts and graces therein exercised The outward work thereof the very expressions not wrought by men to our hands so much as by the spirit framing and directing the same in publick as well as private prayer as before was hinted from the Greek phrase in James 5. 16. in singing of Psalmes wherein not one alone as in preaching and prayer acteth in the name of God or others but every one instructeth each other personally It sufficeth that for the matter it be the word of Christ the Prophet of his Church speaking the same Col. 3. 16. and for the manner of expression such as by the help of a gift of the spirit is expressed outwardly in the words of the spirit as near as may be and uttered from sutable workings of the spirit in the hearts of all inwardly 4. Because such a way of carrying on 4 It s most sutable to the Churches liberty publick prayer is most sutable to the Churches liberty and to the spiritual liberty also of the officers of the Church as part thereof The Church is now no bond-woman but a free-woman and so are her children sharers with her in that freedom Gal. 4. 26. 31. as from ceremonial injunctions which sometimes God ordained so much more from humane inventions which the Lord never instituted The Churches ministerial mouthes have most bold liberty of spirit in such conceived prayer to receive such drops of the spirit of prayer poured out upon the Saints and the renewed influences thereof Yea to improve the holy variety of seasonable motions even then made by the spirit interceding in them wherein some particular cases of sundry poor soules present haply unknowne to the Ministers are to the life represented even as if the parties had informed them thereof Yea they are more free to improve the various measures of their gift of prayer received which in divers Ministers are very various yea they are freer to expresse the various statures as it were or pitch of their respective Churches being not all of one size but some more eminent for grace then others Yea they are freer to express the various conditions and failings of their Churches which as the Moon are subject to various aspects Cantic 6. 10. The Churches and her Ministers liberty is in both alike preserved entire when they are left to the free use of all holy liberty to utter the mind and case of the Church to the Lord as when left to like liberty to speak and deliver the Lords minde to the Church 5. Because that way of prayer is most 5 It s most acceptable to the Lord. sutable to the nature of acceptable and prevailing prayer as is in-wrought prayer as before shewed from Jam. 5. 16. That prayer which is the very suppliants owne meditation by the help of the spirit Psal 5. 1. Give eare to my words consider my meditation That prayer which is the pouring out of the very suppliants hearts or souls 1 Sam. 1. 15. I have poured out my soul to the Lord that is made each ones prayer So Psal 62. 8. Poure out your hearts to him or pray That which is a serving of God with the suppliants spirit Rom. 1.
with the Incense of his own meritorious sufferings Rev 8. 1 3. they cannot then but succeed well At that time when the Lord should be corporally absent from his Disciples hee made account that was a special speeding time in their Prayers John 16. 26 27. 5 Contemplate and let your spirits dwel 5. Contemplation upon the eight following particulars 5. Consider that God is a God hearing praiers much upon these considerations 1 What a sutable name the Lord assumeth and by his own dictate writing and seal alloweth to be challenged namely A God hearing Prayers Psalm 65. 2. Hearing prayer shewing it is his usual work his constant exercise his inseparable property nor saith hee whose prayers as excluding thine or the prayers of any other poor soul which in truth desire to seek him It is recorded of Augustus That he never sent away any Petitioner sad from him and dost thou think that the Lord of bowels that is rich in mercy to all that call upon him Psal 86. 5 can or will 2 To whose requests the Lord hath given 2. Whose cries and praiers he doth hear at least some audience even to the rude moans of beasts and other dumb creatures Psalm 145 15 16. Job 38. 41. And as Christ reasoneth thence Luke 12. 14. God feedeth the Ravens and are not you much better then they So may I say here God heareth the Ravens cryes will he not hear the Righteous cryes It is but Righteous as well as an act of grace in him so to do Psal 145. 15 16 He filleth the desire of every living thing and ver 17. Is righteous in all his wayes No wonder then if as ver 18 19 he be nigh unto all such as call upon him to fulfil their desires The cryes of meer natural men as they are his creatures and in helplesse conditions look out to him for succor as many rude Mariners are so heard Psalm 107. 23 28 he will give some audience even to hypocrites prayers Psalm 78. 34 35 36 37 38. and surely he that out of his overflowing bounty will hear as far as he may such persons prayers they shall have that benefit of his common audience and providence albeit not of his peculiar and saving respects of grace He is not unwilling to hear his peoples requests when not so rightly principled as that noble Jew who would scarce believe without signes shewed yet was so heard in his requests for his son Joh. 4. 48 to 53. or if rightly yet not so throughly principled as Cornelius who yet was not so cleared in that great Article of faith then in question that that Jesus of Nazareth was the Messiah hence that Acts 11. 13 14. with Acts 10. 2 3 4 5. or if so principled yet at present under much distemper of corruption and yet when praying even then God hath overlooked all that and judged of them by their better part and taken their prayers then made kindly Such was Davids secret prayer at that instant when changing his behaviour or favour as if he had not been the man he was yet accepted Psalm 34. title with ver 4. Those that in their affliction are so distempered with infirmities of distrust or discontent it may be that they cannot speak freely to God in prayer but sigh yet heard Rom. 8. 18 26 27. Moses when in such a pet yet the Lord picketh out what he would have craved and granteth it Exod. 5. 22 23. compared with chap. 6. 1. and Numb 11. 11 12 13 14 15. with ver 16 17. their cry was with much distemper as appears by their words to Moses Exod. 14. 10 11. yet heard and granted and God the rather shewed all those after signes and wonders on the Egyptians in answer even to that distempered cry to him by the Israelites many whereof were truly godly see Nehemiah 9. 9 10. halting Jacob yet wrestling in prayer though lamely is heard yea when too curious in his inquiry Gen. 32. 28 29. yet is blessed in regard of his prayer before Sparks of grace amongst an heap of ashes are acceptable 3. Consider what kind of prayers have 3. What kind of prayers hee heareth found special acceptance with God such as have been rather sighs and groans then expresse prayers he hears the prisoners groans Psal 102. 20. the needies sighs Psal 12. 5. Such as have been but Ejaculatory liftings up of the soul unto God in mental desires Psalm 145. 18 19. Jonah 2. 1. Such as have been but a poor chattering and muttering of something in the ears of God Isaiah 38. 5 14. Such which have been but an abrupt and broken expression or two from a truly broken spirit as the contrite Publicans Be propitious to me a sinner Luke 18. 13 14. The converted Thief 's Lord remember me in thy kingdom Luke 23. 42 43. but a long look of the body and soul towards God They looked to thee and were not ashamed Psa 34. 4 5 And Jonahs look towards God in Christ typed by the Temple Jonah 24. 7. that took well with God yea Prayers of the Saints in a dream as was that of Solomons have found good acceptance 1 Kings 3. 5 9 10 11 12. after that Solomon awoke ver 15. Not that any should think it enough to sigh or groan and not utter their souls in words to the Lord but if like the Shunamite the soul of any be troubled within them that they cannot utter their hearts 2 Kings 4. 27. or like David so troubled in spirit that they cannot speak Psal 77. then it is comfortable to consider that yet in such cases sighs are successful Neither may any abuse what we said of the Publican and the converted thief and to content themselves to speak some few words constantly and there rest as if all were well no but if we are younglings in Christianity babes in Christ know that our heavenly Father also as other fathers do in theirs he delighteth as much and sometimes more in the broken language and lispings of his little ones and of his sick ones though elder in prayers craving this or that in their broken fashion and rather making signes for what they would have then able fully and plainly to express their mind to him then he doth in the more fluent expressions of sundry others not but that he useth in his owne season to inable such stammerers also to speak more plainly Isai 32. 4. 4 Consider what account God doth 4. Consider what esteem God hath of prayer make of his people they are his choice allowed Suppliants Zeph. 3. 10 his royal Priests 1 Pet. 2. 9. persons sequestrated for such holy ends Psalm 4. 3. Zach. 13 9. his beloved ones Hence that strong expression of Christ encouraging to expect hearing of our prayers I say not that I will pray to the Father for you namely as now whilst on earth for the Father himself loveth you John 10 26 27. as if that were that strong motive which