pray according to the will of God Ro. 8. 27. persons may pray in their own spirits and be very earnest and will have no nay for that which God would not have them and it may be is not good for them and he may give it them in judgement I believe that many have experience of this truth at this day as his people of old Psal 78. 18. They tempted God in their hearts by asking meat for their lusts v. 29. 30 31. He gave them their hearts desire but while the meat was in their mouths the wrath of God came upon them they must have their lusts fulfilled and their lusts they had but in anger and in wrath with vengeance for their lusting so the same people Israel lusted for a King and would have no nay and God gave them their desire Hos 13. 11. I gave thee a King in my anger and took him away in my wrath It greatly behoves Christians to look to the matter what they pray for that they pray for that which is good for which they have some precept or promise either generally or particularly and that too according to the terms thereof either absolute or conditional that is of submission to the will of God relating either to thing or time 1. What is absolutely promised we may and ought absolutely to pray for as Mortification of sin Sanctification of Life Preservation in the Faith Perseverance in Grace to the end with profiting under the various dispensations of God in the World c. All which comes under some special command or promise either general or particular 2. Some things we must pray for conditionally with submission to the will of God both relating to thing and time as Health Peace deliverance from Affliction prosperity in the world c. because these are things of worldly and temporary concernments and not absolutely necessary to the life of the new Covenant nor absolutely promised Christ our Lord is an example to us in this matter Mat. 26. 39 yet we may pray absolutely in this so far as God hath promised that is Food and Rayment is promised all these things shall be added to you but worldly riches is not promised but Food and Rayment is promised because your heavenly Father knoweth that you have need of these things you cannot live nor subsist without them nor serve God in the world without them That was it which Jacob said that if God would give him Food to eat and Cloaths to put on then God should be his God because without it he could not live if God would keep him alive he would live to God so that for Food and Rayment we ought to pray in faith and to believe the promise all these things shall be added Mat. 6. 33. And as for Deliverance from Afflictions Christians ought to pray absolute for support under them and profiting by them and deliverance in the Lords time time not the deliverance and then you may be absolute and that because you have the promise Ps 50. 15. Isa 45. 17. 2. By whom this duty of Prayer is to be 2. By whom it is to be performed performed and that is by believers though I shall not question the common duty of all men in this matter but none can perform it acceptably but Believers Justified persons God first accepts the person before the service is accepted it is the Prayers of a righteous man that availeth much Jam. 5. 16. as for others see what God saith Ps 50. 16 17. As for the wicked God saith what hast thou to do to declare my Statutes or that thou shouldst take my Covenant in thy mouth c. Prov. 15. 8. The Sacrafice of the wicked is abomination to the Lord but the prayer of the upright is his delight chap. 21. 27. it behoves every one to look to it to have some ground of a Turance of relation to the Lord in the New Covenant which will greatly imbolden the soul in this duty although souls may cry and call and obtain too when they lye under doubtings of interest they may cry Abba Father for the acceptation of our persons doth not consist in assurance of interest and relation but in believing the Gospel and cleaving to the Lord therein yet the higher our assurance of interest and relation works the more boldness and confidence will there be in Prayer and sometimes sinkings in spirit on that account may increase fervency but it is the duty of upright ones to worship God to pray unto him and to praise him it becomes them it is sutable to their high calling it becometh the upright to be thankful Ps 33. 1. Praise is comely for the upright all the wicked of the Earth whose persons are unaccepted their Prayers are abomination to the Lord for without Faith it is impossible to please him it was by Faith that Abels Sacrifice was accepted by which he obtained witness that he was righteous 3. That Prayer is a duty of special concernment 3. That its a special duty to be performed to be performed by those concerned therein that is believing righteous justified persons the Children of God and this appeareth 1. From the manifold commands and Exhortations thereunto a few of which I shall mention Mat. 7. 7. Aâ—k and it shall be given seek and ye shall find knock and it shall be opened unto you a plain command from our Lord with a promise of answer Eph. 6. 18. Praying always with all prayer and supplication in the spirit c. 1 Thes 5. 17. Pray continually Col. 4. 2. Continue in prayer and watch in the same with thanksgiving by all which and many other Exhortations in Holy Scripture it appeareth that Prayer is the special duty of the Saints 2. It appears from the frequent example of the Lords people throughout all ages who were frequently exercised in this divine duty and work as Abraham Gen. 18. 23 to 33. Moses Exod. 32. 30 31 32 33. 13 34. 91. Solomon 1 King 8. 22. David Ps 5. 1 2 3. 17. 1 2 c. 55. 16 17. in the New Testament Christ himself was very often exercised in this work Mat. 14. 23. Luke 6. 12. and Paul Phil. 1. 9. Col. 1. 9. 1 Thes 3. 10. The Apostles Acts 4. 24. to 31. and the whole Church Chap. 2. 42. with multitudes of like examples both in old and new Testament all which confirms the truth that it is the great duty and concernment of the Saints according to the will of God to be frequently exercised therein 3. It appears to be a very acceptable service to the Lord when rightly performed from the acceptance thereof which God hath manifested and the returns that he hath made to the prayers of his people throughout all ages wherein he hath manifested himself to be well pleased with the faithful prayers of his people in his hearing and answering of their prayers see his answer to Abraham in his requests Gen. 18. 21 to 33.
Preserve my soul for I am holy that is I am sanctified to thee and am one of thine holy ones and do love holiness and design holiness this is absolutely necessary in Prayer Ps 66. 18. If I regard iniquity in my heart the Lord will not hear me Unholy Prayers are not like to have any acceptance with or answer from the Lord to pray and sin and sin and pray as if persons in Prayer did design to ask leave to sin to be covetous and oppressing to be proud vain and prophane such Prayers the Lord abominates Isa 58. 3 4. They fasted and prayed but their design was not for holiness but for strife and debate and to smite with the fist of wickedness this shall never cause their voice to be heard on high No God heareth not sinners that is those who held themselves servants to their lusts that design not holiness Chap. 59. 2 3. Your iniquities have separated between you and your God and your sins have hid his face from you that he will not hear 10. To pray in a right manner and by 10. It must be in the Name of Christ the Spirit of Christ is to pray in the name of Christ to offer up all our Prayers to God in his Name and not in our own Name or on the account of any worth that is in our selves this is essential to a right manner of Praying for there is no acceptation of our persons or services out of him Col. 3. 17. Whatsoever ye do in word or deed do all in the Name of the Lord Jesus that must be the manner of our doing Joh. 16. 23. Verily I say unto you whatsoever ye shall ask the Father in my Name he will give it you that is that is good and according to his will ver 26. And this is by the Spirit of Christ for it is the spirit of the Gospel that leads us to Jesus Christ and to the Father by him but the question will be What it is to pray to the Father in the Quest Name of Christ Answ 1. To come to the Father in the Answ Name of Christ is to come to him in the authority of Christ though Prayer be a common duty to man as related to God his Creator yet on the new Covenant account true Believers stand related to God in Christ on the account of Redemption and that is the Service and Prayer I am speaking of and we must perform every duty to God by virtue of his authority as our Lord and Law-giver in the new and everlasting Covenant so that we are to perform this and every service in his Name that is in his authority by virtue of his commission and command Matt. 7. 7. 8. John 16. 26. 2. To Pray in the Name of Christ is to offer up our Prayers to the Father as persons interessed in Christ by Faith according to the Word believing and expecting acceptance with the Father for the sake of Christ and not for any worth in our selves Jesus Christ Son to the King of Glory being our only way of acceptance both of our persons and services therefore we must by Faith in all our addresses to the Throne of Grace have respect to Jesus as our way and as upon the Throne for us to plead our cause and to present the persons and services of his people in himself to the Father he is our friend in the Court of Heaven and to pray the Father in his Name is to pray the Father for his sake to accept us and grant our requests because by the Law of the new Covenant we belong to him and are the children of God by Faith in him And the reason why we must offer up all in the Name of Christ is because we are imperfect and our service imperfect and can have no acceptance but in him and for his sake who is perfect 1 Pet. 2. 5. 11. As an effect of this acceptation in 11. To pray boldly our dear Lord and for his sake a right Gospel way of praying is to pray boldly an holy humble boldness becometh Christians and God is well pleased therewith He would have them come with boldness to the Throne of Grace Heb. 4. 16. He having opened such a new and living way so full of Grace he would have his children to know it and improve it with all holy and humble boldness and confidence believing his readiness and willingness to hear and answer the prayers of his people God would have his people to exercise so much Faith in the way of the Gospel that new and living way as to command of him what he hath promised to give because he hath of his own Grace bound himself to it by his new Covenant Law promise and he takes it as Glory to his Name for his people to believe that he will not cannot with-hold what he hath promised therefore Believers ought to come to God with holy boldness and humble claiming their right by Grace in the blessings and blessed things promised in the new Covenant as the Apostles Acts 4. 24. to 31. 12. To pray in a right manner is to 12. Be constant pray constantly and not to faint and give over if you wax weary either through a carnal carelesness and sluggishness or fainting for fear of not being answered it 's the way to lose all and as a necessary ingredient to constancy and persevering herein you must add patience Ps 40. 1. I waited patiently for the Lord and he inclined unto me and heard my crie that is it was long before I had an answer but I waited long and patiently and had my desire in the end Christ put forth that Parable Luke 18. 1. to this very end That men ought alwaies to pray and not to faint to assure us that if we wax not weary God will hear and answer in the end Rom. 12. 12. Continuing instant in Prayer Eph. 6. 18. Praying alwaies with all supplication in the spirit and watching thereunto with all perseverance This is a duty that Saints must persevere in while they are in this World it 's the way in which God will be worshipped and they have daily need of mercy from him as for times of Prayer there is publick and private Prayer in Church in Family and in Closet all which ought to have its time The Prophet fixes on the morning Ps 5. 3. and 55. 17. Evening and morning and at noon will I pray and crie aloud and he shall hear my voice O that Christians would lay this to heart and not bethink time to spend in this holy and heavenly service to converse with God but according to the exhortation 1 Thes 5. 17. To pray without ceasing that is without being weary or giving over or neglecting so holy acceptable and needful a service it is a note of an hipocrite that does not alwaies call upon God Job 27. 10. but by fits and starts when he hath a mind to it or for fear in time of
Glory to such as believe and obey the Gospel and death and condemnation to unbelievers for their sin against him and not accepting his Grace although he came not into the World until the fulness of time determined was come Gal. 4. 4. Till then God accepted of sincerity of Faith and service according to the time and means both of Jew and Gentile yet still as having respect to Jesus Christ for God accepted of no man after the fall but relative to the promised seed and all saved ones shall know that their Salvation is by him and all condemned ones shall know that their condemnation is for sinning against Jesus Christ else how shall he be the Judge of all so that it followeth that the sins for which Christ died was the sins committed against the righteous Law and Gospel of God since the fall and not so properly for Adam's particular sin by which he fell for that punishment passeth on all unless it be that by his death and resurrection he recovers all mankind out of that estate into which they fell And this is a general redemption by the death and resurrection of Christ the sentence of death past on all men and Christ Jesus undertakes that sentence in behalf of all men and riseth again and so conquereth death in behalf of mankind recovers the Malefactors from the power of death after the execution of the sentence and so doth no wrong to the Law nor Justice executed in that sentence So that it 's a truth that the sins for which Christ suffered was the sins of mankind since the fall And this doth further appear 1. That sin and trangression of Adam by which death came into the World is not mentioned in the Scripture to be the cause or any part of the cause of Christ's suffering unless as was last mentioned 2. The Scripture frequently expresseth the death and sufferings of Christ to be for the sins of the World and for our sins Adam's sins after the fall being included Joh. 1. 29. Behold the Lamb of God that taketh away the sins of the World 1 Cor. 15. 3. How that Jesus Christ died for our sins according to the Scripture 1 Pet. 3. 18. For Christ also hath once suffered for sins c. and Isa 53. 5. With multitudes of Scriptures to this purpose that might be produced And he died for the sins and transgressions committed against the first Testament Heb. 9. 15. i. e. the first after the fall for mankind had done with that before the fall except being under its execution for all the sins in the World have been in some sense as hath been before shewed against that Testament and Holy Law and against Jesus Christ by whom all have subsisted since the fall so that we may come to result in this matter 1. That Adam's transgression of an instituted Ordinance was the cause and way by which sin and death came in upon all men which should make all men tremble in the thoughts of making light of the instituted Ordinances of Jesus Christ 2. That the Law by which sin hath continued in the World is the holy and righteous Will of God declared according to the times waies and means by himself determined and that men of themselves in their own wills have constantly acted contrary thereunto 3. That Jesus Christ died to save men from the condemnation of their own sins against God since the fall and to recover all men out of that state of death into which they fell by Adam's transgression 4. That the Holy Law of God in the hand of Christ our Mediator is the holy rule of life to Believers and that in which they should grow and increase till they come to Glory to cleave to Jesus Christ in all the Laws of the new Covenant as administred and given forth by him in which is contained the essence and substance of the Law and that in the highest and most glorious way of administring till we come to Glory CHAP. XXII Of Prayer AS God is and is to be worshipped so one great part of the worship of God is Prayer thereby we acknowledge him to be and our want of supply from him and his ability to help us it is such a part of Gospel Worship which includes all gospel virtues in it unto which the promise is made Rom 10. 13. from the Gospel-promise Joel 2. 32. Whosoever shall call on the name of the Lord shall be saved in speaking distinctly to this matter I shall endeavour to shew 1. What Prayer is 2. By whom it is to be performed 3. That it is a duty of special concernment to be performed by those concerned in it 4. The manner how it is to be performed 5. The priviledges thereof and the incouragements thereunto and the hinderances and discouragements that sometimes Christians meet with all in this service and in these I shall be very brief yet as plain and as full as brevity will permit 1. What Prayer is 1. More generally What Prayer is Prayer includes Confession Contrition Petition Thanksgiving and may be and ordinarily is performed all in one and comes under that of Prayer Dan. 9. 3 to 20. where under Prayer is included much of confession and humble confession of spirit with earnest petition and Davids Psalms are called sometimes Psalms and sometimes Prayers because both was contained in them Psal 72. 20. and good it is for the Saints to be much exercised in all these parts of prayer that so much sutes our low conditions and needs and the greatness and majesty of him to whom we pray But I shall especially speak to the petitionary part of Prayer that being most properly and distinctly prayer as that doctrine and rule of prayer prescribed by our Lord doth manifest which consists especially in Petition and on this account prayer is the asking or begging something of God in the name of Jesus Christ that either our selves or others do want and stand in need of either for body or soul in things relating to this life or that which is to come Mat. 7. 7. to 11. Prayer is not appointed as a complementing work but that the soul might therein and thereby go to God in all holy and humble boldness to make known its wants and beg supplies and help in all cases of need it is to come with all holy boldness to the throne of Grace in the name of Jesus Christ in faith and expectation in that way to receive from the Father what we truly need But more particularly as to the matter of Prayer 1. It must be good and according to the will of God if we fail in this we fail in all for we have no promise of hearing further then we pray according to his will 1 John 5. 14. And this is the confidence that we have in him that if we ask any thing according to his will he heareth us And this is one special work of the spirit in the hearts of Saints to help them to
many other cases we have no particular ground to believe an answer in the very thing prayed for yet we ought to pray in Faith not doubting the matter oâ— Gods faithfulness in hearing and answering either in granting the things prayed for or make a return to the souls advantage 4. To Pray in a right manner is to pray 4. It is to pray fervently fervently with heart fervency and earnestly not sluggishly and coldly but zealously to have the heart affected in prayer Jam. 5. 16. The effectual fervent prayer of a righteous man availeth much and it s the work of the spirit to fill us with true zeal and fervency in prayer when the soul will have no nay like Jacob wrestling with God Gen. 32. 26. I will not let thee go except you bless me Hos 12. 4. He had power with the Angel and prevailed he wept and made supplication And this fervency consisteth not so much in multitudes of expressions or loudness of voice but in pouring out our souls to the Lord and in strength of faith to prevail with him Ps 42. 4. When I remember these things I pour out my soul in me 25. 1. I lift my soul to thee 143. 8. Thus in this and in every part of Gods service it behoves Christians to be fervent in spirit serving the Lord hence is prayer so frequently called in Scripture crying from its fervency Psal 17. 1. 34. 15. 17. c. 5. To pray rightly is to pray humbly 5. To pray humbly and self-abaseingly and this is the proper work of the spirit to discover our own nothingness and needs unto us this is a special requisite in prayer Psal 9. 12. He forgetteth not the cry of the humble 10. 12. Arise O Lord God lift up thine hand forget not the humble The fear of Gods greatness and goodness living in the heart will tend very much to humble the soul in its addresses to him and is very acceptable with him Ps 51. 17. The Sacrifices of God are a broken Spirit a broken and a contrite heart O God thou wilt not despise it s that Prayer that comes from a humble and broken Spirit that is well pleasing to the Lord the poor Publican that had nothing to say for himself But Lord be merciful to me a Sinner was accepted when the proud boasting Pharisce was rejected Luke 18. 13. 14. Proud Persons and Proud Prayers are an abomination to the Lord but he will not forget nor despise the prayers of the humble 6. To Pray in a right manner is to pray 6. Sincerely and not Hypocritically sincerely and not hypocritically and this can never be without sincerity and truth of heart to God-ward in the main of Religion Ps 51. 6. Thou desirest truth in the inward parts and in the hidden parts thou hast made me to know Wisdom 17. 1. Give ear unto my Prayer that goeth not out of feigned lips Unfeigned Faith and unfeigned Love and unfeigned Obedience and unfeigned Prayer is the Lords delight he loveth that he desireth truth in the inward parts Psal 145. 18. The Lord is nigh to all that call upon him to all that call upon him in truth heart and tongue must go together yea and there had need be more in the heart then the tongue expresseth rather then less an empty hearted Christian performs empty service makes empty airy prayers and must expect empty returns but truth and integrity reacheth Heaven it being the spirits work to effect it and truth alone is there imbraced 7. To pray in a right manner is to pray 7. To pray Briefly Briefly and without Tautologies and this has beer the practice of all Saints throughout all Generations and is the express command of our Lord Mat. 6. 7 8. But when we Pray use not vain repetitions or babling or speaking idely as the Heathens doe for they think they shall be heard for their much speaking be ye not therefore like unto them for your Heavenly Father knâ—weth what things you need before you ask them In which are two things observable 1. Our Lord forbids vain Repetitions Tautoligies and idle Talking in Prayer 2. Much speaking as if multitude of words would prevail with God this is it he reproves in the Pharisees as well as in the Heathen their making of long Prayers Mat. 23. 14. and this he forbids in his Disciples in warning them not to be like the Heathen who think to be heard for their much speaking it is much speaking in Prayer that Christ reproves as well as vain speaking and that appeareth 1. From the argument used to inforce the Exhortation Your Father knoweth the things ye have need before ye ask therefore you need not have much speaking about the matter 2. The pattern of prayer presented by Christ in the verses following as an example of the substance and brevity in prayer 3. The example of Christ Himself in Prayer Matt. 26. 39. The exhortation of the Wise man Eccl. 5. 2. According to which we find the Prayers of the Saints to be both brief and full of matter throughout all Generations Exâ—d 33. 12. and 16. 2. 2 Chron. 20. 5 12. â—an 9. 3 19. â— 1 King 8. 22. is the longest we read of on a special occasion yet without vain repetitions Acts 4. 24. All which confirms the truth that it 's a right manner of praying to pray briefly and this cannot be done truly but by the Spirit Christ would not have his to think that enumerating words like the Heathens or Papists or Hipocrites that pray by number and length of time and multitude of words is prevalent with God but to pray briefly and understandingly according to the word and work of the Spirit 8. To pray in a right manner and by the 8. In the fear of God Spirit is to pray in the fear of God as the fear of God is a choice new Covenant Vertue to dwell in the heart alwaies so especially when the soul addresseth it self to God in Prayer to do it in the holy awe of the Lord Psal 5. 7. As for me saith the Prophet I will come into thine house in the multitude of thy Mercies and in thy fear will I worship toward thy holy Temple It 's a choice frame of Spirit to serve the Lord with fear in all the parts of his service and especially in this of Prayer To serve him with Reverence and Godly fear They are the persons that God will accept and answer their Prayers Ps 145. 19. He will fulfill the desire of them that fear him he will hear their cry and save them 9. To pray in a right spirit and so in a 9. To pray holily right manner is to pray holily with a desire of holiness and a design for holâ—ness 1 Tit. 2. 8. I will that men pray every where lifting up holy hands without wrath and doubting To lift up holy hearts and holy hands is well pleasing to the Lord Psal 86. 2.
danger or the like but it is not constant and sincere with God in the work 5. I come to the priviledges of this duty 5. The priviledges of Prayer and Encouragements of Prayer and encouragements thereunto to those that rightly perform it As it is a duty so there is much of priviledg in it and for such as are capable to a right performance of the duty by how much they live in the neglect thereof so much do they forsake their own mercy The first priviledg is access with acceptance 1. Access with acceptance at the Throne of Grace To come with boldness to the Throne of Grace to pour out our souls to God to make known our weakness wants and wrongs and to obtain mercy a priviledg which no carnal unconverted person in the World hath to do withal Ps 50. 16. Prov. 28. 9. 2. To have power with God when 2. Have power with God rightly performed and this have the Saints had experience of throughout all Generations Jacob the great Wrastler who had power with God and prevailed Gen. 32. 24. 28. With Hos 12. 3 4. By his strength he had power with God yea he had power over the Angel and prevailed he wept and made supplication unto him Moses likewise had power with God and prevailed for his people when God bid him let him alone Exod. 32. 10. Let me alone that my wrath may wax hot against them yet Moses would not let God alone in this matter but besought the Lord God and said c. ver 11 12 13. and prevailed with God ver 14. That he said unto him ver 34. Go lead the people unto the place of which I have spoken unto thee behold mine Angel shall go before thee c. I might speak of Jehosophat 2 Chron. 20. David Psal 34. 4. Daniel Chap. 9. 3 to 23. With multitudes of others that I might mention in holy Scripture that have prevailed with God in this way and indeed it is the priviledg of all the Saints God will be commanded by them when they pray according to his will revealed in his Word Isa 45. 11. Jam. 5. 16 17. When the Prayer of the wicked shall be turned into sin Ps 9. 7. and abomination Prov. 15. 8. and reproach Isa 66. 3. 3. To have what they will of God as 3. To have what they will an effect of this prevalency with him Mat. 7. 7 8. Ask and ye shall receive seek and ye shall find c. Joh. 14. 13. Whatsoever ye shall ask the Father in my Name that will I do and 15. 7. If ye abide in me and my words abide in you you shall ask what you will and it shall be done unto you Here is a priviledg for praying Saints it is but ask and have Ask what you will and ye shall have it only remember the rules before prescribed keep in Gods will let his will be yours and let this be the rule of your praying and then ask what you will and it shall be done and his will is a good and perfect will in all things and alwaies wills that which is best for his people so that a Christian that lives in the will of God may say truly that he hath his will granted at all times 4. Priviledg is free converse and communion 4. Converse and communion with God with God in Jesus Christ as a Son with a Father with heart delight and joy It 's said Exod. 33. 11. That God talked with Moses face to face as a man talketh with his friend Prayer is a talking with God face to face as with a Father and a friend Abraham was called the friend of God Jam. 2. 23. And talked with God Gen. 18. 23. And ye are my friends saith Christ if ye do whatsoever I command you Joh. 15. 14. Prayer is to the Saints a son-like and friendly conversing with God who is a consuming fire to his enemies but a Father and a friend in Jesus Christ to his children who have this priviledge to come boldly to him to have access with acceptance at his Throne of Grace and to commune with him about the great things of his will relating to his Glory and their own eternal welfare according to the Gospel of his Grace in Jesus Christ priviledges they are unto which all carnal hearts though wise in the World's wisdom are strangers too their souls come not in sight of these secrets O that all sincere hearted Christians did more study prize and improve this Mercy Though these priviledges are all encouragements to this duty and who or what Christian soul interested in such Grace and favour can neglect a duty attended with such soul-advantages it 's the way to maintain friendship with God persons that are negligent in this duty grow carnal and estranged from God and liable to reproof and judgment it was the sin that Job's friends supposed him to be guilty of as the cause of his affliction Job 15. 4. Yea thou castest off fear and restrainest Prayer before God But I add to these as a further encouragement 5. The great and precious promises of 5. The great and precions promises made unto praying people God made to this duty should wonderfully encourage gracious souls to a frequent and faithful performance thereof not only the promises of hearing and answering of the Prayers of his people Ps 50. 15. Matt. 7. 7. Joh. 15. 7. Jam. 1. 5. If any man want wisdom let him ask of God that giveth to all men liberally and upbraideth not and it shall be given him but the promise of Salvation is made unto it being performed according to the rules prescribed which includes all the virtues of the new Covenant unto which the promises are made Joel 2. 32. And it shall come to pass that whosoever shall call on the Name of the Lord shall be saved which intends new Covenant deliverance and salvation compared with Rom. 10. 13 14. New Covenant spirited praying people are under the promise of Salvation therefore let all new Covenant spirited people be encouraged to this work and duty as one of the most noble Son-like parts of Christians obedience full of spiritual advantage to the soul as well as Honour and Glory to God 6. And lastly I shall speak something 6. Lastly of the hinderances and discouragements of Prayer 1. That it is not a duty but a priviledge only to some of the hinderances and discouragements that Christians meet with all sometimes in the performance of this duty 1. Sometimes with some persons a received Principle that Prayer to God is no duty nor ought not so to be performed but only as a priviledge or liberty or at most if a duty yet not to be performed by Christians without some more then ordinary movings thereunto by the Spirit of Christ and that without this it is but formal and fleshly c. And from hence they neglect this duty In answer hereunto and to help the soul out
the sense thereof believing the full delivering in the end it is a gracious answer that will fill the soul with joy Rom. 7. 25. Thanks be unto God through Jesus Christ my Lord. The like may be said in many other cases Christians may seek good things of God and he may answer them in other things even cross to expectation yet best for them they may seek Riches and he may give them Poverty they may seek prosperity and he may give them adversity they may seek life and he may give them death and yet give them that which is good and best for them Or thirdly It may be thou hast not prayed in a right manner which is so necessary a requisite in Prayer as hath been before shewed as that without it we may not expect any answer from God that is to pray with the spirit understandingly believingly humbly c. but in thine own spirit if not in thine own name and then no wonder if thou hast no return of thy Prayers from God for he regardeth the manner as well as the matter of the prayers of his people he will be sought in the due manner or else he will reprove and cross his people in the service 1 Chron. 15. 13. The Lord our God made a breach for that we sought him not after the due order God hath respect to manner and order in all his worship and when his people miss thereâ—n he will meet with them in way of reproof Or 4ly it may be thou hast had wrong ends in thy Prayers and that hath hindered thy success there are two great ends to be sought in our Prayers that is the Glory of God and the good of our selves and others and if thou miss in the end of seeking thou missest of all it may be thou hast prayed for Conquest over thy Lusts for the increase of the gifts and Graces of Christ that thou mayest be accounted some body in Profession gifts of Ministery that thou maiest be Esteemed and have a Name c. if God give them it will be to thy wrong this is minded Jam. 4. 3. Ye aâ—k and receive not because ye ask amiss to bestow it upon your lusts God sees that your desires granted would â—uine you you pray for deliverance from Affliction not that you may glorifie God but that you may live at ease and see no sorrow you pray for worldly injoyments when perhaps you have enough before and more then you do well use for the Glory of God to bestow it upon your lusts like Israel of old Psal 78. 18. who ever thus misses in their ends in praying must expect to miss of obtaining or else if they have their desire it will be to their spiritual loss and dammage he granteâ— his peoples desiâ—es when they asked meat for theâ—r luâ—ts but he sent leanness into their souls I am afraid that there are many rich Christians that are grown fat and rich in the World but are grown lean in their Souls and others like the Church of Corinth grow rich in gifts but poor in Grace that he could not write to them as to spiritual but as to carnal even as to Babes in Christ and notwithstanding all their gifts had need to be instructed in that excellent vertue and way of love O all ye Churches and Ministers remember this Gifts without grace to a right use thereof is but like to a Jewel of Gold in a Swines Snout Fifth and Finally or else sin may be the cause why God doth not hear and answer your Prayers Men Pray and Sin and Sin and Pray and wonder why God doth not hear them but if men allow themselves in sin God will not hear them I intend not the common infirmities of nature watched over and warred against by the Saints that shall not hinder their Prayers Jam. 5. 17. but sins lived in and owned unrepented of surely God will not here such Psal 66. 18. If I regard iniquity in mine heart God will not hear me it is the iniquity of the heart and hands that makes a separation between God and the Soul Psal 49. 5. Why should I be afraid of evil when the iniquity of my heels do compass me about It is not the iniquity of our heels that should make us afraid but the iniquities of our hands the iniquities of ouâ— heels are such as we shun and run from such as we hate and war against but the iniquities of our hearts and hands are such as we love follow after catch it and hold it fast plead for it that is the iniquity that will stop your Prayers and the influence of Gods Grace to your Souls Isa 58. 3. They complained they had fasted and prayed and sought God but he did not hear nor take notice of them the cause see ch 59. 1 2. Behold the Lords hand is not shortned that it cannot save nor his ear heavy that it cannot hear but your iniquities have separated between you and your God and your sins have hid his face from you that he will not hear O its sin and iniquity that puts a stop to our Prayers and causeth God to hide his face that he will not hear and this the Church was sensible of and O that we were more sensible then we are Mich. 7. 9. I will bear the indignation of the Lord because I have sinned against him c. If souls once come to be sensible of sin that it is the cause of affliction and of Gods indignation against his own people and hinders the prevalency of their Prayers they would certainly search out the sins which are the cause and humble themselves and turn from their iniquities and patiently to wait and bear till he turn to them in mercy Quest. What Sins are they that ordinarily Quest causeth God to pass over the prayers of his people and to refuse to hear but rather to afflict them Answ 1. All sins of the heart and hands Answ have the same effect but I shall mention some more remarkable sins for which the people of God hath been afflicted and against which he hath manifested his displeasure 1. That sin of Covetousness and worldly mindedness the common bait by which the Devil deceiveth souls that steals away the hearts of Christians if Grace prevent not to their spiritual and effectual ruine or at best to their great loss on the spiritual account and oft times on the outward account likewise stopping and hindering their prayers and drawing down Judgment both upon themselves and others Isa 57. 17. For the iniquity of his covetousness was I wrath and smote him I hid my face and was wrath and he went on frowardly in the way of his own heart c. O that we had not cause to say that this iniquity prevails at this day and though God smites and smites at this iniquity as is evident by the manner of his smiting yet whether he hath not cause to say he went on frowardly in the way of his own
and Christ that is of the new Covenant it must be perfection it is not imperfection they reach after too much of that they have already in themselves which makes them groan in the sense thereof therefore if they press forward after any thing it must be Perfection 2. By pressing forward after Perfection I intend a growing up into a greater measure of the perfection attainable in this mortal state for as hath been shewed there are degrees of Perfection attainable here both in Knowledg Faith Love and an holy conformity to our Lord Jesus in the Gifts and Virtues of the Holy Spirit 1 Pet. 2. 2. 2 Pet. 3. 18. And this is it the Apostle minds Phil. 3. 10. That I may know him c. That is that I may grow and increase in the knowledg of him and in a conformity to him for he knew him in part before O it 's a sign of a gracious soul that is truly longing and endeavouring after the highest degree attainable here of conformity to Jesus Christ 1 Joh. 3. 3. He that hath this hope in him purifieth himself as he is pure that is maketh Christ the copy and pattern after which he walketh 3. By pressing forward after Perfection I intend that the godly soul principled with perfection have in his eye the highest and glorious perfection and that is it he would attain if possible though he knows it 's not attainable here yet he reacheth after it and can do no less if interested in it it is his portion and that is it the Apostle intends Phil. 3. 11. If by any means I might attain unto the resurrection of the dead that is to that perfection that shall be attained at the resurrection of the dead ver 12 13 14. I press forward to the mark for the prize of the high calling of God in Christ Jesus God Christ is the mark we are running to 1 Pet. 3. 18. Mat. 16. 24. And Perfection and Glory is the prize we are running for 2 Tit. 4. 7 8 Rom. 2. 7. And he can never run right that hath not both the mark and prize in his eye So run that ye may obtain CHAP. XXIV Of Sincerity SIncerity being that which crowns all other virtues and duties for without sincerity all is nothing and must have its place and use in all relating both to God and Man without which it is unaccepted with God and although I have occasionally given hints of this virtue in other Chapters and particularly in that about Prayer in the manner how it must be performed yet I shall in this place speak something more distinctly yet briefly It being a virtue so well pleasing to God he desireth truth in the inward parts Psal 51. 6. man would not accept of hipocritical service or shew of love if he knew it so to be how much less will God accept of that which is but feigned and in shew God knoweth the heart the mind and thoughts and he will have the heart in all or nothing at all My Son give me thy heart God will accept no gift without the heart let God have the heart and he hath all but without the heart he will accept nothing All the glorious shews in Religion without the heart are but Painted sins and the persons but as Whited Tombs that appeas beautiful to men but within are full of Dead men Bones Sincerity must have its place in Faith or else it is but feigned and nothing worth true faith must be unfeigned 1 Tim. 1. 5. its to be feared that there is a great deal of feigned Faith in the World that makes men no better then Hypocrites Joh. 2. 23 24 25. Sincerity must have its place in love or else it s nothing and that 1. to God the Father Mat. 22. 37. to Jesus Christ his Son Eph. 6. 24. Grace be with all those that love our Lord Jesus in Sincerity Amen To the people of God for his sake it must be sincere heart love Mat. 22. 39. Thou shalt love thy Neighbour as thy self 1 Joh. 3. 18. love not in Word and Tongue but in deed and in truth 1 Pet. 1. 22. it must be unfeigned and with a pure heart fervently Sincerity must be in our prayers Psal 17. 1. Give ear unto my Prayers that goeth not out of feigned lips In a word Sincerity must be in all our services if they are accepted of the Lord 1 Chron. 28. 9. Psal 119. 34. Give me Vnderstanding and I shall keep thy Law yea I shall observe it with my whole heart ver 69. I will keep thy Precepts with my whole heart and 9. 1. I will praise thee with my whole heart so that whether it be faith or love prayer or praise or any part of obedience it must be with the heart a sincere heart a whole and undevided heart a heart and a heart the Lord disowneth I shall indeavour to shew some infallible Signs of sincerity Characters of a sincere heart plain from Scripture and Saints Experience not to darken truth or leave Souls at a loss but that he that runs may read and understand And in general as the ground of the whole a sincere heart is an honest heart and good heart Luk. 8. 15. this honest and good heart includes the whole of sincerity 1. An honest good and sincere heart 1. It s an open plain heart is an open and plain heart he is true in what he doth he hates and abhors deceit we use to say he is an honest man that deals plainly and justly so that he dares let all his actions come to the tryal so is it with the sincere soul he is honest and plain would have all his works done in the light he hates darkness he deals above board as the saying is he is willing that all his actions should be brought to the tryal Rom. 13. 13. Let us walk honestly as in the day c. The honest sincere soul loves the day he is not for night work nor deeds of darkness be it never so secret Joh. 3. 19 20 21. He that doth truth cometh to the light that his deeds may be made manifest that they are wrought in God The sincere soul loves the light because it discovers the darkness of sin the sincere soul fears all sin especially hypocrisie he would not be an hypocrite for the world and therefore comes to the light Of the Word and Spirit of Christ to try his spirit and actions by that so he may know that his deeds are wrought in God that they are of God and owned and approved of him the honest sincere heart as he fears hypocrisie and comes to the light that he may understand of what soâ—â— his work is so he doth it sincerely and throughly he is in good earnest in the matter and therefore do not only search himself and is willing to be searched by others but is willing to stand to the Lo 〈…〉 searching who knoweth all things Psal 139. 23 24. Search
need if Gods seal and theirs concur not in the matter Rom. 8. 16. The spirit it self beareth witness with or to our spirit that we are the Children of God the spirit of Christ is the alone sealing evidence to the hearts of Christians and that by his word and work in them Eph. 1. 13 14. 2 Cor. 1. 22. this is such a Sealing evidence to the hearts of Christians as that who so have it not is none of his Rom. 8. 9. and to call any of his Ordinances Seals is besides all Scripture rule as for the truth of God in his Covenant I think we cannot have more confirming Seals then his Word and Oath two immutable things in which it is impossible for God to lye Heb. 6. 17 18. and the gift of his son from Heaven for Salvation of Sinners that believe and obey him What greater and surer seals these I know not of the truth of God and his Spirit working and effecting Faith in and by those Sealing evidences of his love to men is the Sealing Earnest of our inheritance The Supper of the Lord is an instituted 2. The Supper of the Lord. Ordinance of Jesus Christ to be practised by the Church till his second coming 1 Cor. 11. 26. a like Figure as Baptism very significant and of special use in the Church of Christ if Faith be rightly exercised therein and serves especially to keep in remembrance the Death and Sufferings of our Lord Jesus and the benefits we receive thereby the great love of God and Christ to men being therein discovered 1 Cor. 11. 26. and the great sin in those that partake thereof is in not discerning the Lords body that is the breaking of the Lords body and the shedding of the Lords blood for our sins and the greatness of the Lords love therein 1 Cor. 11. 29. it being an Ordinance that presenteth Jesus Christ Crucified with all his benefits to the eye that the eye may affect the heart for all good comes to the heart by the ear and by the eye the Doctrine of the Gospel comes to the heart by the ear in hearing and by the eye in seeing and reading this Ordinance is for the eye that the heart may be affected and for the taste and stomach that the sense of hunger and feeding may be of spiritual use to learn the soul to feed on Christ who is the bread of Life in which we may observe the Wisdome of God to make use of our senses for our spiritual good Gal. 3. 1. This holy Ordinance is for the holy people of God the Church his holy Nation who alone by true Faith are interested in this Crucified Jesus who ever eats and drinks thereof without interest therein eats and drinks damnation to themselves What sad and bad work then do they make that will bring in all make up a Church of multitudes of Hypocrites to damn them as if the design of God and Christ in the Gospel had been to get in multitudes into the Church on purpose to damn them such will have a sorry account in the great day who thus pervert the Lords end in his Death and corrupt and defile his Church and holy Ordinances 3. Ordinance and Institution of Christ 3. Preaching in his Church is the Preaching of the Gospel for Building up of the Church in their most Holy Faith as all the Ordinances of Christ are There is a two fold Administration of the Doctrine of the Gospel the first for conversion and gathering into the Church Mat. 28. 19. Mar. 16. 15 16. Acts 2. 37 38. and 26. 16 17 18. The 2. for building up of the Church in the holy Faith after Conversion and Gathering Mat. 28. 20. Acts 2. 41 42. this being the end of Gods giving gifts to men Eph. 4. 11 12 13. They are bad Ministers who turn the World into the Church without repentance and Faith and so build up a multitude of Hypocrites and prophane persons instead of the Body of Christ neither Jesus Christ nor deceived poor Sinners will thank them for it in the end 4. Ordinance of Christ in his Church 4. Prophecie is Prophecy much spoken of in Scripture though I fear I may say its almost lost out of the Church but of this I shall speak more distinctly when I come to speak of the Officers in the Church though I take not this of Prophesie to be performed as an Office by an Officer as such but by a gift 5. Ordinance is Prayer although its 5. Prayer true this is not for the Church alone but is the duty and property of all believers as such Col. 4. 2. 1 Thes 5. 17. yet it is a Church Ordinance Acts 2. 42. Where Doctrine breaking bread and Prayers are set together as the great and common Ordinances of the Church in which they had fellowship together in 1 Tim. 2. 1. Ephes 6. 18. Jude verse 20. which in the Church as all other of Christs Ordinances are is to be performed by men and not by women 1 Tim. 2. 8. See more about this of Prayer Chap. 22. 6. Praising God or singing Praises to 6 Praising him is an Ordinance of Christ in his Church as well as the duty of all Saints at all times See 1 Cor. 14 15 16. where both Prayer and Singing are mentioned as it ought to be performed in the Church Col. 3. 16. the manner is exprest to be such as in Prayer one to speak to the Praise of God so that the rest may joyn in with him to say Amen as in Prayer for all to sing in Meeter together is that for which there is no rule that I know in Law or Gospel In the Old Testament Singers were appointed to that service 1 Chron. 9. 33. Ezr. 2. 65. Neh. 5. 67. and did perform it by turn answering each other 1 Sam. 18. 6 7. Exod. 15. 20 21 But I judge that Old Testament Singing is ended as to the manner thereof and I am sure there is no rule in the New for that which now by most is practised Gospel Singing should be new Songs by a new People sutable to the new Covenant Psal 96. 1. and 98. 1. such Songs as none can learn but the Redeemed ones Rev. 14. 3. no marvail if such as are for Forms of Worship in Prayer and Praise be for a Formal people void of the Spirit and strangers to Spiritual Worship And as this is an Ordinance so it is a gift in the Church of Christ as Prayer is and is so to be performed a hearty giving thanks for mercies received so as that the rest may say Amen that is joyn in praysing which is exprest in saying Amen as in Prayer they are greatly mistaken who think that there is no Singing but in Meeter and with a Singing Tone 7. Ordinance of Christ in the Church is 7. Discipline Church Discipline Order and Government and the Administring Church censures according as occasion and need calls for it