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.
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
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
we now with the consideration of Publick or Church Praier which is also included in this indefinite Precept written to the Church of the Thessalonians collectively as wel as distributively considered 1 Thes 1. 1. Whence also in this Chapter hee exhorteth them to due esteem of their Officers vers 12. and vers 20 of the Ordinance of the Ministerial Dispensation of the Word So then Publick or Church Prayer is a Duty also which we ought conscionably to attend in the season thereof 1 Tim. 2. 1 2 3. Paul exhorts that in the first place Prayers Act. 16. 13. be made for all sorts of men namely Publick Prayers and maketh the same very good and acceptable in the sight of God It is emblematically set forth under the notion of four living Creatures and four and twenty Elders met in way of worship of God Rev. 4. 8. 5 8 10. For our better proceeding herein consider 1. Of the requisites to Publick Praier 2. Of the Reasons of it 3. Of some Use of it Touching the first Some things are Things required of such as are to pour out publick praier required to such as are to bee the mouth of the Church in Praier some things in such as joine with them Of the former sort of requisites are 1. A publick Call So it was of old Deut. 1. A publick Call 21. 5. The Priests the sons of Levi shall come neer for them hath the Lord thy God chosen to minister to him and to bless in the name of the Lord which was in Prayer-wise as Num 6 23 24. c. On this wise shall ye blesse the children of Israel saying The Lord bless thee and keep thee the Lord make his face to shine upon thee and be gracious to thee c. Now this Call to become the peoples mouth to God as it respecteth God so it is amongst other things Gods fitting them with abilities as for Preaching so for Prayer and his sequestring them accordingly thereunto as to their work whence that Acts 6. 4. We will give our selves to Praier and to the Ministry of the Word namely as we are Ministers and in an Authoritative way both alike are Ministerial acts and gifting for the one as well as for the other is a choice part of a Ministerial Call That which we render consecrate Aaron and his Sons namely for their work Exod. 29 9. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Lev. 8. v. 22. The Ram of Consecration of the Levites is in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ram of Fulness or as it is in the Hebrew Fulnesses As if such men by their Calling were very full men of all Abilities for their Ministerial works yea as if it were one maine part of their Call to be that way as complete as may be Hence also the Annointing of the Priests Exod. 28 41. In taking of the holy unction of the spirit and the gifts thereof in them Joshuah the Priest must have as the garments of Righteousness and Holiness through Christ with other Saints Zach. 3. 4. so a fair Mitre upon his head ver 5. as one honoured above all others in a manner for his head Ornaments and Abilities in his Ministry The Elders in the Apostles dayes called to that Office they were gifted upon any occasion to make an inwrought Prayer James 5. 14 Let them send for the Elders and let them pray over him and vers 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inwrought Prayer of a Righteous man availeth much Both the Officers yea and Members also of pure Churches in the dayes of the Gospel as those four living Creatures and twenty four Elders graver Christians are represented as gifted for Prayer Having Vials filled with odours of Prayers Rev. 5. 8. And surely such as are to be the Chosen constant Speakers of the Assembly to the Lord they had need have choice skil in all holy and heavenly praying-oratory such as are to be the chosen champions as I may say of the Congregation to wrestle it out with God on their behalf they had need have the art of holy wrestling or prayer Such as are the chosen Solicitours for this or that corporation as they had need to bee acquainted with the people well that they may be able to make every ones prayer and plea and complaint and the like So had they need to have the choice skil and holy art of pleading with the Lord as cause shall require This call of such as are to be the officers and more constant mouth of the Congregation in prayer consists in their free Election and full Approbation for that and other ministerial work some way manifested and expressed by the people together with their owne free consent thereunto Thus the Levite set apart of God to the ministry of old and amongst other things therein to blesse in the name of the Lord or to pray and praise God publickly Deut. 10. 8. The Elders of the Congregation on the congregations behalfe are to impose hands upon them Num. 8. 9 10. in testimony of their solemne call of them to ministerial work God will have no one to bee the mouth of any Church who shall be a burthen or grievous to it he will have none forced upon it but rather have such a mouth as the body shall desire gladly thereby to breath out its requests and desires to the Lord. Nor was the Lord more tender of old of the orderly administration of his publick worship then he is now then the peoples call was Gods call he set the Levites apart to bless in his name in their setting them apart for that end And so it is now publick prayer is the publick act of the Church there should then bee a publick hand in it not onely in joynt consent to the petitions but by solemne call of him which preferreth the same in their names to the Court of heaven It is of great concernement to every one in the church as what words and how so by whom the same are spoken in the Lords ears as their words They who draw so near to the Lord to deal in Christs name for so many others had need be approved of God for that end and that they are not if not approved of his people In a word it is no small incouragement to such so called against all inward and outward discouragements and tentations which they meet with in their work that as they are in Gods way so in the place and about the work in special to which the Lord by his people did call them A second requisite to him who is to 2d Requ 2 Praying in the spirit pray as the mouth of the assembly is that he pray in the spirit Eph. 6. 18. praying with all manner of prayer and so with publicke prayer also in the spirit not alone with our hearts or spirits but praying in the holy Ghost Jude 20. Or by a gift and by the immediate help of the holy Ghost Even
in the Congregation and said O Lord c. or mostly kneeling 1 Kings 8. 54 The King rose up from kneeling on his knees Acts 20. 36. Paul kneeled down and prayed and so chap. 2. 5. He kneeled down and prayed and in secret prayer it was his constant gesture Hence putting bowing of his knees for prayer For this cause I bow my knees unto the Father c. that is I pray and lesse reverence should not be expressed in publick prayer 4 In that in publick prayer we should all edifie one another by our reverence in gesture as being too apt naturally to commonness and slightness therein Hence Gods people are presented as calling one upon another to bow downe and kneel before the Lord their Maker Psal 95. 6. 5 In that all care should be had by the Saints that they give no occasion of stumbling to others who savingly know not the Lord Jesus Christ Our unreverent gestures before them will harden them in their careless yea haply affected unreverent gestures and carriages David sate before the Lord 2 Sam. 18. Object That was private Prayer of himself alone Answ 1 none else that we read of joyning with him therein and in sundry cases more liberty may be used in our gestures in private then in publick prayer 2 The Hebrew word is oft used for staying and abiding and so it may seeme here to hold forth rather the time of his continuance in Prayer then his gesture Of the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Gen. 22. 5. and 24. 55. and 27 44. and 38. 11. and 29. 14. Exod. 24. 14. Levit. 14 8. Numb 20. 1. and 22. 19. 1 Sam. 20. 19. and 2 Sam. 10. 5. and 11. 12 1 Kings 15. 16. and 2 Kings 22. 46. and 14 10. Judges 6. 18. Psalm 101. 7 and elsewhere 3 It is not probable that he who professeth Psalm 109. 24. that his knees were weak through fasting or praying on Fast dayes that he did now sit in prayer At the best then this instance of Davids sitting is but a may be and no other instance that I know of of the like in Scripture but both rules and examples of the other gestures are clearly set down in Scripture therefore these are most safe and sutable gestures in ordinary course in publick prayer extraordinary cases of bodily infirmities wherein mercy pleaseth God rather then the strictness of this or that gesture in sacrificing or praying not varying or nullifying the ordinary Rule Come we now to the Reasons enforcing Reasons for publick praier this Duty of publick prayer Publick Ordinances being sanctified also Reas 1 as are other things by prayer 1 Tim. 4. 4 Publick Ordinances sanctified by it Call for Publick Prayer Wherefore Gods House of publick Worship is called an House of Prayer as if that were one most choice part thereof Isaiah 56. 7. Acts 2. 42. They continued as in the Apostles Doctrine attending upon preaching and breaking of Bread partaking of the Lords Supper and in prayer sanctifying the rest Because publick occasions call to it Reas 2 1 Tim. 2. 1 2 The cases of publick persons Publick occasions call to it in Commonwealths of Churches c. call thereto Publick wants call for publick Petitions publick sins for publick confessions The plaister must be as large as the sore the Land must repent Jer. 18. 7. so every Congregation in it must down on their knees to ask the Lord forgiveness Members of Congregations must somtimes give themselves to Church fasting and prayer as well as Family or Closet fasting and prayer 1 Cor. 7. 5. Because gracious persons are of a publick Reas 3 spirit God be merciful to us was the Churches Gracious persons are of publick spirits Prayer of old Psalm 67. 1. 2 wherein Make thy way knowne to all Nations Cant. 8. 8. The Church moveth Christ to do something for her sister Church being ready for her part for them otherwise what shall we do for our sister c. Christ teacheth all to pray plurally Give us this day forgive us our trespasses and lead us not into temptation c. As holy Priests in Christ Rev. 1. 5 6. they offer up severally and jointly Sacrifices of Prayer and praises respecting oothers the publick good By the blessing of the upright on the prayer of the upright pleading and prevailing for a blessing that way the City is exalted Prov. 11. 11. Now in publick prayer there is a holy confluence of the breathings of such publick spirits and the Lord in Wisdome Faithfulnesse and Mercy to all sorts will have this for a stated Ordinance that such gracious dispositions in his owne may be exercised and exerted 4. Because publick prayer is a publick Reas 4 profession and confession of God of the 4 A publick profession and confession of God onely true God and that one Mediatour Jesus Christ yea of the onenesse of the Saints with each other in the same Father and Saviour When the Apostle Rom. 10. 10. had spoken of confession to the Lord with the mouth ver 12 13. hee instanceth in calling upon God as one special branch of it Nor is it the least honour to the Lord as a great King to have so many several companies of subjects waiting on him with petitions for his royal favour it is an holy joynt homage and service for many to joyne as one man in prayer Calling upon the name of the Lord and serving him with one shoulder are joyned Zeph. 3. 9. Publick prayer is a publick profession and expression of one and the same faith of many in one and the same Father in one and the same Mediatour of the covenant and in one and the same covenant of grace it is a joynt cry of one and the same spirit in and from many childrens hearts calling one Abba Father it is a common meeting of the several desires of several good hearts in this one common center It is a holy burning-glass wherein the several bright and warme rayes of the faith of many suppliants being in an holy wise contracted in one point as it were breaketh forth into a holy fire of love-expressions to the Lord and their own and others soules welfare it is a joynt out-cry by reason of a serious sense of the same grievances of many if others sorrowes sufferings wants burthens be not the same with thine or mine yet in praying thus wee make each ones ayls ours as they doe make ours theirs Wee come to pray in publick with variety of cases differing from each other in sundry respects but in publick prayer each ones soule is put as it were in anothers stead publick prayer is a publick hue and cry made out by the joynt consent of this or that imbodied people against some common enemies of their soules and dangerous enemies to their blessed King his crowne and his dignity Publick prayer it is a publick condemnation therefore voiced by our owne mouths against any private discords
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
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
An unregenerate heart who of it selfe is averse from any way of God and would not be subject to the law of God would gladly have such a Tenent to hold up against God and his servants to excuse them from seeking unto God by prayer as not bound to do it Let us therefore give answer to the several branches of the case propounded and shew 1. That an unregenerate person Unregenerate Persons are bound to pray â—ecause is bound to pray 2. That such a one may be strangely carryed out in prayer 3. That God may heare and answer his prayer 1. Then that an unregenerate man is bound to pray is evident from this indefinite injunction Pray without ceasing whether regenerate or unregenerate The wicked man who Isai 55. 7. is charged to forsake his evil wayes and thoughts is first charged verse 6. to seek the Lord whilst he may be found to call upon him whilst he is near Psal 65. 2. All flesh shall come to thee whether they are good or bad persons For First it is a duty which lyeth upon 1 Prayer is natural worship required of all sorts in the first commandement all men as created and made by God It is a naturall worship It is that which the law of nature as well as that of the word of God doth put men upon Hence even the most Pagan people all doe call upon some God Jonah 1. 5. The mariners cryed every man to his God Isai 45. 20. They pray to a God that cannot save Among other things contained in the Law they do this also by nature Rom 2 14. If they omit calling upon God their naturall conscience will accuse them for it or if they do call upon God it will so far excuse them and incourage them in it v. 15. other naturall men which live under the light of the word if they neglect it they sin both against the light of nature and the light of the word of God Heathens and other naurallmen will be damned for this sin of not calling upon God Hence are they twice imprecated against as under that consideration of not ho nouring of God so of not calling upon him as highly sinning in the one as well as in the other Psal 79. 6. and Jer. 10. 25. Powre out thy wrath upon the Heathen that know thee not and the Families that call not on thy Name Unregenerate persons as well as others are bound by the first commandement to have no other Gods but God and therefore bound to worship the Lord onely and no other God but him alone and therefore to love him and no other God to fear him and no other God to trust in him and no other God to pray to him and no other God beside him c. as they are bound to make no graven images of God to worship the true God onely with his owne instituted worship and not any other of mens inventing and as they are likewise bound not to take Gods name in vain c. 2. Prayer is a meanes ordered by the Lord even for the obtaining of regenerating 2 It is an instituted means of Grace and Blessing to them grace Ezek. 36. 26. A new heart wil I give you c. compare this with verse 27. Thus saith the Lord I will yet for this be sought or inquired of by the house of Israel to doe it for them God will give even first grace in the use of his own appointed meanes and that is in a way of seeking for it Hence also God owneth this as his own appointed meanes for obtaining other blessings of his as deliverance from dangers supplies of wants and the like albeit the persons which pray are unregenerate So when Sea-men of all sorts whether ungodly or godly are in stormes and dangers they cry unto the Lord in their trouble and he bringeth them out of their distresse Psalm 107. 23. 28. If it were simply sinful in them being unregenerate to cry and pray to God he would never thus incourage them or others in their case to cry then unto him 2 Chron. 26 5. Vzziah sought God in the dayes of Zechariah and when he sought the Lord God made him for to prosper if he had been downright godly he had sought God all his dayes yet though an hypocrite so unregenerate as long as he doth that which is for the matter of it right in Gods sight ver 4. which is expounded ver 5. He sought God God prospereth him Vzziah did what was right in Gods sight as Amaziah his father did which was not with a perfect heart for the manner of doing it 2 Chron. 25. 2. yet seeking of God even by such a one whose heart is not perfect with God is in it self considered that which is right in Gods sight and a due and direct means to prosper in what such a one taketh in hand Exod. 22. 27. When he So Exod. 21. 22. 23. Deut. 15. 9 24. 15 cryeth unto me namely as one oppressed as one in necessity be he who he will be Regenerate or Unregenerate I will hear him for I am merciful That scoffing lad Ishmael was an Unregenerate person yet when in distresse and crying to God Gen. 21. 17. Fear not saith the Angel to Hagar his mother for God hath heard the voice of the lad where he is if it had been simply sinful and that which Ishmael ought not to have done the Angel would never have encouraged Hagar from such an Argument as Gods hearing Ishmaels cry 3 God may and doth bestow praying abilities 3. God may doth give them praying abilities to be improved upon Unregenerate persons Hee giveth to some the gift of prayer to whom he never vouchsafeth the spirit of prayer The gift of prayer is as common to hypocrites as the gift of Prophesie Not every one that saith to me Lord Lord is large and earnest in prayer to me shall enter into heaven Matth. 7. Unregenerate Ministers Magistrates Parents Masters Tutors may have such a gift of Prayer by the use whereof others may be instructed helped and encouraged in a way of Prayer yea in a right way of prayer and if he give such a gift surely he requireth the use of it That slothful servant albeit a Reprobate yet having such a like gift and Talent he is damned for not improving it Matth. 25. 30. 4 That practice or religious performance 4. The omission and neglect thereof is charged on them as their sin must needs be a Duty even of unregenerate persons the omission or neglect whereof is charged by the Lord upon them for their sin for if it were not an Anomy or Transgression of some rule of God it could not be sin but the omission or neglect of prayer or calling upon God even by Unregenerate persons is charged upon them by God as their sin therefore the performance of that service of calling upon God was their Duty The Assumption is evident when the Apostle would prove
Heathens These may please mens eares but in prayer whereas suppliants should be most humble and self-denying they are loathsome to the Lord. 2. Such Repetitions which are vain 2 When vain Matth. 6. 7. Vse not vain repetitions vaine that is empty frothy impertinent unprofitable repetitions wherein is no spiritual life heat vigour nor yet solidity nor integrity 3. Such repetitions which are Idolized 3 When Idolized Matth. 6. they think they shall be heard for their much babling to conceit that God would not or could not take notice of our wants unlesse we should word it in that sort with him is a great dishonour to his free and rich grace and to his faithfull and watchfull care and respect to his suppliants or to rest and trust in our Repetitions that God will the rather regard us is to make God like a mortall man 4. Such Repetitions which spring from 4 When from hypocrisie hypocrisie namely from secret desire to seem to be fervent in prayer or to be thought of others to spend much time in prayer or to stop the mouth of an accusing conscience which would else be quarrelling at persons if too briefe in prayer and therefore to fill up times men will be making such repetitions of the same things and phrases in their prayers such like repetitions as these are sinfull and heathenish men thereby take Gods name in vaine abuse his holy eare willing to draw him to listen to bablings they derogate from the glory of Gods wisdome would make God to be one that is dull of hearing or conceiving as childish as the sonnes of men like an Idol Baal 1 King 18. needing long and loud crying to awaken him by a vain reiteration O Baal heare us Such cast disparagement and dishonour upon the renowned Ordinance of Prayer making it to be but as empty expence of time in aiery vain and vanishing expressions So much for the answer to the former part respecting length of prayer Now consider in what cases and with what Cautions we may be short in prayer We may be short in prayer in case of bodily Ayls We may be short in prayer 1. in case of bodily sicknesse pain Faintnesse and death approaching Dan. 10. 16. 17. How can thy servant talk with this my Lord there remaining no strength in me Sick Hezekiah and Jacob were short in prayer Esay 38. 1 2. Heb. 11. 21. Jacob worshippeth God leaning on his staffe 2. In case of pressing occasions unavoydable 2 Of pressing occasions by ordinary prudence or providence when the Philistims came suddenly upon Samuel and upon Saul in prayer they soon dispatch 1 Sam. 7. 14. 3. In case of prevailing indisposednesse 3 Of prevailing indisposedness of heart to pray after much strivings to pray yet distempers and hurries of spirit abate not better then be short then multiply words in any senseless and tumultuous manner and take Gods Name in vain 4. In case a Christian be personally persecuted 4 Of personall persecution and may not stay long in one place 5. In case the prayer to be made be 5 Of Occasionall prayer onely occasionall above that of our ordinary course In such a case Hezekiah is short 2 Kings 19. 14. to 20. and 2 Chro. 30. 20 21. Onely in spending so little time in prayer take we these Cautions Cautions touching short prayer 1 That it be not usuall 1. That it be not ordinary and usuall with us so to doe but rather occasionall to be ordinarily so brief in prayer would argue strangenesse and unacquaintednesse with the Lord men not using to hold any long discourse with strangers It would manifest suspition and distrust and sleighting of God as men that use to speak either seldome or but little at once with persons they suspect or dare not trust or who are not regarded Besides it would evidence a self-full spirit they have little businesse with the Lord and therefore will not exchange many words before him however it will be an argument at best of slender abilities and weaknesse of mind that they cannot hold any long discourse with God 2. That it be not out of a worldly 2 That it be not so from a worldly spirit spirit so earnest and intent upon the world as affording scarce time for God or good family and closet services of God must therefore be dispatched usually in haste and a hurry there are so many that call upon such persons without that they have not leisure or list to be with God in prayer within they are so familiarly and fully imployed with these new friends that they speak but by snatches with God They are so much abroad that they can be but little at home when these choaking weeds of the world spread so fast so far that they croud and thrust the good grain hearbs and fruits into a very narrow room and compasse 3. That it be not from negligence 3 It be not from sleightnesse or sleightnesse yea or from prophanenesse of spirit supposing that such a short good-morrow or good-even will serve the Lords turn wel enough 4. That it be not out of improvidence 4 That it be not from improvidence when by the use of godly foresight wisedome and prudence such streights of time for prayer might have been prevented for that will sadly afflict and abase a Christian if he be indeed gracious and tender-hearted CHAP. VI. About pleading in Prayer WE have already spoken to some Qu. 6 Cases of conscience considerable About pleading in prayer in the incessant practise of this duty of prayer A sixth Case commeth now to be spoken to namely touching holy pleading with God in our prayers Wherein let us consider and cleare 1. That we must use holy pleas in prayer 2. What pleas we may use therein 3. What Rules we are to attend unto in our pleading with God in prayer Now first that we may and must plead That we must plead in prayer with God in prayer Esay 1. 18. God saith to penitent ones Come let us reason together God reasoneth with us by his word and providences outwardly and by the motions of his spirit inwardly but we reason with him by framing through the help of his Spirit certain holy arguments grounded upon allowed principles drawn from his nature name word or works And it is condemned as a very sinfull defect in professours that they did not plead the Churches case with God Jer. 30. 13. There is none to plead thy cause that thou mayest be bound up If you persue the examples of the most famous prevailing suppliants of God recorded in Scripture roules you shall finde them using holy pleas in their prayers for themselves or others Thus did Abraham Gen. 18. 25. Shall not the judge of the whole earth doe right So Jacob Gen. 32. 9 12 13. Which saidest return to thy Fathers house And saidest surely I will doe thee good Which is as if he had
iniquity and receive us graciously For in thee the fatherlesse finde mercy The like is done Jer. 3. 23. Truly in vain is salvation hoped for from the hils truly in the Lord our God is salvation So is the Lord himselfe moved hence to help his people Esay 63 5. And I looked and there was none to help and I wondred that there was none to uphold therefore mine own arm brought salvation to me And Deut. 32. 36. The Lord shal repent for his servants when he seeth their power is gone 5. Plead the greatnesse of our sinnes not to keep us from mercy but to prevaile Our sins have been many and great for it Psal 25. 11. Pardon my sin why so for it is great Psal 41. 4. Heale my soule for I have sinned against thee Jer. 14. 7. Doe thou it for thy names sake for our backeslidings are many we have sinned against thee This is a strong plea when sincerely urged by an humble and contrite spirit It glorifieth God as one that is abundant in goodnesse rich in mercy and one with whom are forgivenesses and plenteous redemption and it honoureth Christ as infinite in mercy Hence also the Lord himselfe when he would stir up himselfe to choice acts of mercy to his poore people he first aggravateth their sin against him to the highest and then expresseth his royall act of grace to them So Esay 43. 22 23 24 25. Thou hast not called upon me O Jacob but hast been weary of me O Israel thou hast not honoured me with thy Sacrifices but thou hast made me to serve with thy sinnes and wearied me with thine iniquities I even I am he that blotteth out thy transgressions for my names sake The latter sort of pleas respecting our The good of Gods grace as Gods stirring us up to plead with him selves or the good of grace in us are 1. Gods own stirring us up to pray for such mercies When a petitioner can plead with God Lord I come not to thy blessed Court without thy sending for It was thou which appointedst me to come to thy doore of grace else I had not come thy Spirit moved me thy promise encouraged me so to doe and therefore O Lord I expect the fruit of my comming and request So David pleadeth 2 Sam. 7. 27 28. Lord thou saidest this and that touching my house and therefore hath thy servant found in his heart to pray this prayer And so Psalm 27. 7 8. He pleadeth Thou saidest seek my face and my heart answered Thy face Lord will I seeke And well may this be pleaded in that God useth not so to stirre up and strengthen us to seek him but when he intendeth to be found of us Psalm 10. 17. Thou wilt prepare the heart thou wilt bow thine eare to heare Jerem. 29. 11 13. Then shall ye seek me and finde me when ye shall search for me with all your heart And God maketh it an argument to himselfe that if he say to any inwardly as wel as outwardly seek my face he that speaketh righteousnesse cannot speak thus to them and frustrate their prayers and so bid them seek his face in vain Esay 45. 19. I said not to any of the seed of Jacob seek my face in vaine I the Lord speak right things If Ahashuerus bid his Spouse to ask surely he wil not faile to grant her petition Esther 7. 1. so here And as when Christ called the blind man to come to him to tell him his grievance it was truly said to him by them Be of good comfort rise for he calleth thee Mark 10 49. so it is in this case Secondly our waitings and the expectations Our waiting upon him of Faith which the Lord wrought in us may be pleaded That a King should occasion a petitioners expectation of bounty and faile him were not seemly it were strange Hence Asahs plea in his prayer for help Help Lord why so for we rest on thee 2 Chron. 14. 11. So Psalm 119. 66. Teach me good judgement and knowledge for I have believed thy Commandements And Psalm 25. 2 3. My God I trust in thee let me not be confounded And Vers 5. Lead me forth in thy truth For on thee doe I wait all the day And Vers 20. Let me not be confounded for I trust in thee And Vers 21. Let uprightnesse preserve me for my hope is in thee And Psalm 143. 8. Let me heare thy loving kindnesse in the morning for in thee is my trust And it is an argument with men such a one doth depend upon me and I have passed my word to doe such or such a thing for him and he commeth to meet me according to my own appointment at such a time in expectation of what I promised and therefore I cannot may not must not faile him So it is with God Esay 26. 3. Thou wilt keep him in perfect peace whose mind is stayed on thee because he trusted in thee And Psal 10. 14. The poore committeth himselfe to thee Thou art the helper of the fatherlesse Thirdly we may in all humility The breaking of our hearts before him plead our heart-breakings and weepings in sense of want of mercies which we crave and our pantings and faintings after the same As Psalm 39. 12. Hold not thy peace at my tears And Psalm 51. David who groundeth all his pleas onely upon the free grace of the Lord Vers 1. Have mercy upon me according to thy loving kindnesse c. yet Vers 17. he pleadeth the brokennesse of his heart The Sacrifices of God are a broken heart a broken and a contrite spirit O Lord thou wilt not despise It is a moving argument with a compassionate father when his child craveth this or that with teares from him not then to deny him In such a case a father wil be ready to say alas my deare child thou shalt not blubber thy cheekes any longer come doe not thus mar thy face with weeping thou shalt have what thou cravest so doubtlesse is it with the Lord towards his children When Ephraim smites upon his thigh is ashamed and even confounded because he bare the iniquity of his youth Jer. 31. 19. how this took with God we may perceive by what himselfe replieth Vers 20. Is Ephraim my deare sonne is he a pleasant child for since I spake against him I earnestly remembred him still therefore my bowels are troubled for him I will surely have mercy upon him saith the Lord. So Esay 38. 5. Isaiah is bid to goe to weeping Hezekiah and tell him from God I have heard thy prayer I have seen thy teares As if he had said to Isaiah Goe runne to yonder childe of mine bid him not weep so sore tell him he shall have his request So Psalm 6. 8. The Lord hath heard the voice of my weeping And V. 9. The Lord hath heard my petition His prayer and petition it selfe spake and his tears also spake aloud in Gods ears and prevailed for