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
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
even upon our lawful occasions when our spirits are 2. Too much eagernesse upon lawfull things or occasions even rivited to our occasions they wil not be easily got free for prayer they must be even filed off againe no ordinary pulling at them will doe when we are too too busy all the day long in speech with such occasions they will be calling even in prayer for a word with us 3. Inconsiderate rovings of minde 3 A wandring minde before in the interims betweene our praying seasons when wee let our fleet thoughts flie hither and thither without restraint they will not be so easily lured by us and come at our call to become fixed in prayer 4. Admission of wandring thoughts in prayer and too easie yieldings to sleightinesse 4 Distraction in prayer therein they grow unmannerly bold when in the least entertained 5. Resting in graces and comforts 5 Resting in grace received received in and by prayer we are sure to become remisse in praying the next time if wee seed our thoughts too much upon what we got the last time we prayed or if sleighty once in prayer because secretly thinking to make amends the next time we shall be then also the more sleighty 6. Misgiving Apprehensions touching Diffidence God and his grace That thought Job 21. 15. What profit should we have if we pray to him maketh them carelesse of coming near the Lord. A petitioner must needs be heartlesse in his suit if he think that the King is wroth with him And a beggar hath no minde to stand begging at a known churles doore Quest To the last querie touching Quest 5 the markes of right and acceptable importunity in prayer Answ I answer wee may discerne Answ our importunity in prayer to be acceptable Marks of acceptable importunity 1 Selfe abasement in prayer when our importunnity is the importunity of a suppliant of a beggar in spirit when it is attended with much selfe abasement as the importunate Canaanite who looked upon her selfe as a dog Matth. 15. 26 27. Truth Lord yet the dogs take of the crummes under the table Importunate Abraham looketh at himselfe as dust and ashes Genesis 18. 27 29. 2. Answ When our hearts in prayer are Answ 2 well warmed fire hot then the end of prayer 2 Holy warmâ—h in prayer fervent prayer is attained when our hearts wax warme by it and the meanes is acceptably used then Gods ends in the use thereof are attained 3. When we are in speciall wise attent as to the work wee are in hand with 3 Holy waiting for an answer so to the successe thereof as that woman that besought Christ in an acceptable way of importunity you may see she lay at catch for she picketh out something for her holy advantage out of even that word which Christ let fall in way of Answer Matth. 15. It is not meet to take childrens bread and give it to dogs truth Lord yet the dogs take of the crums falling from their masters tables that prayer was full of holy pleas and so are importunate prayers Psalme 58. 1 2 3 4 5 6 7. And the Prophet beleeveth it was acceptable verse 8. He will speak peace unto his people but withall he was in a lifting posture after his answer I will hear what God the Lord will speak 4. When we are as earnest and serious 4 Hearty prayses afterward in returning praises for mercies received and begged as we were in begging for them Luke 17. 12 13. The Samaritan among the other leapers he also lifted up his voyce with them saying Jesus Master have mercy on us and verse 15 16. he is as earnest and loud in his prayses and one of them when he saw he was healed turned back and with a loud voice glorified God and fell down at Jesus feet giving him thanks and he was a Samaritane and verse 19. Christ himselfe justifieth his importunity as a fruit of his faith Goe thy way thy faith hath made thee whole CHAP. II. Touching Opportunity of Prayer VVE come now to the second thing included in the Modification of this duty of prayer that it bee without ceasing Namely that we pray opportunely When Paul saith that without ceasing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he had remembrance of Timothy in his prayers night and day 2 Tim. 1. 3. He meaneth that upon all occasions and as he had any opportunity hee did remember him in his prayers Hee taketh all opportunities offered by the Lord to pray and omitteth them not he praieth without ceasing It is then the duty of all the Lords people to pray opportunely or to take all holy opportunities to pray unto the Lord. For the better handling of this duty consider these particulars First that it is seldome that any time is unseasonable for prayer Secondly that yet there is a time when the Lord will not listen to prayer no not of his owne people Thirdly that in mercy the Lord useth to offer unto his people opportunities and seasons of prayer Fourthly that the Lords people are bound to take or improve all such opportunities of prayer Touching the first very briefly that it is Prayer is rarely unseasonable at any time very rare that any time is unseasonable for prayer it appeares in this that the Saints are injoyned to pray alwayes Luke 21. 36 Ephes 6. 18. And this that the title of God is to be a God hearing prayers Psal 65. 1 2. O thou that art hearing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayers He is alwayes hearing the prayers of some of his people and ready to hear the rest Touching the second a little more largely Sometimes prayer is not so seasonable that there is a time when the Lord will not listen to prayer no not of his people so that praying at such times they pray out of due season It is not then so fit a time for them to pray As 1. When they are under offences unrepented 1 When the persons praying are under just offences of Matth. 5. 24. First be reconciled to thy brother and then come and offer thy gift It is not seasonable for Jobs freinds to come to offer to God until reconciled to injured Job Job 42 78. If we are out with the favourites of the King of Saints it is not seasonable to come to the King with petitions It is not a season to seek peace with Christ the head when peace with his members is not sought If our heavenly Father should not hold off his respects to childrens requests who offend their brethren they would never seek to be reconciled 2. When any of them doe too willingly 2 When under some guilt of sin not actually repented of and contentedly remaine under the guilt of some known sinne against the Lord. Isai 1. 15. When you make many prayers I will not heare your hands are full of blood ver 16. wash you make you cleane put away the evil of your doings c.
to prayer then that lawfull working of heart which proceedeth from faith in Gods immensity And nothing more quickning to serious attention and intention to the duty and to comforble expectation of the issue then a lively apprehension that we speak not to an absent but to a present deity not to a friend out of hearing but to one that is with us and by us when we are praying 2. Faith in Gods omniscience is also 2 In Gods omniscience required in prayer Thus David in his and Jeremiah in his and Solomon in his prayer look at God as one that tryeth the heart and the reynes 1 Chron. 29. 17. Jer. 32. 16. 19. 1 King 8. And faith in prayer cometh not to bring light to God but rather to borrow light from him in all the businesse of praier It knowes his all-seeing eye as well as his all-hearing eare Faith maketh a sincere heart the more free and bold with God because it eyeth him as one who is privy to all it hath to think or speak in prayer Nothing more terrible to sinners thoughts in their wayes then that God seeth them But nothing more comfortable to godly ones then this perswasion that now they are before an all-seeing one they are glad that they serve such a Master and speak to such a father who doth throughly know them and watchfully eyeth them The suppliants of God have secret things in secret corners to commit to the eares of God and oh how well is it for them in their esteeme that they may pray to God which seeth in secret Matth. 6. 6. Pray to thy Father which is in secret saith Christ Suppliants are to seek Gods face about matters carryed on by Gods and their own enemies secretly and slyly and had need eye the Lord as one who seeth what is contrived and done in the dark yea sometimes they are so sorely assailed and charged by the wily enemies of their soules that they have no way left them but to appeale in prayer to the Lords all-seeing eye to judge of the false charges of men and divels and sometimes of their corrupted tempted consciences accusing them when they should excuse disquieted when they should rest in God Hence why art thou so sad O my soul and why art thou disquieted within me trust still in God Psal 42. 5. and verse 7. Deep calleth to deep and verse 8. My prayer shall bee to the God of my life That Tepilla or appeale prayerwise unto the Lord as one that heareth where the right lieth helped much Sometimes we know not what to ask as we ought but the spirit it self maketh intercession for us with sighs and groans that cannot be uttered Rō 8. 26 27. and he that searcheth the heart knoweth what is the mind of the spirit So said Pauls faith so saith the faith of each gracious suppliant 3. Faith in Gods all-sufficiency is requisite 3 In Gods all-sufficiency wherefore Christ teaching us to pray teacheth us to look at God as one whose is the kingdom and the power and the glory Mat. 6. 9 13. compared Hence the lowest room and one days residence in Gods house of prayer is desirable to David Ps 84. 10. He believed that God is a sun and a shield and would withhold no good thing from them that walk uprightly verse 11. Moses prayeth to the Lord for mercy as one whose mercy would fill all the desires and corners of their soules Psal 90. 14. O satisfie me early with thy mercy None are more selfe-empty and needy then true suppliants and therefore faith in Gods all sufficiency is most needfull to them None are more sensible of their utter inabilitie to withstand the force and guile of their soules enemies and so need such a faith the more yea the truth is true suppliants use not to seek of God this or that so much as God and Christ in that which they seek of him God in a spouse in a friend in liberty in health in ordinances in comforts and the like and therefore they must needs eye the Lord as all in all and all without him to be nothing yea in a barren land where no desirable comforts are and can then in seeking him by faith be satisfied with him as with marrow and fatnesse Psal 63. 1 2 3 5. c. 4. Faith in Gods Almightinesse is requisite in prayer Paul who bowed his knees 4 In Gods Almightiness or prayed unto the Father of our Lord Jesus Christ Ephes 3. 14. hee looketh on him as one who was able to do exceeding abundantly above all that we can ask or think according to the power that worketh in us ver 20. So Jehoshaphat in his prayer argueth by faith with God thus 2 Chron. 20. 6. And in thy hand is not there power and might that is there is So Jeremy in his prayer Chap. 32. 16 17. I prayed unto the Lord saying Ah Lord behold thou hast made the heaven and the earth by thy great power and outstretched arm and there is nothing too hard for thee Sometimes Gods suppliants are put hard to it in the course of their prayers the last grain of their faith and patience seemeth to be put into the scale their pressures are such that they even squeeze them to the last drop of their faith and patience there appeareth but some small spark thereof under the ashes they seem to cease in some fainting fits to be even departing onely some gasping panting symptomes left of life therein namely some workings of faith in Gods Almightinesse that he is yet able to help and succour them A may be a possibility in respect of Gods Almightinesse is eyed by faith and that carryeth them out in prayer Sometimes the very faith of Gods suppliants is at a stand at a non plus in regard of Gods will it is an if to them whether he will help yet they beleeve he can help and therefore pray as hee did Matth. 8. 2. Lord if thou wilt thou canst make me clean and such a faith in the Lords Almightinesse doth great things by prayer For hence that I will be thou clean saith Christ immediately his leprosie was clensed v. 3. He who prayeth in faith of Gods power shall have beyond his faith the benefit of his gracious and energetical will So the Centurion in his prayer to Christ believeth that if he but will his servants cure hee can work it he can even command it by his soveraigne word Matth. 8. 8. Speak the word onely and my servant shall be whole He is not sure that he will give out that energaticall word but if he would but speak the word he concludeth that hee hath power over all desirable blessings as servants at his command even as his souldiers were at his beck v. 9 10. And Christ approveth of this his faith in his soveraigne power saying Verily I have not found so great faith no not in Israel So the man mentioned Mark 9. 22 23
reach out thy hand open thy mouth wide inlarge thy self O Desire to crave these and these mercies which the soul needeth which the Lord is ready to give And Love do thou the like never a more lovely object presented to thee from one who so dearly loveth the soul wherein thou art Zeal be thou fervent put an edge upon Desire and Love the case so requireth the mercies are neer its pity they should be lost for want of putting to a little more strength to wrestle for them Humility stoop thou the heart fall down be low and vile before one that is so glorious Fear awe thou the heart let it tremble in the presence of the holy One of Israel Joy do thou enlarge the heart in the sense of mercies already gotten by prayer and more mercies are at hand Hope stand thou on tiptoe and look up and look out for verily mercy is not far off the Lord is neer such secret motives and whispers of faith that are in the souls of Gods suppliants their spirits are incouraged and moved variously to act in prayer from that faith which they have in the Lord when it is exercised Look as Davids faith in the love of God towards him occasioned made that speech in his soul when to praise God so that David from the strength of his faith therein speaketh to his soul And all that is within him to praise his Name Psalm 103. 1. The like speech doth faith occasion in a gracious heart when to pray requiring all within the same to be imployed in furthring the work So when David is to make his prayer to the God of his life in faith that God will command loving kindness to him Psalm 42. 8. here is a charge given in his heart to attend it patiently and hopefully and distempers are commanded to stand by the while v. 11. 3 Faith in Prayer is a moderation to regulate 3. It doth regulate and rectifie the souls pleas yea to dictate Arguments to back those holy pleas Prayers of Faith use to be pleading prayers filled and carryed on in lively reasonings with the Lord. And because oft-times the spirit of a Suppliant may be even non-plust almost and not know how to carry it on by reason of secret cavils raised in the heart whether from Satan or distrust or otherwise Faith then stepping forth and whispering some spiritual and sutable answers cleareth up the mist upon the Spirit and the mistake and sophisme and so the soul is a fresh carryed on in his pleading with God Psalm 77. 7. Will the Lord cast off c. this was secretly whispered by distrust as if God would cast him off but will he do it for ever and so ver 8 9. David his spirit was pinched in these reasonings and cavils at present he could not positively answer that God would not do so the cavil of distrust became a real question to his tempted deserted spirit by reasoning so much with that whilst he was crying to the Lord ver 1 but faith gave light to the case and upon discovery hee perceived that these were but cavils of an infirm spirit of his own ver 10. The case is resolved and determined through the help and light of Faith exercised and acted and standing up which before sate silent and he concluded this was his infirmity Faith is a Second to the soul in its holy wrestlings and pleadings with God to succour it in its suits both in point of assistance perswading with the heart that the Lord will prepare the heart to seek him and so the rather to prevail Psal 10. 17. And in point of Assurance 1 John 5. 15. it is the speech of faith We have what we ask of God It is as sure as if it were already granted And so in point of Acceptance ver 14. We know he heareth ver 7. Now when at any time the spirit of a Suppliant beginneth to give out when any fainting fit is upon it then faith reneweth the charge upon the Lord taketh up the holy weapons which the spirit of the Saints began to lay by the Arguments which it was ready to forgo and now the soul gathers up it selfe afresh and plyeth the Lord with renewed strength of holy requests at this passe was Jonah chap. 2. 4 7. he said he was cast out yet would look again to the Lord and ver 7. when fainting and when faith minding him afresh of something in the Lord he is revived and sends up many Supplications to him What give out wil Faith say nay fie for shame It claps the soul on the back as I may say and bids it chear up wrestle one bout more pursue once again it may be nay it is likely thou wilt prevail nay thou shalt indeed prevail 4. Faith in prayer is an Agent for the 4. It pleadeth soul to improve and plead all the foregoing principles and spiritual Topick places mentioned That of Gods gracious disposition it is a large field and very fruitful in prevailing Arguments when improved by faith so is that of God his All-sufficiency All-mightiness Eternity Immutability and so is that of Christ considered in his Offices Merit Mediation and Intercession the Promises of God likewise are several heads of holy pleas Faith improveth them wisely and seasonably and sutably as the cases of the same require It would bee improving them all in and through the Lord Jesus for the souls succour and support in this Ordinance of Prayer verifying that Isai 12. 3. Drawing water out of the wells of Salvation 5 Finally Faith in prayer becometh as it were the common pledge between the 5. It undertaketh Lord and the Suppliant that each shall do right in all that hath been pleaded Faith undertakes to become bound and to be a pawne to the soul that the Lord for his part will do what is meet and what becometh him for the soul And againe it ingageth it selfe to the Lord that by his help the soul shall attend to its duty which concerneth it See Psalm 55. 3. Davids faith you see there pawneth its credit that the Lord will not shall not say him nay My voice shalt thou hear O Lord and then faithfully promiseth on Davids behalf that he will and shall rightly order his prayer and so wait and leave it with the Lord and unto thee will I direct my prayer and look up 3. In the third place we come to consider of some useful Helps unto sincere Suppliants Helps to saith in prayer Faith in prayer The Helps and Encouragements to faith in Prayer may be such as these 1 Let us take and make all holy advantage of the least may be of Mercy where on 1. Improve every may be of mercy we may ground an expectation of a gracious successe and answer of our prayers We may yea must do thus Meek ones must seek the Lord hoping for his mercy when there is but a may be of being hid from the Lords anger Zeph.
with the Incense of his own meritorious sufferings Rev 8. 1 3. they cannot then but succeed well At that time when the Lord should be corporally absent from his Disciples hee made account that was a special speeding time in their Prayers John 16. 26 27. 5 Contemplate and let your spirits dwel 5. Contemplation upon the eight following particulars 5. Consider that God is a God hearing praiers much upon these considerations 1 What a sutable name the Lord assumeth and by his own dictate writing and seal alloweth to be challenged namely A God hearing Prayers Psalm 65. 2. Hearing prayer shewing it is his usual work his constant exercise his inseparable property nor saith hee whose prayers as excluding thine or the prayers of any other poor soul which in truth desire to seek him It is recorded of Augustus That he never sent away any Petitioner sad from him and dost thou think that the Lord of bowels that is rich in mercy to all that call upon him Psal 86. 5 can or will 2 To whose requests the Lord hath given 2. Whose cries and praiers he doth hear at least some audience even to the rude moans of beasts and other dumb creatures Psalm 145 15 16. Job 38. 41. And as Christ reasoneth thence Luke 12. 14. God feedeth the Ravens and are not you much better then they So may I say here God heareth the Ravens cryes will he not hear the Righteous cryes It is but Righteous as well as an act of grace in him so to do Psal 145. 15 16 He filleth the desire of every living thing and ver 17. Is righteous in all his wayes No wonder then if as ver 18 19 he be nigh unto all such as call upon him to fulfil their desires The cryes of meer natural men as they are his creatures and in helplesse conditions look out to him for succor as many rude Mariners are so heard Psalm 107. 23 28 he will give some audience even to hypocrites prayers Psalm 78. 34 35 36 37 38. and surely he that out of his overflowing bounty will hear as far as he may such persons prayers they shall have that benefit of his common audience and providence albeit not of his peculiar and saving respects of grace He is not unwilling to hear his peoples requests when not so rightly principled as that noble Jew who would scarce believe without signes shewed yet was so heard in his requests for his son Joh. 4. 48 to 53. or if rightly yet not so throughly principled as Cornelius who yet was not so cleared in that great Article of faith then in question that that Jesus of Nazareth was the Messiah hence that Acts 11. 13 14. with Acts 10. 2 3 4 5. or if so principled yet at present under much distemper of corruption and yet when praying even then God hath overlooked all that and judged of them by their better part and taken their prayers then made kindly Such was Davids secret prayer at that instant when changing his behaviour or favour as if he had not been the man he was yet accepted Psalm 34. title with ver 4. Those that in their affliction are so distempered with infirmities of distrust or discontent it may be that they cannot speak freely to God in prayer but sigh yet heard Rom. 8. 18 26 27. Moses when in such a pet yet the Lord picketh out what he would have craved and granteth it Exod. 5. 22 23. compared with chap. 6. 1. and Numb 11. 11 12 13 14 15. with ver 16 17. their cry was with much distemper as appears by their words to Moses Exod. 14. 10 11. yet heard and granted and God the rather shewed all those after signes and wonders on the Egyptians in answer even to that distempered cry to him by the Israelites many whereof were truly godly see Nehemiah 9. 9 10. halting Jacob yet wrestling in prayer though lamely is heard yea when too curious in his inquiry Gen. 32. 28 29. yet is blessed in regard of his prayer before Sparks of grace amongst an heap of ashes are acceptable 3. Consider what kind of prayers have 3. What kind of prayers hee heareth found special acceptance with God such as have been rather sighs and groans then expresse prayers he hears the prisoners groans Psal 102. 20. the needies sighs Psal 12. 5. Such as have been but Ejaculatory liftings up of the soul unto God in mental desires Psalm 145. 18 19. Jonah 2. 1. Such as have been but a poor chattering and muttering of something in the ears of God Isaiah 38. 5 14. Such which have been but an abrupt and broken expression or two from a truly broken spirit as the contrite Publicans Be propitious to me a sinner Luke 18. 13 14. The converted Thief 's Lord remember me in thy kingdom Luke 23. 42 43. but a long look of the body and soul towards God They looked to thee and were not ashamed Psa 34. 4 5 And Jonahs look towards God in Christ typed by the Temple Jonah 24. 7. that took well with God yea Prayers of the Saints in a dream as was that of Solomons have found good acceptance 1 Kings 3. 5 9 10 11 12. after that Solomon awoke ver 15. Not that any should think it enough to sigh or groan and not utter their souls in words to the Lord but if like the Shunamite the soul of any be troubled within them that they cannot utter their hearts 2 Kings 4. 27. or like David so troubled in spirit that they cannot speak Psal 77. then it is comfortable to consider that yet in such cases sighs are successful Neither may any abuse what we said of the Publican and the converted thief and to content themselves to speak some few words constantly and there rest as if all were well no but if we are younglings in Christianity babes in Christ know that our heavenly Father also as other fathers do in theirs he delighteth as much and sometimes more in the broken language and lispings of his little ones and of his sick ones though elder in prayers craving this or that in their broken fashion and rather making signes for what they would have then able fully and plainly to express their mind to him then he doth in the more fluent expressions of sundry others not but that he useth in his owne season to inable such stammerers also to speak more plainly Isai 32. 4. 4 Consider what account God doth 4. Consider what esteem God hath of prayer make of his people they are his choice allowed Suppliants Zeph. 3. 10 his royal Priests 1 Pet. 2. 9. persons sequestrated for such holy ends Psalm 4. 3. Zach. 13 9. his beloved ones Hence that strong expression of Christ encouraging to expect hearing of our prayers I say not that I will pray to the Father for you namely as now whilst on earth for the Father himself loveth you John 10 26 27. as if that were that strong motive which
and his people that pray are to humble themselves and then the Lord promiseth them hearing 2 Chron. 7. 14. But Humility in prayer consisteth for our better proceeding in handling this condition of prayer Let us consider 1. Wherein that Humility which is required in prayer doth consist 2. When Humility expressed in prayer may be discerned to be saving 3. Why this Humility is required to prayer 4. What are usefull helps and means furthering such humility in prayer To the first we say Humility required in prayer consisteth in these six or seven things 1. In low thoughts of our selves to attempt 1 In low thoughts of our selves as unmeet to pray or set about such a duty When wee are going about it we judge our selves most unmeet and unworthy in our selves to speak to the Lord as we are imployed in praying still the serious and sensible thoughts of our owne worthlesnesse dwells with us and works on us That justified suppliant mentioned Luke 13. 13 14. standeth a far off and would scarce lift up his eyes to heaven he thinks he is not worthy to come nearer let others goe as high as they please as for himselfe hee will take the lowest roome in Gods house It is more then he is worthy of to be admitted to come there at all and heaven is too glorious a place in a manner for him a wretch as hee hath been to be so bold he hath sinned against heaven it is better for him to look on the dust yea to kisse and lick the dust In the words which the wiseman speaketh prayer-wise unto Christ that Itheil he that was his God and that Vcall that mighty one Prov. 30. 1 7 8 9. You see how humbly hee prefaceth in his speech so far as directed to him in way of prayer as verse 2 3. hee professeth hee is more bruitish then any man and hath not the understanding of a man so unfit and unworthy doth he see himselfe to speak either of Christ in an instructive way as verse 4 5 6. or to Christ in a supplicating way ver 7 8 9. The Disciples having been at praier with Christ they see so much weight in the duty and so much excellency in the due exercise of the gift and grace of Christ in prayer that they look at themselves as most unfit to pray as they ought and therefore intreat his help and direction Lord teach us to pray Luke 11. 1. The Psalmist beginneth his prayer in a kind of expostulation with God Psal 22. 1 2. and pressing of God with examples of his mercy to others in like cases verse 4 5. But if thou think hee is too bold with God and keepeth not his due distance hee will professe that for his owne part he is a worm and no man verse 6 7. he judged himselfe as infinitely unworthy to stand upon termes with God so even unfit to make comparison with others verse 5 6. But I am a worm and no man what ever our fathers were yet I look at my selfe as fitter to creep on the earth and feed onely upon the dust in respect of the guilt of sinne laid upon me for if you apply it to Christ the antitype God laid upon him the iniquity of us all Isai 53. 6. but we intend it of the Psalmist rather himselfe then as a man to lift up my selfe to heaven and therefore am justly made the reproach of men ibid. No sooner do the Saints essay to draw near unto God but the beames of the glory of God reflect upon the faces of their souls which doe thus awe and abase them they see in the glasse of that excellency their owne vilenesse 2. In abased thoughts of our selves 2 In low thoughts of our selves when heard when we do get any thing of the Lord by prayer True it is humble ones do speed best of all others in prayer but yet as mercyes of prayer found them so they leave them humble When Abraham hath gained upon the Lord by prayer Gen. 18. 26. yet then nay then especially is Abraham lowest and vilest in his owne esteeme then verse 27. he saith and seeth he is dust and ashes He then considereth what he is in himselfe whence he came and whither he must notwithstanding the favour which hee findeth with the Lord he knoweth no cause which should move the Lord to give any answer of mercy to so meane an one as himselfe but his rich grace What is in dust to move respects in God to it and secretly presenteth it as a plea to continue such undeserved mercy to such an one from that which moved the Lord to begin to respect his prayer Thus David Psal 34. 4 when hee had gained by his prayer and God was found of him yet verse 6. hee putteth an humble Emphasis upon the matter this poore man cryed That they verse 5. even better men then he such as had walked worthy of God and of his grace looked unto the Lord in prayer and were incouraged by answers of favour was no wonder but that this poor man that he poor wretch as he esteemeth himselfe one that as in the title of the Psalm saith he changed his favour and was not like himselfe in that case at Gath 1 Sam. 21. 13 yet he to cry unto the Lord and be heard this is a wonder of grace to him After Ephraim hath prayed for turning grace from God Jer. 31. 18. and is answered v. 19. then is he abased yea more abased in his own sight then before When the Church upon her request is drawn unto her beloved Cant. 1. 4. then she cryeth out of her blacknesse verse 5. Humblest Christians are the soundest and healthiest in spirit and as showres and blasts of affliction and temptation doe not much annoy them so neither doe warming gleames and shines of mercy distemper them still they are humble they are square men nothing comes amisse to them they will fall right which way ever they are cast if lowly Look as vessells whose sayls are filled if well ballasted they run a more steady course so is it here with the Saints when they pray with full sayled joy of faith yet when this holy ballast of humility is in the hold of the heart and not meerly aloft in shew above decks appearing to men they are not soon lifted up with every good successe they meet with but keep low and deep and carry it evenly with the Lord as humbly if not more humbly then before The Saints know well they are but beggers and stand in need of much they prayse not their good prayers but their good Master for the almes of grace which they get Not unto us and because once was too little to set forth their owne unworthinesse of any mercy they repeat it againe not unto us but to thy Name give glory c. Psal 115. 1. Liitle cause to be proud of a trade or art of such holy begging albeit through the bounty of God it proves
yet as one which seeth the emptinesse of his prayer even at the best he goeth out of that resteth not therein but as if he had not prayed in such sort he runneth to the Name of the Lord he looketh for nothing but from the rich and free grace of God in the Lord Jesus as Daniel Ch. 9. 3. 4. He is at it with God in such like humble prostrating his souls desires to him but in the close professeth the supplicaons which were presented though with much brokennesse of heart doubtlesse yet were not for any righteousnesse of their own whether of person or performances or prayers but for his mercies sake v. 18. And v. 17. desireth audience for the Lord sake for Christs sake And ver 19. for his name sake so Ezra albeit he had been weeping and casting himself down before God in praier Ch. 10. 1. yet ch 9. last he concludeth that he and the people in respect of themselves are before God in their trespasses and cannot stand before him by reason of the breach of covenant with God which he had then bewayled verse 14. Now touching the third thing propounded Humility required in prayer Because 1 Humble prayers speed best why this humility in prayer is required I answer briefly 1. Because prayers put up in and with such humility they doe ever speed best Mark 7. 29. For this saying go thy waies the divell is gone out of thy daughter for what saying namely that verse 26. wherein she taketh the name of a dog so quietly and meekly craveth the very portion of dogs in a manner the mercies slighted by the children The Lord will not look at what the proud bring to him but hath respect to the lowly to strengthen them with grace and peace in their soules Psal 138. 3. 6. to perfect all that concerns them verse 8. The lowly strangers see how the Lord welcomes them in prayer Isai 56. ver 6 7. The penitent Prodigall that speaks in such a vilifying way of himselfe to God his father Luke 15. 18 19. sees how royally and richly he is entertained by the Lord like as by that father verse 22 23. the costliest robes of grace and delicatest of mercy in Christ are readily brought forth to such greatest mercies are granted to such as pardon of sinne and the like Luke 18. 13 14. Yea in such a lively and convincing manner exhibited as that they shall carry it home with them the sight and light thereof shall stick by them he went home justified they shall in a holy triumphant wise carry home the garland of grace and peace for which they wrestled with God in praier wheras in defect of Humility no praiers nor tears of a proud Esau shal avail Heb. 12. 17. The Pharisees repair so diligently to pray to the temple is to little purpose whilst he doth not humble but rather exalt himself therein Luke 18. 10 14. God will not approve of any such mens persons or praiers and such a non-justified estate is a sad abasing of such ibid. as the gracious acceptance of the persons and prayers of humble ones in Christ Jesus is an high degree of honour and exalting to them 2. Because the servants of God are 2 Then are humble ones themselves never more themselves as such then when humble in a way of seeking the face of God When the converted Prodigall and Publican cometh to rights to himselfe then in that frame hee betaketh himselfe to this work Luke 15. 17 18 19. Assuredly penitent dispositions work then strongly zeal and holy indignation against sinne and our selves for it are then stirring then is faith and love doubtlesse active and putting forth themselves in our soules 3. Because an humble frame of heart 3 It putteth most honour upon God and Christ in prayer putteth most honour upon God and Christ and mercy and grace as all in all Agaâ— in that frame thinketh that it will put the largest heads and ripest wits in the world to it to conceive or express the glory of God in Christ Proverb 30. 2 3. compared with the 4 â—h And he wil magnifie the purity perfection and stability of his word verse 5. see verse 1 7 8 9. Asaph when in that frame of heart Psal 73. 22. then who but the Lord of heaven and earth with him and in his desire verse 25. and if such a poor soule get any mercy by praier of all others hee will use it best and give God the most glory of it and for it as might be shewed in divers instances 4 Because such a kind of spirit in 1. It fitteth us most for mercy prayer it doth fit us most for the mercies of prayer Hence it is compared to hunger which as it is good sawce to the body and prepareth it well for its meat so doth it fit the soul for its desired food of grace and mercy Hence is that opposition Luke 1. 53. betwixt the hungry and the rich and yet rich is rather opposed to poor because indeed the poorest in spirit the beggars in spirit are the most hungry Look as the emptying of a vessel fitteth it for being filled with precious liquor so humility by emptying the heart of all self-strength self-confidence self-sufficiency self-righteousnesse self-willednesse and self-conceit it fitteth the soul in prayer for what it doth pray for The heart of the humble is a prepared heart as to pray to God so likewise to receive and improve the mercies which it seeketh in prayer such an one is most flexible and ready both to use the best means to obtain the mercies desired and to walk worthy of them when obtained So Job 7. 20. I have sinned what shall I do to thee O thou Preserver of men As touching the last thing propounded Helps to humility in prayer namely What Helps and Means we should use to further such Humility required in prayer I answer 1. Set faith on work as we shewed at 1. Faith in the Lord. large the last Lecture Faith in Gods Promise and Providence made David pray so humbly as one not worthy to speak more to God or receive more from him 2 Sam. 7. 18 19 27. That made the Prodigal to throw down himself in such sort and humbly to seek his fathers favour considering in him a fathers bowels yea which possibly might move towards him he is apprehensive likewise that he hath all hee needeth and that moveth and furthereth him therein Luke 15. 17 18 19. So it is here the Publicans faith in that propitiatory merit and mercy causeth him so to speak as Luke 18. 13. It was faith that set the woman a begging in that humble and lowly as well as earnest manner Matth. 15. 26 27 28 The faith of that woman was the instrumental meanes of her salvation Luke 7. 50. that was the means of that her silent humble approach to the Lord ver 38. It is faith which taketh a true measure both of God and of
any at any time dare to double with God in speaking to him making God like to man which might be mocked and deluded with goodly words and pretences and not to bee a searcher of their heart and reines else men durst not make so bold with him to baffle with him to his face David one that had made too bold to affirme that of his integrity of his hatred of Gods enemies Psal 139 22 23. qualifieth it with a plaine hearted motion to him whom he knew was privy to his spirit to search it and see whether there were any way of wickednesse in him and to steer his course for him in the right way Where faith is love will attend and shew it selfe love useth still to be candid and cordial and intire in all its speeches to him whom the soule loveth the more that aboundeth the more sincere When the Apostle prayeth that the Philppians may be sincere in all their words and walks respecting God themselves or others hee prayeth that their love may abound then will they approve the most excellent things The best way of praying to God serving of God and walking with God Philip. 1. 9. 10. Motives to sincerity in prayer may bee Motives to sincerity It will argue Gods effectual speaking to us and ours to him such as these In that it will be an argument of a saving and sound fruit of Gods speaking unto us and of our effectual speaking to him The former is evident when our prayer language is sincere surely God hath turned unto us some pure lip some soul-saving ministry Zeph 3. 9 10. Such of the Cities of Egypt as should bee converted savingly the Prophet saith they should as a fruit thereof speak the language of Canaan Isai 19. 18. Especially in worshipping God in prayer there they should not speak halfe the language of Ashdod as it were and halfe the Jews language like those Nehem. 13. 24. halfe carnal language natures sins the worlds language but at least in the desire and indeavour of their soules they speak the language of the holy Ghost pray in the holy Ghost And the latter is as evident truth in our seeking of God and mercy in Gods answers will surely meet together as in other cases they doe Psal 85. 10. The Lord himselfe maketh it an argument of his respect to his peoples desires in that they are children that will not lye Isai 63. 8. and giveth it as a pledg when they may expect infallibly that he will answer their prayers namely when they are cordial and intire in seeking of him when they seek him with all their heart Jer. 29. 11 12 13. And the Psalmist maketh his cordial and intire seeking of God to which his very conscience was privy and the Lord much rather as an argument with God to pray for respect to his desires Psal 119. 10 94. Sincerity and integrity in our speeches is amiable to men to all sorts of men Proverb 16. 13 and 24. 26. and the God of truth is not lesse but more delighted in the words of truth Hence it is that upright hearted Supplicants they are and well they may be freest and boldest of all others with the Lord. Such as come with true hearts come with much confidence Heb. 10. 21. they can and dare walk at liberty when conscious to their integrity that they seek the statutes of God Psal 119. 45. Consciousnesse of secret guile it will appall a man when to deale with an all-seeing God Hypocrites are afraid Isai 33. 14. but are perswaded that such as speak uprightly may come near to God boldly and converse with him safely albeit in respect of his justice a consuming fire verse 15. But amongst them who may or dare come near him with such stubble verse 14. and if they durst be fool-hardy as senslesse ones are yet it would be to no purpose salvation which they might desire would bee far from such persons as seeking not God but themselvs Ps 119. 155. 2 In that God will cover a great deal 2 Where this irs God wil cove many failings of weakness in their persons and in their Prayers where yet there is sincerity in the bent of their desires True it is that their sincerity in their prayers is a special preservation against any ruling evils in them They that seek God with their whole heart they do no iniquity Psalm 119. 2 3 God is engaged to protect and preserve them from such swervings Hence that plea Psalm 119. 10. 94. When Christians do not deale cordially and plainly with God and their own souls in the request they put up against their sins and for Gods grace they do but strengthen then the part of sin pretending to speak against it and not doing it cordially it provoketh God to leave them to such lusts and to receive a due recompence of such spiritual Treachery from such secret Traitors but as for the Saints that are cordial with God in Prayer albeit they escape that mischief of ruling evils yet are they perplexed and molested with indwelling distempers which haunt them and pursue them hard at heels even to the very door of Grace to which they repaire in prayer and herein is the kindnesse and compassion of God to them that he overlooketh these their distempers in prayer and owneth the meaning of his Spirit in theirs therein Rom. 8. 26. and Psal 34. Title with verse 45. God looketh at the bent of such a heart and by that measureth out to them mercy 1 Kings 8. 39. Do according to his wayes whose heart thou knowest God searcheth the heart both of sincere and false Christians in all their doings to give to every one according to his wayes Jerem. 17. 10. to the false heart indignation and wrath but to them that are sincere eye and aim at and seek for glory to them he giveth honour and immortality Rom. 2. 7. For of all others upright ones have the successful influences of all others prayers with them and with their prayers each sincere one prayeth that God would do good to them Psalm 125. 4. As for others they are left to be discovered and left to such courses at the length as shall declare them to bee evil doers verse 5. The Many are the evils of hypocrisie in praier continuance of Gods faithfulnesse to sincere ones is the joint request of all that are godly and the several Petitions of each of them Psal 36. 10. 3 Consider of the evils of hypocrisie in prayer God esteemeth basely of such prayers as but drosse of some Silver Prov. 26. 23. It is but as a stinking savour and steam rising from a dead rotten person Matth. 23. 27. He eyeth us then as speaking lies rather then uttering prayers because we pretend to pray and worship and serve God but do indeed therein but serve our own base lusts become Petitioners for them Hos 7. 13 14. and James 4 2 3. and that we speak against God rather then for God They lyed
against me saith God Hos 7. 13. yet in pretence cryed to him but in truth they did not cry to him when they howled on their beds their ends were carnal ibid. and they make God a God that were as carnal as they a God that would further the desires of lusts else why do they petition him thereto and this is to bely the Lord and the Lord useth to answer such according to their heart desires according to their heart Idols and not their lip hypocrisies Ezek. 14. he giveth them up to their lusts they secretly chuse Delusions notwithstanding other pretences of sacrificing Isaiah 66. 3. and the Lord chuseth to let them have their choice verse 14. and at length taketh away that good that they seem to have and to prayer they become as speechlesse outed of all their ability to pray Math. 22. 11. CHAP. VII Of Watchfulness required to Prayer HAving handled three of the Conditions required to the incessant practice of this Duty of Prayer we come now to speak of the fourth and last Requisite thereto namely Watchfulnesse which is threefold 1. Watching unto prayer Ephes Praier watching threefold 6. 18. 2. Watching in prayer Coloss 4. 2. 3. Watching after prayer Psalm 130. 1 2 5. In which let us consider severally three things 1 The Nature of the Duty in the three forementioned branches thereof 2 The Reasons and Motives urging to the practice thereof 3 Some Helps furthering the performance of the same Watchfulnesse unto prayer consisteth Watching unto praier consists 1. In readiness to take all praier seasons in these four particulars 1 Being of a wakeful spirit ready and fit to take the due seasons of prayer as the Lord requireth Isaiah 55. 6. Call upon him while he is near as the Saints usual practice is and that is a part of their special priviledge for to do They call upon God in a time wherein he may be found Psalm 32. 6. There is a morning of opportunity which David will take for prayer Psalm 5. 3. True it is that God is up before us he is stirring early for his peoples help as soon as the face of the morning or season of shewing mercy to them appeareth he helpeth them Psalm 46. 5. but yet wee may not be up in our spirits we had need rowze up our hearts as being too oft drowsie at such times and not watching for the first day-break of a season of mercy So that look as David did when to praise God that are we to do when to pray to him Awake early Psal 57. 7 8. There is much spiritual sluggishnesse cleaveth to the spirits of the best in spiritual services as sometimes the eyes of their bodies were covered with sleep when they should have prayed Mat. 26. 4. so is it too oft with our spirits when they are not in wakeful plight That Godly Matron when to utter a Song of Praise to God see how she doubleth and redoubleth the word Awake Awake awake Deborah Awake awake utter a Song Judg. 5. 12. It is not a little calling that will awake our slumbring heavy eyed spirits Sometimes they call up a sleeping Jonah to arise and call upon his God Jonah 1. 6. Zachary must be rowsed out of his sleepinesse to observe the Vision by the Angel Zach. 4. 1. When the Lord Jesus would hear his Doves voice in prayer Cant. 2. 14. see how oft he calleth to her to arise and come away verse 10 13. Sometimes the Spirit of God in their consciences and spirits themselves calleth them up to attend this holy imployment if any morning light of approaching grace peepeth forth or season of doing the Lord service in prayer is observed as in Deborah and David and others of the Saints If ever our spirits had need be up and ready they had need be so when we are to pray A sleepy spirit will scarce speak sense as I may say to God in prayer It is burthensome to a friend to stand listning to a sleepy broken discourse consisting of half words and sentences indistinctly placed and uttered in his ears albeit it be by his friend So is it in a like spirituall disorderly drowsie praying and speaking to the Lord as men in a sleepy fit rather lose something they got in their hand then get more unto the same by craving it in such a drowsie sort So is it here we are losers and not gainers by prayers whereunto our spirits are not wakened to be fit to speak to the Lord as becometh him us 2 In heeding to make use of all holy and 2 In taking all prayer advantages special advantages unto prayer that Divine Providence offereth When Christians wait for such items of Providence such speaking invitations to Prayer then they watch unto prayer indeed As at other posts of the doors of Christ so at this are the Saints to watch and wait Prov. 8. 33. 34. Albeit the Lord in respect of his own disposition to mercy be alwayes ready to hear and help his people yet he is not alwayes to be spoken withal for that end neither are we so fit to speak to him At sometimes againe it is in our hearts to pray to the Lord as David said he found in his heart to pray that prayer to God 2 Sam. 7. 27. At other times that advantage was to seek It requireth much holy skill and care to espie and discern advantages to praier A wandring watchlesse spiritlesse sluggish eye observeth them not espieth them not discerneth not the same 3 In observing narrowly distinctly what In minding all praier occasions necessary weighty occasions of praier we have searching our wayes for that purpose and then lifting up heart and hand in praier Lam. 3. 40 41. Like Pleaders Saints ought to be good Students that they may bee the fitter to plead we are to study our hearts and lives and the cases of both before wee plead them Or look as Trades men do look over and set their marks upon their parcels ere they do retail them so in this case ought the Saints to look over the particulars of their hearts and lives before they do trade with God in prayer about the same 4 In observing wisely the frame of spirit In minding the plight of our spirits when to pray in which we are when wee are to addresse our selves to prayer how fit we are or unfit for prayer how far lively or listlesse or dead hearted how far tender or otherwise senselesse how far serious or slighty what faith is stirring or what distrusts doubts or temptations and like other Musicians which when they are to play as they are about to tune their Instruments they make use of their musical ear attending how far each string is in tune or no too high or too low too sharp or too flat So is it here in the Suppliants of God which are Harpers as wee have shewed it is their peculiar property and gift above other men they have
as I may say a musical ear an attentive discerning spirit and can tell when their spirits are prepared or unprepared and how far forth prepared or not prepared to seek the Lord. David had not only a forelook to that that his heart might bee prepared to praise God but hee had a reflect look upon the same and giveth his censure upon it that as far as hee could judge his heart was in indifferent good tune to praise God Psalm 57. 7. And the like observation did the Church make of her heart when to seek the Lord strong and lively desires of God and his favour were stirring in her and she is resolved to improve them that way to the utmost How many people which pretend to be seekers of God are utterly carelesse in making these observations and being thus heart awaked for this duty which I leave to their own consciences seriously to consider But the people of God ought thus to watch unto prayer it appeareth We ought to watch unto prayer because 1 It s a special help to Pray 1. In that it will be a special help to pray pertinently awfully seriously and sensibly If wee would pray in the spirit with the help life and power of the holy Ghost in a spiritual and heavenly manner we had need watch unto prayer Eph. 6. 18. praying in the spirit watching thereunto c. 2. In that it will much help spirituall 2 It helpeth inlargements in prayer inlargements and continuance in the act of prayer and prevent straitnings and inconstancy praying alway with all manner of prayer and watching thereunto are joyned yea it will help our skil in prayer we shall pray in the spirit in that sense even in and with the skil thereof The best students are or may or will be the best pleaders in this way of prayer 3. In that it will be a special meanes to 3 It helpeth successe in prayer make our prayers more availing and successeful both in the exercise of our faith and hope and patience such watching unto prayer Ephes 6. 18. Helpeth to farther that mentioned ver 15 16 17. as might be evinced in many particulars if need were 4. Watching in prayer consisteth in 4 Watching in Prayer consisteth in a wakeful spirit throughout the duty the general in a wakeful spirit throughout the duty When the eyes of those which see are not dim in this ordinance as not in others but are increased in a right carrying on of the duty and making holy observations therupon Isai 32. 3. So far as any sluggishnesse stealeth upon us we are ready to shake it off and to rowse and raise up our spirits in this holy work Look as the good Prophet even whilst the Angel talked with him was as one in a sleep and stood in need to bee waked to attention Zech. 4 1 2. So may it be with our spirits whilst we talk with the Lord in prayer we should indeed bee of wakefull spirits therein but oft times wee are watchlesse and spiritually sluggish 1. In a careful heeding and ordering Particularly 1 In heedfull ordering prayer expressions our expressions in prayer As not in vowing so neither in praying we are not to be rash with our mouth carelesse what expressions we use unto the Lord. Eccles 5. 2. As men that speak to Kings and Princes weigh all their words heedfully lest while they seeking to request his favour provoke him to displeasure by any unseemly and disorderly expressions so ought men to heed what they speak to the great God of heaven It is an argument of a stupid and in a manner athiestical spirit not to heed what we utter before God in Prayer so we fill up time with words It is a high provocation and contempt of the holy One when men will make so bold with his pure ear and eye as to use such expressions in speaking unto God which they would be loath yea would blush to speak in the hearing of mortal men If of every idle or frothy impertinent unprofitable unnecessary word spoken at other times and that unto men we must give account at the day of judgment Matth. 12. 36. And that we must be justified or condemned according to the savourinesse solidnesse and spiritualness or the contrary unsavouriness and unsutablenesse of our words verse 37. What may we think will be the censure of idle unsavoury impertinent expressions used in prayers if not soundly repented of if we judge not our selves for them if we reforme not the same by a more watchfull regard what and how we speak unto the Lord When David is to pray Ps 141. 2. He desires the Lord himself to set a watch before his mouth and to keep the doore of his lips The Saints are very tender and awful and sollicitous of what they speak in prayer to the Lord they are sensible of such weight in this duty of watching in prayer that they think it is a work which requireth the skil and wisdom of God to help therein David is very sensible that he runs many hazzards if rash and heedless therin yet seeth that he hath no sufficiency to set or keep this holy watch at the doore of his lips to take due care what expressions came out of that doore and how many or how few to restrain and keep in a doors any unseasonable and unsutable words which with the first would be coming forth even then when he should be most savoury and spiritual The Saints in prayer they are shooting and darting upwards and had need to keep their eye on the work as well as on the mark they had need observe what darts they direct thither and how they levy them 2 In attending carefully to the manner of the working of our hearts and spirits 2 In observing the workings of our spirits in Prayer in prayer David observed his whole heart to be stirring in his prayer Psal 119. 58. 145. and what strength of desires he had therein verse 131. Psal 17. 1. He observed how intire and sincere his heart was in his prayer a watchfull Christian will observe whose hands are to the souls petition whether the several affections the mind c. do joyne therein And as Musicians improve their musical eare in tuning to play so whilst playing they listen what strings sound harmoniously and which are not touched and sound not at all so it is here in praying 3. In observing carefully and seasonably what want there is of meet stirring of 3 In minding what is wanting or amisse in prayer heart in prayer and what impediments and unmeet thoughts and suggestions or affections are stirring therein the Church and people of God observed that their spirits were hardned streightned and wandring and complaine thereof Why hast thou hardned our hearts from thy feare Hezekiah observed what distrustful thoughts were working with him in his sicknesse albeit he prayed then for recovery Isai 38. 2 3. compared with ver 9 10 11.
the divel for a shift will lend them a file there is no keeping of them from their natural wandrings without a very strict hand and vigilant eye kept over them That slippery flitting disposition of heart which ruleth in hypocrites doth at least dwell in the dear children of God so that it is partly in them which is abundantly fulfilled in hypocrites their goodnesse good thoughts and workings in the wayes and Ordinances of God are sometimes too like unto morning clouds which mount heaven-ward in appearance but forthwith vanish out of sight Hos 6. 4. 6 In that God and Christ watch then 6. The Lord then doth watch to help and hear us and Angels to observe and help us to give us a lift in prayer that our spirits may be more and more elevated and to be then whispiring items of Grace to us to rescue us from oppositions of the wily enemies of our souls and the like he waiteth to be gracious to us then in hearing and helping us at the voice of our cryes Isaiah 30. 18 19. He observeth carefully the resistances made by Satan against his Joshuahs Zach. 3. 1 2. As he saith of vowing we may say of praying Say not before the Angel it was an errour a carelesse rash expression of our minds Wee should so carry it before Christ the Angel of the Covenant in such Religious acts as those that have been conscienciously heedful the rather therein yea in that when we are Religiously exercised in prayer and such like worship of God some of the blessed Angels are then and there waiting and observing of us what we do and how we carry it and they are waiting on the Lord there ready to be imployed in any service for our good As when Joshuah is so employed as Christ was there ready for his succour so were there some which stood before him some blessed Spirits ready to be commanded in any service for Joshuah Zach. 3. 1 2 4. verses compared There is an Angel of God ready at hand whilst Daniel is praying to minister incouragement to him Dan. 9. 20 21. May not we then well watch in prayer when the Lord himself thus waiteth upon us and the blessed Angels are watching the grant of a Commission from God for our good 7 In that watchings in praier much helpeth 7. It much helpeth our comfort and confidence in and after prayer both our comfort and confidence in and after prayer when hereby we become more assured of our conscionablenesse in our praying unto God Paul had observed how he was carried in prayer and that his spirit was duly imployed in that service and therefore dareth to appeal boldly unto the Lord and call him to witnesse in what sort he had mentioned the Romans in his prayer Rom. 1. 9. Our waitings in this way of crying and calling upon God is a pledg and fruit of Gods waitings to be gracious unto us Isaiah 30. 18 19. verses compared We may best know the state of our souls by observing what we are usually in our prayers David gathers by this he was one of those godly ones set apart for God Psal 4. 3. Look as skilful persons may gather the state of the body by the beatings of the pulses so may a wise and judicious and vigilant Christian by observing how his spirit usually worketh in prayer Watchfulnesse after prayer doth likewise consist in these four particulars 3. Watching after prayer consisteth 1. In diligent attention to keep up such 1 In due care to keep up praying dispositions after prayer praying dispositions fresh and lively which were operative in us in our prayers It is a great part of a Christians wisedome when he hath gotten an advantage against a slight or formal spirit or any enemies to prayer now to stand his ground and manage this holy victory and when his heart is got upon the wings so to keep it but neither will be effected without a watchfull heed thereto When David was in that praying and praising frame as one suspecting the fidelity of his owne spirit and his owne sufficiency to maintaine the same he intreateth the Lord to keep the same in his servants heart for ever 1 Chron. 29. 18. A praying frame is so sweet that gracious hearts would ever bee in such a plight if it might be and they take all the care they can that they may bee so they therefore crave and improve the faithfulnesse and wisedome of God for that end Great is the insufficiency and inability of the best to keep up their owne spirits therein Even praying Moses albeit he held up long and strongly in prayer yet his hands waxe heavy such is the infirmity of the best that they are not able to hold it out long with strength of elevation of spirit in any holy exercises Care must be taken both to keep and hold such a sublimity of spirit Exod. 17. 12. A stone is brought to beare up Moses hands the strength and stability of that tried stone 1 Peter 2 4 5 6 9. Is to be improved by such which as a holy Priesthood would hold on offering acceptable sacrifice of prayer or prayse And as this care is to be took that whilst we are actually praying it may be thus so even afterwards wee are to look well to it that our praying spirit be not weakned and grow weary that it flag not flack not faile not as the force of the Greek word beareth Luke 18. When a motion is made by the Lord to David to hold on yet seeking of God as he had already done he was awake to heare and improve and followed the motion For such is that which is implyed in that mentioned passage Psal 21. 8 9. compared 2. In looking heedfully and hopefully 2 In listning after the returnes of our prayers after our prayers and listning still when God will answer us by his word and spirit and accordingly observing how far forth he doth not answer us David he is carefull to order his prayer rightly so when he hath done to look up to wait and see what becometh thereof Psalm 5. 3. and Psalm 85. 8. The Psalmist will hearken after he had prayed as verse 7. c. what God the Lord will speak Watching after our prayers and the successe thereof is as the watching of the night-watchman watching for morning Psal 130. 1 2 5. O how eagerly do such of the Saints desire the day-spring of the least shews and out-breaking of the light of the Lord Jesus how earnestly doe they attend the scattering of the night mists and clouds of their troubled tempted spirits How oft doe they look out to espy the least peep of the dawning and the least out-lookings of the day-break and morning light When they have knocked at the door of grace they listen after the least moving of the doore of grace the least noise or news or signe or pledge of the gracious approaches of the Lord to them Hence is it that
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
heavenlinesse of heart 4. Heavenlines of heart The nature of prayer is a lifting up of the heart the more elevated that is therefore the more fitted to pray aright Who more free from any distractions in prayer then Christ the holy one of God Who go on more straight in their holy course without any digressions then those heavenly spirits described Ezek. 1. 9. A heavenly heart is so much in heaven at other times and on other occasions that it will be very loathsom to it to be then in earth when to be so solemnly exercised in so heavenly a discourse with God Holy things and thoughts are made so natural to such a soul and so familiar to it that they will more easily be spoken with and more readily be speaking with us in prayer God hath such a ones heart and therefore his eyes will be fixed and intent upon this or any other way of his Prov. 23. 26. My son give me thy heart and let thine eyes observe my wayes Such a heart is filled with spiritual materials and when well warmed in this or other like holy exercises it will boil up little else but good matter as hee said Psalm 45 1. My heart boileth up so it is in the Hebrew good matter and such a ones tongue will be also as the pen of a ready Writer not often making so much as a wry dash in presenting the souls occasions before the Lord ibid. As a well builded ship deeply and richly laden heeleth not so much nor maketh not so many yawes and is not put to it to make so many boards and tacks to recover and keep its course but will lye nearer the wind even when its scant and keep a straiter course then other vessels So is it here with a well composed well principled heart it will steer a straiter course and freer from digressions and distractions in prayer Or as a person that hath his pocket filled with pieces of Silver and here and there a brass farthing possibly amongst it if he be to trade for wares wil mostly pluck out silver whereas another that hath most brass money in his purse and very little silver will hardly pull out any other then brasse So is it here when spiritual and heavenly minded Christians are to trade with God in prayer they present little else to the Lord then what is spiritual and sutable to their work in hand Out of the good Treasure of their hearts they bring forth good things Matth. 12. 35. yea good thoughts too as well as words whereas a more worldly minded Christian when to pray presents little else but what savours of the world especially in his thoughts as Psalm 37. 31 it s said of the spiritual person The Law of God is in his heart none of his steps shall slide no not so oft or much slip when to go on in this or any other path of God God himself is more engaged to keep such a heart from wandring from any of his Commandments which is devoted to him Hence that plea of his Psalm 119. 10. With my whole heart have I sought thee O let me not wander from thy Commandments 5 Holy Zeal When there is an holy ardency 5. Holy Zeal of indignation against the least evil and impenitency arising in prayer it s a means to redresse the same When Christians do not barely fal out with any such evil but abhor it hate evil as hell as the Greek word in Rom. 12. 9. signifieth then will they more immoveably cleave to this or any other good for they are joyned there Abhor that which is evil cleave to that which is good or be glued to that which is good so as not to be stirred from it A zealous Suppliant espying any such impertinency in prayer presently falleth fowl of it cryeth out upon it pursueth it with exclamations censureth it in all its aggravations and so gaineth more intentness of spirit and seriousnesse of lively affections in the duty then before Zeal is bold and couragious and will not basely yeild to any such intruder but thrust them out of doors looking at them as attended with a whole crowd of other like disturbers ready to presse in at their heels if once permitted entrance into the soul of a Christian exercised in prayer Look as the cutting or cropping off unprofitable sprouts putting forth here or there upon their first appearance causeth the tree to grow the straiter and to bring forth more seasonable fruit So is it here when by Zeal we cut off impertinencies at their first appearing we bring forth more seasonably the fruits of every praying grace and disposition And look as 2 Kings 6. 32 33. when they were serious in that weighty discourse there was charge given to handle that turbulent messenger roughly at the door to prevent his Mstaers coming in at his heels So is it here when at this pious conference with God any such unseasonable motions are zealously repulsed it preventeth more sad disturbance in the duty Albeit Abrahams zeal could not hinder the fowls from lighting upon his Sacrifice yet will it not suffer them to rest there but driveth them away Gen. 15. 10 11. Zeal also will make a godly Christian remove all causes and occasions of disturbance As Paul out of his zeal useth meanes to cast the divel out of the possessed maid which occasioned that disturbance daily to them when they went to praier Act. 16 16 17 18. As we went to prayer a certain damsel possessed c. cryed c. and Paul being grieved in spirit said to the spirit Come out of her 6 Peace of conscience and calmnesse 6. Peace of conscience of spirit If noise without disturb and distract us in prayer much more clamorous noise within The heart in hurries of conscience unpacified in the blood of Christ in a pit of noise as the Psalmists phrase is in the Hebrew Psalm 40. 2. hath not its goings established He brought me out of the horrible pit and established my goings When God brought David out of the pit of noise then and not till then were his goings established then did his mind and heart take more fixed and straits steps in the wayes of God If the bloud of Christ doth not speak such good things which further in us prayer the blood of Abel or the guilt of sin will speak that which will startle us and stumble us whilst at prayer and the poor soul will be more taken up with listning to these cryes and with perplexed thoughts what answer to make to such pinching Objections thence then be able to hold out its attentions to what he was to speak further unto the Lord. When Asaph was so beset with fears about his maine estate as Psalm 77. 1. to 10 his prayers were rather reasonings to and again with inward cavils raised from his own infirmity of unbelief then distinct requests When the heart is shackled with such bindding griefs and fears it cannot go much
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
no nor when in the most danger Matth. 26. 40 41. Yea albeit there were some stirrings in their spiritual part to the contrary fain they would have prayed but could not their spirit was willing the Lord gave leave to Satan to hamper them a little and to correct their former prefidence pride and carnalnesse Luke 22. 24. Matth. 26. 8 9 10 35. Sometimes the Saints are Just Captives under the hands of their spiritual enemy Esay 49. 24. Sometimes the divel layeth a snare for them and so they are entangled and straitned thereby namely by raising carnall fears or cares in them or by increasing or strengthning them being raised 1 Tim. 6. 9. Prov. 29. 25. or he doth peradventure hurry them into some slowes of temptation in which they sinke and stick fast and cannot scarce speak or stir Psal 69. 2 3. The Psalmist was so hampered and bemudded through temptation that he had no list to cry or pray I sink in the mire I am weary of my crying 3. Our selves and so our straitning in 3 Our selves prayer is caused 1. From some lust or sinne unto which by some lust our hearts are let out some deceit of sin causeth such benumming and stupifying of the sinews and spirits of the soule of a Christian that he cannot bestir himselfe in any such holy service as prayer is Heb. 3. 13. Lest any be hardned by the deceitfulness of sin And look as it is said of the wicked that he is bound by the cords of his own sin Prov. 5. 21. so is it true in part in the Saints themselves and as it was with Simon Magus he being under the bond of iniquity under the binding power of covetousnesse and pride he could not pray for his heart himselfe but beggeth Peters prayers Acts 8. 23 24. So is the same in part verified in respect of some degree of straitnings occasioned from like sins in them albeit not in like power such sinnes will bind both by their hardning power as before was said and by their terrifying perplexities which they may occasion in the soule for as legal terrours in the strength of them are imbondaging and binding to the spirits of men under the power of them hence that of the spirit of bondage to feare Rom. 8. 25. So any other feares occasioned by sin which are not so properly legal yet they are in this sense binding to the Saints ofttimes Hence Asaph is so troubled with perplexing feares in the sight and sense of his sinne that he cannot speak to God namely with that freedome and liberty of spirit and speech which formerly he did Psal 77. 4. 2. From some carnal distempered griefs which doe contract our spirits as spiritual as griefs doe the natural spirits as we are naturally such in sufferings we cannot utter our minds Rom. 8. 18 26. When a discouraging sinking fainting frame of spirit seizeth on us it is with us as it was with Daniel we are not able to speak to the Lord Dan. 10. 16 17 19. the Disciples under that frame could not pray although enjoyned by Christ Luke 22. 40 45. Aaron could neither speak nor doe ought before God that day when too much oppressed with griefe about his sons death Levit. 20. 19. 3 From our straitning of God and of his Saints or servants When we straiten 3 Straitning of God or of his Saints and servants the spirits motion in meditation or otherwise then cannot wee hold on either in praying to God or praysing of him they cannot pray indefinitely or in every thing give thanks which quench the spirit Hence when the Apostle exhorteth to these hee dehorteth from this 1 Thes 5. 17 18. as a bar thereto when the spirit is pent up in us then doth he leave us Hee is a free spirit and will be at liberty where he dwelleth and abideth and when wee allow not room to him he will be gone and then our spiritual liberty goeth away with him or if we are straitned toward Gods poor afflicted Saints truely God will leave us to straitnings in prayer Hence if those the Prophet spake to will inlarge their bowels to the poor draw out their souls to the needy he promiseth in the name of the Lord that their spirits shall be free and ready to pray and that the Lord will be as free and as ready to answer Isai 58. 9 10. else if otherwise with them no wonder that they set times apart to fast but are not inabled to pray sutably ver 3. They were like tonguelesse bulrushes in comparison of true Suppliants they could bow down the head but not sincerely open the mouth in prayer to the Lord verse 5. 4 From distrust and strength of unbeliefe 4 Distrust an unbelieving Zachariah shall bee dumb Luke 1. 22 20. Men under the power of unbeliefe are wholly shut up Rom. 11. 32. he hath shut them up in unbeliefe so is it partly manifest in this businesse of prayer None are so free to powre out their hearts upon all occasions in prayer as they that trust in God Psal 62. 8. Trust in the Lord at all times and powre your hearts to him when faith is not stirring in the soul to take hold of God a praying spirit is not stirring to call upon God Isai 64. 7. When a professed people of God through distrust secretly think that Gods hand is shortned it is no wonder then that even God by his spirits motions doth call on them and invite them to prayer or the like that they have no list to that nor are they free to make a sutable answer therein unto the spirit in their prayers whence that complaint and expostulation of God Isai 50. 2. Wherefore when I called was there none that answered Distrust doth limit confine and straiten the power mercy and truth of God the merit and mediaion of Christ the latitude and vertue of the covenant of grace which should bee the foundation of the souls inlargement in prayer Psal 78. 41. they limited the holy one of Israel It is by faith only that we comprehend those dimensions in the Lords love c. Eph. 13. 18 19. without which the soul cannot see or conceive any such height or length or breadth or depth and know the love of Christ as passing knowledge That hee may dwell in your hearts by faith that ye may comprehend with all Saints what is the height and length and breadth and depth and know the love of Christ which passeth knowledge 5 From an unsetled and unstable frame 5 An unsetled and unsutable spirit of spirit whether in respect of the practise of the duty or in respect of the place of our abode Proverb 17. 24. When a man is as it were upon journeying still his prayers are sutable to those travellers whose spirits use not to bee inlarged in prayer through the many occasional hurries of their spirits 6 From resting in former inlargements 6 Resting in former inlargements or present
his people whom he admitteth and inableth to be so free in opening their minds and heart unto him and as David saith Psalm 18. 32 33. God girdeth mee with strength and maketh my way perfect maketh my feet like Hinds feet so may we apply the same to this case that verily the Lord maketh our way perfect when there are no more such blunders therein and he communicateth special strength to us when we can more freely without such stops lets and abruptions and restings keep on in this part of our Christian course and race yea and it is an Argument that we shall by him be enabled to do great things when he thus enlargeth our steps ibid. v 35 36 37. He setteth me on High places and thou hast enlarged my steps c. And that the Lord hath known our souls in adversity he hath owned us and so also will when in this wise also he setteth our feet in a large room Psalm 3 1. 7 8. Thou hast knowne my soul in adversity thou hast set my feet in a large room I have urged this the more to be so apprehensive of the evil of this imprisoning of our spirits in prayer if ever wee mean to get at liberty because there are a sort of Spiritual Prisoners whose hearts and spirits are shut up in prayer and other holy Ordinances and yet they lay it not to heart or when they perceive and feel themselves to begin a little to be restrained they are but slightly affected with it they think all is not well with them indeed or so well as formerly and wonder what is the matter that they are not so free and so much carryed out in prayer as heretofore but it may be this is but nine dayes wonder to them and so by degrees their spirits are still more and more straitned and then they begin to have more serious troubles and fears about the same what the issue thereof may prove and sometimes their fears are more desperate lest the Lord hath thus laid them up as intending ere long to proceed against them in a way of wrath and justice and then they begin to bestir themselves and make out for help But if this straitning continue long with them then haply as it is with prisoners which although at their first coming into prison it seemed somewhat strange and sad to them which but then walked at liberty to be thus cooped up and they many times sadly bemoan their case yet having been long in prison then they begin to grow more resolute and desperate and are less solicitous of using meanes to get out So is it here with many Christians at first they are much troubled at their straitnings in Prayer but when they have been a long time shut up in their spirits truly then they are apt to grow more desperate and secretly to think and conjecture that there is little hope now that they should recover their former freedom of spirit they have used such and such means but all in vain they seem but to strive against the streame in wrestling in their poor measure with God and themselves for their liberty and therefore they were as good even to be content and quiet and so suffer their sins like Dallilahs to lull them asleep and to bind them in such sort that their strength departeth from them and they are made a miserable prey and reproach unto the enemies of their peace So much of this first Means of cure 2 Plead it with God that his Promise 2. Plead Gods Promise to inlarge us and Covenant is to inlarge us Jer. 31. 9. If he will lead us with Supplications then with multiplyed inlarged expressions of our hearts in Prayer if with weepings too then with inlarged affection also For what God promised to them of old hee is the same to make it good to us as need requireth I will saith God lead them with weeping and supplications in a strait way wherein they shall not stumble Yea set we our faith on work inforce such sutable Promises made to persons even in their sad plight upon our owne hearts let them shamefully give God the lye If they doe if they dare to deny to expect freedom by vertue of the same Since the Lord Jesus is annoynted appointed and fitted of God for this very purpose to speak and that effectuallly liberty to the Captives indefinitely surely then to such poor souls as are spirit and heart-bound groaning under and mourning over the same as their extreme misery Isai 61. 1. God is verily faithful in his promise to make the dumb to sing and speak forth his praise for Gods opening their mouthes loosening their tongues in his Service Isai 35. 6. Yea but will some poor soul say I have given just cause of this my Imprisonment I am in for debt and delinquencies I am justly inhibited and restrained my former freedom of spirit and therefore what have I to plead Answ We will grant all this and if thou have nothing to plead then cry Guilty and confesse all is just and put thy self upon the King and Judges mercy yet withal plead the benefit of the Kings pardon and of his Royal Clemency ingaged in the word of a King for the deliverance of just Captives Isai 49. 24 25. This Promise being as well verified in the delivery of imprisoned and captivated spirits as in that of Babels Captives of old which were justly delivered for their sins Imitate David herein whose case was a like case after his grievous fall he felt himself in the net his spirit strangely hampered intangled and bound up yet he purposeth that he would constantly wait and expect and look for his liberty again Psal 25. 11. My eyes are even unto the Lord he shall pluck my feet out of the net So do you and albeit while you plead and urge your case before the Lord and presse the same upon your own spirit yet you seem to your selfe but hard and slight as the Church whilst and when pleading strongly yet cryeth out of her hardnesse of heart Isai 63. 15 16 17. Why hast thou hardned our hearts from thy fear c. yet cease not to do it still and when at any time you doe get hold of any word of Grace and grant of your liberty from the Lord hold it fast and be not beaten out of the same by any cavils of the enemies of your peace If when we go on in this or any other way of God we would not have our steps any more straitned take fast hold of any item of Gods mind of Grace and if we once get such a gracious Instruction and Information of Gods love in his Promise set home by his spirit then keep it for the very life and livelihood of our souls depends thereon Prov. 4. 12 13. When thou goest thy steps shall not be straitned Take hold of instruction let her not go keep her as thy life 3 Improve we the Offices of Christ 3. Improve the
Offices of Christ for this end for this end for as was but now hinted the Lord Christ was annointed and designed to this work of procuring prisoners liberties he is given of the Father for that end Isai 42. 6 7. And if to free Spiritual prisoners at their first conversion when they are under such strong iron bolts and gyves and yet he doth it What can he what will he not do for such as he can once so set at liberty but since that time they are haply held under some smaller cords for a time and be it that we are justly under such a spiritual restraint for our Covenant breaches c. as was before mentioned from Isai 49. 24 25. yet inasmuch as the Lord Jesus is given to be a Deliverer of all spiritual prisoners by being given to become their Covenant Isai 42. 6 7. and 49 8 9. Therefore the Lord supposeth that such a let shall not hinder the free passage of his promised grace to such I will give thee for a Covenant to bring the Prisoners from the Prison The Lord Jesus he even begged this Office that he might have the honour of this gracious work of delivering the poor darkned straitned spirits Hence Isai 49 8. The blessed Father is brought in as speaking to the blessed Son saying I have heard thee c. and I will give thee for a Covenant c. ver 9. that thou maist say to the Prisoners Go forth and to them that are in darkness Shew your selves and when he mentions his saying so he meaneth his operative word of command of their liberty who are ashamed to shew their heads in respect of the sense of their owne misdoings Improve the Priestly Office of Christ Improve his Priestly Office and the Priestly Merit and Mediation and Intercession of the Lord Jesus for this end for so in a special manner is he given as a Covenant for this purpose Isai 42 6 7. He is our Surety and such a Baile as the blessed Father will not refuse His suffering as one dumb before the Shearer Isai 53. 7. and as one from whom God withdrew for a time Matth. 27. 46. hath merited and purchased our liberty to approach and freely to pour out our souls before the Throne of Grace Heb. 10. 19 20. Ephes 3. 11. He was forsaken for a time that we might not for ever be forsaken By the Blood of his Covenant it cometh to passe that the Lord delivereth his Prisoners not only from a Babylonish but from all other imprisoned conditions of soul or body Zech. 9. 11. therefore let all the poor Prisoners of God which are Prisoners of Hope turn hither as to their strong Hold v. 12. So did Hezekiah when not able to speak out or pour out his heart distinctly and freely before the Lord but in an abrupt manner and when held under the pressures of his heart he cryeth out for the benefit of this his Surety I am oppressed O Lord undertake for me Isa 38. 14. Improve we the Intercession of Christ for this likewise whereby the Lord Christ is fully able to deliver and rescue us from this or any other bondage He is able to save them to the utmost that come unto God by him forasmuch as he ever liveth to make Intercession for them Heb. 7. 25. Improve his Prophetical Office also for this purpose Inasmuch as the blessed Father Hie Prophetical and that he might bring about liberty for all spiritual prisoners he hath given him to be a light to them Isai 42 6 7. and experience proveth it that no sooner doth the Lord become light to poor deserted tempted ones but they regain liberty of spirit likewise it is the Son that maketh any free indeed but it is by discovering some special part of that mind and Covenant and Promise of God they come to know more of his Truth and that truth so made known to their souls that doth set them free in this kind as well as otherwise Ye shall know the Truth and the Truth shall make you free Joh. 8. 32. They are the Scruples and Objections and mists which are in the mind which keep the spirit so strait laced and so long as that darknesse remaines that prison state of soul remaineth too Isai 42. 7. and them that sit in darknesse out of the prison when they are cleared up then those binding fears and griefs of distrust vanish and the Spirit is sweetly at liberty again to pray more freely or to do any other spiritual service In a word Improve we the Kingly Office His Kingly Office of the Lord Christ for the same purpose The Lord Christ is a true Solomon which openeth his mouth for the dumb Prov. 31. 8. That spiritual bondage of the poor soul it hath been occasioned either through some violence of temptation and corruption or through some wily deceit of their own hearts drawing them to give at first but a little way to slightness and remisness in prayer or to some other distemper and then to suffer our selves to go on a little in some such unsafe way until we have been so intangled in the snare of slightness that we know not how to get into a serious and fervent frame yea but the Lord Christ as the Antitype of Solomon he is promised that he shal redeem his from deceit and violence Psa 72. 14. And as the Antitype of Hezekiah under his Government the tongue of his stammering subjects such as are spiritually tongue tyed c. yet their tongue shal be free and ready to speak plainely of God or to him Isai 32. 4. The tongue of the stammerers shall be able to speak plainly 4. Improve others liberties of the Throne 4. Improve others liberty of Gods Throne of Grace The Lord ever useth to keep some in his Churches at liberty for this very end sometimes it is the turn of such his subjects and favorites and houshold servants to have the liberty of the Kings Court and presence-Chamber sometimes again some others are thereto admitted now seek wee them out inquire out such Princely spirits who may open their mouths for you which are dumb persons Prov. 31. 8. Look as imprisoned Joseph made use of the Butlers liberty to be a mean of his Gen. 40. So do we in this case he that had such an impediment in his speech hee had got others to speak for him Mark 7. 32 33. And those dumb ones which had friends to bring them before Christ and to cast them down before him they got cure and were enabled by Christ thereupon to speak Matth. 15. 30 31 So will it be here in like case 5. Be we sincere and cordial with God in 5. Be we sincere in prayer our approaches to him consciousness thereunto and conscience thereof greatly furthereth our liberty of spirit David who made conscience to seek Gods Statutes and was conscious to himself that he did what he did from obedience and respect unto the
All things without God are finite too short a portraiture of an infinite Majesty In all comparisons there must be some proportion and equality Now unlesse we could equal God to any thing how can he be likened to it Esay 40. 18 25. 2. Look that we doe not goe about to 2. Prie not too far into his Deity comprehend in our minds his glorious Essence prying too far into his Majesty and the like his Godhead is one of the invisible things of God and must no further be reached after by our shallow and dark minds then as shining forth in the works and word of God Rom. 1. 20. If we goe any further we shall become vaine in our imaginations vers 21. Who can by search finde out the Almighty to perfecton Iob 11. 7 8 12. we should shew our selves in affecting such wisdome to be but vain men Ibid. Iacob when he was at prayer was a little too busie herein and too inquisitive after the name or nature of the Son or Angel of God and therefore is rebuked for asking his name yet his weaknesse is passed over and the Lord blessed him notwithstanding Gen. 32. 29 30. But rather in our approaches unto God conceive we of him in his back parts in his glorious Attributes Conceive of him as one not to be fully conceived by us and so pray to him with such apprehensions of him Moses did desire in prayer to have God to shew him his glory his invisible being and Majesty was too much for him to ask or to have answered God telleth him he could not see his glory and live mans finite underdanding and spirit would be swallowed up and confounded therein Exod. 33. 18 20. but his goodnesse and name of grace his back parts are fitter objects for Moses to contemplate upon and to behold vers 19. 25 compared with Chap. 34. 5 6 When God came down to his people that they might worship him Exod. 11. he came down in a Cloud that their prying eyes or spirits might be bounded the Altar of Incense where the Incense of prayer was to be offered was before the Vaile that was by the Arke of the testimony before the Mercy seat Exod. 20. 6. God would have his servants to behold and mind him in their prayers but yet his Mercy seat was covered with Cherubs wings they might not prie too far and indeed it is but an endlesse work we may weary our selves in this maze of the divine nature but make nothing of our work when we have done It is a fruitlesse bootlesse work no good commeth of it but amazement and discouragement we shall but reflect upon our selves as if we were very Atheists conceiving and believing nothing at all of God when we goe about to conceive more of him then is meet When at any time the Saints of God out of a witty kind of reasoning of their deceitfull hearts perswading that it is meet that we should conceive of God to whom we pray and the like which is in a sense true doe lance out in their slender skiffs or Canows into this vast Ocean without the Cord and Compasse of the Scriptures now if any gust of temptation arise as twenty to one but it doth how are they amazed and affrighted and know not where they are nor how to get safe ashore again having forgotten the work they intended at the first and commonly the work and businesse of prayer is for that time disappointed and left undone or as good being never at such a time performed to any purpose Besides the advantage we give to the enemy of peace and truth hereby which is great and if no worse thing follow yet we get a check from God for our labour as Jacob Gen. 32. 29. and Manoah are reproved for asking after the name of that Angel the Son of God which was secret Iudg. 13. 17 18. Why askest thou after my name since it is secret 3. Conceive not God absolutely as out 3. Think of him relatively as such or such a one to thee in Christ of Christ but as in Christ and so mercifull gracious and abundant in goodnesse and truth We must look as they of old to the glory of God in offering up our spirituall Incense but as in Christ considered as Mediator who is that Mercy seat for so the Hebrew Capporeth translated usually by the Septuagint by the word Hilasterion and approved by the Holy ghost Heb. 9. 5. which in Rom. 3. 25. is applied to Christ whom God hath set forth to be Hilasterion the mercy seat or mercifull Covering or propitiation for our sins or that Capporeth to which Gods Priests must look when offering their Incense of prayer Exod. 30. 6. 25. 20 21 22. compared We are not taught in the Lords prayer to look at or think of God absolutely but relatively as a father namely in Christ Our thoughts of God must be suitable to our worship of him in prayer which is a comming to God not immediately nor absolutely considered but in and by Christ Heb. 7. 25. Which eome to God by him 4. Let us not too much beat our thoughts about particular and personall apprehensions of God or conclude that we are 4. Goe not too far in personal thoughts of God Atheists in defect thereof but be satisfied in conceiving and believing that of him that he is and that he is a rewarder of such as seek him Heb. 11. 6. with such other generall apprehensions which serve to keep the heart humble awfull and attentive namely that he to whom we pray is such a God which seeth and knoweth all our secrets our thoughts wants and sins and the like that he is such an one that is with us whereever we are and that we are in him and live by him that he observeth what and in what manner we do any service before him that he is a very holy God that he is such a one which comprehendeth us albeit we cannot so fully comprehend him and that therein lieth our blisse Psal 139. 6. and so throughout the Psalm 2 Sam. 7. 20. Acts 17. 27 28 29. Fix we our minds somtimes upon God under one and sometimes under another of such like notions touching him and let the aw and impression of God either as one that is most holy or that is most wise or that is most mighty carry us as far along as the Lord helpeth and then consider of him under some one or other like notion and in our prayers carry that along in our minds as far as we can and if our spirits wax flat or slight notwithstanding try them with thoughts of God under some other notion as before mentioned 5. Look that we limit not God to our 5. Limit not God to our conceivings shallow comprehensions of him but in all our thoughts of him conceive of God as infinitely above all our conceivings as Agur did Prov. 30. 1 2 3 4. yet conceive of him to be
one that is ready yea who is engaged to teach us to conceive and know him Heb. 8. 10 11. and to doe for us above what we are able to ask or think of him Eph. 3. 18 19 20. 6. Let us with wisdome proportion out 6. Think of him suitably to our needs of him our conceivings of God under such a notion of his name and nature revealed in his word as is most suitable to that which we are about in prayer When God had proclaimed divers Attributes and Branches of his Name Moses doth not goe about to fill his mouth or his mind with them all at once but selecteth out of them all such a one as is most suitable to the request he hath hereupon to make for himselfe and for Israel which was that God would pardon their iniquity Exod. 24. 8 9. which was suitable to one of the last mentioned Branches of the name of his grace namely that be was one forgiving iniquity transgression and sin Vers 7. and the like course doth hetake in that prayer of his mentioned Numb 14. 17 18 19 20. We are to glorifie God in prayer thus according to what we know of him Rom. 1. 21. especially to improve that of Gods nature by which he hath practically discovered himselfe to us conceive of him as we have found of him by experience and as we are convinced he hath carried himselfe towards us have we found the experience of his wisdome pray to him as one infinitely wise have we tasted of the fruits of his faithfulnesse pray to him as such a one and that part of his Name wherein he hath last held himselfe forth unto our hearts spirits in a convincing manner and with which we are last affected most of all worship him and pray to him under that notion but especially consider and conceive of him in the glorious and precious demensions of his love Eph. 3. 18 19. that we may comprehend with all Saints what is the height and length and bredth and depth and to know the love of Christ which passeth knowledge 7. Let holy admiration ever and anon 7. Let our thoughts of him issue in holy admiration upshot our conceivings of God as it did in David Psalm 139. 1 2. compared with v. 7. 17. whether shall I goe from thy spirit or glorious Deity he looketh at it as wonderfully and unexpressibly filling all places and verse 17. he cannot expresse the thoughts of God towards him And likewise let humility and reverence attend the same Ibid. SO it was in Habbakkuks prayer wherein he is carried out to a glorious conceiving of God Hab. 3. 1 2 3. his heart the while trembling verse 16. The Incomprehensiblenesse of God and his unsearchable excellency must make men therefore fear him Job 37. 23 24. Let our shallownesse in conceiving of God drive us more out of our selves and abase us much that we know so little of him and inflame us with desire after that time when we shall in a glorious manner conceive of him we understand but as Children but in part in comparison of that time when we shall know the Lord as we are known by him according to the measure of our capacity 1 Cor. 13. 12. CHAP. XI How and in what order we are to direct our prayers to the Persons of the blessed Trinitie THe last Case briefly to be spoken unto is how and in what order we are to divide our prayers to the persons of the blessed Trinity and whether we may not single out any one of the persons to whom we may direct more immediately such or such a prayer This Case hath some more difficulty in it then the former yet I wil endeavour to lay down the Answer thereunto as briefly as I can in these following conclusions 1. That in all parts of Divine worship and so in this of prayer the Trinity in Unity 1 So think of God in prayer as one in Essence yet three in Persons and so as three in persons that he is but one in Essence and Unity in Trinity is to be worshipped and respected and therefore we are not so to fix our thoughts on God as one but rather to have this meditation and thought attending that this one God in Essence is in personal proprieties three subsistences really distinct nor yet are we so to let our thoughts expatiate and feed themselves in musings upon the blessed persons as distinct in personal proprieties but still with an attending apprehension of them as one in Essence one Jehovah one God and no more He to whom the Scripture applyeth the property of begetting he is Jehovah God the Father and not the Son or the Holy Ghost to whom that property in reference to the eternal begotten of God is never ascribed he to whom the Scripture giveth the property of being the onely begotten son of God he is Jehovah God the Son and no other person the Scripture ascribing that propriety of Communication of the divine being in a way of begetting to none other and so he to whom the Scripture applyeth that propriety of proceeding he and onely he is God the Holy Ghost the Scripture applying to none other of the persons that propriety of Communication of the Divine being in a way of proceeding or being as it were breathed forth from the father and therefore is called his spirit Nom. 8. 11. and from the Son therefore is called the Sons Spirit Gal. 4. 6. yet the same holy Scripture never mentions but one Jehovah or any more then one God even when it mentions him in personall distinctions three yet Essentially but one 1 Iohn 5 7. and no otherwise surely are we to worship him or to conceive of him in our worship Let the beams of the glorious Unity of the Deity lead us in worshipping of or praying unto God to the consideration of the blessed Trinity and let the mention or Meditation of the Trinity of the persons in our prayers lead us forthwith to this glorious Unity in the Deity 2. In our prayers fix not our eyes or 2 So think in prayer of some one Person in the Trinity as thereby to be led to the other two mindes so upon one of the glorious Persons as not thereby to be led to the contemplation and consideration of the other or direct any prayer so to one person in the blessed Trinity as not to exclude the other The Father being in the Son and the Son in the Father and the Holy Ghost in them both Iohn 14. 10. we cannot look at one and behold one by a spiritual eye but we must eye the other and be led to the other as our Saviour reasoneth to prove that if they had seen him they must see his Father also verse 9 10. compared They which look at Christ as their Mediatour must see and eye the Father as giving of him so to be yea and at the Holy Ghost as one who with the blessed Father sent and
consented to his designment to that office as the Lord Christ saith Esa 48. 16. and now the Lord God and his spirit hath sent me yea they must eye the Holy Ghost as that blessed spirit and more immediate efficient by whose power and grace they thus come to the Lord and are enabled to pray to him or look to him we cannot look aright to the blessed Father but we must look to him as it were through the blessed Son neither can we look upon the Son but by the Spirit As he said in that case 1 Cor. 12. 3. so may l in this If we worship God as our Father with whom we have Union and Communion we beleeve him to be so to us in his Son and that this Union and Communion is effected by the Holy Ghost so that if we worship God aright we worship each person in the Trinity in any one person as Con-causes of our Sonship and union with God the Father as first in order regenerating and adopting of us the Son as one in and by whom we are redeemed and reconciled and for whose sake we are accepted with God and expect to be heard the holy Ghost as the immediate efficient of and with the blessed Father and Son of our calling and adoption c. and therefore is he called the spirit of Sonship as the Greek word signifies Rom. 8. 15. see Tit. 3. 5 6. and he by whom more immediatly we are enabled to pray to the Father in the name of his blessed Son Rom. 8. 26. true it is that a Christian may not in every particular petition or confession particularly and distinctly consider of the other two persons in that one person to whom more properly he directeth his prayer but yet he must in the general bent of his minde and spirit do it and intend it 3. That in order we are first to direct 3. Direct we our prayers to the Father as first in order of the persons our prayers to the blessed Father yet not as first or chiefe in honour and dignity above the other two for even the Son who albeit as man and as Mediatour he be inferiour to the Father John 14. 28. yet as God and as the Son of God he is equall with him John 5. 18. Phil. 2. 6. and the Son is to be honoured as equal with the same honour as the Father Iohn 15. 23. but as first in order of subsisting according as the Scripture in two places where the order of the blessed persons is set downe the Father is first set downe in order of witnessing 1 John 5. 7. and in invocation and worship Mat. 28. 19. as first in order to be mentioned and invocated and as he is the first in order who was displeased and to whom we are first in order reconciled in Christ and who is first in order pleased on him Col. 1. 19 20. yea who first in order among the persons laid the foundation of our Redemption ibid and therefore to him is ascribed the work of giving his Son John 3. 16. and of sanctifying or annoynting and appointing the Lord Christ to his Office of Mediatour albeit as was said the holy Ghost be not excluded but included as acting in the blessed work Esay 48. 16 so are we in that order to worship him and to breath after neerest fellowship with him through Christ by the help of his blessed spirit 4. In singling out any one person in 4. In singling out some person in the blessed Trinity let it be the Father most usually the blessed Trinity we are to pitch most usually upon the Father as he to whom we direct our prayers through the mediation of Christ and by the help of the holy Ghost that is the rule and method prescribed by Christ to aske the Father in his name Iohn 16. 23. and sutable is and hath been the usual practice of the Saints and yet in such directings of prayers most what as to the Father in the general intention of their spirits do the Saints mind and eye the other two persons and include them as joyntly worshipped and therefore in their Prefaces of prayer oft-times mention expresly that blessed God one in Essence yet three in persons as he to whom they speak and in the close they subscribe glory to the blessed Father Son and Spirit three persons yet one God c. 5. We may single out the Son of God the Lord Christ as he to whom we occasionally 5 We may pray unto Jesus Christ present some special request either by way of Apostrophe whilst we are directing our prayers to the Father or in way of ejaculation as did Stephen Acts 7. 59. Lord Jesus receive my spirit and so in the instance of that short prayer of the converted thiefe Luke 23. 42 43. Lord remember me when thou commest into thy Kingdome and so in that short prayer of Iacobs the Angel which hath delivered me from all evil blesse thee Gen. 48. 16. this Angel was Christ the Father never being called an Angell in Scripture that I read of or being said to be sent of any other of the persons nor do I find where the holy Ghost is called an Angel and a created Angel surely it was not It being unlawful to Iacob as well as to any others to worship Angels Col. 2. 18. and in more continued and solemne wise did Abraham pray to that Angel which in the same chapter is called the Lord which indeed was Christ by the reasons foregoing Gen. 18. end to him did Iacob pray and make supplication by the space almost of the whole night Gen. 32 from verse 24 to the end compared with Hosea 12. 3 4. yea he had power over the Angel to him is the prayer of the afflicted made Psal 102. which was to Iehovah verse 1. which was God the Son verse 24. 25 26 27. compared with Heb. 1. 10 11 12. read and peruse and consider the places at your leasure and the primitive Saints they are said to call not simply and onely upon the name of the Father but of the Lord Jesus Christ for it was the Lord Jesus whom Saul persecuted that appeared to Saul Acts 9. 5 6. and after wards to Ananias verse 11. it was the Lord whose Saints Saul so much injured verse 10 and upon whose name such as called Saul had commission to bind verse 14. see verse 15. 17. so 1 Cor. 1. 2. and the reasons hereof are evident Because 1. Prayer is due to God 1. Because prayer is a divine worship of God as God and therefore due to the Son and so to the holy Ghost as well as to the Father Rom. 10. 13 14. 2. We are baptized into the Name of the Sonne and the Holy Ghost as well as 2. We are baptized into the Sonnes name into the name of the Father and therefore both the Sonne and the Holy Ghost likewise may be particularly and personally invocated and worshipped as well as the Father