mouth heart hand all must be working when we betake our selves to the Duty Obj. You may hence take notice of the many wayes we may addresse our selves to Prayer It hath more wayes and Addresses then any other Ordinance it may be mentall we may think prayers it may be vocal we may speak prayers it may be Actual we may do prayers but I passe that Observation and pitch upon this that Doct. Prayer is a difficult work an hard task and requires our best Abilities for the right performance thereof it is a work that takes up the whole man It is said of Epaphras Colos 4.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he laboured fervently in Prayer for the Colossians even to an Agony as the word imports Colos 4.12 And when St. Paul went about that work he cryes out for help for Gods sake beseeching the Romans to strive together with him in their prayers for him Rom. 15.30 He was an Artist at it even from his first Conversion Acts. 15.11 and yet he vehemently presseth others to set in with him Rom. 15.30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and put to their helping hands It is a Striving and a striving of that nature as makes the body yea and soul of him that striveth to shake again St. James terms it a working prayer it sets the whole man on work eyes eares hands c. Understanding Memory Affections c. Jam. 5.16 The difficulty of this Duty may appear the better Jam. 5.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we consider it in its own nature and then the Lets and hinderances that we shall meet withall in the Performance of it In it self we shall find it a work full of hardship so many Essentiall Circumstances go to make a Prayer a right Prayer that the best man may justly suspect his best Prayer The Object of our Prayers is God alone who is to be conceived of in Prayer as he is purely simply spiritually as of an absolute Being without form without matter without Composition Good without Quality Great without Quantity Present every where without Place Containing all things and contained of nothing Nor is this enough to have this awfull and confused Apprehension of a Diety without a more speciall and inward conceit of three in this one three persons in this one essence not divided but distinguished One Iehovah begetting begotten proceeding Father Son Holy Ghost yet so as that the Son is no other thing from the father but another Person or the spirit from the Son Dr. Hall Decad lib. 4. Epist 7. Here saith a Worthy of our times the path is very narrow if we fashion God after any form of our own or have any ignoble conception of him in our Prayers we set up an Idol of our own making which God will not brook On this Object must our hearts be fixed and so looked upon through a mean a Mediator in whom we must apprehend a Manhood gloriously united to the Godhead One Person in two Natures without change of either Nature without mixture of both whose presence and merits must give both passage and acceptance to our Prayers If we conceive nor thus aright we pâ—ay not aright And thus to conceive of the Object in our Prayers is no easie matter Then for the matter of our Prayer that must be carefully attended unto nothing may be asked but what is warranted by precept or by promise Every thing saith a grave Divine will no more bear a prayer Dr. Harris his Theo. of prayer Rom. 8.25 then every stream will bear a Ship Now we know not what to pray for as we ought saith the Apostle Rom. 8.25 Many times we crave that which is hurtfull for us And sometimes deprecate that which makes for our good you know not what you ask said Christ to the Mother of Zebedees Children Math. 20.21 Math. 20.21 Error in the matter frustrates prayer and our understandings being exceeding corrupt it is no easie matter to know what is good for our selves therefore is the spirit Rom. 8.26 said to help our infirmities in this respect Rom. 8.26 If that lift not with us and before us as the word signifieth and help 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Nurse doth the Child we cannot do that Duty Besides the Manner and form of praying must be regarded Error in the Manner frustrates Prayer as well as the matter Jam. 4.3 Care must be had of our words so saith Solomon Eccles 5.2 Be not rash with thy mouth when thou speakest to God We may not pray as the Iews did eat the Passover in haste Jam. 2.3 Eccles 5.2 Exod. 12.11 nor tumble out words in a confused manner so much doth the Originall word imply they must be distinctly digested into Order and Method as our Saviour teacheth in that Plat-forme of Prayer prescribed The want of this the cause that men go forward and backward in prayer like Hounds at a losse saith one and having unadvisedly begun to speak they know not how wisely to make an end Nor may the Heart be hasty in uttering any thing to the Almighty And Impression must be in the heart of what the mouth makes Expression of As words may not be to seek when the mind utters it self lest it be distracted no more must the mind be to seek whilst he Tongue is calling upon God Now the heart is too rash in prayer when it brings not with it those Graces Requisite First when it prayes without Understanding and Knowledge as the words of prayer must be attended unto so must the sense and meaning of the words I will pray saith the Apostle but I will pray with the understanding 1 Cor. 14.15 Secondly when it prayes without faith 1 Cor. 14.15 for as the Apostle speakes of the word Heb. 4.2 It profits not Heb. 4.2 Jam. 1.6 7. 1 Tim. 2.8 Psal 26.6 66 18. Job 11.3 Esay 1.16 Psal 10.17 2 Chron. 7.14 Psal 34.6 18. Luke 18.14 because not received with faith No more doth that prayer profit that is not made in faith Iam. 1.6 7. Thirdly when it prayes without Repentance it is too rash Pure hands washed in innocency must be lifted up 1 Tim. 2.8 So David Psal 26.6 See Iob 11.3 Psal 66.10 Esay 1. Fourthly it is too hasty when it brings not Humility with it they are the desires of the humble that God will hear Psal 10.17 2 Chron. 7.14 Psal 34.6 18. Proud boasting Pharisees are beheld alooff off and sent empty away Luke 18.14 Fifthly it is too rash and hasty when it comes without Charity if we would be heard we must bring a Charitable heart with us ready to give Psal 41.1 and forgive Math. 6.14 15 Psal 41.1 Math. 6.14.15 18. ult 1 Tim. 2.8 18. ult As we must lift up pure hands so without wrath 1 Tim. 2.8 Sixthly It is too hasty if it comes without Patience we must patiently waite Gods leisure if we would have him to hear us
manifest himself most of all and in the greatest splendor that may be And that immediately Revel 21. Psal 19.1 76.8 Rom. 1.18 Jam. 1.17 Psal 102.19 20. not by meanes neither Ordinary or Extraordinary as he doth here in this world Thence we see most evident signes of his Properties and Attributes of his Omnipotency Wisdome Justice Mercy Psal 19.1 76.8 Rom. 1.18 Jam. 1.17 Psal 102.19 20. Thence he sendeth his Angells Thence the Son of man descended Thence the holy Spirit was sent And thence the Son of man shall come to judge the world In a word Look as the soul of man is said to be in the Head or Heart so conceive of Gods being in Heaven The soul we know animates the whole body of man and by the presence of it in every member communicates Life to the whole yet by way of preheminency and excellency it is said to be in the Head or Heart of man because in these two parts of man and from thence she exerciseth her cheifest functions and deriveth her cheifest influence Thus it is with God he is every where And yet said to be within in Heaven because thence is the cheifest rayes of his majesty manifested Thus God may be said to be within in respect of his Habitation and dwelling More Particularly God may be said to be within in two other respects First in regard of Audience he is reâ—dy to hear us when we call upon him Secondly in regard of Ability and Power to help and succour us in our greatest distresses He is alwayes within in respect of his readinesse to heare us when we call upon him Psal 34.15 verse 17 18. Psal 145.18 19 So Psal 34.15 His eares are open unto our cryes and verse 17 18. The Righteous cry and the Lord heareth he is nigh to them that are of a broken heart So Psal 145.18 19. The Lord is nigh to all that call upon him yea to all that call upon him in truth he will fulfill the desires of them that feare him he will also heare their cry and will save them Psal 102.17.19 20. So Psal 102.17.19 20. He hath regard to the prayers of the destitute c He looked down from the height of his Sanctuary from Heaven did the Lord behold the Earth to heare the groaning of the Prisoner to loose those that are appointed to Death This readinesse of God's to heare us may be seen first in giving an Answer to his as soone as ever they have done their Prayer as Numb 14.20 when the people murmured and God threatened Gen. 24.15 Numb 14.20 Moses cryed and the Lord presently answered I have forgiven them according to thy Request So 2 Sam. 22.7 And Acts 4.31 When they had done praying 2 Sam. 22.7 Acts 4.31 the place was shaken where they were assembled together and they were all filled with the Holy Ghost Secondly He sometimes Answers before we have done praying So Dan. 9.20 21. whilst I was speaking and praying Dan. 9.20 21. Psal 35.13 yea whilst I was speaking in prayer the man Gabriel came c So Psal 35.13 my Prayer was turned into my own bosome This Answer David received even whilst he was praying Thirdly He shewes his readinesse in that he heares us so soon as ever we begin to pray So Dan. 10.12 Feare not Daniel Dan. 10.12 for from the first day that thou did'st set thy heart to understand and to humble thy selfe before thy God thy words were heard his eares are open at the first like a tender Mother or Nurse which use to be so wakeful as that they heare the Infant when it first begins to whimper Fourthly He shewes his readinesse to heare in that sometimes before we can speak a word Psal 32.5 when it is but in the purpose of our Hearts to pray God prevents us and grants us that which he knowes we would have begged of him Isay 65.24 Isay 65.24 Before they call I will answer He heares and sees the inclinations of the heart John 11.41 Father I thank thee said our Saviour at the raysing up of Lazarus that thou hast heard me Bernard notes upon these words that at that time when Christ gave thanks to God for having heard him he had said nothing to his Father but in his heart And that God had heard before he spake And thus as our Saviour entered into the house to his Disciples januis clausis when the dores were shut John 20.28 So God many times enters into us when our lips are shut and we have not opened them by verball Prayer Fifthly and lastly He shews his readinesse to hear us in hearing a voyce in that which hath no voyce and that is our Teares The Lord hath heard the voyce of my weeping saith David Psal 6.8 Isay 38.5 Psal 6.8 So Isay 38.5 In all these particulars Gods readinesse to give us audience may appeare And as he is alwayes within in regard of his readinesse to heare so no lesse within in regard of his Ability to help and succour us God hath spoken once yea twice have I heard it that Power belongs unto the Lord saith David Psal 62.11 This hath the Testimony Psal 62.11 both of Gods word and works Of his word There is none like unto the God of Jesurun saith Moses who rideth upon the Heavens for thy help Deut. 33.26 27. Jer. 32.27 2 Cor. 9.8 Deut. 33.26 27. read Jer. 32.27 2 Cor. 9.8 The very Pillars set up in the Porch of the Temple taught this Truth the name of the one was Jachin he shall establish and the name of the other was Boaz in him is strength 1 King 7.21 Jachin and Boaz in him 1 King 7.21 cannot be sundered And the works of God in all ages have testified as much Psal 135.5 Psal 135.5 6. 6. What mervailous things hath he effected for the succour of his Church and people you have before in part heard and may heare more thereof hereafter In short Gods Almightinesse is his Essence and his Essence is his Almightinesse All in God is Mighty mighty Mercy mighty Patience mighty Power It hath no limits He hath the same way meanes receipts to keep from ruine and to help as in former times c Thus you see how God is a Friend within not only in respect of habitation but in regard of Readiness to heare and of Ability to help Use 1 This may discover to us the folly of those who neglect this Friend within and knock at a wrong dore seeking to vain helps in the day of their distresse Papists reach us to goe for all our Necessities by Invocation to Saints in Heaven but these can neither heare nor give I know that the Papists will not say that all the Saints in Heaven heare all that is said and done on Earth And we must be sure to pray where we may be sure to speed Our Saviour Christ was willing to give us a Rule for
declareth and openeth to man what his will is The former is Voluntas quam Deus vult that will which he willeth us to will and with this his Power doth not alwayes concurr And of that our Saviour speaks Math. 23.37 Both these distinctions look the same way Math. 23.37 Others Answer thus Junius The will of God though it be but one as God is one yet this one will doth exercise and extend it self diversly upon divers objects and is to be considered in divers degrees The weakest and most remisse degree is to will the suffering of evill for though God to speak properly wills not sin yet he willingly suffers it which he could easily prevent and hinder if he would oppose his omnipotent Power which he alwayes doth not The next degree of Gods willing stands in commanding good approving of it where it is found And thus he wills and commands that all men should repent and would not that men should perish and these things he willeth seriously but this will which stands in commanding promising and the like is too often resisted and made ineffectuall by men The highest degree of willing in God is when he so wills a thing as that withall he employes his Omnipotent Power for the effecting of it and by this he doth whatsoever he pleaseth in the Heavens and on the Earth Psal 115.3 Psal 115.3 This Will cannot be resisted And thus he wills the salvation of the elect and workes that in them that he requires of them See then that thou provest what the good and acceptable will of God is towards thee Rom. 12.2 Rom. 12.2 Leave secret things to God enquire into that part of his Will revealed Doth any man put his Son to School to learne what his Master thinks Quis tam stulte curiosus est qui filium suum mittat in scholam ut quid Magister cogitet discat saith Austin Consider how farr God hath engaged himself unto thee by promise what qualifications and conditions he expects to be in thee and from thee and so farr as he hath made known his Will unto thee thou may'st rest upon his Power for that shall not be wanting to effect it Call upon me Psal 50.15 saith God in the time of Trouble and I will heare In all thy troubles inward or outward cry call feare not the Power of God doubt not of it Math. 8.2 but say Lord if thou wilt thou canst make me cleane so if thou wilt thou canst pardon me heare me help me Jam. 4.15 Put in if God will in all thy Resolutions make that good and thou may'st conclude what God seeth to be good for me that he will do what God will do that he can do what God will do and can do that shall be done Therefore what God seeth to be good for me shall be Get but Gods good will and all will be well and get unto Christ and feare not but thou shalt have that Luke 2.14 Luke 2.14 Thus you have heard of the discouragements that we may meet withall in our comming to God but notwithstanding all these we may not be driven off A Friend will not be discouraged saith Christ from comming to his Friend although the Dore be shut c. God is your Friend you are his therefore be not discouraged So then let us take one observation more along with us Doct. Gods Friends should not be driven off from seeking to him by Prayer notwithstanding the many discouragements which they meet withall let the Dore be shut the Children abed an unkind answer given yet nothing should stave them off from calling upon God in the day of their Distresse How was Jchosaphat put to it 2 Chron. 20.12 Psal 44.8 to the end he knew not which way to turne him his Enemyes were many people unable to resist yet his eyes were up to God still 2 Chron. 20.12 So Psal 44. from verse 8. to the end nothing could keep them from seeking unto God Nay albeit the Lord had willed his people not to trouble him and positively told them that he would deliver them no more yet that could not beat them off they would stiâ—l seek unto him as we read Judg. 10.13.15 Instance in David Psal 88 3-14 And in Dan. 6.10 Judg. 10.13.15 Psal 88 3-14 Dan. 6.10 Jon. 2.1 2. Math. 20.30 Mark 10.46 So Jon. 2.1 2. He was in the belly of the deep and in the belly of the Whale and had neither Sun-light nor Candle-light little hope of ever being delivered out of that Prison yet he is there praying We read in the Gospel Math. 20.30 of two blind men one was Bartimeus Mark 10.46 they were rebuked by the multitude but that would not do they hold on and cry out after Christ But amongst all examples none is more remarkeable then that we have Math. 15.22 Math. 15.12 It is set out with an Ecce and so calls upon us for speciall regard A poore Cananite comes to Christ in the behalfe of her Daughter who was possessed with a Devill she instantly beseecheth him prostrate on her knees even in the bowels of compassion to behold her Child her little Child as St. Marke hath it and dislodge that uncleane and raging spirit Mark 7.23 who had taken up her body as a Cabinet to rest in Have mercy upon me ô Lord. She saw her self beaten on her poore Childs back and acknowledgeth her own sin in her Daughters sufferings Have mercy on me thou Son of David thou that wast thy self borne of a woman pitty a woman thou that hast the bowells of a man in thee hide not thine eyes from thine own flesh my Daughter my little Daughter is vexed yea greviously vexed with a Devill and thou our blessed Jesus who cam'st to destroy the workes of the Devil have pitty therefore on this my Child c. Now who would expect any other then a present Answer to so humble and pious a suite yet see what discouragements she meets withall First not a word doth Christ give her Math. 15. verse 23. verse 23. he seemeth to neglect and slight her and a willing neglect saith one layes strong seidge to the best Fort of the soul She was well assured that he heard her for she cryed out she whispered not what might she think Math. 9.12 Is this the Physitian that came into the world to cure the sick and doth he refuse to help his Patient Is this that Fountaine that invites all to come and drink freely John 7.37 John 1.1 and doth he now with-hold water fâ—om the thirsty Colos 2 3. Pro. 9.3 4. Is this the Word and wisdome of the Father which sends the maydens to cry out in the Market places Come unto me and Who is simple let him come Esay 61.1 Luke 4.18 and is he now become dumb Is this he that was sent to comfort the afflicted and will he add Affliction to Affliction by a
Heb. 13.18 Acts 24.16 Heb. 13.18 and endeavours it as appears Act. 24.16 Is this endeavour in you you say you would be saved you would leave your sins you would do well but where are your endeavours This is the wishing and the woulding of the Sluggard whereof Solomon speakes Prov. 21.25 Prov. 21.25 The Sluggard lyes on his bed and saith Oh! that I could arise Oh! that I had wealth Oh! that I had as much as my Neighbours but he will not get out of his bed but turns himself as the door on the hindges Prov. 26.25 Prov. 26.25 he will not up to work Such a Sluggard was Balaam Oh! that I might dye the death of the Righteous but he would not take paines to live their life Numb 23.10 John 6.3 4 35 36. Luke 23.20 Verse 24. Prov. 13.4 Numb 23.10 So those in the Gospel Iohn 6.34 35 36. they would fain have the Heavenly bread but they would not take paines for it and come to Christ by faith that they might attain it Pilate was willing to save Christ and release him Luke 23.20 but he did not what was in his power to do he gave sentence against him verse 24. Such a willingnesse slayes the soul it brings nought but destruction Prov. 13.4 Is there not difference betwixt the would of a resolute Soldier and a Coward the Coward wisheth victory that he may devide the spoil and feed himself with the fatnesse of a good booty but he is loath to enter the battail venture his limbs look the Enemy in the face when a resolute Soldier that wisheth Victory will fight for it and venture limb and life for the obtaining of it No further is thy will right then it puts thee upon the means to obtain the thing willed Thirdly The would of St. Paul was vehement as he speakes of Desires 2 Cor. 7.12 Rom. 7.24 2 Cor. 7.12 which appears by that Complaint of his Rom. 7.24 And such are the Wouldings of every Regenerated soul they are the pantings and yernings of the soul David compares them to the pantings of the Hart after the water brooks Psal 42.1 Which when it is stung Psal 42.1 say some with a Serpent it is insatiably thirsty or being hunted it thirsts for water c. Such was St. Pauls would a panting would Gen. 30.1 Judg. 15.18 Psal 119.20 a thirsting would like Rachels desire of Children give me Children or I dye like Siseraes thirst I dye for it Give me drink My heart breaketh saith David Psal 119.20 for desire to thy Judgments he is ready to break a vein with streining his heart to holy duties But thy would is onely a luskish and a yawning would no streining no servency in thy wishes and endeavours they are at best but lukewarm therefore naught Fourthly St. Pauls would lay next his heart no lust came between so as to say I would do well but yet such a lust must be spared c. So saith David Psal 119.10 with my whole heart have I sought thee c. But the would of a Carnall Liver lyes uppermost it is as the froath in the glasse or skim on the pot Envy Pride Lust lyes next his heart these things he would rather then grace his would proceeds from by-ends c. use 2 Thus you see the difference and therefore examine your selves about your Wills Math. 19.17 as Christ did the young man that pretended he would to Heaven if thy will be right thou canst not be wrong And if in case you find that there is any unwillingnesse in you or that the will is not right get that rectified See that you get but a Good-will to good duties bring a willing minde and there will be no want Remember First Gods people are a willing people This is the Convert's Title Psal 110.3 by that property they are described Psal 110.3 Psal 40.8 Judg. 5.2 9. 1 Chron. 29.6 9 14. 2 Chron. 17.16 Nohem 11.2 Rom. 12.1 And such we find them to be Psal 40.8 Judg. 5.2 9. 1 Chron. 29.6 9 14. 2 Chron. 17.16 Nehem. 11.2 Without this willingnesse we can have no Comfort that we are God's all his Soldiers are Voluntaries and not pressed to Duties Secondly No service will be accepted but what comes from a willing mind Rom. 12.1 Our service must be reasonable Unwilling service the unreasonable Creatures give yea the Devils Willingnesse is the fat of the Sacrifice without that it is but lean and dry To preach the Gospel is a worthy work but if it be of necessity and not willingly it is scarce thank-worthy to do it willingly hath approbation and reward with God 1 Cor. 9.17 God hath more honour by the obedience of the will 1 Cor. 9.17 then of the outward man Humane restraints may rule the one but nothing but grace can rule the other Hereby we acknowledge God to be the searcher of the heart the discerner of our thoughts and Judge of our Consciences thence is that strange speech of the Apostle 2 Cor. 8.10 2 Cor. 8.10 You have begun not onely to do but to be willing as if it were more to will then to do and so it is more then to do any thing of necessity with an ill will or by-respects whatsoever therefore what you do see you do it willingly Colos 3.23 and heartily Colos 3.23 It addeth much to the grace of Performance as fruit that falls willingly is well coloured and better tasted then that which is cudgelld down Christ will enjoy his Spouse's Love by a willing Contract not by a Ravishment Thirdly A good will supplyeth many defects in our Performances 2 Cor. 8.12 Hence it is that we find sometimes the will to be accepted without the work Quicquid fieri vult voluntas hoc factum reputat Deus 2 Cor. 8.12 Numb 14.4 Neh. 9.16 17. Heb. 11.17 but never the work where the will is wanting As in evil the will is accepted for the deed Numb 14.4 compared with Neh. 9.16 17 So in good Heb. 11.17 Fourthly A willing mind makes quick riddance of the work we go about it is winged and overflyes rubbs and lets in our way it is so farr from being hindered thereby as that it is quickened as the Bowle going down a Hill is by the rubbs it meets withall as before hath bin shewed in Caleb and Joshua Let these things prevaile with you to bring the will with you in all performances especially in holy Duties Quest But what must be done that we may be willing Resp First see that your wills be renewed and changed The Naturall will is not subject to God nor can be so long as it is natural Rom. 8.7 Rom. 8.7 Secondly desire God to establish thee with a free spirit Psal 51.12 John 8.36 Psal 51.12 If the Son set us free then we shall be free indeed till this be done our wills are not our own but cheined to unrighteousnesse every day seek more freedome to