Father but by him Joh. 14. 6. Christ must be by faith received as the Gospel offers him that is as a Prince and Saviour and by this Faith being united to him God looks upon believers as the Brethren of Christ as the Spouse of Christ nay which is nearer as Christs Members and will deny them nothing Those that belong to Christ God is a God to them and a Father to them as he is to Christ himself and loves them as he loved Christ Joh. 20. 17. Joh. 17. 23. surely he will then grant them their requests 3. They that pray must by Faith rely upon the Promises that God has made of Hearing He has said that they that ask shall receive that they which seek shall find and to them that knock it shall be opened Mat. 7. 7. And for further encouragement because the Spirit teaches what to ask and how to ask Christ assures us that God will more readily give his Spirit to those that ask him than earthly Parents Bread unto their hungry Children Luk. 11. 13. If ye then being evil know how to give good gifts to your Children how much more shall your Heavenly Father give the holy Spirit unto them that ask him How comprehensive a promise is the promise of the Spirit His work is to apply that Salvation which Christ has purchased and is sent on purpose that he may endite such Petitions for the Saints as will find audience How plainly has the Lord said that his Eye is upon the Righteous and his Ear open to their Prayers Psal 34. 15. such words should be rested on when we engage in this Duty 4. The more confidently they that pray conclude the performance of Gods Promises the more certainly they will be accomplished Therefore we are commanded to ask in Faith nothing wavering Jam. 1. 6. and we are encouraged to draw near with a true heart in full assurance of Faith Heb. 10. 22. and hearken to our Lord himself Mar. 11. 24. Therefore I say unto you what ever things ye desire when ye Pray believe that ye receive them and ye shall have them If we did but more firmly believe that God according to his Covenant for his Sons sake has pardoned sin and will heal our Souls of their distempers and will give grace sufficient and make us to grow and increase with the increases of God verily his promises would appear to be real and according to our Faith it would be to us Thus you see how those that pray must be Believers 5. In Prayer things must be asked for according to the will of God 1 Joh. 5. 14. And this is the conâ—idence that we have in him that if we ask any thing according to his Will he heareth us Christ tells his Disciples Joh. 15. 7. If ye abide in me and my Words abide in you ye shall ask what ye will and it shall be don to you the Word abiding in us declares the will of God and regulates our wills and then what we will we shall have Luther said Fiat voluntas mea Let my will be don because my will O Lord is the same with thine I do not wonder that many of the Heathens reasoned against Prayer they being unacquainted with the mind of God knew not what to ask for But in the Scripture God has declared his mind to us and that in our Directory Dissertat 30. Maximus Tyrius tells us that if you take away Phylosophy out of the world you take away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which alone knows how to pray For says he the Philosophers pray'd for Vertue for tranquility of Conscience for an unblamable Life And a Death full of good Hope But how much more truly may this be said concerning Christianity 'T is the Christian Religion that informs many degrees beyound Philosophy concerning the Will of God and what he is willing to bestow on us There is a threefold Will of God which we are to regard in Prayer his Will of Purpose of Precept and of Promise 1. His Will of Purpose Gods Purpose concerning his People is Wise and Gracious therefore 't is called the good pleasure of his Goodness by the Apostle 2 Thes 1 â—1 and 't is but reason that this Purpose should be submitted to We may ask sometimes for that which it may not be fit for us to receive In Temporals especially we are at a loss and are not able to determine what measure of such kind of Mercys is most meet for us When therefore we beg for the continuance of Life the prolonging or restoring of Health the enjoyment of outward Comforts All must be done with this Proviso that the Will and Purpose of God may stand and be accomplished for we may conclude that when the Lord denies outward Mercys which we with submission begg for he intends kindness in that very denyal 2. In Prayer Gods Will of Precept is to be regarded whatever he commands us to do we may with boldness go to him for strength which may enable us for the performance The Lord calls and commands Israel to turn Turn ye turn ye from your evil ways for why will ye die O House of Israel Ephraim turns this into Prayer Jer. 31. 18 Turn thou me and I shall be turned for thou art the Lord my God God commanded David to keep his Precepts diligently David takes hold of this and cries out Oh that my ways were directed that I might keep thy Statutes Psal 119. 4 5. He requires that we should love and fear him vve may without presumption beg that he would circumcise our Hearts to love Him and put his fear into our hearts that we may not depart from him 3. In Prayer Gods Will of Promise is also to be eyed And though the Promises of the life that now is belong to believers yet especially they prize and plead the promises of spiritual and everlasting Blessings These we are to look upon as exceeding great and precious and sure promises and to beg that by them we may be made partakers of the Divine nature and escape the corruption that is in the world through Lust 2 Pet. 1. 4. What can the Lord promise more than he does Psal 84. 11. The Lord God is a Sun and Shield the Lord will give grace and glory no good thing will he with-hold from them that walk uprightly When we intreat him to make good his promises we do in effect but intreat him to glorifie his power and love his truth and faithfulness 6. Prayer must be in the name of Christ what name more prevalent Job 16. 23. Verily verily I say unto you whatsoever ye shall ask the Father in my name he will give it you When we make use of the Mediation of Christ we go the way to speed The Papists make use of the Mediation of Angels and Saints departed But the Apostle tells us as of one God so of one Mediator between God and Men the man Christ Jesus Saints indeed on Earth may
eye of dependance for all their expectation of Grace and Peace and Life is through Him alone 3. They that have the Spirit of Prayer are earnest for the fruits and graces of the Spirit that Love â—oy Peace Long suffering Gentlenesse Goodness Faith Meckâ—â—sse Temperance All which the Apostle enumerates Gal. 5. 22. 23. may be in them and abound and they are restless in prayer for the mortification of the deeds of the flesh for they consider what is said Rom. 8. 13. If ye live after the flesh ye shall dye but if ye through the Spirit mortify the deeds of the body ye shall live 4. They that have the Spirit of prayer are enabled to go unto God as unto a Father Gal. 4. 6. And because ye are Sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father Not but that doubts and fears may be in those that have the Spirit witnesse the Psalmist who cryed out will the Lord cast off for ever and will he be favourable no more is his mercy clear gon for ever And doth his promise fail for evermore hath God forgotten to be gracious hath he in anger shut up his tender mercyes Psal 77. 7. 8. 9. But at length and truly it may be long first â—aith gets the better of unbelief Many that are the Children of God cannot always call him Father yet even then they go to him and are noâ—quite beat off from him and there is a Secret Trust that he has some gracious respect to them and by this they are encouraged still to persist in prayer Use 3 of Exhortation Prize and value the Spirit of Prayer as without his help you cannot pray to any purpose so he can make prayer mightily pravailing The Spirit will create an holy boldness in your accesse to the throne of grace he will enlarge your hearts in this duty which enlargements are not without sweetness and great satisfaction The Spirit will draw up and indite such petitions for you as will not be denyed and give some encouraging intimation of your being accepted and answered in the beloved Now if you would have the Spirit of Prayer follow these directions 1. Rest not in the bare gift of Prayer let it not satisfy you that you have a praying tongue and no more all your Supplications are but a flattering the Lord with your lips and a lying unto him with your tongues while your hearts are not right with him Psal 78. 36 37. 2. Be sensible of your need of the Spirit light and liberty life and liveliness are the effects of the Spirit good motions holy affections are his off-spring without him you will be like Pharaohs Chariots when the wheels were taken off and drive on heavily but he can make your Souls like the Chariâ—ts of Amminadib Cant. 6. 12. 3. Part with every thing that grieves the Spirit foster not any lust or inordinate affection that may render your hearts an unpleasant habitation to him 4. Frequently beg for the Spirit and Especially in secret this will be a sign that you indeed desire him Plead the promises which you find Luk. 11. 13. If ye then being evil know how to give good gifts to your Children how much more shall your heavenly Father give the holy Spirit unto them that ask him And what God has promised Christ died that he might purchase nay Christ has prayed that the Spirit might be bestowed Joh. 14. 16. And therefore you may pray with the greater encouragement and assurance Thus concerning that third doctrine that Prayer when rightly performed is Supplication in the Spirit D. 4. In Prayer Watching is a necessary ingredient Watching is a duty which the great Prophet Christ himself frequently pressed and the injunction is general What I say unto you I say unto all Watch Mar. 13. 37 He knew that a Spiritual Lethargie is a disease most incident But if at any time surely in holy duties this heedlesness and sleepyness does discover it self we had need therefore to rouse up our Spirits that are so sluggish naturally Deborah speaks to her self four times Awake awake Deborah Awake awake utter a Song Judg. 5. 12. We have need thus again and again to call upon our Souls to Awake and be Watchful when about to utter a prayer Watching and praying are joyned in Scripture and not only so but Watching is required in Prayer Col. 4. 2. Continue in Prayer and Watch in the same with Thanksgiving so 1 Pet. 4. 7. But the end of all things is at hand be ye therefore Sober and Watch unto Prayer In the handling of this doctrine I shall first shew what we are to Watch against in Prayer Secondly What we are to Watch over Thirdly What we are to Watch for Fourthly What manner of Watching is required in Prayer Fifthly Give the reasons why Watching is so necessary Lastly make Application In the first place I am to tell you What we are to Watch against in Prayer 1. We must watch against indwelling corruption There is a Law in our Members that wars against the Law of our minds and this Law in our members commands quite contrary to the Law of God This Law says pray not at all but especially forbids seriousness and fervency in Prayer and if not watchful this Law will sway and over-rule us and bring us into captivity to the Law of sin VVe had need look to our selves for when we have thoughts of doing good evil will be present with us Rom. 7. 21. and if care be not taken the evil will hinder our doing of the good Oh how deep is the corruption of our Nature How desperatâ—ly wicked is the heart of man How great are the remainders of sin in those that are most renewed And since the remaining Flesh still does lust against the Spirit this Flesh is to be narrowly eyed that it may be weakned checked else 't will spoil all our services 2. When praying we must watch against the evil One. Satan likes not to see us at the Throne of Grace because he knows has felt the sufficiency of that grace that believers obtain there I besought the Lord says the Apostle when buffeted by the messenger of Satan 2 Cor. 12. 8. and the power of Christ so rested upon him that Satan had no power unless it were full sore against his will to keep him humble and to hinder his being exalted above measure The Devil therefore might and main withstands us in Prayer and how many are his wiles that he may keep us off from this most advantagious Duty Sometimes he objects the difficulty of Prayer somtimes he says 't is needless to spend so much time therein sometimes 't is fruitless and that little comes of all our Cryes and Tears sometimes he proposes other business to be don that we may be diverted sometimes he threatens to appear to us that he may affright us from the Mercy Seat How busy is our adversary the Devil we should be acquainted
Holy sometimes the God and Father of Christ and likewise the Father of Mercys and God of all Comfort 'T is not amiss to add unto Gods Title those Attributes the consideration whereof may help towards such a frame of Spirit as becomes Prayer Would we have our heart in an holy awe and fill'd with reverence and Godly fear mention then his omnipresence greatnesse his holyness and his jealousy Would we have our hearts broken for sin Mention his anger and hatred of Iniquity and withall his goodness and forbearance and readiness to be reconciled for the riches of his goodness and long-suffering strongly lead unto repentance Rom. 2. 4. finally would we in our requests have our desires enlarged and our faith encouraged and be also forward to praise Mention then the freeness of Gods love the Superabundance of his grace as he is the Father of Jesus Christ As of old he was stiled The Lord that brought Israel out of Egypt and afterwards the Lord that delivered Judah from the north Country namely out of the Babylonish Captivity so likewise in the new testament he is called the God and Father of our Lord Jesus Christ Eph. 1. 3. 1 Pet. 1. 3. 2 Cor. 1. 3. Christ is the only prevailing advocate in Prayer and his relation to God the ground of our hope and expectations 2. A Second part of Prayer is acknowledgment and confession of sin This confession God requires Jer. 3. 13. Only acknowledge thy Iniquity that thou hast transgressed against the Lord thy God To confesse sin has been the practice of the Penitent God has been honoured when offending of him has been acknowledged most unreasonable and heinous and confession has had a great influence unto the making of Sinners humble and ashamed and upon it how quickly has forgiveness followed Psal 32. 3 4 5. While I kept Silence i. e. while I excused and extenuated my sin and refused ingenuously to acknowledg it my bones waxed old through my roaring all the day long for day and night thy hand was heavy upon me my moisture was turned into the drought of Summer Selah I acknowledged my sin unto thee my iniquity have I not hid I said I will confess my Transgressions unto the Lord and thou for gavest the iniquity of my Sin Selah This confession of sin in Prayer should be Particular generall acknowledgments move but little The very root of sin must be dug unto and bewailed Paul crys out he was a Blasphemer and Persecutor and Injurious 1 Tim. 1. 13. and laments the law in his members the body of death that made him so forward unto evil Rom. 7. David particularizes his uncleannesse and blood-guiltiness and traces these abominable streams unto the fountain whence they issued forth the Corruption of his Nature Psal 51. 5. Behold I was shapen in Iniquity and in Sin did my Mother conceive me Our despising the remedy which Christ offers in the Gospel should also be confessed with Special Sorrow for herein we go beyond the very Devils who never had one offer of pardon and grace made to them And finally as there is abundant cause we should fall to Judging and Condemning of our selves One that is truly penitent is as Guiliel Pariciensis says Fidelis Dei orator contra Seipsum a faithful pleader for God against himself We must unclasp the Book of Conscience and Spread it before the Lord we must hold up our hands and cry Guilty guilty and say we can lay claim to nothing as our due but severity and Punishments 3. A third part of prayer is Deprecation or praying against what we have deserv'd and are afraid of We ought with great solicitousnesse to pray against the anger and hatred of God He even he is to be feared who can stand in his sight when once he is angry Psal 76. 7. The anger of God expresse it self Several ways the lightest expression of it namely in temporal and outward calamities are sometimes very terrible Pestilences Famines the sword of War which devours flesh and drinks blood how intolerable are they lookt upon but spiritual judgments are worse than these and argue hotter displeasure when the Lord gives sinners up to blindness of mind searedness of conscience strong delusions vile affections hardness of heart this shewes he is exstreamly angry The other may but these judgments especially should be deprecated But the worst of all is to come in the other World and that 's the vengeance of Eternal Fire Oh how importunate should we be to be delivered from Wrath to come That we may not be sentenced to depart with a Curse at the great Day that Hell may not be our Eternal home How importunate should we be that we may not in utter Darkness be gnawed by the Worm that never dyes that we may not dwell with devouring Fire nor inhabit Everlasting Burnings 4. A fourth part of Prayer is Petition here God gives us leave to be bold and large and when we have asked never so much he is ready to do exceeding abundantly above all that we can ask or has entred into the heart of Man to conceive Pardon we should petition for for we highly need it And the Lord has said though we have made him to serve with our sins and wearied him with our iniquities yet he will blot out transgressions for his own sake and remember our sins no more Esa 43. 24 25. Till a Pardon be obtained nothing else can be expected but when once God in Christ is reconciled and become a Father nothing will be denied His Love therefore and the sence of it should be intreated with our whole heart And since the Lord has promised to give both Grace and Glory Psal 84. 11. we may be bold to be petitioners for both We should be earnest that grace and holiness may be wrought in truth in our hearts that Grace may be continually increased and that we may persevere and be faithful to the very Death and at length uttain that Glory Honour and Immortality which is promised unto patient continuance in well doing Temporal Blessings also we have leave to ask for the Lord considers our frame and every way is ready to encourage us unto our Duty 5. A fifth part of Prayer is Intercession for others Not only those should be remembred by us that stand in a near relation to us But we should be concerned for the whole City for the whole Nation nay for the whole Church of Christ militant upon Earth We should prefer Jerusalem before our chief joy we should not keep silence we should give the Lord no rest till he establish and till he make Jerusalem a praise in the Earth Esa 62. 6 7. we should in no wise hold our peace till the righteousness thereof go forth as brightness And the Salvation thereof as a Lamp that burneth That is till the Church is both reformed and delivered from oppressing adversaries In Prayer we are to have regard to our selves to others nay to the Lord
THE SPIRIT of PRAYER OR A DISCOURSE WHEREIN The Nature of Prayer is Opened the Kinds of Prayer are Handled and the Right Manner of Praying Discover'd Several Cases about this Duty are Resolved From EPH. 6. 18. Praying Alwayes with all Prayer and Supplication in the Spirit and Watching thereunto with all Perseverance and Supplication for All Saints Unto which is Added A Direction for the Attaining the Gift of Prayer That Family-Duty may not be Omitted nor Secret Duty discouraged through Inability of Utterance and Expression BY Nathanael Vincent M. A. Minister of the Gospel London Printed for Tho. Parkhurst at the Bible and Three Crowns in Cheapside near Mercers Chappel and at the Bible on London-Bridge near the Gate 1674. To the Truly HONOURABLE LADY Hester LADY BLOVNT Mercy and Grace and Peace be Multiplyed Much Honoured Madam WHen I had the happiness to belong unto your Noble Family the Favours I received were Weighty ones and have left too deep an impression upon me ever to be worn off I never lived more free from Care Trouble then when I lived with your Ladyship Your Civility your Bounty your being so much concerned when I went away I must Remember while I have Memory 'T is very pleasing to me to reflect upon the Opportunities I had when I lived at Tittenhanger your Stately House not only of studying but of performing those Secret duties of Prayer and Meditation wherein Communion with God is so exceeding sweet that all sensual delights and pleasures are contemptible in comparison At that time the World was presented to me in the Gayest dress Your House Large and bravely Furnished your Gardens Delighful your Park and Walks hardly to be Matched your Table abundantly sumptuously Furnished Yet I must needs tell You That God was ten Thousand times more to me than all this When I sought him with my whole Heart and found him when I begg'd his Grace and had the Grace I begg'd for This This was it which made my life happy This made me Cheerful indeed onely I was sorry to see others take up and be so much transported with lower Pleasures Believe me Madam nay believe the Lord himself Religion and Joy are not inconsistent The wayes of Wisdom are wayes of Pleasantness and all the paths thereof are paths of Peace Though David had a Crown of pure Gold on his Head though he was Lord of such a Country which was then the glory of all Lands yet we find that God was his Joy and that was his Language Whom have I Heaven but Thee and there is none on Earth that I desire besides Thee Whereas Solomon his son indulging his Flâ—sh and too much forgetting God did but hereby contribute to his own disquiet He made him great Works he built Houses and planted Vineyards he made Gardens and Orchards and planted Trees in them of all sorts of Fruit he made Pools of Water that the Trees might be the more Flourishing He had Servants Maidens Possessions of great and small Cattel above all that were before him in Jerusalem He gathered Silver and Gold and the peculiar Treasure of Kings and of the Provinces He had Men-singers and Women-singers and the Delights of the Sons of Men and Musical Instruments of all sorts Nay whatsoever his Eyes desired he kept not from them neither did he withold from his Heart any Joy How large an Inventory is here of what is gratifying to the Senses Yet in the midst of all he cryes out Behold all is Vanity and Vexation of Spirit and there is no Profit under the Sun Eccles 2. 4 11. Madam I earnestly desire your Eternal welfare and also your present Joy And truly there must be Godliness not in the Form only but in the Power also or else you will be a Stranger to the pleasure of Christianity God is the Souls centre Rest is elsewhere in vain expected The more you acquaint your self with Him the more perfect your peace will be thereby good will come unto you These ensuing Sermons concerning Prayer I hope through the blessing of God may be a means to make Devotion much more servent And 't is not in vain to seek Him that is so willing to be sound and whose Sufficiency is such that he can satisfie your desires when they are most Enlarged That the Lord of Heaven would bless You and all the Branches of your Illustâ—ious Family and make all eminent for Piety and Holiness which will be your truest Honour and greatest Dignity is the Prayer of Madam Your Ladiships most humble and most obliged Servant Nathanael Vincent To the Readers especially them that were Hearers of these Following Sermons Beloved Brethren BEing about to Read a Book concerning Prayer how convenient is it you should begin with Prayer that you may read with profit Lift up therefore your hearts unto God and desire Grace to do what is made known to be your duty Gods Precepts are for your profit He is not capable of being advantaged for he is infinitely and eternally self-sufficient but you your selves will be benefited by your Obedience He requires you to come to the throne of Grace that he may impart his Grace and Mercy unto you that so much stand in need of it 'T is the property of Good to be communicative of it self And the Lord who is the Summum Bonum highest and chiefest Good does give most of all liberally Prayer is an Ordinance that He has appointed and 't is a great priviledge we are allowed to pour out our Souls before him His Hand is not shortned His Ear is not heavy we shall not be straitned in Him if we are not straitned in our own Bowels You that never have pray'd with any seriousness of Spirit should cry now with the greater fervency You have not one Sin pardoned not one Corruption mortified not one saving Grace wrought in your Hearts you have not the least part of your main work don no provision at all made for Eternity and another World It concerns you therefore to begg as for your Lives that God would reconâ—cile you to himself in Christ and make you new Creatures and become a Father and a Portion to you Now is the accepted time Now the Father of Mercies is upon the mercy Seat Now the Lord Jesus is willing to be your Advocate and to intercede for you Now the spirit of Grace is ready to help our infirmities Now forgiveness of sin and life and Immortality are freely offer'd nay you are intreated to accept them But it will not be thus alwayes shortly God will be inexorable the Advocate will be a judg to condemn and the spirit will withdraw for ever and the day of grace will be ended Oh therefore pray now for then 't will be to late to pray And for you that make conscience of this duty wrestle still with greater Vigour Those are the strongest Christians that are mightiest in praier He that prayes well will do all wel besides for by
that he spent day and night in nothing but eating no such matter but when the season or meal-time came he was present So to pray always is to pray whenever prayer is seasonable 3. A third question is What is meant by all Prayer Bullinger refers this to the intension of the mind saying that in this Duty there must be all possible devotion and intentness and servency of heart But Musculus understands Prayer of every sort and indeed all kinds of Prayer which God has appointed are needfull and the Lord is ready by the Communications of his Grace to encourage to the practice of this Duty in the full extent and latitude of it 4. Anotherquestion is this What are we to understand by prayer in the spirit Some refer this clause to the things asked as if we should slight all worldly enjoyments and ask only for those blessings that are spiritual 'T is confessed that spiritual blessings are to be most prized and to be begged with the greatest importunity but yet temporal mercies may also with submission be desired Daily Bread we are allowed to ask for and that Bread is sweetest and most blest that is the fruit of Prayer Others observe and rightly that this passage Praying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Spirit may have relation both to the spirit of God and the spirit of him that prays 1. It may have relation unto the Spirit of God The Holy Ghost makes intercession for Believers according to the will of God he helps their infirmities who of themselves know not what to pray for as they ought Rom. 8. 26 27. 2. It may have relation unto the spirit of him that prays Prayer must be the off-spring of the heart or else 't will In Religione non sit quod cor non facit not be of any value or efficacy The spirit of a man must understand what and the worth of what is prayed for and the affections must be stirred in order to the attainment of it 5. A fifth question is what are we to understand by watching unto prayer with all perseverance We must watch over our hearts and watch for God and this must be with continuance unless we continue to watch and pray we may quickly enter and fall into temptation And since all militant Saints are in danger as well as we and stand in so near a relation to Christ and to us we should be much concerned for them so as to desire their safety and well-fare as our own There are six Doctrins which these words afford us 1. A Christians security lyes very much in praying always 2. All prayer is of concernment to be used 3. Prayer when rightly performed is supplication in the spirit 4. In prayer Watching is a necessary ingredient 5. We must persevere if we would speed in prayer 6. Our spirits must be so publick as to supplicate for all the Saints as well as for oâ—r selves D. 1. I begin with the first of these Doctrines That a Christians security lies very much in praying always Although he be Armed from head to foot with the Armour of God which if any in the world is Armour of Proof yet he is not safe without prayer Saints in Scripture have lookt upon the Throne of Grace as their Asylum and Sanctuary and have come hither for refuge and strength in their troubles and temptations David when he perceived the deceit and hatred of his Adversaries who fought against him without cause says 't was his course and truly 't was a wise one to give himself to prayer Psal 109. 4. When his soul was among Lyons and he dwelt among those that were set on fire he then crys unto God most high unto God that performed all things for him Psal 57. 2. When the Apostle Paul was buffeted by the Messenger of Satan he besought the Lord thrice that it might depart from him and had this answer my grace is sufficient for thee 2 Cor. 12. 7 8 9. Nay the very Captain of our Salvation Christ himself not only used the word of God in temptation and overcome the Devil by Scripture-weapons but also he was wonderfully servent in prayer Heb. 5. 7. In the days of his flesh he offered up prayers and supplications with strong crying and tears unto him that was able to save him from death and was heard in that he feared I shall speak unto this Doctrin in this following order First give you a definition of prayer that you may know what ' t is Secondly Inform you what it is to pray always Thirdly Shew you why a Christians security lies in prayer Fourthly Give you some reasons why he should be always praying Fifthly Answer some Objections that are made against this Duty Lastly Make Application In the first place I am to give you a definition of prayer that you may understand the nature of it Damascen l. 3. de orth Fid. c. 24. give this description 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayer is an assention of the mind unto God and asking those things which are convenient from him The mind must ascend as well as the voâ—â—â— and both must be directed unto God alone and those things only must be directed unto God alone and those things only must be desired which the wise and gracious God sees Oratio est actus rationis practicae voluntatis desiderium explicantis ab a liis aliquid postulantis Aquin in 2. 2. qu. 83. art 1. convenient Aquinus defines prayer an act of the practical understanding explaining the desire of the will and requesting something from another which being applied unto God amounts to thus much that both the mind and will do act in prayer the mind makes known what the will desires Psal 38. 9. Lord all my desire is before thoe and my groaning is not hid from thee and then likewise there is an earnest craving to have this desire satisfied Psal 90. 14. Oh satisfie us early with thy mercy that we may rejoyce and be glad all our days But a more full definition of prayer is this Prayer is a Duty performed unto God by sensible and believing Souls in which they ask for things according to his will in the name of Christ with thanksgiving for what already has been received This definition I shall take in pieces and explain the parts of it 1. Prayer is a Duty 't is part of that homage and worship which we owe to God this is evident by the light of nature the Heathen Marriners cryed unto the Lord for preservation in a Storm Jon. 1. but 't is more evident by Scripture light commands to pray are frequent And he that does restrain prayer casts off the fear of God and says unto the Almighty Depart from me Job 21. 14 15. Prayer is a Duty for we are obliged to it by a precept and that precept is for our profit we need help from Heaven and our wants that are of greatest concernment to be supplied can be supplyed by none
pray one for another because God has commanded it it maintains love among them and the Strongest need the prayers of the Weaker How earnestly does the Apostle Paul beseech the believing Romans that they would strive together with him in their prayers to God for him Rom. 15. 30. But not a word of prayer directed to any departed Saint in Scripture And when Jacob was in distress and the Angels of God met him and he said this is God's Host but he begg'd nothing of them but wrestles with God himself and as a Prince prevailed 'T is a silly Objection that we use the mediation of great men when we have to do with Princes and therefore the Mediation of Angels and Saints is to be used when we have to do with God for the Lord grants free access unto all if they use Christ as a Mediatour and therefore the Mediation of Angels and Saints is needless We must pray you see in the Name of Christ and there are four things which we are to have an eye to 1. The satisfaction of Christ he has been wounded for Transgression he bare the Curse so that we may beg with confidence to be delivered from it He has made Peace by the blood of his Cross we have encouragement to beseech the Lord to be reconciled and that he would no longer be a Foe but a Father to us 2. We are to eye the purchase of Christ He has purchased all the blessings of the new Covenant Heaven it self is called a purchased Possession Eph 1. 14. Christ payd a price for it that it might be ours 'T is not only an act of Grace but an act of Righteousness in God considering what Christ has paid for to forgive Sin and to give Salvation 3. We are to eye the intercession of Christ Heb. 7. 25. He is able to save them to the uttermost that come unto God by him seeing he ever lives to make intercession for them Our great high Priest is passed into the Heavens and his work is there to pray for Believers and his Father hears him always How can prayers miscarry that are backt with the intercession of such a one 4. We are to eye the strength of Christ and his assistance Rightly to pray is a matter of difficulty Christ by his Spirit is ready to help the infirmities of Believers so that notwithstanding all discouragement and opposition from within and from beneath they shall make something of this duty of prayer and obtain the blessing 7. In prayer there must be Thanksgiving for what has been already received Praise is the sublimest part of prayer Praise is a debt and how vast is the debt if we consider the multitude greatness freeness and continuance of mercies Praise sweetens prayer nothing more pleasing to God nothing more pleasant to our selves And to give thanks for benefits received is as effectual a way to prevail for more mercy as the most vehement and strongest cryes Oh therefore that all who pray would also praise the Lord for his â—oodness and for his wonderful works to the Children of men Psal 107. 8. Thus have I explained the definition and opened the nature of prayer to you In the second place I am to inform you what 't is to pray always this I have touched upon already but shall more fully speak to in these particulars 1. To pray always implies being always in a disposition and frame to pray when God requires it The heart must be reconciled to this duty and fall in love with it go to the Throne of Grace with alacrity much may be gotten at the mercy seat the unsearchable riches of Christ are unlocked and we may take as much as the hand of faith can grasp without being checked or upbraided The God whom we have to do with gives liberally and like himself Jam. 1. 5. The heart should be forward to pray and be weary of and through grace subdue move and more that evil which alas is present when good is about to be performed Rom. 7. 21. 2. To pray always implys laying hold of all opportunities to pray that are graciously vouchsafed to us Whenever there is a meet season and a motion to pray we should catch such an occasion by the fore-lock for when once 't is past 't is past recalling Stated times of prayer ordinarily should in no wise be neglected and when there are extraordinary calls to this duty they should by all means be heeded But here you must take heed of being imposed upon by Satan He is clearly for wearying you by spiritual extortion and pressing you to more of the external part of duty then God requires 'T will not be amiss to shew you the difference between Satans motions to pray and the Lords calling you thereunto 1. Satans motions are unseasonable when God calls to other duty When we in obedience to the Divine command are diligent in our calling of a sudden Satan will move to pray but by the unseasonableness of the motion we may discern whence it comes but the Spirits motions are regular 2. Satans motions to pray are unmerciful he would fain have Sinners not pray at all but if they will needs fall upon the duty he urges them to over doing and exacts so much as is apparently to the wasting and expending and destruction of nature and his design is to render prayer burthensome and at last to make it totally neglected But the Lord is merciful in his motions he requires that which is infinitely beneficial to the Soul and destructive austerities towards the body he no where requires 3. Satans motions to pray are commonly followed with some direful injections if they are not obeyed and what he injects has no Scripture-foundation He tells souls that they are Reprobate and will be damned if they do not what he unreasonably perswades whereas the word of God speaks no such matter Well then Satans motions are not to be minded 3. To pray always implies praying in every state and condition in Sickness in Health in Prosperity in Adversity prayer is to be used without prayer Sickness will be unsanctified and an uncomfortable load and if it be taken off 't will be in anger without prayer Health will be a judgment and only serve to encourage a neglect of the soul and another world Without prayer Adversity will be intolerable and Prosperity will be a snare and occasion forgetfulness of God and a daring to rebel against him No condition should cause a cessation of prayer for the Apostle says Pray without ceasing 1 Thes 5. 17. 4. To pray always implies Not to let fall any holy suite till it be granted We must not faint in prayer nor give over though we do not presently speed Luk. 18. 1. He spake a parable to them to this end that men ought always to pray and not to faint Impor tunity prevailed with an unrighteous Judge surely then 't will be prevalent with the Father of mercies God does not presently grant
Heaven they should be begun ended followed after with Prayer And if you that are hearers would but help us herein by prayer 't would be in effect to help your selves If there were but more praying before you come to the Sanctuary that you might be taught to profit so many sermons would not be lost so much seed would not be sown in vain Prayer sets an edge upon the Word and makes it quick and powerful to kill Sin and keep off Satan Prayer works the Word into the Heart and being hid there 't is a mighty preservative against iniquity There is a Spiritual instinct in Believers to joyn Prayer with every Ordinance of God Because they know that Ordinances cannot secure or benefit them except the Lord concur and work along with them I have proved that a Christians security lies in Prayer In the fourth place I am to give you some Reasons why we ought to pray always 1. We should pray always because God is always ready to hear The Lords Ear is not heavy that it cannot hear Esa 59. 1. He hearkens after Prayer and looks down from Heaven upon the Children of Men to see if there be any that understand and seek God Psal 14. 2. The Father is said to seek for right worshippers namely those that worship him in Spirit and in Truth Joh 4. 23. we have therefore encouragement as at all times to trust in him so at all times to poure out our Souls before him God is a Refuge for us Selah Psal 62. 8. Verily seeking of God in sincerity never was yet in vain and never will be God has heard sinners then when they perhaps have little thought he minded them When Ephraim bemoaned himself was as a Bullock unaccustomed to the Yoak was ashamed and confounded because of his evil ways and cry'd Turn thou me and I shall be turned says God I have heard him I have surely heard Ephraim Jer. 31. 18 19. â— and gives him to understand that he was a dear Son a pleasant Child and that he would surely have Mercy on him There is not a Tear but God has a Bottle to put it in nor a sigh but God observes it nor a true desire but he is ready to satisfy 2. We should pray always because Christ always intercedes Heb. 7. 25. He is able to save them to the uttermost that come unto God by him seeing he ever lives to make intercession for them The prayers of Believers will be vvell seconded This Angel of the Covenant has incense sufficient to perfume and to make the Prayers of all the Saints at all times acceptable Christ in Heaven is alvvays presenting to his Father his Sufferings and by his Sufferings all that we pray for has been purchased His Blood therefore is said to speak in Scripture and it speaks better things than that of Abel Heb. 12. 24. The Blood of Christ cryes in Gods Ears on the behalf of those that pray which the Curse that Christ has born may be removed from them that the Sins for which Christ was wounded may be forgiven them and that out of the fulness of Christ they may receive and Grace for Grace 3. We should pray always because the Spirit is always ready to help our infirmities This Spirit Christ promised and according to his promise sent him and this Spirit is styled the Spirit of Grace and of Supplications Zach. 12. 10. for he gives grace and ability to make supplications acceptably And this Spirit abides with Believers alwaies Joh. 14. 16 17. I will pray the Father and he shall give you another Comforter which shall abide with you for ever even the Spirit of Truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you The Spirit is ready to instruct us what to pray for to remove the load of indisposition to this Duty to quicken our deadness therein to enlarge our hearts in desires after the God of all Grace to strengthen us to wrestle for a Blessing And truly God is not to be prevailed with but by the mediation of his Son and by the strength of his own Spirit 4. We should pray always because Satan is always forward to assault us Satan is compared to a Lyon in Scripture And Elian observes concerning the Lyon that if at any time he is beaten back he retires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his face towards you as being readyupon the least encouragement to make another attempt In like manner Satan watches has his Eye always upon us and is ever forward to tempt and should not we be ever forward to pray Our whole Life is a time of Temptation Wicked Spirits are continually engaged against us We wrestle sayes the Apostle with Principalities and Powers with the Ruters of the darkness of this World with spiritual wickednesse in high places These Enemies are invisible so 't is more dificult to withstand them they are too subtile and too strong for us We had need therefore to pray without ceasing since they cease not endeavoring to bring us both to sin and ruine 5. We should pray always because corruption will quickly recruit and recover strength upon the least neglect of prayer Had David been praying when he was sleeping so long in the day time or after his nap had been ended had he gon to the throne of grace instead of idlely walking upon the roof of his palace nay when first he cast his eyes upon Bathsheba if he had then immediately lookt up to Heaven and cryed that that spark of concupiscence might have been extinguish'd before it set him in a flame his foul fall and the dolefull consequents of it might have been prevented But duty was neglected and lust took the advantage of that neglect and he was hurried into two as heinous Sins almost as can possibly be committed 2 Sam. 11. Experience shews us that if we omit or are slight in Prayer that day our passions are more easily stirred and our lusts get ground Thus Amaleck prevail'd when Moses hands began to hang down but when they were held up towards Heaven Israel had the better In the fifth place I am to Answer the Objections that are made against this duty of Prayer Obj. 1. The first Objection is this God knows our wants and dangers without our telling him What need is there then that we should make them known by Prayer Ans I Answer God may be said to know our Wants and Dangers two wayes 1. By the eye of his Omniscience and with this eye he sees all things and whether we pray or no he perfectly understands us and all the circumstances we are in He 〈◊〉 our path knows our thoughts after off and is acquainted with all our wayes Psâ—l 139 2 3. 2. God may be said to look upon our wants so as to have compassion upon us and without intreating this compassion how can it be expected Heark unto David
unto prayer By the Word God speaks to you as by prayer you speak to him if you regard not Gods voyce how can you expect he should mind yours If you will not hear and obey â—he will not hear and grant what you request of him The Word should dwell richly in you Col. 3. 16. your delight should be in the Law of the Lord and in that Law should you meditate day and night Psal 1. 2. The Scriptures should be searched which shews they are a depth and all is not at first looking into them discovered you must seek here as for silver and search here as for hid treasure if you would understand the fear of the Lord and find the knowledge of God Prov. 2. 4 5. How enlightning how enlivening how cleansing and transforming is the word of God How sweet and desirable are the Lords testimonies When the Spirit becomes the expositor of Scripture and opens the eyes too to behold wondrous things out of Gods Law and affects the heart oh then there is such efficacy profit and sweetness as is beyond comparison 4. Be liberal in this duty of secret prayer Pray with a forward and with a free spirit grudg not the time you spend here for this is the best way of turning time unto a good account Be sensible how good it is to draw nigh to God for the promise is if you draw nigh to God he will draw nigh to you Jam. 4. 8. Draw nigh to God and he will draw nigh to you cleanse your hands ye Sinners purifie your hearts ye double-minded Now Gods drawing near implies his being reconciled to us his manifesting his power and grace for our help and supply Oh theâ—â—fore go unto God with an holy eagerness who is so ready to meet you and to satiate the weary soul and to replenish every sorrowful soul Jer. 31. 25. We must be much and often with God for this is the way to come to an acquaintance with him and the better we are acquainted with him the more we shall love him and be sensible of his love to us Hark to what is said Job 22. 21. Acquaint now thy self with him and be at peace thereby good shall come unto thee 5. In secret prayer be very particular ease your Consciences by a particular innumeration of your Iniquities and the aggravations which have heightned them Make known all your wants before that God who has styled himself God All-sufficient fear not that the Lord will be weary of hearing or be backward to give a gracious return When you are alone with God you may use the greater freedom of speech this being particular will contribute much unto your brokenness of heart with which the Lord is well-pleased and also unto your own sensing of your manisold wants and making of you meet to be supplied 6. Look after secret prayer Stand upon your Watch-Tower and observe what answer is given The Merchant hearkens after the Ships that he sends to Sea When a Petition is presented to a Prince you wait what Answer will be returned Be thus wise in prayer if you speed not find out the Impediment if you do speed be encouraged by answers to act Faith in God and to persist in prayer Because he has inclined his ear unto me therefore will I call upon him as long as I live says David Psal 116. 1. And let answers of prayer be matter of praise that Satan and Conscience may not accuse you of and God may not be angry at your ingratitude Thus of the Rules concerning secret prayer Now follow the Arguments to perswade unto it 1. Consider God sees in secret in secret places God sees for he fills both Heaven and Earth his Omnipresence is an evident demonstration of his Omniscience as he cannot be confined to any place so neither can he be excluded All things are open and naked before him Heb. 4. 13. And as his seeing in secret is matter of terrour to the Ungodly so of joy unto the Righteous David speaks both with wonder and with gladness Psal 139. 7 8 9 10. Whithef shall I go from thy Spirit or whither shall I flee from thy Presence If I ascend up into Heaven thou art there if I make my Bed in Hell behold thou art there if I take the wings of the morning and dwell in the uttermost part of the Sea even there shall thy hand lead me and thy right hand shall hold me In what secret corner soever you are God is with you all your sighs and groans your complaints and desires are taken notice of 2. Frequency in secret prayer is a great argument of Uprightness and Sincerity 'T is a sign you seek God himself when none but God knows of your seeking him What the Apostle speaks of the Jew may be applied unto the Christian He is not a Christian that is one outwardly but that is one inwardly not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not so much openly as in secret Rom. 2. 28 29. The praise of such is not of men but of God 3. Secret prayer is a marvellous way to thrive in grace and to grow rich towards God By this means Faith will grow exceedingly Love will abound and our Souls will prosper Some Trades-men keep a Shop and drive a Trade there and gain thereby but they have a secret way of trading which is not observed and by this they grow wealthy in a short space A Christian that is much in secret with God O how much does he gain such an one how good does he find the Lord how ready both to forgive and to give and he can set his Seal unto that truth that God is plentious in mercy unto all that call upon him Psal 86. 5. 4. Secret prayer is a means to fit for publick Ordinances They that are most upon their knees in the Closet will get most benefit in the Sanctuary The preparation of the heart is from God and he must in secret be sought unto to fit our spirits for solemn worship Those that before they come to hear pray that Gospel may come to them not in word only but in power also and the Holy Ghost and much assurance these are likely to find the Gospel working effectually and that 't is the power of God to their Salvation Rom. 1. 16. Those that before they come to the Table examine themselves alone beg that God would search them and are importunate for strength against every Corruption for all the fruits of Christ's sufferings for all the graces of the spirit are not likely to be sent away empty 5. Secret prayer is a means to keep the impression of publick duties upon the heart after the duties themselves are ended Your work is not over when publick Ordinances are over Has any sin been discovered and reproved you must go in secret and bewail it and cry out Lord let not this nor any iniquity have the dominion over me Psal 119. 133. Has any duty
within you blesse the Lord upon every manifestation of his goodness as well as desire blessings from him And thus have I gon over the parts and kinds of Prayer much work indeed I have told you of but the more work the better for the more grace is to be expected in order unto the performing of what is required I shall conclude with a very brief Application in two words 1. How sharply are they to be reproved that instead of praying with all prayer use no prayer but live in the almost total neglect of this duty 2. Be perswaded to pray with all Prayer All prayer that God has appointed he is ready to hear in all prayer the name of Christ may be used and the promises of God which are sure exceeding great and precious may be pleaded and how glad may we be that the Lord has appointed so many successful wayes of seeking him wherein he has consulted the variety of our conditions and necessitys So much for the second Doctrine That all Prayer is to be used D. 3. Prayer when rightly performed is Supplication in the Spirit Indeed all our worship of God who is a Spirit must be in Spirit and in truth Joh. 4. 24. else 't is in truth no worship As the body without the Spirit is dead so dutys without Spirit are dead also In the handling of this point I shall first open to you what 't is to pray in the Spirit Secondly Lay down the reasons of the Doctrine Thirdly Answer some cases of conscience about praying in the Spirit Lastly make application First What 't is to pray in Spirit This as I have already intimated refers both to the Spirit of him that prays and also to the Spirit of God who helps to pray 1. This praying in the Spirti refers unto the spirit of him that prays and several things are here included 1. To pray with our spirit implies to pray with understanding I will pray with the spirit and I will pray with understanding also 1 Cor. 14. 15. we must not only understand the words that are spoken but also and that principally the worth of those things which we Petition for we must likewise in some measure be acquainted with the All-sufficiency and Faithfulness of that God whom we pray to and with our own indigency that are the Petitioners The Athenians had an Altar dedicated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the unknown God Act. 17. 23. and they are said ignorantly to worship him and truly all their worship degenerated into superstition We must know the Lord and our selves what his promises and our own Needs are else prayer will be of no account 2. To pray with our spirit implies to pray with judgment discerning between things that differ There is as vast a difference between Sin and Holiness as there is between Deformity and Beauty There is as vast a difference between the Creature and the Creator as there is between the broken Cistern that can hold no water and the Fountain of living waters Jer. 2. 12 13. Be astonished O ye Heavens at this be horribly afraid be ye very desolate saith the Lord for my people have committed two evils they have forsaken me the Fountain of living waters and hewed them out Cisterns broken Cisterns that can hold no water There is as vast a difference between a state of Grace and a state of Wrath as there is between Heaven and Hell Now he that prays must be apprehensive of all this and a believing apprehension of it will make him earnest for the loving kindness of the Lord and that he may taste more and more of the Fountain of living waters and be cleansed from all defilements 3. To pray with our spirits implies to pray with intention of mind Abraham drove away the fowls that did light upon his Sacrifice Gen. 15. and so should we drive away the impertinent and sinful and troublesome thoughts that arise or are injected into our hearts when we engage in sprayer Our hearts cannot wander in the least but they are espied by him whose name is jealous We should therefore desire that the Lord himself who holds the wind in his Fists would seize upon our more unruly hearts and keep them close to himself in duty especially considering there are some kind of distractions that nullifie and make void prayer distractions that are not regarded not lamented not watched or striven against 4. To pray with our spirits implies to pray with spiritual affections The affections are the wings of the Soul and the Soul is carried either to or from any thing according as the affections are inclined The Apostle exhorting to seck the things that are above presently adds set your affection on things above Col. 3. 1 2. intimating we shall never seek the things above in good earnest unless our affections be placed on them Those affections that have evil for their object must spend their strength upon sin which is the worst of all evils Sin must be hated most perfectly sin must cause the deepest sorrow sin must be most feared and against sin the heart should rise with the greatest indignation Those affections that have good for their object as love desire and the like should run with a full stream towards God and those great things that are brought to light by the Gospel and promised in the covenant of grace The stronger and more spiritual our affections are in prayer the better success will follow 2 Chron. 15. 15. 'T is said of Judah that they sought the Lord with their whole desire and he was found of them 2. This praying in the spirit refers to the Spirit of God who helps to pray The Apostle Jude exhorts to build up our selves on our most holy Faith and to pray in the Holy Ghost Jud. 20. and so to keep our selves in the love of God looking for the mercy of our Lord Jesus Christ unto Eternal life Now the operation or working of the spirit of God in prayer I shall explain in these particulars 1. The Spirit of God teaches Believers for what to pray he opens their eyes to understand the Word and to know what the Will of the Lord is W know not says the Apostle what we should pray for as we ought but the spirit makâ—th intercession for the Saints according to the Will of God Rom. 8. 27. 2. The spirit removes impediments to prayer he turns that love that naturally is in the heart to sin into hatred he causes the World that was Idolized to be contemned he cures that infidelity in reference to the excellency of spiritual things that the unrenewed Soul is full of as also that enmity against God and Holiness which was in the mind all the while 't was Carnal Where the Spirit of the Lord is there is liberty 2 Cor. 3. 17. the Fetters are knockt off the Clogs removed the Soul is brought out of Prison and is made free both unto the performance of duty and free in the
performance of it 3. The Spirit encourages unto prayer he lets Believers understand that now is the accepted time that now is the day of Salvaâ—ion 2 Cor. 6. 2. Wherefore he saith I have heard thee in a time accepted in a day of Salvation have I succoured thee behold now is the accepted time behold now is the day of Salvation Though the Lord should have been sought much sooner yet 't is not too late to seek him now he will be found by the hearty seeker such seeking shall not be in vain Deut. 4. 29. But if from thence thou shalt seek the Lord thy God thou shalt find him if thou seek him with all thy heart and with all thy soul 4. The Spirit enables Believers to act those graces that are required in prayer There are four graces especially that should be exercised in our supplications Humility Faith Love Patience 1. Humility The Lord has a special regard to the Humble whereas the Proud he knows afar of and has threatned to resist the Proud The humble soul has high and awfull apprehensions of God in prayer and mean very mean thoughts of it self Abraham was humble when he said Behold I have taken upon me to speak unto the Lord who am but dust and ashes Jer. 18. 27. Job was humble when he said Mine eye seeth thee wherefore I abhor my self The good Angels themselves are humble though never in the least offenders the Cherubins cover their faces with their wings and cry out holy holy holy is the Lord of Hosts the whole Earth is filled with his glory How vile then should we be in our own eyes who by our guilt are so obnoxious who have so many soul spots and stains upon our souls which are the effects of sin nay whose very Righteousnesses are but as filthy raggs Isa 64. 6. 2. Faith is to be acted in prayer and truly we may come with confidence to the Throne of Grace if we consider the power of God which is not only most Mighty but Almighty I am God Almighty saith the Lord to Abraham the Father of the Faithful He can do more for us than we can desire should be done for us Nothing is too hard for him and although all other helps fail he needs them not his Arm when alone can bring Salvation Isa 59. 16. This power of God may safely be relyed on for he is also full of mercy Psal 62. ult God hath spoken once twice have I heard this that power belongeth unto God also unto thee belongeth mercy David was encouraged by this in his supplications Psal 25. 6. Remember O Lord thy tender mercies and thy loving kindnesses for they have been ever of old And we have not only an intimation of Gods merciful nature but in his Covenant he has promised to shew mercy for this he delights in and Christ is the Mediatour of this Covenant so that 't is most sure Hark to the Apostle Heb. 8. 10. 12. This is the Covenant that I will make saith the Lord I will put my Laws in their minds and write them in their hearts I will be to them a God and they shall be to me a people for I will be merciful to their Unrighteousness and their Sins and Iniquities I will remember no more 3. Love is to be acted in prayer there must be a love to our Neighbour and they must from the heart be forgiven that have Tres-passed against us shall we think much of a few Pence when we are Debtors many thousand Talents But principally there must be love to the Lord expressed in prayer his favour and fellowship with him must be longed for the sâ—ul must thirst for God for the liviâ—g God as the chased Hart after the water-brooks 42. 1 2. And when he does manifest himself he must be rejoyced and delighted in and his grace admired whatever is received 4. Patience is also to be acted in prayer there must be a patient waiting in this duty a right understanding of Gods Wisdom and Faithfulness that he knows what and when to give and will do it in the best both time and measure will be a great means to cure our over-hastiness David is to be imitated who said I waited patiently for the Lord and he lost nothing by it for it follows He inclined his ear unto me and heard my cry Psal 40. 1. These are the graces which the Spirit enables Believers to act in prayer 5. The Spirit directs Believers unto Christ as the alone prevailing Advocate We are said to have access to the Father by the Spirit and through the Son Eph. 2. 18. The Spirit leads us to Christ as the Mediator who is the way unto God The Spirit shews that God having given Christ has opened through him the treasurâ—s of his grace and for his sake will give freely all things The Spirit still is turning the eye of the Believer towards the Lord Jesus and in prayer instructs us how to improve his relation to us who is bone of our bone flesh of our flesh and is become an Head and Husband to us How to improve his sufferings by which all that we need has been procured How to improve his Intercession which as 't is incessant so 't is never denyed and finally How to improve his Power and Authority for he can do what he will both in Heaven and in Earth He is the Prince of Peace and the Lord of Life and Glory he can give Peace and Life and Glory to whom he pleaseth 6. The Spirit makes Believers sincere in their aimes when they pray They design the Hallowing and Honouring of Gods Name as well as their own welfare They beg for pardon and grace not only because 't is good for themselves to have these but likewise because the Lord glorisies his grace and mercy and goodness in forgiving and healing and saving those that cry and fly to him Thus you see what 't is to pray in the Spirit and consequently it does not lye barely either in fluency of utterance or in variety of expressions or in multitude of words Now follow the Reasons of the Doctrine and they are of two sorts First Why our own spirits should engage in prayer 1. Because God is a spirit our Lord assigns this as a Reason why worship should be in spirit because God is a Spirit who is worshipped 2. He principally requires our spirits My Son give me thy heart Prov. 23. 26. And truly he does narrowly observe where our hearts are when we are at prayer and no wonder for our spirits are most capable of serving him To admire fear love trust in him these are the principal ways of worshipping him and this is done with the heart 3. Without our spirits prayer is but a mockery If when the Lord is honoured with the mouth the heart be far from him God says in vain do they worship me and I will not hold them guiltless And this you may observe that when our hearts are not engaged
in prayer they are commanded by the Lords Enemies Sin the world and Satan do detain them The second sort of Reasons are why we must pray by the help of the Spirit of God His assistance is necessary 1. Because of our darkness we of our selves know not God nor his Will nor our own greatest Needs nor wherein lyes our great interest and truest happiness 2. Because of our deadness active we are as to sin but unto prayer indisposed the dead man must be lifted and carried for of himself he cannot stir We that naturally are without strength nay without life cannot lift up our souls to God unless the spirit lift them up to him 3. Because of the opposition that is made by the evil one When we come to the Mercy-seat the Devil makes nothing of taking the right hand of us he is ready to resist us as he did Joshua the high Priest Zach 3. 1. and we are not able to withstand him unless the Spirit of God who is infinitely stronger rebuke him for us 4. The Spirits assistance is necessary in prayer because of that natural aversness iâ— our own hearts unto what is good whereas we should hate the evil and love the good we hate the good and love the evil nay in the very best there is a law in the members which wars against the law of the mind and evil is present If the Spirit were not also mightily and graciously present there would be an utter inability as to prayer or any duty which God requires In the third place I am to answer some Cases of Conscience concerning the Spirit of Prayer 1. Whether all Believers have the Spirit of Prayer I answer that all true Believers have this Spirit For the spirit of Grace which all Saints have received is also a spirit of supplication Zech. 12. 10. and the Apostle expresly sayes if any man have not the spirit of Christ he is none of his 2. Whether only Believers have the spirit of Prayer I answer The spirit of prayer is peculiar to Believers for where the holy Ghost does help the heart to pray he cleanses the heart from what before defiled it and turns the heart and the desires of it towards God so that that 's now the Language Psal 73. 25. Whom have I in Heaven but thee and there is none on Earth that I desire besides thee 3. Whether the Spirit of Prayer may not be lost I answer that the Spirit may be grieved by our corruptions when they prevail and when we grovv slothful and heedless hovv vve enter into Temptation and being grieed may withdraw his quickning and assisting influences But the Spirit is never quite lost by those that have been truly renewed by him He abides for ever where he has conseccrated any to be his Temple Joh. 14. 16. David after his fall says Restore unto me the joy of thy Salvation to shew that his joy was lost but he prayes Take not thy holy Spirit from me to signifie that the Spirit was not quite departed though that departure was deserved and feared 4. May not persons excel in the gift of prayer that yet are void of the Spirit I answer in the affirmitive The gift of prayer may only serve to puff up professours with Pride how are such pleased in reflecting upon the repute they have gained by their enlargedness in expression And this pride is not checked is not abhorred The words of prayer may be used and a carnal worldly designe carried on Hypocrites aime at an eminency in gifts that they may pass for godly and under the cloak of Religion cover their wickedness and in their most enlarged supplications they aime at their own profit fame and are prodigiously destitute of the fear of God 'T is certain the gift of Prayer may be in the unsound hearted for even the gift of Prophesie which the Apostle prefers before other gifts we find in wicked men Mat. 7. 22 23. many will say unto me in that day Lord Lord have we not prophesied in thy Name Then will I profess unto them I never knew you depart from me ye workers of iniquity 5. May not some that have the Spirit of Prayer be very weak in the gift of utterance I answer yes There was much of the spirit of prayer in Hezekiah when he chattered like a Crane or Swallow and mourned like a Dove Esa 38. 14. The Lord regards not so much the expression as affection and the heart may be sincere in its desires when not onely because of the strength of those desires but also through confusion there wants utterance Let not those therefore that are but weak in expression be discouraged for the heart may highly value Mercy and Grace and obtain both when prayer is but lisped and stammered forth by the Tongue Now follows the Application And Use 1. is of reproof which belongs 1. To them who pray indeed but their Hearts and Spirits pray not with them They put the Lord off with the bended knees the stretched forth hands the lifted up eyes the labour of the lips the fruit of their invention but all this while their hearts are not with him and their affections run a whoring after their vanities and iniquities The prayers of such dissemblers are dead prayers and truly are to be numbred among their dead works and their prayers being not minded by themselves how should God have regard to them unless it be to hate and punish them 2. They are to be reproved who make light of the Spirit of God and of his assistance in this duty of prayer They account the aid of the holy Ghost a needless a notional and imaginary thing Such never knew what 't is to wrestle with God what 't is to sigh and groan and be as it were in Travel till the blessings beg'd for are obtained Oh how impossible is it that Nature should rise thus high till the Spirit do renew and elevate it Use 2. Of Trial whether we have the Spirit of Prayer or no And this may be discerned by these following signs 1. Those that have the Spirit of Prayer by the Spirit have been convinced of sin Joh. 16. 8. he has discovered sin broken their hearts for it and 't is now become a load to them though before they loved it never so extreamly Before they hid sin now they lay it open in prayer before they excused it now they aggravate it and judg themselves worthy of Hell and Wrath because of it 2. Those that have the Spirit of Prayer are made to look unto Christ crucified Zach. 12. 10. I will pour out upon the House of David and the inhabitants of Jerusalem the spirit of supplication Then shall they look upon him whom they have peirced and mourn for him and be in bitterness as one is in bitterness for the loss of a first born Christ crucified is lookt upon by such with a weeping Eye because their sin was the cause of his sufferings and with an
Gospel and also promises to bestow 4. In prayer we are to watch over our Consciences that they perform their Office faithfully Their Office is to observe and condemn every miscarriage to urge unto a more spiritual manner of praying and to be restless and unquiet if prayer be omitted upon any slight pretence or the Male in the Flock be not offered to the Lord but a corrupt thing A tender Conscience is a blessing that can never be sufficiently valued this will cause the best to be given unto God this will not be satisfied till God approves and commends and what a Heaven follows upon prayer when the Lord himself and his Officer Conscience are both pleased But if you grow unwatchful over our Consciences and suffer them to fall asleep and become feared a thousand faults in prayer will be winkt at nay we shall be but little reproached for the total omission of it 5. In prayer we are to watch over our affections the more of affection in prayer the more pleasing the duty will be to God and the more pleasant to him that performs it There is enough in the Lord to draw forth the very strength of our affections How great is his goodness how able and powerful is his Hand to save how unsearchable are the riches of his grace Eye has nâ—t seen ear has not heard neither has â—â— entred into the heart of man what he has prepared for those that wait upon him Isa 64. 4. We are inexcusable if all this move not our affections We should watch and observe when our affections do but begin to incline towards former Lovers and then compare those Lovers and the Lord together that other things may be contemned and our souls may even break for longing after God 6. In prayer we are to watch over our outward man our tongues and sences must be lookt to our tongues must speak reverently considering God is in Heaven and we on Earth Eccles 5. 2. and we must have warrant from Gods own word for the words we utter before him Our sences must be guarded else at the ear or eye especially something or other may enter that may disturb prayer and hinder it from being so fervent and effectual You see what we must watch over In the third place I am to shew what we must watch for in prayer 1. We must watch for fit seasons to pray There are some times and seasons in which God is neerer than at others and more ready to be sound of them that seek him this the Prophet intimates Esa 55. 6. Seek â—e the Lord while he may be found call ye upon him while he is near These seasons of grace and love are carefully to be observed and improved to the uttermost When the Lord came so near to Jacob as to suffer him to take hold of him that was a special season and Jacob was sensible of it and wrestles lonâ— and with an holy vigour he keeps his hold and would not let go till he had got the blessing Gen. 32. 29. That also was a special opportunity when the Lord spake unto Moses face to face as a man speaketh to his friend Exod. 33. 11. Moses improves this and beggs for the Lords presence with him and with the people of Israel and having prevailed for this he adds further Lord I beseech thee shew me thy glory v. 18. Hereupon the Lord made his goodness to pass before him and proclaimed The Lord God merciful and gracious long suffering abundant in goodness and in truth keeping mercy for thousands fâ—rgiving Iniquity Transgression and Sin 2. We must watch for Admonitions from Conscience unto Prayer When Conscience says Thou hast not yet prayed in secret now go and pour out thy heart before him that sees in secret Thou hast not yet pray'd in thy Family Call all of thy Houshold together and joyn in begging that the Lord would have mercy upon all Conscience is by no means to be dis-regarded but its admonition should be taken The Authority which the Lord allows to Conscience is great and its office is of a large extent Conscience is a Witness and a Judge and a Monitour As a Witness it takes notice of the evil which we do of the good which we refuse to do and likewise observes when we are careful of our duty As a Judg it acquits or condemns according as we have been either good and faithful or evil and sloathful Servants As a Monitour it tells us before hand of our duty and as we would avoid its Accusations and Reproaches we should not venture upon any sin which it crys out against nor neglect prayer or any other duty which it charges us to perform as we will answer it before God 3. We must watch for the motions of the spirit unto prayer When the Holy Ghost moves to this duty and his motions are heeded and obeyed we are to conclude that the same spirit which moves to prayer will assist in prayer 'T is a wonderful priviledge that the Spirit is sent unto the Churches and is speaking and striving for their good Every one should have an ear to hear what the spirit says Rev. 3. ult When the Spirit speaks concerning sin this is not the way therefore avoid it Oh do not this abominable thing which God haâ—es we must by no means consent to evil When the Spirit says concerning duty this is tâ—e way walk in it Esa 30. 31. we must by all means yeild unto that which is good If the Lord by his Spirit says Seek my Face with the greatest forwardness we should reply Thy Face Lord will we seek and he will not then hide his Face from us nor put his Servants away in anger The motions of the Spirit unto prayer are twofold Ordinary Extraordinary 1. There are more ordinary motions unto prayer 'T is the mind and will of the Spirit that our usual times for prayer of all sorts should be observed and though deadness and indisposition be never so great and our hearts draw back from the Throne of Grace yet we must go thither Experience teaches that where deadness at the beginning of prayer has seemed invincible yet of a sudden it has been removed and the duty has been carried on and concluded with more than ordinary enlargements The Israelites were commanded to go forward when they came to the red Sea they might have answered what would you have us march into the water and be drowned Well but forward they go and the water is dried up before them Exod. 14. So truly many times when about to pray there is great listlesness and many discouragements Yet we must go forward and engage in our duty and the Sea is dryed up before us these discouragements are removed 2. These are more extraordinary motions of the Spirit unto Prayer Upon some remarkable Providence either cross or kindness upon the hearing of some more than ordinary affecting Truths upon some special manifesttions by way of quickning and peace
because he hath heard my Voyce and my supplication because he hath inclined his ear to me therefore will I call upon him as long as I live I have shewed you what we are to watch for in prayer In the fourth place I am to shew what manner of watching is required 1. Our watch must be very strict and this strictness will be acknowledg'd reasonable if we consider that prayer is a business of weight Life or Death Blessing or Cursing will follow according as we speed well or ill in prayer VVhen we come to the Throne of Grace we entreat for no less then the forgiveness of millions of offences the least of which if unpardon'd is sufficient to expose us to eternal condemnation we entreat for no less then grace and glory we deprecate no less then the anger of the Almighty and everlasting torments Surely we should be watchfull and full of care by all means to speed in a duty of such vast concernment 2. Our watch must be continued it must be before and in and after Prayer and all little enough 1. We must watch before prayer that every thing may Dimidium facti qui coepit habit Hot at be avoided and removed that may hinder the heart from preparing to have to do with God 't is not easie to enter rightly upon this duty 2. We must Watch in prayer Prayer is expressed in Scripture by the Metaphor of wrestling If the Wrestler watch not he prevails not but is easily foyld If we are not very vigilant all the while we are praying God whom we wrestle with will withdraw and we shall miss of the blessing and Satan that wrestles against us will presently fling us 3. We must watch after prayer We must trace our hearts and mark how they have behaved themselves we must observe and bemoan our failings and be thankful for assisting grace we must be the same upon our Leggs that we were upon our Knees and live according to our prayers In the fifth place follow the reasons why Watching is so necessary in prayer 1. God watches how this duty is performed and has denounced a Curse on those that do the work of the Lord negligently He narrowly observes where the thoughts are and how much of the heart and affection is in every prayer Hark to the Apostle Heb. 4. 13. Neither is there any Creature that is not manifest in his sight but all things even the thoughts and intents of the heart where of he had spoken in the verse fore-going are naked and opened unto the eyes of him with whom we have to do 2. Satan Watches in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isider Pelus l 2. Epist 24. a time of War there is the stricter watch Now our life is a warfare therefore we should be ever vigilant 1 Pet. 5. 8. Our Adversary the Devil goes about endeavouring to do all the mischief and to hinder all the good he can possibly Satan is very busie about us in prayer and if our unwatchfulness gives him but the least encouragement and advantage he presently spyes and takes it 3. Vnless we watch our hearts will deal treacherously they will start aside from God like deceitful Bows and the Arrow of Prayer will be far from hitting the mark but our Supplications will degenerate into meer formality whereas if we are intent and serious and do hoc agere mind our business while we are at prayer we shall undoubtedly make something of it I come at last to the Application Use 1. is of Reproof Two sorts of persons deserve and highly need as well as deserve a reprehension 1. The careless Hypocrite is to be Reproved The Scripture which has this preheminence above all other Laws that it binds the very Heart and Conscience does speak very terribly against Hypocrisy which is the hearts dissimulation and going away from God even when the external part of devotion is yeilded to him The folly of the praying Hypocrite will appear in these things 1. His Conscience is fast asleep in prayer and lets him even do what he pleases but this sleeping Lyon will at length awake at farthest Hell will awaken his Conscience and then 't will bitterly reproach him and never cease reproaching 2. The Hypocrite regards not the God he is praying to he is not awed by the Lords Majesty nor affected with his Mercy neither is he afraid of provoking him to jealousy but presumes upon God as if he were altogether such an one as himself Psal 50. 21 22. These things hast thou done and I kept silence and thou thoughtest I was altogether such an one as thy self but I will reprove thee and set them in order before thine eyes Now consider this ye that forget God lest I tear you in pieces and there be none to deliver 3. The Hypocrite regards not the things he is praying for nor himself that is concerned in prayer He is not Animus cujusque est quisque concerned for his soul which is most truly himself and though he prays for the favour of God for the Kingdom of God and deliverance from everlasting fire prepared for the Devil and his Angels yet he is so cold and heedless as if he were indifferent whether Heaven or Hell were his eternal abode 2. The drowsie and declining Saints are also to be reproved These having been once so thorowly awakened are more without Apology if they grow again unwatchful 1. The prayers of unwatchful Saints have very bad mixtures Oh the forgetfulness and fearlesness and weariness and mocking of the Lord that Believers under their declinings are to be charged with How neer do they come to the borders of unregeneracy how like are they to the unsound-hearted 2. The prayers of unwatchful Saints are very unprofitable Children they are but alas they improve not their Relation nor make serious application to their Father The Spirit is in them but they accept not of his strength and grace Prayer is not totally laid aside but little comes on 't because they do not vigorously engage in it 3. The prayers of unwatchful Saints are uncomfortable The Spirit is grieved by their carelesness and how can it be expected he should be a comforter to them Conscience is dis-satisfied and is continually grudging because they do not stir up themselves to lay hold on God when they call upon him Isa 64. 7. Much fear much bondage many secret gripes of spirit follow upon careless praying 4. The prayers of unwatchful Saints are so offensive that they may justly fear some stroke from God some smarting Rod to awaken the spirit of prayer in them Hos 5. 14. I will be unto Ephraim as a Lyon and as a young Lyon to the House of Judah I even I will tear and go away I will take away and none shall rescue him Now what was the reason of this severity it follows v. 15. In their affliction they will seek me early He thrust the Spur into their side and made them bleed to
Rock and the high God their Redeemer but as soon as the Lord ceased smiting they ceased crying they flattered with their Tongues and were unstedfast in his Covenant Psal 78. 34 37. This is the way to have affliction quickly return again and that with more of Gall and Wormwood or to have spiritual Judgments which are a great deal worse succeed temporal 2. Reproof belongs to them that pray for a little while while the Conviction is fresh and strong and the exhortation to this duty is still sounding in their ears but by degrees the Conviction wears off and the Exhortation is forgotten and then oh how do their hearts depart from God and what a task and tedious thing is Prayer to them But those foregoing convictions will very much aggravate their after omissions these omissions being given way to especially at first with such violence offer'd to their own consciences and resisting of the Holy Ghost who strives to make them persevere in Supplication 3. Reproof belongs to Apostates that somewhile made a great Profession none more forward to Pray than they but now they have thrown off this and other Ordinances of Christ being carried away either by a prophane or by an erroneous spirit 1. Many are carried away by a prophane spirit and having restrained Prayer even restraining Grace is taken from them they run out to all excess of Riot they are abominably vitious intemperate unclean unrighteous they declare to all that seven unclean spirits are entered into them and that their last end is likely to prove worse than their beginning They once indeed did know the Holy Commandment but are now turned from it and 't is happen'd to them according to the Proverb The Dog is turned to his own Vomit again and the Sow that was washed to to her wallowing in the Mire 2 Pet. 2. 21 22. 2. Many are carried away from Prayer by an Erronâ—ous spirit These not onely break the Lords Commands but perswade themselves they do well in it and endeavour to draw others to the like Transgression and hereby their guilt and danger is the greater Every one that speaks against Prayer or any other Ordinance of Christ as he strikes at Christs Authority who is King of the Church so he is deceived and made use of by the Devil to injure Souls by drawing them away from God and their Duty But it may be Objected that the Apostle himself sayes Col. 2. 20. Why are ye subject to Ordinances I answer the 21 ver following shews what Ordinances the Apostle speaks of namely the Ceremonial Ordinances Touch not Taste not Handle not he is not to be interpreted concerning the Ordinances of Christs Institution for in this very Epistle he does command that the Word of Christ should dwell richly in them Col. 3. 16. and that they should Sing â—salms with Grace in their Hearts to the Lord and that they should continue in Prayer Col. 4. 2. 4. Reproof belongs to them that limit God and conclude if they are not heard presently that they shall never be answered and so in effect say why should we seek the Lord any longer Vile and sinful creatures should not be so quick with God What if we tarry some time before we have the grace and comfort we beg If it comes at last is not the Lord gracious to a wonder Besides the Lord knows when 't is fittest to answer Prayer therefore it becomes us patiently to wait for his rightly timeing of his benefits is not the smallest part of them Use 2. of Direction how you may persevere in Prayer 1. Be exceeding jealous and afraid whenever you find deadness and formallity seizing upon you You know not whether it may grow The prognostick signs of an approching distemper easily perswade you to take preventing Physick Oh when you find your hearts out of order fear and go to your Physician to heal your hearts and reduce them to the right praying frame 2. Take heed of quenching the Spirit let your Ears be open to hear what he sayes to the Churches Rev. 2. ult Deliver up your selves wholly unto the Spirits conduct and guidance be lead by him from what wayes and in what wayes he pleases else he will be grieved and withdraw and if he does so alas your helper will be gon and your infirmities will hinder your perseverance in Prayer 3. Be sensible that all your prayers will be lost if now you should totally and finally give over that righteousness will be reckoned as none at all that is but like the morning Cloud and as the early dew vanishes away pray on therefore that all may not be in vain 4. Labour to be acquainted with the sweetness of prayer that you may have experience of those quickenings those enlargements those supports those ravishing delights that the Saints have found sometimes in prayer and then you will like the duty so well that you will not easily be drawn off from it 5. Depend upon Him that gives power to the faint and increases strength in them that have no might Isa 40. 29. He faints not neither is he weary and he alone can keep you from being weary in wel-doing As he only can help you when you cry so he alone can help you to hold on in crying 6. Cheer up your selves with this consideration that if you persâ—vere in prayer but a little while longer in Heaven all your prayers will be fully answered Remember that if prayer lasts as long as time lasts time will quickly be succeeded by Eternity and prayer will end in everlasting praises So much for the fifth Doctrine That prayer must be with all perseverance D. 6. The sixt and last Doctrin is this Our spirits must be so publick as to supplicate for all Saints as well as for our selves therefore the Apostle adds in the Text and supplication for all Saints Here I shall first shew what Saints the Apostle speaks of and secondly why we should pray for them all and then give you the Uses First What Saints the Apostle speaks of The Saints are of two sorts Triumphant in Heaven Militant on Earth 1. Triumphant in Heaven and these do not need our prayers We need not pray that they may be eased of their loads for their burthens are removed and they are entred into perfect rest we need not pray that God would manifest himself to them for they see him as he is and not as here in a glass darkly nor that they may be freed from sorrow and defended from Enemies for their joy is full all tears are wiped away and they are past all danger They are made Pillars in the Heavenly Temple and they shall go no more out Rev. 3. 12 In all the Bible we find not one Petition for departed Saints They are with the Lamb Crown'd above and are above our supplications 2. Militant Saints on Earth and of these the Text speaks and to these the words are to be confined and truly all of them claim a
good work Reprobate Mercies do not melt them judgments do not break them and Oh how little have all the means of Grace mended them There is so much of pride of atheisin infidelity impurity earthlyness hatred of the Lord and Holiness stubornness obstinacy by nature in our hearts that we are not able to mention or conceive the thousandth part of it Oh what cause have we to be earnest for that new heart and that new spirit which is promised in thy new new Covenant We are all as an unclean thing and all our Righteousness are but filthy Raggs the corruption of our natures defiles our very best Duties Satan is not to be blamed so much for tempting as our hearts for yeilding unto his Temptation The best of us have as sinful natures as the worst of men Actual sin is to be confessed after this manner VVho can tell how oft he has offended who can understand his errours O Lord I am ashamed and blush to lift up my face unto thee for my iniquities are increased over my head and my trespass is grown up unto the Heavens VVho can number the Stars of the Sky the sands of the Sea or the days of Eternity or reckon up his sins in order before thee I was an early sinner a transgressor from the VVomb and have not left off sinning to this very day I have broken thy Laws though they are so holy just and good I have counted the yoak heavy though thy Commandments are so far from being grievous that they are more to be desired than the finest Gold and sweeter than the Hony and the hony Comb. How far have I been from loving the Lord with all my heart with all my soul with all my mind with all my strength Nay insteed of this I have been an hater of God and secretly wished there were no God to punish sin that I might have sinned with greater freedom I have been a lover of pleasure more than a lover of God Be astonished O ye Heavens at this for I have committed two great evils I have forsaken the Fountain of living waters and have hewn out unto my self Cisterns broken Cisterns that can hold no water I have not worshipped thee in Spirit and in Truth without fear of thy jealousie I have mocked thee to thy Face I have been a meer Idolater for I have idolized the world and the things of the world which are vanity and have forgotten the alsufficient God days without number I have taken thy Name in vain and prophaned thy Sabboths which thou hast so strictly commanded I should remember to keep holy I have wofully failed in my Duty to my Neighbour though I ought and was bound to love him as my self I have sinned against the Gospel it self though it contain the best tidings that ever were brought unto the sons of men How shall I escape who have neglected so great Salvation I have out-done the very Devils themselves they never rejected mercy for 't was never offered to them they never refused a Saviour for no Saviour was ever sent to visit and recover them Lord I have not believed as I ought the report of the Gospel though it be so faithful and worthy of all acceptation How long have I lived without Christ without Hope and without God in the world Thou hast out-bid all others and hast offered infinitely better things than the world can thou hast offered pardon grace nay glory honour and Immortality and yet the offer has been despised I have been apt to count the Gospel foolishness though it be the wisdom of God and a Mystery which the Angels admire and desire to look into I have not hearkned to the Voyce of the great Prophet I have not reverenced thy Son who has spoken to me and therefore deserve to be cut off from among thy people Thy Son is a merciful and faithful high Priest in things pertaining to God to make reconcilation for the sins of the people He has called upon me to come to him for rest but I would not come that I might have life His Righteousness is a perfect and everlasting Righteousness yet I have gon about to establish my own righteousness and have not submitted my self to the righteousness of God I have placed a carnal confidence in my own strength though it be but meer weakness and relied upon my duties though God might damn me for the best of them if he should be extream to mark what 's amiss in them The Lord Jesus is incomparably the best master but I have refused to obey I have called him Lord Lord but have not don the things that he sayes I have refused to take his Yoak upon me though his yoak be an easie yoak and his burthen so light a burthen his service I have not liked though 't is perfect freedom I have broke his bands asunder and cast away his cords from me I deserve to be dash'd in peices by his iron Rod who refused to submit unto the scepter of his word I have been called to repent and encouraged thereunto but have remained impenitent I have made my heart like an adamant stone and refused to be ashamed Sin was the cause of Christs sufferings it makes the whole creation groan 't is that which has murthered millions of Souls 't is the cause of all the horrour and despair and sorrows and torment which the damned undergo and yet how light a matter have I esteemed it Ah! fool that I have been to make a mock of sin and count it a pastime to do wickedly My sins O Lord are highly aggravated Light is come into the world but I have loved darkness more then light because my deeds are evil Thy will has been plainly told me and I have known my duty and yet have done the contrary and deserves to be beaten with many stripes I have had experience of the riches of thy goodness and forbearance and long suffering and yet all has not lead me to repentance When fair means prevailed not thou hast tried foul But though then hast smitten me I have not grieved thou hast even consumed me but I have refused to receive correction I have made my Face harder than a Rock and have refused to return The Spirit has striven with me but like a stifnecked wretch I have resisted the holy Ghost and thou mightest justly resolve he should strive no more with me We judg O Lord and condemn our selves in thy presence Thou really and truly hatest sinne in us as well as others Thou sparedst not the Angels that sinned against thee Thou sparedst not the Old World but didst bring the Floud upon them Thou didst turn the Cities of Sâ—dom and Gomorrah to ashes Nay thy Son himself was not spared when sin was laid to his charge Oh what a wonder of mercy is it that we are spared to this day We deserve the sorest of temporal Judgments Thou mightest appoint over us Terrour Consumption and the burning-Ague we have
deserved sore sicknesses and of long continuance and to fall by the Arrow of the deadly Pestilence Thou mightest make the Heaven as Iron and the Earth as brass and curse the Land that it shall not yeeld her increase and break the staff of bread whereby our lives are sustained Thou mightest bring the Sword that should avenge the quarrel of thy broken Covenant and cause them that hate us to rule over us We have deserved spiritual Judgments that the golden Candle stick should be removed out of its place that the light of the Gospel should be put out in obscurity and that the Sun of Righteousness should go down at Noon-day Thou mightest curse such barren Trees as we have been and say Never fruit grow on you more Thou mightest give us up to our own hearts lusts and say because I would have purged thee and thou wast not purged therefore thou shalt not be purged any more until I cause my fury to rest upon thee The very Vengeance of eternal fire is no more than our due We have deserved Hell and one of the hottest places there For Tyre and Sidon Sodom and Gomorrah had they heard what we have heard had they enjoyed what we have enjoyed would have repented long ago in sackcloath and ashes 3. A third part of prayer is Deprecation of punishment It highly concerns us to pray against the evils that we fear and have merited by our sins Lord enter not into Judgment with thy Servant for in thy sight shall no man living be justified If thou Lord shouldst mark Iniquity O Lord who should stand but there is forgiveness with thee and plenteous redemption that thou mayst be feared Let not thy anger wax hot let not thy jealousy smoak against us We lye at thy foot and lay down our weapons and cry out for mercy The returning Prodigal was embraced by his Father he rejoyced saying This my Son was dead and is alive again he was lost and is found O let the arms of thy Love O Lord be open to embrace us though we are not worthy to be called thy Children We pray against outward Calamities and if these are brought upon us let them be sanctified and then they may be reckoned among our choycest mercies But especially we deprecate spiritual judgments Do not punish sin with sin do not say let him that is filthy be filthy still let him that is unjust be unjust still Ephraim is joyned to Idols let him alone Do not give us up to blindness of mind to hardness of heart to a reprobate sence to strong delusions to vile affections Do not swear in thy wrath that we shall never enter into thy rest O Lord leave us not for woe unto us when thou shalt depart from us Do not abhor us O God for as thy loving kindness is better than life so thy displeasure is more bitter than death it self Oh deliver from future wrath which is most of all intollerable How shall we dwell with devouring fire how shall we be able to inhabit everlasting burnings How shall we be able to stand before the Lord when he shall be revealed with his mighty Angels in flaming fire taking Vengeance on them that know not God and disobey the Gospel who shall be punished with overlasting destruction from the presence of the Lord and from the glory of his power Oh Lord grant that we may find mercy of thee in that great approaching when the wicked shall be turned into Hell and all the Nations that forget God Thou that hast the keyes of Hell and of Death Oh unsting death and suffer me not to fall down into that lake which burns with fire and brimstone Let me never feel the gnawings of that Worm that dyes not nor be tormented in that flame that never shall be quenched Oh be not angry if I am importunate to have thy anger removed an eternity of misery is astonishing Oh save me from everlasting Damnation 4. A fourth part of prayer is Petition for Grace and Mercy Remember O Lord thy tender mercies and thy loving kindnesses for they have been ever of old Have mercy upon me O God according to thy loving kindness and according to the multitude of thy tender mercies blot out my transgressions Wash me thorowly from my Iniquities and cleanse me from my sins Take away all our Iniquities and receive us graciously heal our back-slidings and love us freely and let thy anger be turned away from us Though we have made thee to serve with our sins and wearied thee with our Iniquities yet according to the Word that thou hast spoken blot out our Transgressions for thy own sake and remember our sins no more For thy name sake O Lord pardon my iniquity for it is great O Lord behold the Lamb of God that takes away the sins of the world All we like Sheep have gone astray we have turned every one to his own way but thou hast laid on him the iniquities of us all He was wounded for our Transgressions he was bruised for our Iniquities the chastisement of our peace was laid upon him Oh that by his stripes we may be healed He poured out his Soul unto the death and made intercession for the Transgressors Oh let transgressors be received into favour Justify us freely by thy grace through the Redemption of Jesus Christ whom thou hast sent forth to be a propitiation through Faith in his blood Our sin has abounded let thy grace much more abound Beg for Adoption Oh that thou wouldst become a God in Covenant with us and a Reconciled Father to us and let us be the Sons and Daughters of the Lord Almighty Let us be no more Strangers and Forraigners but fellow-Citizens with the Saints and of the houshold of God Send forth the spirit of thy Son into our hearts crying Abba Father Deliver us from fear and bondage and seal us up unto the day of Redemption Say unto us Souls I am your Salvation There be many that say who will shew us any good Lord lift thou up the light of thy Countenance upon us Make me to hear joy and gladness that the bones which thou hast broken may rejoyce Satisfy us early with thy mercy Let thy spirit bear witness with our spirits that we are the Children and not only Children but Heirs Heirs of God joynt-Heirs with Christ unto the Inheritance that is undefiled and will never fade away reserved in Heaven for us Intreat that Repentance unto life may be granted Oh take away the heart of stone and give an heart of flesh Let thy goodness lead us to Repentance Let us not only have space but also grace to repent of the evils of our ways and doingâ— Cause us to remember them so as to loath our selves and turn to thee Turn thou us unto thee O Lord and so shall we be turned draw us and we shall run after thee Renew us in the spirit of our minds and help us to put on that new man
thy fold and cause them to hear the voice of the great Shephard As the mountains are round about Jerusalem so be thou round about thy people from henceforth and for ever And let not the gates of Hell ever be able to prevail against them Petitions for the Nation in which we live Let Truth and Peace be in England Scotland and Ireland Let the Gospel be continued and be made effectual to the turning of many unto righteousness Let Souls fly as a Cloud to the Lord Jesus and as Doves to the Windowes Let judgments be all sanctified let not Sword and Plague and Fire be all in vain but oh let our uncircumcised hearts be humbled and help us to accept of the punishment of our iniquities and to turn unto him that has been smiting us that thou mayest send abundant plenty and prosperity Let the King and our Rulers be blessed and Favour Religion and thy People and under them let us live quiet and peaceable lifes in all godliness and honesty Petitions for relations and those that are afflicted Oh that our brethren and kindred according to the flesh may have an interest in that love which thou bearest to thy people 'T is terrible to think of Children or yoak-fellowes or brethren their miscarrying to Eternity Oh therefore give grace where there is none and work more and more where thou hast already in some degree wrought it Sanctify outward affliction to all that are exercised thereby let them know thou chastizest them because thou lovest them and let it be their principal desire to be made partaker of thy Holiness Let them cast all their burthens upon thee and do thou sustain them Let the Fatherless find mercy with thee and make the widows heart to sing for joy because their Maker is their Husband the Lord of Hosts is his Name Binde up the broken in heart and heal the Wounds which sin has made Do not contend for ever neither be alwayes wrath lest the Spirit fail before thee Succour them that are tempted and sho ten the chain of the evil One Shine into the souls of them that refuse to be comforted that sit in darkness and see no light and are ready to say will the Lord cast off for ever and will he be favourable no more Many are the afflictions of thy people O Lord deliver them out of them all Suffer none to be tempted above what they are able Petitions for them to use that are wounded in their Spirits How long wilt thou forgot me O Lord forever Oh do not still hide away thy Face from me Turn thee unto me and have mercy upon me for I am desolate and afflicted the troubles of my heart are enlarged O bring thou me out of my distresses Oh that my griefes were throughly weighed and my calamities lay'd in the ballances together for now they would be heavier then the sand therefore my words are swallowed up for the arrowes of the almighty are within me the poyson whereof drinketh up my Spirits the terrours of God do set themselves in array against me Oh do not cast me quite away from thy presence but heal those wounds which thou hast made and cause a calm where now the storm is so exceeding dreadful I have sinned what shall I do unto thee O thou preserver of men Oh do not set me as a mark against thee do not make me a burthen to my self Out of the depths have I cryed unto thee O Lord all my desire is before thee and my groaning is not hid from thee Let not thy wrath still lie hard upon me do not afflict me with all thy waves Oh draw a weary and heavy laden Soul to the Lord Jesus who alone can give rest unto me Lord encourage my hope and help one to believe Christ was wounded that I might be healed he was bound that I might be set at liberty he was forsaken and deserted that thou mightest return to me He was exceeding sorrowful even unto death that I might partake of the joy of thy Salvation I fly not unto carnal means to divert and remove my sorrows the pleasures of the world and the advantages of it I perceive are empty and low things I mourn after God I long for God as the chased hart after the water brooks Oh satiate a weary Soul and replenish a Sorrowful Soul that will certainly sink unlesse thou support and dye away unlesse thou speak comfort 6. The Sixt part of Prayer is Imprecation against others Let the works of the Devil be destroyed and the Kingdom of the prince of darkness be thrown down Why should Satan lead captive at his pleasure the greater part of mankind and command so great a multitude of those Souls that are capable of honouring and serving thee Hast thou not spoyled principalities and powers and made a show of them openly triumphing over them Oh let not conquered enemies insult and prevail but let the Prince of this world be judged and cast out and let Souls by thousands and by millions be made free indeed Let Satans instruments have a rebuke given them and let no weapon prosper that is formed against Zion We desire not the woful day for thy enemies but we intreat that their hands may not be able to perform their enterprize against thy people and all their counsels may be carried headlong O Lord God to whom vengeance belongeth O God to whom vengeance belongeth shew thy self lift up thy self thou Judg of the earth render a reward to the proud Lord how long shall the wicked how long shall the wicked triumph How long shall they utter and speak hard things and all the workers of Iniquity boast themselves They break in peices thy People O Lord and afflict thine heritage The plowers plow upon thy peoples backs and make long their furrows O Thou that art the righteous Lord break asunder the cords of the ungodly Let great Babylon come into remembrance and give that Scarlet-colour'd whore who has been drunk with the blood of Saints blood to drink for she is worthy Her sins have reached unto Heaven Oh remember her iniquities She sayes in her heart I sit as a Queen and am no widow and shall see no sorrow therefore let her plagues come in one day Death and mourning and famine and let her be utterly burnt with fire for thou art strong O Lord that judgest her Let not Popery prevail but all abhor that Religion which pleads for Idolatry and that is so exceeding bloody Oh when shall that prophecy be fulfilled Babylon the great is fallen is fallen and is become the habitation of devils and the hold of every foul Spirit and a cage of every unclean and hateful bird When shall the heavens rejoyce over her and the holy Apostles and Prophets because God hath avenged them upon her Let enemies to thy people become friends both to thy people and their own selves but if they are implacable make them to know they are but men and
wherein they deal proudly shew thy self above them Arise O Lord and plead thine own cause and let all thy foes be made thy foot stool 7. The last part of prayer is Thanksgiving and Praise Lord thou art infinitely exalted above all blessing and praise Oh how great is thy goodness which thou hast laid up for them that fear thee which thou hast wrought for them that trust in Thee before the Sons of men How precious are thy Thoughts unto me O God how great is the sum of them If I should count them they are more in number than the Sand. 'T is thou that hast made us and not we our selves our Bodies were curiously wrought by thee and all our Members were written in thy Book and thou hast been the former of our Spirits Thou hast given me a Tongue to speak and therefore it shall shew forth thy praise Thou hast given me a Soul capable of love and joy therefore it shall love thee and rejoyce in thee Bless the Lord O my Soul and all that is within me bless his holy Name bless the Lord O my soul and forget not all his benefits I have been cast upon thee from the Womb and have hung on thee ever since I hung upon the Breasts How many unknown and passible and deserved evils have I been preserved from How many undeserved Mercyes have been showred down upon me Thou hast been my Shepheard O Lord so that I have wanted nothing all my days Many are blind that I meet withal but I see many are deaf but I hear many are dumb but my Tongue can speak many have lost their Limbs but all my Bones have reason to say who Lord is like unto thee my Limbs are sound and Sences perfect and I have the use of Reason when many are distracted and raving in Bedlam I see not the hurtful Sword neither do I hear the alarm of War when others are terrified and behold Garments roulled in Blood and their Souls are wearied because of Murtherers Thou sendest fruitful seasons and fillest our hearts with Food and gladness Thou Crownest the Year with thy goodness and they Paths drop fatness We are less than the least of Mercies therefore thy goodness O Lord is the greatter and more greatly to be admired Thanksgiving for spiritual Mercyes Oh the height and length and depth and breadth of the love of God in sending Christ into the World to be a Saviour Glory be to God in the highest on Earth Peace good will towards Men. O Wonderful that the Word should be made Flesh that He who was in the form of God and thought it no Robbery to be equal with God should take upon him the form of a Servant and become obedient to Death that we might not die and perish for ever We blesse thee that our Ears do hear the joyful sound of the Gospel and that the day-spring from on high hath visited us to guide our Feet into the way of Peace Thy Sabbaths and thy Ordinances and the means of Grace are priviledges which we can never sufficiently value Thou callest upon us to turn and Livâ— and some can say thou hast made the Call effectual We were sometimes darknesse but now are we light in the Lord we were strangers but now Children we were dead in trespasses and sins but God who is rich in mercy for the great love wherewith he loved us hath quickned us together with Christ Thou hast cast all our sins behind thy back and we may rejoyce indeed because our names are written in the book oâ— Life Thou hast made a new Covenant with us ordered in all things and sure and all that we can desire or need is here promised The blessings of both Worlds thou hast engaged to bestow and this covenant is more firm thon the Ordinances of the Heavens The mountains shall depart and the Hills be removed the Heaven and the Earth shall passe away but thy kindness shall not deparâ— from us nor the Covenant of thy Peace be removed but abide for evermore Thanksgiving for Eternal Mercies Thy Salvation is near O Lord and he that shall come will come and will not tarry Time is wearing away apace and the Everlasting Kingdom is at hand 'T is but a little while and we shall be in thy presence where there is fulness of joy and pleasures for evermore Then our hope will be swallowed up in Fruition and our Faith in seeing of thee Face to Face We shall be made perfectly holy and compleatly happy we shall sin no more we shall sorrow no more but be at rest Eternally We shall be Crowned with Life and Righteousness and Reign with God in his Everlasting Kingdom Blessed be the Lord who hath given us Everlasting consolation and good hope through Grace of such an Inheritance where we shall to Eternity be admiring free Grace and making Heaven Ring with Everlasting Hallelujahs While I live I will praise the Lord and after Death I will begin to praise him in a better manner and never never give over praising Now unto Him that is able to do exceeding abundantly above all that we either ask or think according to the Power that worketh in us Vnto Him be Glory in the Church by Christ Jesus throughout all Ages and World without End Amen FINIS
invade To shew that state dislikes not easiness If I but lift mine eyes my suit is made Thou canst no more not hear then thou canst die Of what supreme Almighty power Is thy great arm which spans the east and west And tacks the centre to the sphere By it do all things live their measur'd hour We cannot ask the thing which is not there Blaming the shallowness of our request Of what unmeasurable love Art thou possest who when thou couldst not die Wert fain to take our flesh and curse And for our sakes in person sin reprove That by destroying that which ty'd thy purse Thou mightst make way for liberalitie Since then these three wait on thy Throne Ease Power and Love I value Prayer so That were I to leave all but one Wealth Fame Endowments Vertues all should go I and dear Prayer would together dwell And quickly gain for each Inch lost an Ell. Herb. pag. 95. Directions how to attain unto the gift of prayer and readiness of expression in that duty ALthough spiritual Gifts are granted unto Hypocrites and unsound Professors as well as to sincere Believers yet according to the Apostle we are earnestly to covet them 1 Cor. 12. ult Even these more commune gifts are imparted by the Holy Ghost himself and may be very profitable both to our selves and others Neither should it be the endeavour of Ministers only to excel in gifts but private Christians are also to labour after them and in a more private way to use them The gift of prayer I am now to speak of and this no Christian should be without Prayer is the Saints daily exercise therefore they should all be well skilled in the performance of this duty not only as to the internal but also external part of it As length of prayer is not to be affected for God has a regard not to the length but the life of it so neither are we to affect a constant variety of expression If we use always the same form we are in danger of formality and if we always endeavour after new words which we never before used as 't is a thousand to one whether we shall speak so properly so 't is to be feared that our prayers will be only the fruit of our phancy and invention and no more 'T is good to be in the middle between both extreams Many have exalted in this gift of prayer in these latter days and I know that many are troubled through the want of it Secret prayer upon this score partly is much difcouraged and prayer in the Family hindred wherefore having discoursed at large concerning the duty of prayer I thought it a piece of service unto Souls to direct them how this gift might be attained 1. Be well Catechized and instructed in the principles of the Christian Faith You must know the only true God and understand his Greatness and Holiness and Power and Mercy and Grace and Truth with his other Attributes and Perfections which are discovered in his word You must not be Strangers to your selves but be acquainted with the fall of Man into sin and misery and how you as well as others are by Nature the Children of wrath and in danger of being lost and undone for ever except you Repent and Believe the Gospel You must know the Lord Jesus Christ whom God has sent and understand the mystery of Redemption Salvation by him and it should be your endeavour still to know more and more of the Lord and of his will and the more understanding you are the more agreeable will your supplications be unto the word of God and you will be the better furnished with matter for your prayers 2. Take pains that your affections may be excited the more warm your hearts are your tongues will be the more like unto the Pen of a ready Writer Let your affections be stirred by the necessity and value of the things you ask and the infiniteness of those evils which you pray against Besides the God whom you direct your prayers to is nigh is ready to be found Nothing is too hard for him such is the Almightiness of his power his tender mercyes are a vast multitude he stands related and engaged to his people by a sure and everlasting Covenant 3. Pray for the gift of utterance for this very ability is from the Father of lights but after 't is obtained you must beware 1. Of Pride Herod after an elegant Oration giving not glory to God was struck dead by an Angel and eaten up of Worms and if you are pufft up after enlargedness of expression of prayer you know not what way the displeasure of God may break forth against you 2. Despise not those that want this utterance your tongues possibly may be better hung but their hearts may be in a far better frame than yours 3. Envy not them that excel you in the gift of Prayer Envy will grieve the spirit and dead your ownhearts be a torment to you If one member in the natural body do something that is excellent and be honoured all the members sayes the Apostle rejoyce with it 1 Cor. 12. 26. And as it is in the Natural body so it should be in the Mystical body of Christ Since we are members of the same body we should rejoyce when any of our fellow-members do worthily and count our selves honoured in their honour and especially be glad to see Christ lifted up though upon others shoulders 4. Let not any Carnal design be carryed on If you aime at your own ends in your most enlarged prayers and are secretly covetous and selfish and impure as this shews you are abominably Hypocritical so 't is the way to have either your gifts blasted or to have a curse upon them so that you shall only disturb the Church of Christ and do harm not good by them 4. Frequency in prayer will bring you to a readiness therein As by writing you learn to write so by praying you will learn to pray Gifts are increased and augmented by the exercise of them as grace it self also by being acted grows more strong 5. Be well acquainted with Scripture expressions that language is best to be used in Gods ears which is the language of his own Spirit 6. Let there be an order and method in prayer for confusedness as it will be irksome to others with whom you joyn so 't wil have a great tendency to dead and discourage your own hearts Here I shall speak to all the parts of prayer and furnish you with expressions in reference to every one of them Seven parts I have mentioned Compellation of God Acknowledgment of Sin Deprecation of punishment Petition for Grace and Mercy Intercession for others Imprecation against others Thanksgiving and Praise 1. Begin prayer with Compellation or naming of God let his Attributes also be mentioned O Lord thou art God alone and there is none besides Thee The God of the spirits of all flesh there is
nothing too hard for thee The living God the everlasting King who dost what thou wilt in Heaven above and in the Earth beneath The high and lofty one inhabiteth Eternity whose name is Holy who dwellest in the high and holy Place and yet with him also that is of an humble Spirit to revive the Spirit of the humble and to revive the heart of the Contrite ones The God in whose hand our Breath is and whose are all our Wayes Thou madest the Earth by thy Power and hast established the World by thy Wisdom and stretched out the Heavens by thy Discretion Thou art very great thou art cloathed with Honour and Majesty and coverest thy self with light as with a Garment Thou only hast immortality and dwelleth in the light that no man can approach unto To thee belongeth Power and Glory and Majesty for all that is in the Heaven and in the Earth is Thine thine is the Kingdom O Lord and thou art exalted as Head above all Thou madest the Heavens and all their Hosts the Earth and all the things that are therein the Seas and all that therein is and thou preservest them all and the host of Heaven Worshippeth thee Thou art wise in Heart and Mighty in Strength who ever hardned himselfe against thee and prospered A God glorious in holiness of Purer eyes then to behold evil with delight and canst not look upon iniquity with any approbation The Devils tremble before thee and the Angels cover their Faces and cry out Holy holy holy is the Lord of hosts Heaven and Earth are full of the majesty of thy Glory Thou art the Lord God merciful and gracious long suffering abundant in loving kindness goodness and truth keeping mercy for thousands forgiving iniquity transgression and sin Thou delightest not in the death of sinners but hadst rather they should turn from their evil wayes and live The God and Father of Jesus Christ and in him the Father of Mercyes the God of all Grace and Comfort A God ready to forgive and plenteous in Mercy unto all that call upon thee thou hearest Prayers unto thee shall all flesh come Thy eye is upon them that fear thee and upon such as hope in thy Mercy a very present help in time of trouble Thy Mercy is in the Heavens and thy Faithfulness reacheth unto the clouds As a Father pittyeth his Children so thou pittyest them that fear thee Thou wilt not always chide neither wilt thou keep thine anger for ever Thy mercy is from everlasting to everlasting upon them that fear thee and thy righteousness unto childrens children Thou art the hope of Israel and the Saviour of them in the time of trouble thou keepest truth forever The heavens shall vanish away like Smoak and Earth shall wax old like a Garment but thy Salvation shall be for ever and thy righteousness shall not be abolished Who is a God like unto thee that Pardonest Iniquity and passest by the Transgression of the remnant of thine heritage thou wilt not always chide neither wilt thou keep thine anger for ever because thou delightest in mercy Thou wilt turn again thou wilt have compassion upon us thou wilt subdue our Iniquities thou wilt cast all our Sins into the depth of the Sea A God to whom vengeance belongs who wilt reward them that hate thee whose power and whose wrath is against all that forsake thee A jealous God who canst not be deceived who wilt not be mocked Thou wilt ease thee of thine adversaries and avenge thee on thy enemies Who can stand before thine indignation who can abide in thy sight when once thou art angry Can our hearts endure or can our hands be strong when thou shalt deal with us let the potsherds strive with the potsherds of the Earth wo be to him that contendeth with his Maker Thou searchest the heart and triest the reins and hast pleasure in uprightness There is not any creature that is not manifest in thy sight but all things are open and naked unto the eyes of that God with whom we have to do Oh that thou wouldst bow the heavens and come down draw night to us while we draw nigh to thee Thou humblest thy self to behold things don in Heaven the heaven of heavens is not able to contain thee and yet thou wilt dwell with Men. Thou art nigh unto us in all that we call upon thee for Let us find favour in thine eyes suffer us not to seek thy face in vain Lord hear my voice and let thine car be attentive unto the voice of my Supplication I have taken upon me to speak unto the Lord Jehovah who am but dust and ashes what is man that thou art mindful of him whose dayes are as a shaddow whose breath is in his nostrils and wherein is he to be accounted of Oh quicken us that we may call upon thy name and have a gracious regard unto us though we are prodigal children unprofitable Servants of polluted lips and hearts uncircumcised 2. Confession of Sin is to follow by which God is honoured our selves humbled and abased Original corruption is thus to be acknowledged What is man that he should be clean or he that is born of a woman that he should be righteous thou mightest abhor the sight of us and we have infinite reason to loath and abhor our selves Thou madest man upright but he hath sought out many inventions We were at first planted a noble Vine a right seed but now our fruit is evil the root bitter our grapes are grapes of Sodom and clustters of Gomorrah Our first Parents were created in thine Image which does consist in Righteousness and true Holiness but they were beguiled by the Serpent and forsock the Lord and we being in their Loyns sinned in them and fell with them in their first transgression Behold I am shapen in iniquity and in sin did my mother conceive me We are born the children of VVrath the sons of Death the heirs of Hell and are dead in trespasses and sins There is a Law in our Members that warrs against the Law in our mindes and is quite contrary unto the Law of God And whensoever we would or should do good evil is present with us Our carnal mindes are enmity against God they are not subject to the Law of God neither indeed can they be VVe are wise to do evil but to do good we have no knowledge the blindness that is in our minds does alienate us from the Life of God Our Consciences are sleepy and unfaithful where is their tenderness and Authority they seldom check us and if they do such is our eagerness to sin we do not mind but disobey them Our hearts are the worst part in us they are deceitful above all things and desperately wicked who can know them As a Fountain sendeth forth water so our hearts without intermission are casting forth their wickedness from hence proceed those evils that defile the man Our hearts are disobedient and unto every