by the faith of him Ephes 3.12 This is our confidence in our accesse for the promise is to this Whatsoever yee shall aske the Father in my Name he will giue it you hitherto yee haue asked nothing in my Name aske and yee shall receiue Ioh. 16.23.24 Some thinke Daniel who saw the mystery though the Clouds made use of it in that forme Dan. 9.17 O our God heare the prayer of thy servant for the Lords sake Wee all know it and with such formes are wont to conclude our prayers but wee are not reall in it to minde it truely in all our petitions The Law is in Leviticus That if a man kill an Oxe or a Lambe or a Goate and bring it not unto the dore of the Tabernacle to the Priest bloud shall be imputed unto that man Though the offering be good in it selfe an Oxe or a Lambe yet if it be not brought unto the Priest to offer God is so farre from accepting it that he accounts it a murther rather than a sacrifice When in our prayers wee expresse our selues sorrowfull for our sinnes truely humbled in the sense of them earnest and importunate for pardon and cure These are good but not enough if we come not in the name of Christ all the rest is to offer without the Priest and then neither wee nor it are accepted for Prayer is Gods Ordinance unto us as we stand in Covenant with God and we can onely come unto him as in the Covenant How then without Christ But in his name confidently Lord here I bring my sacrifice I am unworthy to offer it accept it onely from the hands of the Priest in the name of my Christ in whom I am bold to draw neare and offer This onely presents us with acceptation It is not the excellency or the fervency or the holinesse of our prayers if these could be imagined possibly to stand without Christ but Christ that makes them accepted So is the Law in another place of the same Booke Levit. 5. from the sixth verse to the thirteenth That if a man bring a Lambe a Kid of the Goats the Priest must offer it or if not able to bring a Lambe he bring two turtle Doues or two young Pigeons the Priest must offer them or if not able to bring two turtle Doues if he bring the tenth part of an Epha of fine flower the Priest shall offer it and it shall be an attonement The Lambe is a richer offering yet it is not accepted without the Priest But with the Priest a poore small offering a small measure of flower the tenth part of an Ephath is an attonement Conceiue all the excellencies of a prayer the composure of words the waight of matter the heate of delivery all are despised things without Christ but in him our essayes and offers our un-artfull and untaught stammerings and groanes are pleasing When the Sacrifice is layd downe Aaron must cast the Incense upon the fire that the Cloud of the Incense may cover the Mercy-seate Levit. 16.12.13 When wee pray so much imperfection accompanyes our prayer that the fume may be offensiue unto Gods nosthrills but Christ casts in the Incense his Intercession makes what wee offer sweet This is our priviledge which wee must make use of We haue an advocate with the Father for there is one Mediator between God and man the man Christ Iesus 1 Tim. 2.5 3. Wee must pray by the assistance of the Spirit God promiseth that assistance I will powre upon the house of David the spirit of supplications Zach. 12.10 Neither can we pray nor will God heare without him The spirit helpeth our infirmities for wee know not what wee should pray for as wee ought but the spirit it selfe maketh intercession for us with gronings which cannot be uttered and he that searcheth the hearts knoweth what the minde of the spirit is because he maketh intercession for the Saints according to the will of God Rom. 8.26.27 God knowes the minde of the Spirit he takes notice of that for a spirituall prayer is his owne worke the voice of God but a prayer from our own spirit is the voice of flesh and that God heares not Nature may pray the flesh may cry to God for what it needs to the sustaining of it selfe But God termes this rather howling than prayer They assembled themselues for Corne and Wine and they haue not cryed unto mee with their heart when they howled upon their beds Hos 7.14 All these three Saint Paul hath couched and taught in one sentence Ephes 2.18 Through Him wee haue both an accesse by one Spirit unto the Father 4. We must pray in a right manner The Spirit teacheth this for he maketh intercession for the Saints according to the will of God Rom. 8.17 Which is the command and to which the promise is 1 Iohn 5.14 This is the confidence that wee haue in him that if wee aske any thing aecording to his will he heareth vs. The generall rule in the Preacher Eccles 5.1.2 is most appliable to this Keepe thy foote when thou goest to the house of God bee not rash with thy mouth and let not thine heart be hastie to utter any thing before God for God is in heaven and thou upon earth therefore let thy words be few And that the heart may not bee hastie we must fixe it by preparation that we may say as David O God wy heart is fixed Psal 108.1 But I 'le tell you of the right manner 1 Generally In generall the person must bee right for then there is acceptance according to the Psalmists manner of arguing Psal 4.3 But know that the Lord hath set apart him that is godly for himselfe the Lord will heare when I call unto him We haue audience by vertue of the Covenant and therefore haue particular grants because we haue Christ that is to be in generall in the Covenant and such a one the Scriptures call a righteous man this man prevailes The prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a righteous man prevaileth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prevaileth much Iam. 5.16 2. More particularly there must be to the right manner attentio mentis and intentio voluntatis 1. The attention of the mind the mind of him that prayes must attend 1. Vnto God unto whom the prayer is directed we must see supply in God and enough supply we must see goodnesse wisedome power in God and solely in God that he is and onely is good unto them that call upon wise to set the best wayes for our good able to remoue all disadvantages that might hinder our good and so of his other attributes 2. We must attend unto the worke to pray 1. With understanding of which St Paul hath taught the necessitie If I pray in an unknowne tongue my spirit prayeth I exercise my gift but my understanding is unfruitfull they that joyne with me are not bettered by my gift What is it then I will pray with the spirit and I will
Iudgement found 3. The meanes used for removall An Enquiry after the Approach of Iudgement 1. An enquiry after the approach of Iudgement from our Saviours exhortation to watchfulnesse Mark 13.37 where 1. The Text is opened 2. The chiefe matter is drawne unto a head That it is the dutie of every one to watch which is 1. Explained according to the divers acceptations of the word 2. Applyed 1. To condemne 1. The carelesse of their soules 2. The secure that feare no danger 3. Such as reproach 1. Them that are carefull of their liues 2. Them that are fearefull fore-seers of euill 2. To exhort unto the dutie not to the keeping of Canonicall houres which superstition is discovered and opposed but to be watchfull 1. Concerning our selues where 1. Direction to be carefull and watch 1. All that enter lest wee bee conquered 2. All that goes from us lest we be betrayed 2. Motiues 1 It is convenient in respect of our Relations who are 1 Pastors 2 Warriours 3 Sentinels 4 Servants 2 It is necessary 1 Because our tenements are ruinous 2 Because our Landlords day is uncertaine 3 It is profitable 4 The neglect is full of danger 2 Concerning the approach of Iudgments where are discovered the signes of approach 1 Extraordinary 2 Ordinary 1 The joynt warning of the Ministry 2 Those grounds from whence they giue their warning 1 The observation of those sins which haue in them a suteablenesse to judgement 2 Mercies abused 3 Offers and shewes of Iudgements 4 Seeking to God and resting in the worke done 5 The with-drawing of Gods presence which we take notice of when 1 When hee denies vertue with the Ordinance 2 When there is scarcitie of sanctified knowledge 3 When we find a defect of holinesse with unitie 4 When we want his protection in publique causes 3. To bring it neere whom it may concerne 1 Ministers 2 All others 1 Magistrates 2 All people who must obserue and giue notice 1 Privately 2 Publickly The sence of a present Iudgement found 2. The second part of our fast is after our enquiry the sence of a judgement found applyed in a parallel from Hos 4.1.2 where 1. The Text is explained in the parts 1. The Preface 2. The Message 1. That there is a controversie 2. The partyes God and Israel 3. The cause where 1. Their sinnes 2. The aggravations 2. The summe of all the parts drawne to an head That sinne causeth Gods controversie with a Land which is 1. Proued 1. By Scriptures 2. By grounds 1. Sinne breakes Covenant 2. It undoeth Love-tyes 3. It is offensiue an action of trespasse 2. Applied 1 To discouer the reason of Gods strokes upon us where comparison is made of our condition with that of Israel 1. In our sinnes 1. Of omission 1. There is no truth in our dealings 2. No mercy in our hearts 3. No knowledge of God among us 2. Of commission 1. Against truth there is 1. Swearing 2. Lying 2. Against mercy there is 1. Killing 2. Stealing 3 Committing adultery 2 In our Aggravations 1. Our boldnesse in sinning 2. Our multitude of sinnes 3. That we are Israel the people of God 4. That wee are Inhabitants of a good Land 2. To exhort us to a conscionable endeavour to end the controversie that the suite against us many be laid downe and God appeased by our submission The meanes used for removall 3. The third part of our fast is the meanes used for the removall of the Iudgement 1. Prayer in foure Sermons 2. Repentance in two last I. Prayer which is 1. For our selues where 1. Of prayer it selfe 2. Of the arguments in prayer 3. Gf the qualifying of him that doth pray 2. Of prayer for others for the Church II. Repentance where 1. Of Arguments to repentance 2. An Exhortation to repentance Of these severally Of Prayer 1 Of Prayer it selfe out of Iacobs example Gen. 32.9.11 where 1 The History is followed with observations 1 Of Iacobs encountring with Angels 2 Of his Embassie to his Brother 3 Of his feare at the returne of his servants 4 Of the meanes he useth for his defence 1 The division of his family 2 Prayer 2 The principall matter drawne from the Instance to this conclusion That Prayer is the remedie of our distresses Which is 1. Explicated 1 What Prayer is which is described and further cleared in fiue essentials of it 1 That we must pray to God alone 2 That we must pray in the name of Christ 3 That wee must pray by the assistance of the Spirit 4 That wee must pray in a right manner 1 Generally the person must be right 2 Particularly there must be 1 The Attention of the minde 1 To God 2 To the worke to pray 1 With understanding 2 With faith 3 To our selues that we be not distracted 2 The Intention of the will there must be 1 A powring out of the soule that is to pray 1 With reverence 2 With humilitie 2 A lifting up of the spirit that is to pray 1 With fervencie 2 With continuance 5 That wee must pray for things lawfull 2 How Prayer yeelds Remedy as that Medium which hath appointed to intervene and fetch supply 2 Confirmed by Scripture and by Instance 3 Applyed 1 To instruct us 1 Why the godly pray so much because they see the vertue of it 2 Why God corrects so long because we doe not pray 2 To reprehend 1 Such as use other remedies and rest in their use 2 Such as neglect prayer whose pretenses are answered and removed 3 To exhort us to set upon the exercise 2. Of the Arguments in Prayer drawne from the same example of Iacob Gen. 32.10 Where 1. The Text is againe prepared 2. The Arguments are severally handled 1. An argument from the Covenant the Instance of Iacobs use brought to a doctrinall Conclusion That in Prayer wee must draw Argument from the Covenant This is 1. Confirmed by a double reason 1. Because wee shall not else be heard 2. Because by the Covenant wee are Interessed in Gods attributes 2. Applied in a double Exhortation 1. That we would enter into Covenant 2. That wee would make use of it 2. An Argument from the Promise which is made Doctrinall 1. In the Hypothesis that Iacob and others did use this argument which they did 1. Because the promises were given for their strength 2. Because they would honor God by their faith 2. In the Thesis That Gods promises must be the ground or strength of our prayers Which is 1. Confirmed by a twofold reason 1. Because no prayer can be made else with faith with boldnesse 2. Because though God freely promise yet he performes his promise vpon our seeking 2. Applyed 1. In a Direction how to make use of promises that is threefold 1. How wee must conceiue of them 1. Concerning their nature 1. That the kindes differ 2. That they are oft subordinate 3. That they are firme in themselues but oft hid in the fulfilling 2. Concerning
them that feare him and delivereth them Psal 34.7.8 Gods Host is a sure guard Iacob called it Machanaim The place of two Armyes there is safetie upon either hand defence upon both sides for them that trust in God As God divided the red Sea so he doth his Army The waters were a wall upon the right hand and a wall upon the left so because dangers are on every hand on the right hand from prosperitie on the left from trouble therefore every place is Machanaim to the godly a place of two Campes Mercy proportioned unto danger a compassing mercy He compasseth with mercy as with a Sheild 2. His Embassie to his brother Esau vers 3.4.5 Whether is he more wise or humble He was to passe through his brothers Country and feares lest perhaps as yet he was not reconciled and therefore makes tryall and prepares his way by a message 'T is a message of great and imitable modestie Let us deale so towards one another chiefly with our offended God send to him and propitiate him with such a present as may be acceptable to him 3. His feare at the returne of his messengers ver 6.7 His servants tell they had no answere to returne unlesse what they observed were a returne of answere Wee onely saw great alteration upon our message they make preparation of great Forces Esau comes forth to meet thee with foure hundred men They spake much in such an answere And Iacob feared greatly Iacob had newly escaped Laban and now he feares to fall into the hands of Esau What inconstancie is there in humane condition What varietie of Changes Vices rerum instabiles Yet that he feared greatly was his infirmitie The Saints haue many infirmities there were two great sinnes in this one carriage too much suspition and too much feare It was his sinne to be so suspitious specially of a brother He comes forth with foure hundred men might not the great preparation be entended as well for Iacobs honour as destruction What did Iacob know but his brother meant to grace him with a large entertainment Charitie is favourable in its interpretation of other mens dealings Yet if he had cause of suspition what cause had he of so much feare Esau comes with foure hundred men But what are foure hundred men to two hosts of Angels His power was greater than the adverse power if he could see it and make use of it Had he alreadie forgotten Machanaim The immoderatenesse of our feare and distrust ariseth from this that wee see not God neare and able a present helpe in the time of need 4. The meanes he useth for his defence they are two 1. The division of his family vers 7.8 A good and commendable policie onely here is some scruple he seemes to haue forgot or neglected the right method he first divides his family and then prayes who should first haue prayed and then divided his family 'T is true God first is to be sought that Heathen saw it from whom wee had the rule A Iove principium yet some sudden businesses sometimes admitting not delay though they cannot deferre our ejaculatory they may our solemne prayers Thus Iacob neglected not the better remedie which was 2. His prayer vers 9.10.11.12 Where wee may obserue for the present to the purpose that I entend 1. That he prayes 2. His Arguments in prayer 1. That he prayes Iacobs feare puts him upon any course for safetie but his Religion directs him to a lawfull course his wisedome to the best And Iacob said O God of my Fathers Deliver mee I pray thee I could not easily take my selfe off from the sweer meditation on the former passages but there I meant but to gleane as I passed but the feild where our worke lyes where the harvest is Is this Conclusion That prayer is the remedie of our Distresses Iacob feares and prayes When he hath divided his family yet he hath not done enough his refuge is prayer there he rests I le follow this Conclusion with this method explication confirmation application 1. In our first worke explication two things are to be cleared 1. What Prayer is 2. How it yeelds remedie 1. What Prayer is I confesse it is a taske not so fitly afforded from this as some other Texts yet without much transgression of art wee may inlarge our selues upon the discovery of the nature of prayer specially on a day of prayer The internall essentiall common nature of prayer is that it is a religious motion unto God It is religious because ex charitate for Religion it selfe is ex charitate as in that the Schoole hath well exprest and that it is a motion is concluded some say of the understanding Ascensus intellectus some say of the minde Mentis ascensus what needs that difference It is the soules motion the motion of the will But that is not full enough I like that description of our Countriman in his Medulla Prayer is the religious motion or representation of our will before God that God may as iâ— were be affected with it So hearing and praying differ in hearing our wills are moved in praying as it were Gods but that wee shall cleare here-after For the farther explication of the present I shall onely make use of some recollected thoughts which I affoorded to my owne Congregation the afternoone of the last Sabbath in the ordinary way of my Catechizing to speake of the Essentialls to prayer which are principally these fiue 1. That wee must pray unto God alone 2. That we must pray in the name of Christ 3. That we must pray by the assistance of the Spirit 4. That we must pray in a right manner 5. That we must pray for things lawfull 1. It is essentiall unto prayer that wee pray unto God alone Prayer is In auxilium vocare when wee pray we seeke for helpe without our selues now God onely suites unto that He that wee pray unto must be infinitely knowing to see all that spread abroad their hands to heare all supplications and infinitely powerfull to helpe all that need and call In regard of the one God hath a name from it God that heareth prayers O thou that hearest prayer to thee shall all flesh come Psal 65.2 In regard of the other God challengeth our prayer Call upon mee in the day of trouble and I will deliver Psal 50.16 It was nature which taught this to the heathen Mariners They prayd every man to his god and call unto Ionah that he should cry unto his God Ion. 1.5.6 But this need not stay me for it is granted on all hands but where Covetousnesse hath invented a doctrine of gaine 2. Wee must pray in the name of Christ it is of necessitie else wee pray but as Creatures not as Christians The creature as a creature hath recourse to the principle of being for the Bene esse and continuance of being But the Christian hath his approach in Christ In whom wee haue boldnesse and accesse with confidence
fervent prayer availeth much Zeale puts the heart into a good temper and apts it for motion which cannot be without an heate besides it helpes on prayer and makes it speedie Prayer is the weapon with which wee fight zeale giues that an edge for wee are easily dulled and need that whetting And to use another expression prayer ascends as the fire the fire moues unto its owne place to the element of fire in the hollow of the Moone and that it may passe the better without hindrance it goes up like a pyramis spirewise sharpe-poynted the more easily to penetrate zeale is the pyramidall or poynted flame of prayer and wings it up freely till it come before God and peirces with a kinde of violence till it gaine an entrance T is a fit Story which St. Augustin hath I le repeate it to you When he came as a visitant to the house of a sicke man he saw the roome full of friends and kindred who were all silent yet all weeping the wife sobbing the children crying out the kinsfolks lamenting The good Father suddenly utters a prayer Domine quas preces exaudis si has non exaudis Lord what prayers dost thou heare if thou hearest not these A prayer not so much artfull as vehement hath a kinde of violence in it And the Scripture sets it forth by such like words To cry To wrestle To striue all arguing an holy importunitie 2. Continuance True zeale continues t is a fire not a flame onely and according to the Apostles Rule Wee must pray alwayes 1. In the constant disposition of heart 2. In act at all seasonable opportunities all fit times as is interpreted by St. Paul in the very choice of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So wee reade that Mephibosheth eate continually at the Kings table 2 Sam. 9.13 And that Anna departed not from the Temple but served God day and night Luk. 2.37 that is when ever the time was seasonable and opportune We must continue to pray though wee finde our selues indisposed to prayer and therefore wee must continue because indisposed The Devill sometimes teaches our sloath to object That wee are dull and dead and unapt and were therefore better not pray at all then pray without life But it is with our soules as sometimes with some part of our bodyes If a man leane long upon his Arme without motion of it it becomes so benummed that t is made unfit for motion but wee continue rubbing of that part till wee bring the bloud to the same free course againe Such dulnesse and distemper by our owne neglect oft grows upon our better part but wee must be constant in the warming and rubbing of the soule when wee are dull to pray against dulnesse and not to leaue the worke till wee finde our former life running freely and spirit in our veines 5. The last particular that I propounded for explication of the Essentialls to prayer is That wee must pray for things lawfull The promise is that Good things shall be given to them that aske them Mat. 7.11 The highest good is Gods glory then our good and the Churches Our good is spirituall and temporall Spiritualls are so farre to be asked as they are promised so farre as necessary to salvation That wee should haue grace is absolutely necessary and therefore wee pray absolutely for it Degrees and measures are not limitedly necessary therefore for limited and set measures wee may not absolutely pray yet for necessary measures absolutely because absolutely necessary Temporalls may be prayed for and with determination of what wee petition for Licet orare quod licet desiderare Some haue thought wee may not pray for Temporalls but onely in the generall and conditionally I thinke they too much streighten us for a conditionall petition doth petition nothing nor doth a generall If a sicke man pray in such a forme Lord send me what thou knowest fit for me I discommend not the forme yet the sicke-man prayes not more for his health then the cōtinuance of his disease I thinke it lawfull and not onely lawfull but fit that he determine and particularise his prayer Lord send health yet still in this sense it is conditionall though we determine the petition yet ever to use an expresse or tacite subjection to Gods will and wisedome These are the essentialls to prayer in my Catecheticall Method the other day to my owne I followed likewise the Accidentalls to prayer and more largely but here meant onely to make use of what is necessary to our present purpose and haue sufficiently shewed what prayer is in the second part to be explicated I shall be briefer which is 2. How it yeelds remedy When wee pray and determine upon this or that particular thing wee doe as it were apply Gods will unto it and when that application is made wee are said to prevaile Now wee cannot apply Gods will by commanding of it that were blasphemy to imagine nor by a familiar postulation that were not lesse then blasphemy but by a submisse representation of our will unto him Therefore some haue expressed themselues thus When wee pray unto men wee mooue and affect them with what wee say but when unto God our selues are rather mooved and affected the change is in us wee are fitted for a grant But I thinke wee may admit of more That God honors this ordinance as declaring himselfe affected by it because it is that medium onely by which being intervenient or interceding God imparts much unto us Not that God is any way ignorant and needs this representation of our wills for he understands our thoughts a-farre off Psal 139.2 Nor that God of nilling is bowed and made willing by these representations for with him is no variablenesse neither shadow of turning Iam. 1.17 But onely that it is his way that ordinance which himselfe hath appointed and wee onely impetrate what wee beleeue him to will So that our prayers doe argue no change in God neither doth the firmenesse of eternall providence hinder our prayers but wee onely use Gods way and entreat what wee beleeue him to will as it is cleare in that of the Apostle 1 Ioh. 5.14 This is the confidence that wee haue in him that if wee aske any thing according to his will he heareth us And more cleare in an example that of Davids prayer for the establishing of his house Let the house of David thy servant be established before thee for thou hast told thy servant thou wilt build him an house therefore thy servant hath found in his heart to pray before thee and now O Lord thou art God and hast promised this goodnesse now therefore let it please thee to blesse the house of thy servant 1 Chro. 17.25.26.27 I haue done with the explication It follows 2. The Confirmation of the truth The very explication is proofe enough prayer is our remedy in distresses for our remedy lyes in God and prayer mooues to him
your Fathers I will call for the Corne and will encrease it and lay no famine upon you and I will multiply the fruit of the tree and the encrease of the field Ezek. 36.28.29.30 Apply it Lord thou hast promised plentie besides necessitie I may now quiet my selfe in every condition with firme expectations for provision for if thou call for the Corne I shall haue abundant encrease Riches honour friendship health safetie are at thy Command If thou command it the tree the field shall be fruitfull 2. Promises also for remoovall of all things evill Call upon mee in the day of trouble and I will deliver thee Psal 50.15 Apply it Lord thou art my Sunne and my Shield affoording not onely light and influence but safetie but refuge The same Command of thine both calls for good and driues away evill This present pestilence is thy servant Command it that it neither come neare our dwellings nor stay in the dwellings of our neighbours for so thou hast promised to deliver when wee call 2. There are promises pertaining to the life to come He that beleeveth and is Baptized shall be saved Mar. 16.16 My sheepe heare my voice and I know them and they follow mee and I giue unto them eternall life and they shall never perish Ioh. 10.27.28 Apply them Lord thou that givest faith doest promise life and hast methoded grace and glory when I haue ended my walke here lead me to eternitie I might instance these Applications more largely but I rather leaue but onely Tasts onely let us endevour to incourage our selues with the like and learne to enjoy God Some doe promise what they cannot make good so did Satan to our blessed Saviour when he shewed him the glory of the world Some promise deceitfully what they meane not to performe so Simeon and Levi dealt with Hamor about their sister Dinah In God there is neither impotencie nor faithlesnesse he is able to make good to the utmost and he will not deceiue our hopes Phocion in an Oration at Athens compared Leosthenes in his promises to the Cypresse Trees which are fayre and fruitlesse Some men are like those tall streight and beautifull trees of splendid and promising tongues and behaviours that draw mens eyes and expectations on them but deceiue and when we come neare them they appeare meere emptinesses But confidence is not frustrate which is placed upon God Another Fig-tree like that our Saviour saw and cursed on the high way when wee come to gather fruit may send us away with hungry appetite But faith while it plucks at Scripture receiues to satisfaction that tree though the fruit be ripe it still hangs for the weary passenger and in Winter when other trees are naked robbed of their beautie it continues to haue fruit and leaues food and shade a suiteablenesse to the conditions of the afflicted whether they be hungry to giue them nourishment or weary to giue them refreshment Oh let us trust the promise what ever it be for now God that is abundantly free yet hath made himselfe a Debtor that wee may now not onely begge but challenge If wee would pray and speed neglect not such an argument which giues quietnesse in and continuance to our prayers and in the want of other Rhetoricke and Oratory urge this with repetition Lord Thou hast promised Thou hast promised PSALME 51.17 The Sacrifices of God are a broken spirit a broken and contrite heart O God thou wilt not despise T IS a knowne Text but fit to our occasion and method The Remedy that I am now teaching and wee are all practising is Prayer But prayer must come from such an heart as is fit to pray God loues rather broken expressions than expressions of Oratory and they flow most rightly most naturally from a broken heart which was the reason of my choice of this to shew how our hearts must be affected in our Supplications This Psalme for the matter of it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paenitentiall for the frame of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Precatiue It containes a double petition 1. For himselfe 2. For his Kingdome 1. Davids petition for himselfe which hath two parts 1. The petition it selfe which is double 1. That he might be restored to the state of grace for he had lost much of his assurance and at least his actuall claime by so foule a sinne of filthinesse and bloud This from the beginning of the Psalme to the eleventh verse 2. That he might be continued in the estate of grace to which he desires to be restored that he might not be cast from Gods presence but upheld with his free spirit Vers 11.12 2. The promise of religious service upon the granting of his petition from vers 12. to vers 18. In which wee may obserue 1. What service he promiseth that he would be ready to improue himselfe in the service of God to teach others and to sing his prayses A Morall Service Vers 13.14.15 2. Why he promiseth such service rather then other that for a double reason 1. Because if not Morall not acceptable a Ceremoniall service of Sacrifices and Burnt-offerings as being more emptie shadowes would not please God Vers 16. 2. Because if Morall he knew it would be accepted as being the truth of other Sacrifices and that Offring which God would not despise Wee haue found the Text to be a reason of Davids promise of a Morall service and without other Division taking it separated in it selfe it hath these two parts 1. The truth delivered which is at least double 1. That a broken and contrite heart or spirit is Gods Sacrifice 2. That such a Sacrifice God will not despise 2. The manner of delivering that truth in the order of a meditation and ejaculation first meditation The Sacrifices of God are a broken heart then ejaculation in a sudden rising upon that thought Such O God thou wilt not despise 1. We will begin with the truth delivered which as it hath two parts will afford them to us for doctrinall observations The first is this That a broken and contrite heart or spirit is Gods Sacrifice This will appeare very usefull when we haue it explicated confirmed and applied 1. Concerning the explication of it three things are to be cleared 1. What is the heart and spirit 2. What it is to be broken or contrite 2. What is a sacrifice or how this is called Gods sacrifices 1. The Text will not allow a large and Philosophicall discourse of the heart and Spirit that were to wrong the intention of the place and the time that I haue to spend but for our present purpose it will bee needfull to know but thus much 1 That the heart notes the Soveraigne power of the soule it sits with a scepter and commands the whole man it not onely sets on worke but seasons all our workes and therefore the rule is that every worke hath tantum virtutis aut vitij quantum voluntatis And the very place of its
pray with understanding also 1 Cor. 14.15 The Papists doe but count their beades they doe not pray and the ignorant are like the Papists they doe but say the words 2. With faith this honors God and makes us bold for in Christ we haue boldnesse and accesse with confidence by the faith of him Ephe. 3.12 And how shall they call on him in whom they haue not beleeved Rom. 10.14 The rule is in Iames If any man lacke wisedome let him aske of God and it shall be given him but let him aske in faith nothing wavering for he that wavereth is like a waue of the sea driven with the wind and tossed let not that man thinke he shall receiue any thing of the Lord. Iam. 1.5.6.7 Faith ballasts the soule without it the soule floats sometimes it thinkes it hath a promise and then it riseth to a vaine height the height of presumption sometimes it is driven off and then it sinkes Moses his hands were sometimes up and sometimes they fell downe till a stone was put under them then continued praying and prevaild against Amalek Exod. 17.12 The heart must be established upon something we must haue faith in the providence and faith in the promises and then the heart growes quiet as t is said of Hannah Shee spake in her heart it was not a formall lip-prayer and her countenance was no more sad 1 Sam. 1.13.18 When shee had poured forth her soule before the Lord shee was quiet shee then rested Desire and hope and feare are usually extremes and are full of paine but faith attends with ease and knowes assuredly that enough that is so much of the promise as is fit shall be performed 3. We must attend unto our selues that wee bee not distracted in prayer To that question whether the defect of this attention doe frustrate prayer The Schoole-men haue answered That not an actuall but a virtuall attention is ever necessary I cannot altogether reject that answere for though an actuall attention in every prayer and in every part of prayer is very commendable and that which wee must indeavour for yet the virtuall attention which is to persist in the disposition to attend is that which is necessary I shall cleare this by distinguishing of our wandrings The soule is apt to gad and those wandrings from the duetie which are by our owne neglect these make our prayer to be sinne If otherwise they are not ours but Sathans injections they frustrate not our prayer though they may somewhat hinder our comfort It is the Archers fault if he hit not the marke if himselfe were carelesse of his posture of his ayme but if he ayme rightly and intend his shaft to the marke and another purposely jogge his arme in the delivery of the Arrow t is the fault of the other not his Here is our tryall doe wee intend the marke to send the shaft of prayer to heaven rightly then the malice of the stander-by shall not hinder our entrance and audience But however because of our weakenesse and the Devils maliciousnesse wee must be the more upon our watch and like the wise-man of whom Salomon speakes wee must haue our hearts in our hands that is alwayes in a readinesse for every holy dutie that wee set about The heart must accompany prayer and therefore wee must attend that it be within our reach for it is apt to stray and then wee are dull and without life in prayer Wee must keepe our hearts in tune that when wee strike upon the strings of that instrument there may be melodie to God who may delight to heare This is the attention of the minde 2. There must be the intention of the Will and this is the Exhibition or representation of the Will before God which I shall best shew you what it is by two phrases of Scripture which describe prayer A powring out and a lifting up of the Spirit 1. A powring out of the soule The phrase is used by Hannah 1 Sam 1.15 and Psal 62.8 Powre out your heart before him It usually signifies to deale freely with any one yet without straining there are two things in the phrase Reverence and Humilitie 1. Wee must pray with reverence which is so necessary that Religion it selfe is described to be Actus Reverentiae When wee pray wee come before God and when wee come before God wee stand upon holy ground and in that case the command was unto Moses that he should plucke off his shooes We must be of a speaking gesture our posture and carriage before God must witnesse our reverence that wee tremble at the glory of his presence 2. Wee must pray with humilitie wee haue a patterne in Abraham his very formes are imitable I haue taken upon mee to speake unto the Lord which am but dust and ashes Oh let not my Lord be angry and I will speake Oh let not the Lord be angry and I will speake but this once Gen. 18.27.30.32 He attends every petition with apologie So our Iacob whose story wee are now upon I am not worthy the least of all thy mercies And that poore dejected Publican giues us an example of admirable humilitie he comes unto the Temple for his devotion brought him thither and he dares not neglect a dutie though he be not worthy to performe it but when he is come there how doth he behaue himselfe how humbly how sadly He stands afarre off as not daring to presse nearer to a glorious presence he weuld not lift up so much as his eyes towards heaven as ashamed to behold that against which he had sinned he smites upon his breast with remorce and feare and indignation and all that he can bring out at last is no more but this God be mercifull to mee a sinner Luk. 18.13 And this is the acceptable prayer though he durst scarce speake God readily heard him he went away justified so that wee may say with David Psal 10.17 Lord thou hast heard the desire of the humble There are two Originall words that doe liuely expresse this unto us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Greeke signifies to pray is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the knee and the Hebrew word Berecha prayer is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berech Ingeniculando fudit preces both importing the bowing of the knee in prayer Humilitie is so necessary that the promise is to it 2 Chro. 7.14 If my people shall humble themselues and pray then I will heare from heaven And Esa 66.2 To this man will I looke even to him that is poore and of a contrite spirit This is the Sacrifice that God accepts when sacrifices and burnt-offrings will not please him This is the powring forth of the soule the oother phrase is 2. A lifting up of the spirit the phrase is used Psal 25.1 Vnto thee O Lord doe I lift up my soule And it signifies also two things fervency and continuance 1. Fervency Wee must haue zeale and heate in our prayers Iam. 5.16 The effectuall
It is not our strength that prevailes but the Covenant and when wee are in that wee succeede The effectuall fervent prayer of a righteous man prevaileth much Elias was a man subject to like passions as wee are and he prayed earnestly that it might not raine and it rained not for the space of three yeares and sixe moneths Iam. 5.15.16 It was not Elias that prevailed he was subject to the same infirmities with us but Elias rightly made use of the ordinance and prevailed in that he sought I might instance unto you the many examples of Scripture what glorious things are sayd of prayer and how often it hath wonne the victory but I will onely present two unto your memory That of Peters deliverance recorded Act. 12. Which in the fifth verse is resolved into this Peter was kept in prison but prayer was made without ceasing of the Church unto God for him The Church would not suffer Peter to remaine imprisoned but with prayer they burst open the prison-gates with prayer they file off his loade of irons The other is this of Iacob in the 28. verse of this Chapter he hath a triumph after the Conquest He that wrestled with Iacob sayd unto him Thy name shall be called no more Iacob but Israel for as a Prince hast thou power with God and hast prevailed Because of this power they that pray are sayd to Helpe together God delivered us and will deliver you also Helping together by prayer for us 2 Cor. 1.11 Therefore the same St. Paul the mightie Apostle yet when he was for journey to a Hierusalem entreats the assistance and safe-conduct and Guard of Supplicants Now I beseech you brethren that yee striue together with mee in your prayers to God for mee that I may be delivered from them that beleeue not in Iudaea Rom. 15.30 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by the Vetus Interprets Vt adjuvetis me I beseech you that you helpe mee but it is more He requires such an Aide as Souldiers doe when they are to encounter with a stronger enemy I am to entertaine a businesse full of difficultie in it selfe full of danger because of opposition now I beseech you striue fight skirmish together with mee by your prayers I le adde no more for confirmation nor need I to those that haue but tryed it but descend briefely to application in a threefold Vse to instruct reproue exhort 1 Vse If prayer doe remedie our distresses it instructs in a double truth 1. In the reason why the godly pray so much so frequent The blind throng wonder at the usuall and often assemblings of Gods people but they usually and often assemble because they know the necessitie and efficacie of that businesse for which they assemble they pray much because they know prayer prevaileth much 2. In the reason why God corrects so long why the stroake remaines upon a people T is no wonder the burden lyes when the wearied are not carefull to heaue it off for they shall smart still that seeke not diligently after God 2 Vse If prayer be the remedie it then justly reprehends 1. Those that seeke for other remedies and rest there In this instance of the pestilentiall disease which in these parts we feare we disallow not the use of antidotes the warding of our Towne-ships the warrantable removall from our houses but these are not enough nor such as can giue us confidence They that trust upon these idolatrously abuse an emptie creature they leane upon a bruised deceitfull bull rush 2. Those that neglect prayer In the practicall notion we doe not easily distinguish betweene the neglect and contempt of holy duties therefore they adde unto their sinne that plead for their neglect I haue not time to answer objections briefly They say God cannot be changed by our prayers what need we pray But that weapon wounds themselues for therefore must we pray because God cannot change it is his unchangeable will to giue us what wee need and t is his unchangeable will that we should pray that hee would giue it They say good things may bee had are had without prayer But if they be good whether are they sure But those good things which we receiue by prayer are called sure mercies Besides good things are bestowed on the wicked either not for themselues or they were better without them They say men haue often prayed and not obtained that they haue prayed for Besides those answeres that God oft heares when we apprehend it not or if he delay hearing it is because he is infinitely wise not because he is any way unmindfull or uncarefull I would onely oppose this Let us resolue our not hearing to our owne not praying rightly when we doe not obtaine let us see whether nay be consident of it that we prayed amisse Saint Iames hath resolved the case Yee aske and receiue not because ye aske amisse that yee may consume it upon your lusts Iam. 4.3 Let us make that tryall it is safest to lay the blame upon our selues These are weake and false pretences and such as shall not refuge our neglect against which the Scripture is terrible Poure out thy fury upon the heathen that know thee not upon the families that call not upon thy name Ier 10.25 They that know God will call vpon him and when we neglect to pray vnto him we forget him and then we cast off all feare as Eliphas the Temanite spake a truth though vnjustly in the application vnto Iob Thou castest off feare and restrainest prayer before God Iob 15.4 They that feare God do pray vnto him not onely publickly for so a carnall man may be drawne vnto a forme but priuately with frequent secret whisperings for so the Hebrew word in the text signifies When wee neglect this Mussitation this low humble submisse representation of our wils then we cast off feare then we expresse pride but by it wee gaine a strong adversary God will resist vs for Hee resisteth the proud and giveth grace to the humble Consider this yee that forget God I 'le end with an exhortation 3 Vse Let us set upon the exercise of prayer let us make use of our priviledge It is nothing to haue the happinesse and advantage to prevaile in Court if wee possesse such a favour let us not lose or neglect our power Are wee serious when wee pray or is it worth the having which we pray for then we may conceiue what it is to be heard How doth it discourage a poore client to waite long and haue no accesse But if we pray rightly God lets us in for so is the promise God is neere unto them that call upon him to them that call upon him in spirit and truth It is all one not to haue a priviledge and not to use it as I should never account a miserable wretch that denies himselfe necessities to be wealthy though the master of a crammed hoord Prayer is the key that opens treasures let
made Christ is ours God is ours and we may pray 2. Vse When wee are in Covenant let us make use of it let us be wise to catch at such an advantage It was the wisedome of the Syrian Ambassadours from the distressed Benhadad 1 King 20.33 They come with humble entreaties to the King of Israel for King Benhadads pardon and did diligently obserue whether any thing to the advantage of their suite would come from him and did hastily catch it When they had presented the Message Let thy servant Benhadad liue Ahab answeres Is he yet aliue He is my Brother They catch the advantage and reply Thy brother Benhadad When wee pray wee may heare as it were God speaking in the Covenant They are my servants my sonnes be wise upon the advantage and answere Thy servants thy sonnes Let us make use of those glorious relations let us make use of those gracious attributes of power wisedome goodnesse in a word let us manifest that wee injoy God by making use of God Acquaint thy selfe with him and be at peace thereby good shall come unto thee sayth that experienced Iob Iob 22.21 And as it followes Then shalt thou haue delight in the Almightie and shalt lift up thy face unto God Beloved It is our great weaknesse that wee cannot enough delight in God it argues that wee know not his treasure and his readie hand let us therefore Acquaint our selues with him that we may not onely know him but by an intimate knowledge may in all conditions make use of our God our Father our friend It shall suffice to haue spoken so much of this for that which I would say of the second argument challengeth my time from the former 2. The second argument is from the promise In that uncomfortable night when the weary Patriarke was forced to rest himselfe upon the ground accompanied onely with his owne solitary musings God appeard and made him a promise of Company and defence This Land whereon thou lyest will I giue to thy seed and behold I am with thee and will keepe thee in all places whither thou goest and will bring thee againe into this Land for I will not leaue thee till I haue done that which I haue spoken to thee of Gen. 28.13.14.15 This promise he now makes use of and with it strengthens his prayer O God which saidst unto mee I will deale well with thee deliver mee I now am confident to beg safetie and protection for thou hast said it and I know that thou art true Besides this instance of Iacob wee haue it also in the practise of others When the wrath of God waxt hot against the idolatrous people and had threatned to consume them Moses remembers this argument and prayes Remember Abraham Isaac and Israel thy servants to whom thou swarest by thine owne selfe and saidst unto them I will multiply your seed Exod. 32.13 David intended to build an house to the glory of the Name of God but is told by Nathan that such a worke should be reserved for his sonne to a time of peace but however God had accepted his intention and promises to build up and establish his house according to that David frames his prayer for the flourishing continuance of his family Let the house of thy servant David be established before thee for thou O Lord of Hosts hast revealed to thy servant saying I will build thee an house and now O Lord God thou art that God and thy words be true and thou hast promised this goodnesse unto thy servant therefore now let it please thee to blesse the house of thy servant 2 Sam. 7.27.28.29 Thus David encouraged himselfe in the Lord his God as it is noted of him in another History in another case 1 Sam. 30.6 I might giue you more instances that this argument hath beene used by the Saints and for good reason for 1. The promises are given for our strength therefore upon them they haue supported themselues while they haue prayed Affliction deadens the spirit and would lagge prayer unlesse there were a Word but sayth the Psalmist Psal 119.50 This is my comfort in my affliction for thy Word hath quickned mee The promise quickens and stayes up a lagging yeelding fainting Christian and like some strong warming liquor put into the mouth of a swounding man it recovers the almost perisht heate and reviues the halfe-dead spirit When the word of the Gospel saith Sonne be of good cheare thy sinnes are forgiven Then the soule beginnes to looke up thorough the eyes and breaths and gaspes and shewes now that it liues againe So it beares up in tryalls likewise therefore Saint Paul doubting least the Hebrewes might be wearied and faint in their minds at least he intimates this to be the cause Yee haue forgotten the exhortation which speaketh to you as Children my sonne faint not when thou art rebuked for whom the Lord loveth he chasteneth if yee endure chastening God dealeth with you as sonnes Heb. 12.3.5.6 When a man is corrected it is no wonder that he faints for 't is no pleasant thing to be under the rod yet this inables to beare the lash to remember That to be corrected is to be dealt withall as sonnes Therefore the Saints haue exercised their faith upon the promises whereas else they could not so easily haue given obedience to the Commands for when the Command burthens the promise lifts at the burthen makes the way smooth You shall see the difference of the Command and promise in one example of Gideon Iud. 6.14.15.16 God meanes to deliver the Israelites from the Midianites oppression by Gideons hand and therefore sends a Message to him Goe in thy might saue Israel haue not I sent thee The command startleth him though he were a valiant man He shrinkes and expostulates How shall I doe it my family is poore in a small Tribe and I the least in the family how shall I deliver Israel Now the promise follows the Command Surely I will be with thee and thou shalt smite the Midianites as one man This puts a life into him and now onely when upon tryall he is sure it is a promise he hath courage enough to be an undertaker of that great Commission For this reason haue the Saints remembred the promise and used it in their prayers as an argument because it is their strength 2. They knew God must be honored if they would expect that God should honour them with hearing Now to use the promise is to honour God It honors his goodnes that he should please to be so respectiue of man it honors his truth that he will surely make good his word it honors his power that he is not lesse able to doe than say it honors his wisedome that he could before-hand fit his people with conveniences I le not stay you longer upon the Hypothesis that Iacob did that the Saints haue done so But in Thesi wee may draw this usefull and comfortable Doctrine That Gods promises