time approaches when the promised mercies to the poor blinded Jewes shall be accomplished and what more seasonable work of love can we do for the Lord or them then to be now much in praying Oh that the salvation Psalm 14. 7. of Israel were come out of Zion In a word Let all the enemies of England old or new to Commonwealth or Church know that Churches of praying Believers are terrible as so many Armies with Banners as so many thundring Legions Let them tremble to think that what ever breaches they have occasioned amongst the Lords people yet that there is a considerable stand of resolute ones left right bred Israelites notable good wrestlers and as special prevailers with God I believe that the Churches enemies the Prelates and others of Englands enemies to their Civil State have been forced to see or feel the force of Saints Prayers We may set God to work pardon the expression in these dangerous times to Church and Commonwealth by our Prayers as hee did of old in like case Psalm 119. 126. It is time for thee Lord to work for they make void thy Law Wherefore Christian Reader albeit others have written worthily about this Subject of Prayer in their times yet let it not seem unseasonable to thee or bee unaccepted by thee that I also though the most unfit and unworthy to attempt so great a work do at this time likewise bring in Evidence with other Witnesses to the same Truth concerning the Nature Necessity Excellency and Efficacy of holy and spirituall Prayer and that I also according to that small measure of Light and Grace received of the Lord doe hereby endeavour to stir up thy pure mind by way of Remembrance that thou mayest bee mindfull not alone 2 Pet. 3. of their Writings but especially of the words before spoken both by the Prophets and Apostles concerning this Subject of Prayer that as in Preaching upon it here the Lord was pleased to blesse that Discourse of Prayer to sundry Souls so if it may be his gracious pleasure it may bee of lively and effectual use to thy souls welfare and peace Which shall bee his prayer who is Thine in the Lord Jesus THOMAS COBBET Lyâ— in New-England the 24. of October 1653. The Heads of the Chapters the particular Contents whereof stand in the Margin of the Book at their proper places which they refer to PART I. Chapt. 1. THe several Reasons of prayer taken from God Christ and the Holy Spirit and from Saints themselves also from the necessities of and engagements unto prayer Chap. 2 Ejaculatory prayer is described the excellency of it is showen in that it is the Saints first and last holy breathing the Alpha and Omega of Solemn prayer Chap. 3. The Requisites unto publick prayer are handled Chap. 4. The duty of Family-prayer is handled Chap. 5. Handling the duty of Closet-praier Chap. 6. The Rules about praying for others is handled and also of prayer of Imprication against others PART II. Chap. 1. Is shewne wherein Importunity in prayer consisteth Chap. 2. Handling the Opportunities of praier Chap. 3. Sheweth what it is to pray indesinently and not to give out in prayer Chap. 4. Touching faith in prayer and the necessity of it and what faith is required in prayer Chap. 5. Sheweth wherein Humility in prayer consisteth Chap. 6. Sheweth wherein Sincerity in praier consisteth Chap. 7. Sheweth a threefold watchfulnesse in praier is required and wherein it consisteth PART III. Chap. 1. Touching unregenerate persons prayer and that they are bound to pray Chap. 2. Touching distraction in prayer and the causes thereof and what distractions nullifie prayer Chap. 3. Shewing that things materially good suggested in prayer may be delusions Chap. 4. Shewing what means are to be used in praier Chap. 5. About the time that is to be spent in prayer which is to be much Chap. 6. Shewing the necessity of pleading in prayer Chap. 7. Shewing the causes of straitnings in prayer Chap. 8. About inlargements in prayer which are saving Chap. 9. About meltings in prayer which are from saving principles Chap. 10. Shewing how to conceive of God in prayer Chap. 11. In what order we are to direct our prayers to God GOSPEL INCENSE OR A DISCOURSE About PRAYER Delivered in sundry Lecture Sermons from 1 Thes 5. 17. Pray without ceasing PART I CHAP. I. Touching Prayer in General NOT to spend time in analysing the Chapter In this Text you have two parts 1. The Duty enjoyned Pray 2. The modification of the Duty Without ceasing In the former also you have 1. The Soveraign commanding this Duty even God the Father yea Jesus Christ his Son who by his Spirit sent Paul his Apostle to deliver this piece of Message 1 Thess 1. 1. 2. The Subjects injoyned this Duty the Church of Thessalonica jointly and severally and so in in them all other Churches of Christ and Members of them yea all Christians whatsoever whence observe That Incessant Prayer or Prayer without Doctr. ceasing is a duty which the Lord requireth of all and every one of his people in a special manner Luk. 21. 36. Pray alwaies Luke 18. 1. He spake a Parable to the end that men ought alwayes to pray Rom. 12. 12. Continuing instant in Prayer Col. 4. 2. Continue in Prayer Eph. 6. 18. Praying alwayes c. For the better and fuller handling of this weighty service of Prayer consider 1. Of the Duty it self Prayer 2. Of the Modification of the performance of it scil Without ceasing 3. Of the conditions required to such incessant Praying 4. Of some cases of Conscience respecting that incessant exercise of our selves in it Touching the Duty it self Prayer let it be considered 1. More Generally in the nature of it both as held forth in several names given to Prayer in Scripture and in a short definition thereof 2. More Particularly 1 In the sorts and species of it as 1. Sudden or ejaculatory Prayer 2. Set and solemn Prayer and that either publick or Church Prayer private or family Prayer secret or closet Prayer 2. In the parts of Prayer which albeit many yet wee shall briefly only consider of Prayer 1. Of Intercession 2. Of Imprecation Prayer is a duty very many wayes enobled and honoured of God and his people and as that which is of large use and extent whose worth is not knowne nor easily decyphered whose nature is not readily conceived or described and yet that which should be most familiar to the Saints it is set forth in Scripture by many names Let us then read over the Titles of this royal work It is called an Offering Zeph. 3. 10. My 1 Prayer an Offering Suppliants shall come and bring mine Offering or they shal in a solemn reverent and cheerful manner pray unto the Lord even as the Godly use to bring the Lords Offering to him Isaiah 19. 21. The converted Egyptians will do Sacrifice and Offering make Prayer their spiritual work and businesse And Prayer
Lord be Judge betwixt Israel and Ammon Judg. 11. 27 Israel injuriously begirts Judah and no other help for them but this Judah cryed unto the Lord Enemies 2 Chron 13. 14 15. Pharaoh with an huge host hath Israel at an advantage and they must needs then thus crye out unto the Lord. Enemies unexpected scornes of the Saints put the Saints upon these short appeals Nehem. 4. 4 5. Hear Oh our God fâ—r we are despised Their sudden affrighting of them doth as much they all made us afraid Now therefore O our God strengthen my hands Neh. 6. 9 The present hearing of the Princes good will to the Commonwealth put forth godly Subjects then present to affix their Ejaculatory Amen thereto 1 Kings 1. 36. Amen the Lord thy God say so too A sudden hand of God upon others put godly Judgments God Moses upon it thus to pray for Miriam O Lord heal her c. Numb 12. 13. and godly Hezekiah to pray for his people The good Lord pardon every one that prepareth his heart to seek the Lord though not so prepared And the Lord hearkned and healed the people 2 Chron 30 18 19. Any sudden notice of some special service of God unto Special services which some of the Saints are addressing themselves must needs put others that hear thereof by such sudden lifts of their hearts to give them a lift therein Is David going to a solemn Sacrifice godly Aâ—aunah will thus wish him good speed 2 Sam. 24. 23. The Lord thy God accept thee Eli perceiving Hannahs Prayer-business 1 Sam. 1. 16 cannot but add his fiat also ver 17. The God of Israel grant thee thy petition Sudden weighty changes of some of the Saints in their Changes outward condition put others that hear of it upon this holy service of love to them as Boaz his godly neighbours Ruth 4. 11 12. The Lord make this woman like Rachel and Leaâ— c. Sudden and unexpected Kindnesses others kindnesses shewed to the Saints will put them to speed such a kind of Messenger as this to heaven presently to tell their Father of it Ruth 2 19 20. Naomi seeing Boaz his kindness to his daughter Ruth saith Blessed be he of the Lord that hath not left off his kindness to the living and to the dead Besides even one Ejaculation of the Saints Continuation of Prayer puts them upon making more upon praying thus also without ceasing One Ejaculation begetteth another Isai 26. 9. With my soul have I desired thee in the night yea with my spirit within me will I seek thee early because they had thus prayed they will pray yet more Psal 62. 1 Hear my cry attend to my prayer yet no words there of mentioned and ver 2. From the end of the earth will I cry he had thus cryed and he will therefore cry againe and again As billowes of ten ptation ever and anon stop his mouth and â—nâ—errupt him so as he now and then doth but peep above water and get breathing space he will thus cry Lead me or guide me or carry me to yonder rock which is higher then I. Hence Jonah in his perishing condition mentioneth his Praiers plurally there were many of these short Praiers like Messengers sent Poste in some great and present stress one after the other to speed succor from heaven Jâ—n 2. 1. 2 7. My Praiers came in unto thee Yea these holy Traders with Heaven using to make as quick returnes as speedy dealings thus with the Lord as they gain upon the Lord they are suddenly sending for more and bespeaking yet more blessing from him When Moses by his short Prayerâ— hath got a grant of God My presence shalâ— go with thee Exod 33 12 13 15 16. compared then doth he in a holy wise grow upoâ— God He hath one short yet no smal requesâ— more ver 18. I beseech thee shew me thy glory And chap. 34. 9. he hath another requesâ— yet more Pardon our iniquities and take uâ— for thine inheritance So Abrahams shorâ— requests as they are granted Gen. 18. so they multiply If there be fifty Lord in Sodom wilâ— thou not spare it and then if but forty five then if forty then if thirty then if twenty then if ten Thus much also be spoken to shew the necessity Reasons why 1 From the honor it puts on God of this Duty in sundry respects Let us now briefly add a Reason or two yet further to enforce this duty The first is taken from the nature and property of this duty which honoureth the Lord in a special manner as a glorious In his immensity and Omniscience Spirit which needeth not any words of ours to express what we would to him He can hear the holy language and speech of our spirits he understandeth the meaning of sighes not to be expressed Rom. 8. 26. Ejaculatory Prayer proclaimeth the Lord that he is not as the Idol Gods who needeth not to be awakened by loud out-cryes as 1 Kings 18. 27 as Elijah derided Baals Priests wisheth them to cry aloud c. Who needeth not to be carryed up and down as dunghil Gods do Jer. 10. 5. No this proclaimeth to all the world that the God of the Saints is an all-seeing God espying the least moving of their desires to him that he is in all and through all and filleth every place yea that he is a very present help at any dead lift that he is a God hearing Prayers all sorts of Prayers the shortest of them If Ephraim but lisp and wisper out Turn thou me and I shall be turned c. God saith I have surely heard him Jer. 31. 18 19 20. If Israel take unto them words prayer-wise though but short Take away all iniquity and receive us graciously c. God can and will say I have surely heard him and observed him Hos 14. 1 2 3 8. This glorifieth him as one who assuredly waites to be gracious that any such cry and whisper as this is of the Saints is attended by him Isai 30. 18. The Lord waits to be gracious and ver 19 is a demonstration thereof The Lord will be very gracious at the voice of thy cry The second Reason is taken from the precious fruits of the conscionable exercise 2 From the Fruits of it It s a means of this duty of such sudden and short lifts of the heart to the Lord. 1. It is a very special means to keep our 1 To keep us Spiritual hearts very Spiritual and savoury when so often in heaven taking some short turnes with God and Jesus Christ When so oft with God distances will not so easily grow when conversing so with God there is more of his brightness more of his Image upon such an ones face and heart When gracious persons are ever and anon making such holy stands and pawses of spirit lest being let go too long and at too large a teather they grow unsavoury they are kept
Stevens ejaculatory praier at his death Lord lay not this sin to their charge And assuredly many of the blinded Jews who ignorantly crucifled the Lord of glory fared the better for the ejaculatory prayer of Christ Father forgive them for they know not what they doe Luk. 23. 34. Witnesse the conversion of thousands of those who had a hand in crucifying the Lord Jesus Acts 2. 36 37 38 39 40 41. verses compared Other Saints likewise fare the better for this that the ejaculatory prayers of others of their brethren for them are acceptable prayers to God Onesiphorus will fare the better for the short prayer of Paul at the very day of judgment 2 Tim. 1. 18. The Lord grant that he may find mercy at that day How well then is it in all respects that God will have his Saints praying continually with ejaculatory prayer also 2. In that it is a service which the Lord Second Motive It is that upon which the spirit putteth us often by special motion of his Spirit put his saints upon oft times as well as by general command requireth the same Let me hear thy voice saith Christ to his people Cantiâ— 2. 14. To which the Church answereth in an ejaculatory prayer verse 17. Turne my beloved and be thou like a Roe So Cantic 8. 13. The Lord putteth them upon speaking to him Let me hear thy voice to which they returne an ejaculation ver 14. Make haste my beloved now it will not bee safe to neglect any such motions made by the Lord and by his spirit lest being grieved he withdraw from us 3. In that the most spiritual persons Third motive it is that which the choysest Saints practise much have been and are thus exercised in those holy ejaculations as was Christ as Luke 3. 21. When he was baptised he so prayed when those Disciples returned with that successe he lifts up his heart Luk. 20. 21. I thanke thee O Father Lord of heaven and earth So John 2. 27 28. Father glorifie thy name And so Luke 23. 31. Father forgive them for they know not what they doe So Matthew 26. 46. My God my God why hast thou forsaken me So Luke 23. 46. When to leave the world Father into thy hands I commit my spirit Thus David and Nehemiah and Moses and others who were most spiritual how oft were they thus praying 4. In that ejaculatory prayer hath prevailed Fourth Motive it s very prevailing with God with God for great things persons have been healed of plagues As upon such a prayer of Hezekiah 2 Chron. 30. 18 19 20. verses God hearkned and healed the people Wonders have been done by it as when upon such a Prayer of Isaiah the Sun goeth backward 2 Kings 20. 11. Isaiah cryed unto the Lord and the Sun went back ten degrees Such wonders were done hereby at the red Sea Nehem. 9. 9. as formerly was shewed Now in the second place consider of some Helps to pray thus 1 Heavenly mindedness Helps to help us this way 1 Get and maintain a spiritual frame of heart walk much with God in Meditation and the like and frequent occasion will be offered of such like talking with him A heavenly heart will be often lifted thus heavenward When Simâ—on was in such a frame then Lord lettest thou thy Servant depart in peace Luke 2. 29. So when John is in a like frame then Come Lord Jesus Come quickly Revel 22. 20. One Ejaculation or other ariseth out of the heart in such a frame and as a branch thereof get our hearts weaned from the things of the world be as one leaving the world and then an old Jacob will be mounting thus Gen. 49. 18 Lord I have waited for thy Salvation David who was a weaned child was much in holy Ejaculations so was Davids Lord who was so much above the world such have most to do in Heaven and therefore so oft moving that way 2 Get a humble soft heart sensible of sins and self emptinesse Broken hearts will bee often breathing out Ejaculatory sighs and requests The humbled Thief upon the Cross and Publican in the Temple had their Ejaculations 3 Keep in life and light as much as may 3 Sense of Gods love be the sense of the love of God in Christ when the Church is in Christs armes and as in his bosome then she hath her Ejaculatory request Set me as a seal upon thy arm c. Cant. 8. 5 6. This stirreth up holy love in us to God and that will be making ever and anon abrupt expressions of its desire to him Touching the third thing consider of these Cautions Cautions 1. That it bee not too seldom 1 Content not our selves that more rarely wee have some one lift this way but be ever and anon sending up some short requests unto the Lord foure times in one Chapter is Nehemiah doing thus upon several occasions 2 Look that we do it not in a Petitionary 2. That it bee not only in a Petitionary way way only but praising way as well So David Psalm 8. 3 4 5. When I see thy Heavens c. I said What is man that thou art thus mindful of him So Jesus Christ I thank thee Father Lord of Heaven and earth that thou hast hid these things from the wise and prudent and revealed them to babes Luke 10. 21. and John 11. 41 42. Father I thank thee that thou alwayes hearest me 3 Look that be not a bare formal cry 3. That it be not in an affected way for fashions sake a customary Lord have mercy upon me or Lord blesse me or the like in a morning or at going to bed resting therein as if now some goodly service were done or that sufficeth or a more forced out-cry to God occasioned from sudden terrors or distrusts and the like or an hypocritical semblance of a heart lift to heaven by an affected lifting up the eys when in others company or in a seemed squeezing out a hollow hearted sigh in stead of such cordial Ejaculations to which we have been all this while exhorting Lastly Look that none under this pretence 4 That it thrust not out Solemn praier lay aside the due and constant exercise of publick or private Praier in a more continued way Let not one duty justle out another Continued Praier in solemn manner is our duty as well as Ejaculatory Prayer as God willing we shall see in the following part of this Discourse we are the rather to make conscience of Ejaculatory Praier that we may be sit for solemn Prayer and we are so to pray in a continued Prayer as it may leave us sending up our after Ejaculations unto heaven CHAP. III. Touching more solemn and continued Prayer and particularly of Publick Prayer WE have spoken of Ejaculatory Praier proceed we now to consider of Solemn and continued Praier which is either Publick or Church Praier Private or Family Prayer Secret or Closet Prayer Begin
haply can or will do as they do So Chemnitius Cartwright Aretius and Musculus upon Matth. 6. 6. they expound this of prayer in retyred places And albeit the intent of Christ be not meerly to prescribe closet Prayer in that Scripture as each Christians proper duty and much lesse to prescribe it as all the prayer which he calleth for from his people yet we may safely conclude that hee therein commendeth and commandeth closet praier of each Christian alone by himself as one special way of praying to him who seeth in secret and as that wherein they shall give a special testimony of their sincerity and avoid that vain-glorious affection of mens praise which the Lord Jesus there blameth in the Scribes and Pharisees Touching this Duty then consider we 1. Who must pray thus alone 2. Why And 3 What use wee are to make thereof Touching the first we say none are excepted Each one must pray alone who are of understanding to know what they are to do therein whether younger or elder high or low rich or poor bond or free Male or Female as they are all one in point of dignity and priviledg in Christ Jesus Colos 3. 11. Gal. 3. 27 28. as they have and professe each of them an interest in him who is and seeth in secret as their Father Matth. 6. 6. Pray to thy Father which seeth in secret c. Every one severally apart as well as jointly together is to cry in secret also Abba Father Gal. 4. 6. the very wives apart must be improving their spirit of Supplication in an humble and contrite manner as well as together with their family yea sometimes in an extraordinary manner must they thus mourn even pray and fast apart and therefore much more may they must they pray contritely in an ordinary way when apart from the rest of the Family the wives who have so many occasions more then others from little ones and other houshold affairs to take up their time above others yet are not exempted from this holy exercise and therefore by proportion none else are exempted from it Touching the second The Reasons enforcing Reasons why 1 Gods promise undertaking and encouraging it this duty are 1. Taken from the Promise of God partly undertaking that it shall be so that his people shall be enabled to pray apart by themselves and shall exercise themselves therein as Zach. 12. 10 11 12 13. he promiseth to pour upon them the spirit of Supplication and that they should mourne or pray in an humble and contrite manner by themselves alone and partly from his promise to his people when at any time thus exercised in secret prayer when none else sees them when or how or how long they pray he will reward them openly partly in this life All shall see and manifestly perceive by the fruit thereof that Isaak Hannah and Zacharias did pray alone to their heavenly Father for the fruit of the womb The Holy Ghost recordeth it in the Scriptures and thereby holdeth it forth to the view of every eye to whom the Word shall come how honourably God hath accepted and rewarded secret praier All shal see that Moses is wont to be with God alone by his manifest and notable prevailing with God if he but go aside and pray to the Lord blinded Pharaoh himselfe shall do it and therefore is often entreating his prayers for him and his people Exod. 8. and 9. and 10. so the Jewes could not but perceive it whence they recourse oft to him to pray for them Numb 11. 1 2. and 21. 7 8 9 and the places shew a manifest reward of that his praying granted and given out thereupon How openly did God reward Daniel who was wont to pray to his God in secret Dan. 9. 10. with manifest deliverance from so great a death ver 23. and with the notable ruine brought upon those who would have forbidden and hindred him from that holy exercise of his but three dayes together verse 5 6 7. and 10 11 12 24. compared The more the Saints do thus secretly also acquaint themselves with God the more notable good shall come to them the very light of God shall shine upon the wayes of such the very Iland where they are shall fare the better for them Job 22. 21 27 28 30 compared And as in this life so in that which is to come will God reward them openly when God will bring every secret work to judgment of remuneration Eccl 12. 14 when the Saints shall receive according to the good they have done in the body 2 Cor. 5. 10. Then shall their secret seeking of Gods face also come to light It shall be shewed before the whole world how many many a time such and such of Gods hidden ones have been serving him with their spirits and that they have been and now fully are thus and thus graciously rewarded not a tear of theirs shed in their pouring out their souls thus before God but he bottled up Psalm 56. 8. and at that day it shall appear they were not lost their waters at that wedding day will be turned into wine The second Reason is taken from divine providence ordering Closet occasions fit 2. Closet occasions only for secret expressing and opening them before the Lord as some secret personal heart-plague 1 Kings 8. 38. Some secret snares layed for this or that Saint of God by men or divels as by so many cursed Fowlers But in the use of this means of calling thus personally and particularly upon God he delivered both Christ the Lord and his members in particular Psal 91. 3. He shall deliver thee from the snare of the Fowler c. and ver 15. He shall call upon me and I will answer him c. The Saints by secret prayer do countermine the secret stratagems of their subtle enemies Psalm 9. 13 15 16. The third Reason may be taken from the approved examples of the choicest of Gods 3. Examples of the Saints so exercised Saints this way exercised As that of Daniel three times a day Dan. 6. 10. that of David as oft Psalm 55. 17. that of Isaac using daily to go out into the fields alone there to meditate or pray as the Geneva Bible reads it Gen. 24. 63. That of the Lord Jesus Mark 1. 35. Early in the morning before he healed the Leper he was praying alone in a secret place And Luke chap. 5. 12 13 14 15. compared with verse 16. instanceth in a like practise of his after that cure which he wrought He withdrew himselfe and went into the wilderness and prayed yet not much space of time betwixt the one and the other Luke 6. 12. He went out into a Mountain and continued all night in prayer and he was then alone for verse 13. When it was day he called unto him his Disciples Matth. 14 22. he sendeth away his Disciples first by ship and verse 23. He goeth apart into the Mountain to
into some heinous sin as other speech is sometimes lost by bodily falls so is this by such spiritual falls So David after his 2 By reason of sad falls great fall into the sinnes of murder and adultery lay speechlesse in this respect for a while Psal 32. 3. When I kept silence my bones waxed old so do dangerous declinings and backslidings in religion occasion some Backsliding temporary cessation of solemne prayer hence Isai 43. 22. Thou hast not called upon me O Jacob but hast been weary of me O Israel So Isai 64. 7. There is none that calleth upon thy name that stirreth up himselfe to take hold of thee Great guilt breedeth great horrour and great despondency of mind and heart which with unbeliefe blending it selfe causeth poor Christians even to give off prayer in their desperate fits Look as Heathen Tully said to his brother I would pray to the Gods for those things but that they have given over to hear my prayers or as desperate Saul perceiving Strength of unbelief God answereth him no more will goe to him no more to inquire 1 Sam. 28. So it is thus far forth with the Saints so far as desperate dispondencies grow upon them and represent the Lord to their souls as all justice they dare not come to him in these fits Sometimes they pore too much upon discouragements which they meet with in Discouragements prayer within themselves also as that they pray with so many distempers and distractions intermixed and with so little life or liberty of spirit or comfort or quiet or faith or good successe and the like that as good never a whit as never the better and they are even loth sometimes to goe apart to pray And sometimes Christians fall into some such errours touching prayer Errours as for a time doe take them off from it imagining that God being a spirit must be worshipped only in spirit and truth and so not by any bodily worship That bodily exercise even in prayer profiteth not that all outward forms of worship are abolished The Christians must have some immediate light of the spirit and unwonted suggestions putting them upon prayer if at any time they doe set upon prayer if at any time they doe set upon prayer These and sundry like delusive principles too rife in these latter dayes make too great and too long interruptions with too many hopefull professours in this holy exercise of solemn prayer 2. To pray indesinently is to maintaine 2 To maintain a praying spirit praying dispositions that albeit we actually pray not without intermission or doe nothing else but pray as those fanatical Euthites of old yet in the inward frame and bent of our heart wee cease not prayer There is still a spirit in us crying Abba Father Gal. 4. 6. a disposing us upon all occasions to goe to God as a Father in prayer Christians of all sorts both Ministers and others must have their vials full of prayers ready still to powre them out albeit they actually doe not powre them out without intermission They are to be ready evermore to offer up those holy odours and that holy incense though not alwaies actually offering the same Revel 5. 8. The church in its members must have honycomb-lips ready to drop this sweet wholsome hony of prayer albeit they bee not dropping the same every moment Cantic 4. 11. Thy lips drop as the hony-comb And good reason is it why each gracious person should maintain alwayes a praying frame in their hearts for a praying frame is a most A praying frame a most filial frame son-like child-like frame If ever the love of sons and daughters of God be stirring in them it is then if ever their hearts are filled with holy awe of God and faith in him it is then if ever they are ready to doe any thing for God it is then The same spirit which is to them a spirit of sonnes a spirit of adoption acteth in them as a spirit of Prayer and where there is a spirit moving to Prayer or cry Abba Father there is a spirit of adoption Rom. 8. 15. Againe a frame of Prayer is the most A most sweet and comfortable frame sweet calme and comfortable and thence in Rom. 8. 15. opposed to the spirit of bondage working feare amazing discouraging sinking fear But this breeding and feeding filial boldnesse and freenesse with God as a child with his Father Againe it is a most free and best priviledged frame of spirit and hence also A priviledged frame opposed to that servile frame and imbondaging fear ibid. Is any free to pray free in praying surely those imbondaging cords of slavish distempers are broken in sunder A praying frame is likewise a most evangelical An evangelical frame frame being redeemed from the lawes rigour and confinement we are most at liberty to addresse our selves thus as children to our heavenly Father Gal. 4. 5 6. To redeeme them that were under the law that we might receive the Adoption of sonnes and because yee are sonnes God hath sent forth the spirit of his Sonne in your hearts crying Abba Father A praying frame is also a most heavenly A heavenly and gracious frame and gracious frame A spirit of grace and a spirit of supplication or a spirit disposing or carrying out to powre out holy Supplications are inseparable companions Zech. 12. 10. I will powre out upon them a spirit of grace and of supplication No grace is wanting where a spirit of prayer is not wanting All and every grace is stirring where that spirit of praier is working A praying frame is an humble frame of heart the Saints never mourne more savingly over their sinnes even as crucifying the Lord Jesus then when in such a frame ibid. A praying frame is a believing frame An humble and believing frame and a believing frame is a praying frame then have they the most clear and effectual views of him whom they have pierced ibid. To conclude this a praying frame both furthers our delight in prayer and maketh it every way more easie pleasant to us that we are not so apt to give out through emergent difficulties or discouragements therein yea and it furthereth the good successe of our praier with the Lord himselfe Quest How may a believer maintain in Quest himselfe a praying frame Answ 1. Let such as would hold up Answ 1 such a blessed frame in their hearts be daily Helps to maintain a praying frame sucking from the flowers of Gods providences and promises some spiritual sweetnesse and then our spiritual combs will bee dropping ripe Droan-like Professors whilst they neglect this and live upon an old stock of grace or comfort received they grow altogether listlesse to prayer they have enough already what need they ask more But this Bee-like diligence in the Saints will make their lips like the dropping hony-comb whence that by way of allusion Cantic 4. 11. And this
sins we are sensibly apprehensive of his Purity and Majesty offended thereby of his Goodnesse and Patience abused therby of his privity to them all in their circumstances of his sin-revenging Justice due thereto of his sole prerogative to pardon the same of his readinesse in Christ to do it We are seriously apprehensive of the vilenesse of such sins of our owne loathsom nature whence they did arise and our hearts rise up in holy indignation and detestation of them and our selves for them whilst we mention the same we bleed over them in our spirits could even tread upon our selves and take a holy revenge on our selves for the same and all the meltings and breathings of our spirits in the mention of our sins they are stil as to God When we mention such and such wants of such and such mercies we crave all is carried as to God We have sutable workings in our minds we eye him as full of all grace and mercy as treasuring up all that fulness in the Lord Jesus as willing and free to communicate the same as real in his Promises of the same and the like might be said in the rest Psalm 5. 3. David saith he will direct or orderly settle prepare and adress his prayer to the Lord. And Christ would have such as pray to pray to their Father which seeth in secret Matth. 6. 6. Job would order his cause before the Lord Job 23. 4. 2 In carrying on the whole business of 2. In doing it as from God prayer as from God as praying in the Spirit Eph. 6. 18. Praying in or by the dictate direction of the holy Ghost Jud. 20. Christians are to drive this holy trade with God but yet as with his owne talents and commodities Luke 19. 16. Lord thy pound hath gained ten pounds saith the good servant Wee should wrestle in and by prayer with God but as in and by his strength Hosea 12. 3. By the Lord will his people make mention of his name in prayer or any other ordinance of his Isai 26 13. 3. In carrying on the whole work of 3 In doing it as for God prayer as for God alone The Suppliants of God bring their prayer not as their offering so much as Gods offering Zeph. 3. 10. they do indeed lift up their prayer as did the Prophet Isai 37. 4. and their heart in prayer yet so as withal exalting God in both Hee is extolled with their tongue in their crying to God with their voyce Psal 66. 17. The Saints confesse their sins that God may be cleared in his proceedings Psalm 51. 4. Expresse his mercies in prayer not to set forth their owne praise and commendation as did the Pharisee Luke 18. 10 11 12. But that the Lord rather may be glorified and that the heart in the mention thereof may be awakened to give him glory and therefore they use in the mention thereof sensibly to immix the mention of their own vilenesse and wretchednesse If they request of God such and such mercies yet it is that the Lord may occasionally be the more honoured in granting the same to them whether the mercies bee of a spiritual or temporal nature Albeit the mercies they crave and immunitie from the miseries which they complaine of to the Lord bee the matter of their prayers yet not the sole motive Selfe is not the great wheel which setteth all the wheels of their hearts going nor is self the center in which those many lines of their spirits and prayers doe end and meet but rather the respect to the Lord and his name favour and presence these are all in all They are a generation not of falseseekers in their prayers but of seekers of the face of the God of Jacob. Psal 24. 6. and having pure hearts therein they doe not lift up their soules to vanity ver 4. The maine of their desires is that the Lord Jesus the man of Gods right hand may be glorified and that the mighty hand of God may be with him in his government and if he be exalted that shall and will ingage them the rather to bee thankfull to God for it Psal 80. 17 18. The making of the refused stone the head-stone of the corner is that wonder of grace in which they thankfully rejoyce Psal 118. 22 23 24. David wisheth that guilt removed not meerly because it lay as so sore and heavy a burden upon his conscience or that he would have ease of the terrours thereof but that in being eased and freed thereof he might bee the freer to sound forth the prayses of God Psal 51. 14. Hee would have his former joy againe not because he made any idol of his comforts and was all for comfort in his spirit for he is as earnest for a cleare and sound heart verse 10. But that he may be more active for God in giving some honour to him in other sinners conversion whom he had haply hardned by his sin c. verse 12 13. Hee would have his mouth opened verse 15. Not to bee more free and chearfull of speech but that his lips might set forth Gods praise The sons and daughters of God pray for preservation from or deliverance out of temptations and afflictions inward and outward as in the petition of the Lords Prayer but with a first and maine respect and desire that the name of God may bee hallowed sanctified honoured therein they pray for the remission of their sinnes and the comfortable manifestation thereof not meerly because they are damning but because detestable to them not because terrours to them simply but that God in his gracious and free pardon of them may have his name hallowed and for that cause doe they pray for all temporal blessings for them in their callings and conditions under the notion of dayly bread The Godly powre out prayers not so much as expressions of their desires of observance thereof from God as of obedience therein unto God Nor meerly as helping meanes of future but also as an homage of love for past mercy David will call upon God because hee loveth not himselfe but him Psal 116. 1 2. 4 In being as ready pressed to a serious 4 In like conscience of use of means use of all other meanes to obtain mercies prayed for and avoid miseries bewayled as to pray for the one and against the other Abel bringeth himselfe with his offering both are equally at the beck and service of God so did not Cain Gen. 4. 4. They offer themselves in with their prayers and such like service as the maine sacrifice willing to prove what is the holy and acceptable and perfect will of God Rom. 12. 1 2. And therefore no wonder they are pressed to use any holy meanes to further what they ask of God Their heart and hand is as I may say combined to and joyned with their tongues If they cry for wisedome they bring their instruments to dig and search for the precious mines thereof
c. Asaph observed carefully all the passages of his distempered spirits workings and the distempered reasonings which hee had whilst he sought the Lord as Psal 77. from the 1. to the 11th verse and Psalm 116. 4. 11. Albeit he prayed for deliverance yet then he perceived the distempered speeches of his distrustfull heart and the like Psal 31. 22. A watchfull Christian observeth what jarrings are in the harp-strings the heart-strings as I may call them whilst hee is harping whilst he is praying or praysing God He observeth who would be fingering the instrument of his spirit or the pins or strings of it whilest he is playing or rather praying he marketh who cometh in to interrupt his spirit whilst it is speaking to God in prayer Some intruder will assuredly be crowding in upon the people of God in their retired discourses with the Lord but a wakeful spirit espieth and rebuketh them 4. In a heedfull and wistly observing 4. In observing the hints of grace given in Praier and viewing and prying into such spiritual hints Items and motions of God which he giveth and maketh unto us in prayer or any divine beames of grace or glimpses or smiles of favour which even in a transient way we meet withal therein Albeit the the Lord the Saviour of his people be but as a way-faring man who maketh very short stages with them yet a watchful Jeremiah observeth and improveth such journeying travelling calls and stages of the Lord. Jer. 14. 8. Sometimes whilst the people of God are asking the Lord speaketh to them to ask on and a watchfull David will heare that Psal 27. 7. he was crying ver 8. the Lord bids him seek his face he heareth and doth it verse 9. c. If but a harbinger or any Post of heaven do but call upon such watchful Christians they espy them and inquire more of them Whilst that Generation are seeking the face of the God of Jacob Psal 24. 6. a motion is made for preparation to entertaine the King of glory in his ordinance Lift up your heads yee gates and the King of glory shall enter in verse 7. They heare what was spoken and inquire farther about the same verse 8. Who is the King of glory Now how many drowsie formalists neglect this holy watch in prayer in all the several particulars we may easily guesse but I shall leave them to he awakened by the Lord. Reasons moving the people of God Reasons of watching in Prayer 1. Because God hath fitted his Saints for it to watching in prayer may be these 1. In that the Lord hath gifted his Saints and people with eyes within fitting them to observe themselves as in all other actions so most of all in the acts of his worship hence those living creatures in the Church are represented with eyes within when about the worship of God Revel 4. 8. c. They are fools which when religiously exercised consider not what evil they do therein how vain or slight or stupid their spirits are therein Eccles 5. 1. But the Saints are the wise ones which have their eyes in their heads fit to improve them in discerning of what passeth Eccles 2. 13. The watch-man in the soul of a natural man and hypocrite is blind or at best sleeping and therefore observeth not who passeth to and again through the soul but the conscience of a Regenerate man sitteth upon the Watch-Tower the candle of the Spirit is lighted up his eye is single he hath a seeing eye from the Lord. 2 In that the Lord is a glorious heavenly 2. The Lord is an All seeing God and All-seeing God and well may we then mind what wee speak and think in prayer before him If that we our selves do not observe our hearts how or whither or to what they are carried out in prayer yet he doth and he will discover us to our shame how our spirits were excercised in our prayers Psalm 78. 34 35 36 37. and James 4 2 3. 3 In that God breatheth or answereth 3 The Lord is free in his workings and answers or smileth when he pleaseth Sometimes when we are addressing our selves to pray he will hear before we call Isaiah 65. 24. He will meet him that gladly worketh righteousness even in the half way will hee meet such a one A Suppliant had need then be a man which mindeth and remembreth the Lord in his wayes Isai 64. 5. The Prodigal himself when about to solicit and sue for his Fathers favour shall perceive his Father coming to meet him Luke 15. 18 19 20. Sometimes whilst we are speaking in praier the Lord giveth gracious answers in the items and motions and perswasions of his spirit in ours Isai 65. 24. Wee had need then in this part of our course observe the gale of the Spirit of God and how it wheeleth about this way or the other how it turneth or returneth in the breathing of it that we may be ready to catch this prosperous wind in the sails of our spirits and keep stil our sails full 4. In that the enemies of our souls and 4. Our souls enemies then watch us an ill turn supplications do then watch their opportunities to annoy and disturb us in prayer and to tempt and to distract us with troublous perplexing thoughts or to delude us with groundlesse comforts The Fowles will be lighting on Abrahams Sacrifice but a watchful Abraham soon espyeth them and driveth them away Gen. 15. 10 11. 5 In that our hearts are naturally 5. Our hearts are then very apt to start aside slight and slippery and false in the performance of this as in the practice of other holy duties they are apt to step aside from the track of such a strait path in the way of Grace David was privy to it and therefore desireth the Lord to order his steps in the word Psalm 119. 133. Sometimes the heart seemeth to be brought to some good bent to God and good and yet then is apt to crack and start aside as was said Psal 78. 57. David saith he found in his heart that he might pray to God 2 Sam. 7. 27. Hee light of such a heart by hap as we say or upon serious and long seeking of such a heart for the Hebrew word wil bear both It is one of the holy chances if I may so call it that any of us overtake a heart filled with holy praying dispositions It is so slippery this way that if we look not strictly to it when we think we have got hold and made stay of our wandring spirits such they are as far as carnal yet they will then steal away from us and leave us and when they are but a little while gone aside it is very difficult to recover sight or hold of them again for such holy imployment albeit we should seem to lay a lock and chain upon them by our holy resolutions and vowes yet verily our hearts have their pick-locks and
on the one hand when the Lord is silent or when the prayers of the Saints take not according to the desires of the Saints they observe it and acknowledge it as the Prophet Lament 3. 8. perceiveth that the Lord giveth not such gracious entrance and entertainement to his and the Churches prayers And Psal 80. 4 they observe the frowns of the Lord notwithstanding their prayers And Isai 26. 16 18 they observe that no such desired deliverances were wrought by their prayers On the other hand Paul he observeth how long the Lord was silent he kept true account how oft he sought God without answer given and then he mindeth the answer which at length was given 2 Cor. 12. 8 10. They that love the Lord Jesus their Spouse will look after their love-letters which they have sent and carefully attend and await the answer returned If our heavenly Father should by his spirit put the question in our hearts what we have done with our petitions where we have left them we may upon observation and knowledge answer that wee have left them in the hand of the Lord Jesus our elder Brother And if we be questioned how wee have disposed of our sacrifices we may confidently answer we have delivered them and left them in the hand of our blessed High-Priest and do await the successe 3 In a judicious eying examining and owning after gracious Items 3. In a judicious eying examining and owning of after Items or occurrents wherein an answer of our prayers is involved as in secret pacifying of the heart amidst his sad stormy griefe of spirit He thence gathered that the Lord had heard the voice of his weeping Psal 6 8 9. Hee observed that after he had prayed against his enemies plots and whispers they did not triumph in the attaining of their intended mischievous desires and gathers that the Lord did therefore hear his prayer Psal 41. 5 7 10 11. compared David observes the sweet quiet of spirit which he had after his prayer against the rage of his enemies and gathers thereby that the Lord hath heard him Psal 3. 1 4 5 6. Paul seeth and feeleth strength in and from the Lord against his temptations and gathereth therefore that God had heard his prayer against the same albeit the temptations were not removed 2 Cor. 12. 8 9. David being in a pit of feare and rescued and freed of his horrors and his spirit more established in the wayes of God he seeth that he waited not for his answer of prayer in vaine but that he got it at last Psalm 40. 1 2. he observeth how he is quickned and strengthned with the might of God in his spirit and by that perceiveth God had heard his cry Psal 138. 3 When before prayer he was as in outward distresse so in inward stresse and perplexity and after he had prayed he perceiveth how he is every way outwardly and inwardly enlarged he concludeth that the Lord hath heard him Psal 118. 5. and sundry other like instances might be given hereof As Lovers will be opening the boxes wherein are their Letters and reading as the superscription and direction on the outside so that which is written within so will the Saints be looking into the providences of God and see and hearken what they speak and what of Gods mind and grace in answer to their prayers they may perceive Or as Petitioners to earthly Lords will be enquiring of every one of his Attendants and Servants which comes from his presence after their Petitions have been carried unto them what the Lord saith touching their requests whether he hath read it how he accepteth it whether they bring not the answer thereof from him and the like So is it here Heavens Petitioners will be examining and enquiring into and of all after providences occurrent without them and motions made within What news from heaven 4 In a vigilant care to keep with us what 4. In a due care to keep the experimental successes of our prayers by us for our holy use answers and Trophees of prayer we have gained in safe custody and lively and fresh vigour sweetnesse and efficacy The Lovers of the Lord Jesus they wil keep such Love-letters and Answers by them and will ever and anon be reading them over with as much delight and content as at the first and haply at a second perusal and review they take notice of some precious pithy passages that at the first more cursory looking over they observed not and it may be at a third time still they perceive it breatheth more love and more in this or that pathetical expression then at a first yea or second view they were aware of Answers of prayer are like to friendly tokens of the Lords special love to them and how every vigilant friendly seeker of Jesus Christ he owning and looking over and over these bowed pieces of his coyn which at this or that time he hath sent them by such or such a good hand in such or such an Ordinance or Providence or work of his Grace How will they make conscience of keeping the love of the Lord Jesus ingraven upon their hearts if he was lately with them and spake kindly to them in prayer Oh how they will familiarize with him by reviewing and reviving and speaking over in their hearts his last expressions which he used a word spoken to them in mercy is carefully kept by them Luke 8. 15. incorporated into their very hearts James 1. 21 Hence also the Church who had so wished for Christs company Cant. 8. 1. O that thou wert as my brother c. verse 4. professeth her care to keep Christ with her and that nothing provoke him to be gone from her verse 4. I charge you O daughters of Jerusalem that you stir not up nor awake my Love til he please Paul long after that answer mentioned before 2 Cor. 12. 9. he kept the joy of it witnesse that joy of his in his tryals verse 10. Therefore I take pleasure in reproaches c. Reasons to move the godly thus to watch Reasons of watching after prayer 1. We are the Lords children subjects servants after prayer may be these 1. In that our condition is the condition of children subjects servants beggars and therefore we may well attend the good pleasure of our heavenly Father Lord and Master to give answer to our requests the poor are Expectants Psal 9. 18 David praying to the Lord as his King Psalm 5. 3. saith ver 3. He will look up Psal 123. 2. As the eyes of servants look unto their masters hand so our eyes wait upon the Lord c. 2. In that it is certain God will give an 2. It s certaine God will seasonably hear answer of grace to his Saints praiers albeit it may be long first yea in that the Lord oft-times deferreth his answers it the rather calleth for our waiting Habakkuk having praied against the Churches enemies chap. 1. 12 13.
consented to his designment to that office as the Lord Christ saith Esa 48. 16. and now the Lord God and his spirit hath sent me yea they must eye the Holy Ghost as that blessed spirit and more immediate efficient by whose power and grace they thus come to the Lord and are enabled to pray to him or look to him we cannot look aright to the blessed Father but we must look to him as it were through the blessed Son neither can we look upon the Son but by the Spirit As he said in that case 1 Cor. 12. 3. so may l in this If we worship God as our Father with whom we have Union and Communion we beleeve him to be so to us in his Son and that this Union and Communion is effected by the Holy Ghost so that if we worship God aright we worship each person in the Trinity in any one person as Con-causes of our Sonship and union with God the Father as first in order regenerating and adopting of us the Son as one in and by whom we are redeemed and reconciled and for whose sake we are accepted with God and expect to be heard the holy Ghost as the immediate efficient of and with the blessed Father and Son of our calling and adoption c. and therefore is he called the spirit of Sonship as the Greek word signifies Rom. 8. 15. see Tit. 3. 5 6. and he by whom more immediatly we are enabled to pray to the Father in the name of his blessed Son Rom. 8. 26. true it is that a Christian may not in every particular petition or confession particularly and distinctly consider of the other two persons in that one person to whom more properly he directeth his prayer but yet he must in the general bent of his minde and spirit do it and intend it 3. That in order we are first to direct 3. Direct we our prayers to the Father as first in order of the persons our prayers to the blessed Father yet not as first or chiefe in honour and dignity above the other two for even the Son who albeit as man and as Mediatour he be inferiour to the Father John 14. 28. yet as God and as the Son of God he is equall with him John 5. 18. Phil. 2. 6. and the Son is to be honoured as equal with the same honour as the Father Iohn 15. 23. but as first in order of subsisting according as the Scripture in two places where the order of the blessed persons is set downe the Father is first set downe in order of witnessing 1 John 5. 7. and in invocation and worship Mat. 28. 19. as first in order to be mentioned and invocated and as he is the first in order who was displeased and to whom we are first in order reconciled in Christ and who is first in order pleased on him Col. 1. 19 20. yea who first in order among the persons laid the foundation of our Redemption ibid and therefore to him is ascribed the work of giving his Son John 3. 16. and of sanctifying or annoynting and appointing the Lord Christ to his Office of Mediatour albeit as was said the holy Ghost be not excluded but included as acting in the blessed work Esay 48. 16 so are we in that order to worship him and to breath after neerest fellowship with him through Christ by the help of his blessed spirit 4. In singling out any one person in 4. In singling out some person in the blessed Trinity let it be the Father most usually the blessed Trinity we are to pitch most usually upon the Father as he to whom we direct our prayers through the mediation of Christ and by the help of the holy Ghost that is the rule and method prescribed by Christ to aske the Father in his name Iohn 16. 23. and sutable is and hath been the usual practice of the Saints and yet in such directings of prayers most what as to the Father in the general intention of their spirits do the Saints mind and eye the other two persons and include them as joyntly worshipped and therefore in their Prefaces of prayer oft-times mention expresly that blessed God one in Essence yet three in persons as he to whom they speak and in the close they subscribe glory to the blessed Father Son and Spirit three persons yet one God c. 5. We may single out the Son of God the Lord Christ as he to whom we occasionally 5 We may pray unto Jesus Christ present some special request either by way of Apostrophe whilst we are directing our prayers to the Father or in way of ejaculation as did Stephen Acts 7. 59. Lord Jesus receive my spirit and so in the instance of that short prayer of the converted thiefe Luke 23. 42 43. Lord remember me when thou commest into thy Kingdome and so in that short prayer of Iacobs the Angel which hath delivered me from all evil blesse thee Gen. 48. 16. this Angel was Christ the Father never being called an Angell in Scripture that I read of or being said to be sent of any other of the persons nor do I find where the holy Ghost is called an Angel and a created Angel surely it was not It being unlawful to Iacob as well as to any others to worship Angels Col. 2. 18. and in more continued and solemne wise did Abraham pray to that Angel which in the same chapter is called the Lord which indeed was Christ by the reasons foregoing Gen. 18. end to him did Iacob pray and make supplication by the space almost of the whole night Gen. 32 from verse 24 to the end compared with Hosea 12. 3 4. yea he had power over the Angel to him is the prayer of the afflicted made Psal 102. which was to Iehovah verse 1. which was God the Son verse 24. 25 26 27. compared with Heb. 1. 10 11 12. read and peruse and consider the places at your leasure and the primitive Saints they are said to call not simply and onely upon the name of the Father but of the Lord Jesus Christ for it was the Lord Jesus whom Saul persecuted that appeared to Saul Acts 9. 5 6. and after wards to Ananias verse 11. it was the Lord whose Saints Saul so much injured verse 10 and upon whose name such as called Saul had commission to bind verse 14. see verse 15. 17. so 1 Cor. 1. 2. and the reasons hereof are evident Because 1. Prayer is due to God 1. Because prayer is a divine worship of God as God and therefore due to the Son and so to the holy Ghost as well as to the Father Rom. 10. 13 14. 2. We are baptized into the Name of the Sonne and the Holy Ghost as well as 2. We are baptized into the Sonnes name into the name of the Father and therefore both the Sonne and the Holy Ghost likewise may be particularly and personally invocated and worshipped as well as the Father
may well be so called for 1. As that was so this to be presented by all sorts poor or rich none exempted from it 2. As those Offerings were costly to all sorts considering their several abilities so are these Spiritual Sacrifices 1 Pet. 2. 5. witnesse the suppliants tears sighs strivings pleadings c 3. As they were free services Lev. 1. 3. So are these Christs Suppliants are free Sacrificers Psal 1103. Hebr. Their spirit is forward to pray Matth. 26. 41. To will is present with them Rom. 7. 8. 21. Their Prayer is their gift Matth. 5. 24. 4 As those were to be clean and pure so are the Saints Prayers Job 16. 17. Also my Prayer is pure Mal. 3. 1 2 3 4. 5. If we should compare Prayer with their particular Offerings it would answer to this name As their Mincah or Meat Offering Psal 96. 8. All the Subjects of Christs Kingdome must bring an Offering Mincah into the Courts Mal. 1. 11 The converted Gentiles will bring an Offering or Mincah to the Lord meaning especially this holy Offering of Prayer which as that of old 1. Is to be of fine flower Levit. 2. 1. and well sifted tryed and refined in all the particulars and parts of it and mens aimes in it We should not ask amiss either unlawful things or though lawful yet to spend upon our Lusts James 4. 2. It must be mingled with the oyle of Grace and gracious affections 3 Also perfumed with the sweet Frankincense of Christs Merit and Mediation applyed by faith 4. All seasoned with that holy salt of gracious expressions outwardly Col 4. 2 3 6. and mortified desires and affections inwardly Mark 9. 49. 5 Avoiding the honey of humane Eloquence or affectation of expression but especially of inordinate desires or lusts We might also compare it with other of their Offerings but shall forbear remembring this only that we speak thus in reference to these as part of their Worship and not as Types of Christ Prayer is called Incense Psal 141. 2. Let 2 Prayer Incense my Prayer come before thee as Incense Mal. 1 11. In every place pure Incense shall be offered to thy name Rev. 5. 8. Vials full of odors which are the Prayers of the Saints Look as that was compounded of very costly materials Exod. 30. 34. so is a Spiritual Prayer as they were smal beaten so in this matters are not rudely and confusedly but deliberately advisedly preparedly and very particularly presented before the Lord. The Saints in their Prayers have also their hearts broken and bruised and parcelled out sutably to the very particulars mentioned in Prayer nor is the fire of the Spirit and of holy Zeal wanting therein which cauâ—eth them to send out holy vapors of fragrant spiritual sighs and desires before the Lord and whilst these spiritual Priests are through faith exercised offering up this their holy Incense upon the Altar Jesus Christ there is but a step as it were 'twixt them and heaven that Holy of Holies O how neer are the Saints so exercised to Jesus Christ as that covering Mercy-Seat What precious answers of grace receive they oftentimes from the Oracle of God! How speedily do their holy odors pierce and pass into the Holy of Holies into Heaven Prayer is called a lifting up of the soul and 3 Prayer a lifting up of the heart and soul to God of the heart Psal 25. 1. Vnto thee O Lord do I lift up my soul i. e. to thee do I pray So Psal 86. 4. and 143. 8. The work of Prayer being not so much to lift up eyes and hands and voice as to lift up the heart and soul and as if we had not prayed when our spirits were not elevated Surely that work whereby the souls of Gods Suppliants when sinking when cleaving to the dust are raised up is a great work yet Hannahs Prayer did it She looked no more sad 1 Sam. 1. 15 18. compared The like lift was Davids Prayer to him in that sad plight from under those grievous weights upon his spirit Psalm 6. 1 2 3 4 8. yea hereby Gods Suppliants do get above worldly cares fears and distractions Phil. 4 6 7. Be careful for nothing meaning inordinately but in every thing make your request known by Prayer c. And the peace of God c. shall keep your hearts and minds The work of Prayer is not to move or remove God he is in one mind he is still the same but to move and remove our hearts neer to the Lord and then have we prayed to purpose when by Prayer our hearts and spirits are in a more sublime and celestial frame when we are more above natural carnal and formal self when more off and above the world and all the incouragements and discouragements of it when in and by Prayer we have recovered yea haply exceeded our former lively apprehensions of and affectious to the Lord Jesus our former strength and bent of spirit to his favour and wayes c. For then our hearts are indeed lifted up yea prayer is not only a lifting up of the heart effectivè because when duly performed it doth thus lift it up but it is so formalitèr because the very forme nature and essence of a spiritual prayer lyeth and consisteth in the heavenly movings workings and approvings of the mind and heart as spiritual toward God and Christ in the several expressions of their desires Gracious suppliants as such they mount up with wings as Eagles Esay 40. 31. They approach to the Lord Jer. 30. 21. Draw near to the Lord Psal 73. 28. They flye to heaven for refuge Heb. 6. 18. They flie to the Lord for refuge David who in Psal 143. 8. pleadeth for favour and salvation because hee lifted up his soul to the Lord in the 9th verse reneweth his plea in this expression because he did flye to the Lord to hide him Prayer is called meditation Ps 5. 1. Consider 4 Prayer 2 Meditation my meditation i. e. my prayer Gen. 24. 63. Isaak went out to meditate or to pray so that prayer is not lip-labour if rightly performed but it is a work of the mind exercised herein It is blamed in hypocrites worship and prayer which is therefore accounted null vaine that they draw near with their lips but their hearts are far from God Esa 29. 13. Prayer in the rise of it is a studyed work many a thought spent before hand about the sins which the Saints confesse about the wants which they expresse upon the mercies which they doe acknowledge upon the purity majesty immensity all-sufficiency fidelity and bounty c. of the Lord to whom they pray the beauty and fulnesse c. of the Lord Jesus in whose name they pray yea immediately before they pray they have their preparatory musing of what of whom and through whom they are to ask and as they are praying their minds are attent and intent upon what they pray for yea they usher in their
expressions in prayer Prayer is called a talking with God Job 5 Prayer a talking with God 15. 4. thou restrainest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 talking before the Lord Psal 55. 17. evening and morning and at noon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will I talk or pray Psal 64. 1. hear my voyce O my God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my talke or prayer the Hebrew word is used to signifie some studyed excogitated thing in the mind Amos. 4. 13. he telleth to man what is his Secho his thought or some serious solicitous discourse 1 Kings 18. 27. he talketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Saints in prayer do familiarly commune with the Lord as Abraham did in his petitioning of the Lord. Gen. 18. end But yet are they very serious and intent in this their holy discourse with the Lord and though they do wrestle with the Lord in their pleas in prayer yet do they not tumultuously wrangle with him but their spirits are still and calme as but talking with the Lord. Prayer is a secret silent submissive whispering 6 Prayer an holy whispering Esay 26. 16. they have powred out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a softly speaking the word is used of their muttering when Davids childe was dead 2 Sam. 12. 19. True suppliants they are so sensible of their own vilenesse and troubled about their owne unworthinesse that they are in a holy wise afraid and ashamed to speak out to the Lord as sometime Ezra was Chap. 9. 6. yet through faith do they eye the Lord as one so near them that it sufficeth them to whisper to him the desires and ailes of their hearts and as one so faithfull that hee will wisely consider of what they thus impart to him The Hebrew word is sometimes used for charming Jer. 8. 17. Serpents to whom there is no charming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or which will not be charmed But verily a godly mans prayer is oft times such a spiritual charming of serpentine divellish suggestions yea and of these inward vile distempers and lusts which Satan too oft maketh use of to ensnare them that they doe even bring them under command and allay by grace the height and the heat of them they even pray downe blasphemous atheistical thoughts or a lust of the world c. Prayer is called a wrestling with the Lord 7 Prayer an holy wrestling in Gen. 32. 24 25. There was a mutuall wrestling of the Lord 's with Jacob which was by divine tentations of Jacob's with the Lord and such as whereby he prevailed over him and that was his supplication or prayer as Hosea chap. 12. 4. expounds it hee prevailed over the Angell he wept and made supplication Col. 4. 12. alwayes wrestling for you in prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 striving as they did for masteries in the Olympick-games and Rom. 15. 30. Striving together with me in prayer Praying work is wrestling work crosse and harsh to the flesh and bloud The Saints are put to it by their ungenerate part to strive with that to get into a praying frame Gal. 5. 17. The flesh lusteth against the spirit and the spirit against the flesh yea with Satan too Eph. 6. 12. And when got into such a frame here is much conflicting with the enemies of prayer to keep in it but as if this were a small matter a supplyant hath God himselfe to wrestle with and who is sufficient for these things We had need indeed with praying Jacob of Gods strength that thereby we may prevail with him Hos 12. 3. and by his strength God's strength hee had power with God the Lord is willing to forgive ready to help and hear yet he delighteth to try his owne strength of grace in his people the strength of their faith in Christ and in his covenant the strength of their holy desires and pleas c. When such holy strength is put forth in prayer then we pray indeed for then wee wrestle When in prayer we close with the Lord get fast hold of him of his grace goodnesse power and truth or the like and keep our hold so fast so long that we are got within him as I may say that we have him where we would have him as I may say that we get our spiritualized wils of him that he expresseth a holy yeilding to heare and help us so as that therby our very hearts are cheared quickned and quieted by it now have we prayed for wee have wrestled to purpose And for this end that our praying may be such indeed or that it may bee wrestling conscience is to be made of preparation as for wrestling 1 Cor. 9. 25. to be temperate in all things forbearing any inordinaries of cares fears desires delights imployments and to dyet our selves feed and delight our selvs in such sort as may fit us for prayer To exercise our selvs in holy ejaculatory prayers and holy meditations and to get our souls well oyled and suppled by the praying graces of the spirit before hand Prayer is a serving of God and a serving 8 Prayer a serving God in the spirit of God in the spirit Act. 26. 7. Our Tribes instantly serving God night and day that is praying Rom. 1. 9. My God whom I serve in my spirit that is to whom I pray A Suppliants prayer is to him his only work and businesse such as if hee had then nothing to doe beside yea it is his Lord and Masters businesse which he in obedience to his command is ready to attend a businesse to be done with all his might hee loveth to make something of it before he leaveth it if he seemes sometimes to idle out his time in distractions and distempers how greivous is it to such an one to seeme to have lost such a morning or evening without doing any thing of moment for the Lord for his owne soul or others Hee loveth to get him a-heat at this holy work to pray whilest his heart bee well warmed nor is the Lord wont to bee behind-hand with any such as so serve him hee payeth them best in holy recompences of his grace in them which pray most to him The people concluded that Jonathan had wrought with God that day wrestled prayed hard when they saw so apparently the stamp of God imprinted upon that victory given into him and by him 1 Sam. 14. 45. yea verily it is no smal reward to the supliants of God that the Lord doth account that when they are praying to him they are serving of him when they are telling him of their spiritual wants and inabilities to doe him service confessing their failings in his service and what unprofitable unthankful servants they have been to him how the Lord reckoneth they are doing him very acceptable service the poore Saints are ready to complaine that they can do God no service c. No Can you beg Can you pray This is service of God indeed Prayer in the manner of carrying it on is an
a little of the excellency The excellency of Ejaculatory Prayer and necessity of the duty of praying without ceasing in an ejaculatory way give Reasons for it and apply it The excellency hereof may appear both by the Nature and by the rise of it It is as I may say the first breath of a Regenerate man as soon as a It 's a Saints first breathing man is born again he thus at least cryeth Abba Father In that ye are the sons of God he hath sent out the spirit of his son into your hearts crying Abba Father Gal. 4. 6. And when his body breathes its last this is a gracious persons last breathing Hence such It is a Saints last breathing parting cryes of Gods children at the stake in the flames amidst the stones on a Cross c. Lord receive my spirit into thy hands I commend my spirit And such were Stephens who was stoned calling on the Lord and saying Lord Jesus receive my spirit Lord lay not this sin to their charge The last words of the Worthies of God we account to be most memorable and to have some spiritual excellency instamped upon them and these words are such like Ejaculations If it were possible to hear the last whispers of the Saints souls as ready to leave their bodies they would be found to be such like breathings of their desire to him to whom they are going Ejaculatory Prayer also is the first and last of set and solemne It is the α and ω of Solemn Prayer Prayer when rightly performed God prepareth the heart of the humble to pray acceptably even by these preparatory liftings up of the heart a prayer-wise Psal 10. 17. The heart is first thus prepared then the hand that way stretched out Job 11. 13 Look upon Solomon in that presidental prayer of his 1 Kings 8. 22. his hands spread to heaven before he spake shewed where his he art was lifted before hand The last also of Solemn prayer is issued in an Ejaculation an Ejaculatory Amen comprehending the closing desires and feeling motions of faith to all before pleaded for All the prayers of a gracious Suppliant are not ended with his continued speech in prayer no his heart is lifting and lifting as you see a bel-rope oft hoising up after you have done ringing the bell Many a long look and heart wish followeth such an ones desire to heaven and all together come before the Lord for mercy Hence the Lord as hee is nigh to them that call upon him so he fulfilleth the desires of them that fear him Psal 145. 18 19. Solomons heart was as well left in heaven after the end of his prayer whereof his fixed eyes there was a speaking sign 1 King 8. 54. as gotten thither before he began ver 22. Ejaculatory prayer It is the spirits of solemn prayer is the very quintessence of solemn praier it is the very spirit into which that is distilled and resolved When a gracious persons heart is left in heaven uttering its after-requests now praier was well carried on These shorter postscripts written after the other longer letter indited by the spirit and directed to the Lord they have ever something of note and worth This epitomâ— of praier how solid is it So much for a taste of the nature of it Let us withall consider of this holy dutiâ— It is the eccho of the spirit of ejaculatory praier in the spring and rise thereof and namely those lively and forceable â—â—bounds of the gracious spirit of a Saint of God moved by the hand of the spirit of God Ejaculatory praier is the harmonious sweet-sounding eccho of the spirit fore-speaking to the heart â—hen thou saidst Seek my face there is the Lords voice my heart answered thy face Lorâ— will I seek there is the eccho Psal 27. 8. David before he is solemnly praying as afterward he is v. 9 10. He turneth his speech to the Lord telling him what his heavenly desires say I will seek thy face or my hearts desires are so to doe Ejaculations It is the venting of a heart full of the spirit are the spiritual ventings and breathings of a gracious heart filled with the wine of the spirit Eph. 5. 19. very precious verie pleasant to the taste of the Lord. Sometimes the Saints hearts are so filled with a spirit of holy joy sometimes of praise sometimes of love to the Lord that variety of holy desires pressing fast on they are forced to give them vent by short ejaculations Ejaculations are the holy evaporations of a heart throughly warmed with some special workings of faith and love of Christ When Davids heart is thus boyling hot Psal 45. 1. he breaketh off his discourse from Christ verse 2. and breatheth out such holy desires unto Christ verse 3. gird thy sword upon thy thigh c. and verse 4. Ride prosperously And then on againe to his discourse verse 5 6 7 8 9 10. Ejaculations are the holy sparks ascending up one after another from the stirring of the fired coales of the Spirit in the heart From the holy admiration of God and his goodnesse power wisedome faithfulnesse c. proceed holy ejaculations From that transcendency of Gods dispensations to Asaphs reason who had his hearts fore-discourses about the same proceeds that Verily or neverthelesse God is good to Israel Psal 73. 1. From Micahs admiring at the unparallel'd grace of God Mic. 7. 18. Who is a God like unto thee verse 19. Hee telleth the Church what God will doe hee will turne againe and will subdue our iniquities and then maketh his Apostrophe to the Lord Thou wil t caâ—t all their sinnes into the depth of the sea and verse 20. Thou wilt performe the truth to Jacob. God calleth for these holy Apostrophes from this ground of admiration at his marvellous providences Psal 66. 3. Say unto God how terrible art thou in thy works The excellency of this fruit must needs partake of the excellency of such a root as is an admiring frame Ejaculations arise from the spiritualizing of the heart upon any occasion As when It s the first fruit of a spiritualized heart David is spiritual in contemplation of the works of God Psal 8. 3 4. When I consider thy heavens c. his heart in ejaculatory wise saith Lord what is man that thou art thus mindfull of him So when he was in a lively manner musing upon the immensity of God Psal 139. 1. to 17 Hee thence breaketh out thus How precious are thy thoughts to me oh God! From the veiw taken of Gods justice or mercy or from any holy discourse with others about the same or from singing and sounding forth Gods praises wherein the Saints are spiritual ariseth some holy ejaculations or other In all these and each of these was Deborah so spiritual Judg. 5. from verse 1. to the last whence that ejaculatory praier of hers So let thine enemies perish oh Lord but let those that
we now with the consideration of Publick or Church Praier which is also included in this indefinite Precept written to the Church of the Thessalonians collectively as wel as distributively considered 1 Thes 1. 1. Whence also in this Chapter hee exhorteth them to due esteem of their Officers vers 12. and vers 20 of the Ordinance of the Ministerial Dispensation of the Word So then Publick or Church Prayer is a Duty also which we ought conscionably to attend in the season thereof 1 Tim. 2. 1 2 3. Paul exhorts that in the first place Prayers Act. 16. 13. be made for all sorts of men namely Publick Prayers and maketh the same very good and acceptable in the sight of God It is emblematically set forth under the notion of four living Creatures and four and twenty Elders met in way of worship of God Rev. 4. 8. 5 8 10. For our better proceeding herein consider 1. Of the requisites to Publick Praier 2. Of the Reasons of it 3. Of some Use of it Touching the first Some things are Things required of such as are to pour out publick praier required to such as are to bee the mouth of the Church in Praier some things in such as joine with them Of the former sort of requisites are 1. A publick Call So it was of old Deut. 1. A publick Call 21. 5. The Priests the sons of Levi shall come neer for them hath the Lord thy God chosen to minister to him and to bless in the name of the Lord which was in Prayer-wise as Num 6 23 24. c. On this wise shall ye blesse the children of Israel saying The Lord bless thee and keep thee the Lord make his face to shine upon thee and be gracious to thee c. Now this Call to become the peoples mouth to God as it respecteth God so it is amongst other things Gods fitting them with abilities as for Preaching so for Prayer and his sequestring them accordingly thereunto as to their work whence that Acts 6. 4. We will give our selves to Praier and to the Ministry of the Word namely as we are Ministers and in an Authoritative way both alike are Ministerial acts and gifting for the one as well as for the other is a choice part of a Ministerial Call That which we render consecrate Aaron and his Sons namely for their work Exod. 29 9. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Lev. 8. v. 22. The Ram of Consecration of the Levites is in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ram of Fulness or as it is in the Hebrew Fulnesses As if such men by their Calling were very full men of all Abilities for their Ministerial works yea as if it were one maine part of their Call to be that way as complete as may be Hence also the Annointing of the Priests Exod. 28 41. In taking of the holy unction of the spirit and the gifts thereof in them Joshuah the Priest must have as the garments of Righteousness and Holiness through Christ with other Saints Zach. 3. 4. so a fair Mitre upon his head ver 5. as one honoured above all others in a manner for his head Ornaments and Abilities in his Ministry The Elders in the Apostles dayes called to that Office they were gifted upon any occasion to make an inwrought Prayer James 5. 14 Let them send for the Elders and let them pray over him and vers 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inwrought Prayer of a Righteous man availeth much Both the Officers yea and Members also of pure Churches in the dayes of the Gospel as those four living Creatures and twenty four Elders graver Christians are represented as gifted for Prayer Having Vials filled with odours of Prayers Rev. 5. 8. And surely such as are to be the Chosen constant Speakers of the Assembly to the Lord they had need have choice skil in all holy and heavenly praying-oratory such as are to be the chosen champions as I may say of the Congregation to wrestle it out with God on their behalf they had need have the art of holy wrestling or prayer Such as are the chosen Solicitours for this or that corporation as they had need to bee acquainted with the people well that they may be able to make every ones prayer and plea and complaint and the like So had they need to have the choice skil and holy art of pleading with the Lord as cause shall require This call of such as are to be the officers and more constant mouth of the Congregation in prayer consists in their free Election and full Approbation for that and other ministerial work some way manifested and expressed by the people together with their owne free consent thereunto Thus the Levite set apart of God to the ministry of old and amongst other things therein to blesse in the name of the Lord or to pray and praise God publickly Deut. 10. 8. The Elders of the Congregation on the congregations behalfe are to impose hands upon them Num. 8. 9 10. in testimony of their solemne call of them to ministerial work God will have no one to bee the mouth of any Church who shall be a burthen or grievous to it he will have none forced upon it but rather have such a mouth as the body shall desire gladly thereby to breath out its requests and desires to the Lord. Nor was the Lord more tender of old of the orderly administration of his publick worship then he is now then the peoples call was Gods call he set the Levites apart to bless in his name in their setting them apart for that end And so it is now publick prayer is the publick act of the Church there should then bee a publick hand in it not onely in joynt consent to the petitions but by solemne call of him which preferreth the same in their names to the Court of heaven It is of great concernement to every one in the church as what words and how so by whom the same are spoken in the Lords ears as their words They who draw so near to the Lord to deal in Christs name for so many others had need be approved of God for that end and that they are not if not approved of his people In a word it is no small incouragement to such so called against all inward and outward discouragements and tentations which they meet with in their work that as they are in Gods way so in the place and about the work in special to which the Lord by his people did call them A second requisite to him who is to 2d Requ 2 Praying in the spirit pray as the mouth of the assembly is that he pray in the spirit Eph. 6. 18. praying with all manner of prayer and so with publicke prayer also in the spirit not alone with our hearts or spirits but praying in the holy Ghost Jude 20. Or by a gift and by the immediate help of the holy Ghost Even
such as are to edifie others in their most holy faith privately are to pray thus and much more such as are by office to give themselves to the ministry of the word There is great danger to say no worse of it when this tabernacle temple Church-incense or prayer is of humane composition Exod. 30. 38. And in offering of so publick a sacrifice with fire of mans kindling and such as cometh not downe from heaven Levit. 10. 1 2. but much indeed needeth not to bee spoken to this now that the Lord by his grace hath so cleared up his mind to his servants of all sorts in these dayes Yet let mee briefly confirm this truth and thereby the hearts also of the Saints in the present truth publick prayer must bee in the spirit or by an immediate gift and help of the holy Ghost 1. Because publick prayer being part of Reasons It must be carryed on with most holy beauty publick worship it should bee performed with greatest beauty Psal 29. 2. and 96. 8. It is twice repeated Worship the Lord in the beautyes of holinesse for manner as well as place the Temple of old Now the Church in her beauty Cantic 7. 1. compared with verse 9. The roofe of her mouth both in prayer and preaching is like the best wine that goeth downe sweetly causing the lips of these which are asleep to speak And surely experience sealeth it that there is more lively efficacy to such as are present when prayers are put up to the Lord in the assembly from the immediate help of the spirit then any other way 2 Because by such manner of praier God 2 God is most honoured by it hath most glory which is that which in publick worship is mainely intended Psal 29. 2. for he hath most glory of the precious gifts of the spirit inabling Ministers to pray thus of his glorious wisedome also in the variety of the measures thereof bestowed upon his servants Those Church-officers which have their vialls full of such odours which as those of old were only of divine invention composition and direction they in special sort have their harpes sounding forth the praises of God Revel 5. 8. These ministerial stars in the firmament of the Church Revel 1. 20. doe then in special wise declare the glory of God when they shine as in preaching so in prayer publickly not with borrowed light from others but by an innate and natural light as I may say in them considered as spiritual and spiritually gifted of the spirit 3. Because such manner of praying in 3 It is the Churches perfection the spirit consisteth best with the Churches perfection The lips of such a Spouse or Church of Christ which is most fair and compleat they drop both in publick prayer and preaching as the honey-comb Cantic 4. 10 11. There is an immediate inward principle there is an holy store of sweet and savory graces of the spirit within such as are the Churches mouth when without stint restraint or constraint they doe freely drop out wholesome expressions sweet to the taste of the Lord Jesus When the Church in the 45th Psalme is under the notion of Solomons Egyptian wife a Gentile set forth in her glorious ornaments verse 14. She is said to be brought to the King Jesus Christ in garments of needlework The Churches garments as they are the glorious robes of the righteousnesse of faith and graces of the Spirit which are visible to the Lord though more invisible to men so are they the ordinances too wherewith shee is as it were invested when she cometh near the Lord in the Assembly now such Church ornaments as preaching and prayer in special they are needlework wrought on both sides as I may say the inward work of the spirit respecting the gifts and graces therein exercised The outward work thereof the very expressions not wrought by men to our hands so much as by the spirit framing and directing the same in publick as well as private prayer as before was hinted from the Greek phrase in James 5. 16. in singing of Psalmes wherein not one alone as in preaching and prayer acteth in the name of God or others but every one instructeth each other personally It sufficeth that for the matter it be the word of Christ the Prophet of his Church speaking the same Col. 3. 16. and for the manner of expression such as by the help of a gift of the spirit is expressed outwardly in the words of the spirit as near as may be and uttered from sutable workings of the spirit in the hearts of all inwardly 4. Because such a way of carrying on 4 It s most sutable to the Churches liberty publick prayer is most sutable to the Churches liberty and to the spiritual liberty also of the officers of the Church as part thereof The Church is now no bond-woman but a free-woman and so are her children sharers with her in that freedom Gal. 4. 26. 31. as from ceremonial injunctions which sometimes God ordained so much more from humane inventions which the Lord never instituted The Churches ministerial mouthes have most bold liberty of spirit in such conceived prayer to receive such drops of the spirit of prayer poured out upon the Saints and the renewed influences thereof Yea to improve the holy variety of seasonable motions even then made by the spirit interceding in them wherein some particular cases of sundry poor soules present haply unknowne to the Ministers are to the life represented even as if the parties had informed them thereof Yea they are more free to improve the various measures of their gift of prayer received which in divers Ministers are very various yea they are freer to expresse the various statures as it were or pitch of their respective Churches being not all of one size but some more eminent for grace then others Yea they are freer to express the various conditions and failings of their Churches which as the Moon are subject to various aspects Cantic 6. 10. The Churches and her Ministers liberty is in both alike preserved entire when they are left to the free use of all holy liberty to utter the mind and case of the Church to the Lord as when left to like liberty to speak and deliver the Lords minde to the Church 5. Because that way of prayer is most 5 It s most acceptable to the Lord. sutable to the nature of acceptable and prevailing prayer as is in-wrought prayer as before shewed from Jam. 5. 16. That prayer which is the very suppliants owne meditation by the help of the spirit Psal 5. 1. Give eare to my words consider my meditation That prayer which is the pouring out of the very suppliants hearts or souls 1 Sam. 1. 15. I have poured out my soul to the Lord that is made each ones prayer So Psal 62. 8. Poure out your hearts to him or pray That which is a serving of God with the suppliants spirit Rom. 1.
9. My God whom I serve with my spirit 6. Because such prayer is most costly 6 It s most costly to him who is the Churches mouth and so a Sacrifice most sutable to a Saints own desire and best accepted of the Lord such an one will say as David in another case 2 Sam 24 I will not offer to the Lord that which cost me nothing The Tabernacle and Temple-Incense resembling also Church Prayer as in the matter costly so in the manner it cost much pounding and beating Exod. 30. 36. the Mincah for the Congregation as well as that for any particular person was to be of fine flower Levit. 28. Church Praier also resembled thereby would cost the Officers thereof much sifting The lips of that Spouse or Church of Christ which is fo fair Cant. 4. 7. they are ver 3 like a thred if Scarlet fine spun and twice dyed in the wool and in the thred very costly whether speaking in Prayer or Preaching 7 Because such as are the called officed 7 It s sutable to the gifts of called Officers mouthes of the Church they are as hath been shewed gifted for publick prayer in their names as well as preaching as Gods mouth to them wherefore they ought upon all occasions to be exercising that one Talent as well as the other True it is that some of these Stars differ from other in the glory of their light and brightness but yet every of the Stars in Christs hand shine from an inward light in such publick Worship of God Each ones Vial is not of the same capacity yet each Church Officers Vial and Vessel hath its proportionable fulness of such holy odors of praier Rev. 1. 20 5. 8. 8. Because this way of Praier as it hath clearest warrant from the Word as before 8 It s least offensive to the Saints proved so is of least scandal to the choicest of the Saints as experience of former and later times abundantly witnesseth A third Requisite unto such as are the 3 Requisite Holy wisdom mouth of the Assembly in Prayer is holy wisdom and diligence in observing as their owne souls special occasions so those of the Congregation Those four living Creatures resembling Church Officers Revel 4. 6 8. they are full of eyes for that end to look through both themselves and others as they are publickly to worship the Lord. A fourth Requisite is sympathizing affection 4 Sympathy with the people in their cases as if their own So the people of old Hebr. 5. 1 Other Requisites might be mentioned but I forbear Requisites of the second sort in such as Requisites in the people 1. Assent of faith joyn in Publick Prayer are 1. Assent of faith with oneness of mind and heart sutable thoughts and affections All the precious strings of the gracious minds and hearts of such as are present should be tuneable as it were and symphonize in this Lesson of their chief Musician Matth. 18. 19. if they agree in one or symphonize as the Greek phrase is Those holy Suppliants in Acts 2. 14. They continued with one accord in Prayer Hence that resounding of a redoubled Amen at the publick Blessing Nehem. 8. 6. Hence such care had that publick Prayer may be expressed in a Language understood by all that the people may annex their Amen thereunto 1 Cor 14. 16. 2. A gracious and serious attention and 2 Attention intention of spirit thereon God putteth such of his officed solicitours upon the mention of the several cases of his people present and every one had need attend the calling out and handling as it were of his case not neglecting others Each ones spirit hath need to write as I may say his name to such a Corporation-Petition and be ready in heart to say Lord this indeed is the desire of my soul this is my very grievance and burden Lord c. If poor souls who haply have lien spiritually wind-bound meet with any holy gale of the Spirit therein they had need be ready to hoise their sail to catch it and improve it 3 Amity and sweetness of spirit and of affection both towards him which prayeth 3 Amity in their steads and them which joyn with them therein in publick Prayer all and every one must lift up pure hands without wrath and doubting 1 Tim. 2. 8. for then all are as one in their joint desires and are as persons put in each others steads and cases expecting the love and forgivenesse of God for each other and had need be in such a frame as to yeild love and forgivenesse each to other Matth. 6. 12. Forgive us our debts as we forgive our debtors 4. Holinesse and heavenlinesse of heart 4 Holinesse Publick Praier must have pure hearts as well as hands 1 Tim. 2 8. and James 4. 8. the vials from which both Officers and Members of the Congregation offer up such odours must bee golden Vials Revel 5. 8. 5 Faith 1 Tim. 2. 8. Hands lifted up in publick prayer without doubting Every 5 Faith one should put to his Amen of Faith as well as of assent or desire Lastly Reverence Hence in that representation 6 Reverence of publick Church Worship all fal down and worship Rev. 4. 9 10 Psal 95. 6. O come let us worship and bow down and let us kneel before the Lord our Maker What gesture is most meet in publick Quest prayer Such a gesture as may best express much Answ holy reverence as kneeling or standing Touching the gesture Kneeling or standing not sitting up not sitting And that for these Reasons 1 In that in publick prayer there is a more solemn presence of God and of his holy Angels We are in special wise before the Lord our Maker and regard is to be had to our carriage in Prayer because of the Angels 1 Cor. 11. 4. 10. compared The very Angels cover their faces when the Lord is in his Temple as on his Throne Isai 6. 1 2 3. much more cause have we who in publick prayer do all come a begging to come with a publick Petition to our glorious King to offer it up to him upon our bended knees to be very reverend in our gesture 2 In that God giveth it in most special charge in publick Worship of Prayer that it be very reverent for that charge of each other recorded Psal 95. 6. Let us bow down kneel before the Lord our Maker respecteth not any other part of Worship so properly as publick prayer as is evident and that mutual charge of Gods people each of other is but the eccho and result of Gods charge first given to them so to do If Daniel in secret prayer will be kneeling much more should we in publick prayer Dan. 6. 10. He kneeled upon his knees three times a day c 3 In that the examples of the Saints exercised in publick prayer is either standing 2 Chron. 20. 3 6. And Jehoshaphat stood
in the Congregation and said O Lord c. or mostly kneeling 1 Kings 8. 54 The King rose up from kneeling on his knees Acts 20. 36. Paul kneeled down and prayed and so chap. 2. 5. He kneeled down and prayed and in secret prayer it was his constant gesture Hence putting bowing of his knees for prayer For this cause I bow my knees unto the Father c. that is I pray and lesse reverence should not be expressed in publick prayer 4 In that in publick prayer we should all edifie one another by our reverence in gesture as being too apt naturally to commonness and slightness therein Hence Gods people are presented as calling one upon another to bow downe and kneel before the Lord their Maker Psal 95. 6. 5 In that all care should be had by the Saints that they give no occasion of stumbling to others who savingly know not the Lord Jesus Christ Our unreverent gestures before them will harden them in their careless yea haply affected unreverent gestures and carriages David sate before the Lord 2 Sam. 18. Object That was private Prayer of himself alone Answ 1 none else that we read of joyning with him therein and in sundry cases more liberty may be used in our gestures in private then in publick prayer 2 The Hebrew word is oft used for staying and abiding and so it may seeme here to hold forth rather the time of his continuance in Prayer then his gesture Of the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Gen. 22. 5. and 24. 55. and 27 44. and 38. 11. and 29. 14. Exod. 24. 14. Levit. 14 8. Numb 20. 1. and 22. 19. 1 Sam. 20. 19. and 2 Sam. 10. 5. and 11. 12 1 Kings 15. 16. and 2 Kings 22. 46. and 14 10. Judges 6. 18. Psalm 101. 7 and elsewhere 3 It is not probable that he who professeth Psalm 109. 24. that his knees were weak through fasting or praying on Fast dayes that he did now sit in prayer At the best then this instance of Davids sitting is but a may be and no other instance that I know of of the like in Scripture but both rules and examples of the other gestures are clearly set down in Scripture therefore these are most safe and sutable gestures in ordinary course in publick prayer extraordinary cases of bodily infirmities wherein mercy pleaseth God rather then the strictness of this or that gesture in sacrificing or praying not varying or nullifying the ordinary Rule Come we now to the Reasons enforcing Reasons for publick praier this Duty of publick prayer Publick Ordinances being sanctified also Reas 1 as are other things by prayer 1 Tim. 4. 4 Publick Ordinances sanctified by it Call for Publick Prayer Wherefore Gods House of publick Worship is called an House of Prayer as if that were one most choice part thereof Isaiah 56. 7. Acts 2. 42. They continued as in the Apostles Doctrine attending upon preaching and breaking of Bread partaking of the Lords Supper and in prayer sanctifying the rest Because publick occasions call to it Reas 2 1 Tim. 2. 1 2 The cases of publick persons Publick occasions call to it in Commonwealths of Churches c. call thereto Publick wants call for publick Petitions publick sins for publick confessions The plaister must be as large as the sore the Land must repent Jer. 18. 7. so every Congregation in it must down on their knees to ask the Lord forgiveness Members of Congregations must somtimes give themselves to Church fasting and prayer as well as Family or Closet fasting and prayer 1 Cor. 7. 5. Because gracious persons are of a publick Reas 3 spirit God be merciful to us was the Churches Gracious persons are of publick spirits Prayer of old Psalm 67. 1. 2 wherein Make thy way knowne to all Nations Cant. 8. 8. The Church moveth Christ to do something for her sister Church being ready for her part for them otherwise what shall we do for our sister c. Christ teacheth all to pray plurally Give us this day forgive us our trespasses and lead us not into temptation c. As holy Priests in Christ Rev. 1. 5 6. they offer up severally and jointly Sacrifices of Prayer and praises respecting oothers the publick good By the blessing of the upright on the prayer of the upright pleading and prevailing for a blessing that way the City is exalted Prov. 11. 11. Now in publick prayer there is a holy confluence of the breathings of such publick spirits and the Lord in Wisdome Faithfulnesse and Mercy to all sorts will have this for a stated Ordinance that such gracious dispositions in his owne may be exercised and exerted 4. Because publick prayer is a publick Reas 4 profession and confession of God of the 4 A publick profession and confession of God onely true God and that one Mediatour Jesus Christ yea of the onenesse of the Saints with each other in the same Father and Saviour When the Apostle Rom. 10. 10. had spoken of confession to the Lord with the mouth ver 12 13. hee instanceth in calling upon God as one special branch of it Nor is it the least honour to the Lord as a great King to have so many several companies of subjects waiting on him with petitions for his royal favour it is an holy joynt homage and service for many to joyne as one man in prayer Calling upon the name of the Lord and serving him with one shoulder are joyned Zeph. 3. 9. Publick prayer is a publick profession and expression of one and the same faith of many in one and the same Father in one and the same Mediatour of the covenant and in one and the same covenant of grace it is a joynt cry of one and the same spirit in and from many childrens hearts calling one Abba Father it is a common meeting of the several desires of several good hearts in this one common center It is a holy burning-glass wherein the several bright and warme rayes of the faith of many suppliants being in an holy wise contracted in one point as it were breaketh forth into a holy fire of love-expressions to the Lord and their own and others soules welfare it is a joynt out-cry by reason of a serious sense of the same grievances of many if others sorrowes sufferings wants burthens be not the same with thine or mine yet in praying thus wee make each ones ayls ours as they doe make ours theirs Wee come to pray in publick with variety of cases differing from each other in sundry respects but in publick prayer each ones soule is put as it were in anothers stead publick prayer is a publick hue and cry made out by the joynt consent of this or that imbodied people against some common enemies of their soules and dangerous enemies to their blessed King his crowne and his dignity Publick prayer it is a publick condemnation therefore voiced by our owne mouths against any private discords
31. 9. Such have little love to others who are little with God apart in praier If we had more Have little love to others of Cornelius his spirit to be conscionably exercised in praying alone also we should have more love to Professors Full of Prayers and Alms fruits of Charity was his commendation Act. 19 2 4. And it is well if the Spiritual Chaldees the souls enemies are not gotten into such mens hearts as of old they did into the Temple yea and that God himself be not Ly open to desertion departed from such as of old from the Temple when this daily Sacrifice and Offering of holy prayer unto God ceaseth with them Surely Daniel was not of these mens temper who though he had such vast Imploiments Imitate not best examples as to take the accounts of the other Princes of the several Jurisdictions and many other State affaires to dispatch yet would not no not for one day no nor one time in the day omit this his constant exercising himself in secret prayer yea when it cometh to a matter of hazard of his life and all his worldly honours yet to forbear this his course of daily seeking of God in secret prayer he had not such a thought Why I need not thus hazard my self I may forbear praying thus to God in my chamber for a while It is but a matter of my own liberty I may pray thus but I am not bound to pray thus by any command of God No verily he saw more in Gods command then so which was of more Soveraignty with him then any earthly Monarchs command He will not only deny to pray to the King as a God which had been a sin of commission but he will not forbear for the Months space praying to the God of Heaven in his chamber which had been a sin of omission Isaac who had such weighty matters as the change of his condition to have occasioned some omission of his retired converses with God yet then also will not leave his usual work of going out into the field to pray Gen. 24. Nor will Jesus Christ whose example is a forcible Argument to urge our imitation of his holy practise he will not omit this holy businesse of secret prayer albeit he had many others of great moment to attend in their seasons hee will rather borrow time from his natural rest in the night if so fully imployed in the day Luke 21. 37 he will get up the earlier in the morning before day rather then want an opportunity for this holy exercise Mark 1. 35. yea when the multitude came together to hear him and be healed of him he will not omit this work but withdraweth for that end and they must stay the while Luke 5. 15 16. yea his chiefest Followers must be dismissed whilst be attends this holy practice Matth. 14. 22 23. And to conclude this Use It would be a shame Are worse then Papists that blind Papists and superstitious Votaries should be more zealous in their way of secret Devotions then we in our secret addresses in prayer to the Lord in the name of Christ Let it then in the second place serve for Exhortation to the conscionable practise of Vse 2 this Duty of secret Prayer If such an one as Let all be exhorted to this Duty Cornelius who had so many Martial occasions to with-draw him who also knew so little of Jesus Christ as that Messiah promised yet was so constant this way wee that enjoy far more helps and spiritual advantages may much rather do it Yea say too many now a dayes should Apostatize as did such like in Davids time Psal 55. 12 13 16. yet let us be the more resolute this way as he was verse 17. Evening and morning and at noon will I pray and truly if ever it were a time to be much with God in prayer together and asunder now is a time for it All the Saints hands in a manner are up in all places and doing exploits for God and it were a shame if ours only should be down especially when the Saints of God in other places think that we in special ply it hard in prayer together and asunder Let Civil Rulers ply it thus as that Magistrates President Daniel did as King David himself did as we heard Psalm 109. 4. hee saith he is Prayer as being more in that then in any other work but I prayer or I will give my self to prayer Constantine the Great as Eusebius telleth us would have this as his Portraiture a man on his knees praying to shew that was his usual practise and posture How oft was Moses the Magistrate with God alone in Prayer Let Ministers whose special Calling lyeth in Ministers this also to give themselves to prayer Acts 6. 4. Be much in it How often is Paul described as thus employed Rom. 1. 9. Ephes 1. 15 16. Philip. 1. 4 2 Timoth. 1. 3. Epaphras the Colossian Minister is commended for this also Colos 4. 12. Eusebius telleth us of James called Justus that his knees were growne hard and brawnie with being so much and oft this way employed And do not Ministers closet sins as vanity of mind vaine glorious reasonings of spirit listlesnesse sometimes to their holy work call upon them for closet study-study-prayers Doth not their weighty closet work call for this Is not Prayer as once Luther said the best Book in our Study Doth not Satan oft-times come into our studies to assault us in our work as sometimes hee did Joshuab the Priest in his and had we not then more need then others to bee found oft praying there The Lord vouchsafes oft-times to be talking in friendly sort with us in our Studies and it were pity and shame if hereby we should not maintain holy conference with him Who are more potent with God in publick prayer then such Ministers as wrestle it out most with God in secret praier The gracious language which there they learn from the Spirit of God and the choice lively and spirituall prayer-passages and expressions and pleas wherein the Lord breaths upon their hearts when alone are those wherein he is wont to breath upon the peoples hearts in publick prayer Who more prevalent with God then Paul and Peter this way exercised we as the friends of the Bridegroome as Eliezar was of old speed the better in our work of gaining some spouse for Christ that day for which we have been most earnest in secret prayer before hand The defect hereof too oft maketh our ministeriall work so unsuccessefull as it did that of the Disciples assaying to cast out a devill without praying before hand for it Matth. 17. 21. A Minister need not feare but hee shall preach well afterwards if the Lord help him to pray well before hand as Ministers have more advantage of privacy sc their people make account they improve it this way witnesse their frequent commending their cases to them to
spread them before the Lord in their prayers and therefore let them bee much with God in secret And let all our brethren and sisters All sorts for Christ brings us into his Chambers and every of them make conscience also of this duty of secret prayer the Lord Jesus bringeth us my brethren into his chambers where he delighteth most to be and rest and shew himselfe and secrets to his Saints Cantic 1. 4. and shall not wee hereby bring him into our chambers also the Lord hideth us in the secret place of his Hideth us in his secret place presence the secret chambers of his providence and protection are our chambers for our safety and honour Psal 31. 20. Esay 26. 20. and shall not our chambers be his for his use that wee there meet and talke with him in secret prayer and he with us by his gracious presence and answers Each particular Saint of God hath his Each Saint hath his chamber or mansion-house in Glory chamber as I may say his mansion-place of glory in which to praise God for ever Joh. 14. 2 3. Why shall not each Saint of God of what condition soever have here his retired oratory and place for secret praying unto God each of them are by their calling Gods hidden ones whilst here Psalme 83. 3. and let them be so in this Each Saint Gods hidden one Set apart for Gods Gods friends respect also by their secret repayres to the Lord in praier Each godly man in particular is set apart unto God Psalme 4. 3. and why then not more apart to pray to him we are his friends James 2. 8. John 15. 15 16. Cantic 5. 1 and let us then be his friends in a corner tell him our minds bee oft doing him this service of love in secret We are his spouses Hos Spouse 2. 19 20. now as Canticles 7. 10 11 12. The Church would have Christ goe aside as it were in private and there she will give him her loves so let us in secret give him this spouse-like love fruits of our lips in secret and there tell him all our hearts The spirit which is in the Saints is a free spirit Psal 51. 12 and truely there is the most free use and employment of that spirit in prayer when sequestred as from all occasions so from all other company Friends are most free and bold when alone so wee with the Lord when alone A gracious person is never more himselfe as gracious then when praying Psalm 109. 4. But I prayer saith he and truely never more seen to be such an one then whon praper or given to prayer in secret Hypocrites may and will pray and haply in private too but we must pray as most desiring privacy When the Lord would demonstrate to Ananias that Paul was converted he doth it by this argument for behold he praieth Acts 9. 11 it was alone in secret that hee Wicked ones have and serve their idols in â—ecret did thus he must inquire him out for hee was got into some corner of the house Let not wicked ones be more forward to set up an idoll in secret or to set up a false Christ in the chambers Ezek. 8. 8. Matth. 24. 26. then we to honour the true God and Jesus Christ thus in secret And that wee may yet a little further presse this so weighty a duty consider that it is indeed our priviledge in many respects ordered by the Lord in much wisedome and faithfulnesse for our good also as well as his glory that hee will have us thus to seek him by our selves alone in prayer For 1. Hee therein tendreth the very credit of his people They need not uncover their spiritual nakednesse before any man whatsoever nor all their personal plagues need be unbared before men it sufficeth that they have this priviledged precept to pray to their Father who seeth in secret and tell him all their hearts In Best for opening all their secrets some cases of personal sins against brethren personal confession of such sins is requisite and sometimes in case of some oppressing burthen upon our hearts wee are to goe to some faithfull Minister or experienced Saint of God and tell them our secret ayles but in ordinary course it sufficeth that wee tell the Lord in secret all our personall and particular failings and wants 2. If solitary Praier were not Gods Best for our necessities ordinance what should Gods solitary ones doe in sundry cases incident to them But now Jeremiah in a solitary loansome prison is encouraged Call upon me and I will answer thee Jer. 33. 13. Sometimes the Saints are like Pelicans and Owls in the desert Psal 102. 6. Well may they make their moans to the Lord but are of all others respect destitute Others would be like other birds fit to ho wt at them and make a wonder of them now welfare solitary prayer Sometimes the Lord worketh upon some one of the family a sonne or daughter or servant or the like the rest remain opposite to all good saying What profit should we have by praying unto God as they say Job 21. 15. nay now will such say of the other person we shall have him a precise foole a mopish sot father now is against child as Luke 12. 35. Now it is well that prayer in a corner where none seeth or heareth but the Lord is an acceptable service and ordinance The poor slave in the infidels family is now the Lords freeman for this business 1 Cor. 7. 21 22. So the poore Christian wife with whom her infidel husband liked to dwell though he yet like not her religion 1 Cor. 7. 13. she may pray alone with acceptance Banished John in Patmos may thus been in the spirit by himselfe alone Revel 1. 10. Manasseh in his fetters yet hath liberty all alone to make his praier to his God 2 Chr. 33. 11 12 13. If this had been no ordinance of God to what purpose had Davids couch-prayers been which yet prevailed Psalm 6. 6 7 8 9. Or how else had his cave-prayers ever come to be available as Psalm 142. title with verse 1 2. 3. If this had not been an acceptable ordinance there had not been such honorable records thereof kept by and with the Lord as 2 Chron. 33. 18 19. this is singled out amongst all that Manasseh did in his loathsome state in captivity as most notable and honourable and therefore is twice Best for the Saints honour repeated and his prayer and his prayer So Cornelius his prayers are as memorials before the Lord Acts 10. 2 4. 4 It is well for the Saints that this is an Ordinance in point of honour that God herein and hereby is wont to put upon them singly and severally as that hereby they come to have Testimonials from the Lord himself of the good of Grace which is in them and of their prevailing with him for desired mercyes Thus when Jacob is all
faith and love makes Paul echo forth the sound thereof in the ears of God by praying for him Philem 4. 5. And it would be good to keep a fresh memorial of others graces as Paul did of those in the Thessalonians whence it was that he was so earnest for them in his prayers 1 Thes 1 2 3. 3. Prize we grace in others as well as 3 Prize grace in others in our selves 2 Cor. 9. 14. And by their prayer for you which long after you for the exceeding grace of God in you 4 Put we our selves in others stead So 4 Put we our selves in others stead Jesus Christ teacheth us in the Lords prayer to be our selves needing dayly bread and remission of sins and reseue from the evil of temptations if others be so So Moses Let the Lord go with us and pardon us Exod 34. 8 9. So Daniel puts himselfe in the number and case of such and such suffering ones Dan 9. 4 5. c. 5 Look we maintain an holy life in prayers respecting our selves When the root Keep lively in praying for our selves of a spirit of Prayer is kept fresh and springing it will be sprouting forth into all the variety of the branches thereof respecting others as well as our selves If that pipe be kept open it will be conveying waters of Grace to others houses and hearts as well as our own If the Spring Tide be up our neighbours creeks as well as ours will be supplyed with waters The supplies of the oyle of Grace from the Lord of the whole earth will be beneficial to the whole Candlestick the Church and the several Bowles and Lamps of it Zech. 4. 2 3 11 12 13. We cannot as members of this body sensibly think or speak for our selves but more or less we shall bee mindful of other parts and members of the body of Christ in special sort 6 Put wee one another upon praying 6 Put we one another upon it one for another Heb. 13 18. Pray for us saith the Apostle Lay open your cases one to another begging each others prayers Tell my Beloved saith the Church that I am sick of love Cant. 5 8. Many hands contribute this way even to a poor decayed Christian and will help him into a way of spiritual trading with God as formerly As many Simples put togethet will make soveraign Physick to recover a sick man so I may say of particular mens prayers meeting in one fâ—rther others souls welfare and health Some Favourites Prayers may help others who may be under some displeasure of the Lord to come into renewed terms of favour with him upon requests made for them Therefore as Mordecai will set Esther on work to intercede for him with the King and for his people so should we crave the prayers of such who are upon better termes possibly with the Lord then we our selves are at present God himselfe sends Jobs three friends under his present distastes for not speaking so rightly of him as Job had done unto Job who though he had miscarried yet had made his peace again with God and he must pray for them Job 42. 1 2 3 4 5 6 7 8. Job must break the ice to clear their passage Even the injurious Gibeonites must in case blesse Israel or else they are not to look to speed so well from the Lord 2 Sam. 21. 1. 2 3 4. c. God will have all the members of Christ to see the need and use of other members even the meanest as the Church of Jerusalems daughters to tell Christ in their praiers of her condition Cant. 5. Touching the third thing the Marks Marks of praiers heard for others of our prayers speeding for others and that the favours shewed to others are fruits of our prayers are 1 When God stirreth up their hearts for 1. Others faith that we shall be heard for them whom we pray to be by faith perswaded that God will hear us for them Phil. 1. 19. For I know that it shall turn to my salvation through your prayers Philem. 22. For I trust that through your prayers I shall be given to you When God doth thus send word before hand and give notice to his Saints what he meanes to do for them at the request of such or such of their brethren it is a pledg that the ensuing success was that way brought about 2 When God in the conferring of such 2 Others faith that we were heard for them and such mercies upon others doth secretly and strongly perswade them that they are the fruit of the prayers of such and such of his servants for them it is verily so indeed As when Paul is perswaded that his liberty and life restored and the gracious fruits thereof that they were the fruits of the Corinthians and others prayers a gift bestowed by the means of many and you also helping by your Prayers 2 Cor. 1. 10 11. As when a King shall send word to some Subjects of his that he hath done thus or thus for them because of the request of such or such of his Courtiers Or as a School-master shall tell his Scholers who begg'd their play day So here in such holy motions in others hearts the Lord signifieth to them that such or such a refreshment enlargement and succour in such or such temptations are issues of the requests of such or such of his servants for them 3 When God stirreth up injured persons 3. When they are the prayers of injured persons by them they pray for to pray feelingly and fervently for such as have wronged them as Job for his friends Job 42. 8 9. The Prayer of Christ for many of his Persecutors Father forgive them c. Luke 23. 34. It took well witnesse that blessed change wrought in many of them so soon after Acts 2. 36 37 38 39. This fruit of Divine love in the Saints argueth a root of it in the Lord himself toward such persons for whom they make such requests and such strong living currents and rivers of kindnesse and compassions argue an Ocean of the same bowels in God towards them such love speeches being dictated by the special motions of Gods Spirit are wont to be owned by the Lord. 4 When some are stirred up to earnest Prayer for some one or more for whom 4. When persons prayed for are praied for as well by many others as by us many others of the Saints unspoken to haply and unthought of do in like sort intercede with God When many help this way toward the bestowing of one and the same gift it seldom faileth 2 Cor. 1. 11 You also helping by your prayers viz. together with others in like sort stirred up in other places to pray for the same gift There is ever most of God in such unanimity and accord When the Spirit of the Lord doth thus tune many hearts as several Instruments to answer one another when the same Lesson of the Spirits setting
and suggesting is played by divers Spiritual Harpers this holy harmony of spirits seeking to the Lord that he would loose in heaven some poor sinning persons formerly bound but now repenting this argueth the presence and acceptance of the Lord. What ye loose on earth is loosed in Heaven that is If you shall agree or symphonize on earth as touching any thing you shall ask it shall be done c. Matth. 18. 18 19 20. 5 When God carryeth out some of his 5. If those praiers are importunate servants in Prayers for others very earnestly resolutely and constantly as those who will have no nay God assuredly as a fruit of such holy importunity in Intercessions maketh that Jerusalem a praise in the earth Isai 62. 6 7. Paul who alwayes in every Prayer of his is stirred up to mention the Philippians Phil. 1. 4. is confident that God will go on with his work in them ver 6. and he thinketh it meet to bee so confident of it because the Lord hath put them thus oft into his heart in prayer for them ver 7. Such earnest incessant prayers of the Church for an imprisoned Peter are not denyed there being most of the Spirit in such Prayers 6 When God stirreth up the faith of such 6 When such pray in faith for others which pray and plead for others to listen attend wait and expect yea and to bee perswaded of their answers as the Psalmist in Psal 85. 8. who expecteth peace as an answer of those praiers for others of the Saints I will hearken what God the Lord will say for he will speak peace to his people and his prayers for them are mentioned in the former verses When the Church in praying for the King is perswaded that they shall have the joy thereof Psal 20. 1 2 3 4. and ver 6. she concludeth the same from her faith That God will shew mercy to the King according to her desire ver 6. Faith ever speeddeth in its Suits and in this our holy trading with God it s the Lords earnest penny that he will give us sutable and seasonable returnes 7. When mercies begged for others are 7 When the mercies beg'd for them come in suddenly and strangely suddenly and strangely brought about upon our Prayers yea and as suddenly brought to our knowledge Acts 12 5 12. c. Peter is sent in unto them as set at liberty from his chains whilst they are praying for him wherein the providence of God would as it were speak to them thus There is the Mercy here is the man for whom you make so much a do since you will needs have it so and will have no nay and the ears of the Lord are so filled with your cryes take it and be thankful 8 When we are in especial wise enlarged 8. When as large in praises for mercies to them and quickned in thanksgiving for Gods merâ—yes upon others The many which gave thanks to God for his gift bestowed were surely of the many by means of whose helping prayings it was bestowed 2 Cor. 1. 11. Eli prayed for Hannah 1 Sam. 1. 17. worshippeth being answered in prayer ver 28. The same Spirit moving to praise God did assuredly stir up to prayer before It is a sign of peculiar interests in those mercies of others when the Spirit of God moveth us in such thankful sort to owne the same Let us now speak a little more largely to the other branch being somewhat more intricate and not so often spoken to Prayer in way of Imprecation is that part of Prayer wherein the Saints do not barely complaine of the indignities done by Gods and his peoples enemies against him and them but crave Divine Justice against them Let us first clear this to be a Duty of the We may and in case must pray against Gods and his peoples enemies Saints in case to pray even against such as hate God and his people Judg. 5. 23. Curse ye Meros c. Deut. 27. the Levites were to pray against divers kinds of sinners and the people to joyne in those imprecations by saying Amen The Scripture holds forth many examples of such Imprecations as Lament 3 64 65 66. Psalm 144. 5 6 7 8. and many other Scriptures Reasons enforcing the Saints to it are 1 Their love to God out of love to Reasons 1 From our love â—o God whom they may and must say as he did Do not I hate them that hate thee c. Psalm â— 39. 20 21 22. The converted Princes shal hate the Antichristian Harlot Revel 17. 16. and if the Saints may and must hate the enemies of God they may pray against them 2 Their respect to Christ and his Kingdome 2 From our respect to Christ and his Kingdom which we are taught to pray that it may come as well in the confusion of some as the conversion of other of his enemies Psalm 45. 5. Let thine arrowes be sharp in the heart of the Kings enemies whereby people fall under thee Psalm 99. 1 2. O thou to whom vengeance belongeth shine forth let the glorious beams of thy Soveraignty as a King and equity as a Judge appear lift up thy self thou Judge of the earth render a reward to the proud 3 Their respect to the Church and people of God and their peace and good 3. From our respect to the Church whence those Imprecations Psalm 137. 7. Remember O Lord the children of Edom c. Psalm 129. 5 6 7 8 Let them all be confounded that hate Zion c. But because our natures as carnal are principled rather with dispositions to curse then blesse a carnal mans mouth is full of cursing Rom. 3. 14. so that herein we need not spurs so much as bit and bridle to curb and guide us And because even the dearest of the Saints have fouly miscarried this way yea even when they least suspected the same as James and John Luke 9. 54 55. would have been requiring fire to come downe from heaven upon those Samaritans as Elias sometimes did but were rebuked for it though they seeme to ask Christs counsel in it Wilt thou that we command fire from heaven to exalt Christs soveraign power in it if that he willed it they in his name might command it and to be zealous of his honour injured by those Samaritans yet checked as persons who knew not of what spirit they were of Now considering such like things we had need to have aime given us and to have the Mark described at which wee must shoot Consider we then 1 In what way we Cautions Imprecations must not be may not imprecate and pray against others 2. In what way wee must pray against Gods enemies 3. Against what enemies 1 We may not curse nor pray against the 1. Against the Righteous the Righteous upon any pretence whatsoever no not of sharp harsh high or continued opposition against us There was a sharp contention betwixt Paul
if by some awakening afflictions sent upon them they come to be roused yet it is too often their just doome to be earnest indeed but without any regard thereunto by the Lord. They shall cry but I will not hear Zeph. 7. 11. Isai 65. 13 14 But at best any degree of such a slighty spirit in prayer will become very grievous to us if truely gracious whence that way of complaint Isai 64. 7. There is none that calleth upon God no not one that stirreth up himselfe to take hold of Saddest heartgreifs God It is as grievous to such soules to have their spiritual joynts either bound or benummed as it is in a like case to men when their body hath its numb palsie when in prayer a gracious heart is ever reaching out to take an approaching mercy and then through a little incogitancy remisness the mercy is let slip and the advantage at that time lost it must needs bee grievous to the godly To the fourth Query Quest What means we should use to be Quest 4 importunate in prayer I answer get thee more abundant Answ knowledge of God and of our selves but Helps to importunity in prayer 1 Distinct knowledge of the Lord. especially acquaint our selves with Gods friendly and mercifull disposition towards us Luke 11. 7 8 5. verses compared Hee who was importunate for bread knew he was at a friends door like the Syrians hearing that the Kings of Israel were mercifull Kings this quickned them up to that earnestnesse in seeking their favour 1 Kings 20. 31. It will make a beggar earnest for an almes when he knoweth where a bountiful person liveth who is not wont to send any beggar away empty 2. Cherish wee hope of the Lords 2 Lively hope of mercy mercy to us Jonah 3. Let them cry mightily to the Lord verse 9. Who can tell if God will turne and repent the possibility that the Lord was within hearing and might open to the Ninivites made them knock so hard at his doore of grace 3. See wee bee sensible of our utter destitutenesse 3 Sense of our owne helplesnesse of what we are to ask of God and our shiftlesnesse to get it any other where or way Luke 11 3 6. Lend me three leaves for a friend of mine is come and I have nâ—thg to set before him Luke 15. 17 18 19. I perish for hunger I will arise and goe to my father and say make me as one of thy hired-servants Psal 143. 4. My heart is desolate within me ver 6. My soul thirsteth after thee When all other meanes and doors fail such spiritual beggars that one only door of grace is left for their reliefe or else they must famish how earnestly will it cause them to knock there Jer. 3. 21. A voice of weeping and supplication was heard verse 23. Truly in vaine is salvation hoped for from the hills Truely in the Lord our God is the salvation of Israel 4. Look that we account highly of the 4 High esteem of what is desired in prayer mercies we ask in prayer Prov. 2. 3. If thou cryest after knowledge and liftest up thy voyce after understanding verse 4. If thou searchest for her as silver and searchest for her as for hidden treasure The Church was sick of love Cant. 5. 8. and useth all meanes to find him and no wonder her beloved was the chiefest of ten thousand to her ver 10. 5. Take we holy advantages of the gales 5 Opportunity of prayer and movings of the spirit in prayer and of Christs approaches to us opportunity helps importunity in prayer Mat. 20. 30. And behold two blind men sitting by the way side when they heard that Jesus passed by cryed out saying have mercy on us O Lord thou Sonne of David And verse 32. And Jesus stood still and called them and sayd what will you that I doe unto you verse 33. they say to him Lord that our eyes may be opened When Christ by his spirit calleth us to him puteth us upon asking and when hee stands still waiting to be gracious to us now let him not goe till hee blesse us When beggars come whilst a bountifull person is giving out his dole to the poore or in dinner time when victuall is stirring they will not away without something so if we perceive the Lord to bee on the giving hand put in hard for a blessing 6. Improve we former advantages gotten 6. Improve experiences of God in and by prayer I will cry to God most high unto God who performes all things for me when we see crying will doe it will put us on not to spare for crying Now in this holy search after experimental knowledge of Gods grace wee now and then light upon a smaller vain of such treasure we will not spare any pains in digging when in our daily woing of Christ in praier we meet now and then with a smile and kiss and love-token it will make us follow our suit close 7. Goe we about prayer as our onely 7. Make praier our only businesse businesse which then wee have to doe ingaging our selves to attend it Saints are spiritual solicitours by their calling as Saints That which made Abraham so urgent in his request Gen. 18. 27. is this Behold now I have taken upon me to speake to the Lord. 8. Chide we our selves sadly and bee wee seriously abased for any sleightinesse 8 Chide our selves out of sleightinesse in prayer at any time in prayer as the Prophet complaining thereof Isa 64. We have now called upon thy name nor stirred up our selves to take hold of thee and Isa 63. 17. Why hast thou hardned our hearts from thy feare As Elisha was wroth with Joash for smiting but thrice and then staying 2 Kings 13 18 19. Saying thou shouldest now have smitten five or six times or as they did chide sleeping Jonah when hee should have been praying Jonah chap. 1. 6. Awake thou sleeper and call upon thy God So chide we our sleighty spirits to awaken unto prayer 9. Set we the examples of the most 9 Set before us the best examples of importunity in prayer importunate suppliants of God before our eyes James 5. 17. Elias prayed earnestly that it might not raine and it rained not a very dullard will pluck up his feet when he seeth how nimble his leaders are Lastly take heed of all such things as are enemies and impediments to Importunity Le ts to importunity in prayer 1 Inordinate desires after other things in prayer Such as are inordinate desires after other things we cannot to any purpose follow severall suits at once in severall Courts we cannot ply the worlds court and Gods too The messengers are sent out another way which should importune heaven and they cannot be here and there too whilst our winged desires are hasting after other things and booties we are slowest in moving heaven-ward with wings as Angels 2. Immoderate intentness
frame Psal 116. 1. I love the Lord because he hath heard my voice And verse 2. therefore will I call upon him or speak lovingly to him Words spoken to God in love or from love to him come the most seasonably for they are ever well taken they are taken in love by the Lord. When the Lord in his providence bestoweth upon his people something whereon the image of his special favour is instamped it is a time in special to acknowledge the Lord by prayer as praying is called Prov. 3. 6. In all thy ways acknowledge him even by prayer of faith Secondly the Lord is thus near to us by 2 By special motions of his spirit any special motions of the spirit especially such as put us upon prayer when the Lord doth inwardly speak even to our hearts such like words as Isai 43. 11. Ask of me touching my sons and daughters and concerning the work of my hands command ye me or when Christ by his spirit saith to our hearts as sometimes he did to them by word of mouth Joh. 16. 23 24. Hitherto yee have asked nothing Ask that your joy may bee full Or as hee said to his people Cant. 2. 14. Let me heare thy voice for it is sweet it is now a time to speak to the Lord that we seeme not to slight him When thou saidst namely by the spirit inwardly as well as by the word outwardly seek my Psal 27. 8. face my heart answered thy face Lord will I seek If that holy motion to Solomon 1 Kings 3. 5 9. Ask what I shall give to thee c. made even a sleeping-time a supplicating-time much more may holy motions of God this way make our waking-times our wrestling seasons Such drops of a spirit of prayer are handsells and pledges of large powring out of that spirit upon us if thankfully received and improved Zach. 12. Such solliciting directions given us from the Lord argue that assuredly it is both a praying and speeding time If the Lord prepare the heart if he fit it and put it upon prayer teach it how to pray He surely boweth the eare to heare Psal 10. 17. It is Esthers time to ask when King Ahasuerus himselfe putteth her upon it What is thy petition and it shall be granted thee and thy request it shall be performed Esther 7. 2. So is it here And let none abuse this to strengthen any fond Grindletonian conceit that we must never pray till wee find the spirit first moving us to it It is our opportunity indeed of prayer when the spirit moveth thereto but not the onely season of prayer as wee have in part shewed and must further mention other seasons thereof as well as that Wee must sometimes pray that we may pray and when as we are apt to judge our selves that wee are most unfit to pray then to pray that wee may become fit to pray As by speaking men are fitted to speak by running to runne by wrestling to wrestle by labouring to labour Thirdly he is thus near us by some special 2 By some special promises made ours word of his mouth especially by some gracious promise spoken and manifested to us and that also is a special season for prayer 2 Sam. 7. 27. For thou O Lord God hast revealed to thy servant saying I will build thee an house therefore hath thy servant found in his heart to pray unto thee It s a season of this holy talking with God when he first enters speech with us by some such words of his grace It s seasonable to open our mouths wide and receive grace and peace when the Lord setteth open any such golden pipe of both as is the Promise the Gospel is in every part of it the ministration of the spirit 2 Cor. 13. 8. and of life verse 6. and of faith Rom. 10 8. and of peace Esai 57. 19. The words of Gods grace pacifie and still the tumults in the soul and inlarge and quicken the heart Now if ever it bee a season to speak to the Lord in praier it is when unmannerly distempers which too often silence us at best retreat and are put to silence and when our hearts are set at an holy liberty to powre out themselves before the Lord. Fourthly the Lord is near his people 4 By some fatherly correction when he visits or afflicteth them What shal I answer him when he visits or afflicts Job 31. 14. and Job 7. 18. What is man that thou shouldest visit him The Lord is then near to us to try us to take an account of our wayes to correct our mis-doings to observe how we carry it under affliction to comfort and support us in affliction to sanctifie affliction to us and to save and deliver us out of the same and therefore in special sort it is seasonable to cry unto him and to ask a correcting father forgivenesse Jam. 5. 15. If any be afflicted let him pray Psal 50. 15. Call upon me in the day of trouble and I will heare thee and thou shalt glorifie me God doth then speak to us by his rods Micah 69. It is therefore seasonable then to answer him in our praiers If ever a gracious heart bee humble sensible serious and lively it is then when in affliction when in the fire Such a time of pangs is a time of crying out to the Lord when God visiteth Saints by affliction it is seasonable for them to visit him with prayers Isai 26. 16. Lord in trouble have they visited thee they powred out a prayer to thee when thy chastning was upon them 5. The Lord is near to us by some special deliverance out of affliction this is 5 By some special deliverance likewise the Lords visiting time when hee cometh to see us Zeph. 2. 7. For the Lord their God shall visit them and save them from their captivity If God wil thus visit his vine the people of God look at themselves as ingaged to call upon him Psal 80. 14. 18. compared Behold visit this thy vine quicken us so will we call upon thee When the winter of the Churches afflictions and captivity is over Christ expecteth to heare his Churches voice in prayer Cant. 2. 10 14. Zach. 13. 9. I will bring that third part through fire and they shall call upon me A person newly delivered out of this pit Job 33. 24 36. Hee shall pray unto God and he will be favourable unto him Little do Christians sharing in a time of the Lords clemency and pity in their deliverance from sick-bed and other notable hazards of life and livelyhoods know what a fair opportunity they have now in their hands to speak for further mercy so as to speed and how much they lose if they grow slighty or negligent in improving such an importunity of praier when if ever praying dispositions stir afresh in them 6. God is thus near us when his time 6 By accomplishing his promises actually of special
is done mostly by Meditation upon Gods word and works daily meditation whereby we doe in a holy wise sit and dwell upon and draw out the sweet and sap which is in Gods words and works Psal 5. 1. Consider my meditation he meaneth his prayer What David suck't and brought into the retired corners of his soul by holy contemplation he dropped it out in prayer Meditation filleth the vessel of a gracious heart and prayer broacheth it openeth the heart letteth and poureth out the precious things therein By meditation we beat the spices and cut the offering to pieces and lay them in order fit to be offered and then we are the fitter to offer the same up in prayer Meditation diggeth and searcheth and findeth out the precious mettals and materials which being ready at hand are the sooner and the better minted in prayer 2. Let such be improving all praying 2 Improvement of motions to prayer motions and stirrings We shall never hold on in prayer without ceasing 1 Thes 5. 17. and in continual praysing ver 18. unlesse we attend that counsell verse 19. Quench not the spirit even in any strong warme and lively motions also which he may make that way in our hearts David who saith Psal 109. 4. That he gave himselfe to prayer or as it is in the Hebrew I prayer As if made up of prayer and doing little else but praying he saith also Psal 27. 8. When thou saydst seek my face my heart answered thy face Lord will I seek hee did not slight or put off or put by any strong motions of the spirit in his heart to seek the Lord but made faithfull and fruitfull improvement thereof Christ putting the Church upon it to let him hear her voice Cantic 2. 14. she verse 17. hath a request ready for him And so Chap. 8. 13 Cause me to heare thy voice saith Christ to the Church verse 14. She speaketh prayer-wise Make haste my beloved c. 3. Let such be oft and much in ejaculatory 3 Frequency in ejaculations praier we may be sure to find our hearts in elevated frames when we have been oft heaving and lifting at them When wee have been dealing with God just before and have made so many short essayes we are the fitter to deale with him more solemnly Moses was as I may say tampering and catching at the Lord thus before he spake out so solemnly as Exod. 32 11 12 13. Lord why doth thy wrath waxe hot against thy people c. For God verse 10. saith to Moses let me alone When we have so oft whispered thus with God beforehand we are the fitter to talk and speak out before him Psal 61. 1. Hear my cry attend to my prayer yet nothing expressed what hee sayd he was at it in ejaculatory crying and praying and thence is so bent for more solemne prayer expressed in the verses following From the end of the earth will I cry to thee c. These running grasps and trips do much help our holy wrestling praying-art and skill and courage when we do in ejaculatory prayers oft sally out upon our spiritual enemies sinne Sathan and the world we are the fitter to maintaine a solemne fight against them in our more solemne prayers 4. Let such maintaine in their soules 4 Poverty of spirit that precious frame poverty of Spirit That will teach us praying eloquence help us much with praying Arguments and quicken up in us all praying desires as we see persons pinched with extreame wants and penury of all others the poore oppressed ones as the Hebrew is Psal 10. 17. have their hearts set and fitted by God for prayer Lord thou hast heard the desire of the poore thou wilt prepare or fix their heart namely to pray thou wilt cause thine eare to heare namely their prayer 3. To pray indesinently is to be very 3 To pray very often frequent in prayer so we use to say you are alwayes doing thus or thus wee meane you are very often doing so Joh. 16. 23 24. Ye have asked nothing i. e. but very seldome Aske that is more frequently frequent prayer keepeth every grace active frequent uttering our wants and Ayles keepeth us humble the often opening of our spirituall wounds keepeth us tender the more wee trade with God about heavens Commodities the more it keepeth up the price of them in our hearts wee then vend and utter them readily in other parts of our holy conversation and making quicker sale that way we make the quicker returne againe to God for more Quest How oft must we pray Quest Answ As oft as opportunity is offered Answ as was said before yet twice a day at the least must bee to us a time of praying How oft we must pray Henâ—â— that morning and evening sacrifice of old unto which the Prophet alludeth and calleth it a seeking of God evermore as held out in his Tabernacle Psal 105. 4. The very Birds morning and evening and some also as the Nightingale in the night also are in their manner lifting up their notes unto their maker and maintainer Give us this day our daily bread must needs imply a daily prayer for it and as twice a day at least our bodies need supply of bread so is it sit that both body and soule be imployed twice a day in solemn seeking of the Lord about that and all other things which we need or the blessings of the Lord thereupon Quest Suppose a Christian take the Quest seasons of morning and evening for family prayer must he likewise take the same seasons for closet prayer also Answ Yea we should as much as Answ in us lyeth and the providence of God ministreth opportunities of it indeavour the same one duty may not willingly bee omitted because of the other It hath been proved that both are duties and the Saints will have respect to all and every of Gods Commandements As a Christian is considered singly and absolutely so closet secret retired prayer apart lyeth upon him but as in relation to others so also prayer with others is his duty as his estate is so is his bond of duty doubled The carnall heart of man will more cavill and startle at secret prayer by our selves alone then at that with others our natures will lesse easily be strangers to services to which others are privie as we see in Hypocrites and Familists than to such as the Lord onely beholdeth but no wiles or slights of our hearts or Satan should draw us from a commanded duty in Scripture And indeed we under the Gospel should not be lesse in holy serving of God with our spirits than those under the Law but rather more Hence it is that the wooden or Incense Altars for the incense of prayer is in Ezekiel Typically represented to be much larger under the times of the Gospel than ever under the Law That under the Law was a Cubit in length a Cubit in breadth and two Cubits in height
Exod. 30. 1 2 3. That which Ezekiel seeth in vision is three Cubits high and two Cubits long the breadth is indefinite and unlimited Ezek. 44. 22. Shewing that the Saints under the Gospel would make much more improvement of the Lord Jesus their holy Altar in prayer and make use of his mediation and Intercession by Faith in their heavenly sublimated supplications for height more sublime for continuance more stable and lasting c. than the Saints of old were ordinarily wont to doe Hence a Spirit of supplication promised in those dayes not to be barely dropped but abundantly to bee poured out upon the Saints Zech. 12. 10. 4. To be indesinent in prayer is to be 4 To be constant in a course of prayer constant in a course of prayer daily implyed also in dayly prayer to be made for daily bread Hence Paul injoyning praying alwayes joyneth persevering or holding on our course in prayer Eph. 6. 18. so Col. 4. 2. Continue instant in prayer As for Reasons why we ought to pray Reasons why we must pray constantly thus indesinently they are briefly these 1. In that the Lord is very constant 1 God is constant in calling upon us in calling upon us Esa 65. 12. He daily spreads out his hands to us we may well bee daily lifting up our hearts and hands to him 2. In that Jesus Christ intercedeth for 2 Christ is constant in pleading for us us without ceasing he ever liveth to make intercession for us coming unto God by him It is all his worke in a manner Heb. 7. 15. and 9. 14. Therefore wee may well be so much taken up with this businesse of prayer 3. In that the maine matters of our 3 Choice things beg'd are perpetuall prayers are everlasting matters and everlasting mercies call for incessant prayers yea the prayses one day to bee returned for answers of prayers will be everlasting and there would bee some proportion of perpetuity in our holy prayers 4. In that the Lord ceaseth not blessing of us till we cease begging but if we 4 God continueth to blesse whilest wee continue to aske give out from praying hee will forbear his wonted giving so long as Abraham held on asking the Lord held on answering Gen. 18. When Abraham left off Communing with the Lord he goeth up from Abraham If Joash be scanty in smiting with his darts his victories over the Syrians are the lesse 2 Kings 13. 18 19. Fewer spirituall wrestlings will issue in fewer spirituall Conquests The oyle of grace still runneth as long as there are empty vessels to receive the same As sometime Sir Walter-Raleigh answered Queen Elizabeths demand when he would leave begging of her not till your Majesty said he cease giving so should we perceiving that whilest wee seek the Lord he is found of us As 2 Chron. 15. 2. We should resolve to hold on seeking pray as long as wee prosper in it 5. In that holy constancy in prayer 5 Constancy in prayer argueth integrity in it will bee an argument of most integrity in it The Hypocrite will not pray alwayes Job 27. 8 10. They are elect ones which are so incessant in prayer Cry night and day Luke 18 7. They are naturall fruits to trees which they bring forth constantly So constancy in holy prayer argueth prayer to be in a holy wise naturall to us as Saints and that there is in us some praying nature It is a beame of Divine Immutability amidst variety of Changes in other things yet to be inchangeable in our way and course of holinesse and so of prayer The Saints as Saints whatever their changes otherwise may be yet are suppliants Zeph. 3. 10. From beyond the river of Aethyopia shall my suppliants come That is my Saints my effectual called ones which will be continually even naturally making holy supplications to me If abroad they are conscionable of prayer and so likewise if at home If free then free to pray if bond yet the Lords free men to pray In priviledged and peaceable times they continue praying and so they doe in boysterous and troublesome times whilst the light of God shineth in their tabernacles and on their spirits they labour in prayer and so in darknesse of temptations afflictions c. and yet they hold on praying 6. In that special and desirable benefits 6 Special blessings attained by constancy in prayer come by constancy in prayer for which onely consider that place Luke 21. 34 35 36. It s a special help against all worldly temptations If we would not be far charged with cares of this life pray alwayes Men much in prayer with God are ever the most weaned from the world They have so many sweet discourses with God that other talks with the world are more harsh and burthensome to them they are so oft in speech with the Spouse of their souls that they cannot affect to speak familiarly with that Strumpet They are so much in heaven that their spirits cannot bee much in earth Psal 3. 19 20. They drive so rich and gainful a trade in that celestial City that they have little list or delight to bee pedling elsewhere about trifles They fare so well at their fathers house that they care not for the devils husks or the worlds scraps It is likewise a meanes to escape the displeasure of God which lighteth upon others to escape that which cometh as a snare which taketh and holdest fast and bruiseth crusheth and killeth others ibid. Besides it is a means to fit us for Christs second coming Pray alwayes that ye may bee accounted worthy to escape all these things and to stand before the Sonne of man Persons much in prayer do so oft set up Tribunals in their owne hearts so frequently doe they make up just accounts with God in Christ and so many times in their prayers are they making references of matters unto that day that they familiarize with their Judge and do in a manner facilitate the businesse of that day so far as it concerneth them But here we might justly reprove such Use in our dayes who have formerly been more constant in family and possibly in Closet Prayer but now leave it off seldome or never pray in their closets and will not joyne with others in prayer This is charged upon hypocrites as their guise and garbe Job 27. 10. Will hee alwayes call upon God Quest Whence cometh it to passe that any Causes of ceasing in praier faint or grow weary or cease from praying Quest Answ Many bring with them to prayer Answ 1 too many incumbrances and they tyre 1 Incumbrances in prayer them they cannot travell on to hold out in a course of prayer when they use themselves to carry so much luggage with them 2. Many do but slightly waste their time in 2 Slightnesse in prayer prayer to no purpose so getting nothing by this their trade they grow weary of it and men shut up
shop as I may say It is bootlesse they perceive and in vaine for them to pray any longer Mal. 3. 14. 3. Many have some secret wounds or 3 Secret wounds and distempers diseases yet unhealed they are annoyed with some malignant distempers of heart with some predominant lusts and so come to faint and give out They began this holy course and set out with others in this spiritual way but cannot hold out with them their hearts not being sound and right within them they draw back and that to perdition their heart is lifted up and not upright within them and so cannot make any spiritual living of it In this way of exercise of faith Hab. 2. 4. whereas the just hold on living by faith these draw back Heb. 10. 38. Their hearts being not sound in Gods statutes they sustaine the shame of Apostasie Psal 119. 80. 4. Many doe not conscionably receive 4 Letting slip the words of God and retaine the holy food of their souls the word of God which should and would keep us and preserve the spirits of their soules in running this path of a Christians course and race and way Carelesse and unprofitable hearers will not cannot hold on long or with any life a course of prayer Whilst Christians are lively and fruitfull in hearing the word they are lively fruitfull and constant in prayer but they that give the bare hearing to the Prophets words minding other matters whilst they are hearing Ezek. 33 31 32. They are heartless and listless altogether in seeking unto God that they might live v. 10 If our iniquities bee upon us and wee pine away in our sinnes how should wee then live They think it loathsome to look or speak to God about it CHAP. IV. Touching the Conditions required to such manner of praying without ceasing and first of Faith in Prayer HAving spoken of the nature of the duty of prayer here injoyned and of that which is implyed in the notion of praying without ceasing We come now to the third thing at first propounded to consideration namely the conditions which are required in such praying importunely opportunely or constantly Now these conditions of incessant prayer are four 1. Faith 2. Humility 3. Sincerity 4. Watchfulnesse First then concerning Faith in prayer this is a principle requisite to prayer it is even all in all in it without this prayer is in effect no prayer unto the Lord hence acceptable prayer is called the prayer of faith Jam. 5. 15. The prayer of faith shal save the sick It s not so much a Christians prayer as his faith in prayer which prevaileth with God for a gracious answer Whatsoever yee ask believing yee shall receive Matth. 21. 23. It is faith which maketh a mans person first acceptable and no wonder then if such an ones prayer prevaile Cain and Abel both sacrifice hypocrites as well as upright ones pray God had respect unto Abel and unto his offering yet not to Caine. Gen. 4 4. But it was by faith that Abel offered a more excellent sacrifice then Cain Faith is The necessity of faith in prayer the instrument whereby the spots and stains which else might blast us and our prayers are removed both from our persons and prayers God purifies our hearts by faith Act. 15. 9 We are sanctified by faith Act. 26. 19. Faith is a meanes to make the holinesse of Christs person and prayers ours and that must needs be acceptable to the Lord. My beloved is mine all his holinesse and righteousness is mine saith the believing Church Cant. 2. 16. Faith interested the saints in all the succouring attributes and titles of God or offices and titles of Christ in the covenant of grace and all the particular promises which we need to improve in prayer what then more needfull or usefull in praier then faith Faith sheweth a godly soule where all its succour lyeth and where all its strength and life is to be had and after that maketh the utmost improvement of all in prayer It s faith which maketh the Saints keep their due distances in prayer Giveth God and Christ their due grace and mercy its due our selves and our spiritual enemies which we complaine of their due It setteth and as I may say placeth God and Christ in his proper place seat and throne putteth us into an holy Athletique plight ordereth the bounds proportions and motions of prayer and then taketh its best season and holy advantages both of God and of our selves to effect and bring about the desires which spring from our faith Faith is a lively spark indeed and putteth life both into the suppliants and into their supplications Bee wee never so dead dumb saplesse and listlesse in spirituals if faith begin once to be stirring it putteth life into the businesse Now for the better handling of this principall requisite to incessant prayer Consider 1. What faith in prayer is required and why so 2. What is the work of faith in praier 3. What helpfull means and incouragements are usefull to further faith in prayer 4. What are the marks of faith in prayer Touching the first we say that faith as There is requied in prayer Faith requisite acting in prayer either respecteth God more generally both in his absolute and relative nature or Jesus Christ more specially or the promises or providences of God more particularly 1. Faith in Gods nature and in God absolutely considered is required as in all other approaches to God so in this of prayer Hee that cometh to God must believe Heb. 11. 6 that he is and so must believe in God absolutely considered and that he is a rewarder of those that diligently seek him and so believe in him relatively considered But let 's instance in some particulars herein 1. Faith in the immensity and omnipresence 1 In Gods immensitie of God is required in prayer True it is faith in prayer doth and must look at God as in heaven in respect of his more glorious manifestation and communication of himselfe Hence that Our father which art Matth. 6. in heaven c. 2 Chron. 20. 6. Art not thou God in heaven And 2 Chron. 6. 21. Hear in heaven thy dwelling place It is a great help to an heavenly spirit in prayer and to high and holy aimes It is a notable curb to restraine carnall desires and thoughts in prayer to eye God as in heaven But yet albeit faith with its eager eye pierce the clouds and behold the Lord as above all yet also as in all and through all Hee conceiveth of God as comprehending heaven it selfe and not comprehended either of heaven or earth So did Solomon by faith in that prayer 1 King 8. 27. eye God as one whom the heaven of heaven could not containe Wheresoever the Saints are praying they are praying as before God Dan. 6. 10. Daniel prayeth and giveth thanks before God So did Nehemiah chap. 1. 4 Neither is any frame more sutable
will farther his gracious audience of his servants prayers What will not love grant 5 Consider what account the Lord makes 5 What esteem he hath of his Saints prayers of his peoples prayers They are his delight Prov. 15. 8. as sweet musick in his ears Revel 5. 1. They are memorials before him ever in his eye minding him of what is meet to be done for his people Acts 10. 4. They are as a Recompence to him he liketh to be paid in his dues in prayers also Psal 116. 12 13. he thinketh we never pray enough John 16 13 14. Hitherto you have asked nothing namely in comparison open thy mouth wide Psal 81. Mercy accompanieth prayer if the Lord would turne away the one yet not the others pleas Psalm 66. 20. 6 Consider what measures the Lord 6. What measures he keepeth in his respects to praier keepeth in his respects to prayer He heareth sometimes before we call preventeth his people with goodnesse Isaiah 65. 24. Sometimes even whilst praying they have answers of grace ibid. Sometimes when his people seek him for pardoning grace and the manifestation thereof he sheweth mercy even above their thoughts Isaiah 55. 6 7 8 9. giveth them as above what they ask so beyond their thoughts and expectations Eph. 3. 20. Wherefore raise up our expectations in this way of seeking the face of God touching his gracious disposition to hear and help us and when we have got up our thoughts therein to the highest yet believe it he hath mercy and answers of grace for us above our thoughts 7 Consider what method God continually and infallibly useth in his respects to 7. What method he observeth in his respects to praier prayer namely first to incline hearts to be cordial and serious in prayer and then to give his promised mercies Psalm 10. 17. Jerem. 29. 11. 12. The nearer and surer mercies are the more praying motions and workings there are then in our hearts Both are to the same mercy as one works to help to pray and to hear prayer Mercy would not be at work with us in the one if the other part of God's mercies work were not to be effected Lastly That we may clear up our fainting 8. Consider the Parable Luk 18 1. to 9. spirits and drooping hearts in expectation of faith that our prayers shall not fail of good successe from God consider of that Parable of our Lord Jesus which he for this purpose propoundeth Luke 18. 1. ad 9. A Judge a man comes off to hear a poor suppliants request and will not God a Father do much more for his An unjust Judg hears and will not a just and righteous God hear the cryes of his poor ones One that was a hater and disregarder of men and of his own name yet hears and will not God and Christ hear whose delight is to be with men Prov 8. One that was utterly averse from hearing He would not hear one to whom asking was a trouble This widow troubleth me yet at length grants the request of her which sought to him How much more will the Lord to whom prayer is a delight and whose property it is to be hearing even ready to hear prayers surely he will hearken to his suppliants requests much more One that while he denyed and delayed his Petitioner considered it not till afterward Then he considered with himself and he cometh off How much rather will the Lord who wisely weigheth all circumstances and inconveniences in case of too long delay to hear Isai 57. 17. He will surely fulfil his peoples desires One that in granting his Petitioners desire meerly to avoid disquiet Lest she should weary him out with her out-cryes he hearkens and will not God who delighteth in mercy do much more for his precious ones One that is solicited by a certain widow one no way allyed to him coming to him without any other Intercessour to plead her cause yet he cannot deny her Petition and can or will the Lord deny his own deare children which come to him in the name of him in whom he is well pleased yea and have the Lord himselfe to intercede for him Touching the last thing propounded very briefly The Marks of one praying in faith Marks of praiing in faith are these 1 When a soul is borne up and carryed 1. Praying amidst discouragements on in praying amidst discouragements to pray If he pray without ceasing when yet there are so many things sometimes which may seem to occasion ceasing to pray save that he prayeth in faith When we are hindred and opposed in it by Satan and others yet a Joshuah stands before the Angel notwithstanding Satans resistance Zach. 3. 1. or like him in Mark 10. 47 48 51 52. we continue crying Jesus have mercy on us even when others would forbid us when we are delayed and held off from our desired answers and left in some deeps of affliction in the interim and yet trusting in the Lord in Prayer We will wait Psalm 136. 1 2 3 4 5. When the Lord is long silent yet we will not be silent but plead How long Lord Psal 13. 1 2. When denyed of God as the woman of Canaan as if we had no part in the mercy we ask it were not for us yet we continue asking Matth. 25. 25. 26 27. Surely there is faith emboldning thereunto verse 28. When we seem to be curbed and silently rebuked as the friend wished not to trouble his friend yet will not give over his suite Luke 11. Surely he thinks he speaks to a friend within or else he could not would not then continue asking 2 When we pray with some more then 2 Praying with boldnesse usual boldnesse and liberty of speech as sometimes in an awful and spiritual manner we are wondrous free to plead with God more then at other times now is faith stirring in such a Prayer 1 John 3. 21 22. Eph. 3. 12. 3 When we pray with a kind of delightful 3 Praying with heart calmness calmness and stilnesse of spirit not tossed like waves in prayer through the power of unbelief Jam. 1. 6. 4 When in setting our selves sometimes to pray to the Lord and petition him 4. Prayers turned into praises we are even ready to make a holy digression and diversion and turning our intended Petition into melting admiring praises of God as oft times spiritual Christians have experiences thereof surely then faith is stirring So Christ turning himselfe to approach to God John 11. 41 42. saith I thank thee Father that thou alwayes hearest me CHAP. V. Of Humility required in Prayer WE have entred upon the discourse of things propounded touching the conditions required for the incessant performance of the duty of prayer and have dispatched the first namely Faith And now we are to speak of the second condition thereto required and that is Humility It is the desire of the humble which the Lord heareth Psal 10. 17.
yet as one which seeth the emptinesse of his prayer even at the best he goeth out of that resteth not therein but as if he had not prayed in such sort he runneth to the Name of the Lord he looketh for nothing but from the rich and free grace of God in the Lord Jesus as Daniel Ch. 9. 3. 4. He is at it with God in such like humble prostrating his souls desires to him but in the close professeth the supplicaons which were presented though with much brokennesse of heart doubtlesse yet were not for any righteousnesse of their own whether of person or performances or prayers but for his mercies sake v. 18. And v. 17. desireth audience for the Lord sake for Christs sake And ver 19. for his name sake so Ezra albeit he had been weeping and casting himself down before God in praier Ch. 10. 1. yet ch 9. last he concludeth that he and the people in respect of themselves are before God in their trespasses and cannot stand before him by reason of the breach of covenant with God which he had then bewayled verse 14. Now touching the third thing propounded Humility required in prayer Because 1 Humble prayers speed best why this humility in prayer is required I answer briefly 1. Because prayers put up in and with such humility they doe ever speed best Mark 7. 29. For this saying go thy waies the divell is gone out of thy daughter for what saying namely that verse 26. wherein she taketh the name of a dog so quietly and meekly craveth the very portion of dogs in a manner the mercies slighted by the children The Lord will not look at what the proud bring to him but hath respect to the lowly to strengthen them with grace and peace in their soules Psal 138. 3. 6. to perfect all that concerns them verse 8. The lowly strangers see how the Lord welcomes them in prayer Isai 56. ver 6 7. The penitent Prodigall that speaks in such a vilifying way of himselfe to God his father Luke 15. 18 19. sees how royally and richly he is entertained by the Lord like as by that father verse 22 23. the costliest robes of grace and delicatest of mercy in Christ are readily brought forth to such greatest mercies are granted to such as pardon of sinne and the like Luke 18. 13 14. Yea in such a lively and convincing manner exhibited as that they shall carry it home with them the sight and light thereof shall stick by them he went home justified they shall in a holy triumphant wise carry home the garland of grace and peace for which they wrestled with God in praier wheras in defect of Humility no praiers nor tears of a proud Esau shal avail Heb. 12. 17. The Pharisees repair so diligently to pray to the temple is to little purpose whilst he doth not humble but rather exalt himself therein Luke 18. 10 14. God will not approve of any such mens persons or praiers and such a non-justified estate is a sad abasing of such ibid. as the gracious acceptance of the persons and prayers of humble ones in Christ Jesus is an high degree of honour and exalting to them 2. Because the servants of God are 2 Then are humble ones themselves never more themselves as such then when humble in a way of seeking the face of God When the converted Prodigall and Publican cometh to rights to himselfe then in that frame hee betaketh himselfe to this work Luke 15. 17 18 19. Assuredly penitent dispositions work then strongly zeal and holy indignation against sinne and our selves for it are then stirring then is faith and love doubtlesse active and putting forth themselves in our soules 3. Because an humble frame of heart 3 It putteth most honour upon God and Christ in prayer putteth most honour upon God and Christ and mercy and grace as all in all Agaâ— in that frame thinketh that it will put the largest heads and ripest wits in the world to it to conceive or express the glory of God in Christ Proverb 30. 2 3. compared with the 4 â—h And he wil magnifie the purity perfection and stability of his word verse 5. see verse 1 7 8 9. Asaph when in that frame of heart Psal 73. 22. then who but the Lord of heaven and earth with him and in his desire verse 25. and if such a poor soule get any mercy by praier of all others hee will use it best and give God the most glory of it and for it as might be shewed in divers instances 4 Because such a kind of spirit in 1. It fitteth us most for mercy prayer it doth fit us most for the mercies of prayer Hence it is compared to hunger which as it is good sawce to the body and prepareth it well for its meat so doth it fit the soul for its desired food of grace and mercy Hence is that opposition Luke 1. 53. betwixt the hungry and the rich and yet rich is rather opposed to poor because indeed the poorest in spirit the beggars in spirit are the most hungry Look as the emptying of a vessel fitteth it for being filled with precious liquor so humility by emptying the heart of all self-strength self-confidence self-sufficiency self-righteousnesse self-willednesse and self-conceit it fitteth the soul in prayer for what it doth pray for The heart of the humble is a prepared heart as to pray to God so likewise to receive and improve the mercies which it seeketh in prayer such an one is most flexible and ready both to use the best means to obtain the mercies desired and to walk worthy of them when obtained So Job 7. 20. I have sinned what shall I do to thee O thou Preserver of men As touching the last thing propounded Helps to humility in prayer namely What Helps and Means we should use to further such Humility required in prayer I answer 1. Set faith on work as we shewed at 1. Faith in the Lord. large the last Lecture Faith in Gods Promise and Providence made David pray so humbly as one not worthy to speak more to God or receive more from him 2 Sam. 7. 18 19 27. That made the Prodigal to throw down himself in such sort and humbly to seek his fathers favour considering in him a fathers bowels yea which possibly might move towards him he is apprehensive likewise that he hath all hee needeth and that moveth and furthereth him therein Luke 15. 17 18 19. So it is here the Publicans faith in that propitiatory merit and mercy causeth him so to speak as Luke 18. 13. It was faith that set the woman a begging in that humble and lowly as well as earnest manner Matth. 15. 26 27 28 The faith of that woman was the instrumental meanes of her salvation Luke 7. 50. that was the means of that her silent humble approach to the Lord ver 38. It is faith which taketh a true measure both of God and of
our selves and thereby furthereth such humility 2 Get our hearts filled with love to the Lord. Love is a stooping grace it will 2. Love to the Lord. make a Christian think meanly of all he saith or doth in behalf of Christ whom he loveth that he never speaketh nor doth enough for him Love will make a man amplifie his worth and excellency and glory and even be speaking well even the best of him and that wil surely make him carry it submissively to him as very loath to displease or dishonor him and when at any time a Christian wrongeth or offendeth the Lord Oh how will love occasion self-loathing and displeasure and distaste and trouble for it The Lord Jesus in giving that answer in that poor womans hearing Luke 7. 47. Her sins which are many are forgiven her for she loved much sheweth that love also set her on work in such humble and melting sort to expresse the secret desires of her soul unto him touching the conserving and clearing of her Justification ver 38. 3 Be we sincere in heart in our prayers 3. Sincerity which we make The sincere hearted Publican will humble himself in seeking of Gods favour by prayer when the leaven of hypocrisie will heave and puff up that Pharisee whilst he is praying Luke 18. Sincerity will make us in prayer speak all freely and ingenuously on the part of God and Christ in way of good and on our own part in way of our evil and emptiness it will make men of yeilding and flexible tempers and cause persons to be open and plain hearted with the Lord and that they shall not refuse or be unwilling to take any shame before God 4 Improve we the thoughts and serious 4. Thoughts of our need and Gods greatnes considerations of our needy conditions as likewise of the greatnesse of God The Saints are stiled such as are beggers in spirit Matth. 5 3. hungry ver 6. Luke 1. 53 Destitute ones Psal 102. 17. such as whose best habilements are rags Isaiah 64. 6. Clay vessels the Lord our potter ver 8. Dust Gen. 18. 27. and such like the consideration whereof kept those Saints of God as Abraham and the rest humble in their praiers When we look at this ragged condition of ours it will make us remember our selves and keep us humble in our Supplications 5 Spread we much our own and Ancestors 5. Thoughts of our Ancestors sins sins before the Lord when we are to pray And thus did Daniel chap. 9. thus did Ezra chap. 9. The very serious mention and meditation of an offence of a child of God against his Father will make a Regenerate nature begin to work and then will issue such holy blushes in the face of an ingenious Christian If through the wily slights of Satan and our deceitful hearts we should begin to gaze on our goodly feathers and have some risings of spirit in way of pride yet at the sight of this black foot of ours we should then assuredly fall in our spirits 6 Take we all holy advantages of such 6. Taking advantage of melting workings in our selves melting weeping plights in which we are sometimes above others Davids heart being in that humble plight upon occasion of a good word of the Prophet sent to him from God then David goeth in and prayeth and then he carryeth it so humbly 2 Sam. 7. 18 19 c. When Ezra upon the hearing of the evils among them was put into that abased frame Ezra 9. 3. then he falleth into that humble sort to pray before the Lord ver 5 6. c. So whilst Nehemiahs heart was even broken at the present hearing of the sad newes he forthwith setteth himself in solemn wise to pray and weep before the Lord Nehem. 1. 2 3. compared with verse 4 5. c. Albeit such melting desires and inclinations should haply be raised from other causes or spiritual miseries yet being stirring already they may the better be spiritualized There are times when we are so strangely stupified that scarce any thing will affect us but when affected seriously with any thing it is an advantrge if improved wisely to turn such waters the sluces being now opened into the right channel 7 In our secret approaches to the Lord 7. Premeditation spend some time in serious premeditations it will help to put us into a more serious frame of spirit and that is the next neighbour to an humble and sensible plight It will add plummets to fleety lofty spirits especially if we seriously consider of his Majesty and Soveraignty before whom wee come surely that will help to bring us on our knees The sight of the Kings Colours will doubtlesse make all but some presumptuous carelesse stout spirits to lower their sails even when they are going on full sail'd in prayer CHAP. VI. Of Sincerity required in Prayer HAving spoken in part of the third general thing propounded touching the conditions required to the incessant practice of this Duty of Prayer and therein handled two of those conditions required namely Faith and Humility we come now to a third namely Sincerity or Purity or Integrity The approved Suppliants are such as call upon God out of a pure heart 2 Tim. 2. 22. such as call upon him in Truth Psal 145. 18. The prayer of the upright is a delight to the Lord Prov. 15. 8. Prayer that is pure Job 16. 17. For our better handling of this Requisite to prayer consider we 1 Wherein this Purity Integrity and Sincerity required in prayer doth consist 2 Why the Lord requireth it 3 What are the Marks of it 4 What Meanes and Helps there are to it 5 And lastly what Motives may stir us up to indeavour it To the first we answer That such Sincerity consisteth in these six or seven Sincerity consisteth things 1 In carrying on the whole business of 1. In praying as to God prayer as to God Whether we confesse our sins and miseries or crave redresse of them whether we ask such or such blessings or favours for our selves or others or whether we blesse the Lord for Grace already vouchsafed us for what else we do in Prayer we are to carry it with such awe and reverence as those which are speaking to God and with such intention and attention and observance as those that are now to deal with God and to keep our true distance neither heartlesly distrustful and dismayed and yet not heedlesly and presumptuously or malepertly bold with God Afraid of him yet not terrified by him sollaced in him therein yet trembling before him satisfied in him yet unsatisfied in continued desires of mercy from him resting on him yet restlesse and albeit restlesse as pressing upon him for mercies we need yet resting on him quietly for the same Having such apprehensions of God in the duty as befitteth him and as are sutable to us to the Duty to the present work and workings therein If we confess our
frequent and fervent 5. When most frequent and fervent in secret praier in secret prayers of all other prayers As it is said of grief so is it true of prayer He prayeth most truly and sincerely that prayeth most secretly Hence our Saviour doth oppose secret prayer to hypocritical praying Matth. 6 5 6. Slye false dealers will be careful and very exact in what they speak when witnesses are by but honest men will be as exact in what they speak to another all alone So is it here many it may be which carry it with much Zeal and circumspection before others yet in their Closets if they do pray at all it is so flatly so drouzily so curtly so carelessely that it is as good as no prayer at all Let such look to their spirits whether all be right within Whatsoever false hearted spouses may seem to speak so and so lovingly loyally to their Spouses before others that such as are by would take them to bee very chaste and faithful and kind yet if in secret they carry it otherwise their honesty may well be suspected So is it here if Christians should carry it in expressions in prayer with others as if very loyal to the Lord Jesus but in secret it is quite otherwise their hearts are not so intire and honest as becometh their profession Verily sincerity is plain and open hearted and surely never more then when alone with God its friend Sincerity in prayer is simplicity and singlenesse in prayer and therefore will be the same every where If praying with others striving still to speak with such life and power and holinesse as is meet and if alone praying it will put us upon the like seriousness of attentiveness and intentiveness in and on the duty in hand 6 When we can in prayer be as earnest 6 When as earnest in prayer for others 〈◊〉 for enemies as for our 〈◊〉 for others as for our selves yea we can be very serious in wrestling with God for such as have injured us and that not so much that we may be lesse molested by them as that the Lord Jesus may be magnified in them The very thoughts what a mighty conquest the Lord would work in their conversion what a glorious name he might get thereby what a foil it would be to the Divels kingdome power and policy c. this putteth spirits into their prayers for them David albeit he had many things lay heavy upon himself as appears in the whole 51. Psalm yet vers 18. he prayes for and is mindful of Zion and of the Churches good Self hath lesse ground work and foot hold in prayers for others then those which are for our selves The Lord Jesus maketh account that they had need be perfect as their heavenly Father is in their measure and proportion of perfection that love and wish so wel to their very enemies Mat. 5. 44 48. Lastly When we are as ready to praise 7. When as ready to praise God as to pray to him God for mercies received as to pray to him for what we want Godly Esther and Mordecai are as solicitous and careful that they and others with them may have their solemne Thanksgiving dayes for the gracious deliverance for which they had prayed and fasted as ever they were of the dayes of Prayer and Fasting Esther 9. 22 29 31. verses compared Self will be sometimes prayer full and so will hypocrise because its good and sutable to both satisfying the desires of both and furthering the ends and aimes of both may come in thereby But sincerity is that which is and will be praiseful and thankful An honest and poor man will scarce ever forget a speciall kindnesse shewed to him by another at his request in a time of his necessity when ever he meeteth his friend he will be thanking him a long time after and when he is with others he will be thankfully acknowledging the same to the great commendation of that his freind But a Counterfeit a Vagabond a Rogue for whom you do any office of love you shall hardly ever see or hear of him more when he hath gotten his penny-worths of you he is gone unlesse he need you again he returns not to acknowledge it albeit at the present he give you good language So is it here a Christians grace and sincerity thereof is more tried when he getteth prayer blessings then when he wanteth the same Self being empty prayeth but self when full looketh but to his own satiety but self-denyal the daughter and hand-maid of Sincerity will not be so circled within the compasse of selfe in his prayers Look as it is in a Prospective glass if you turne the wrong end formost great things will seem very small and things that are nearest will appear as a far off and small things will hardly be discerned So is it here when self and hypocrisie are to look upon mercies of prayer great ones are but little and small mercies none at all c. but sincerity taketh the truest survey of them all in their dimensions colours and therefore no wonder if it be thankful sincerity will bear such true and full witnesse to our extreme misery in our selves that the light and white of mercy compared with this darkness and black will prove very amiable and praise-worthy Sincerity will truly and faithfully compare our worthiness and utter unworthiness at our best with Christs glorious merit and worthinesse that the eye of the soul that looks on cannot but discerne praise worthy glory therein Greatness and absolute Soveraignty and independency in the Lord and unutterable nearness and dependency in us shall truly be presented and compared in a sincere hearted Suppliant and can he be other then very thankful Selfe which prompteth a false hearted Christian to speake for blessings will be Judge too of the same And there is little likelihood of right judgment to proceed from so bloody and ungrateful an Umpire and if not rightly judged of what thanks to be expected But sincerity judgeth of divine blessings by the Rules of the Spirit and Word of God The spring of Sincerity in Prayer riseth from God and therefore it will assuredly return to God in praises which are sutable Luke 17. 13 15 19. The sincere Samaritan Supplicant is as loud in his praises of God as ever he was in his prayers but so were not the other Let us now briefly speak to the two last things propounded first of the Means and Helps to further Sincerity in prayer and then of the Motives to stir us up to the same Helps to Sincerity and Purity in prayer Hâ—lps to sinceâ—â—â— in prayer may be such as these 1 Labour to be sincere in other passages 1 Be sincere in 〈◊〉 other acts of our lives and practices of our life to Godward and to manward When Sincerity is interwoven in this whole piece of our lives and conversations it will shew it self in this part of it Sincerity
and right things should be our constant and daily study The thoughts of the Righteous are right Prov. 12. 5. and therefore no wonder that the words of the pure are pleasant words Prov. 11. 26. When men love purenesse of heart in all their courses there will be a grace and savour thereof in all their discourses with God or men as Prov. 22. 11. when persons double in some things with God and their owne soules they will do so in other things likewise James 1. 8. A double minded man is unstable in all his wayes Hypocrisie is leaven Luke 12. 1. if you lay it and hide it and suffer it to lye in one part of the lump of your conversation it will spread and sowre all the rest soon James 4. 2 3. compared prescribing the remedy of that guileful asking to spend the blessings of God upon their lusts verse 23. He instanceth the double minds that such have and they must purge themselves of their double mind in all other things if ever they would approach and draw nigh to God in prayer rightly and not ask amisse and for this purpose get we our hearts and hands rid of what ever sinfull defilements which do foment that doubling with God and hindreth this integrity in prayer If men in any kind retain the same they will ask amisse ask things with a false adulterous heart ibid. verses 23 4. compared We shall never make streight steps in this part of our christian race if that which is lame be not healed Heb. 12. 13. If the feet of our affections be diseased we can never wrestle with God so stably but shall halt therein as well as in other of the waies of God 2. When at any time we espy any flaws or doublings with God in prayer as the 2 Be truely abased for any guile therein best sometimes may espy some guileful slightings and overlinesse therein be we greatly abased for the same as James wisheth such as ask amisse and such false spirits therein James 4. 2 3 4. or such as would bee rid of such doubling guileful distempers verse 8. to be afflicted and mourne namely for that doubling with God and their owne soules when Christians pay deare for such slynesse and slightnesse they will surely take heed thereof the more bitter it becomes and grievous to their palate the more will they leave it and loath it It is to be feared that many Christians which see such slyness and guiliness in prayer they are content sometimes that they have prayed albeit the same were a shell and shadow of the duty and the pith and substance thereof were wanting or if they bee troubled lightly slightly with it all is not wel with them that they deal not so faithfully with God and their owne souls yet they are not throughly stirred up with serious griefe and holy indignation by reason thereof and therefore goe on oft times in such a way If guile of spirit were so exactly and throughly examined and sentenced and holy revenge taken upon it such a cheater would not so much haunt the hearts of christians in this and other of the ordinances of God as it doth And to this let me add that we carefully and resolutely resist Sathan when at any time then or afterwards he doth tempt us to this guiliness and false-heartedness in our talking with God in prayer give not the least way to it but when at first you perceive the tempter busie that way to put us upon sinister ends in our requests or any sly dealing with God and our soules in prayer away with it strongly and seasonably bend we all our strength against it discover to God by humble and solemn confession that treacherous motion cry out upon it pursue it and never leave till we have sent it packing with shame and loathing of heart Hence is it that James wisheth such as were so guily in their prayers they made James 4. 2 3 4. to make use of that remedy Resist the divell namely in his temptation thereunto and he will flye from you verse 7. and espying such like wilinesse of spirit in our prayers let us bee willing to be crossed in any such requests as we make with such a spirit for verily God wil not grant such desires to us if he love us Jam. â— 3 if we do or should do it it would be worse for us Many of the Saints see cause to blesse God afterwards that the Lord did not grant such or such requests of theirs perceiving that indeed their heads were not right therein and t is well for them that God will crosse them in any sinfull desires of theirs yea it would be better for us that God should fall upon us with some good downeright blowes whilst we carry it thus wilily with him in any of our prayers as usually he doth deal with his servants under such distempers Wars came upon them many contentions amongst them they that doubled and devided so with God they were divided amongst themselves and not so true to each other James 4. 1 2 3 4. but as a remedy of that inward cause of these outward disorders and mischiefes This Apostle wisheth such and let us follow his counsell Submit wee our selves to God verse 7. and humble our selves under any such divine providence verse 10. see that it is good say it is good and then we shall he better 3. Labor to be of an humble and lowly heart 3 Bee of an humble spirit in prayer in our praiers and we shal pray the more honestly intirely They are ever proud spirits that have such selfe-aims and slie respects to their own names or such good blessings as the main in their praiers which may make them seeme some body amongst men what ever approbation therein they get with God James telleth those he mentioned that they were of adulterous spirits James 4. 4. that they asked and had not as asking amisse out of base respects and verse 2 3. verse 6. he telleth them more plainely that they would be above others in gifts and repute and estate c. Envy setteth them on work verse 5. they are proud and therefore God resisteth them in that way of asking but humble ones get the grace of him which their hearts seek Humble ones have no such wily fetches and reaches but are plain hearted they are such which are lifted up whose hearts are not upright within them in any things what they say or doe Heb. 2. 4. 4 Bee wee of believing spirits therein 4. Get and exercise more faith in the Lord. So much unbeliefe in our asking so much doubling with God James 1. 6 8. Unbelief is never cordial but slavish and selfish Faith will cause a through opening of the heart to God Psal 62. 1 8. Wee shall then draw near to God with the truest hearts when with most assurance Heb. 10. 22. There is secret Atheisme of heart or infidelity and much unbeliefe in that
against me saith God Hos 7. 13. yet in pretence cryed to him but in truth they did not cry to him when they howled on their beds their ends were carnal ibid. and they make God a God that were as carnal as they a God that would further the desires of lusts else why do they petition him thereto and this is to bely the Lord and the Lord useth to answer such according to their heart desires according to their heart Idols and not their lip hypocrisies Ezek. 14. he giveth them up to their lusts they secretly chuse Delusions notwithstanding other pretences of sacrificing Isaiah 66. 3. and the Lord chuseth to let them have their choice verse 14. and at length taketh away that good that they seem to have and to prayer they become as speechlesse outed of all their ability to pray Math. 22. 11. CHAP. VII Of Watchfulness required to Prayer HAving handled three of the Conditions required to the incessant practice of this Duty of Prayer we come now to speak of the fourth and last Requisite thereto namely Watchfulnesse which is threefold 1. Watching unto prayer Ephes Praier watching threefold 6. 18. 2. Watching in prayer Coloss 4. 2. 3. Watching after prayer Psalm 130. 1 2 5. In which let us consider severally three things 1 The Nature of the Duty in the three forementioned branches thereof 2 The Reasons and Motives urging to the practice thereof 3 Some Helps furthering the performance of the same Watchfulnesse unto prayer consisteth Watching unto praier consists 1. In readiness to take all praier seasons in these four particulars 1 Being of a wakeful spirit ready and fit to take the due seasons of prayer as the Lord requireth Isaiah 55. 6. Call upon him while he is near as the Saints usual practice is and that is a part of their special priviledge for to do They call upon God in a time wherein he may be found Psalm 32. 6. There is a morning of opportunity which David will take for prayer Psalm 5. 3. True it is that God is up before us he is stirring early for his peoples help as soon as the face of the morning or season of shewing mercy to them appeareth he helpeth them Psalm 46. 5. but yet wee may not be up in our spirits we had need rowze up our hearts as being too oft drowsie at such times and not watching for the first day-break of a season of mercy So that look as David did when to praise God that are we to do when to pray to him Awake early Psal 57. 7 8. There is much spiritual sluggishnesse cleaveth to the spirits of the best in spiritual services as sometimes the eyes of their bodies were covered with sleep when they should have prayed Mat. 26. 4. so is it too oft with our spirits when they are not in wakeful plight That Godly Matron when to utter a Song of Praise to God see how she doubleth and redoubleth the word Awake Awake awake Deborah Awake awake utter a Song Judg. 5. 12. It is not a little calling that will awake our slumbring heavy eyed spirits Sometimes they call up a sleeping Jonah to arise and call upon his God Jonah 1. 6. Zachary must be rowsed out of his sleepinesse to observe the Vision by the Angel Zach. 4. 1. When the Lord Jesus would hear his Doves voice in prayer Cant. 2. 14. see how oft he calleth to her to arise and come away verse 10 13. Sometimes the Spirit of God in their consciences and spirits themselves calleth them up to attend this holy imployment if any morning light of approaching grace peepeth forth or season of doing the Lord service in prayer is observed as in Deborah and David and others of the Saints If ever our spirits had need be up and ready they had need be so when we are to pray A sleepy spirit will scarce speak sense as I may say to God in prayer It is burthensome to a friend to stand listning to a sleepy broken discourse consisting of half words and sentences indistinctly placed and uttered in his ears albeit it be by his friend So is it in a like spirituall disorderly drowsie praying and speaking to the Lord as men in a sleepy fit rather lose something they got in their hand then get more unto the same by craving it in such a drowsie sort So is it here we are losers and not gainers by prayers whereunto our spirits are not wakened to be fit to speak to the Lord as becometh him us 2 In heeding to make use of all holy and 2 In taking all prayer advantages special advantages unto prayer that Divine Providence offereth When Christians wait for such items of Providence such speaking invitations to Prayer then they watch unto prayer indeed As at other posts of the doors of Christ so at this are the Saints to watch and wait Prov. 8. 33. 34. Albeit the Lord in respect of his own disposition to mercy be alwayes ready to hear and help his people yet he is not alwayes to be spoken withal for that end neither are we so fit to speak to him At sometimes againe it is in our hearts to pray to the Lord as David said he found in his heart to pray that prayer to God 2 Sam. 7. 27. At other times that advantage was to seek It requireth much holy skill and care to espie and discern advantages to praier A wandring watchlesse spiritlesse sluggish eye observeth them not espieth them not discerneth not the same 3 In observing narrowly distinctly what In minding all praier occasions necessary weighty occasions of praier we have searching our wayes for that purpose and then lifting up heart and hand in praier Lam. 3. 40 41. Like Pleaders Saints ought to be good Students that they may bee the fitter to plead we are to study our hearts and lives and the cases of both before wee plead them Or look as Trades men do look over and set their marks upon their parcels ere they do retail them so in this case ought the Saints to look over the particulars of their hearts and lives before they do trade with God in prayer about the same 4 In observing wisely the frame of spirit In minding the plight of our spirits when to pray in which we are when wee are to addresse our selves to prayer how fit we are or unfit for prayer how far lively or listlesse or dead hearted how far tender or otherwise senselesse how far serious or slighty what faith is stirring or what distrusts doubts or temptations and like other Musicians which when they are to play as they are about to tune their Instruments they make use of their musical ear attending how far each string is in tune or no too high or too low too sharp or too flat So is it here in the Suppliants of God which are Harpers as wee have shewed it is their peculiar property and gift above other men they have
as I may say a musical ear an attentive discerning spirit and can tell when their spirits are prepared or unprepared and how far forth prepared or not prepared to seek the Lord. David had not only a forelook to that that his heart might bee prepared to praise God but hee had a reflect look upon the same and giveth his censure upon it that as far as hee could judge his heart was in indifferent good tune to praise God Psalm 57. 7. And the like observation did the Church make of her heart when to seek the Lord strong and lively desires of God and his favour were stirring in her and she is resolved to improve them that way to the utmost How many people which pretend to be seekers of God are utterly carelesse in making these observations and being thus heart awaked for this duty which I leave to their own consciences seriously to consider But the people of God ought thus to watch unto prayer it appeareth We ought to watch unto prayer because 1 It s a special help to Pray 1. In that it will be a special help to pray pertinently awfully seriously and sensibly If wee would pray in the spirit with the help life and power of the holy Ghost in a spiritual and heavenly manner we had need watch unto prayer Eph. 6. 18. praying in the spirit watching thereunto c. 2. In that it will much help spirituall 2 It helpeth inlargements in prayer inlargements and continuance in the act of prayer and prevent straitnings and inconstancy praying alway with all manner of prayer and watching thereunto are joyned yea it will help our skil in prayer we shall pray in the spirit in that sense even in and with the skil thereof The best students are or may or will be the best pleaders in this way of prayer 3. In that it will be a special meanes to 3 It helpeth successe in prayer make our prayers more availing and successeful both in the exercise of our faith and hope and patience such watching unto prayer Ephes 6. 18. Helpeth to farther that mentioned ver 15 16 17. as might be evinced in many particulars if need were 4. Watching in prayer consisteth in 4 Watching in Prayer consisteth in a wakeful spirit throughout the duty the general in a wakeful spirit throughout the duty When the eyes of those which see are not dim in this ordinance as not in others but are increased in a right carrying on of the duty and making holy observations therupon Isai 32. 3. So far as any sluggishnesse stealeth upon us we are ready to shake it off and to rowse and raise up our spirits in this holy work Look as the good Prophet even whilst the Angel talked with him was as one in a sleep and stood in need to bee waked to attention Zech. 4 1 2. So may it be with our spirits whilst we talk with the Lord in prayer we should indeed bee of wakefull spirits therein but oft times wee are watchlesse and spiritually sluggish 1. In a careful heeding and ordering Particularly 1 In heedfull ordering prayer expressions our expressions in prayer As not in vowing so neither in praying we are not to be rash with our mouth carelesse what expressions we use unto the Lord. Eccles 5. 2. As men that speak to Kings and Princes weigh all their words heedfully lest while they seeking to request his favour provoke him to displeasure by any unseemly and disorderly expressions so ought men to heed what they speak to the great God of heaven It is an argument of a stupid and in a manner athiestical spirit not to heed what we utter before God in Prayer so we fill up time with words It is a high provocation and contempt of the holy One when men will make so bold with his pure ear and eye as to use such expressions in speaking unto God which they would be loath yea would blush to speak in the hearing of mortal men If of every idle or frothy impertinent unprofitable unnecessary word spoken at other times and that unto men we must give account at the day of judgment Matth. 12. 36. And that we must be justified or condemned according to the savourinesse solidnesse and spiritualness or the contrary unsavouriness and unsutablenesse of our words verse 37. What may we think will be the censure of idle unsavoury impertinent expressions used in prayers if not soundly repented of if we judge not our selves for them if we reforme not the same by a more watchfull regard what and how we speak unto the Lord When David is to pray Ps 141. 2. He desires the Lord himself to set a watch before his mouth and to keep the doore of his lips The Saints are very tender and awful and sollicitous of what they speak in prayer to the Lord they are sensible of such weight in this duty of watching in prayer that they think it is a work which requireth the skil and wisdom of God to help therein David is very sensible that he runs many hazzards if rash and heedless therin yet seeth that he hath no sufficiency to set or keep this holy watch at the doore of his lips to take due care what expressions came out of that doore and how many or how few to restrain and keep in a doors any unseasonable and unsutable words which with the first would be coming forth even then when he should be most savoury and spiritual The Saints in prayer they are shooting and darting upwards and had need to keep their eye on the work as well as on the mark they had need observe what darts they direct thither and how they levy them 2 In attending carefully to the manner of the working of our hearts and spirits 2 In observing the workings of our spirits in Prayer in prayer David observed his whole heart to be stirring in his prayer Psal 119. 58. 145. and what strength of desires he had therein verse 131. Psal 17. 1. He observed how intire and sincere his heart was in his prayer a watchfull Christian will observe whose hands are to the souls petition whether the several affections the mind c. do joyne therein And as Musicians improve their musical eare in tuning to play so whilst playing they listen what strings sound harmoniously and which are not touched and sound not at all so it is here in praying 3. In observing carefully and seasonably what want there is of meet stirring of 3 In minding what is wanting or amisse in prayer heart in prayer and what impediments and unmeet thoughts and suggestions or affections are stirring therein the Church and people of God observed that their spirits were hardned streightned and wandring and complaine thereof Why hast thou hardned our hearts from thy feare Hezekiah observed what distrustful thoughts were working with him in his sicknesse albeit he prayed then for recovery Isai 38. 2 3. compared with ver 9 10 11.
the divel for a shift will lend them a file there is no keeping of them from their natural wandrings without a very strict hand and vigilant eye kept over them That slippery flitting disposition of heart which ruleth in hypocrites doth at least dwell in the dear children of God so that it is partly in them which is abundantly fulfilled in hypocrites their goodnesse good thoughts and workings in the wayes and Ordinances of God are sometimes too like unto morning clouds which mount heaven-ward in appearance but forthwith vanish out of sight Hos 6. 4. 6 In that God and Christ watch then 6. The Lord then doth watch to help and hear us and Angels to observe and help us to give us a lift in prayer that our spirits may be more and more elevated and to be then whispiring items of Grace to us to rescue us from oppositions of the wily enemies of our souls and the like he waiteth to be gracious to us then in hearing and helping us at the voice of our cryes Isaiah 30. 18 19. He observeth carefully the resistances made by Satan against his Joshuahs Zach. 3. 1 2. As he saith of vowing we may say of praying Say not before the Angel it was an errour a carelesse rash expression of our minds Wee should so carry it before Christ the Angel of the Covenant in such Religious acts as those that have been conscienciously heedful the rather therein yea in that when we are Religiously exercised in prayer and such like worship of God some of the blessed Angels are then and there waiting and observing of us what we do and how we carry it and they are waiting on the Lord there ready to be imployed in any service for our good As when Joshuah is so employed as Christ was there ready for his succour so were there some which stood before him some blessed Spirits ready to be commanded in any service for Joshuah Zach. 3. 1 2 4. verses compared There is an Angel of God ready at hand whilst Daniel is praying to minister incouragement to him Dan. 9. 20 21. May not we then well watch in prayer when the Lord himself thus waiteth upon us and the blessed Angels are watching the grant of a Commission from God for our good 7 In that watchings in praier much helpeth 7. It much helpeth our comfort and confidence in and after prayer both our comfort and confidence in and after prayer when hereby we become more assured of our conscionablenesse in our praying unto God Paul had observed how he was carried in prayer and that his spirit was duly imployed in that service and therefore dareth to appeal boldly unto the Lord and call him to witnesse in what sort he had mentioned the Romans in his prayer Rom. 1. 9. Our waitings in this way of crying and calling upon God is a pledg and fruit of Gods waitings to be gracious unto us Isaiah 30. 18 19. verses compared We may best know the state of our souls by observing what we are usually in our prayers David gathers by this he was one of those godly ones set apart for God Psal 4. 3. Look as skilful persons may gather the state of the body by the beatings of the pulses so may a wise and judicious and vigilant Christian by observing how his spirit usually worketh in prayer Watchfulnesse after prayer doth likewise consist in these four particulars 3. Watching after prayer consisteth 1. In diligent attention to keep up such 1 In due care to keep up praying dispositions after prayer praying dispositions fresh and lively which were operative in us in our prayers It is a great part of a Christians wisedome when he hath gotten an advantage against a slight or formal spirit or any enemies to prayer now to stand his ground and manage this holy victory and when his heart is got upon the wings so to keep it but neither will be effected without a watchfull heed thereto When David was in that praying and praising frame as one suspecting the fidelity of his owne spirit and his owne sufficiency to maintaine the same he intreateth the Lord to keep the same in his servants heart for ever 1 Chron. 29. 18. A praying frame is so sweet that gracious hearts would ever bee in such a plight if it might be and they take all the care they can that they may bee so they therefore crave and improve the faithfulnesse and wisedome of God for that end Great is the insufficiency and inability of the best to keep up their owne spirits therein Even praying Moses albeit he held up long and strongly in prayer yet his hands waxe heavy such is the infirmity of the best that they are not able to hold it out long with strength of elevation of spirit in any holy exercises Care must be taken both to keep and hold such a sublimity of spirit Exod. 17. 12. A stone is brought to beare up Moses hands the strength and stability of that tried stone 1 Peter 2 4 5 6 9. Is to be improved by such which as a holy Priesthood would hold on offering acceptable sacrifice of prayer or prayse And as this care is to be took that whilst we are actually praying it may be thus so even afterwards wee are to look well to it that our praying spirit be not weakned and grow weary that it flag not flack not faile not as the force of the Greek word beareth Luke 18. When a motion is made by the Lord to David to hold on yet seeking of God as he had already done he was awake to heare and improve and followed the motion For such is that which is implyed in that mentioned passage Psal 21. 8 9. compared 2. In looking heedfully and hopefully 2 In listning after the returnes of our prayers after our prayers and listning still when God will answer us by his word and spirit and accordingly observing how far forth he doth not answer us David he is carefull to order his prayer rightly so when he hath done to look up to wait and see what becometh thereof Psalm 5. 3. and Psalm 85. 8. The Psalmist will hearken after he had prayed as verse 7. c. what God the Lord will speak Watching after our prayers and the successe thereof is as the watching of the night-watchman watching for morning Psal 130. 1 2 5. O how eagerly do such of the Saints desire the day-spring of the least shews and out-breaking of the light of the Lord Jesus how earnestly doe they attend the scattering of the night mists and clouds of their troubled tempted spirits How oft doe they look out to espy the least peep of the dawning and the least out-lookings of the day-break and morning light When they have knocked at the door of grace they listen after the least moving of the doore of grace the least noise or news or signe or pledge of the gracious approaches of the Lord to them Hence is it that
18. 10. Their Angels are always beholding the face of my heavenly Father A godly mans Watch-Tower is a sublimer station and condition then is usual earthly sensual worldly spirits are not fit to keep this holy watch 4. A wise and awful frame of heart apprehensive 4. Holy prudence of the weight and worth of prayer of the glory and greatness of God an holy ability and skil to espy discern and judg of things that differ whether workings or motions the wiser Christians as I said are most observing of such things Psal 107. 4. 5. Composedness of mind and thought together with earnestness of desires and deep 5. Composedness of mind sensibleness of our present pinching and pressing necessities David praying in deeps brings in a night Watchers case often exposed to extremities is in a night watchers posture watcheth for morning break of gracious answers and items from God Psal 130. 15. 6 An holy keeping our selves in a constant 6. Keep up this holy watch in other things and general watch of spirit in other things and passages of our Christian work and way Watch unto in and after hearing the Word and reading of it conference about it meditation upon it and practising of it c. Deut. 6. 25. We must observe all the Commandments of the Lord. PART III. 1 Thes 5. 17. Pray without ceasing Cases of Conscience respecting PRAYER CHAP. I. Touching unregenerate Persons Prayers HAving handled the two former parts respecting the duty it selfe of prayer and the modification and qualifications thereof we now come to the last part of this discourse about prayer namely to speak to some cases of Conscience considerable in the incessant practise of this duty of prayer The first case respecteth the persons Quest 1 which are to obey this indefinite injunction whether onely regenerate persons are bound thus to pray or that it be not also a duty which lyeth even upon unregenerate persons to indeavour obedience to this injuction Pray without ceasing or if such persons should indeavour the practise of this duty how far forth they may come up to it and be carryed out in the obedience thereof and likewise what successe may come thereof whether their praiers may not be heard and answered of God or how far forth at least God may heare and answer even their prayers The case it selfe doubtlesse may lye sad upon some spirits which either suspecting or concluding out of some dismall horrours of heart their estate to be but of the estate of meere naturall persons they question whether the injunction doe lay a bond upon them to obey it albeit it may be they would desire to come up to the obedience of it especially considering that the Scripture requireth that such as pray should pray in faith and believe that they shall receive what they ask Mark 11. 24. Whatsoever yee ask believe that yee receive them and yee shall have them And this they cannot doe finding no assurance of any interest in God nor being able to perswade themselves that Christ died for them in particular and through this mistaken fancy that there can be no true faith without such a firme perswasion and assurance that Christ is theirs which is rather a reflect then direct act of faith and which rather followeth after some time and strength of faith acting upon Christ in a holy casting the soule upon Christ alone for mercy and leaving upon him all the help and salvation which they desire thus are they kept off and scarce dare to pray conceiting that they are not qualified and fitted yet for it they cannot lift up pure hands without doubting Besides God saith that the prayer of a wicked man is an abomination to the Lord. Proverb 15. 8. And they think that they are such wicked ones in themselves and can or will God take a prayer in good part from such wicked ones as they are Surely no. Neither will Satan the enemy of prayer neglect the opportunity to present to them the strictest of the qualifications required of such as seek God by praier and that unlesse they could come up to that strictnesse of the rule which is laid strait that the people of God may by little and little come as near to it as they can and that forthwith at first setting about the work c. it is not for such as they are to attempt the same and better were it for them to sit still and be silent and so would if possible take them off from using meanes to be better and make them resolve never to seek after a better estate then what they are in already the devill knowing right well that God who ordereth such or such an end of good to his people ordereth such and such good means to be used for attaining of that end But such suspicions of tender hearts being most what groundlesse surmises need not must not discourage any from prayer in whom the Lord hath wrought a pliablenesse of heart to the mind of God therein and a desire to obey his injunction thereof this is to them as an inward call and invitation of God to call upon him The more tremblingly they set about this duty with sense both of their owne unworthinesse and unfitnesse to performe it the fitter they are for it And suppose the worst that their surmises are grounded yet verily the more sad they see or suspect their estate to be the more need have they to seek God by prayer When wicked Simon Magus did discover the naughtinesse and falsenesse of his heart Simon Peter doth not now forbid him to pray but he injoyneth him to pray God if perhaps the thought of his heart may bee forgiven him If there be any possibility of a mans salvation if there bee but a perhaps left of pardon and that of one at present in the gall of bitternesse and bond of iniquity as such a one is bound to repent so also to pray Acts 8. 21 22 23. Some will be ready to put off these injunctions of prayer as such as concern Puritans but as for such as they are what boot is it for them to pray It was reckoned among the prophane speeches of them of old Job 21. 14 15. What profit should we have if we pray to him Yea but some now adayes hold it as their judgement that it is to no purpose for unregenerate persons to pray because indeed they are got bound to pray They were as good joyne in the rest of the speeches there condemned and branded for prophaneness and stand up against the holy Ghost charging the prophane speeches of those unregenerate ones and maintaine them in it that they ought not to desire the knowledg of Gods ways they ought not to serve him they ought not to pray to him and therfore may say to God depart from us for we desire not the knowledg of thy ways and what is the Almighty that we should serve him and what profit is it if we pray to him
grace is stirring in the heart the unregenerate part will be raising these munities Rom. 7. 23. I see another law in my members rebelling against the law of my mind Paul found it so and who doth not find it so in continual experience If the spirit doe break any long silence in the heart and will bee speaking corruption will talk as loud as the spirit and if it can drown the noise and voice of the spirit that the heart may not distinctly hear what the spirit doth teach the heart to speak to the Lord. The flesh will be lusting against the spirit so that wee cannot speak to God or doe any service for him in so free and spiritual manner as we as regenerate doe desire Gal. 5. 17. All evill thoughts which boyle out of the spirit rise out of that inward spring and so these evil thoughts which disturb us in prayer they spring from the same fountain Mark 7. 21. out of the heart proceed evill thoughts c. The unregenerate part in the best savoureth not such a spiritual way of God as is the conscionable exercise of our selves in prayer that begetteth that natural slipperinesse in spiritual things whence it is that good motions are not so rooted and dwell not so long with us This is that which would be breeding and feeding a disposition in the best to be soon satisfied with spiritual things and so to abate of the earnest and intent pursuit after the same The strength of this natural By as will too oft shew it selfe in the Saints that whilst their spirits are carried out with some might of the hand of the spirit of God towards the mark in prayer this draweth the mind away and the deceitfull heart of many will bee slyly flinging something or other in the way to cause a rub and to slack or divert the strait course of a regenerate man in prayer More particular causes of such distractions Particular causes thereof in prayer are these 1 Natural hypocrisie and falsenesse of heart want of soundnesse in the feet of 1 Naturall hypocrisie our affections will make us go crippling and blundring and stumbling even in this plaine even way of prayer and a smal push will turn us aside and cause the mind and heart to divert from the holy way in which they were going Heb. 12. 13. lest that which is lame be turned out of the way And as Prov. 28. 7. As the legs of the lame so is a parable in a fools mouth a fools mouth cannot will not utter spiritual things so closely and concisely but will be intermingling impertinences so is it here so far as this sinfull guile which indeed is but folly doth take place As where ruling hypocrisie doth possesse a man that man is very fickle and unstable he is in and out off and on in every thing he saith or doth now he will be as one speaking or doing well and now againe the contrary James 1. 8. That double minded man is unstable in all his wayes so is it in part where tyranizing hypocrisie domineereth over any poor soul it will cause many diversions and much unsteadinesse in the mind in the best services Where the spirit is hypocriticall there will the heart and mind be constantly gadding and far off when the lips are near God in seeking of him Jer. 12. 3. Thou art near in their mouth and far from their reines And Matth. 15. They draw near me with their lips but their hearts are removed far from me When the heart is divided as Hosea speaks chap. 10. 2. surely the mind will be so too That part of man which is not for God will never be long with him but ever starting from him in any Ordinance and so in this Though the heart as sincere in part put the mind upon thinking of sutable things to the prayer in hand yet the heart as wily and guileful also in part will be imploying the mind in other thoughts also and so far as there is division of mind there is a distracted mind or a mind drawne diverse wayes 2 Distrustful care for outward things 2. Distrustful care Thence is the mind as a meteor as is the Greek phrase Luke 12. 28 29 pendulous and wavering now up now downe now turning this way now that keeping no certain course in this or in any other way of God Look as that care of his about his Inheritance distracted his mind in hearing God speak to him Luke 11 13 14. whence that interruption of Christ in his preaching Master saith one then bid my brother divide the inheritance so doth the like cause work a like effect in our speaking to God in prayer It is a sad and dangerous character of a thorny Professor when constantly as any seed of the Word is shooting up in any Ordinance such thorny distempers and distractions spring up with it Luke 8. 7. Yea when they commonly over-top the same and good things in prayer hearing meditation c. come thereby to be choaked and stifled in our minds or hearts When the mind is in a manner drunk with cares of this life it will go on reeling and staggering in the choicest paths of God or if from such a worldly spirit we make rash and sudden irruptions unto Prayer from heat of worldly businesses when the mind but then was reaking hot and sweating in them the steem and savour thereof will surely annoy us in prayer so soon after our businesses which we talked with so earnestly but then they will be calling after us again as having somewhat more to say to us The Vessels of our minds will taste too much of that strong liquor which can hardly be emptied out so soon Look as it is with a man who is not throughly waked from sleep his head is most apt to be filled with fumes and his tongue to speak impertinently so is it here when we are not throughly rowzed from carnal occasions and thoughts about them our minds will be full of impertinent thoughts And as other dreames come from multitudes of business and busyings of the mind Eccl. 5. 2 3. so here from such like busyings of the mind but then we shall pray but dreamingly and distemperedly When we have been so intently studying but then such a point respecting the world wee shall not so soon be drawn to think so intently and fixedly of better subjects 3 Discontent with our present condition As discontented Jonah how is his 3. Discontent prayer stuffed with distempered expressions springing from distempered thoughts Jon. 4. 1 2. Grace and discontent pulled Rachels spirit divers wayes now tumultuous thoughts against her husband now envious thoughts against her sister and now better motions of the Spirit to counterwork the same So that she in that case might be said to be in great wrestlings in prayer also Genesis 30. 8. Discontent is a mutinous distemper and will be casting tumults even in our best times of praying c. All
Instruments when they make their voice gracious as the Hebrew hath it Prov. 26. 15. If Satan could not or did not set a good face upon his Treacheries to mens souls and cover all with the mantle of good and pious motions he would not so properly be said to deceive the whole world Rev. 12 9. But to come to the Marks of distinction Marks of such like motions when delusive and of discerning of this highest straine of the sophistication of our spiritual enemies through suggestions materially good 1 Such motions materially good which 1. When they do but steal away the heart from prayer steal away the heart from the duty of praier in hand though possibly the Duty be carryed on but in an overly manner by reason of those motions such are Satanical on the contrary motions which tend to farther intentnesse and attentnesse thereon they are of God The Spirit of God is a faithful and wise guide and useth not to lead the Saints about or in by wayes but in strait paths right on by all his motions The Spirit of God leadeth the sons of God in a direct way of crying Abba Father For as many as are led by the Spirit of God they are the sons of God And ye have received the Spirit of Adoption whereby we cry Abba Father Rom. 8. 14 15. Isaiah 30 21. Thou shalt hear a voice behind thee saying This is the way walk in it when thou turnest to the right hand or to the left The Spirit moveth nothing to draw us out of the way of God but to put us into it and being in it to move us to keep on When a man in prayer hath his imagination working and exercised about good notions for godly discourse for expatiating on some good subject of meditation or preaching and that in such sort as he cannot and doth not mind scarcely what hee is saying or doing before God in prayer these thoughts and motions are delusive 2 Such motions as come into the heart 2. When they are too violent with such violence that they occasion inward hurries of spirit by them and thereby breaking off the very duty sometimes these though materially good yet are delusive and satanical As when in prayer strong motions are suggested pretending to put us upon being affected with sorrow for some past evil or fear about some evil imminent yet so as the same are pressed and followed with such violence that they bend and tend to amazement and swallowing up of spirits these are delusive Such were those motions in Asaphs heart whilst seeking God which so troubled him that he was overwhelmed Ps 77. 2 In the day of my trouble I sought God and verse 3. I complained and my spirit was overwhelmed Such were the motions to the humbled Corinthian when so violent that he was like to be swallowed of overmuch heavinesse about his sinful and sad estate 2 Cor. 2. 7. Satans divices were in it for his own advantage ver 11. Lest Satan get advantage for we are not ignorant of his devices The Lord never useth to maintain contention to cause the spirits of his people to fail Isaiah 57. 16. I will not contend for ever lest the spirit should fail before me nay rather the Spirit of God useth when such troublous motions grow strong and very heavy to put under his hand to revive the Saints spirits when ready to give out through such hurries of sad pressures of heart Isai 57. 15 16. To revive the spirit of the humble for I will not contend for ever lest the spirit should fail before me Hence that Psalm 94. 18 19. In the multitude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of my wretched thoughts thy comforts delight my soul The Spirit of the Lord will indeed suggest motions of fear but not such as tend to make us break off through their violence but sweetly rather to draw us to hold on in the way of God Jer. 32. 40. I will put my fear into their hearts that they shall not depart from me he gently leadeth his flock as a shepherd Isaiah 40. 11. Yea if the motions were to confidence in God or joy in God but with such violence as to drive men into strange extasies they are to be suspected So in motions puting upon just anger for the ground of it but with so much violence as not to be kept within bounds of godly moderation and temperature of compassion so in motions putting upon desires of something in its time way and proportion very desirable but so all upon the spur and with so much imperiousnesse upon the spirit as though all present service of God and all other thoughts must forthwith give room and place to this motion which is enough to prove the same to bee delusive the Spirit of God using to work regularly and calmly even when he worketh most strongly Sure it is that it is not one and the same Spirit that speaketh to a mans spirit which whilst it was but then called upon to speak to the Lord about such a businesse of weight it is now in such haste and hurry called off to run a long tract of mental discourse so hotly and so closely with some other matter but Cheater like rather coming galloping to overtake the honest Traveller and falling in with him he must all on a sudden be over intreated to step aside to take his kindnesse and then he shall be told he shall on again and dispatch his business in time good enough when it proveth rather to the poor Travellers loss in the close on every hand 3 Such motions which are empty notions carrying a shew of Scripture language 3. When they are but empty notions but are not Scripture haply some piece of Scripture joyned with something else whereof the main is left out So the Divel at first sight seemed to suggest that Scripture Psalm 91. 11 12 He shall give his Angels charge over thee c. Matth. 4. 6. but look it over again and you shall see the main limitation of the Promise To keep thee in all thy wayes is left out as something is added of the Divels owne in bringing this to back the temptation of Christ Cast thy self down for it is written He shall give his Angels charge over thee c. Thus here is chaff mingled with Gods Wheat Yea here is a pretence of a Scripture when in the terms of it there was no such Scripture Scripture in the divel or in his Instruments mouth is as the Parable in the fools mouth Prov. 26. 7. Like to the legs of the lame which are not equal but halting It is pretended Thus saith the Lord by the false Prophets Jer. 23. 17. They say The Lord hath said c. but ver 28. God counts it all but chaff a meer empty husk What is the chaff to the wheat The like may be said of Jerem. 28. 13. and 1 Kings 22. 11. they did but pretend the word and counsel of God
sadnesse and smoak Eccles 7. 5 6. The song of fooles is like the crackling of thorns under a pot Like those that in seeking God Hosea 5. last in their affliction they will seek me early they had such motions of returning to God Hosea 6. 1. Come let us returne to God and of following on to know him verse 3. Then shall we know if we follow on to know the Lord but verse 4. their goodnesse was like the early dâ—w and clouds vanishing away So Psalm 78. 34. in seeking God when he slew them they had motions materially good stirring as verse 35. For they considered that God was their rock and the high God their redeemer But their heart was not right with God neither were they stedfast in his covenant It was then without force upon their hearts which indeed were never sincere and serious but deceitfull But when the spirit moveth upon the face of our souls in any ordinance whether it be in and by motions of conviction or consolation it maketh the spices flow out it causeth the various graces of God in the soule to give their fragrant smel Cant. 4. 16. Awake O North wind and blow O South upon my garden that the spices may flow out When Christ cometh to us in prayer or in any other of his holy ordinances by the motions of his spirit he cometh as showres that water the earth Psal 72. 6. the force thereof mollifieth our souls and makes them fruitfull Isai 44. 3 4. 7. Such motions which are various confused 7 When confused and independent one upon the other or upon the present businesse which then we are in hand with in our prayers Such albeit they may be for the matter of them good yet being not distinct methodicall or seasonable they are not from Gods spirit but from some other delusive spirit Such Items are not words upon the wheeles in due order according to our particular suits c. which are then in motion and agitation Christs lips when he speaketh to us more immediately by his spirit or otherwise they are as lilies dropping sweet smelling myrrhe Cant. 5. 13. His words and motions come not in heaps but orderly drop after drop and pertinently as of the same myrh-like nature all of them as he guideth his truly wise servants so that their tongue useth knowledg aright Prov. 1â— 2. so the fruit of his lips by his spirit floweth forth aptly dependingly in a right order season and manner but those of a delusive spirit they are like sea waves tumultuous independing in no certaine course or channel 8. Such motions materially good which 8 When puffing up the heart put us upon high thoughts of our selves and of our good estates which heave up our spirits they are delusive like those in Zedekiah who was confident that the Lord moved him to speak 1 Kings 22. 11. Thus saith the Lord saith he and that his spirit had been with him verse 21. yet see how proud hee was and how he despised Micaiah who indeed was moved by Gods spirit to speak he smote him on the check saying which way went the Spirit of the Lord from me to speak unto thee The spirits motions in prayer tend to humble rather As in Abrahams praying and saying which am but dust Gen. 18. 26 27. Those lilly like drops from Christs lips of which we spake from Cant. 4. 13. they are as myrrh of a holy funeral abasing and mourning use as myrrhe used about dead bodies to keep them from putrefaction 9. Such motions materially good suggested in prayer which put us upon any breach 9 When putting upon breach of relations of special relations or duties of our callings are delusive As when Jonah thinketh how mercifull a one God is and thence is put upon it to turne aside from his calling to pray at Niniveh Jonah 4. 2. O Lord was not this my saying when I was yet in my countrey therefore I fled before unto Tarshish for I knew that thou are a gracious God and mercifull slow to anger and of great kindnesse and repentest thee of the evil Or if a private man should be followed in praier with Scriptures urging him as he thinketh to cast off civil subjection to higher powers such as 1 Cor. 7. 23. Be not the servants of men Or Mat. 17. 16. Then are the children free or if some private man should be moved in prayer very strongly to kill such or such a wicked Ruler from Ehuds example Jud. 3. 15. Such like motions would be found to be delusive The Apostle to prevent such abuses saith 1 Pet. 2 16 17. As free but not using your liberty as a cloak of maliciousnesse 10. Such things materially good as are 10 When tending to justifie any unwarrantable practice moved in prayer either to justifie some former evil thing in us as Jonah in his praier now mentioned Jonah 4. 2. he reviveth in his mind those former thoughs of Gods gracious nature as a plea whereby to have justified him in that refusal to obey his call to Niniveh O Lord was not this my saying c. Or when they are moved to ground some present distemperd request in prayer as that pretended humble motion of Jobs in prayer Job 7. 11 17 18. What is man that thou visitest him brought in as it may seeme to back his distempered desire not to live any longer in such misery expressed verse 15 16. I loath to live my dayes are vanity and verse 17. what is man c. So 1 Kings 19. 4. distempered Elias saith he is no better then his fathers good yea but it s brought in to plead that God would dispatch his life O Lord take away my life for I am no better then my fathers and this was delusive Lastly when God in judgement ordereth 11 When tending to harden a person in some unsafe way it to some false and perverse seekers of him that some things which they conclude to be good shall be suggested to them whilst seeking of him but in judgement for some inordinacy or hypocrisie in their requests and so in wrath not in mercy God had once told Balaam inquiring of him that hee should not goe with Balaks messengers Num. 22. 12. Thou shalt not go with them and yet out of his covetous mind and desire of the wages of unrighteousnesse he will goe againe to move him for his counsell about going verse 19. Tarry yee here saith he to Balaks second messengers this night that I may know what the Lord will say more to me and ver 20. God came to Balaam at night and sayd to him if the men come to call thee rise up and goe with them Balaam was inordinately set to goe and God when he againe inquireth about going doth in judgement bid him go For ver 32. The angel telleth him behold I went to withstand thee because thy way is perverse before me Ezek. 14 47. Every one that putteth the stumbling block of
straitnings in prayer the Causes and then of the cures and then of the differences of these straitnings incident to the Saints from that Judicial speechlesnesse of hypocrites and reprobates But first we shall premise and prove that the Saints may be straitned and have their mouthes in a manner shut up in prayer This is too evident in ordinary experience and it were most sad if such as were sometimes shut up that they cannot pray yea and that some continuance of time should be concluded to be therefore none of Gods called and chosen ones Davids mouth was in this respect shut and therefore he intreateth the Lord to open it for him Psal 51. 15. And hence also Asaph complaineth of his being spiritually shut up Psal 77. 4. I am so troubled that I cannot speak Hence even the Saints are described under the notion of prisoners Isai 61. 1. and whose experience doth not at some time or other seal to this But come we to consider things in the order as they were propounded and first of the causes of such straitnings and they are three Causes of straitnings in prayer 1. Gods withdrawing and shutting up God Satan and our selves 1. God is a cause he withdraweth his Spirit the Authour and efficient of all all our liberty of speech or steps which respect the welfare of our soules 2 Cor. â— 17. Hence called the free spirit from the effect because it freeth us to speak or doe any thing to or for God which he calleth us unto Psal 51. 12. David wanted and in his own sense had lost this spirit in such like efficacies of it and in the supporting influence thereof yea the Lord sometimes layeth some spiritual bonds upon some of his professed people Hence that complaint of the Church Why hast thou hardned our hearts from thy feare Isai 63. 17. She found her selfe clung up in the waies of God The Lord which sometimes opens the hearts and spirits of men can and doth other times shut them up so as none but himselfe can again open them Revel 37. He shutteth and nono can open Sometimes some of Gods own professed people which are not bound by any Church for sins deserving the same in the nature of them but being hid from the eyes of men they cannot sentence the persons guilty thereof yea but the Lord ordereth the matter so that they goe conscience-bound and excommunicated by God for the same So was David after his fall and before his confession of the same which as it is probable was not til a good space after even after the birth of the child which he had adulterously begotten 2 Sam. 12. 13 14 15. O how a Christians spirit is hampered at such a time in and by the cords of his own sin how is he bound up in petition and confession having no list to pray and when he is at prayer no life or delight in it If he come to pray he hath little or nothing to say his words stick in his teeth as it were his thoughts are not at liberty to attend his words his affections are not stirring he cannot get his heart to be affected If he doe strive it is but as against the stream he would fain weep sometimes over his condition in his prayer but cannot he is often pressed in spirit to make his moan thus and thus to God but when he commeth to it his spirit is shackled and he can but shake his chaines before the Lord his faith was in a dead sleep in his prayers he cannot tell how to apprehend any thing of God or Christ in a manner therein but is in his own sight like an Atheist the promises which sometimes have been a great support unto him now he is not able to see any thing in them or to make any thing of them his mind is full of hurries but at no liberty to fix upon God or his Covenant yea he is not free to desire grace and redress as formerly his conscience passeth by him whilst he is upon his knees and often upbraideth him with his sin or sins but wil scarce afford him any friendly word of direction what course he should now take to mend himselfe God seeth his servants sometimes play the spend thrifts and running into arrerages with him and then he wil lay them under restraint for a time till they doe humble themselves in serious manner to him or he taketh notice that they wax wanton and begin to abuse their inward freedome or are not so thankfull for it and in such a case he will cut them shorter and abridge their former liberty or else he observeth much pronesse in them to turn such grace of his into wantonness to grow secure slighty if not proud and self-conceited by occasion of that liberty of spirit which sometimes they have in prayer for the redresse and prevention whereof he shutteth them up and keepeth them short that if they have any liberty that way it shall be onely as they stand in great need of it It is probable it might be Hemans ease who being a man of rarest abilities as appeareth by 1 Kings 4. 31. he might happily have run more riot if not restrained and kept short and under Psal 88. 8. God wil by such restraints warn them from their own gift of prayer that they may not rest in it or trust to it and he wil make them know whence is all their freedome in prayer and prise it more when they shall again be enlarged and cause them the rather to see how God owneth them thereby and so put them upon a freer owning of him by occasion of his loosing even these spirit bonds Truly Lord I am thy servant thou hast loosed my bonds Psal 116. 16. In a word the Lord wil by such straitnings have them know their dependency as upon him so in part likewise upon their fellow brethren and sisters and to see a need of the help of their praying abilities as Cant. 5. 8. Now if there be ever brother or sister as there are ever some at liberty when some others of their brethren are confin'd under some restraint their liberty yet is welcome news putteth some life into these poore prisoners at the grates and now must they be speedily called and spoken with to remember their poor brethren and to take the next opportunity to bespeak their liberty and to get a grant from God for their speedy release Like Absolon when not suffered to come at Court earnestly sending to Joab a Courtier and one that had the liberty of the presence-chamber to speak to the King for him that he may have free accesse to him as formerly 2 Sam. 14. end 2. Satan he sometimes surprizeth the 2 Satan Saints they are in his hands he hath them Luke 22. 31. and then you see in the instance of those Disciples that they are so heart-bound this way that they could not watch or pray no not for the least space of time
one that is ready yea who is engaged to teach us to conceive and know him Heb. 8. 10 11. and to doe for us above what we are able to ask or think of him Eph. 3. 18 19 20. 6. Let us with wisdome proportion out 6. Think of him suitably to our needs of him our conceivings of God under such a notion of his name and nature revealed in his word as is most suitable to that which we are about in prayer When God had proclaimed divers Attributes and Branches of his Name Moses doth not goe about to fill his mouth or his mind with them all at once but selecteth out of them all such a one as is most suitable to the request he hath hereupon to make for himselfe and for Israel which was that God would pardon their iniquity Exod. 24. 8 9. which was suitable to one of the last mentioned Branches of the name of his grace namely that be was one forgiving iniquity transgression and sin Vers 7. and the like course doth hetake in that prayer of his mentioned Numb 14. 17 18 19 20. We are to glorifie God in prayer thus according to what we know of him Rom. 1. 21. especially to improve that of Gods nature by which he hath practically discovered himselfe to us conceive of him as we have found of him by experience and as we are convinced he hath carried himselfe towards us have we found the experience of his wisdome pray to him as one infinitely wise have we tasted of the fruits of his faithfulnesse pray to him as such a one and that part of his Name wherein he hath last held himselfe forth unto our hearts spirits in a convincing manner and with which we are last affected most of all worship him and pray to him under that notion but especially consider and conceive of him in the glorious and precious demensions of his love Eph. 3. 18 19. that we may comprehend with all Saints what is the height and length and bredth and depth and to know the love of Christ which passeth knowledge 7. Let holy admiration ever and anon 7. Let our thoughts of him issue in holy admiration upshot our conceivings of God as it did in David Psalm 139. 1 2. compared with v. 7. 17. whether shall I goe from thy spirit or glorious Deity he looketh at it as wonderfully and unexpressibly filling all places and verse 17. he cannot expresse the thoughts of God towards him And likewise let humility and reverence attend the same Ibid. SO it was in Habbakkuks prayer wherein he is carried out to a glorious conceiving of God Hab. 3. 1 2 3. his heart the while trembling verse 16. The Incomprehensiblenesse of God and his unsearchable excellency must make men therefore fear him Job 37. 23 24. Let our shallownesse in conceiving of God drive us more out of our selves and abase us much that we know so little of him and inflame us with desire after that time when we shall in a glorious manner conceive of him we understand but as Children but in part in comparison of that time when we shall know the Lord as we are known by him according to the measure of our capacity 1 Cor. 13. 12. CHAP. XI How and in what order we are to direct our prayers to the Persons of the blessed Trinitie THe last Case briefly to be spoken unto is how and in what order we are to divide our prayers to the persons of the blessed Trinity and whether we may not single out any one of the persons to whom we may direct more immediately such or such a prayer This Case hath some more difficulty in it then the former yet I wil endeavour to lay down the Answer thereunto as briefly as I can in these following conclusions 1. That in all parts of Divine worship and so in this of prayer the Trinity in Unity 1 So think of God in prayer as one in Essence yet three in Persons and so as three in persons that he is but one in Essence and Unity in Trinity is to be worshipped and respected and therefore we are not so to fix our thoughts on God as one but rather to have this meditation and thought attending that this one God in Essence is in personal proprieties three subsistences really distinct nor yet are we so to let our thoughts expatiate and feed themselves in musings upon the blessed persons as distinct in personal proprieties but still with an attending apprehension of them as one in Essence one Jehovah one God and no more He to whom the Scripture applyeth the property of begetting he is Jehovah God the Father and not the Son or the Holy Ghost to whom that property in reference to the eternal begotten of God is never ascribed he to whom the Scripture giveth the property of being the onely begotten son of God he is Jehovah God the Son and no other person the Scripture ascribing that propriety of Communication of the divine being in a way of begetting to none other and so he to whom the Scripture applyeth that propriety of proceeding he and onely he is God the Holy Ghost the Scripture applying to none other of the persons that propriety of Communication of the Divine being in a way of proceeding or being as it were breathed forth from the father and therefore is called his spirit Nom. 8. 11. and from the Son therefore is called the Sons Spirit Gal. 4. 6. yet the same holy Scripture never mentions but one Jehovah or any more then one God even when it mentions him in personall distinctions three yet Essentially but one 1 Iohn 5 7. and no otherwise surely are we to worship him or to conceive of him in our worship Let the beams of the glorious Unity of the Deity lead us in worshipping of or praying unto God to the consideration of the blessed Trinity and let the mention or Meditation of the Trinity of the persons in our prayers lead us forthwith to this glorious Unity in the Deity 2. In our prayers fix not our eyes or 2 So think in prayer of some one Person in the Trinity as thereby to be led to the other two mindes so upon one of the glorious Persons as not thereby to be led to the contemplation and consideration of the other or direct any prayer so to one person in the blessed Trinity as not to exclude the other The Father being in the Son and the Son in the Father and the Holy Ghost in them both Iohn 14. 10. we cannot look at one and behold one by a spiritual eye but we must eye the other and be led to the other as our Saviour reasoneth to prove that if they had seen him they must see his Father also verse 9 10. compared They which look at Christ as their Mediatour must see and eye the Father as giving of him so to be yea and at the Holy Ghost as one who with the blessed Father sent and
A PRACTICAL DISCOURSE OF PRAYER Wherein is handled The Nature the Duty the Qualifications of Prayer the several sorts of Prayer viz. Ejaculatory Publick Private and Secret Prayer With the Necessity of and In. gagements unto Prayer Together with sundry Cases of Conscience about it By THOMAS COBBET Minister of the Word at Lyn in New-England Psal 141. 2. Let my Prayer be set forth before thee as Incense and the lifting up of my hands as the Evening Sacrifice Imprimatur EDM. CALAMY London Printed by T. M. for Joseph Cranford at the Phoenix in Pauls Church yard 1654. TO THE READER Courteous Reader I Have adventured twice already into the Presse in matters controversall and through grace what I have written hath found good acceptance in the eyes of the godly wise and now upon the earnest perswasion of godly and worthy friends here unto the Lord and unto me I am sending forth this discourse which respecteth a matter practical It s not a little exercise unto godly minds and much more grievous is it in the sight of the God of truth and peace that there is so great and confused a noyse of axes and hammers now adayes in the Lords Temple and ah when will that blessed time come when unto all the Lords people whatsoever there shall bee but Zech 14. 9. one Lord and his Name one Verily its strange to see that in these dayes the Lord according to his promise should so graciously afford to his people the meanes even turne to the people a pure lip a pure Zeph. 3. 9. Ministry and yet the promised end thereof is not attained namely the serving of the Lord with one shoulder or with one consent I know there are many lets thereunto but surely this is not the least that the word held forth by the purer Ministry thereof hath not had such effectual force upon their hearts who injoy the same as to bring them to be conscionable in calling upon the Name of the Lord which is the more immediate end of such a Ministry For so saith the Lord I will turne to the people a pure lip or language that they may call upon the Name of the Lord for then the next effect would follow which there also is promised they would come to serve the Lord with one consent But the subtle enemy to all purity and power of godlinesse he bestirreth himselfe what in him lyeth to heighten increase as many differences in judgment in Christians as may be and that way breed and feed distances in affection and so undermine any such nnanimous attending to serve the Lord. The heads and hearts both of Preachers and Professors shall be so busily and continually taken up with endless disputes that they shall have little leisure or list to attend the practicals of Religion wherein the life and power of pure Religion doth mainly consist Disputing times about the Speculatives of Religion are wont to be declining times in the Practicals and Vitals thereof Witness former ages wherein the Schoole-men and their notions flourished but purity and power of Religion withered And ah that this present age which yeildeth so many Scepticks in Religion had not withall increased the Spitals of decaied unsound spiritually sick lame blind deaf dumb yea dying and twice dead Christians Surely If christians had maintaineâ—â—cquaintance with God in praier they 〈◊〉 never fallen in thus with so many delâ—â—â—ve fancies and so come to have fallen out with the weightier matters of God so as to be at such distances from them in their Spirits If they had faithfully repayred to the Lord for his counsel their ears and hearts had not been so open to Satanicall whisperings How much was that man of God in prayer to be kept sound in the faith witnesse his frequent requests this way mentioned Psal 119. 10. O let me not wander from thy commandments and verse 29. remove from me the way of lying doctrinally as well as practically considered and grant me thy law graciously Ve. 43. Take not away utterly the word of truth out of my mouth so shall I keep thy law continually Ver. 66. Teach me good judgement and knowledge for I have believed thy commandements Ver. 80. Make my heart sound in thy Statutes that I be not ashamed The corrupt prophets and priests of old who seduced the people from the truth were persons that made no conscience of prayer Jer. 10. 21. The Pastours are become brutish and have not sought the Lord. Those Apostatizing Newters in Religion of old they were men that were careless of seeking of God and counselling with him in their prayers Zeph. 1. 6. And them that are turned back and those that have not sought the Lord nor inquired for him The like may be wel feared in Christians in these Apostatizing times from the truths and wayes of God that they doe not talk much with God in prayer and hee as little delighteth to speak to their hearts They grow loose-hearted and strangers to God and Satan espying this distance betwixt them and God falleth in with them entereth other delusive discourses with them and at length withdraweth them yet further from the Lord. But thou Christian Reader plye it with the Lord in prayer that hee would draw thee after him and he will bring thee into his Chambers Cantic 1. 4. Hee will bring thee into the secret of his Counsels presence and protection where thou shalt hee kept safe in judgement heart and life in the worst times Fervent and faithfull prayers would also help very much to cast out the uncleane spirit out of the land and to dispossesse the spirits of many Christians who are even possessed by an erring spirit If there were also but more men of God who might Moses like continue holding up their hands in prayer no doubt but Amalakite spirited seducers would soone be put to the worse yea though Philistine-like they had even routed the Churches of Christ yet a few such blessed worthies of God who are mighty with God in prayer would like so many Shammahs or Eleazers soon prevail for a blessed day over them If Jonathan had not wrought with God in Prayer 1 Sam. 14. 45. Israel had never had so glorious a day as they had against tbose Philistins If men had even given themselves to the Divel as too many now have to spirits of Error yet if Luther-like we were more in prayer there might be help that way and they rescued and those Spirits discarded And what gracious heart can bear it to see so many poor Christians even drawn to death and forbear crying to the Lord for their deliverance Mystical Babylon devoted to ruin hastneth to its downfal and shall not we be up and doing in prayer now to help dispatch her as they of old did that other Babylon Jerem. 51. 35. The violence done to me be upon Babylon shall the Inhabitants say My blood upon the Inhabitants of Chaldea shal Jerusalem say namely in their earnest prayers The
thou wilt Come into all my Treasures of Grace and take even what thou desirest Godly desires knock and make a noise in Gods ears and he opens to them He heareth the desire of the humble Psa 10. 17. They will come in where the Lord is Psa 38. 9 Lord all my desire is before thee The Saints sighs make a noise at Heaven gates and God cometh forth to them For the sighing of the Prisoners I will arise saith the Lord. Psal 12. 5. and Psal 79. 11. Let the sighing of the prisoners come before thee room for the sighing of the prisoners Lord yea their very tears too make a loud noise at this door and they have their voice also in prayer Thou hast heard the voice of my weeping Psal 68. No wonder then that effectual prayer consisting of all these be indeed a knocking and meanes of opening of the gate and door of Mercy in Jesus Christ We pass by other names given to Prayer as that of seeking asking calling opening of the mouth wide running to the Lord for counsel referring ones case to him the like Come we now to give a description of Prayer Prayer is a spiritual and faithful opening of the heart to God in the name of Christ A general description of Prayer with an eye at seasonable help and relief from him By heart we mean thoughts desires affections these wants and weaknesses and sins to which the heart is privy and of which it is sensible We call it an opening of the heart in opposition to hypocritical covering and attempts to hide any thing from the Lord whereby their prayers become no prayers their Worship vaine whilst digging deep to hide the counsels of the heart from God Isaiah 29. 13 15. compared with Psal 119. 26. I have declared my wayes to thee that is prayed and thou heardst me Prayer is a shewing of God our waies or as the Hebrew word beareth a telling or counting them one by one as if we pray indeed when we do from our hearts deal plainly and punctually with God therein when we leave out nothing which we know by our selves untold before him even in a particular manner whether respecting our wants our sins or the like so Psal 38. 18. I have declared mine iniquity meaning all and each of his sins there were some more special sins sinnes which were chiefly his the Hebrew word signifieth a telling of some new thing Davids prayer and confession is not a high-way rode and some one track of confession but it is a telling him of any new fresh acts of sinne Jer. 20. 12 To thee have I opened my cause or prayed to thee Prayer is an opening of the souls causes and cases to the Lord the same word in another conjugation is used for uncovering making bare and naked Gen. 9. 21. The Saints in prayer do or should nakedly present their soules causes without all cover-shames or so much as a ragge of selfe or flesh cleaving to them All things are naked to him with whom Obs we have to doe he is privy to our secrets how is prayer an opening of the heart to him Suppliants are said in prayer to open Answ their hearts to God 1. In that they doe not dare not goe about to hide or desire that ought in their hearts should bee hid from the Lord. It is their desire he should and they are very glad that he doth know all their heart their hearts are ready to break when they through temptation or desertion want prayer vent 2. In that it is their desire and endeavour to present all within their hearts which God by a general eye of wisedome and omniscience seeth unto a more special energetical veiw of the eye of Gods compassion and love Psal 80. 14. Behold and visit this vine Psal 119. 132. Look upon mee as thou usest to doe on those that feare thy name Isay 63. 15 16. Looke downe from heaven c. where are the sounding of thy bowels c. 3. In that they doe thus in way of an ordinance of God which he doth eye and owne as opening of their heart to God Psal 62. 8. Poure out your heart to him or pray to him And albeit their hearts are open to God before yet not actually opened in this way of injoyned expressing the same till they do thus pray 4. In that when prayer is duly performed as their minds and hearts are uttered and poured out as before the Lords face Psal 62. 8. or before him so are they in lively manner quickned to behold Gods mercifull and energetical view of the same hence that perswasion of David All my desires are before thee Psal 38. 9. It is a spiritual opening Spiritual in respect of the efficient and working cause Gods spirit acteth and worketh therein It is prayer in the holy Ghost Rom. 8. 26. The spirit maketh intercession in us the spirit of praier is acted in it Zach. 12. 10. Prayer is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in-wrought our spirits also as acted and improved thereby are at work in it My God whom I serve with my spirit Rom. 1. 9. Our hearts are as water poured out to waft along each petition and confession or as oyle to anoint these messengers of the soul that they might flye the faster to Gods throne It is spiritual in the matter of it things of Gods Kingdome Matth. 6. 33. or if other things yet under a spiritual consideration as according to Gods will and for his glory Spiritual in the manner namely in a sublime and elevated manner of performance Isay 37. 4. Lift up thy prayer Spiritual in the end a calling upon God whereby he is exalted Esay 12. 4. Spirituall in the motive and ground-work a command of God requiring a promise in encouraging Thou saidst seek my face my heart answered Lord thy face will I seek Psal 27. 8. for thou revealedst to thy servant saying I will build thee a house therefore hath thy servant found in his heart to pray this prayer 2 Sam. 27. 27. Faithfull opening that is unfeigned without reservations c. Prayer from unfeigned lips Psal 17. 1. To God not to Saints and Angels which neither know our hearts nor can help us Isay 63. 16. Though Abraham know us not And it is to God not as into the aire or as at an uncertainty where or to whom In the name of Christ There is a holy renouncing of our selves and our owne worth and strength and a resting and trusting upon the Lord Jesus onely through whom we come to the throne of grace and for whose sake alone wee plead for and expect audience and acceptance yea and assistance With an eye to seasonable help Our Our eyes are unto the Lord until hee shew us mercy Psal 123. 1 2. Thus much concerning prayer in generall We might give sundry reasons to inforce Reasons why we must pray this duty Taken 1. From God absolutely and relatively 1 From God considered who is thereby
improved and honoured And secondly from Christ 2 From Christ whose office it is to take these sufferings from his people and present them before his Father and who hath through many difficulties made this way for his people that they may freely and familiarly thus talke with God and open their wants to him Thirdly from the Spirit of God whose office 3 From the Spirit among other things it is to help and inable the Saints to the conscionable performance of this duty Fourthly from 4 From the Saints the Saints themselves 1. Their necessities call for it 1 Their necessity 2 Their ingagements 2. Their manifold ingagements to the Lord require it 3. They have praying graces inabling 3 The praying graces as 1 Faith them to it as 1. Faith prayer is in this respect also the prayer of faith Jam. 5. 15. Faith is an emptying grace giveth the most sensible and lively veiw of the souls wants and nothingnesse to supply them otherwise presenteth the Lord in all his freenesse fulnesse and faithfulnesse for the souls sutable supply Secondly Love Psal 116. 1. I love the 2 Love Lord therefore will I call upon him or pray Love of the Lord filleth the soule with desires and breathings after union and communion with him whom the soule loveth Cantic 3. 1. and 4. 16. Let my Beloved come into his garden Love is open hearted would unbowell the soule to her Lover Jesus Christ and to the Father by him love is fruitfull and in holy wise eloquent in its gracious expressions to him Thirdly zeal this is attended with vehement 3 Zeal desires 2 Cor. 7. 11. yea what vehement desire yea what zeal that blessed fire will cause such holy smoak in the weakest Christian Isay 42. 3. and that will soon sparkle out in holy supplications that will be mounting upward spiritualizing and lifting up the heart thus heaven-ward Fourthly holy jealousie and fear of God 4 Jealousie we may put them together thou castest off fear thou restrainest prayer unlesse feare be thrust out of doores that will put the soule upon prayer other jealousie fills mens heads and hearts with motions so doth holy jealousie with praying motions and matter The more wee suspect our selves the more are wee in these holy inquiries of God Holy jealousie is an utter enemy to carnal security presumption self-fulnesse and confidence the very bane of prayer 4. Their spiritual calling as Saints calleth 4 Spiritual calling for their drawing thus near to God for their offering up these spiritual sacrifices and offerings acceptable to God by Jesus Christ 1 Pet. 2. 5. As being spiritual Preists yea as sonnes and children they must thus owne their Father in crying Abba Father Gal. 4 6. and as subjects honour their blessed King by becoming his humble petitioners the believing penitent thiefe upon the Crosse performed this as his homage to Jesus Christ as King of Saints hee prayeth Lord remember mee when thou comest intâ— thy Kingdome Luk. 22. 43. The fifth Reason may be taken from thâ— enemies of prayer the devill flesh thâ— 5 From the enemies of prayer world which oppose the same upon all occasions and seek in speciall sort to hindeâ— the conscionable practise of it as mighâ— be shewed in many patticulars so thaâ— it the more concerneth us to attend it elsâ— would not they bee so busie to divert uâ— from it or distract or discourage uâ— in it The sixth Reason may bee taken from 6 From prayer it self prayer it selfe as spiritually performed in that it is so acceptable to the Lord so prevailing with him unto admiration for any thing which is according to his will as might be abundantly shewed in particular instances But in as much as in handling the particular kinds of prayer wee have more occasion to presse upon the conscience we shall here but name such things as might inforce to the duty Let us onely now make one use of what Vs Reproving neglect of prayer hath been said and that in way of reproofe of Gods owne professing people who are too ready also to neglect and omit this duty of prayer Isay 43. 21 23. But thou hast not called upon me O Jacob that was very greivous to God when a people whom he hath severed into Church estate with an aime at his praise as verse 21. yet they should neglect to honour him in conscionable calling upon him Such as we are are looked upon by others as a praying people but ah that the world were not mistaken in us what wonder is it if many professors excell no more in the things of God if they are not much in prayer One of the Ancients used to say if I see a man not delighting in prayer I conclude he is one of no inward excellencies nay is it any wonder to see many Congregations rather Spitals of poor decrepit decaied diseased Christians then gardens where are goodly fragrant thriving plants As the body without the soul is dead unserviceable yea stinketh in others nostrills so are we as loathsome in Gods sight without the true exercise of prayer which as some have called it is as it were the soule of our soules some of the Ancients have called prayer the physick of the soule and truely such it is it will by the blessing of God purge heale recover quicken and strengthen a very weakly Christian as experience witnesseth But what will become of other distempered relapsed professours who use not this holy course of physick is it wonder that such dye become twice dead Some have called praier the sun and light of the soule and truely in a sense it is so but how darkely and sadly must they needs walk and how often will they be stumbling and falling dangerously How little spirituall work will they do for Christ in whose Horison this sun of prayer is setting if not already set and from whom this lightsome and life-giving ordinance is removed Others have called prayer the nerves and sinews of the soule and truely so it is prayer holdeth altogether in us keepeth all in due place and strength and they must needs grow loose and weak who make not continual use thereof upon all occasions But that this admonition bee not as an arrow shot at Rovers let us shew first some symptomes of this spiritual evill of omission of prayer and so who are the persons concerned herein and shew some particular branches of the evill of it Touching the former first such are surely Signes of neglect of Praier 1 Disobedience carelesse of drawing neer to God who are not pliable to the whole will of God Zeph. 3. 2. She obeyed not the voice she drew not neer to her God Conscionable praying would inure us from our hearts to say Thy will be done and accordingly in heart to endeavour it 2 Such omit prayer who walk not humbly 2 Impatience in afflictions such as are full of impatience discontent tumultuousnesse of
spirit and the like She received not correction she drew not neer to her God ibid. Eliphaz gathered that Job was neglectful of prayer because so querulous and as he thought repining at Gods dealings with him Job 15. 3 4 5. c. Surely thou casteth off fear and thou restrainest prayer should a wise man dispute with words not comely c. 3 Such omit prayer who are ready upon 3 Distrust every occasion to distrust God in his promise or providence Zeph. 3. 2. She trusted not in the Lord she drew not neer to her God 4 When Professors are so very hard to 4 Hardness of heart be convinced of a sin as sins of worldlinesse pride oppression error impatience and the rest Job 15. 4. Thou casteth off fear Thou restrainest Prayer for thy mouth declareth thine iniquity seeing thou hast chosen the tongue of the crafty ver 5. To evade and avoid the just imputations as he thought of hypocrisie This argueth also omission of prayer 5 So is oppression one of another an 5 Oppression Argument thereof Psal 53. 4. They eat up my people they call not upon God 6 Backsliding and Lukewarmness in 6 Backsliding Religion also argueth the same these two are joyned Zeph 1. 6. Such as are turned back from the Lord and those that have not sought the Lord. So is that of not inquiring after him namely of his Servants I fear these backsliding times are not such praying times as formerly 7. The sad temptations which are too rise 7 Sad temptations among Professors argue omission and neglect of prayer Watch and pray that yee enter not into temptation Matth. 26. 41. Yea but it appeared that against that third admonition of Christ they did neglect to do it yea Peter who was personally admonished What Peter Couldst not thou watch But ah the advantages which presently Satan got against the Disciples and against Peter above all the rest witnesse his third denyal of Christ In a word The 8 Denyal of blessings little success we oft times find in our weighty endeavours argueth that we ask not and therefore have not any choice blessing thereon Jam. 4. 2. Ye war and get nothing because ye ask nothing Touching the second thing the case of such persons is sad both in respect Evils of sin in neglect of prayer 1. Of Evils of sin accompanying the same 1 Such are far from experimental knowledg 1 Ignorance of God and of his wayes The Heathen that know not God who call not upon him Jer. 10. 24. 2. Such are secretly Hypocrites yea very 2 Hypocrisie Atheists who make not conscience of Prayer It is the Atheist in heart who in his heart saith There is no God Psal 53. 1. Who calleth not upon God ver 4. 3. Such are under some deep measure of 3 Stupidity hardness of heart yea of wilful hardning themselves they cast out all motions in them arising from any fear of God who restrains Prayer 4. Such are in a ready way to blaspheme 4 Contempt of God God and his wayes Job 21. 15. What is the Almighty that we should fear him or what profit should we have if we pray to him They are in a ready way to cast God quite out of their thoughts Psal 10. 4. these two are joyned He will not seek after God God is not in all his thoughts But at best 5. Such are surely weary of God Thou hast not called upon me O Jacob 5 Wearinesse oâ— God but thou hast been weary of me O Israel Isai 43. 22. And what a sin and shame is it to be carelesly weary of God the God of our Mercy Micah 6. 3. 2. The case of such who omit and neglect Evils of sorrow in neglect of Praier prayer is sad in respect of the Evil of sorrow Such as call not upon God are often times in causless horrors and have little quiet or peace in their spirits Psalm 53. 4 5 They call not upon God and then are they in fear where no fear is And to say no more Such will in time come under that dreadful imprecation Jer. 10. 25. Pour out thy wrath upon the families which call not upon thy name and so may come to lye open to a more full measure of the wrath of the Almighty then other men And so much of Prayer in general CHAP. II. Of the diverse kinds of Prayer And first of Ejaculatory Prayer HAving spoken of Prayer in general we come now to speak of the species and sorts of Prayer and therein first of sudden or Ejaculatory Prayer In respect of which we may be said to pray and must also pray without ceasing He who enjoyneth us indefinitely to pray without ceasing commandeth us also to pray in an ejaculatory way Ephes 6. 18. Pray with all Prayer or all manner of Prayer and so this also Ejaculatory prayer is either mental only or vocal also Ejaculatory prayer Mental is a short yet serious and sincere lifting up of the hearts desires and ailes unto the Lord the mind as it were inwardly uttering the same to him Thus Jehoshaphat cryed to the Lord 2 Chron. 18. 31. And thus Samson called upon the Lord and said in Gods hearing not in the lads hearing that led him O Lord God remember me c. Judg. 16. 28. Thus Nehemiah chap. 2. 4 5. praied unto the God of Heaven yet the King then present neither heareth a whisper nor seeth any motion of his lips whilst Nehemiah is thus speaking a word or two of moment to the King of Kings Moses his mental speaking to God was a loud cry in the Lords ears he spake nothing vocally yet Exod. 14 15. Why cryest thou saith the Lord Believers are to God through Christ a spiritual Temple and house that within this house also in the innermost part thereof this holy incense of Ejaculatory Prayer may be offered to the Lord with acceptance 1 Pet. 2. 4 5. Ejaculatory Prayer vocal is a holy Apostrophe or turning ones speech to God Ejaculatory Prayer described prayer-wise in some short yet pithy expressions from what a gracious person is think ing saying doing or suffering Thus Jacob breaks off his continued speech in blessing his sons turning himself to God O Lord I have waited for thy salvation Gen. 49. 18. So Isaiah from threatning the Assyrians Isai 33. 1. turneth prayer-wise to God v. 2. O Lord be merciful unto us So Micah in like sort chap. 7. 13 14. Feed thy people with thy rod. Thus Christ breaketh off his speech to his Disciples and turneth it to his Father John 12. 26 27 28. Father glorifie thy name c. Thus Luke 22. 40 41 42. From reproving his fellow doth the penitent Thief turn his speech to Christ Lord remember me in thy Kingdom Thus Nehemiah amidst his reforming work oftentimes turneth him to God thus Remember me O my God concerning this c Nehem. 13. 13 14 21 22. Let us now speak
love thee be like the Sun in its might If the Lord breath upon our hearts at his table or in his word the spirit of God draweth out our hearts to send some ejaculatory lift of praier either in way of petition or thanksgiving or the like When the Lord Jesus speakes effectually to Johns heart I come quickly thence springs his ejaculatory Amen even so come Lord Jesus come quickly Revel 22. 20. Christ effectually preaching that hard lesson of brotherly forgivenesse It caused that ejaculation from them Lord increase our faith Luk. 17. 1 2 3 4. with 5. If David hear that word twice that all power belongs to God Psal 62. 11. his spirit is elevated to make this short hearty speech verse 12. Also to thee O Lord belongeth mercy From the Angels lively discourse with Mary about Christ who was to be incarnate and to be formed in her her heart being warmed shee turneth her speech to the Lord who sent that his angel Be it to thy servant according to thy word Luke 1. 38. So then holy ejaculations are the very spirits of the spiritual workings of God or at the least wise from the Lords spiritualizing of his Saints in his providences or ordinances and therefore great in their excellency Let us add another infallible Argument of the excellency of this duty of ejaculatorie It s of choice respect with God praier and that is from the high esteem and real respects which God himselfe hath expressed thereof Habbacucks discourse chap. 3. though most what doctrinal and onely something mentioned in a short way of petition verse 2. and of praising God verse 18 19. yet as from the most excellent part in Gods account it is all called his prayer ver 1. The penitent thiefs ejaculation Lord remember me when thou comest into thy Kingdome is graciously owned and answered by Jesus Christ This day shalt thou be with me in Paradise Luk. 23. 41 42. The Publican ejaculatorily praying Lord be mercifull to me a sinner goeth away justified Luk 18. 13 14. yea that ejaculatory Apostrophe of Moses to God Ex. 5. end Why hast thou so evilly intreated the people yet hath its gracious returne from the Lord chap. 6. 1. Then said the Lord Now shalt thou see what I will do to Pharoah The Israelites at the red sea were so afraid with a distrustfull fear that Moses bids them not to feare Exod 14 13. yet being thus afraid they cryed unto the Lord verse 10. 12. and both Nehemiah chap. 9. 9. and Joshua chap. 24. 7. testifieth that God heard that crie of theirs and put darknesse betwixt them and the Egyptians and drowned the Egyptians in the red sea David when in such a hurry of distrust that he said to God I am cut off from thy sight yet saith neverthelesse thou heardest the voyce of my supplications Psal 31. 22. the many short prayers which he then made Ejaculations are but short breathings of the Saints spirits but being breathed once they scarce ever expire in respect of the efficacies and issues of them These short speeches are as I may say best remembred their memorials are of a very long date with the Lord. That grey-headed ejaculation of Noah God perswade Japhet to dwell in the tents of Shem hath had now hath and still will have its answer in the Gentiles of Japhets coming into the fellowship with the Church Gen. 9. 27. The day of judgement that day although not a season of praying yet of full answers of such like praiers made with respect to the day Pauls short prayer 2 Tim. 1. 18. The Lord shew mercy to the house of Onesiphorus at that day shall have then a full return At that day when the Saints treasures layd up in heaven shall bee opened these lesser peices shall have their weight worth and use when it shall bee said these and these have been the prayers of such and such of the Saints and these and these are the issues and fruits of them to such and such Thus much touching the excellency of The necessity of ejaculatory prayer by reason of Sudden straits such ejaculations now of the necessity thereof The Saints sudden straits require prayer but will not afford time for continued prayer Room now then for ejaculatory praier At this dead lift now Moses his cry will doe well Exod. 14. 15. Then Jehoshophat must hye to heaven when begirt with blood thirsty men in continued prayer hee cannot but by ejaculatory prayer he may 2 Chron. 18 31. Then Jehoshaphat cryed to the Lord. Scrabling is but a poore shift for David when known in the presence of the King of Gath 2 Sam. 21. 10 11 12 13. and when no place or space for solemne prayer then welfare ejaculatory prayer Psal 32. title with verse 4 6. I sought the Lord and he heared me this poore man cried and the Lord heard him and saved him Asa when to join battel thus cryed unto the Lord his God with marvellous successe 2 Chron. 14. 11. David in that strait prayeth against Achitophels counsels Lord turne Achitophels counsel into foolishnesse 2 Sam. 15. 31. and the issue sheweth it took 2 Sam. 17. 23. Moses among a company of murmurers Exod. 15 24. hath none fit to joyne in prayer in a more solemne way yet verse 25. though he spake nothing vocally hee cryed thus effectually he cryed to the Lord and he shewed him a tree to make the bitter waters sweet Philistins are upon the Israelites then is onely roome for Samuels ejaculatory crye 1 Sam. 8. 7 8 9. and Samueâ— cryed unto the Lord and he heard him Hezekiahs deadly sicknesse will onely give him leave to pray thus 2 King 20. 1 2 3 7. heâ— turned his face to the wall and prayed Oâ— Lord remember me c. Sudden and strong tentations disable David to make such continued prayer but hee will then make manâ— Tentations of these ejaculatory requests Psal 30. 22 Neverthelesse thou heardest the crye of â—â— supplications when I cryed to thee Great griefs and presages fill the Saints hearts and lay their speech but then their hearts burst forth into inutterable sighs groans whose meaning the Lord knoweth Rom. 8. 26. Surely Saints as men of tender consciences ever and anon offending indeed but Failings as frequently smitten in their hearts for it cannot but bee often put upon it in the interims of continued prayer to bespeak mercy and pardon whilest their hearts are thus afflicted 2 Sam. 24. 10. And Davids heart smote him for numbring the people and David said unto the Lord I have sinned c. I beseech thee take away the iniquity of thy servant And as sudden faults of ours so sudden stroaks of God put the Saints upon this 2 Sam. 24. When David saw the Angel smiting the people he said It is I that have sinned what have these sheep done Sudden injuries from men cause an injured Injuries Jepthah to make his short appeale to the Lord saying The
by whom shall Jacob arise for he is small or as the sudden stroak of God upon Pelatiah whilst Ezekiel was prophecying turneth his speech to the Lord Ah Lord God wilt thou make a ful end of the remnant of Israel Ezek. 11. 13. Yea will not variety of afflictions some outward Variety of Afflictions some inward which once in every foure and twenty houres are wont to befall us put us upon it to cry as sometimes the Church did in hers Behold O Lord See and consider Lamentations 1. 9 11 20. As Jesus Christ did in his when inwardly loaded as well as outwardly afflicted Matthew 26. 47. My God my God why hast thou forsaken me And whither also will our spirits wander betwixt our solemn praying in the morning and that at evening if we doe not now and then each day trie whether our hearts be gone out of call after vaine objects will they not else be too fast wedged in worldly affairs unlesse now and then hereby loosened a little But for the fastning of this exhortation and the right managing of the duty exhorted unto let us lay down 1. Some motives to it 2. Some Motives helps and means for it 3. Some cautions about it Touching the Motives consider 1. That this precept and duty injoyned 1. It s well for the Saints that God requireth and owneth this duty of God is a very precious priviledge to the Saints they of all others may well be forward to this duty in that it is well for them that ejaculatory prayer is acceptable prayer a choice service which the Lord himselfe appointeth and delighteth in it is well for us brethren and sisters that we may thus speak and converse with our God when none either thinketh or knoweth of it wee may ever and anon talke thus with our heavenly and gracious Soveraigne and others in our very company neither heare nor mark it As Nehemiah did in the kings presence he prayed to the Lord of heaven and the king not privy to it Nehemiah 2. 4. As we walke in the way with others wee may exchange a few of these holy speeches and yet keep our way and discourse with them little doe carnall persons think how many of these holy lifts sometimes gracious and spiritual persons occasionally cast into their company have whilest they are with them It is meat and drink which they know not of communing with one that is invisible They may have sweet answers and returnes also thereof which fill their hearts with heavenly joy wherewith a stranger doth not intermeddle Yea in their sleep the Saints may thus bee talking with God 1 King 3. 9. it was in a dreame when God said unto Solomon ask what I shall give thce verse 5. and he did so verse 15. and he awakened and behold it was a dream a sign then that hee was that while as in a sleep when praying and yet so graciously accepted and answered ver 10 11. And alas what else would have become of Gods Asahs and Jehoshaphats Davids c. of whom you heard if this were not prevailing prayer what should desolate Jonah in the whales belly also doe Jonah 2. 1. He prayed but in this sort What shall poor Jeremiah in the dungeon doe but hereby you see hee doth well enough Lam. 3. 55 56. I called upon the name of the Lord out of the low dungeon and thou heardest my voice c. Some freinds would sometimes give a world to exchange a word or two with a choice freind of theirs in their extremity If I could but send or speak with such a one will such say I need not I should not lye here thus If my Father if my Brother did but know of it I am sure they would relieve mee in my straits though I am now a Turks slave yet I have such and such friends in such a countrey which would ransome mee c. Yea but the Saints need not say so the Saints are never so hard put to it but if they want opportunity more solemnly yet this way they may be telling their heavenly Father and friend Jesus Christ how it is with them And is not this well for them yea verily Alas what should dumb ones doe whose tongues the enemy cut out or if not gag them if yet there were no means left of speaking with their heavenly Father but blessed be God there is this way left to such It may bee malicious persecutors will be throwing the saints into a Jayle amongst a company of rogues which will scoffe at the very mention of prayer now welfare this part of Gods revealed wil injoyning ejaculations for prayers also the poore Saints may then poure out these prayers to their God in which such a hellish crue cannot well interrupt them they may hear them sigh it may be or see them weep but judge that as arising from other causes which indeed and in truth is some sigh of love holy longing admiration or the like a precious melting of faith in their hearts amidst these short heart speeches with the Lord. Sometimes the Saints are like Hezekiah as well oppressed inwardly as outwardly that they cannot in a continued way pray but onely in an abrupt and broken way chatter and that within themselves and at length get out Lord I am oppressed undertake for me and they are like babes in Christ and can but brokenly stammer out their mindes to the Lord or like the Publicane not daring in a manner to speak much but in short to bespeak mercy as to chiefe of sinners is it then not well for such that O Lord bee mercifull to me a sinner is such an acceptable prayer with God yea verily it is well for the Saints when to leave the world when neither they can speak to be understood of any friend nor their friends to them albeit both may desire it with their mindes and spirits and have audience and acceptance and indeed if this were not so acceptable a duty many a blessed soul sylloqui with God of the Saints living and dying were made null and uselesse And is it not well then for the Saints that ejaculatory prayer is acceptable prayer yea it is very well in these and other respects and truly though it be as I may say ill for some notorious enemies of God yet this is so for the Saints can soon do their errand and in a very few words too As David did Achithophels 2 Sam. 15. 31. It is well also for many a man who is yet in his sinnes or at least under captivity to some distemper that ejaculatory prayer of the Saints is of such a nature they at Taberah had been consumed else when once the fire of God was kindled amongst them if Moses his ejaculatory cry had not been a prayer of the right stamp and full weight to passe for currant with the Lord Numb 11. 12. Moses cryed to the Lord and the fire was quenched sundry think Paul fared the better for
and divisions if any such should be amongst us Reason 5 5. Because publick prayer is in a special 5 It s very delightfull to the Lord. sort delightful to the Lord hee putteth his people in special wise upon it Psal 81. 10. Open thy mouth wide in prayer and I will fill it hee is therefore troubled if publick prayer as well as private be neglected Esay 43. 22. Thou hast not called upon me O Jacob Jesus Christ is very ready to present and perfume publick as well as more private prayers of his Saints Rev. 8. 3. The Lord is ready to reward it in his people Let all the people or Gentiles prayse thee was the Churches prayer Psal 67. 5. and verse 6. Then shall God even our God blesse us they praying for a blessing upon others triumph for a blessing as upon others so upon themselves It is good and acceptable to him that publick prayer bee made for all Saints 1 Tim. 2. 1 2 3. Christ took it kindly that the multitude opened their mouthes to beseech mercy for one that had an imperfection in his speech and beseech him to lay his hands upon him Mark 7. 32. Vpon which he cured him verse 33 34 35. Reason 6 6. Such manner of approaches of Assemblies 6 It s a fruit of Christs death and represents his publick spirit to the Lord are a fruit of Christs purchase that way to Gods throne i◠made by the rending of the vaile of Christs flesh Heb. 10. 19 20 22 25. compared it represents the very spirit of Christ which is all for the publick good of his people There are in publick prayer the special influences of the spirit which were scattered in many compacted and gathered as it were in one the waters of various graces running in several gracious hearts as in sundry channels doe here disburthen themselves as in one pleasant and mighty streame One instrument alone well tuned will make good musick in Gods eares but he delights much in these praiers in consort where sundry two or three symphonize in what they ask it shall be done Matth. 18. 19. For there is Christ in the midst of them when thu◠gathered together in his name verse 20. Reason 7 7. Because publick prayer is a publick It s a publick ingaging and uniting of hearts engaging and compacting of the hearts and spirits of Gods faithful ones Acts 2. 42. They continued stedfastly in prayers ver 44 And all that believed were together and hal◠all things common Zeph. 3. 9. That they may all call upon him to serve him with one consent or one shoulder as it is in the Hebrew As if the former were meanes of the latter The joynt exercises of mutuall graces in the common work breedeth and feedeth love and mutual respect As it is with any two or three Ministers or other godly persons using to pray most together they love and cleave most together as Musicians that use to play often in consort together they use to be most friendly to each other So is it in an assembly of persons conscionably exercised in publick prayer Let us now apply the consideration of this of publick prayer as our duty First in way of reproofe of such who Vse 1 come not constantly or if they doe they Evils of not or late coming to publick prayer come not seasonably to publick praier but they come dropping in when the duty is halfe or almost finished These write not after their copy set them in that representative of pure worship in Gospel-Churches Revel 4. 8 9 10. When the foure living creatures representing the officers are to lead the rest and to begin and carry on the publick worship the rest of the Congregation represented by twenty four Elders for their gravity and experience in matters of the Gospel they are also present ready to fall downe in testimony of their joynt accord in the worship And observe it none of the number are wanting There is not a third or fourth part or half or three parts of the company as too oft with us when to give glory to God in prayer and thanksgiving but there are the whole assembly of Gods spiritual Priests by profession and holy calling the whole twenty foure This also is not according to the expresse pattern of the Primitive Church and the members there they continued stedfastly as in other parts of worship so in praier and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 noteth their ready attendance upon the same as well as their continuance therein The same word is used Acts 10. 7. for the Souldiers waiting upon Cornelius and of Rulers attending on their work Rom. 13. 6. But for the further whetting and sharpning this admonition Consider First that it is a sinne of omission such 1. It is a sin of omission doe not joine in a duty of publick worship to which each of the assembly are bound being therefore publick as that which concerneth all such doe not give the Lord this holy sacrifice in the time of it God is not now lesse interested in the time of his worship as well as in the worship it selfe then of old Numb 28. 2. You shall observe to offer them in due season The very Prince who of all other hath weightie occasions lying upon him to withdraw or delay his coming into the assembly in the time of publick worship under the Gospel allusively represented under notions proper to that of the Law yet Ezek. 46. 10. And the Prince in the midst of them when they goe in shall goe in and when they goe forth shall goe forth He is to be there with the first and stay till the last all the professed subjects and lovers of Jesus Christ are to watch dayly at his gates and wait at the posts of his doors Prov. 8. 33 34. They are therefore to be in readinesse as those who watch and wait for any holy opportunitie of Christs publick ordinances and worship and so of this of praier among the rest or else they break rule neglect their duty How unsutably doe such walk to the example of other godly people abroad mentioned in Luk 1. 21. The people were there al waiting til Zachary had done offering incense and Exod. 35. mention is made of troops of women assembling at the doore of the Tabernacle 1 Sam. 2. 22. Yet women in regard of family occasions of children and the like if any might have been excused Peter and John went to the Temple at the houre of prayer The Tabernacle and Temple then where they were wont to assemble had publick prayers offered up among other services And not less diligence in ready attending publick worship prayer among the rest is prophecied of as in these dayes of the Gospel witness that Psal 110. 3. Thy people shall bee willing or free and forward sacrificers in the day of thy power Esay 60. 8. Who are these that flye like doves to the windowes Zach. 8. 21. Let us goe
speedily to pray before the Lord say the Gentiles and to seek the Lord I will go also 2. It is a scandalous evil it offendeth the 2. It s matter of just offence to others godly part of the assembly which are there seasonably to joine in the duty And the officers also whose spirits they are not to grieve Heb. 13. 17. For the unseasonable coming in of some and then of others disturbeth Ministers and people present and occasionally hindereth their continued fervency and interrupteth attention upon that worship in hand it occasionally hardneth luke-warme and back-sliding Christians in their neutrality of respect to the parts of publick worship and profaner persons in their grosser neglects and contempts thereof When they see Professours haply of note and name bee so slack and slighty in their attendance thereon 3. The ordinary practise of such carelesse coming 3. It s a symptom of a bad estate to joine in publick prayer before other publick worship performed in the assembly is a speaking symptome of an evill estate in persons guilty of it Christ hath had little power on their hearts who are no more ready and forward sacrifices Psalm 110. 3. Such upon whom he hath power being willing and forward that way it strongly argueth that such want a publick spirit love to the publick good through sense of publick evils and that they have little love to publick ordinances or delight in publick fellowship with the Saints as being so constantly carelesse of seasonable addressing themselves to publick prayer wherein all those are to the life expressed 4. Such cannot so groundedly expect a 4. Strips us of a publick blessing blessing upon other Publick ordinances then dispensed as the word preached or the like which regard not to joyne in Publick Prayer for the same Wherefore let all such who professe the feare of God be afraid any more to grieve his spirit or the spirits of his Saints by any such remissnesse and slacknesse in attending upon an ordinance so precious and prevailing with the Lord yea let them blush that in Popish times of superstitious blindnesse so many should from blind zeal bee so forward in awaiting Latine service to say nothing of other service Common-Prayer lately discarded in attending whereupon too many have placed their main Religion and Christians in these precious times of Gospel light and liberty should bee no more forward to improve that liberty of pure worship of God as other wayes so in Publick Praier which both Christ hath purchased so dearly and for which the Saints have wrestled so much with God and conflicted with so many difficulties with men The second Use therefore may serve to The second use of exhortation to attend upon publick prayer exhort all the people of God to seasonable conscionable attendance upon Publick Prayer presented in an holy manner in his Churches by such as the Lord calleth thereunto let not God have any cause to complain that Publick calling upon God is out of request with us Esay 43. 22. he accounteth we are weary of him if neglectful of that Thou hast not called upon me O Jacob but thou hast been weary of me O Israel Surely the Lord hath magnified his faithfulnesse in bringing us strangers into his holy mountain according to Isaiah 56. 7. and is as ready to make us joyfull in his house of Prayer if we are not wanting to our owne soules God honours this part of his worship before others and therfore by a synechdoche putteth it for his whole worship his house of worship he calls an house of yrayer as being a choice part of his worship Neglect that neglect all as being that which instrumentally putteth life and lustre into all other parts of worship their burnt offerings saith God there shall be accepted For my house shall be called an house of Prayer Look then that wee put special honour upon this ordinance Yea these instrumentally occasion more honour to God Prayers made in Zion have their answers God is a God honouring Church-Prayer also and therefore hath Church-Prayses too Prayse waiteth for him in Zion Psal 65. 1 2. As gifts are bestowed by occasion of many so thanks come to be given by many 2 Cor. 1. 11. And who would not then if they love the Lord bee ready to give a lift to such honour of his name Yea wee shall come to have more abundant honour by it in the eyes of others to be stiled and owned as under God helpers to them in the attaining of such and such begged blessings you also helping by your Prayers saith Paul to the Church of Corinth In a word it is the priviledge of the Saints purchased at a deare rate by Jesus Christ by whose cause it is that their enmity being slaine Eph. 2. 16. both such as were nigh and such as were a farre off verse 17. through him have both an accesse by one spirit unto the Father verse 18. and are fellow-Citizens verse 19. And as such they trade with God publickly as well as privately in praier for the furtherance of the whole Cities good and every part thereof There is a City treasury of Prayers from which oft times even other decayed Citizens instrumentally get relief Many a decayed Parish as I may call it in the great City of God in the Church universal is raised againe by it and many a back-sliding Christian raised up againe by it as others keep that blessed stock going for us so should we for them And as a means the more to farther us this way let every gracious person make conscience to quicken up each other to this duty So these converts do Zach. 8. 21. Come let us go speedily to pray before the Lord I will goe also CHAP. IIII. Of Private or Family Prayer HAving spoken of the first branch of continued Prayer even Publick Prayer we must now speak of Private or Family Prayer required also implicitely in this undefinite injunction Pray without ceasing respecting the families in the Church Family prayer distinguished of Thessalonica as well as the whole Church collectively considered Family Prayer is either extraordinary or ordinary both are dutyes in their seasons Of extraordinary Family Prayer such as to which fasting is joyned is that 1 Cor. 7. 5. That ye may give your selves to fasting and prayer namely considered as members of the family privately as of the Church publickly whether upon occasion of removal which may and must be done by one family alone sometimes as well as by many families joyning together at other times Ezra 8. 25. That we may seek a right way for us and our little ones c. upon occasion also of publick losse of some pious rulers as those of the Jews did for Josias 2 Chron. 34. 24 25 26. unto which allusion is made Zach. 12. 11 12. And many other occasions might be instance on this way Ordinarie private Praier in families is either occasional or more properly oeconomical occasional Private
Praier is when divers godly acquaintance of sundry families doe meet in some one family to pray and to edifie one another unto which such places look Mal. 3. 16. Jude 20. Col. 4. 12. James 5. 13 14 15 16. of which I might declare the manifold precious uses and benefits but I forbear that which we intend chiefly to speak to as our duty implicitely here injoined is not that which is Praier in the family but that which is properly oeconomical or Praier of the Christian family Eph. 6. 18. Pray with all Family prayer proved to be a duty Rom. 16. 3. 5. Col. 4. 15. manner of Prayer reacheth also this manner of Praier by the family Christian families are or should be Churches wherein the Master of the family should offer up acceptable Praiers and Praises to God Paul writing to Philemon in his Epistle verse 19. mentioneth not his Praier alone but others with him I trust through your prayers I shal be given to you ver 22. and ver 2. hee mentioneth the Church in his house Cornelius is commended for his prayer alwaies or upon all occasions Acts 10. 2. He prayed to God alway viz. as in his house alone so with his family hence such care had that the prayers of man and wife bee not hindred 1 Pet. 3. 7. meaning their joint praiers together in the family as well as those severally made in their closets Pour out thy wrath upon the families which call not on thy Name Jer. 10. 24. Which notion of families comprehendeth housholds as Joshuah 7. 14. The families shall come by housholds and a sad curse then is upon the houshold which are not conscionable of this duty of houshold or family praier God would have the houses of his people dedicated Deut. 20. 5. namely to holy uses and this of houshold prayer especially and Psalme 30. Title David therefore mentioneth the dedication of his house hence such care also in the godly Patriarchs in the removals of themselves and houshold still to be building Altars to call upon God so Abraham Gen. 12. 8. 13. 18. And thus did Isaak Gen. 26. 25. Thus did Jacob. Gen. 33. 20. and 35. 1. God chargeth Jacob to goe up to Bethel and there make an Altar to him and verse 2. 3. Jacob applyeth the charge to his houshold saying Let us arise and goe up to Bethel and as a godly man Jacob must pray alone and did Gen. 32. 25 26 27 28. with Hos 12. 3. 4. he made supplication but considered as a Master of a family it is not enough to send away his houshold over Jabbock and make supplication alone but he must pray and offer up sacrifice with his family yea in that sense Jacob rightly expoundeth the charge of God bidding him to arise and goe up to Bethel to refer to his houshold too let us goe up to Bethel Gen. 35. 1 3. compared his whole houshold wives children sojourners servants all must goe up to Bethel and joine in the worship none must be absent Reasons inforcing this duty 1. Because Gods promised actual respects Reasons why 1. From Gods acceptance acceptance of his peoples praiers indifinitely are extendable to his peoples praiers with the family as well as congregation or those in their closets while they speak there also he will heare Esay 65. 24. His eares are open to their cryes there also Psal 34. 11. Cornelius his prayers then also came up in remembrance before God Act. 10. 1 2 3 4. Paul is given to the prayers of Philemon and his houshold-Church Philem. 1 2 22. compar'd 2. Because the Lord poureth out a spirit of grace supplication to be exercised with the several housholds in their Tribes as well as alone by the husbands and wives apart Zach. Reas 2. From Gods fitting his Saints for that service 12. 11 12. They shall mourne in their prayers which with contrite hearts they poure out the families apart and their wives apart whether in an extraordinary way of prayer with fasting or in an ordinary 3. Because family occasions being also sanctified by prayer 1 Tim. 4. call for it as Saul with his militarie family would first Reas 3. seek God for good successe 1 Sam. 13. 11 From family occasion 12. So should the guides of other families before their families set about their occasions Yea family sins call for this plaister to be as large as the sore out of fear Job would sanctifie his family day by day when to go abroad a feasting Job 1. 5. Hee sent and sanctified them and rose up early in the morning and offered burnt offerings according to the number of them all for Job said it may be that my sonnes have sinned and cursed God in their hearts Thus did Job continually 4. Because family prayer is a special Reas 4. meanes to season the family with a religious fear and respect to God and his ways Act. 10 From family piety promoted 2. Cornelius a devout man and one that feared God with all his house he prayed to God alway Godly Onesiphorus house is a very seminarie to the Church He who is so much exercised this way hath a Church in his house as before shewed A godly praying Abraham the Master will come to have a gracious praying Eleazar the servant who is the fittest for choicest service Gen. 24. 12. 5. Family Praier is a special means to Reas 5. prevent family disorders and to keep every one therein in their station and duty When the Apostle Col. 3. 18 to Chap. 4. 1. had From family disorders prevented injoined husband wife father child Master and servants the several parts of the family their general duties he closeth all with this as an help and means to all the first Colos 4. 2. Continue in Prayer c. When each one in the family heareth their several sinnes confessed pardon thereof begged grace against them pleaded for it is a quickning admonition and help against them It helps to wean their hearts from inordinacies in matter of cares fears or desires the like respecting worldly matters or occasions Let your moderation appeare to all men Bee careful for nothing saith Paul Phil. 4. 5 6 But what meanes should wee use for that end In every thing by prayer make your request known to God ver 7. The peace of God shall guard your hearts and minds These are sacred fruits of prayer in the family as well as congregation or closet 6. Because servants Reas 6. usually want frequent opportunities of From want of opportunities to servants secret praier and this way by the advantage of family prayer they are much helped 7. Because Christ himselfe is a patterne Reas 7. herein of whom as we read that hee was From Christs example oft exercised in secret Praier alone So twice it is recorded of him as thus praying with his family privately or with his Disciples which ordinarily abode with him Luke
to the Wars Deut. 2. 1 5. 4. When it is occasioned from necessary Travels and journeying as in that Parable of the Noble man journying far off and leaving Matters to his servants Luke 19. 12 13 and Matth. 24. 46 47 48. So Jacobs sons go into Egypt once and again from their wives and their children to buy corn Gen. 42 and 43. So upon more weighty occasions of publick Messages from States 2 Sam. 20. 2 or of changes as Epaphroditus Teacher at Philippi Phil. 2. 25. yet sent to Rome to minister to Pauls necessities Phil. 4. 18. 22. So others 2 Cor. 8. 23. The Cautions are two First That all wise and lawful means be used for a seasonable compacting of the family in such sort that neither they nor we live too solitary lest that befal us which did Lot and his daughters in the Mountaine Gen. 19 30 31 33. 2 Let us appoint some godly servants or sons over that part of the family where neither of the Guides can bee usually present When is family Prayer to bee performed Concerning the time of family praier morning and evening Morning and Evening as of old they had their daily Sacrifice respecting the household morning and evening Numb 28 3 4. the two special seasons of houshold instruction fittest to be so sanctified and honoured Deut. 6. 4. The widows which shew their piety at home in Prayers there also as well as otherwise are to do it night and day 1 Tim. 5. 4 5. Quest Quest Whether should not family Prayer be first performed in the morning as much as in us lieth before any other thing bee done Answ Yes when we rise up its best doing Answ 1 of it Deut. 6. 7 For first 't is meet that God and not our selves or others should have the first of our daily time and the first fruits of the services of our souls and bodies daily which are given and preserved and daily loaden with his blessings by him The first day of the week is now his day and the first of each day should be as much as may be devoted in this sense to him And if it cannot be so soon in the family yet let them have it in the closet David would not put off God till noon as too many of us do and make no morning of it for prayer in family as wel as closet But at morning and evening and at noon he wil be praying and praising of God Psal 55. 17. 2. That at our uprising the family is unscattered which haply severed is not easily gathered in any season 3 Then if at all before heads and hearts are actually busied in and on outward occasions and imployments are minds and hearts fittest for God 4. It is most seasonable sanctifying and begging thereby of a blessing upon the days occasions before we have begun to meddle with them 5. In the interim of some few hours space wherein morning family prayer is deferred some sad disasters may befal some of the family which then must needs be the more grievous Job fearing this through some miscarriages of his children at their Festivals sends for them each day and as it is day by day sanctified them Job 1. 5. Let us now wind up all in a word of Exhortation to a conscionable performance Vse of this duty and attendance thereupon and Motives to it the rather 1 In that the Lord hath honoured family prayer also as well as other prayer with special 1. Blessings got by it respect as to those of Cornelius his prayers with his houshold as well as to those in his house alone Act. 10. 2 4. whence he and his got more clear knowledge of Jesus Christ as that promised Messiah in whom they more confusedly believed before Besides the gift of the Holy Ghost which they also attained as the sequel in the Chapter sheweth 2. Even family Prayer hastens ruine upon the Churches enemies bent to destroy them 2. Enemies ruine hastned by it When God will seek to destroy Nations which will come up against Jerusalem Zachary 12. 9. there is a mighty spirit of prayer shining in good families He then poureth out upon Jerusalems Inhabitants such a spirit of grace and supplication as that they are mourning in prayer before him both privately and secretly families apart and wives godly persons apart Zach. 10. 11 12. 3 Family prayer is a very good meanes 3. It helps to keep off any curse to clear even the very house from any secret curse which as a Leprosie by reason of sin may take hold as it were of the very timber and walls thereof as Lev. 34. 34 35 Zach. 5. 4. Prov. 3. 33. Let us hereby dedicate the house to God but in the practise hereof observe these things Rules about it 1. Rid the family of grosse sins 1. Look that the houshold be before-hand cleansed of any known and grosser evils which may lye upon it or any in it as Jacobs houshold-Gods must bee put away before hee go up to Bethel with them there to worship the Lord Gen. 3. 2 3. 2 Let the Guides of the family as 2. Let husband and wife carry it wel to each other the Husband and Wife look to it that their mutual carriage each to other be amiable and regular that so the family Prayers be not hindred 1 Peter 3. 7. 3 Let there be some little space of withdrawing 3 Take a little time to prepare for it from other words or works before we set about the duty with one breath to be speaking and carnally or to be but then talking of a very Swine and forthwith without any more ado rudely and unpreparedly to begin so solemn a speech to the great God it is very unseemly and very irreverent CHAP. V. Touching Closet Prayer VVE come now to the third branch of solemne and continued Prayer namely Secret and Closet Prayer the injunction reacheth as the Church of Thessalonica collectively considered as a Church and the families there as Christian families so each particular Christian there personally considered what hee is to do apart as well as what he is to do as a member of the Congregation or Family and by Analogy every other Christian is bound and concerned in this precept to pray alone also and that without ceasing Mat. 6. 6. But thou when thou prayest enter into thy Closet and when thou hast shut to thy door pray to thy Father which seeth in secret c. he saith not when you pray but thou when thou prayest enter into thy closet c. as speaking not so much of a joynt Duty of many together as of a duty which each person is to do alone as in the other verse 3. When thou doest thine Almes c. It is an injunction not so much of what the godly are to do in some joint way of Charity but what each gracious person is to do apart and alone as occasion is offered even when or where none else
way 2 Sam. 11. 2. had he been praying alone it had been well for him And though Joshuah praying alone was assaulted by Satan Zach. 2. 1. yet the issue was good Christ the Angel took part with him pleaded for him ver 2. put more honour upon him verse 3. 4 5. Christ himself men with many temptations from Satan when alone in the wildernesse but came out as a glorious Conqueror and full of the Spirit he went thither full of the Spirit Luke 4 1. and verse 14. he came out full he lost nothing thereby in the close no more do his Members proportionably Satan would that way debar us from 〈…〉 â—e could 2 It is Satans slight to present such scarebags in our way of drawing neer to God in Praier but we must resist him in them Jam. 4 7 8 It is a sluggards trick to fancy such Lions in the way to deter us from the same Prov. 26. 13. 3. Prayer of it self is rather an occasion Praier prevents or removeth temptations to prevent and remove then to raise up temptations Matth. 26. 41. Pray least ye enter into temptation It helps us to put on and improve our spiritual Armor against them Ephes 6. 18. Some will object their want of ability to pray alone Object 4 1 If children of God you have in you a Inability to pray childs spirit enabling and putting you upon Answ 1 praying to God as to a Father Gal. 4. 6. If children then crying to God The particular daughters of Jerusalem though not so fully acquainted with Christ yet the Church looketh at them as able to pray in some measure and therefore commendeth her case to their prayers Cant. 5. 8 If yee find my Beloved tell him namely in your prayers that I am sick of love 2 In case of great inabilities and infirmities The Spirit will help our infirmities yet the Spirit will help the Saints to groan out their complaints to the Lord in such sort as the Lord will accept Rom. 8. 26. 3 Let the weakest of the Saints so far Exercise will encrease abilities as their minds and hearts are apprehensive of this or that failing lust defect and spiritual ayle or evil put that into as good expression as they can in secret before the Lord and though at first their tongue can but stammer out their soules cases yet in a short time that tongue of the stammerer shall be able to speak plainly Isai 32. 4. At first you may be timorous but within a while you shall attain that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liberty of speech and spirit in prayer Ephes 3. 12. As young Scholers at first are timorous to speak without book and apter to stumble and stammer in it but in a little time by exercising themselves to it wax more able and bold exact and large therein So it is here in the matter of praying as I may say without book As walking with wise men increaseth wisdom Prov. 13. 20 so walking with the wise God in secret calling upon him encreaseth our holy skil and abilities of talking with him in prayer Some will object especially in this Object 5 Countrey want of conveniency of Inconveniency of place a place to bee retyred in solitary Prayer 1. God required the Jewes of old to Answ 1 build their houses with battlements which as they were places of safety Deut. 22. 8. so secrecy fit for retirednesse in Prayer whence it was that Peter in that house at Joppa getteth him in thither to pray alone Acts 106. 9. Such as are able are supposed The able must get a fit closet by Christ Matth. 6. 6. to have a convenient closet with a door to shut it for secrecy in Praier And it would be a shame for Christians to have private places for their very Swine to sheep or their Cattle to feed in free from anoyances of wind or weather that they should not make some shift to get some retired place to seek the face of God therein 2 If it were supposable which hardly is that Christians cannot have such a place within doors at home or abroad yet Isaac can get him into the field to pray Gen. 24. 63. Christ can go apart into a Mountaine to pray Luke 6. 12. any solitary place in a Wilderness will serve Christs turn to be alone praying Luke 5. 16. The Lord can and sometimes doth make any solitary place when his Saints are praying to be to them a very corner of Heaven as Jesus Christ when praying in the Mountain was transfigured Luke 9. 28 29 30. Many a precious meeting may and doth the Lord sometimes give his poor Suppliants when all alone praying under some solitary Rock or by some swamyside or thicket or the like Let us now apply what hath been said touching this Duty of Secret Prayer 1. Let this serve for Reproof to such Professors which are shamefully to blame in Vse 1 the neglect of Closet Prayer by themselves Neglect of closet prayer reproved alone How many are so surcharged with worldly cares and employments that they will scarce afford themselves time to attend upon either Church or Family Prayer but if they sometimes be praying there yet seldome or never take time solemnly to seek the Lord alone How do many here in New England though able to do otherwise if but willing build their houses so as if they intended to shut Closet Prayer out of doors How do many look at Closet Prayer to be at the best but a Free-will-Offering as they term it which they offer if they will but look not at it as a Duty which they must attend upon all occasions Surely such are little sensible of their heart-plagues for Such as neglect it are senseless of heart-plagues then would they alone one by one make Prayers and Supplications 1 Kings 8. 38 39 How little do such love the Lord that they are afraid to talk too much or too secretly Have little love to God with him Surely such have at most but some few drops of the promised spirit of Supplication for if they had plenty of that Have little of the spirit of prayer spirit poured out upon them they would be exercising the same apart Zech. 12. 10 11 12 13. No wonder if such are not led in a way of Supplication in secret as well as otherwise that they are ever and anon stumbling in matters of judgement or practise Are oft falling into sin Jer. 31. 9. Nor is it wonder that we have so many lukewarm Professors amongst us if so few that make conscience of calling upon Are lukewarm God even in this sort also Hosea 7. 7 8 9. Such as make not conscience of calling upon God publickly privately and secretly either are or will soon prove as a cake halfe baked Such are not led by rivers of water into a fruitful way who are not led in a way Are unfruitful of weeping and supplications Jerem.
no extraordinary inspired prayer he prayeth against blaspheming Senacharib 2 Kings 19. 5 16 c. and verse 20. God heard his prayer which appeared ver 35 by the strange hand of God against him and his Army of 185000. who are cut off by an unusual stroak or plague of the angel and he himselfe in an unheard of manner is killed by his owne sons whilst he is worshipping in the house of his God verse 37. 2. When God bringeth upon such enemies speedy and untimely deaths and 2 Speedy and sudden judgements come on them not long after imprecations of the Saints made against them as that night after Hezekiah had so prayed the angel wrought that unheard of slaughter of the Assyrians and soon after that parricide is committed upon Senacharib himselfe Doubtlesse the Saints which made such earnest request for Peter did not forget Herod that bloodyman to intreat God to convert him or else to cut him off if ripe for it and Acts 12. 5. 23. you see it is not long after that in that unwonted way he cometh to his end by the stroak of an angel when the very next day Arius dieth by voiding his bowels as he went to ease himselfe it is a sure token that the prayer of that godly Bishop of Alexandria which hee made against him the night before did speed him Theodoret. Eccles hist lib. 1. cap. 4. When within five or six dayes after that fasting and prayer of the Jews wicked Haman is unexpectedly brought to his end surely God hath respect to his peoples requests in their mournings and this their enemy came to fal before them Hester 4. 7. compared according as the very night after Hesters feast that unexpected way was made by God in the kings heart for Hamans fall Chap. 6. When Achitophel within a day or two after David had prayed Lord turne the counsell of Achitophel into foolishnesse 2 Sam. 15. 31. compared with chap. 17. 1. 23 cometh to his end it evidenceth the same to be an issue of Davids imprecation it s a sign that God heard that cry of Moses against the Egyptians when that very day the Lord in a wonderfull manner overthroweth them Exodus 14. 13 15. 33. compared So when Jehoshaphat and his people solemnly and humbly request the Lord to judge those inhumane ingratefull enemies of theirs 2 Chron. 20. 2 3 4 5 10 12 13. and the very morrow after Grd doth in an unwonted manner bring ruine upon those enemies verse 16 17 22 23 24 25. compared all may safely conclude that those prayers speed them 3. When the manner of the ends which God bringeth upon such enemies against 3 Reproachfull ends befall them which his pray is reproachfull and shamefull as when a wicked Haman which a little before was the greatest in the kingdome cometh to be hanged upon a gallows Esther 7. 9 10. When the great Oracle of the people and Counsellour of state Achitophel cometh to so shameful an end as to dye by an halter yea to hang himselfe When that deputy King or Governour Herod hee cometh to so base an end as to bee eaten of basest vermine of lice so when wretched Arius cometh to so base an end it argueth that some godly Alexander hath told his errand to the Lord. 4. When the judgements God bringeth 4 When the very same judgements prayed for follow upon his enemies are the very same which his people desired against them in their prayers God doth not indeed alwayes hear his people in the very particular but in something equivolent yet sometimes he doth and when he doth so it the rather argueth the same to be an answer of prayer As when not alone a Prophet extraordinarily inspired prayeth against Judas in another enemy like him and the things desired are inflicted as Psal 109. and Acts 12. 18 19 20 compared But Jotham an ordinary man hee prayeth that five may come from Abimelech and devoure the men of Sechem and againe that fire may come from the men of Sechem and devour Abimelech and the issue presently afterwards answereth the same for both were instruments of each others ruine it is a sign that Jothams prayer sped them both Judges 9. verse 56 57 compared 5. If when persons prayed against are 5 They perish without being desired swept away without any desiring even of their associates to the contrary even they pity them not there is none no not of their companions in evill to shew them mercy all blessing from any hand almost is far from them Psal 109. 12. 17. The very wicked which drew them which counselled them to such treacherous enemy-acts against God and Christ cast them off without pity as the Priests and Scribes did cursed Judas in his saddest out-cries and troubles What is that to us they will not owne him nor his acknowledgement look thou to it Matth. 27. 4. Nay such enemies prayed against if the prayers be effectual will like those Ammonites help forwards one anothers ruines 2 Chron. 20. 10 11 12. with verse 22. c. Such bloody Shechemites so prayed against will help forward murtherous Abimelechs death and misery as he did theirs Judges 9. 56 57. PART II. 1 Thess 5. 17. Pray without Ceasing CHAP. I. Touching the modification of the exercise of Prayer and therein of Importunity in Prayer HAving dispatched the Discourse about the nature sorts and parts of Prayer We come to consider of the modification of the exercise of Prayer injoined and implyed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which implyeth praying importunely opportunely and indesinently Some Interpreters make account that Paul hath reference herein unto that speech of Christ Luke 18. 1 that men ought to pray always and not to faint namely through spiritlesness sluggishness or slightnesse so here pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without giving out giving over leaving off or intermitting any space of time which must needs imply importunate praying as that of the widowes plying that unjust Judg with earnest Suites for Justice notwithstanding any seeming discouragements or denyals And indeed such as pray importunately earnestly and servently when they do pray they in Gods intent and account do pray continually or without ceasing Now for our better handling this Duty of praying importunately consider we 1. Wherein importunity of Prayer consisteth 2. The Qualifications of it 3. The Reasons inforcing it 4 Some Helps furthering it 5 Some Marks discovering that importunity of Prayer which the Lord meaneth Touching the first Quere Wherein importunity Importunity of praier consisteth 1. In the utmost improvement of mind heart and the gifts and graces of the Spirit therin in Prayer of Prayer consisteth I answer It consisteth 1. In the extensiveness and intensiveness of the mind and heart and of each praying Grace of a godly Suppliant in his prayer Our new Translation rendreth that in Acts 12. 5. by a like phrase as this in the Text Prayer was made without ceasing but the word
there in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then was Prayer made which was stretched out upon the Tenters not so much namely in the length and largeness of the intercessions of such as put up the same as in respect of the thoughts holy affections and exercise of the graces of the spirits of those godly Suppliants in their prayer So in Acts 26. 7. prayer was one speciall piece of that service intended in that there mentioned Our twelve Tribes instantly serving God day and night The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a stretched out manner serving God Psal 119. 145. I cryed with my whole heart Davids whole heart acted in that prayer with all earnestnesse his prayer was the common cry of all that was within him his desire love hope and all the graces of his spirit in his heart put forth themselves in his prayer So Rom. 12. 12. Continuing instant in Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continuing with all your might in prayer The acceptable prayer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inwrought praier A prayer wherein all the active hands within the suppliant are set on work according as there it is said of him Coloss 4 12. Alwayes labouring fervently in prayer for you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrestling for you in Prayers A fervent Suppliant doth Wrestler-like bend and writhe and strain every joynt of the new man in their souls yea of their whole mind and heart so far as sanctified that they may take all helps and advantages of the Lord to prevaile with him in prayer All our lines must meet in this center of Prayer our whole man must wait upon this as the creature of the holy Ghost as it will share in this blessing so it must act in begging it and then it will put on the garment of prayses also for it Like as before the whole man went as it were in mourning weeds in the want of that blessing so the mercy will be sweetest to the whole man when it is thus holily imployed in the begging of it or if the mercy be delayed yet it can the more quietly sit downe in the want of it when it hath used Gods means for it A gracious Christian that prayeth much can want much hee hath that inward peace that guards his heart and mind from discontent Phil. 4. 6 7. Make your request knowne to God and the peace of God shall keep your hearts 2. Importunity in prayer consisteth in 2 In frequent renewing of our suits a frequent renewing of our suits when wee are at this holy work early and late the Psalmist was at it early when hee sayd Psal 88. 13 My prayer shall prevent thee and 119. 147. I prevented the dawning of the morning and cryed c. He was a good husband and earnest in this holy work who was at it so early a lively Christian will be up in his spirit and hard at this work when other lazy and drowzy professours are not stirring this way And verily hee had need be up betimes who preventeth the Lord with his prayer whose use it is before we call to answer us Isai 65. 24. Psal 21. 3. The importunate suppliant also will be late at it come for bread at midnight when he might have it inwardly suggested to him that he cometh unseasonably as that parable holdeth fotth Luke 11. 5. 8. He will pray with the first and with the last too he will pray againe and againe For this I besought the Lord thrice 2 Cor. 12. 7 8. His fresh suits freshen up the suppliants praying graces put a new glosse upon his faith love feare zeal holy desires and the like Sometimes the heart is more praying ripe then at other times importunity tryeth conclusions seeth how our hearts prayer-pulses beat at all times the heart is sometimes more full of holy motions and workings much more resolute more fixed upon God and good much more tender and sensible Importunity taketh all advantages of the heart of a Christian an importunate suppliant is wont to bee alwayes taking the skales and ballances into his hand and in his thoughts putteth in the mercies hee needeth and longeth for in the one skale and all his prayers pleas and tears for the same in the other And perceiving the mercies to weight downe all his praiers he then layeth in more prayers and sighs and yet alas they are not weight which makes him still to be laying weight after weight prayer upon prayer al his days Prayer is the souls messenger which it speedeth to heaven there to relate in the eares of its God and King the various cases which do concern it and as good speeding messengers are the most serious and the most serious messengers speed best so it is in the case of prayer yea as messengers are sent againe and againe till their errand bee fully told and their businesse dispatched or sufficient order raken for it so it is here Prayer after prayer is sent up to heaven until either the Lord doe what is desired or that which is equivalent to it as in Pauls case 2 Cor. 12. 7. hee said unto me my grace is sufficient for thee my strength is made knowne in weaknesse An importunate suppliant hath the art of praying and so hath his divers spiritual topick places as I may call them whence he frameth variety of holy arguments and pleas in prayer which is an holy reasoning with God as it is called he hath a great deal of spiritual eloquence and holy rhetorick so that hee is seldome nonplust in prayer but with sweet and apt variety of supplications is againe and againe pressing upon the Lord for mercy and when ordinary prayer seemeth not to prevail importunity in prayer will bee expressing it selfe in an extraordinary way fasting shall be joyned to crying mightily as Jonas 3. 6. and if our prayers alone prevail not it will make us goe another way to work with God even to set others on work to seek God with us and for us Cant. 5. 6 I sought him but found him not verse 8. If you find my beloved tell him I am sick of love 3. It consisteth in a holy impatience 3 An holy impatience of delay or denyall of an answer of delay or of denyal of our holy requests it maketh a gracious suppliant to stand as we say upon thornes the captive exile hasteth to be delivered Isaiah 51. 14. The Church is even sick of love for want of the desired presence of Jesus Christ Cant. 5. 8. Heare me speedily saith David my spirits fayle least I be like to one of those that go down to the pit Psal 147. 7. it is even death to such to be delayed much more to be denyed hence those frequent ingeminations How long Lord how long Ps 13. every day week or month is as seven to importunity love in the soul to the Lord his favours and fellowship keepeth due and true account how long he hath held us off and therefore
very well bear the dry blows they meet with in fighting to enter in as the force of that Phrase Luke 13. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holdeth forth fighting as those of old in the Grecian exercises some whereof were with fists and batts Brave spirits are up in the soul when a spirit of importunity in prayer is stirring and they will make suppliants bear any thing so much also the force of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used both Col. 4. 21. and Rom. 12. 12. For continuing instant in prayer holdeth forth continuing therein with much patient bearing of incumbrances or molestations 6. It consisteth lastly in being in a holy In holy insatiablenesse with mercies received wife unsatisfied with smaller measures of prayer-blessings pressing still on for more Importunate Abraham hath his additionall requests to the former when they are granted Gen. 18. 17 20 30. So Moses when heard for Israels pardon so far forth Exod. 32. 10 11 12 13. yet hee wants and must have the Lords gracious presence along with him and then Exod. 33. 12 13 17. when that is granted yet he wanteth a further light of Gods glory v. 18. And when he hath got that yet chap. 34. 8 9. he hath a further request for Israel againe verse 8 9. Gideon hath scarse ever done asking one signe and token of Gods gracious presence with him after another granted him Judg. 6. 17 18 37 38 39. compared Those earnests make them presse harder for the receipt of farther and larger sums of grace those gracious recoveries makes them to renew their suits and pleas those tastes do but whet their appetites after more of such spiritual cheare such first-fruits make them long the more for gathering in more of that blessed harvest now and then a view and kisse of their beloved at their request makes them more enamoured with love-desires after more Now of the second thing propounded Importunity in prayer must not be 1 Unseasonable What manner of importunity is required To which I answer 1. Negatively 2. Affirmatively Negatively also two wayes 1. Look that it be not unseasonable importunity but a seeking of Christ early in the day time of grace not in the evening the close and ending of that day Prov. 1. 28. Thou shalt seek me early and not find me when the door of grace is shut to cry Lord Lord open to us it is in vaine Luke 13. 25. when men have wearied out the Lord with knocking at their hearts and with calls and they answer not him they shall cry saith the Lord but I will not heare 2. Looke that it be not an inordinate 2 Inordinate or for a lust importunity an importunity of some lusts like Rachels wrastling in prayer also with great wrastling for a son Quest How may Inordinacy of affection Quest or lust be discerned to be the spring and give rise to importunity in prayer 1. Answ When importunity in prayer Answ 1 for mercies which we want is uttered with Markes of earnest prayer when from our lust 1 Undervaluing of mercies received undervaluing of the blessings wee already have or with discontentment at them Numb 11. 4. You fell a lusting and wept saying who will give us flesh and verse 6 We can see nothing but this Man Like children that whilest crying for an apple from their fathers hand will fling away the cake that is in their owne and so get a whipping rather then a pippin as wee say so such get a lashing rather then their longing which argueth an inordinacy in such children 2. When such importunity in seeking such 2 Valuing of things desired even with a bad estate or such things from God is accompanied with a prising of a very bad estate in the enjoyment of the things we ask as we remember say they the flesh we did eat in Egypt Numb 11. 4 5. they are so eager for flesh that Egypt it selfe where they had such flesh hath now an honorable memoriall with them and they could even be glad of Egypt againe upon condition they had but flesh enough as formerly A place of bondage a place where sacrificing to the Lord was an abomination to the Egyptians would be a welcome place with that desired flesh they crave Luke 15. 12. The younger said father give me the portion of goods which falleth to me he will have it though he want his fathers presence and the communion of his family and be left to himselfe to shift for a living The Israelites will have a King though they are told from God that they will be in a farre worse condition under their tyrannous usages then ever they were under the government he appointed over them even under their Judges 1 Sam. 11. 11. to the 18. And vers 18. And you shall cry out in that day because of your King which you shall have chosen you and the Lord will not hear you in that day verse 19. Neverthelesse the people refused to obey the voice of Samuel and they said nay but we will have a King over us Like some young men that against all their fathers wholsome admonitions will needs have such an one for their wife and night and day sollicit their father to let them have her though told that they will but undoe themselves by it 3 Asking things unsutable to our condition 3. When we aske things of God that are unsutable for our condition as for the younger sonne to ask his father to have all at his own dispose when no way fit to manage it Luke 15. 12 13. So for Israel in a wildernesse to desire quailes a meat altogether unsutable for their place and estate So for James and John to desire that one might sit at his right hand and the other at his left hand in the Kingdome of heaven Mark 10. 35. 37. before they are fitted to suffer with Christ or for him to be riding on horseback ere they are able to goe on foot 4 Rashnesse in asking 4. When wee are rashly importunate as James and John were Mark 10. 36. You aske you know not what they considered not understood not what they asked or as in that request for fire to come down from heaven to consume those Samaritanes Luke 9. 54. Christ told them you know not what spirits you are of they considered not from what spirit they were moved in that request When we waite not for Gods counsell advise not with the Lord about what we are to aske or not seasonably before our hearts are growne inordinate with their desires Psalm 106. 13 14. They waited not for his counsel they lusted in the wildernesse when desires prevent or outrun deliberate judgement they are not right or when judgement the mistresse must waite upon these her maids there is disorder When your princely minde must go on foot whilest servantly affections ride on horseback there is confusion when understanding must only dance after affections pipes there must needs be
great miscarrying 5. When we are not willing to waite 5 Hastinesse for getting things desired the Lords leasure for the affecting of what we ask of him but will be asking of him in wayes full of hazard or with meanes of our own devising to attaine our desires As Rachel who wrestled in prayer for a child Gen. 30 8. but whilest delayed gave her maid to Jacob to attain her desire of a childe or like David desiring the waters of Bethlehem which could not be had without the life-blood of such as fetcht it 2 Sam. 23. 15 16 17. Like feverish persons flying out of their beds for the drink they ask the Israelites desire to goe up to Canaan then when God said nay was a lust Numb 14. 40 41. 44. There were lusts in that Kings extraordinary seeking of God for supplies of bread by fasting and prayer 2 Kings 6. 30. That in delayes of supplie le ts drive at the Lord himselfe verse 33. Behold this evill is of the Lord what should I waite on the Lord any longer Isa 58. 3. Wherefore have we afflicted our soule and thou takest no knowledge those breathings that are so short winded they are not divine inspirings 6. When wee keep not due proportions in our desires being more importunate 6 Inequality in desires in corporall matters and those of lesse consequence then in those soule matters of greatest concernment like those in Hosea 7. 14. Who can howle upon their beds for corne and wine and yet without heart to seeke reconciliation with God verse 10 11. Lukewarme at the best in spiritual matters a cake halfe baked verse 8. Like foolish children hardly ever speaking of choice matters and yet ever and anon filling the house with cries for rattles and baubles 7. When we flie in the face of this or that Creature lay causelesse blame upon 7 Quarrelling with instruments such or such persons or things if not answered of God in things that we crave of him thus Rachel wrastled with God for a childe but whilst delayed quarrells with Jacob Give me children or else I dye Gen. 30. 1 2. 8. compared Like distemper'd patients angry with their attendants because they may not have such or such things albeit forbidden by their Physician or like children falling out with the executors of their fathers will because they doe not at their times in their wayes and proportions pay them in what they desire 8. When our desires in prayer tend to a lust and the service of it they spring 8 Asking for a lust from a lust and if lust be last in execution of our desire it is the end of them and so the first in Intention Our prayers are in their Genesis as they are in their Analysis when their resolution and dissolution is into Inordinacies their beginnings were asuredly some inordinacy Such prayers and desires as have earth and flesh for their Center were assuredly earthly and carnal in their principles Such as their Omega is such was their Alpha. The Prodigall who spent what he asked of his father upon harlots surely had some inordinate lust which set him on worke to aske the same of his father Luke 15. 12 13. For this it is that the Apostle James condemneth these professors Ye aske amisse that you may James 3. 3. consume it upon your lusts 9. When the fruition of the things so earnestly desired proveth afterwards some 9 A blast upon the thing desired way burdensome to us Genesis 19. 20. How earnest is Lot for Zoar Is it not a litle one and my soule shall live but verse the 36. He is weary of Zoar Lot went up from Zoar thus the Israelites quailes over earnestly asked become loathsome to them Numb 11. 18 20. So did they at length cry out as much upon a King as ever they did cry out for one 1 Sam. 1. 8 18. This passing from one extreame to another argueth Inordinacy in the heart Now we come more briefly to answer affirmatively 1. Then look that your importunity Importunity in prayer must be in prayer be caused and guided by faith so it was with the importunate Petitioner 1. From faith Matth. 15. 25. 28. compared He saith not oh woman great is thy importunity and yet it was such but great is thy faith faith doth ballast the heart aright in prayer and keeps the swift sailing desires thereof in their due course 2. Look that it be with filial meekness 2 With meeknesse and submission submission Christ offered up prayers with strong cryes and teares Heb. 5. 7. but annexeth not my will but thine be done Matth. 26. 39 42. and Luk. 22 42 44. compared 3. Look it be done with sutable earnestnesse 3 With like earnestnesse in use of means and seriousnesse in holy indeavours in the use of lawfull meanes to attaine our spirituall desires Canticles 3. 1 2 3 4. Touching the third thing the Reasons calling for importunity in prayer though we might name many as the Lords importunity in calling upon us the fiery fervent nature of the spirit of God in us the importunity of the wicked in their desires the prevailing force of such holy importunity with the Lord. Yet wee shall insist upon this one Reason taken from the evil of carelesnesse remissenesse or slightinesse in prayer which is crosse to importunity in the same which may suffice to awaken us all to the contrary duty of importunity in prayer Let us onely hint some particulars of the evils Evils of sinne in slightinesse in prayer both of sinne and sorrow which attend such slightinesse and remissenesse in prayer Consider we first of the evils of sinne in such slightinesse in prayer 1. A slighty prayer is a blind sacrifice the 1 Inconsideratenesse in prayer mind of such a one that so praieth is not wont to consider or observe what he doth therein He that is carelesse of the manner of his approach to God looketh not to his feet considers not that he doth evil Eccles 5. 1. 2. It is a lame sacrifice it is not a compleat praier Like the sacrifices of those carelesse 2 Incomplâ—â—â—nesse in praier slighty Jewish Priests of old Mal. 1. 8. such a ones affections to God and good are corrupted Such an ones expressions in prayer are very unfit and unsutable oftentimes unto what he is speaking of Prayer in such an ones mouth is as a parable in a fools mouth which in expression is very unequal Prov. 26. 7. The Prayer-expressions of a drowsie slighty spirited professour are like the speeches of one halfe asleep halfe awake full of impertinences The mind also of such one is cripled halteth witnesse the many distractions constantly accompany such an ones prayer The mind of such being not serious in prayer and taken up in talking with God will easily admit speech with other objects which will be calling the mind forth to mentall discourses about them whilst praying As it is in seeking of
something which we have lost if wee mind it not seriously we shall have trifles enough in veiw to draw our eyes to them so is it in slighty seeking to God in prayer 3. Carelesnesse and slightinesse in 3 Instability in prayer prayer breedeth and feedeth inconstancy and instability in prayer Any yea sometimes no occasion shall cause a sleighty Professour to neglect his praying Any pretence that will but seemingly serve to stop conscience its mouth or any discouragement will put him by praying it is verified in such an one Job 27. 10. Will hee alwayes call upon God that is hee will not doe it on constantly Their goodness in seeking God in prayer also is but as the early dew which goeth away Hosea 5. last and 6. 1 2 3 4. compared Nor will it be onely an occasional omission sometimes of Prayer but an habituated instablenesse in Prayer now off now on now having a mind now no mind to pray until at length such an one waxeth weary of prayer which did not call upon God to wit seriously Isaiah 43. 22. Thou hast not called upon me namely importunately but thou hast been weary of me O Israel As it is with the sluggard Prov. 6. 10. yet a little slumber and yet a little sleep and as one sleep and slumber stealeth upon another so one sleighty prayer begetteth another at least a disposition thereunto and one ommission of Prayer occasioneth another though it may be an awakened conscience would faine have it otherwise or as it is with a sleighty workman if he doe but now and then forbear working labour groweth tedious to him or at least hee cannot hold out to any constancy in working The like befalleth him that is sleighty in Praying he cannot be constant in Praying Such an one will rather run any hazards to shark and shift for comfort otherwise then bee constant in labouring in Prayer for it 4. Slightinesse in prayer it rather strengthens then weakens the sinnes wee pray against When Professours grow remisse in praier then corruptions presently gather head and get the better if Moses his hands grow heavy and remisse in praier flying yea and wounded Amalakites will rally and give a fiercer and more victorious charge Exodus 17. 11. Whilst a Christian Souldier handleth this weapon of praier carelesly he leaveth an open mark for an enemy and lust to foile and wound him if not mortally and irrecoverably Should a Christian traveller though like another traveller with his pistols in his holsters and his sword by his side be well weaponed yet if carelesse and as good as asleep by the way side he is a fit prey to any lust to spoil and rob him of his treasure or if suddenly awakened in conscience to see his danger yet he is but as one suddenly awakened in a kind of amazement and hardly in case to resist and fight against any such robber Yea sleightnesse in praier laies a Christian open to all manner of temptations It even tempts that arch-robber and murderer of soules the Devil to bee making a booty of such sleighty professours Mark 14. 37 38. Watch and pray lest you enter into temptation The disciples carelesness of praier made the more ready way to Sathan to tempt them to forsake their master And it was an ominous presage to Peter in special of his sad fall soon after Simon sleepest thou watch and pray lest yee enter into temptation Supiness and sleightness in prayer is an 5 It is an inlet to delusions in-let to delusive fancies and conceits The sleightest Christians in holy performances are most haunted with groundless and vanishing toyes and hopes as is evident in hypocrites who are habituated in such a sleighty way of prayer and other religious exercises Joh. 8. 11 12. 13. As it is with other persons who are betwixt sleeping and waking they are subject to dreames so is it with such like Christians 6. Such Sleightness in prayer is an 6 It brings in Apostacy in-let and sad forerunner of Apostacy if not seasonably redressed The professours in Josiahs time that so soon turned back from God were such as did not seek God namely to any purpose but at most formally and carelesly Zeph. 1. The foolish virgines who for fashion and forme sake goe out to meet Christ in his ordinances making it their great care to get so much oyle of grace as would make them shine in religious exercises their oyle at length failed them and their profession and religious performances ended in a snuffe and in smoak Matth. 25. 8. Christians come not from one extreame of rash and hypocritical zeal and fervency to the other of utter contempt and neglect of God and good but by this midling temper of sleightness from hot they come to bee quite cold by this lukewarmeness when Christians are once beginning to take from the heighth and steep of fervency they then haste downeward apace and if the Lord prevent not they stay not till they fatally fall into the bottomeless pit When Christians grow indifferent in their desires of grace they grow as indifferent in their indeavours after it and when once indifferent whether they do work for God or no they are fittest to bee hired to doe some worse work When Christians through carelesnesse in driving this holy trade of prayer do not thrive but go downe the wind amaine 't is twenty to one but they will be taking up some other trade it may bee of covetous persons it may be of time-servers it may be of drunkards it may be of adulterers it may be of hereticks or opinionists or the like Consider wee now of some evils of punishments Evils of sorrow accompanying slightnesse in Prayer and sorrow attending this for this being in Gods account the guise of deceivers That when we have a male in our own flock as sometimes the Lord spake Mal. 1. 8. 14. we have serious spirits in other matters of the world or the like Yet offer such an accursed thing as carelesse and slighty prayers a curse of God is wont to A blast upon the gifts attend it God is wont to blast such in their spirits and gifts so that their very gift of prayer is by degrees taken away from them there is a secret moth that eateth out the strength and beauty of it and it is too often found that whilst such are slightly hapething and trifling about the greater matters of their souls the Lord leaveth offering his rich mercies to them and whilst they are making some complemental suits to Divine forsakings Christ hee at length will be woed no more by them and that sad curse of God threatned against them in Jer. 44. 26 And the Lord will be no more named by any mouth of the men of Judah cometh to be fulfilled in such loose-hearted professours Prayer is cast out of their families and closets as some refuse service as is to be seen in these later dayes in too too many or
even upon our lawful occasions when our spirits are 2. Too much eagernesse upon lawfull things or occasions even rivited to our occasions they wil not be easily got free for prayer they must be even filed off againe no ordinary pulling at them will doe when we are too too busy all the day long in speech with such occasions they will be calling even in prayer for a word with us 3. Inconsiderate rovings of minde 3 A wandring minde before in the interims betweene our praying seasons when wee let our fleet thoughts flie hither and thither without restraint they will not be so easily lured by us and come at our call to become fixed in prayer 4. Admission of wandring thoughts in prayer and too easie yieldings to sleightinesse 4 Distraction in prayer therein they grow unmannerly bold when in the least entertained 5. Resting in graces and comforts 5 Resting in grace received received in and by prayer we are sure to become remisse in praying the next time if wee seed our thoughts too much upon what we got the last time we prayed or if sleighty once in prayer because secretly thinking to make amends the next time we shall be then also the more sleighty 6. Misgiving Apprehensions touching Diffidence God and his grace That thought Job 21. 15. What profit should we have if we pray to him maketh them carelesse of coming near the Lord. A petitioner must needs be heartlesse in his suit if he think that the King is wroth with him And a beggar hath no minde to stand begging at a known churles doore Quest To the last querie touching Quest 5 the markes of right and acceptable importunity in prayer Answ I answer wee may discerne Answ our importunity in prayer to be acceptable Marks of acceptable importunity 1 Selfe abasement in prayer when our importunnity is the importunity of a suppliant of a beggar in spirit when it is attended with much selfe abasement as the importunate Canaanite who looked upon her selfe as a dog Matth. 15. 26 27. Truth Lord yet the dogs take of the crummes under the table Importunate Abraham looketh at himselfe as dust and ashes Genesis 18. 27 29. 2. Answ When our hearts in prayer are Answ 2 well warmed fire hot then the end of prayer 2 Holy warmâ—h in prayer fervent prayer is attained when our hearts wax warme by it and the meanes is acceptably used then Gods ends in the use thereof are attained 3. When we are in speciall wise attent as to the work wee are in hand with 3 Holy waiting for an answer so to the successe thereof as that woman that besought Christ in an acceptable way of importunity you may see she lay at catch for she picketh out something for her holy advantage out of even that word which Christ let fall in way of Answer Matth. 15. It is not meet to take childrens bread and give it to dogs truth Lord yet the dogs take of the crums falling from their masters tables that prayer was full of holy pleas and so are importunate prayers Psalme 58. 1 2 3 4 5 6 7. And the Prophet beleeveth it was acceptable verse 8. He will speak peace unto his people but withall he was in a lifting posture after his answer I will hear what God the Lord will speak 4. When we are as earnest and serious 4 Hearty prayses afterward in returning praises for mercies received and begged as we were in begging for them Luke 17. 12 13. The Samaritan among the other leapers he also lifted up his voyce with them saying Jesus Master have mercy on us and verse 15 16. he is as earnest and loud in his prayses and one of them when he saw he was healed turned back and with a loud voice glorified God and fell down at Jesus feet giving him thanks and he was a Samaritane and verse 19. Christ himselfe justifieth his importunity as a fruit of his faith Goe thy way thy faith hath made thee whole CHAP. II. Touching Opportunity of Prayer VVE come now to the second thing included in the Modification of this duty of prayer that it bee without ceasing Namely that we pray opportunely When Paul saith that without ceasing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he had remembrance of Timothy in his prayers night and day 2 Tim. 1. 3. He meaneth that upon all occasions and as he had any opportunity hee did remember him in his prayers Hee taketh all opportunities offered by the Lord to pray and omitteth them not he praieth without ceasing It is then the duty of all the Lords people to pray opportunely or to take all holy opportunities to pray unto the Lord. For the better handling of this duty consider these particulars First that it is seldome that any time is unseasonable for prayer Secondly that yet there is a time when the Lord will not listen to prayer no not of his owne people Thirdly that in mercy the Lord useth to offer unto his people opportunities and seasons of prayer Fourthly that the Lords people are bound to take or improve all such opportunities of prayer Touching the first very briefly that it is Prayer is rarely unseasonable at any time very rare that any time is unseasonable for prayer it appeares in this that the Saints are injoyned to pray alwayes Luke 21. 36 Ephes 6. 18. And this that the title of God is to be a God hearing prayers Psal 65. 1 2. O thou that art hearing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prayers He is alwayes hearing the prayers of some of his people and ready to hear the rest Touching the second a little more largely Sometimes prayer is not so seasonable that there is a time when the Lord will not listen to prayer no not of his people so that praying at such times they pray out of due season It is not then so fit a time for them to pray As 1. When they are under offences unrepented 1 When the persons praying are under just offences of Matth. 5. 24. First be reconciled to thy brother and then come and offer thy gift It is not seasonable for Jobs freinds to come to offer to God until reconciled to injured Job Job 42 78. If we are out with the favourites of the King of Saints it is not seasonable to come to the King with petitions It is not a season to seek peace with Christ the head when peace with his members is not sought If our heavenly Father should not hold off his respects to childrens requests who offend their brethren they would never seek to be reconciled 2. When any of them doe too willingly 2 When under some guilt of sin not actually repented of and contentedly remaine under the guilt of some known sinne against the Lord. Isai 1. 15. When you make many prayers I will not heare your hands are full of blood ver 16. wash you make you cleane put away the evil of your doings c.
ver 18. Come now and let us reason together c. And then onely it is seasonable to pray when wee lift up our hands and hearts Psal 66. 18. If I regard iniquity in my heart the Lord will not hear my prayers Josh 7. 10 11. Wherefore lyest thou thus upon thy face Israel hath sinned Job 11. 13 14. If thou preparest thy heart and stretchest out thy hand toward heaven if iniquity be in thy hand put it far away else all that is to no purpose God heareth not sinners h. e. imponitent ones John 9. 31. It is no fit season for us to goe a wooing to Christ if not clear of privy leagues with any of our lusts not is it seasonable to trade with the Lord in prayer if we have any kind of traffique with his proclaimed enemies 3. When wee are under any special 3 When under special hurries of lusts power of passions and distempers and as then not seeing the sinne of them to lift up wrathfull hands is unacceptable and so unseasonable 1 Tim. 2. 3. Lift up pure hands without wrath It is not seasonable to offer up our sacrifice with such common yea wild-fire Such leaven of wrath and malice is apt to sowre our very Mincah and maketh it come as out of due season Such was the petition of James and John to Christ Lu. 9. 54 55. Wilt thou that wee command fire to come down from heaven to consume them Such were Jobs petitions Job 3. from verse 3. to verse 11. Such was that of Jonah chap. 4. 3. Take away my life from me Look as it is in a strong blustring time knocks at the doore are scarce heard if at all so is it here the noyse of our distempers outsoundeth the voice of our knocking 's in such like prayers It were better to pause a while till the blustering noise be abated And as Revel 9. 1 3. Silence was made a while before that the holy incense was offered so should it bee here 4. When our heads and hearts are over-full 4 When under hurries of occasions and even sore charged with carnal occasions and inordinate thoughts about them it is not so seasonable to go abruptly from such a crowd and throng into the holy presence of the Lord without some pause It is most unseasonable to enter upon so holy a discourse with God with so many batlers attending us when there should be but one speaker Eccles 5 1 2 3. Such rashnesse is irregular and therefore unseasonable such a foolish seekers prayer will be no better then a dreame arising from multitude of businesse stuffed with multiplicity of unseasonable impertinent and independent expressions 5. When we come to pray in remediless 5 When praying in remediless cases cases or for persons past recovery Jer. 11. 14 Pray not for this people for I will not hear them when they cry unto me for their trouble 1 Sam. 16. 1. How long wilt thou cry for Saul seeing I have rejected him 6. When wee will be praying at such 6 When praying whilst other ordinances cal for our attendance times wherein other ordinances doe call for our attendance As when we will be praying at home when we should rather bee in the publick assembly or praying in our closets when religious family-exercise requires our presence Now let us consider of prayer-seasons Most seasonable to pray offered by the Lord which hee requireth us to take These opportunities are either generall or special The general opportunity 1 When God is near us more generally by his word of prayer is that general Season of grace held forth in the offers of the dispensations of the Gospel Isa 1. 5 6. Seek him whilest he may be found Whilst God may be found it is a season to seek him Isai 21 12. If you will inquire returne come Whilst the Prophets incourage to come 't is a season to inquire Our calling and cry is but the echo of the Lords call Psal 27. 8. When thou saidst seek my face my heart answered thy face Lord will I seek Its the season of the echo to wait upon the voice a demand of grace upon a former offer of it it s very seasonable This blessed day work is most sutable to the day time of the Gospel and grace of God But besides this general opportunity there are some more special praying seasons Ps 31. 8. For this shal every one that is godly pray unto thee in a finding time as it is in the Hebrew As bountifull Princes have their so the Lord hath his special seasons for petitioners to come in with their suits and have each their dayes of audience Our blessed Father hath his set dayes of paying to each child his portion of mercy blessing upon demand and suit for it Now these special seasons of prayer are of three sorts 1. When God in special sort is near to us Or secondly we in special sort near to him Or thirdly in case of emergencies or special necessities calling for speedy help First when God in special is near to 1 When more specially God is near us â—A us then call upon him while he is near Is 55. 6. The Lord as our gracious king goeth his holy progresse and now he is nearer this people and such and such subjects and now againe he is nearer to others Let each accordingly take and observe their particular seasons of holy approaches to him with their suits If the loadstone be near the very iron moveth the approaches of the Lord to us have or should have this holy magnetical attractive vertue to draw us near to him in Prayer 1. Now the Lord is thus in special 2 By some special act of mercy sort near to us by some special mercy vouchsafed to us as when answering to former prayer or the like Psal 34. 18. The Lord is nigh to them that are of a broken heart Yea but wherein or whereby doth he shew that he is nigh to them It followeth He saveth such as be of a contrite spirit Gods ordering some special favour to his people by his providence is called his visiting of his people The Saints repairing to the Lord with earnest fervent Prayer is called their visiting of the Lord. Isai 26. 16. Lord in trouble have they visited thee how tbey have powred out a prayer to thee c. When God first beginneth to give us a gracious visit it is seasonable and sutable for us to give him prayer-visits Exod. 33. 17. And the Lord said unto Moses I will do this thing also which thou hast spoken verse 18. And Moses sayd I beseech thee shew me thy glory Moses made Gods time of giving to bee his opportunity of begging mercy If ever the Saints hearts are filled with love it is when they partake of manifest tokens of the Lords love to them and if ever it be a season of this friendly talking with God or praying 't is then when in such a friendly
of it it is high time to draw a solemne petition to our gracious King to take some effectuall order to suppresse it 3. In case of some weighty service of God 3 Difficult service which we look at as above our strength Now must young Solomon that thinks himselfe but a child for such imployment ask of God 1 Kings 3. 5 6 7 c. 4. In case of greatest danger impendings 4 Danger impending as when Yet forty dayes and Niniveh shall be destroyed Jonah 3. 4. Now if ever poor Ninivites must call mightily to the Lord and verse 10. God saw their works and repented him of the evil Exod. 32. 10. Gods hand is up against Israel with his slaughtering weapon Now pray Moses or never and he did so v. 11 14. God repented of that evill also Touching the last particular that wee are bound to take these opportunities of prayer it is undenyable we are bound to pray without ceasing and therefore to bee taking all opportunities to pray And wherefore else doth the Lord put such a talent of opportunity of Motives prayer into our hands but that he expecteth the faithful and fruitful improvement thereof to be made by us or else he will assuredly take his time to expresse his displeasure against us for so grosse a neglect of his grace and of our own souls advantage But that we may be quickned up to pray opportunely or to take all opportunities of prayer Consider 1. That opportunity is the very cream and This Opportunity is the best and all of Time flower and spirits yea the very All of time Hence this Pray continually i. e. opportunely he that prayes as oft as he hath opportunity prayeth alwayes 2. That opportunity of asking offered 2 'T is an ingagement to the Lord to hear by the Lord doth as I may say ingage the Lord to answer Why should the Lord set out such almes-dayes and audiencedayes and some way signifie it to his people if hee meant not to heare and help them Friends in such a case stand upon their credit if they appoint times to meet and to entertaine a friendly discourse with their friends they are not wont to faile them so here opportunity of asking given us by the Lord it imboldneth us to ask and to expect a seasonable answer 3. That opportunity of Prayer it 3 It is the grace and beauty of prayer doth grace and beautifie our Prayers As every thing else is beautifull in its season Eccles 3. 11. So is Prayer in its season opportunity is a wheele to the chariot of prayer which safely strongly and swiftly carryeth it in before the Lord. A word spoken in season to men is in the Hebrew phrase a word spoken upon the wheeles Prov. 25. 11. So is it in these words spoken to the Lord in their season yea opportunity helpeth to carry our praier also in an holy state before the Lord as upon a royall Chariot-wheele Opportunity of Prayer greatly furthers their acceptance in Christ These fruits of our lips also are then best and most welcome to the Lord when brought forth in their season 4 It useth to succeed well 4. That seasonable prayer is ever speeding prayer Psal 5. 13. My voice shalt thou hear in the morning namely praying in the season of prayer 5. That opportunity of seeking and 5 It is beg'd for us by Christ getting grace by prayer and other means is begged for us by Christ In an acceptable time have I heard thee as saith the blessed Father to the Mediatour Isai 49. 8. And thence it is that the members of this head of the Church have any such time of acceptance 2 Cor. 6. 2. For hee saith in an acceptable time have I heard thee Now is the acceptable time 6. That great will bee our disadvantage by letting such holy opportunities of Prayer slip for besides the losse of such jewels and of what wee might have gained by trading with the same our spirits will come to bee very much straitned and hardned as sad experience in the Saints themselves witnesseth CHAP. III. Of Constancy in Prayer WE come now to the third and last thing held forth in the modification of the practise of this duty of prayer that it be without ceasing i. e. Indesinently or constantly It is then our duty to pray indesinently or constantly Now for this Consider 1. What it is to pray indesinently or Tâ— pray constantly is 1. Not to give out from prayer constantly or what is implyed in it and why we must so pray and then make we one briefe Use of it Touching the first To pray indesinently or constantly is Not to give out from praying not to let God alone untill hee doe blesse us To pray and not to faint Luke 18. 1. Not to give God rest Esa 62. 61. To look to him in prayer untill he shew us mercy Psal 123. 1 2. Quest May any true childe of God give off prayer for a season Quest Answ Yea verily Gods own dear Saints may be weary in praying though Answ 1 not so weary of prayer The duty it selfe is to them very desirable in it selfe but the discouragements may be such in tempted times that they may be even afraid to goe to God to seek his face sometimes Psal 6. 6. I am weary with my groaning and 69. 3. Godly ones may give out from prayer for a little season I am weary of my crying yet hee gave not off wholly or not long verse 13. But as for me my prayer is unto thee If they give out for a spurt from solemn Prayer they cease not to be darting up ejaculatory prayers Jonah 2. 4. I sayd I am cast out of thy sight yet will I looke unto thy holy Temple When God in deserted times seemeth to turne his back upon his Saints or they through distrust and distempers are as if turning their back upon him yet they give many of these love-casts of the eyes of their souls towards God desires will be ever and anon stepping out of such a gracious heart to look after the Lord. That holy fire within the heart albeit it blazeth not out yet will be ever and anon sending out these sparks There are times wherein the Saints are so spiritually sick of sinne and of temptations that their very speech faileth them even they have their spiritual swounds and may lye a while speechlesse yet either they are making these holy signes in their fainting fits or some of this holy breath is stirring If Hezekiah cannot speak out in solemne prayer yet can he chatter and make these shorter holy mutterings of his heart and these dove like moanes of his spirit Isai 38. 14. I am oppressed O Lord undertake for me Quest How cometh it to passe that any Quest such sad silence or speechlesnesse in respect of solemn Prayer doth at any time or for any shorter space befall Gods owne people Answ Sometimes through some dangerous fall
by faith that sanctifieth them Exod. 29. 37. The best incense of our prayers needeth sprinkling with Chists bloud As was typed in that Exod. 30. 10. No intercourse twixt God and us but by the meanes of this blessed ladder whose foot is on earth and top reacheth unto heaven Gen. 28. 12. with Joh. 1. end A third branch of faith required in 8 In Gods promises prayer is faith in Gods promises especially in such promises as doe respect our personall and particular cases and complaints Jehosaphat in his prayer maketh use of a sutable promise respecting the present case about which he then besought the Lord 2 Chron. 20. 6 7 8 9. saying if when evill cometh upon us as the sword c. we stand before this house and in thy presence and cry in our afflictions unto theâ— then thou wilt hear and help When David also is to seek the Lord for mercy upon his house he improveth a promise of God made to that end 2 Sam. 7 27. For thou O God hast revealed it unto thy servants saying I will build thee an house therefore hath thy servant found in his heart to pray this prayer unto thee The Lord is so abundant as in goodnesse so in truth Exod. 34. 6 7. that at every paths end in the way of grace and race of godlinesse he hath placed some well of salvation some spring of consolation quickning and incouragement in Christ to goe therein without fainting All his Ordinances and precepts have their promises annexed to the faithfull observance thereof and no one ordinance hath more gracious promises made to the conscionable attendance thereupon then this of prayer This of prayer as it is that which in speciall putteth much honour upon God so the Lord hath honoured it with many goodly glorious incouraging promises now faith maketh use of this blessed treasury bequeathed in the Lords Testament to prayer or to his suppliants prayings Faith wisely layeth out and bestoweth this holy stock here and there in this and that case as need requireth hardly any prayer case to bee supposed but there are promises here and there scattered in the word of God which speak to that very case if not directly yet by necessary consequences Now by that grace of Faith the godly make sutable improvement thereof and where the case requireth drawing such spirituall conclusions from them as put them upon the pleading such holy maximes before the Lord the Lord seeth it meet to bound the peoples desires within these holy limits of his promises and it is faith that helpeth us to keep within compasse in our prayers And surely there is no language more sweet and acceptable to God then to speak to him in our prayers in this holy language of his spirit and word in his own language if we speak in our prayers no otherwise then the Lord himselfe speaketh in his promises there shall bee a sweet consort of voice begun by the spirit in the promises seconded by the spirit of faith in the Saints prayers and answered by God in his providences 4. The last branch of faith required in prayer 9. In Gods providences was faith in God his providences the Saints in their prayers mentioned in scripture have used thus by faith to improve the providence of God as Psal 22. 4 5. Our father 's called upon thee and were delivered Isai 64. The reall respects which the Lord beares to his peoples prayers are practically demonstrated in the providence of God providences of mercy respecting prayer cases are but the promises of God made thereto acted and executed Every such providence is an Oracle of God instructing or incouraging us Faith is a spirituall recorder in the soule and conscience sanctified it registreth writeth and noteth downe by the finger of the spirit on the table of the heart such observable and usefull passages and faith calleth for conscience to read them over as need requireth There are no cases now but what in substance have been heretofore there is nothing new under the Sun And the Lord in like cases cannot vary but ever carrieth it like himselfe so that faith makes great advantage hereof in prayer the spirit of God hee leadeth suppliants in the same track of holy requests for the substance of them and what wonder if the same answers and issues are may be must be by faith expected presidents in prayer cases as they are rules to us so are they arguments with God in our holy pleadings with him in our prayers for his mercy It is so with men in their Courts and pleas Presidents in such and such a Kings reigne in such a suite thus and thus issued according to such or such a Statute not repealed are casting matters in law suits and so it is verily in our suites in heavens Court for this or that reliefe which wee crave presidents of providences improved by faith are a currant Gospel plea. The second thing propounded comes The worke of faith in prayer now to be handled namely what is the worke and businesse of faith in prayer Prayer is called the prayer of faith James 5. 15. as if faith were and indeed is the chief instrument of the holy Ghost in the soules of the suppliants to doe all in prayer Let us instance in some particular good offices which faith doth do in and for the souls of Gods poor suppliants in this work and business of Prayer 1. Faith is a monitor to instruct and 1. It instructeth inform the soul truly and throughly of such things as are most sutable and helpfull to this holy work Hence we read of the Psalmist in his secret lifting up of his heart to the Lord in the night season he saith His reins instructed him Psal 16. 7. This knowing grace of faith in his heart was the Spirits instrument to teach him Faith is called the wisdom of the just Luke 1. 17. the wisdome of justified persons by Christ to which they were to be converted there spoken of and as other wisdome so this in speciall is profitable to direct our mindes and mouthes It is faith which giveth the soul the truest survey which it hath faithfully made of its emptinesse and needinesse It is faith which most fully and convincingly informeth the soul of the fulnesse and freenesse of the riches of Grace in God and Christ and of his sutableness to us considering our cases and conditions It is faith that telleth the soul of its interest and incouragements in the mercies of God and merits of Christ and in the Covenant of grace and any particular branch thereof so far as the same doth concern its perfect cases about which the soule comes to God in Prayer Faith in Prayer acteth as a Queen and 2. It injoineth as I may say a mother grace to order and injoyn and excite each praying grace unto its proper work therein When Faith is stirring it doth in a manner speak and charge Desire to do its office
reach out thy hand open thy mouth wide inlarge thy self O Desire to crave these and these mercies which the soul needeth which the Lord is ready to give And Love do thou the like never a more lovely object presented to thee from one who so dearly loveth the soul wherein thou art Zeal be thou fervent put an edge upon Desire and Love the case so requireth the mercies are neer its pity they should be lost for want of putting to a little more strength to wrestle for them Humility stoop thou the heart fall down be low and vile before one that is so glorious Fear awe thou the heart let it tremble in the presence of the holy One of Israel Joy do thou enlarge the heart in the sense of mercies already gotten by prayer and more mercies are at hand Hope stand thou on tiptoe and look up and look out for verily mercy is not far off the Lord is neer such secret motives and whispers of faith that are in the souls of Gods suppliants their spirits are incouraged and moved variously to act in prayer from that faith which they have in the Lord when it is exercised Look as Davids faith in the love of God towards him occasioned made that speech in his soul when to praise God so that David from the strength of his faith therein speaketh to his soul And all that is within him to praise his Name Psalm 103. 1. The like speech doth faith occasion in a gracious heart when to pray requiring all within the same to be imployed in furthring the work So when David is to make his prayer to the God of his life in faith that God will command loving kindness to him Psalm 42. 8. here is a charge given in his heart to attend it patiently and hopefully and distempers are commanded to stand by the while v. 11. 3 Faith in Prayer is a moderation to regulate 3. It doth regulate and rectifie the souls pleas yea to dictate Arguments to back those holy pleas Prayers of Faith use to be pleading prayers filled and carryed on in lively reasonings with the Lord. And because oft-times the spirit of a Suppliant may be even non-plust almost and not know how to carry it on by reason of secret cavils raised in the heart whether from Satan or distrust or otherwise Faith then stepping forth and whispering some spiritual and sutable answers cleareth up the mist upon the Spirit and the mistake and sophisme and so the soul is a fresh carryed on in his pleading with God Psalm 77. 7. Will the Lord cast off c. this was secretly whispered by distrust as if God would cast him off but will he do it for ever and so ver 8 9. David his spirit was pinched in these reasonings and cavils at present he could not positively answer that God would not do so the cavil of distrust became a real question to his tempted deserted spirit by reasoning so much with that whilst he was crying to the Lord ver 1 but faith gave light to the case and upon discovery hee perceived that these were but cavils of an infirm spirit of his own ver 10. The case is resolved and determined through the help and light of Faith exercised and acted and standing up which before sate silent and he concluded this was his infirmity Faith is a Second to the soul in its holy wrestlings and pleadings with God to succour it in its suits both in point of assistance perswading with the heart that the Lord will prepare the heart to seek him and so the rather to prevail Psal 10. 17. And in point of Assurance 1 John 5. 15. it is the speech of faith We have what we ask of God It is as sure as if it were already granted And so in point of Acceptance ver 14. We know he heareth ver 7. Now when at any time the spirit of a Suppliant beginneth to give out when any fainting fit is upon it then faith reneweth the charge upon the Lord taketh up the holy weapons which the spirit of the Saints began to lay by the Arguments which it was ready to forgo and now the soul gathers up it selfe afresh and plyeth the Lord with renewed strength of holy requests at this passe was Jonah chap. 2. 4 7. he said he was cast out yet would look again to the Lord and ver 7. when fainting and when faith minding him afresh of something in the Lord he is revived and sends up many Supplications to him What give out wil Faith say nay fie for shame It claps the soul on the back as I may say and bids it chear up wrestle one bout more pursue once again it may be nay it is likely thou wilt prevail nay thou shalt indeed prevail 4. Faith in prayer is an Agent for the 4. It pleadeth soul to improve and plead all the foregoing principles and spiritual Topick places mentioned That of Gods gracious disposition it is a large field and very fruitful in prevailing Arguments when improved by faith so is that of God his All-sufficiency All-mightiness Eternity Immutability and so is that of Christ considered in his Offices Merit Mediation and Intercession the Promises of God likewise are several heads of holy pleas Faith improveth them wisely and seasonably and sutably as the cases of the same require It would bee improving them all in and through the Lord Jesus for the souls succour and support in this Ordinance of Prayer verifying that Isai 12. 3. Drawing water out of the wells of Salvation 5 Finally Faith in prayer becometh as it were the common pledge between the 5. It undertaketh Lord and the Suppliant that each shall do right in all that hath been pleaded Faith undertakes to become bound and to be a pawne to the soul that the Lord for his part will do what is meet and what becometh him for the soul And againe it ingageth it selfe to the Lord that by his help the soul shall attend to its duty which concerneth it See Psalm 55. 3. Davids faith you see there pawneth its credit that the Lord will not shall not say him nay My voice shalt thou hear O Lord and then faithfully promiseth on Davids behalf that he will and shall rightly order his prayer and so wait and leave it with the Lord and unto thee will I direct my prayer and look up 3. In the third place we come to consider of some useful Helps unto sincere Suppliants Helps to saith in prayer Faith in prayer The Helps and Encouragements to faith in Prayer may be such as these 1 Let us take and make all holy advantage of the least may be of Mercy where on 1. Improve every may be of mercy we may ground an expectation of a gracious successe and answer of our prayers We may yea must do thus Meek ones must seek the Lord hoping for his mercy when there is but a may be of being hid from the Lords anger Zeph.
with the Incense of his own meritorious sufferings Rev 8. 1 3. they cannot then but succeed well At that time when the Lord should be corporally absent from his Disciples hee made account that was a special speeding time in their Prayers John 16. 26 27. 5 Contemplate and let your spirits dwel 5. Contemplation upon the eight following particulars 5. Consider that God is a God hearing praiers much upon these considerations 1 What a sutable name the Lord assumeth and by his own dictate writing and seal alloweth to be challenged namely A God hearing Prayers Psalm 65. 2. Hearing prayer shewing it is his usual work his constant exercise his inseparable property nor saith hee whose prayers as excluding thine or the prayers of any other poor soul which in truth desire to seek him It is recorded of Augustus That he never sent away any Petitioner sad from him and dost thou think that the Lord of bowels that is rich in mercy to all that call upon him Psal 86. 5 can or will 2 To whose requests the Lord hath given 2. Whose cries and praiers he doth hear at least some audience even to the rude moans of beasts and other dumb creatures Psalm 145 15 16. Job 38. 41. And as Christ reasoneth thence Luke 12. 14. God feedeth the Ravens and are not you much better then they So may I say here God heareth the Ravens cryes will he not hear the Righteous cryes It is but Righteous as well as an act of grace in him so to do Psal 145. 15 16 He filleth the desire of every living thing and ver 17. Is righteous in all his wayes No wonder then if as ver 18 19 he be nigh unto all such as call upon him to fulfil their desires The cryes of meer natural men as they are his creatures and in helplesse conditions look out to him for succor as many rude Mariners are so heard Psalm 107. 23 28 he will give some audience even to hypocrites prayers Psalm 78. 34 35 36 37 38. and surely he that out of his overflowing bounty will hear as far as he may such persons prayers they shall have that benefit of his common audience and providence albeit not of his peculiar and saving respects of grace He is not unwilling to hear his peoples requests when not so rightly principled as that noble Jew who would scarce believe without signes shewed yet was so heard in his requests for his son Joh. 4. 48 to 53. or if rightly yet not so throughly principled as Cornelius who yet was not so cleared in that great Article of faith then in question that that Jesus of Nazareth was the Messiah hence that Acts 11. 13 14. with Acts 10. 2 3 4 5. or if so principled yet at present under much distemper of corruption and yet when praying even then God hath overlooked all that and judged of them by their better part and taken their prayers then made kindly Such was Davids secret prayer at that instant when changing his behaviour or favour as if he had not been the man he was yet accepted Psalm 34. title with ver 4. Those that in their affliction are so distempered with infirmities of distrust or discontent it may be that they cannot speak freely to God in prayer but sigh yet heard Rom. 8. 18 26 27. Moses when in such a pet yet the Lord picketh out what he would have craved and granteth it Exod. 5. 22 23. compared with chap. 6. 1. and Numb 11. 11 12 13 14 15. with ver 16 17. their cry was with much distemper as appears by their words to Moses Exod. 14. 10 11. yet heard and granted and God the rather shewed all those after signes and wonders on the Egyptians in answer even to that distempered cry to him by the Israelites many whereof were truly godly see Nehemiah 9. 9 10. halting Jacob yet wrestling in prayer though lamely is heard yea when too curious in his inquiry Gen. 32. 28 29. yet is blessed in regard of his prayer before Sparks of grace amongst an heap of ashes are acceptable 3. Consider what kind of prayers have 3. What kind of prayers hee heareth found special acceptance with God such as have been rather sighs and groans then expresse prayers he hears the prisoners groans Psal 102. 20. the needies sighs Psal 12. 5. Such as have been but Ejaculatory liftings up of the soul unto God in mental desires Psalm 145. 18 19. Jonah 2. 1. Such as have been but a poor chattering and muttering of something in the ears of God Isaiah 38. 5 14. Such which have been but an abrupt and broken expression or two from a truly broken spirit as the contrite Publicans Be propitious to me a sinner Luke 18. 13 14. The converted Thief 's Lord remember me in thy kingdom Luke 23. 42 43. but a long look of the body and soul towards God They looked to thee and were not ashamed Psa 34. 4 5 And Jonahs look towards God in Christ typed by the Temple Jonah 24. 7. that took well with God yea Prayers of the Saints in a dream as was that of Solomons have found good acceptance 1 Kings 3. 5 9 10 11 12. after that Solomon awoke ver 15. Not that any should think it enough to sigh or groan and not utter their souls in words to the Lord but if like the Shunamite the soul of any be troubled within them that they cannot utter their hearts 2 Kings 4. 27. or like David so troubled in spirit that they cannot speak Psal 77. then it is comfortable to consider that yet in such cases sighs are successful Neither may any abuse what we said of the Publican and the converted thief and to content themselves to speak some few words constantly and there rest as if all were well no but if we are younglings in Christianity babes in Christ know that our heavenly Father also as other fathers do in theirs he delighteth as much and sometimes more in the broken language and lispings of his little ones and of his sick ones though elder in prayers craving this or that in their broken fashion and rather making signes for what they would have then able fully and plainly to express their mind to him then he doth in the more fluent expressions of sundry others not but that he useth in his owne season to inable such stammerers also to speak more plainly Isai 32. 4. 4 Consider what account God doth 4. Consider what esteem God hath of prayer make of his people they are his choice allowed Suppliants Zeph. 3. 10 his royal Priests 1 Pet. 2. 9. persons sequestrated for such holy ends Psalm 4. 3. Zach. 13 9. his beloved ones Hence that strong expression of Christ encouraging to expect hearing of our prayers I say not that I will pray to the Father for you namely as now whilst on earth for the Father himself loveth you John 10 26 27. as if that were that strong motive which
gainfull 3. In affectionate amplifications of 3 In affectionate amplifications of our vilenesse and of Gods grace our owne vilenesse and Gods mercy and excellency As beggars which use to make very lamentable relations of their owne miseries but yet giving their benefactors all their titles to the full So those in Psal 115. 1. ingeminate the expression of their owne utter unworthinesse Not unto us not unto us And the Publican in his prayer speaks of himselfe as a sinner none else such a one as he Luke 18. 13 14. So the Prodigall in his request to his father acknowledgeth his extreame and unparallelled sinne and unworthinesse Luke 15. 18 19. So those converts Jer. 31. 18 19. Do the like such like amplifications being as so many forcible arguments in their prayer with themselves to further compunction and contrition in them and with God to further their participation of the benefit of his compassions Out of the abundant heart-abasement the mouth speaks As pride is large in speaking for selfe so is humility in declaring against selfe 4. In framing all our pleas in our petions formâ pauperum in the manner of poor 4 In framing all our petitions formâ pauperum undone persons and pleading for mercy in regard of our extreame misery That wee are under wofull captivity and oppression not of Turks and such like but even of spirituall enemies of our soules corruptions of nature temptations of Sathan c. which are far more grievous That we have sustained losses in soule that are almost inreparable lost the goodly patrimony in our first parents of Gods favour and image which never can be sufficiently bewailed yea haply have lost that little light and life and comfort of grace through some ill course we tooke since the Lord set us up againe and trusted us with a new stock of grace yea are strangely runne behind hand with God yea we are extreamely in debt by our sinne to divine justice yea we are afflicted with many spiritual diseases and distempers and sorely wounded in our spirits through some sad foils of the enemies of our souls and in all wee are utterly insufficient to recover our selves yea and helplesse and shiftlesse in the very use of such means as might tend thereunto Wee see indeed that if we could believe that would succour us but yet are not able if wee could so earnestly wrestle for and breath after help of God in Christ we might have relief but see also that of our selves wee cannot doe so much but as wee are able through the might of God Wee tell him of our grievances and plead our miseries and spread them before him and his people if they may move to mercy and so wait his gracious leisure for the same Jeremiah pleads for mercy to him and his people because their backslidings were many Jer. 14. 7. David pleads for pardon because his sin is great Psalm 25. 11. and craveth mercy because a poor shiftlesse stranger and sadly gone to decay Psal 39. 12 13. So Psal 38. 1 2. intreateth the Lord to forbear to go on to afflict him because his arrows stick fast in him he is sorely wounded already ver 2. he is sick in body and spirit ver 3. he is already fallen under a burden that is too heavy for him ver 4. and ver 6. his back is already ready to crack under his pressures and so on with such like sad pleas taken from his forlorn condition he presseth God for mercy in that Psalm 5 In much inward brokenness and relentings 5. In heart brokenness therein of spirit Hence that smiting upon the brest in the Publicans prayer Luk. 18. 13 14. There there lay his sin and misery there was his wound and burden little did men think what he felt and saw Ah that brest of his how had it harboured rebellion formerly against God! his heart within was smitten for it whereof his brest smiting was but a shadow Psal 51. 17. A broken and contrite spirit is the all of his Sacrifice and prayer Surely that heart is low in prayer and brought down to the dust which is broken as it were to dust What ever speech humble ones have in prayer it is sure they have sighes attending If the Dove-like Spirit of Christ breaths in them they will bee breathing out Dove-like moanes and groans in the ears of God The Psalmist speaketh not so much of Gods hearing of the words of the humble as the desires he heareth the desire of the humble If they do fall short at any time through some occasional impediments of expressions yet broken hearted desires expressed in groans are present and stirring and they are to God as prayers Psal 10. 17. The groanings of the prisoners are the prayers of the afflicted and destitute Psal 102. 17 20. in Gods account 6 In a meek and quiet submission and 6. In a quiet submitting to the Lord amidst discouragements bearing all discouragements without quarrelling against God nay awfully clearing the Lord therein If rated like beggars if rebuked if upbraided if delayed if denyed yet putting up all contentedly The reproachful name of a dog moveth not the humble suppliant she taketh it very well and maketh good use of it and doth not mutiny against the Lord Jesus for it Mat. 15. 27. They in Judges 10. hear and bear and take all that well which the Lord in a holy upbraiding way speaketh Judges 10. 11 12 13 14 15. They yeild to all as so and just if worse with them from the hands of God then it is but yet with the leave of his mercy they crave his favourable acceptance of their request ibid. If humble ones come to Christ in prayer or otherwise surely they come with holy dispositions to stoop to any yoak and burden of Christ which he will lay upon them as wel as desire to have their own burdens taken off by him Matth. 11. 28 29. They may indeed plead with God why he carryeth it so towards them as Psal 22. 1 2. but they are clear in it that he cannot but carry it well albeit the particular cause they know not So Psalm 22. 3. But thou art holy and however it cometh about that such divine forsakings are occasioned yet still thou art holy and spotlesse and pure in all thy dispensations 7 In a real preferring others prayers before 7. In a real preferring others prayers before ones own our own Thus the humble Centurion in his request he had to make to the Lord Jesus he thought better of the Jewes prayers then of his own as being in his own sight a most unworthy Gentile Luke 7. 3 7. Not that under this pretence men should in a way of voluntary humility repaire to deceased Saints that is idolatrous humility yea even the madnesse of persons then living So Hezekiah preferreth Isaiahs prayer before his own and therefore sends solemnely to him to lift up his prayer in the case of Judah Isaiah 37. 1 2
3 4. So the Church preferreth the praiers even of her young daughters not so well instructed as her self before her own in that Cant. 5. 8. And the Psalmist reckoneth the prayers of his fathers as far more excellent then his Psalm 22. 2 5 6. And the like did David in comparing his owne prayers with others Psal 34. 5 6. True it is Pride and Hypocrisie will counterfeit this as they that preferred Jeremiahs prayer before their owne and therefore so earnestly do seeme to desire it Jerem. 42. 2. and the proud false hearted Simon Magus doth the like in regard of Peters prayers Acts 8. 24. But this was but an extorted act wrested from horror of heart and others in a complemental way and for fashions sake or that they might seem to be humble persons may carry it thus too but it is not inwrought in their spirits Touching the second When humility Marks of humility in praier as saving in prayer may be called saving I answer first Negatively and then Affirmatively 1. Negatively 1 That expression of 1. Not to desire others praiers Humility is not alwayes saving when a person questioning the worth and validity of his own prayers doth desire the benefit of others prayers for then that act of Pharaoh in desiring Moses prayers and Jeroboam the Prophets prayers 1 King 13. 6 had been saving Nor 2. Is that alwayes saving when 2 Not in words to ascribe all our good to the Lord. one carryeth it so in prayer as ascribing all to the Lord in what good he partaketh of The unjustified Pharisee will in words attribute all to God that he is not as other men are Extortioner c. Luke 18. 10. 14. yet with a proud spirit disdaining others which in his esteem are not so good as himself 3. Not to be afraid to come before the Lord. Nor 3. Is that alwayes saving when one is fearful to come to God in prayer out of sense of great distance betwixt God and him as the slothful servant which durst not trade thus with God in prayer as well as otherwise Luke 19. 21. Or like him whom the fear of the Majesty Word Presence and Justice of God as a King striketh him speechlesse Matth. 22. 11. hee cannot dare not open his mouth to plead for his mercy Nor 4 Is that alwayes saving when any 4. Not meerly to make large confession of sin or mournful complaints to fast to be of dejected countenance to weep in praier prayer doth expresse several semblances of Humility as when any is large in confession of their sin as many of those that are brought in as confessing their sin in such a sort as Isaiah 59. 12 13. yet few or none of them savingly interceding and pleading with God in prayer hence that wonder that he found no Intercessour v. 16. or when any utter before the Lord many sad complaints of themselves and their misery and that in a mournful manner in their prayers in appearance they will roar like Beares and mourn sore as Doves as sundry of those did mentioned Isai 59. 11 16. and such like were many of them that did not savingly complain or bewail their sins albeit they did as Ezek. 7. 16. compared with the 17 18 19. and chap. 8. 18. Nor when persons set apart solemn dayes and that frequently for a more seemingly humble seeking of God in prayer as that proud Pharisee and unjustified person did fast twice a week Luke 18. 12. Nor when sad countenances and dejected looks are adjoyned in such solemne times of prayer There is an hypocritical affected sadnesse of countenance charged upon those false hearted professors in their dayes of fasting and praier forbidden to sincere ones Matth. 6. 16. No nor when teares and weepings are joyned to such prayers are they alwayes expressions of saving humility therein required albeit some of those were sincere yet surely some of that people which wept so sore upon that confession of sins made Ezra 10. 1. and in that solemn time wherein all Israel were gathered to Mispeh to pray 1 Sam. 7. 5 and there even poured out waters so abundantly did they weep on that fast day ver 6. were not sincere therein but many of them did it from common principles and not saving 2. I answer Affirmatively Humility expressed in prayer is then saving 1. When a gracious Christian abaseth But 1. Self abasement in prayer himselfe in prayer and is not meerly abased when he is a stirring agent by the lively power of the graces of God in him to abase himself he useth meanes layeth many Arguments together for that purpose and is not barely a Patient therein Thus did the Publican in his prayer he smote on his brest and that not to seem to be humbled but as one outward help to himself to be abased Luk. 18. 13. Hence the conclusion of Christ in ference to the humble manner of seeking of Gods face He that humbleth himself shall be exalted The Pharisee he layeth all such materials together in his prayer ver 11 12. as did rather tend to lift up his spirit which was high enough in it self and needed not such stirrups When humility is wrought in prayer as out of the fire yea gained out of much contrary opposition a Christian finding his heart senseless unaffected and unbroken he taketh such pains with his heart in prayer and wrestles so with God and his own spirit that it relenteth and melteth and falleth before God Thus did those of Ephraim they cease not bemoaning themselves and charging their stiffneckednesse and unbrokennesse so deeply upon themselves and pressing the Lord for a more serious and through bringing of their hearts to a relenting repenting frame Jerem. 31. 18. whilst that they prevail with God and their owne soules and are more throughly abased ashamed and confounded in their own sight before the Lord v. 19. 2 When a Christian is in a holy wise ashamed 2. Inward holy shame even to look God in the face before God in prayer even so much as to look him in the face That humble Publican that was so ashamed in his prayer in the sense of his extreme vileness and unworthinesse in himself he is justified Luke 18. 13 14. he thought earth and hell below were more sutable to his case and deserts and the judgement of God there and thence looketh downe thitherwards then heavens glory and grace Thus that precious Suppliant Ezra in his prayer professeth he was ashamed and blusheth to lift up his face to heaven Ezra 9. 6. Thus the Publican and converted Prodigall he is even ashamed to owne the name of a sonne to be called or be as an hired servant is too good for him he thinketh and speaketh so in his prayer Luke 15. 19. The woman that came to Christ she is even ashamed to come before him to behold his blessed countenance but standeth behind him Luke 7. 38. And she sped well in the desire of her
Prov. 2. 3 4. Their prayers are called seeking Isai 55. 6. because they are ever attended with searching in all corners in every meanes if they may find out and light of the mercies they pray for And they are comprehended under the notion of that hungring Matth. 5. 6. that will break thorow even stone walls any difficult lets but it will come by the food it craveth Many instances hereof might be given but more hereof when we come to speak of that case about use of meanes 5. In not hiding any thing from God as unwilling or not desiring his privity 5 In hiding nothing from God thereto but at least indeavouring to open all to him declaring our wayes to him Psal 119. 26. Powring out our hearts to him Psal 62. 8. And where we fall short craving a further discovery of our selves by and to the Lord. Psalm 139. 23 24. When Job would cleare his integrity and prove his sincerity he doth it professing that he covered not his transgressions as Adam Job 31. c. Sincere ones are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as would be and have all in them seen of God as persons held to the sun-light perspicuous transparent yea in all their spots Suppliants being much in commerce with God they have experience of his all-searching and all seeing eye and cannot but will and desire his search Psal 139. 1 2. 23. verses compared They are acquainted with his admirable faithfulnesse and cordialnesse to them and therefore are not loth to have it thus but glad of that opportunity They find they pay dearly for any contrary acts of guile and beholding withal the happinesse of plain dealing with God in their words and walks they cannot but desire and indeavour the same Psal 32. 2 3 5 6. 6. In harbouring nothing willingly 6 In harbouring no sin hindring answer of praier and knowingly in themselves tending to hinder audience and acceptance of their persons and prayers by the Lord or free accesse to the Lord and to his gracious throne The Psalmist declareth that the unfainednesse of his prayer in that he dare make that appeal to the Lord and is purposed not to offend so much as in a word Psal 17. 1 3. And Psal 66. 15. The sincerity of his heart in prayer appeared in that he albeit he had evil in his heart dwelling there yet was not the same had in respect by him Hence that putting away of iniquity required in persons which are intended to pray Job 11. 13 14 15. hence the holy clearing of the Saints as it is called 2 Cor. 7. 11. when entring upon prayer by premising prefacing their selfe-condemning confessions as in Ezra Daniel and others Hence that casting up accounts when persons are then to offer up their gifts then is the remembring time of what was not taken such notice of before When thou offerest thy gift at the Altar and there remembrest c. Matth. 5. 23. When to lift up our hands and our hearts unto God in the heavens then if ever there is or ought to be searching and trying of our wayes Lam. 3. 40 41. we are to draw near with our hearts sprinkled from an evil conscience and privity to any knowne sin approved in us or by us Heb. 10. 22. Sincerity in prayer loaths to mean rebellion when it speaks repentance to cry my Father and yet doe evil to the utmost Jerem. 3. 4 5. Sincerity will heartily complaine of any lets to the free passage of prayer and account the same its great burden and misery as Lam. 3. 8 44. but it will never connive or wink at them or give free way to them Sincerity is very real not intending speech with God so much as successe from God and therefore will not dare not cannot owne any spirituall make-bates 7. In avoiding all affection of any expression in prayer In hypocrisie there 7 In avoiding all affected expressions in prayer is affectation hypocrites are stage-players which albeit they are illiterate dunces many of them yet will be highflown sometimes in their expressions their mouth speaketh great swelling words when they speak to men or God or else they faile of their use and aime Jude 16. And in all affectation there is some hypocrisie bee the persons who they will be that are therein exercised Sincerity will account those Gentile-like esteemed flourishes of rhetorical ingeminations but vaine repetitions Matth. 6. 6 7. not expecting that the Lord should be moved by any such like vanity ibid. Sincerity loaths and feares to complement with the all-seeing and faithfull God The lips of the Saints in their prayer are as as a thred of scarlet not stuffed out with the gowty rhetorick of man for it is in comparison sthe high and holy language of the spirit no better but with the pure spun spirituall eloquence of God Cant. 4 3. Thy lips are a thred of Scarlet Now to answer more briefly to the second thing propounded The Reasons Reasons of sincerity in praier why God requireth Sincerity in our praier may be such as these 1 Because Purity and simplicity is most 1. Sincerity is most sutable to Gods nature to whom wee pray sutable to his nature with whom wee have to do in prayer as a simple pure Spirit he will be worshipped in spirit and in truth John 4. 23 24. He seeketh most that part of his Image of Truth and Purity in any person or performance Such doth the Father seek to worship hiw ibid. Truth in the inward parts is that which he eyeth and desireth Psalm 51. 6. The more of that therein the more approved the more delightful to him The words of the pure are to God also pleasant words Prov. 15. 26. His Image in his children is lovely The child that is likest his Father is most made of The purity and sincerity of the people of God is reckoned their perfection albeit they have many imperfections attending their persons and performances Thence are the godly called the perfect 1 Cor. 2. 6. Besides Purity and Sincerity is most sutable to Christ our High Priest who was holy and undefiled Hebr. 7. 26. And God would have his Priests his Saints an holy Priesthood and so conformable to him 1 Pet. 2 3. Besides there is Truth Reality Seriousnesse and Solidity in all we eye and improve in prayer and therefore no wonder if God will have us carryed with an answerable frame of spirit therein the Priest of our Profession is what he is really Truth it self John 14. 6. The meritorious Sacrifice was real and true it was the Sacrifice of himself Hebr. 9. 26. The Covenant of Christs blood a real ratified forcible Testament Hebr. 8. 6. and chap. 9. 17. c. The way made for us a true and living way and therefore we may well draw neer to God with true hearts Heb. 10. 16 17 19 20 21 22 verses compared 2 Because Sincerity ever useth to put 2. Sincerity strengthneth our praiers to
all its strength in prayer and that is it which the Lord liketh best Hypocrisie divideth James 1. 6 8. and that doudling and dividing maketh weak work It is not potsheard strength which is but brittle and will not abide any knocks Prov. 26. 23. Burning lips in zealous expressions joyned with a wretched false heart are but like a pot sheard covered with silver drosse but Sincerity is single and unanimous in all its actions and so its united force must needs be more available 3 Because Sincerity putteth a holy grace 3. Sincerity most graceth our prayers upon and force into our words in Prayer Hence that strength ordeined in the mouths of babes intire and sincere ones Psal 8. 2. Grace of the lips is joyned with purenesse of heart Prov. 22. 11. And as earthly Kings befriend that in their Petitioners so doth the Lord in his Hence is it that David pleads his unfained speaking to God in prayer as an Argument with God to hear him Psal 17. 1. 4 Because prayers of sincere ones are 4. Sincerity getteth most in prayer ever of most publick use and good and that is a thing the Lord greatly liketh A pure handed and hearted Job praying to the Lord shall deliver the Iland where hee is thereby Job 22. 27 30. by the blessing of the upright the City where they are is exalted Prov. 11. 11. Touching the third thing propounded the Marks and Characters of Sincerity in Marks of sincerity in praier prayer are such as these 1 When the main and choice matterials 1. When the materials in praier are the best things of our prayers are right and holy things Psalm 17. 1 2. When our hungring desires expressed in prayer are after Righteousnesse they are surely such as are accounted of God sincere Matth. 5. 6. when in prayer also we first and chiefly seek the kingdom of God Matth 6. 33. the light of Gods countenance Psal 4. 6. not as the most do some worldly good ibid. When wee mind not baser common mettal brass or tin c. but Gold and Silver precious Materials requests of weight and worth with God it argueth we have some spiritual measure of Sincerity and Purity within when we trade with God not about trifles but pearles of great price it argueth we are not Pedlars Mountebank hypocrites but solid and substantial Merchants and Citizens of Heaven 2 When our whole man doth act in praier 2. When the whole man acteth in praier understanding and judgment and conscience and will and affections they doe their parts in it and are joynt Petitioners and Suppliants Psalm 109. 4. But I prayer saith David he was all prayer or all of David or in David was herein imployed Psalm 119. 58. With my whole heart saith he have I intreated thy favour the soul and spirit all the inwards and the sublimest parts of the Church are employed therein Isaiah 26. 9. If this little world in man this little Commonwealth in a Christian become a joint Solicitour unto our heavenly Soveraign surely this King of Saints will account of the requests serious and the Solicitour intire therein as earthly Kings do the joint Petitions of whole Bodies and Counties and Countries When every string in the Instrument sounds its part and keeps due proportion both the Instrument is right tuned and the Musick and Lesson played is fullest of true harmony So it is here the Saints when intirely and wholly exercised in the prayers they make surely they are sincerely employed therein When all within the soul as bound by Oath and Vow and Covenant unto the Lord to deal truly in matters touching him and us do agree in what they present and utter before him surely then it will passe for a true verdict as in other cases it doth with men 3 When in praying stil we indeavour to 3 When we stil strive to pray to purpose do it to purpose or else we are to our selves as if we had not prayed Righteous ones will pray effectually James 5. 15 16. if they pray they lift up a prayer unto the Lord 2 Kings 19. 4. When a Factour or servant will not leave trading or working until he make something of it you will say then he is honest and just in his calling or dealing like Abrahams servant he prefers his Masters occasions which he was to dispatch before his very food Gen. 24. 33. and verse 49. as he was serious in speaking his errand so in pressing for his answer and when he hath done hastes to make returne thereof to his Master ver 56. so it is here in serving God with our spirits in prayer Rom. 1. 9. They are true and trusty Soldiers to their Commander and Country which will not out of the field without some Trophies of Victory like those which when thereto injoyned and adjured 1 Sam. 14. 24 26. though the honey would even drop into their mouths as they were in the pursuit of the enemy yet they mind the completeing of the Victory albeit with some denyals of themselves in their present refreshments So it is here when we are sincerely set to seek and wrestle for mercy we will not away without a blessing in and by it Or as a Pleader is honest in soliciting a Clients case when he will not cease pleading until he have brought the same to some comfortable issue so is it with the spirit of a Christian which is mainely imployed by us in this holy pleading work the more serious resolute and unmoveable it is therein or therefrom without some good success the more sincere 4 When we straine not much to speak 4. When wee strive to speak as it is with us more then is or otherwise then it is either in the general bent of our souls or then is in the present desires of our spirits or then is in the sense or feelings or fears or griefs or workings of our hearts but speak as things are to us and with us It is not so much the strength of braines and judgement or memory that prompteth the mouth to speak to fil up time with aiery expressions as the strength of heart workings of holy desires and griefs c. which put the people of God upon uttering what they do in prayer they had rather cease after some serious strivings to the contrary against distempered senselesse spending of time in meer words without spiritual life then go on in such sort albeit they may seem to themselves or others but in an ill passe at present by reason thereof I opened my mouth and panted saith he Psal 119. 131 for I longed for thy Commandments Strength of holy desires after Grace to understand believe and practice the Word of God more made him be so large and zealous in his prayers out of the abundance not of his head but of his heart his mouth thus speaketh Hence the Saints prayers are called their desires Psal 145. 18 and 10. 17. 5 When we are most
c. Wherefore lookest thou upon them that deal treacherously c. chap. 2. 12 saith I will stand upon my Watch-Tower and will watch to see what he will say unto me He will use all pains patience and vigilancy to observe the issue of his requests and verse 2 he hath some answers The Lord said unto me Write the Vision c. verse 3 The vision is yet for an appointed time though it tarry wait for it and verily sooner or later faithful prayers do speed Isai 45. 19. I said not to the seed of Jacob Seek my face in vain Psalm 85. 8. I will hearken what God the Lord will speak for hee will speak peace to his Saints Micah 7. 7. I will wait for the God of my salvation my God will bear me God hath wisely appointed hearing times when answers are most sutable and grateful to his Saints and honourable to him and to his Grace therefore we may well attend the same Psalm 5. 3. My voice shalt thou hear in the morning that is seasonably and in the morning will I direct my prayer unto thee and will â—ook up None are Iosers by being the Lords waiting men or women The expectation of the poor shall not perish or fail for ever Psal 9. 18. 3 In that such watching and waiting 3. It s a sign of mercy towards us and of grace in us after our prayers it is a comfortable pledg of Mercy to us and Grace in us Answers of prayer are assuredly neer us when wee have hearts to wait for them earnestly and attentively Habakkuk standeth and sitteth not long upon his Watch-Tower is not long in that waiting posture without his answer as before shewed from Hab. 2. 12 13. The speaking Vision will come if we wait for it and they only whose faith telleth them that God will hear and will speak peace to his Saints they hearken they wait for him Micah 7. 7. Psalm 85. 8. It is a sign that we do truly and fensibly feel the pinching wants of mercy and that the desires of grace have some strength as well as truth in them when we are so industriously heedful and attentive in listning for answers of prayer they come not idling to mercies doors or as men who have no weighty soul businesses to dispatch for them well they might stay there as men do in a formal course of prayer but they would not wait Waiting Christians make not light of their prayers but look at them as precious in that they in such sort look after their returnes and the answers of such Messengers 4. In their answers of prayer which by this holy watch are met withall and 4. It s many wayes helpful to us in our praises faith and courage observed They are of all others most precious and useful to us they greatly inlarge to praise God and walk worthy of him Continue in prayer watching therein with thanksgiving Col. 4. 2. Who more thankful then such watching Suppliants who observe how and wherein God hath heard them Psalm 22. 24. When the afflicted cryed to him he heard verse 25. My praise shal be of thee and Psalm 116. 1. I love the Lord because he hath heard my voice c. Answers of prayer heeded and observed greatly strengthen and arm a gracious person against Satans wily cavils and rebukes Hab. 2. 1. I will watch to see what he will say to me and what I shall answer when I am reproved It s pity to see how many precious soules which out of ignorance or mindlesnesse of this duty of Watching or out of improvidence and negligence in oft reading over these lines of Gods love written and sent in are foiled in temptations Answers of prayer attentively observed they strengthen our faith for the future and much encourage us to pray in greatest straits and saddest hours Psalm 6. 9. The Lord hath heard my Supplication the Lord will hear my prayer Psalm 118. 56. I called upon the Lord in distresse and he answered me the Lord is on my side I will not fear what man can do unto me When we look not after our prayers both we and others also lose much of the benefit thereof Answers of Prayer are in Gods intent of publick use God spake with us say they when yet he spake with wrestling Jacob Hos 12. 4. Gods hearing of the prayer of the destitute concerneth all others in like case Psalm 102. 17 18. He will regard the prayer of the destitute ver 18 This shall be written for the generation to come Much sadder would the case of many an afflicted soul have been if godly David and others had not been watchful had not observed and by the Spirits guidance had not recorded the varieties of their prayer cases carriages conflicts comforts answers and issues 5 In that its the part of the more wise 5. It s our wisdom means of increase of experimental knowledge and judicious of the Saints so to do and that by doing whereof they grow most in experimental knowledg of the Lords giving As the wisest men with men are those that take most heedful observations of the carriages and issues of humane Transactions so are they the wisest and experimental knowing Christians who most attentively mind these holy Transactions betwixt them and God and God and them Hence the Psalmist among other passages speaking of manifold answers of prayer in Psal 107. 6. Then they cry unto the Lord in their trouble and he delivereth them so ver 13 19 28. he closeth the Psalm with this Who so is wise and will observe these things even they shall understand the loving kindness of the Lord. To conclude we would have God to mind our prayers and desires of answers wherefore look that we heed our answer of praiers if worth the waiting for Prov. 13. 12. When the desire cometh it is a tree of life Harvest answers of seed prayers will fully recompence our pains and patience and therefore as other seeds-men we may well wait for the precious fruit thereof Now for the third thing propounded Helps to such holy watching The Helps of such holy Watching are 1. Sobriety which is joyned to prayer 1. Sobriety watchfulness 1 Pet. 4. 7. Be sober and watch unto prayer Spiritual drunkards distempered persons with Lusts they regard not what they say even to God himself Such as are most moderate and mortified in their thoughts about common matters here below have little else to mind then their souls how they prosper in their holy converse and commerce with the Lord. 2. Bodily watchfulness both are aimed 2. Bodily watchfulnesse at under that Mat. 26. 40 41. Watch and pray lest ye enter into temptation The eyes of the mind are hardly watching when the eyes of the body are scarce waking Now for this end use seasonable hours for prayer neither too early nor too late 3. An heavenly frame of spirit Angels are 3. An heavenvenly frame very vigilant Mat.
An unregenerate heart who of it selfe is averse from any way of God and would not be subject to the law of God would gladly have such a Tenent to hold up against God and his servants to excuse them from seeking unto God by prayer as not bound to do it Let us therefore give answer to the several branches of the case propounded and shew 1. That an unregenerate person Unregenerate Persons are bound to pray â—ecause is bound to pray 2. That such a one may be strangely carryed out in prayer 3. That God may heare and answer his prayer 1. Then that an unregenerate man is bound to pray is evident from this indefinite injunction Pray without ceasing whether regenerate or unregenerate The wicked man who Isai 55. 7. is charged to forsake his evil wayes and thoughts is first charged verse 6. to seek the Lord whilst he may be found to call upon him whilst he is near Psal 65. 2. All flesh shall come to thee whether they are good or bad persons For First it is a duty which lyeth upon 1 Prayer is natural worship required of all sorts in the first commandement all men as created and made by God It is a naturall worship It is that which the law of nature as well as that of the word of God doth put men upon Hence even the most Pagan people all doe call upon some God Jonah 1. 5. The mariners cryed every man to his God Isai 45. 20. They pray to a God that cannot save Among other things contained in the Law they do this also by nature Rom 2 14. If they omit calling upon God their naturall conscience will accuse them for it or if they do call upon God it will so far excuse them and incourage them in it v. 15. other naturall men which live under the light of the word if they neglect it they sin both against the light of nature and the light of the word of God Heathens and other naurallmen will be damned for this sin of not calling upon God Hence are they twice imprecated against as under that consideration of not ho nouring of God so of not calling upon him as highly sinning in the one as well as in the other Psal 79. 6. and Jer. 10. 25. Powre out thy wrath upon the Heathen that know thee not and the Families that call not on thy Name Unregenerate persons as well as others are bound by the first commandement to have no other Gods but God and therefore bound to worship the Lord onely and no other God but him alone and therefore to love him and no other God to fear him and no other God to trust in him and no other God to pray to him and no other God beside him c. as they are bound to make no graven images of God to worship the true God onely with his owne instituted worship and not any other of mens inventing and as they are likewise bound not to take Gods name in vain c. 2. Prayer is a meanes ordered by the Lord even for the obtaining of regenerating 2 It is an instituted means of Grace and Blessing to them grace Ezek. 36. 26. A new heart wil I give you c. compare this with verse 27. Thus saith the Lord I will yet for this be sought or inquired of by the house of Israel to doe it for them God will give even first grace in the use of his own appointed meanes and that is in a way of seeking for it Hence also God owneth this as his own appointed meanes for obtaining other blessings of his as deliverance from dangers supplies of wants and the like albeit the persons which pray are unregenerate So when Sea-men of all sorts whether ungodly or godly are in stormes and dangers they cry unto the Lord in their trouble and he bringeth them out of their distresse Psalm 107. 23. 28. If it were simply sinful in them being unregenerate to cry and pray to God he would never thus incourage them or others in their case to cry then unto him 2 Chron. 26 5. Vzziah sought God in the dayes of Zechariah and when he sought the Lord God made him for to prosper if he had been downright godly he had sought God all his dayes yet though an hypocrite so unregenerate as long as he doth that which is for the matter of it right in Gods sight ver 4. which is expounded ver 5. He sought God God prospereth him Vzziah did what was right in Gods sight as Amaziah his father did which was not with a perfect heart for the manner of doing it 2 Chron. 25. 2. yet seeking of God even by such a one whose heart is not perfect with God is in it self considered that which is right in Gods sight and a due and direct means to prosper in what such a one taketh in hand Exod. 22. 27. When he So Exod. 21. 22. 23. Deut. 15. 9 24. 15 cryeth unto me namely as one oppressed as one in necessity be he who he will be Regenerate or Unregenerate I will hear him for I am merciful That scoffing lad Ishmael was an Unregenerate person yet when in distresse and crying to God Gen. 21. 17. Fear not saith the Angel to Hagar his mother for God hath heard the voice of the lad where he is if it had been simply sinful and that which Ishmael ought not to have done the Angel would never have encouraged Hagar from such an Argument as Gods hearing Ishmaels cry 3 God may and doth bestow praying abilities 3. God may doth give them praying abilities to be improved upon Unregenerate persons Hee giveth to some the gift of prayer to whom he never vouchsafeth the spirit of prayer The gift of prayer is as common to hypocrites as the gift of Prophesie Not every one that saith to me Lord Lord is large and earnest in prayer to me shall enter into heaven Matth. 7. Unregenerate Ministers Magistrates Parents Masters Tutors may have such a gift of Prayer by the use whereof others may be instructed helped and encouraged in a way of Prayer yea in a right way of prayer and if he give such a gift surely he requireth the use of it That slothful servant albeit a Reprobate yet having such a like gift and Talent he is damned for not improving it Matth. 25. 30. 4 That practice or religious performance 4. The omission and neglect thereof is charged on them as their sin must needs be a Duty even of unregenerate persons the omission or neglect whereof is charged by the Lord upon them for their sin for if it were not an Anomy or Transgression of some rule of God it could not be sin but the omission or neglect of prayer or calling upon God even by Unregenerate persons is charged upon them by God as their sin therefore the performance of that service of calling upon God was their Duty The Assumption is evident when the Apostle would prove
so assured that another with whom we would pray is regenerrte and so a man must now turne an absolute separatist indeed As for other praiers which do more personally Praying by themselves also respect themselves and are uttered by themselves albeit the parties be unregenerate yet the Lord may heare the same the Lord as a Master grants the request of that hypocritical servant though not as a Father Matth. 18. 26 17. and verse 32. O thou wicked servant I forgave thee the debt because thou prayedst me c. So those rude They are then heard mariners crying in distresse are heard of the Lord. Psal 107. 28. So was mocking Ishmael heard in his cry Gen. 21. 17. God may and doth put forth wonderfull workes for persons which cry to him as they are the children of men albeit not as the children of God many of them Psal 107. 15 21 31. O that men would praise him for his wonderful works which he doth for the children of men Though those that sought him when hee slew them had not hearts right with God Psal 78. 34 36 37. compared yet he being full of compassion forgave their iniquity i. e. as to the punishment deserved by it even utter ruine he passed over that he destroyed them not utterly verse 38. God liketh also to owne the righteous causes even of unrighteous persons and to set himselfe against their affliction Job 34. 27 28. They have caused the cry of the poore to come to him and he hath heard their cry So Exod. 22. 22 23. Though many of the children of Abraham of Isaak and Jacob in Egypts bondage were themselves unregenerate yet they crying also were heard out of respect to their godly Ancestors and the covenant of God made with them Exod. 6. 5. I have heard the groanings of the children of Israel and have remembred my covenant Sometimes God heareth such persons prayers the rather that they may afterwards bee instruments of his peoples good and sometimes that he might the rather incourage all sorts to pray to him Psal 65. 2. O thou that hearest prayers to thee shall all flesh come Sometimes the persons at present unregenerate yet are elect and God in hearing them will look to his owne thoughts of prayer which hee hath towards them and so will be found of those which sought him not aright But in case the parties bee reprobates what hearing God doth afford to any prayers of theirs It is first in common things and such which at least are not properly In common not in things properly saving saving mercies unto them for so God heareth not sinners if any object that evil servants pardon granted upon his request Matth. 18. 32. I answer the Master forgave him the debt not simply but in respect of the consequent vassalage and imprisonment presently deserved by it Matth. 18. 25. or as some interpret the place to be spoken in reference onely to the maine intent of Christ that if a man forgive not his neighbour offending and begging his mercy God will never communicate to him any saving benefit of his mercy in Christ An implacable spirited Christian is at present in a state of damnation 2. The hearing which the Lord doth By God as a Master not as a Father lend to such is from his general providence and pity and rather as a Soveraigne and Master then from any particular grace and as a Father for so he heareth not sinners yea he heareth them rather to leave them without excuse and to take a fuller blow at them afterwards as in the case of that evill servant Matthew 18. the end 3. The Lord useth not to give any sutable They receive not Grace answerable grace as the success of their prayers so he heareth onely Saints and not sinners especially reprobates he changed not the servants heart with his condition Mat. 18. nor theirs Psal 78. 37 38 39. 4. God sometimes heareth them in They are heard in wrath displeasure and anger Hosea 13. 10 11. I gave them a king in mine anger Psal 106. 15. He gave them their desire but sent leannesse into their soule their soule is blasted they were hardned in pride and security thereby and the thing it selfe given is blasted to them in the use of it becoming a snare and vanity and in the deprivall of it vexation of spirit CHAP. II. Touching Distractions in Prayer VVE are now to proceed to other cases of Conscience arising in the incessant carrying on of the weighty duty of prayer The second case now to be handled is touching Distractions or Impertinent thoughts and workings of spirit which disturb and molest us in prayer wherein demand will be made of three things Touching 1 The Causes 2 The Cure Quest or remedy thereof 3 The successe of such prayers wherein such distractions are found Touching the first we say the causes General causes of distractions in prayer of such distractions are either such as are more generall or more particular The more general causes are two 1. Satan that enemy to prayer the Authour of all confusion and so of this confusion Satan of the spirit in prayer that fowle who stealeth away what is spoken to the heart by God in the word he is as busie to steal away the good motions of the spirit stirring us up to speak to God in prayer Satan is at hand to tempt when we are in hand with prayer If we will draw near to God in prayer we may expect the tempter to approach some way or other to disturb us by some sinister subtle suggestions or other Wee must resist the devil in such like distracting motions when we are drawing nigh to God Jam. 4. 7. Resist the devil and he will flee from you And verse 8. Draw near to God c. If wee will pray with all manner of prayer we had need be armed against such like wily assaults of Satan which tend to annoy us therin Eph. 6. 11 18. compared Look as Act. 16. 16 17 18. still when the Apostle and his company were to go to prayer the devil in his instrument the maid possessed maketh a disturbance with her impertinent speeches so is it here if the devil can help it some thing or other shall be set on work to breed distraction or occasion disturbance to us in prayer or he himselfe will be suggesting something to molest us 2. The unregenerate part of man When 2 The unregenerate part in man at any time we should doe any good whether it be to pray or the like evil will bee present with us as he complained Rom. 7. 21. When I would do good evil is present with me that sink of natural corruption will then especially cast out its unsavory smels when so raked into by holy humble acknowledgments and deprecations this dunghill will then be sending out his vapours even when the heart is heated and warmed in prayer by the spirit when a commanding power of
the dayes of such aflicted ones are evil Prov. 15. 15 Discontent as a mighty vapour in the heart that is pent in and there hath lyen long will at length be breaking out and will cause Earthquakes in the heart of long continuance which will strangely vary the motions of the heart this way and that way and oft-times rend it It will make a man mentally ever wandring and so lyable to all sorts of temptations at all times and in the best Ordinances Prov. 27. 8. As a bird wandring from her nest so is a man wandring from his place Discontent taking off the mind from its basis and center of quiet submission to Gods mind and will the mind knoweth not where to fix A discontented Christian is neither pleased with himselfe nor any thing he hath or doth no not with his very praying and no wonder then if so distempered in it The ground of discontent is distrust and what is of a more wavering nature then that It maketh a man like the troubled sea when it cannot rest so long as such blasts are upon his mind It maketh the workings of his mind like the waves of the sea very independent and sometimes thwarting each other Jam. 1. 6 Nothing wavering that is nothing doubting or distrusting which is indeed the wavering of a troubled Sea wave 4 Inordinacy of affection whether of 4. Inordinacy of affection desire or fear or love or joy or grief or anger c. The Lord Christ when to raise Tabithae he will put out the Minstrels and the Mourners which made a confused noise no good to be done unlesse these be stilled No raising up of a dead spirit in prayer unless all such inordinacies be secluded Such inordinacies in the heart will hurry the mind with them and make that inordinate too If they give respit to the mind to be busied a little in any Ordinance yet they cannot spare or forbear its service long They carve and cut out so much work for the mind that it can scarce have leisure for more spiritual Imployment Yea the very mouth and tongue which should be in any Ordinance as the pen of a ready writer shall be ever and anon jogged by them yea they will be inditing suggesting and inserting ever and anon their matters whilst the spirit of a sanctified Christian is inditing the more weighty messages of the soul to be dispatched to heaven by this sure and speedy Messenger Prayer and it s well if through the tumultuous noise of these distempers the mind be not so disturbed that men sometimes in prayer speak non-sense And as in Feaverish distempers the Patients thoughts are slippery slighty and independent and their discourses accordingly as full of impertinencies So is it here amidst those feaverish distempers of the soul Inordinacies of Affection they are the souls Diseases and a Christian sick of such Diseases wil be followed ever and anon with impertinencies of thoughts in best services 5 Any spirit of Lust This maketh Christians of good hopes as clouds which are 5. Lust driven hither and thither of contrary winds Jude calleth those lascivious professors Clouds carried about of winds Jude 12. also wandring Stars their minds cannot be fixed and intent in any Duty of piety They do not cannot keep in the right Eclyptick Line but wander from that constant course which Jesus Christ the Sun of Righteousness constantly kept That wild-fire wil be burning whilst the Incense of prayer is offering and burning Look as it is with the boiling pot the scum of it will be rising up together with the meat therein So is it here even when a Christians heart is or should bee boyling up good matter in prayer such a filthy scum as this is will be rising up in the spirit together with it Or as it s said of the Harlot She watcheth her times to call and intice passengers to her which were going right on Prov. 9. 15. So is it here these Bawds and Panders in the soul they wil be inveagling and inticing the mind and heart to withdraw the same from their intent going on in prayers or any other good way of God to the end that they may be nought with them As it s said of that old Beldam and grand Strumpet Concupiscence A man is tempted when he is drawn away of his own Lust and enticed So is it here in this daughter of that mother of Fornications it will be inticing the soul and drawing it away from any way of God and then tempt it 6 A spirit of Error This maketh Christians 6. Error also like clouds as Jude speaketh of erring persons Jude 8 12 13. Unclean Opinionists they are or will be Dreamers as Judes phrase is These are filthy Dreamers dreaming continually in every thing they say or do Their thoughts wil be incongruous in their best imployments As it is with persons benighted they are aptest to wander from any right path wherein they were going so is it with a mind benighted and bemisted with darknesse of error that mind will hardly keep on its way in prayer or any other Ordinance long but wil have his sinful vagaries Or as a man whose head is filled with wine or strong drink his head being giddy he goeth reeling along So is it with Christians besotted with error their giddy braines will not suffer them to be solid distinct exact and intent in their thoughts in the good wayes of God they will be stumbling with their feet and stammering with their tongue making at best but rude and broken work of it in their prayers and performances Such persons are ever unstable souls They beguile unstable souls 2 Pet. 3. Their very minds are unstable in any thing that is good They are vain in their imaginations Rom. 1. Belial the spirit of confusion of mind heart and way is where a spirit of Error dwells 7 Family contention It is a continual 7. Family contention dropping Prov. 19. 13. It will make breaches into the very spirit also of the other yoak fellow yea divide and distract it in prayer as well as other services 1 Pet. 3. 7. to orderly dwelling together of Christian yoak fellowes this is adjoyned That your prayers be not hindred neither by distempering your spirits who are to joyne in prayer nor by distasting the Lord so as he will not give a ready answer thereto It s hard for him who is in the Family to mind the cases of each one therein but in minding the contentions therein some distemperrd thoughts will be arising in him If the very repetition of an offensive matter passing 'twixt two friends is so apt to breed a fresh distance by renewing the former apprehensions of the offensiveness thereof whence that Prov. 17. He that repeateth a matter separateth chief friends then in the best men and in the best duties it is a wonder if reminding and rementioning family contentions there be not found some tang and touch of distempered movings and
musings 8 Spiritual drowsinesse sluggishnesse 8. Sluggishness and slightiness of heart When heart and mind is of a drowzie temper it is of a dreaming temper full of impertinent fancies even when to be imployed in prayer or the like yea if both body and soul be not in a waking and watching plight the soul wil be apt to be hurried with impertinencies temptations Matth. 26. 41. Watch and pray lest yee enter into temptation Now touching the second thing propounded Remedies against distractions in praier even the Remedies of such distractions in prayer Let but diligent heed be taken and conscionable indeavour used against each of the former occasions and causes thereof and it will help to redresse the same Espy out and bewaile the secret guile and wilinesse of heart get your heart rid of those distrustful cares of that Disconcontent and inordinacy of affection banish that spirit of Lust and of Error from your souls beware of that family contention and that spiritual or corporal supineness and you wil in a good measure get rid of such distractions in prayer But yet for our better help herein 1 Make conscience of holy and due Holy â—â—â—paration unto prayer preparation of our selves unto prayer Exod. 34. 3. Moses must come alone to God and leave the flocks Jacob ferrieth over all belonging to him on the other side of the river before wrestleth with the Angel Gen. 32. Abraham leaveth the servants and the Asses at the foot of the hill when to goe to sacrifice to the Lord. Gen. 22. David had got his heart into a very serious and fixed frame for that praising part of his prayer and yet as thinking that all too little saith hee will yet rouse himselfe up to that work Psal 57. 7. O God my heart is fixed my heart is fixed I will sing and give praise and verse 8. I my selfe will arise right early So good Deborah rowseth up herself amain to powr out prayses to the Lord Jud. 5. 12. Awake awake Deborah awake utter a song A gracious heart should think it self never enough awaked to such holy work experience of Saints will prove it and when they can by grace get their minds and hearts a little sequestred to consider seriously of the work they are going about and of God and Christ before whom they come and of themselves who are to come before the Lord and the like before they actually addresse themselves to solemne prayer how intently and spiritually and strongly they are wont then to bee carryed through the duty and all other times when they more suddenly and inconsiderately set upon prayer how unprofitably they are wont to spend such a time and how many hurries of spirit this way and that way they are cumbred with and much adoe to make any thing of it at such times 2. Spiritual wisedome is another help 2 Godly wisedome Godly wisedom will choose places for prayer which are freest from any distracting occasion Hence Christ so often repaires to the mountaine to pray Wisedome will seasonably discern a deluding cheating thought yea though it come with its vizard or with its painted face wearing in view the very livery of our heavenly Father and much readier will it espy other thoughts which would slyly withdraw our minds by little and little from the present businesse of our souls Wisedome is before him that hath understanding Prov. 17. 24. whilst the fools eyes are wandring in the corners of the world The wise Christian keeps his eye from gadding after vaine objects and keeps it rather intent upon wisedomes works and wayes The heart of the wise is at his right hand the instrument of action Eccles 10. 2. He hath his heart and spirit at an holy beek to be imployed as wisedom shall direct as there is need of the exercise of thoughts or desires or griefe or joy or feare or anger in an holy way or work a truely wise Christian hath them at hand to do their several homage to the Lord being thereto commanded by his spirit The wise mans eyes are in his head Eccles 2. 14. The truely wise Christian hath the ready and seasonable use of the eyes of his mind and understanding holy thoughts and apprehensions are not to seek when the Lord calleth for the use thereof as in prayer or the like but they are then active and so ready to keep out worse or unjust thoughts A wise Christian being also privy to his owne inability to keep his heart close to God he betaketh himselfe to the Lord as he did Psal 86. 11. Vnite my heart to fear thy name He would have the Lord to keep his heart close to any part of his fear or worship that it scatter not wander not therefrom Intruders cannot get in unseene and untaken notice of whilst this lightsome watchful grace is imployed as they will in darker places This skilfull Pilot at the helm by keeping its eye upon Gods compasse avoids many yawes and much lee-way in a gracious Christians course in prayer or otherwise which other unwise Christians make 3. Wathfulnesse which is the seasonable 3 Watchfulnesse and practical use of that holy wisedome upon every occasion This will bee examining such as knock at the door of the heart whilst the spirit is talking with God in prayer Those godly Church-officers described Revel 4. 6 8. with their eyes before and behind and within also to observe all without and as well also within themselves they goe on uninterrupted in the worship of God as though their cry was but one and the same continued cry night and day They rest not night nor day saying Holy holy holy Lord God Almighty which is and was and is to come This pondering the path of our feet is a help to going right on in this or any other way of God without diversions from it or stumbling in it Prov. 4. 26 27. Ponder the path of thy feet and let all thy wayes be established Turn not to the right hand nor to the left the former is the meanes to the latter A good watch at the City gates the out-lets and inlets of suggestions to the mind or motions from it will keep us from trouble-Cities such trouble-souls as are these distractions and help rid them of such Vagrants as they are Such holy careful oversights of the banks will prevent the dividing of the streams and issues of our minds even our thoughts that they run in no other channel and way then is meet for them When we go to prayer we are assaying by the ladder Jesus Christ to climb up to heaven and this holy care of our feet keeps them from slipping and us from falls Look to thy foot when thou goest into the house of God namely to worship God in prayer or otherwise Eccles 5. 1. When wee go to pray we go spiritually to plow and this holy minding of our work and our hand helpeth to keep us in our right furrow 4 Holinesse and
heavenlinesse of heart 4. Heavenlines of heart The nature of prayer is a lifting up of the heart the more elevated that is therefore the more fitted to pray aright Who more free from any distractions in prayer then Christ the holy one of God Who go on more straight in their holy course without any digressions then those heavenly spirits described Ezek. 1. 9. A heavenly heart is so much in heaven at other times and on other occasions that it will be very loathsom to it to be then in earth when to be so solemnly exercised in so heavenly a discourse with God Holy things and thoughts are made so natural to such a soul and so familiar to it that they will more easily be spoken with and more readily be speaking with us in prayer God hath such a ones heart and therefore his eyes will be fixed and intent upon this or any other way of his Prov. 23. 26. My son give me thy heart and let thine eyes observe my wayes Such a heart is filled with spiritual materials and when well warmed in this or other like holy exercises it will boil up little else but good matter as hee said Psalm 45 1. My heart boileth up so it is in the Hebrew good matter and such a ones tongue will be also as the pen of a ready Writer not often making so much as a wry dash in presenting the souls occasions before the Lord ibid. As a well builded ship deeply and richly laden heeleth not so much nor maketh not so many yawes and is not put to it to make so many boards and tacks to recover and keep its course but will lye nearer the wind even when its scant and keep a straiter course then other vessels So is it here with a well composed well principled heart it will steer a straiter course and freer from digressions and distractions in prayer Or as a person that hath his pocket filled with pieces of Silver and here and there a brass farthing possibly amongst it if he be to trade for wares wil mostly pluck out silver whereas another that hath most brass money in his purse and very little silver will hardly pull out any other then brasse So is it here when spiritual and heavenly minded Christians are to trade with God in prayer they present little else to the Lord then what is spiritual and sutable to their work in hand Out of the good Treasure of their hearts they bring forth good things Matth. 12. 35. yea good thoughts too as well as words whereas a more worldly minded Christian when to pray presents little else but what savours of the world especially in his thoughts as Psalm 37. 31 it s said of the spiritual person The Law of God is in his heart none of his steps shall slide no not so oft or much slip when to go on in this or any other path of God God himself is more engaged to keep such a heart from wandring from any of his Commandments which is devoted to him Hence that plea of his Psalm 119. 10. With my whole heart have I sought thee O let me not wander from thy Commandments 5 Holy Zeal When there is an holy ardency 5. Holy Zeal of indignation against the least evil and impenitency arising in prayer it s a means to redresse the same When Christians do not barely fal out with any such evil but abhor it hate evil as hell as the Greek word in Rom. 12. 9. signifieth then will they more immoveably cleave to this or any other good for they are joyned there Abhor that which is evil cleave to that which is good or be glued to that which is good so as not to be stirred from it A zealous Suppliant espying any such impertinency in prayer presently falleth fowl of it cryeth out upon it pursueth it with exclamations censureth it in all its aggravations and so gaineth more intentness of spirit and seriousnesse of lively affections in the duty then before Zeal is bold and couragious and will not basely yeild to any such intruder but thrust them out of doors looking at them as attended with a whole crowd of other like disturbers ready to presse in at their heels if once permitted entrance into the soul of a Christian exercised in prayer Look as the cutting or cropping off unprofitable sprouts putting forth here or there upon their first appearance causeth the tree to grow the straiter and to bring forth more seasonable fruit So is it here when by Zeal we cut off impertinencies at their first appearing we bring forth more seasonably the fruits of every praying grace and disposition And look as 2 Kings 6. 32 33. when they were serious in that weighty discourse there was charge given to handle that turbulent messenger roughly at the door to prevent his Mstaers coming in at his heels So is it here when at this pious conference with God any such unseasonable motions are zealously repulsed it preventeth more sad disturbance in the duty Albeit Abrahams zeal could not hinder the fowls from lighting upon his Sacrifice yet will it not suffer them to rest there but driveth them away Gen. 15. 10 11. Zeal also will make a godly Christian remove all causes and occasions of disturbance As Paul out of his zeal useth meanes to cast the divel out of the possessed maid which occasioned that disturbance daily to them when they went to praier Act. 16 16 17 18. As we went to prayer a certain damsel possessed c. cryed c. and Paul being grieved in spirit said to the spirit Come out of her 6 Peace of conscience and calmnesse 6. Peace of conscience of spirit If noise without disturb and distract us in prayer much more clamorous noise within The heart in hurries of conscience unpacified in the blood of Christ in a pit of noise as the Psalmists phrase is in the Hebrew Psalm 40. 2. hath not its goings established He brought me out of the horrible pit and established my goings When God brought David out of the pit of noise then and not till then were his goings established then did his mind and heart take more fixed and straits steps in the wayes of God If the bloud of Christ doth not speak such good things which further in us prayer the blood of Abel or the guilt of sin will speak that which will startle us and stumble us whilst at prayer and the poor soul will be more taken up with listning to these cryes and with perplexed thoughts what answer to make to such pinching Objections thence then be able to hold out its attentions to what he was to speak further unto the Lord. When Asaph was so beset with fears about his maine estate as Psalm 77. 1. to 10 his prayers were rather reasonings to and again with inward cavils raised from his own infirmity of unbelief then distinct requests When the heart is shackled with such bindding griefs and fears it cannot go much
lesse run so sturdily in this or any other way of God but will be blundring and staggering in mind and heart whereas peace and joy in God they fit and free us for a steady and speedy motion in this or any other way of God Psal 119. 32. I will run the way of thy Commandments when thou hast inlarged my heart 7 Faith is a help against distractions in 7. Faith prayer That preserveth from wavering in mind or heart in prayer James 1. 6 8. But let him ask in faith nothing wavering c. especially if a Christian stir up himself to act and exercise his faith in such promises wherein the Lord undertaketh for his poor servants to help them against such distractions Jerem. 31. 9. With suplications wil I lead them in a straight way wherein they shall not stumble Isaiah 30. 21. Thou shalt hear a word behind thee saying This is the way walk in it when thou turnest to the right hand or to the left and so be speedily set to rights in mind or heart in Gods waies when at any time starting aside Isaiah 40. 31. They shall mount up with wings as Eagles soar aloft with winged thoughts and affections in Gods holy wayes Ezek. 36. 27. And I will put my Spirit within you and cause you to walk in my Statutes and to keep my Judgments and do them his Spirit shall keep his peoples minds and hearts intent and attent in his wayes 8 The fear and awe of God Which as 8. Fear of God it helps to make through work in the things of God whence that Phil 2. 12. Workout your salvation with fear and trembling So in this it maketh us full of holy jealousie lest we should any way come short of what God requireth of us in it or in stead of pleasing him therein carry it so as to displease him And as other fears call in and confine all the thoughts to be exercised about the objects which are in their view as matters of dread so in this holy fear lest we should sin against the Lord in our approaches to him it fastneth the mind to attend to that end This is a jealous Grace and therefore will be suspecting every impertinent thought and examine it and awaken the soul to take notice of it and to take speedy order with it Hence is it that by the fear of the Lord men come to depart from all manner of evil of sin 9. Lastly Love of God of Christ and of the duty it self Love it self is glue and 9. Holy love bond and all a very strong ingaging and indearing tye it is an overcoming delightful affection so that the mind will not so soon wander from its pleasing objects and actings Love of God and good is so unsatisfied an affection that the exercise of all the thoughts in their utmost intentness at such praying times seemeth unto love too slender short and narrow for its Imployments Hence that speech of Love Psalm 63. 7. Thou hast been my help and in the shadow of thy wings will I rejoice and yet ver 8. as not having enough saith My soul followeth hard or cleavingly after thee Psalm 116. 1. David professeth I love the Lord and ver 16. Truly Lord I am thy servant thy servant and ver 17. I wil call upon the name of the Lord. Love maketh him wholly for God and that in a way of prayer also so in love to the Duty of Prayer it self if that David can say Psa 119. 30 I have chosen the way of Truth he can also say ver 31. I have stuck to thy testimonies If the soul make choice of Prayer for a lovely Ordinance it will not be loose in it or from it but cleave close to that holy exercise when called to it As love of Christ will constrain Paul to attend to speaking of Christ so as others may have soul benefit 2 Cor. 5. 14. The love of Christ saith he constraineth me so will this work the like holy attention to the work of this holy speaking to God in the name of Christ As it is with the burning glass by it the scattered beames of the Sun being more united come to kindle upon combustible matter so is it here it cometh to pass through this grace of love that the scattered dartings motions and thoughts like beams of the mind are so gathered and kept in one and so set and fixed upon the hearts desires expressed in prayer that our hearts come to be even fired and inflamed spiritually or as other heat it doth congregare homogenea and disgregare Heterogenea So is it with this heat of holy love in prayer It is an active instrument and means to compose and compact the good thoughts and stirrings of the mind and heart which are sutable to the expressions in prayer but to scatter and remove impertinent and unsutable motions and workings of our spirits therein Touching the third thing propounded The success of prayers pestered with distractions Distractions nullifying the force of praiers namely the successe of such prayers which are pestered with distractions I answer 1. That some kind of distractions in prayer are such as do sorely undermine if not wholly overturne the saving issue of any such prayers which they do accompany and these are of four sorts 1. Such as are constant and commanding 1. When constant commanding and general distempers usually and in a manner constantly carrying all gainsaying motions before them yea such distractions as are universally overspreading as the duty of prayer so all other Duties These argue ruling hypocrisie and an Unregenerate estate When the eyes of the mind of any person which is to have to do with any of the wayes of wisdom are so constantly and prevailingly wandring in the corners of the earth that person is a fool a natural man Prov. 17. 24. The eyes of the fool are in the corners of the earth namely when he should have to do with wisdom as the opposition sheweth but wisdom is before him that hath understanding Jerem. 12. 2. They are sheep for the slaughter of judgment whose trade and way that is there mentioned Thou art neer in their mouth but far from their reins When their mouth maketh the godliest mentions of God in prayer or the like of Gods nearnesse to them yet even then hee is far from their hearts and thoughts 2 Such distractions as are despised in the 2. When despised and constantly neglected persons eyes in whom they abound he is careless of them This verifieth that Prov. 19. 16. He that despiseth his ways shall dye be they the wayes of his mind or heart or lip or life if he never regard whether they be regular or irregular he is a child of death When such words get up grow fast yea and overgrow his better things and he regardeth it not surely such a professors end will be miserable Prov. 24. 31 33. The sluggards vineyard is covered over with nettles and
owne end but he correcteth himselfe presently But now O Lord what wait I for c. he thinketh it more needfull to exercise faith and patience then to be so hasty and discontented Job uttered many things out of the abundance of his troubled heart before the Lord which were materially good Job 13. 20 21 22. and 14. 1 2 3 14 15. compared with chap. 15. 12. but his heart did but carry him away in sundry of them A heart transported by a distemper may make religious motions and put upon religious expressions The spirit of good Moses that man of God suggested things considerable and put him upon uttering the same before the Lord in prayer Numb 11. 12 13 14. Have I conceived this people c whence should I have flesh to give them c I am not able to beare this people alone yet verily by that which the 15. verse mentioneth it appeareth that his spirit was not regular and spirituall therein but carnall If thou deal thus with me kill me I pray thee The Spirit of the Disciples moved them to pray as is mentioned Luke 9. 52. 54. Lord wilt thou that wee command fire to come downe from heaven upon them as Elijah did The ground and warrant seemed weighty and rational verse 33 The Samaritans did not receive him yet they were deluded and mistaken in listning to these motions of their owne distempered spirit as verse 55. Jesus rebuked them saying yee know not what spirit yee are of Whilst Jacob was praying so wel Gen. 32. 28. As a Prince saith the Angel hast thou prevailed with God Yet an unseasonable and unsutable and unwarrntable motion materially good ariseth in a his heart whence that further request uttered by his lips Tell me I pray thee thy name ver 29. A desire to know more of so glorious and gracious a one as the Lord was who would suspect that or any thing which it moveth yet verily curiosity blended and mingled it selfe therwith hence so checked Wherefore askest thou after my name verse 29. Jeremy whilst hee is praying humbly Jer. 15. 15. Remember and visit me take me not away in thy long suffering yet behold a tincture of a distemper though fair faced ariseth therewith and moveth him to speak thus verse 18. Wilt thou bee altogether to me as a lyar and as waters that fail The disciples Acts 1. 6. seem to themselves to have good ground for that desire and motion Lord wilt thou at this time restore the Kingdome of Israel but were transported with curiosity and thence that secret check of Christ verse 7. It is not for you to know the times c. And as mans heart can thus sophisticate so Satan he can inject and suggest things They may come from Satan materially good to our minds Thus when Christ had been fasting and praying too in the wildernesse he suggesteth a peice of Scripture to his mind Matth. 4. 1 2 4 5. It is written he shall give his Angels charge over thee c. Thus whilst Joshuah is before God Satan can present to him his sins and charge his heart and thoughts with them and that groundedly for Joshua was clothed with filthy garments Zech. 3. 1 2 3. 4. the Lord also addeth I have caused thine iniquity to pass from thee And what humble soule but would be ready to judge it meet to think of its sins When to come before the Lord with that holy zeal of the Church of Corinth against the incestuous Corinthians sin 2 Cor. 7. 11. Satan by his wiles would be transporting the same beyond bounds of compassion and charity 2 Cor. 2. 6. Sufficient is such a ones punishment inflicted of many ver 7. So that contrariwise yee ought rather to forgive him and comfort him lest he be swallowed up with overmuch heavinesse And ver 11. Lest Satan should get an advantage for we are not ignorant of his divices The poore penitent Corinthians sin was very great and his sorrow needed to be exceeding great and he was moved to sorrow exceedingly and is there any evil in this yes a device of Satan to carry him out in his very sorrow for his sins beyond all bounds The man Gabriel an angel of light brings a gracious message to Daniel in prayer Dan. 9. 20 21 22 23. Satan can imitate the like message at the like time for he can transforme himselfe into an angel of light 2 Cor. 11. 13 14. as his Ministers can like those of Jesus Christ speak things materially good to the outward eare which are formally Satanicall ibid. The like legerdemain can that old deceiver play in reference to our inward senses verifying that Proverbs 17. He that speaketh truth sheweth forth righteousnesse but a false witnesse deceit namely when in pretence he holdeth forth righteous things The Saints are most indangered by such a white devill being more aware of him when he speaketh like himselfe It was the divell in the poor possessed man who made that motion in him to doe homage to Christ Mark 5. 5. When he saw Jesus a far off he ran and worshipped him He also moved another such a like person to goe to the Synagogue as outwardly to obscure the Sabbath exercises Mar. 1. 21. Christ entred into the Synagogue on the Sabbath day and taught and ver 23. There was there in the Synagogue a man of an uncleane spirit The devill also could strongly move such a one to make for substance a goodly confession for the man cryed out saying I know thee who thou art the holy One of God But this was whilst the Auditours should have been hearkning to Christs doctrine and joyning in his prayers sanctifying the action Whilst the Apostle and his company were at prayer Satan moved the possessed Damosel present to expressions in substance good saying these men bring unto us the message of salvation and are the servants of the most high God Act. 16. 16 17. when praying dispositions in those there present had been more sutable So that it concerneth us the more to indeavour to a clear discerning of any such delusive motions materially good from such as are truly good and heavenly A mistaken devill entertained for an angel of light is most mischeivous and not easily excluded when once admittted Such comfort or counsell slyly suggested will not so soon be rejected but being admitted for good is apt to be maintained The good witches as they call them which will tell men news of lost things and how to right injuries done are most mischeivous as bewitching and besotting the spirits of such as listen to their counsell they are poysoners Revel 21. 8. Greek Hence the devils instruments Hereticks and Schismaticks which propound Scripture grounds for what they hold forth these beguile and hurt more soules then other wretches they bewitch people Galat. 3. 1. Who hath bewitched you These flatterers spread a net for mens feet Prov. 29. 5. Seven abominations are in the heart of Satan and his subtil
Thus saith the Lord it was not really so 2 Thess 2. 11. God sends in a judicial way strong delusions that they should believe a lye It were not a delusion if better things were not held forth yea but indeed and in truth it s nothing else but a very lie though backed possibly with the Scripture of truth wrested and abused The divels Imps to seduce the better pretend the liberty of Jesus Christ but indeed and in truth its servitude to the flesh 2 Pet. 2. 18 19. So Satan himself would be beguiling of Christians with his delusive shadowes of Gods grace counsels comforts but they who hearken to such lying vanities forsake their own mercy Jonah 2. 8. But such things which the Holy Ghost suggesteth they are realities regularities solidities The Spirits suggestions carry a real port of divine Majesty and Soveraignty and many times in the very mentioning of them doth he effect what he represented to the mind Psal 42. 8 The Lord will command his loving kindness in the day time and not barely hint it yea so effectually that a Song of praise for it followeth And my Song shall be with me c. 4 Such motions in shew possibly Scripture 4. When any way crosse Scripture yet really suggested to crosse other Scripture counsels reproofs comforts commands or threats or coming crosse to principles of Faith or light or peace and experience received from God such motions are delusive and Satanical Such were those suggested to Christ whilst spiritually exercised in the wildernesse Matth 4. 6 crossing that Scripture vers 7. Thou shalt not tempt the Lord thy God It s a deluding spirit it setteth the blessed harmonious Scripture against it self When Scriptures are set on the divels rack by himself immediately or by his Instruments mediately it s still divellish 2 Pet. 3. 16. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They put them on the Rack as they do other Scriptures albeit to the perdition of such hucksters Thus the Divel by the false Prophet pretends divine Authority and Warrant for that which was directly contrary to Divine Authority Jerem. 28. 11 14. Hannaniah saith Babels yoak shall be broken in two years and that the Lord saith it but God by Jeremiah saith No and as Satan doth thus mediately by his Instruments so he useth to do more immediately by himself But as for the Spirit of God he being a Spirit of Truth can suggest nothing but what is consonant unto truth What he heareth saith Christ that he shall speak Joh. 16. 13. And being a Spirit of Wisdom he cannot speak contradictions to what himself indited and inspired as he did the Scriptures 2 Pet 1. 21. he is a witness 1 Joh. 5. A faithful witness speaking the truth the whole Truth and nothing but the Truth and the same constantly As it s said of the true witness Prov. 21. 28. He that heareth speaketh constantly I deny not but that in some extraordinary cases God may say to Abraham That in Isaak shall thy seed be called c. Gen. 21. and yet chap. 22. bids Abraham kill that his Isaak before Isaak had any child and so seemingly crossing his Promise yea and his Precept too Thou shalt not kill but this was for trial sake Heb. 11. 17. By faith Abraham when he was tryed offered up Isaak Nor do such extraordinary cases crosse the tenure of ordinary rules which wee are to attend and by which we are to judg of the regularity or irregularity of suggestions or actions 5 Such motions which leave no impression 5. When leaving no holy impression upon the soul upon the mind but are forthwith forgotten they are delusive Satan is sometimes compared to lightning Luke 10. what lightsome motions he maketh they are but flashes soon gone the Spirits motions are abiding reflexions of Sun-like beams Satan as a fowle will be present at Religious exercises Matth. 13 4 19. compared the fowles attending the Sower are interpreted the wicked one attending the Ministers in their preaching and hearers in their hearing the Word But whatsoever flatterings he maketh in mens minds they are but vagrant and transcient movings but it s otherwise with suggestions truly divine When such a motion and word is spoken from heaven to Christ Thou art my Son c. Luke 3. 21 22. and the Spirit abideth upon him too that argued that it was indeed a divine attestation John 1. 32. When in keeping the Commandments of Christ from love to him as that command of Christ for prayer John 16 23 24. or the like the Lord so sheweth himself and his gracious counsels to us that he abideth with us the suggestions of such comfortable things to our hearts in prayer are of God indeed Joh. 14. 21. 23. I will manifest my selfe to him wee will come and make our abode with him When a word is so spoken once to us inwardly or outwardly that it is heard twice by us verily God spake that word to us indeed Psal 62. 11. God hath spoken once twice have I heard it that power belongeth to God When Solomon is praying in his dreame and the while precious and sweet motions are suggested to him to ask what God shal give him when he asks wisedome it s said to him that hee hath that granted and more 1 Kings 3. 5 9 10 11 12. with ver 15. and this doth nor vanish as a dream but leaveth such an impression upon him that when he awoke the light heat and life thereof abideth so that he must to Jerusalem and offer sacrifice there in regard thereof this was indeed of God So in that Item of God to Paul whilst he was praying 1 Cor. 12. 8 9. He sayd to me my grace is sufficient for thee my strength is made perfect in weaknesse this so stuck with Paul and so warmed him that he breaketh out thus most gladly therefore will I rather glory in my infirmities c. he rightly therefore concluded that the Lord sayd thus unto him Whilst Jacob is wrestling with the Lord that is told him that he should prevail with men Gen 32. 28. and the motion clave to him and in confidence of the truth of it he now dareth to meet his brother Esau verse 32. of whom before he was so afraid 6. Such motions which leave the 6 When leaving the heart barren heart barren when yet they swim aloft in the braine plentifully are delusive as those lying Items suggested to the eare from Satans instruments they please but profit not Jer. 23. 32. Therefore they shall not profit this people at all So these of Satan leave the heart fruitlesse Satans sweet bits they nourish no more the soule then those of that dissembling Churle doe the bodies of his guests Prov. 27. 8. Like his sorcery of bringing a fair woman to anothers bed which in the morning proved a carcasse Satans flattering motions when ever suggested are but as other flatteries a pleasing song and chearing blaze but ending soon after in
earnestly begged and endeavoured yet rests quiet in Gods answer My grace is sufficient for thee saying 2 Cor. 12. 9. 10. Most gladly therefore will I rejoice in my infirmities 7 When means have been thus used with 7. If meanes prosper not search out the cause prayer and yet do not succeed search out the Cause be humbled for it and redress it find out the Achan that troubleth Israel and execute holy vengeance upon him Josh 7 and be not discouraged then to go on using means as Joshuah useth stratagems to take Ai and the men thereof who had the better but then of Israel Josh 7. 8. compared So did Israel after their twofold defeat by Bejamin humble themselvs greatly before God enquire his counsel and use stratagems against Bejamin and prospered Judg. 10. So Paul hiadred oft from going to the Romans to do good among them albeit he prayed and endeavoured it yet was ready to it still Rom. 1. 10 11 13 15. CHAP. V About time time spent in Prayer HAving briefly dispatched this Case about the use of means with praier we shal go on to speak to a fifth Case namely concerning the time to be spent in prayer Quest 5 How long or how short we may be in prayer About time in prayer Much time to be spent in prayer For To which I answer more generally That the space of time is not fixed or limited but the Text plainly sheweth that much time is to be spent in prayer Pray without ceasing implieth be much in praier spend much time about it For 1. The heart is not so suddenly or easily gotten upon the wing yet 1. The heart is not soon elevated in that doth the nature and life of prayer consist It is a lifting up the heart I lift up my heart to thee that is I pray Psa 25. 1. We pray indeed when our hearts are elevated in praier Many weights are oft-times upon our spirits to press them down which are not so easily removed many bonds yea knots in these cords straitning our spirit which are not not easily unlosed we need enlargment of our hearts to run any such way of Gods Commandments We would as men sometimes in their sleep faine cry but there is such a weight upon our brests that wee cannot deadness seizeth upon us and much rubbing is needful ere life is recovered dulness annoieth us and much whetting is requisite ere our hearts get a spiritual edg upon them we may say with the Church Quicken us so will we call upon thee Psa 81. 18. and as Eccl. 10. 7 If the iron be blunt the more pains is taken to sharpen it so it is here with our blunt spirits in prayer 2. The necessities of the souls of the best 2. The souls weighty necessities call to it are so many and weighty that a little time wil not suffice to express them yea it being the trade of a gracious soul to be thus merchandizing his work and business being to be thus pleading his calling as a Saint being to call upon God surely a little time should not be taken up in this his proper imployment 3. As the time in prayer is managed and improved all the rest of our time is either 3. As time is husbanded in prayer other times are better spent blessed or blasted to us That morning that the soul speeds well that day all goeth the better and on the contrary if Jacob see Gods face in prayer the night before he is confident to speed well the next morrow Gen. 32 30. If the Instrument of a Christians spirit be not wel tuned in prayer truly he wil make but bad musick of it all the day after in his calling and imployments If we speed not wel at heavens Court we shal not do so wel in earths Country If at this holy Mart and Port we get not wel stored and full lading we shal make but poor Markets elsewhere But to answer more particularly Sometimes We are to be long in prayer in case in special sort wee are to bee long in prayer other times there are when its meet to be but short We are to be long in praier 1. When some extraordinary occasion of 1. Of more then ordinary occasions the Church or Commonwealth or of our own or other Christians cal for it Prayer of eight hours long was made on that Fast day Neh 9. 3. Nehemiah himself spends whole daies in prayer and fasting Neh. 1. 4. Praiers stretched out upon the Tenters as the Gr. word is Act. 12. 5. was made by the Church for Peters inlargement Upon the calling of Christs twelve Disciples he spent a whole night in praier Luk. 5. 12 13. and so in Families Christians for a time are to be as only sequestred to prayer and fasting sometimes 1 Cor. 7. 5. Abstain with consent for a time that you may give your selves to prayer Ezra 8. 21. 2. When strong and long temptations 2. Of special temptations are upon us Luk. 22. 44. Jesus Christ in that strong and bloody conflict in his soul being in an Agony he prayed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a more extended manner Then the Psalmist cryeth himself hoarse with long crying when in these quagmires that deep pit those deep waters Psal 69. 1. 2 3. I sink in the mire I am weary with crying my throat is dry Lord in trouble they have poured out a prayer to thee Esa 26. 16. They do not onely barely drop but plentifully pour out prayers Then Psal 102. Title A prayer of the afflicted when in distress he poureth out his complaint c. and that prayer following is longer then others When Satan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law Adversary doth extend his Pleas against us it s meet that we should enlarge our Counter Pleas for our own soules as the powers of darkness do lengthen and multiply their wrestlings so must we our counter wrestlings of Prayer Eph. 6. 12. 18. We wrestle with principalities and powers and rulers of the darknesse of this world Praying with all manner of prayers c. 3. When some sad trials and sufferings 3. Of Eminent trials are Eminent and approaching then will Jesus Christ spend night after night in prayer not long before his bitter sufferings Compare Luk. 21. 37. with chap. 22 23. For my love they are my Adversaries saith he Psa 109. 4. but I pray or I give my self to prayer whilest they are treacherously plotting my ruine We must lay in a stock a store a magazine of prayers against such a spiritual seige and sorest sufferings wherein if not then so fit to pray we may have the benefit of former prayers 4. When we are in any special spiritual 4. Of spiritual Frames Frames then spread out your sails and hoise them up to receive and improve the wind as long as any spiritual gales last When liberty of speech is granted and given us then speak on When the Cloud filleth the
Temple now is a time if ever for Solomon to make his long prayer there 1 Kings 8. 10 11 12. 22. when we are filled with the spirit we may well continue pouring out prayer 5. When we are not like to live long Christ knowing he had but few dayes to 5. Of death not far off live spent the more time in prayer Luke 21. 22. compared with 1 Pet. 4. 7. now the end of all things is at hand at least to us in particlar therefore be sober and watch unto prayer If Heavens pleaders have but a little while allotted them they had not need loose any of that little time to plead in When such spirituall Merchants are shortly to go out of this country of trading so by prayer they had need bestow themselves to purpose When these travailours are so shortly to take their long journey home they had need improve every sand of Times hour-glass for the dispatch of the remaining part of their prayer-businesse here Sicknesse alloweth but little respit and free space for prayer Other work of the poor soul is so various then and perplexing that it taketh up the whole man to dispatch that And indeed when sincere ones have not long to live they are the fitter for prayer When the Saints are neer the Ocean of Eternity then the Rivulets of Grace in their soules wax stronger Weakly persons which are Godly are so often minded of Eternity and Perpetuity as times successours that they bare an Image of Perpetuity it is deeply Instamped upon them in their Spirituals Obj. But some will say shall not Suppliants then wander and vanish into forbidden Repetitions if they are long in prayer Answ 1. The Saints are and may be Repetitions in prayer lawful helped with such holy variety that unlawful Repetitions may be avoyded as might be evinced by many Reasons if need were 2. We distinguish of Repetitions in prayer some are lawful some are unlawful The Scripture frequently giveth us instances of lawful Repetitions as Amos 7. 2. 5. It is twice repeated by whom shall Jacob arise for he is small And in Solomons prayer 1 Kings he oft repeateth this clause then hear thou in Heaven thy dwelling place and forgive c. vers 30. 39. c. of this sort of lawful Repetitions in prayer are these First such which are wrung from the strength of pinching necessities or temptations as when Christ was so hard bestead First which are wrought from extremities in the Garden he oft even a third time spake the same words Intreating his Father that if it were his will that the Cup might pass Mat. 26. 39. 42. 44. and chap. 27. 46. Eli Eli Lamasabachthani My God My God why hast thou forsaken me So Paul in a like sort besought God thrice in the same manner 2 Cor. 12. 7 8. For this thing I besought the Lord thrice that it might depart from me like children in great pain when they are to tell where it is they iterate and reiterate this cry O here here here O here or like men in a ditch or among thieves iterating this out cry help help help or as prisoners in straits crying bread bread for the Lords sake bread a little bread for Christs sake or as it is with men when their house is on fire in the night they cry fire fire fire Secondly such Repetitions wherein the heart is carried out with equall Secondly wherein the heart is lively strength of feeling and holy affections at a third as at a first time so was Christ in his Iterated cryes He made supplication with strong crying and teares So Dan. 9. 17 18 19. often Iterateth O Lord hear when there is in a gracious supplicant so much strength of love desire and esteem and sutable wreachings after mercies begged that the soul is not content to speak once but it must speak it over and over againe As friends when commending some business of greatest weight to their friends care they will be often repeating be sure you forget me not in such or such a thing So is it here in making known our requests to God Or as it is with a cry uttered with greatest strength it causeth the Iteration of a like Echo so is it here when repetitions in prayer are the Echoes of strong cryes of spirit as it is when a Ball is banded with great strength it maketh many rebounds so is it when the heart is carried out with great strength of holy affections it is apt to make these holy rebounds of such repetitions or as a Bell which having been but then ringing doubles and redoubles its knoles from the strength put forth in its ringing So will the gracious heart be giving many reiterated lifts and those sounding out in like expressions of the lips in prayer Hence that reiterated desire of the Saints Psal 72. 19. Amen and Amen 3. Such Repetitions in prayer are lawful 3. Which spring from saith exercised which spring from some strong workings of saith in the expectation of mercies such was that Iterated cry and prayer Amen even so which is the sence oâ— the same Come Lord Jesus come quickly as believing Christs word then mentioned Loe I come quickly Revel 22. 20. So Psal 89. 50 51. the Psalmist concluding that God had heard his prayer saith Blessed be the Lord Amen and Amen such was that frequent repetition of Davids in his prayer to God to blesse his house as building upon the truth of his promise for that end of which see 2 Sam. 7. 25 26 27 29 thus is faith letting down the same bucket into the well which is presented to it when the believing soule heareth assuredly that its friend the Lord is within hearing It knocketh thus again and again in the same sort as before 4. Such repetitions in prayer which 4 Which spring from love spring from love or are accompanied with speciall delight and spirituall stirring of heart in the very mention thereof such was their reiterated cry in solemn worship of God Holy holy holy Lord God Almighty Revel 4. 8. such straines of love and holy delight may often be reiterated in holy musicall divisions as I may call them albeit there be little variation Look as where a speech is pleasing a motion is wont to be made to heare that over again so here the spirit of Christ liking to hear us speak so very favourly and sincerely in this or that passage in prayer may bid us speak that again In sundry passages of the Saints prayers the holy Ghost in speciall manner spake in them and with them and such like double speeches of Gods Saints and Spirit speaking together may well be repeated But yet there are Repetitions in prayer Repetitions in prayer unlawfull 1 When affected which are unlawfull as 1. Such which are affected as streines of eloquence uttered in a Rhetoricall way Such were those of the Gentiles Matth. 6. 7 8. Vse not repetitions as the
Heathens These may please mens eares but in prayer whereas suppliants should be most humble and self-denying they are loathsome to the Lord. 2. Such Repetitions which are vain 2 When vain Matth. 6. 7. Vse not vain repetitions vaine that is empty frothy impertinent unprofitable repetitions wherein is no spiritual life heat vigour nor yet solidity nor integrity 3. Such repetitions which are Idolized 3 When Idolized Matth. 6. they think they shall be heard for their much babling to conceit that God would not or could not take notice of our wants unlesse we should word it in that sort with him is a great dishonour to his free and rich grace and to his faithfull and watchfull care and respect to his suppliants or to rest and trust in our Repetitions that God will the rather regard us is to make God like a mortall man 4. Such Repetitions which spring from 4 When from hypocrisie hypocrisie namely from secret desire to seem to be fervent in prayer or to be thought of others to spend much time in prayer or to stop the mouth of an accusing conscience which would else be quarrelling at persons if too briefe in prayer and therefore to fill up times men will be making such repetitions of the same things and phrases in their prayers such like repetitions as these are sinfull and heathenish men thereby take Gods name in vaine abuse his holy eare willing to draw him to listen to bablings they derogate from the glory of Gods wisdome would make God to be one that is dull of hearing or conceiving as childish as the sonnes of men like an Idol Baal 1 King 18. needing long and loud crying to awaken him by a vain reiteration O Baal heare us Such cast disparagement and dishonour upon the renowned Ordinance of Prayer making it to be but as empty expence of time in aiery vain and vanishing expressions So much for the answer to the former part respecting length of prayer Now consider in what cases and with what Cautions we may be short in prayer We may be short in prayer in case of bodily Ayls We may be short in prayer 1. in case of bodily sicknesse pain Faintnesse and death approaching Dan. 10. 16. 17. How can thy servant talk with this my Lord there remaining no strength in me Sick Hezekiah and Jacob were short in prayer Esay 38. 1 2. Heb. 11. 21. Jacob worshippeth God leaning on his staffe 2. In case of pressing occasions unavoydable 2 Of pressing occasions by ordinary prudence or providence when the Philistims came suddenly upon Samuel and upon Saul in prayer they soon dispatch 1 Sam. 7. 14. 3. In case of prevailing indisposednesse 3 Of prevailing indisposedness of heart to pray after much strivings to pray yet distempers and hurries of spirit abate not better then be short then multiply words in any senseless and tumultuous manner and take Gods Name in vain 4. In case a Christian be personally persecuted 4 Of personall persecution and may not stay long in one place 5. In case the prayer to be made be 5 Of Occasionall prayer onely occasionall above that of our ordinary course In such a case Hezekiah is short 2 Kings 19. 14. to 20. and 2 Chro. 30. 20 21. Onely in spending so little time in prayer take we these Cautions Cautions touching short prayer 1 That it be not usuall 1. That it be not ordinary and usuall with us so to doe but rather occasionall to be ordinarily so brief in prayer would argue strangenesse and unacquaintednesse with the Lord men not using to hold any long discourse with strangers It would manifest suspition and distrust and sleighting of God as men that use to speak either seldome or but little at once with persons they suspect or dare not trust or who are not regarded Besides it would evidence a self-full spirit they have little businesse with the Lord and therefore will not exchange many words before him however it will be an argument at best of slender abilities and weaknesse of mind that they cannot hold any long discourse with God 2. That it be not out of a worldly 2 That it be not so from a worldly spirit spirit so earnest and intent upon the world as affording scarce time for God or good family and closet services of God must therefore be dispatched usually in haste and a hurry there are so many that call upon such persons without that they have not leisure or list to be with God in prayer within they are so familiarly and fully imployed with these new friends that they speak but by snatches with God They are so much abroad that they can be but little at home when these choaking weeds of the world spread so fast so far that they croud and thrust the good grain hearbs and fruits into a very narrow room and compasse 3. That it be not from negligence 3 It be not from sleightnesse or sleightnesse yea or from prophanenesse of spirit supposing that such a short good-morrow or good-even will serve the Lords turn wel enough 4. That it be not out of improvidence 4 That it be not from improvidence when by the use of godly foresight wisedome and prudence such streights of time for prayer might have been prevented for that will sadly afflict and abase a Christian if he be indeed gracious and tender-hearted CHAP. VI. About pleading in Prayer WE have already spoken to some Qu. 6 Cases of conscience considerable About pleading in prayer in the incessant practise of this duty of prayer A sixth Case commeth now to be spoken to namely touching holy pleading with God in our prayers Wherein let us consider and cleare 1. That we must use holy pleas in prayer 2. What pleas we may use therein 3. What Rules we are to attend unto in our pleading with God in prayer Now first that we may and must plead That we must plead in prayer with God in prayer Esay 1. 18. God saith to penitent ones Come let us reason together God reasoneth with us by his word and providences outwardly and by the motions of his spirit inwardly but we reason with him by framing through the help of his Spirit certain holy arguments grounded upon allowed principles drawn from his nature name word or works And it is condemned as a very sinfull defect in professours that they did not plead the Churches case with God Jer. 30. 13. There is none to plead thy cause that thou mayest be bound up If you persue the examples of the most famous prevailing suppliants of God recorded in Scripture roules you shall finde them using holy pleas in their prayers for themselves or others Thus did Abraham Gen. 18. 25. Shall not the judge of the whole earth doe right So Jacob Gen. 32. 9 12 13. Which saidest return to thy Fathers house And saidest surely I will doe thee good Which is as if he had
said Lord I undertook not the journey upon my own head but thou badest me goe and I have thy word for a good successe and therefore I look thou shouldst beare me harmlesse and blesse me in this undertaking So Moses David Daniel and others their prayers are full of holy pleas And that we may strengthen this by two or three reasons consider Reasons 1 It s an argument of familiarity with God acquaintance and friendship thus to plead with God in prayer and therefore most suitable to this holy talking with God As men use to plead with such as they are most intimate withall so is it here Hence the Saints which have been men inward with the Lord to whom he hath made himselfe most known and opened his mind and bosome to them and they theirs to him they ever use the most pleas with God in their prayers What meere men more intimate with God then Abraham Moses and David and who pleaded it more stoutly freely with him then they did This is a branch of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we have through Christ and it being so deare a bought priviledge we may wel improve it to the utmost Ephes 3. 12. By whom we have free accesse with confidence Heb. 10. 19. By the blood of Jesus we have accesse with boldness unto the holy place 2. It will be an argument of fervency 2 Of Fervency and holy seriousnesse in our spirits in prayer to back the same with prevailing pleas As it is in all petitioners amongst men suing for things they most strongly desire 3. It will be an argument of our careful and serious minding and recording of 3. Of holy minding of Gods word and works what the Lord holdeth forth in his word or works for our encouragement in our prayers Hence when the Ministers of the Church are wished to be Pleaders in the Churches Case they are called Remembrancers Recorders and therefore men fittest to plead yea persons called to plead with the Lord for his people Esa 62. 6 7. Ye that make mention of the Lord keep not silence Give him no rest c. and the Hebrew Affix doth shew their eminency in it the Word Mazkir there mentioned is for such a one who by his office did note down al the memorable matters of the King and used to suggest to the King seasonable Items of things to be done accordingly Esa 36. 3. 2. Sam. 8 16. But three or four things may be objected against the necessity of such pleading Objections against pleading in prayer Obj. 1. Jesus Christ is the common pleader and Advocate for his people 1 John 2. 1. If we sin we have an Advocate with the Father Jesus Christ the righteous What need they then do any more then barely present their requests unto God in his name Answ True Christs office is to present our requests to God which we bring before him but withall also to perfume those holy pleaes with the odour of his merit and mediation The Lord Christ meant to pray the Father for them but yet will have the Disciples in his name to ask more to purpose then ever they had done Ioh. 16 23. 24. Hitherto ye have asked nothing in my name ask that is more freely and fully and strongly that your joy may be full yea he is an Advocate to sollicite and plead on our behalf as well our pleaes for what we sue for as the suits themselves Obj. 2. God is not as man hard but rather easie to be intreated as being much more merciful and wise then any of the sonnes of men whose wisedome from above is to be easie to be intreated Besides as men the more intire and sincere they are the more candid they are in ready answers to others desires which they may grant They will not assent to carry it otherwise then they intend no more will the Lord but as he is so will Mich. 7 18 Esa 65. 14 he shew himselfe to be ready to shew mercy and ready to forgive and therefore what need such a urging on pleading Answ True the Lord is thus ready to help and heare yet who more full of pleaes for his mercy then David the Pen-man of the Holy Ghost in ascribing this to God that he is ready to forgive and plenteous in his mercy to all that cal upon him Psal 86. 5. in that very place he pleadeth incline thine ear and hear why so for I am poor and needy vers 1. and preserve thou my soul why so for I am thy servant and trust in thee vers 2. c. Bee merciful to me O Lord why so for I cry to thee continually vers 3. And rejoyce the soul of thy servant why so for unto thee O Lord do I lift up my soul Verse 4 which is backed with another argument from this very gracious disposition of God vers 5. For thou Lord art good and ready to shew mercy and rich in goodnesse to all that call upon thee This readinesse then to mercy must not hinder but further the Saints pleading in prayer and help to finde the more Argument whereby to plead with God therein Jesus Christ knew that his Father alwayes heard him Ioh. 11. 42. yet in that his solemne prayer recorded Ioh. 17. how many Arguments doth he use to strengthen his Petitions as to glorifie him verse 4. 5. Father glorifie thy Son why so The Houre or the Time is come Ibid And verse 4. 5. I have glorified thee on Earth And I have finished the work thou hast given me And now or therefore glorifie me c. V. 21. Let them be one in us why so That the world may know thou hast sent me V. 24. Let them be with me to behold my glory why so For thou lovedst me before the world was Surely God himself must needs be ready to do what himselfe willeth yet as one stirring up himselfe to act he argueth with himselfe Esay 51. 9. Awake Awake O Arme of the Lord why so Art not thou it that hast wounded the Dragon and verse 10. Art not thou it that hast dried up the Sea So Esay 63. 8. For he said Surely they are my people children that will not lye So he was their Saviour and Psal 12. 5. For the sighing of the poor and cry of the needy I will arise saith the Lord and set him at liberty from him that pusseth at him God glorifieth his readinesse to mercy in that we no sooner plead for it in our prayers but he sheweth mercy Esay 65. 14. Whilst they yet speake I will heare Psal 65. 2. O thou that art hearing prayers It is the Lord who prepareth our hearts in prayer and furnisheth them with holy pleas and it is the rather a pledge that he is ready to heare the pleas of his own spirit The Lord may and sometimes doth prevent his people with mercy Esay 61. 24. Before they call I will heare Yet ordinarily he will have us to
pray and plead first ere he wil answer us Christ prevented Zacheus and bad himselfe to his house Luke 19. 5. Zacheus come down quickly for I must abide at thine house to day yet usually he went to no house but he was first invited which maketh way to answer another objection Obj. 3. God may and doth bestow upon his people many desirable blessings without so much a doe in pleading for them The penitent thiefe did but say Lord remember me when thou commest into thy Kingdome and Christ presently answered him This day shalt thou be with me in Paradise Luke 23. 42 43. and the Publican did but cry Lord be mercifull to me a sinner and he went away justified Luke 18. 13 14. And David did but in a short ejaculatory Psal 3 way seek the Lord and he delivered him from all his feares Answ 1. Some extraordinary examples doe not take away from the force and course of an ordinary rule in this businesse of prayer nor any other 2. The cases of the Saints may be such and so circumstantiated that a few broken expressions may be as much yea more in them and from them then many pleas in themselves or others in other cases and at other times As in the poor thiefe incompassed with so much sense of guilt of his former leud courses with bodily tortures feare of death c. So in David in that instant when he changed his behaviour before Abimelech Psal 34. title So in cases of poore tempted Saints under bonds bolts and keepers as it were and with heavy weights upon their spirits They make short cries in depths Psal 130. 1. 3. God wil sometimes order passages for peculiar examples of his royall bounty that none may glory in man nor in prayers nor in pleas although acted therein by the spirit of grace and that none may be dismayed albeit they cannot sometimes plead the cases of their souls 4. The Scripture in recording the Saints prayers doth not alwaies expresse all but rather setteth down the summe and substance of what was uttered by them 5. In short prayers there may be couched many pleas as in that of the Publicans prayer wherein almost every word includeth a secret plea. As that term of Lord is a plea of respect to an humble servants request so that be propitious includeth pleas from Gods own mercy and Christs merits So that to me a sinner that is chiefest of sinners it was a very plea for grace to him that was such a one in his own sight and sense To be sure he had a pleading spirit in him Obj. 4. God is not as man to be moved by our pleas but abideth unchangeable in his purposes of what he wil doe so that as he said to Samuel touching Saul 1 Sam. 16. 1. Why mournest thou for Saul seeing I have rejected him God is not as man to repent what pleas soever are made to the contrary 1 Sam. 28. 15. God answereth me not saith Saul neither by Vrim nor by Prophets Lord Lord plead they in Luke 13. 25 26. have we not eaten and drunken in thy presence And Matth. 7. 21 22 23. Have we not prophesied in thy name and in thy name cast out divels but both in vain I know you not saith the Lord depart from me c. Ans 1. It s true Amidst Gods divers expressings of himselfe to us sometimes as frowning sometimes as smiling there is no change with God God is the same when he carrieth it to us as willing or when as unwilling to hearken to us because by an immutable act of his counsel he ordered it to carry it so diversly towards us in his dispensations 2. It s true also that there is nothing done in time but the Lord decreed it immutably before all time as that he would confer upon his people such and such a mercy but in such a way of moving them to pray and plead for it 3. It s true also that there is a time when pleas availe not as 1. For a time and so the Lord may expresse distaste and carry it as one that is angry with his own yea when pleading in prayer The Church pleadeth Psal 80. 1. Heare why so O thou shepheard of Israel c. yet vers 4. expostulateth Why art thou so long angry with the prayers of thy people yet were their pleas and prayers and teares treasured up for a fit season of help 2. For ever namely in case of expiration and ending of the date of the day and season of grace with any Prov. 1. 28. They shall seek me early and not finde me 4. Albeit the Lord be not moved by our pleas yet are our pleas his ordinance and therefore we are to attend thereto and they are an ordinary way and meanes in the use whereof God will give promised mercies yea they are a means which the Spirit of God maketh use of to move and quicken up our sense and feeling of such and such wants our desire of such and such mercies and our faith in such and such promises or attributes of God or the like to put us upon the serious urging of such and such holy pleas in our prayers Now we come to the second thing propounded namely what pleas we are to use in our prayers to the Lord. There are in arguing the cases and intricacies of our soules spirituall Topick places as I may call them certaine radicall notions in God and Christ and the Word which yield fruitfull and forcible arguments in this our holy discourse and reasoning with God true it is that it is not every puny in Christianity that can raise so aply seasonably strongly plentifully and graciously such prevailing pleas some are but Juniors and Freshmen in the schoole of Christ others are Senior Students in this holy Logick there is much skill required to become one of Heavens Barristers But for the better help and direction in Pleas with God respecting himselfe as from his own name this Art and fruitfull practice thereof let us reduce these pleas to three heads Some respect God some our selves some others Briefly then of some pleas respecting God and there we finde the Scripture recording some approved and as I may say unanswerable pleas As first the engagement of his own name in the cases before him When a petitioner hath such skill in pleading his suit that he can prudently involve the petitioned party in his case and so make it as well the case of the petitioned as of the petitioner this with men is undeniable pleading So is it here with God thus Exod. 32. 11 12. Why doth thy wrath wax hot c. Wherefore should the Aegyptians speak and say for mischiefe did the Lord bring them out to slay them in the mountaine c. As if he had said Lord I say not how the name of thy grace wisdome faithfulnesse and long-suffering may suffer in the eyes and hearts of thy professed people if thou shouldest deny my request but
no nor when in the most danger Matth. 26. 40 41. Yea albeit there were some stirrings in their spiritual part to the contrary fain they would have prayed but could not their spirit was willing the Lord gave leave to Satan to hamper them a little and to correct their former prefidence pride and carnalnesse Luke 22. 24. Matth. 26. 8 9 10 35. Sometimes the Saints are Just Captives under the hands of their spiritual enemy Esay 49. 24. Sometimes the divel layeth a snare for them and so they are entangled and straitned thereby namely by raising carnall fears or cares in them or by increasing or strengthning them being raised 1 Tim. 6. 9. Prov. 29. 25. or he doth peradventure hurry them into some slowes of temptation in which they sinke and stick fast and cannot scarce speak or stir Psal 69. 2 3. The Psalmist was so hampered and bemudded through temptation that he had no list to cry or pray I sink in the mire I am weary of my crying 3. Our selves and so our straitning in 3 Our selves prayer is caused 1. From some lust or sinne unto which by some lust our hearts are let out some deceit of sin causeth such benumming and stupifying of the sinews and spirits of the soule of a Christian that he cannot bestir himselfe in any such holy service as prayer is Heb. 3. 13. Lest any be hardned by the deceitfulness of sin And look as it is said of the wicked that he is bound by the cords of his own sin Prov. 5. 21. so is it true in part in the Saints themselves and as it was with Simon Magus he being under the bond of iniquity under the binding power of covetousnesse and pride he could not pray for his heart himselfe but beggeth Peters prayers Acts 8. 23 24. So is the same in part verified in respect of some degree of straitnings occasioned from like sins in them albeit not in like power such sinnes will bind both by their hardning power as before was said and by their terrifying perplexities which they may occasion in the soule for as legal terrours in the strength of them are imbondaging and binding to the spirits of men under the power of them hence that of the spirit of bondage to feare Rom. 8. 25. So any other feares occasioned by sin which are not so properly legal yet they are in this sense binding to the Saints ofttimes Hence Asaph is so troubled with perplexing feares in the sight and sense of his sinne that he cannot speak to God namely with that freedome and liberty of spirit and speech which formerly he did Psal 77. 4. 2. From some carnal distempered griefs which doe contract our spirits as spiritual as griefs doe the natural spirits as we are naturally such in sufferings we cannot utter our minds Rom. 8. 18 26. When a discouraging sinking fainting frame of spirit seizeth on us it is with us as it was with Daniel we are not able to speak to the Lord Dan. 10. 16 17 19. the Disciples under that frame could not pray although enjoyned by Christ Luke 22. 40 45. Aaron could neither speak nor doe ought before God that day when too much oppressed with griefe about his sons death Levit. 20. 19. 3 From our straitning of God and of his Saints or servants When we straiten 3 Straitning of God or of his Saints and servants the spirits motion in meditation or otherwise then cannot wee hold on either in praying to God or praysing of him they cannot pray indefinitely or in every thing give thanks which quench the spirit Hence when the Apostle exhorteth to these hee dehorteth from this 1 Thes 5. 17 18. as a bar thereto when the spirit is pent up in us then doth he leave us Hee is a free spirit and will be at liberty where he dwelleth and abideth and when wee allow not room to him he will be gone and then our spiritual liberty goeth away with him or if we are straitned toward Gods poor afflicted Saints truely God will leave us to straitnings in prayer Hence if those the Prophet spake to will inlarge their bowels to the poor draw out their souls to the needy he promiseth in the name of the Lord that their spirits shall be free and ready to pray and that the Lord will be as free and as ready to answer Isai 58. 9 10. else if otherwise with them no wonder that they set times apart to fast but are not inabled to pray sutably ver 3. They were like tonguelesse bulrushes in comparison of true Suppliants they could bow down the head but not sincerely open the mouth in prayer to the Lord verse 5. 4 From distrust and strength of unbeliefe 4 Distrust an unbelieving Zachariah shall bee dumb Luke 1. 22 20. Men under the power of unbeliefe are wholly shut up Rom. 11. 32. he hath shut them up in unbeliefe so is it partly manifest in this businesse of prayer None are so free to powre out their hearts upon all occasions in prayer as they that trust in God Psal 62. 8. Trust in the Lord at all times and powre your hearts to him when faith is not stirring in the soul to take hold of God a praying spirit is not stirring to call upon God Isai 64. 7. When a professed people of God through distrust secretly think that Gods hand is shortned it is no wonder then that even God by his spirits motions doth call on them and invite them to prayer or the like that they have no list to that nor are they free to make a sutable answer therein unto the spirit in their prayers whence that complaint and expostulation of God Isai 50. 2. Wherefore when I called was there none that answered Distrust doth limit confine and straiten the power mercy and truth of God the merit and mediaion of Christ the latitude and vertue of the covenant of grace which should bee the foundation of the souls inlargement in prayer Psal 78. 41. they limited the holy one of Israel It is by faith only that we comprehend those dimensions in the Lords love c. Eph. 13. 18 19. without which the soul cannot see or conceive any such height or length or breadth or depth and know the love of Christ as passing knowledge That hee may dwell in your hearts by faith that ye may comprehend with all Saints what is the height and length and breadth and depth and know the love of Christ which passeth knowledge 5 From an unsetled and unstable frame 5 An unsetled and unsutable spirit of spirit whether in respect of the practise of the duty or in respect of the place of our abode Proverb 17. 24. When a man is as it were upon journeying still his prayers are sutable to those travellers whose spirits use not to bee inlarged in prayer through the many occasional hurries of their spirits 6 From resting in former inlargements 6 Resting in former inlargements or present
preparations to prayer this stoppeth the flowing and spreading of holy desires to grace yea it banketh out the continued course of the spirits influences 7 From carelesnesse and improvidence 7 Carelesness and improvidence either in putting our selves upon straits of time and so the duty is performed in a hurry and no wonder the spirit in such a case as pent up from so specious a pretence at first There is not now time therefore what need inlargements Brevity is more seasonable and so by frequent inuring our selves to be thus straitned outwardly for a time our spirits by little and little are conformable thereunto or in heedlesse admiring other vain and impertinent thoughts which take up roome in the soul that they crowd better thoughts into corners 8 From curious puzling our selves about 8 Curiosity comprehending and conceiving of God without reference to the present matter in mention in prayer In this work after the soul hath in vaine toyled it selfe and made nothing of it it gathereth to it self discouragement and hath no list to speak any more in so Athiestical a sort as at such a time it will be apt to conclude whereby it cometh to passe that the wheels of the soul wanting the oyle of joy and delight they stick and cannot bee readily turned about Such straining of our strings too high doth but occasion some cracking in them and thereby our musick is marred for that time when our spirits are once nonplust as they will soon be in such transcendent mental discourses of a subject past their comprehension or inquisition they then blush and the shame thereof putteth them to silence like some petitioner to a King so taken up in speaking to him with many circumlocutions touching his excellency majesty greatnesse and glory c. that hee hath forgot what hee came about and is not able to recover expressions of his request so is it here The second thing propounded now cometh Helps against straitnings in prayer to consideration namely the means of cure of such straitnings in prayer and they are these 1 Be wee sensibly apprehensive of the sad and evil plight of a spirit straitned in prayer Such prisoners which mourn in the 1 Sensible apprehensions of the evils of such straitnings sense of their thraldome and of their pent and confined condition are in the ready way to liberty in all the wayes of God and so in this of prayer Is 61. 1. A broken heart will break this deep silence and to help our apprehensions herein consider but how sad it is to be tongue-tyed otherwise Mark 7 32 34. The Lord Christ sighs over it and you see with what difficulty it is cured ibid. Such are usually as deafish in hearing the word as they are spiritually tongu-tyed they are straitned in hearing as well as praying dispositions the Saints are never more inlarged in praying then when their spirits are much straitned quickned and inlarged Evils of such straitnings in hearing and so on the contrary men that have ears but hear not have not spiritual use of their ears they have mouths and speak not they have not the fruitfull use of their mouths in prayer yea such a dumb distemper in prayer is attended with spiritual lamenesse and halting in the wayes of God in walking wherein they make little progresse Hence is it that the Prophet prophesieth of spiritual dumbnesse and lamenesse to be cured at once Isai 35. 6. How miserable and uncomfortable is the case of a man otherwise dumb every one will easily conceive and truly this spiritual tongue-tyed condition far exceeds the misery of that as might be easily demonstrated When a man which hath spoken is taken speechlesse how sad is it accounted in all that behold it or heare of it Alas saith one heard you not of such a sad thing befallen such a one he hath lost his speech if he could but expresse his mind it would never grieve his friends so much but alas he is suddenly taken speechlesse so might much more be said of such a Christian Hence a speechlesse condition is inflicted upon the unprepared guest as a sad Omen and fore-runner of his after doom Matth. 22. 12. It was the next and first effect of divine wrath upon such professours and it is well if it be not the case of many that hear me this day Ah how sad is it to hear ones tongue cut out as I may say nay suppose it be but gagged by the enemies of our souls like notorious theevs first robbing us of the treasure of our peace leaving us Conscience wounded and then gagging of us lest by our out-cryes unto heaven they should soon be pursued and attached and executed O the weight such poor soules feel but know not how to remove the same they would faine crye as men oppressed in their sleep and tell how sad it is with them but they cannot What to be thrown into a dungeon and to be in a manner forbidden all meanes to send to or speak with either our heavenly father or our elder brother and chiefe tryed friend Jesus Christ How sad is this What not to be so much as at prison liberty even to beg out of the very grate This is most sad sure wee are in for some great matter of fact else wee should not bee left under such straits Begging is but a poor trade you will say yea but whilst we are at liberty to beg for our soules livelihood it is comfortable it is hopefull but when even that poor trade faileth us verily all will yeild that this case is much to be lamented O how must such needs wast and pine away like that dumb person mentioned in the Gospel Mark 9. 17 18. How will such run upon desperate adventures like him that sometimes casteth himselfe into the water sometimes into the fire and what more contrary one unto the other Yet verily if not upheld thus will these doe in that want of this free spirit a free spirit it is an upholding spirit from all such distempers How unthankfully do such walk if their mouths be not opened God hath little prayse from them Open thou my lips and my mouth shall shew forth thy prayse Psal 51. 15. Sad are their cases all the while all these sweets are in their sense at least in their experience restrained from them whilst their hearts are hardned congealed as it were shut up fast closed Isa 63. 15 17. The Church which complaineth of her heart as hardned complaineth likewise of Gods mercies as restrained from her this black of a straitned spirit will appeare the more by comparing of it with the white of a free spirit which is free in prayer and other holy Duties What David said of his case is true in this that it argueth that the Lord delighteth in us when hee delivereth us ever and anon from this straitned condition and setteth us at a holy liberty in our spirits the Lord delighteth in such of
his people whom he admitteth and inableth to be so free in opening their minds and heart unto him and as David saith Psalm 18. 32 33. God girdeth mee with strength and maketh my way perfect maketh my feet like Hinds feet so may we apply the same to this case that verily the Lord maketh our way perfect when there are no more such blunders therein and he communicateth special strength to us when we can more freely without such stops lets and abruptions and restings keep on in this part of our Christian course and race yea and it is an Argument that we shall by him be enabled to do great things when he thus enlargeth our steps ibid. v 35 36 37. He setteth me on High places and thou hast enlarged my steps c. And that the Lord hath known our souls in adversity he hath owned us and so also will when in this wise also he setteth our feet in a large room Psalm 3 1. 7 8. Thou hast knowne my soul in adversity thou hast set my feet in a large room I have urged this the more to be so apprehensive of the evil of this imprisoning of our spirits in prayer if ever wee mean to get at liberty because there are a sort of Spiritual Prisoners whose hearts and spirits are shut up in prayer and other holy Ordinances and yet they lay it not to heart or when they perceive and feel themselves to begin a little to be restrained they are but slightly affected with it they think all is not well with them indeed or so well as formerly and wonder what is the matter that they are not so free and so much carryed out in prayer as heretofore but it may be this is but nine dayes wonder to them and so by degrees their spirits are still more and more straitned and then they begin to have more serious troubles and fears about the same what the issue thereof may prove and sometimes their fears are more desperate lest the Lord hath thus laid them up as intending ere long to proceed against them in a way of wrath and justice and then they begin to bestir themselves and make out for help But if this straitning continue long with them then haply as it is with prisoners which although at their first coming into prison it seemed somewhat strange and sad to them which but then walked at liberty to be thus cooped up and they many times sadly bemoan their case yet having been long in prison then they begin to grow more resolute and desperate and are less solicitous of using meanes to get out So is it here with many Christians at first they are much troubled at their straitnings in Prayer but when they have been a long time shut up in their spirits truly then they are apt to grow more desperate and secretly to think and conjecture that there is little hope now that they should recover their former freedom of spirit they have used such and such means but all in vain they seem but to strive against the streame in wrestling in their poor measure with God and themselves for their liberty and therefore they were as good even to be content and quiet and so suffer their sins like Dallilahs to lull them asleep and to bind them in such sort that their strength departeth from them and they are made a miserable prey and reproach unto the enemies of their peace So much of this first Means of cure 2 Plead it with God that his Promise 2. Plead Gods Promise to inlarge us and Covenant is to inlarge us Jer. 31. 9. If he will lead us with Supplications then with multiplyed inlarged expressions of our hearts in Prayer if with weepings too then with inlarged affection also For what God promised to them of old hee is the same to make it good to us as need requireth I will saith God lead them with weeping and supplications in a strait way wherein they shall not stumble Yea set we our faith on work inforce such sutable Promises made to persons even in their sad plight upon our owne hearts let them shamefully give God the lye If they doe if they dare to deny to expect freedom by vertue of the same Since the Lord Jesus is annoynted appointed and fitted of God for this very purpose to speak and that effectuallly liberty to the Captives indefinitely surely then to such poor souls as are spirit and heart-bound groaning under and mourning over the same as their extreme misery Isai 61. 1. God is verily faithful in his promise to make the dumb to sing and speak forth his praise for Gods opening their mouthes loosening their tongues in his Service Isai 35. 6. Yea but will some poor soul say I have given just cause of this my Imprisonment I am in for debt and delinquencies I am justly inhibited and restrained my former freedom of spirit and therefore what have I to plead Answ We will grant all this and if thou have nothing to plead then cry Guilty and confesse all is just and put thy self upon the King and Judges mercy yet withal plead the benefit of the Kings pardon and of his Royal Clemency ingaged in the word of a King for the deliverance of just Captives Isai 49. 24 25. This Promise being as well verified in the delivery of imprisoned and captivated spirits as in that of Babels Captives of old which were justly delivered for their sins Imitate David herein whose case was a like case after his grievous fall he felt himself in the net his spirit strangely hampered intangled and bound up yet he purposeth that he would constantly wait and expect and look for his liberty again Psal 25. 11. My eyes are even unto the Lord he shall pluck my feet out of the net So do you and albeit while you plead and urge your case before the Lord and presse the same upon your own spirit yet you seem to your selfe but hard and slight as the Church whilst and when pleading strongly yet cryeth out of her hardnesse of heart Isai 63. 15 16 17. Why hast thou hardned our hearts from thy fear c. yet cease not to do it still and when at any time you doe get hold of any word of Grace and grant of your liberty from the Lord hold it fast and be not beaten out of the same by any cavils of the enemies of your peace If when we go on in this or any other way of God we would not have our steps any more straitned take fast hold of any item of Gods mind of Grace and if we once get such a gracious Instruction and Information of Gods love in his Promise set home by his spirit then keep it for the very life and livelihood of our souls depends thereon Prov. 4. 12 13. When thou goest thy steps shall not be straitned Take hold of instruction let her not go keep her as thy life 3 Improve we the Offices of Christ 3. Improve the
Offices of Christ for this end for this end for as was but now hinted the Lord Christ was annointed and designed to this work of procuring prisoners liberties he is given of the Father for that end Isai 42. 6 7. And if to free Spiritual prisoners at their first conversion when they are under such strong iron bolts and gyves and yet he doth it What can he what will he not do for such as he can once so set at liberty but since that time they are haply held under some smaller cords for a time and be it that we are justly under such a spiritual restraint for our Covenant breaches c. as was before mentioned from Isai 49. 24 25. yet inasmuch as the Lord Jesus is given to be a Deliverer of all spiritual prisoners by being given to become their Covenant Isai 42. 6 7. and 49 8 9. Therefore the Lord supposeth that such a let shall not hinder the free passage of his promised grace to such I will give thee for a Covenant to bring the Prisoners from the Prison The Lord Jesus he even begged this Office that he might have the honour of this gracious work of delivering the poor darkned straitned spirits Hence Isai 49 8. The blessed Father is brought in as speaking to the blessed Son saying I have heard thee c. and I will give thee for a Covenant c. ver 9. that thou maist say to the Prisoners Go forth and to them that are in darkness Shew your selves and when he mentions his saying so he meaneth his operative word of command of their liberty who are ashamed to shew their heads in respect of the sense of their owne misdoings Improve the Priestly Office of Christ Improve his Priestly Office and the Priestly Merit and Mediation and Intercession of the Lord Jesus for this end for so in a special manner is he given as a Covenant for this purpose Isai 42 6 7. He is our Surety and such a Baile as the blessed Father will not refuse His suffering as one dumb before the Shearer Isai 53. 7. and as one from whom God withdrew for a time Matth. 27. 46. hath merited and purchased our liberty to approach and freely to pour out our souls before the Throne of Grace Heb. 10. 19 20. Ephes 3. 11. He was forsaken for a time that we might not for ever be forsaken By the Blood of his Covenant it cometh to passe that the Lord delivereth his Prisoners not only from a Babylonish but from all other imprisoned conditions of soul or body Zech. 9. 11. therefore let all the poor Prisoners of God which are Prisoners of Hope turn hither as to their strong Hold v. 12. So did Hezekiah when not able to speak out or pour out his heart distinctly and freely before the Lord but in an abrupt manner and when held under the pressures of his heart he cryeth out for the benefit of this his Surety I am oppressed O Lord undertake for me Isa 38. 14. Improve we the Intercession of Christ for this likewise whereby the Lord Christ is fully able to deliver and rescue us from this or any other bondage He is able to save them to the utmost that come unto God by him forasmuch as he ever liveth to make Intercession for them Heb. 7. 25. Improve his Prophetical Office also for this purpose Inasmuch as the blessed Father Hie Prophetical and that he might bring about liberty for all spiritual prisoners he hath given him to be a light to them Isai 42 6 7. and experience proveth it that no sooner doth the Lord become light to poor deserted tempted ones but they regain liberty of spirit likewise it is the Son that maketh any free indeed but it is by discovering some special part of that mind and Covenant and Promise of God they come to know more of his Truth and that truth so made known to their souls that doth set them free in this kind as well as otherwise Ye shall know the Truth and the Truth shall make you free Joh. 8. 32. They are the Scruples and Objections and mists which are in the mind which keep the spirit so strait laced and so long as that darknesse remaines that prison state of soul remaineth too Isai 42. 7. and them that sit in darknesse out of the prison when they are cleared up then those binding fears and griefs of distrust vanish and the Spirit is sweetly at liberty again to pray more freely or to do any other spiritual service In a word Improve we the Kingly Office His Kingly Office of the Lord Christ for the same purpose The Lord Christ is a true Solomon which openeth his mouth for the dumb Prov. 31. 8. That spiritual bondage of the poor soul it hath been occasioned either through some violence of temptation and corruption or through some wily deceit of their own hearts drawing them to give at first but a little way to slightness and remisness in prayer or to some other distemper and then to suffer our selves to go on a little in some such unsafe way until we have been so intangled in the snare of slightness that we know not how to get into a serious and fervent frame yea but the Lord Christ as the Antitype of Solomon he is promised that he shal redeem his from deceit and violence Psa 72. 14. And as the Antitype of Hezekiah under his Government the tongue of his stammering subjects such as are spiritually tongue tyed c. yet their tongue shal be free and ready to speak plainely of God or to him Isai 32. 4. The tongue of the stammerers shall be able to speak plainly 4. Improve others liberties of the Throne 4. Improve others liberty of Gods Throne of Grace The Lord ever useth to keep some in his Churches at liberty for this very end sometimes it is the turn of such his subjects and favorites and houshold servants to have the liberty of the Kings Court and presence-Chamber sometimes again some others are thereto admitted now seek wee them out inquire out such Princely spirits who may open their mouths for you which are dumb persons Prov. 31. 8. Look as imprisoned Joseph made use of the Butlers liberty to be a mean of his Gen. 40. So do we in this case he that had such an impediment in his speech hee had got others to speak for him Mark 7. 32 33. And those dumb ones which had friends to bring them before Christ and to cast them down before him they got cure and were enabled by Christ thereupon to speak Matth. 15. 30 31 So will it be here in like case 5. Be we sincere and cordial with God in 5. Be we sincere in prayer our approaches to him consciousness thereunto and conscience thereof greatly furthereth our liberty of spirit David who made conscience to seek Gods Statutes and was conscious to himself that he did what he did from obedience and respect unto the
words and commands of God he saith that therefore he will walk at liberty Psa 119. 45. When a Christian is conscious to himselfe of any witting carelesness in the service of God or any secret Treachery and falseness of heart in his grounds or aims therein this appaleth him and so straitneth him 6. Improve wee heedfully the Word 6. Improve the Word preached or read preached and read When we continue in Christs word attending to it and on it then we come to know the Truth and to be set free Joh. 8. 31 32. We gain oft times many precious loosenings of our spirits in the attentive use of the Word preached Mat. 16 19. Our spirits and consciences so freed on earth are the freer in heaven too in respect of their free approaches thither and sutable entertainments thence 7. Lastly Repair and cherish we our Joy 7. Cherish holy joy in God and Christ and his Covenant and our hearts being thereby inlarged will be freer to run in this or any other way of Gods Commandments Psalm 119. 32. I will run the wayes of thy Commandments when thou hast enlarged my heart The third thing propounded cometh Differences betwixt others straitnings and that of the Saints which now to be answered namely How this straitning in prayer incident to the Saints may be discerned from that judiciary speechlesness mentioned Mat. 22. 12. He became speechless And from that sad doom of hypocrites whose gifts of prayer and the like come to be so miserably diminished so far to decay that they cannot pray in any sort as formerly their gift is in a manner taken from them Mat. 13. 12. From him shall be taken away even that which he hath To which I answer 1. That the straitness incident to the Saints it is not perpetual albeit they are kept a 1. Is not perpetual while under some restraint yet they are many times set at liberty again Isai 61. 1. As David and others have been and are True it is that some of the people of God may lye longer by it then others and God may keep their feet in the stocks as Jobs phrase is Job 13. longer then others for wise and holy ends some again are shut up lesse while yet both the one and the other are inlarged at length They for a time be bound asn iearth so in heaven like Excommunicants but yet as that bound incestuous Corinthian was again loosed 2 Cor. 2 so is it with these But it is otherwise with Reprobates and Hypocrites when Judiciary straitning seiseth upon them These chains of theirs are chains of darknesse and in them are kept too without bail or mainprise Their straitning groweth fast upon them until that after a while both their words and will and spirit and all fail them in prayer 2. That is not total and universal as is 2 It is not total the other That speechlesness in hypocrites is accompanied with binding hand and foot Matth. 22. 12 13. In all Ordinances as well as prayer their spirits are shut up and to no service of God are they free but the Saints when straitned in prayer yet oftentimes meet with some inlargement of heart in meditation as the Church which found not God in publick or private Ordinances Cant. 3. 1 2 3 4. yet in reflecting Meditation upon what the Watch-men the Ministers spake therein she found Christ Sometimes in conference with other Christians whilst sadly complaining of their deserted estate even therein they meet with Christ 3 The occasion of that in the Saints 3. Hath not the like occasions as Reigning unbelief may be some particular defeat in them or some particular distemper on their part But the cause of this in the other is a total want of true Faith and Repentance they have not that wedding garment Matth. 22. 11 12. and hence become speechlesse when called to an account for it Or Unprofitableness some universal barrenness and unprofitablenesse as in the slothful servant that doth not at all or to any purpose improve his Talent and therefore it is taken from him Matth. 25. 18 28. and chap. 13. 12. But from him that hath not shall be taken away that which he hath Or it is occasioned by some Implacableness high-handed contempt of reconciliation to some of Gods people whom they have injured who thereupon commit their cause to God as the Judg of all and God thereupon as a Judg delivereth them over to perpetual imprisonment as Matth. 5. 24 25 26. Or else it is occasioned from some gross contemptuous undervaluing and unworthy Hard thoughts of God apprehensions of God as when the Hypocrite conceiveth God to be a most hard and unmerciful Master Matth. 25. 24 25 28. Or else a man is haply of an unmerciful and implacable spirit towards others and therefore God justly delivers him to a perpetual imprisoned condition even in this life in respect of his Spirit like to that Matth. 18. 30 34. Or it may be such a one Resting in gifts received doth wilfully rest in some sprinklings of gifts of grace received without due care of continual supply for the future as well as for the present They care not for a heart as well as a brain Treasury and so like foolish virgins come at length to be fatally scanted of oyl Matth. 25. 3 4 8. When there is no care of multiplying and adding to grace received they come at length to lose their light and vigour of gifts as 2 Pet. 1. 5 6 7. 8. but he that lacketh these things or holy additionals mentioned is blinde or cannot see a far off c. 4. The ministry of Gods servants useth 4 Is not usually by the ministry of the word not to bind but rather to loose those ever and anon they meet with some word of Grace that inlargeth their heart to God-ward and in his wayes Christ by his ministers saith to such sometimes as Isai 49. 8 9. Go forth be not ashamed to shew your faces before the Lord. The Gospel preached by the spirit of Christ effectually proclaimeth their liberty Isai 61. 1. Joh. 8. 31. But these are bound by the servants of God which were sent out to loose others Matth. 22. 10 13. some Prophet is made an instrument as to shut their eyes and ears so their hearts and mouths Isai 6. 10. Some Peter some minister in his preaching bindeth them Matth. 16. 19. 5. The former in their straitnings are very sensible of the burden and evil thereof 5 Is not accompanied with senslesnesse of it although not able to get at liberty Such prisoners are broken hearted and do mourn Isai 61. 1 2. when they cannot utter their minds in prayer they can sigh Rom. 8. â—6 when their mouths are not open to those free will offeringâ— of prayer and praise mentioned Psal 119. 108. Yet they offer that sacrifice of a broken heart Psal 51 15. compared with verse 11. yea it maketh them
meek or submissive to any course that God would take with them Isai 6. 1 2. And they make it the maine of their begging then then in a manner that they might be inlarged and free to speak to God especially to his prais in their freedom Open thou my mouth c. Psal 51. 15. 142. 7 But the other are in a manner wholly sottish and senselesse and speechlesse Mat. 22. 12. and therefore doomed to a place and state of weeping afterwards verse 13. 6. Those are prisoners of hope and 6 Is not finall now and then suffered to walk abroad yea to come into their Lords gracious presence Zech. 9. 12. But these are for ever thence forward excluded Gods gracious presence They are taken away cast out Mat. 22. 13. Heb. 10. 26 27. Those have sometimes some crevices and glimpses of light yea of the light of Gods countenance as through the grates at least Cant. 2. 9 But these are cast into utter darknesse therein to reside and abide Matth 22. 13. CHAP. VIII About inlargements in prayer when saving WE are God willing to dispatch the handling of some other cases in carrying on this weighty duty of prayer The eighth case now to be considered of is touching inlargements in prayer how Case 8. About inlargements in prayer which are saving when they are for the manner they are discerned to be from saving and peculiar principles of grace and differenced from those which are but from natural carnal or common causes In answer whereunto we must premise that persons may be strangely inlarged in prayer sometimes from principles that are not saving The Pharisees made long praiers Mat. 13. 14. But from a principle of hypocrisie ibid. From carnal and sinfull aymes ibid. And for a pretence make long prayers From pride as in those rhetorical ingeminations Matth. 6. 7. from errour as trusting to such inlargements thinking to bee heard for their much speaking ib. id And for those in Is 1 15. they made many prayers or multiplied petitions as the Hebrew phrase imports some from carnal emulation of some famous men in the Church will straine this way some from delusive raptures may be wonderfully inlarged in their expressions in prayer yet none of these in the right Now saving inlargements in prayer may be discerned from those that are common 1. They are free not forced or strained 1 Free Cant. 4. 11. As the droppings of the hony-comb not needing squeezing or as the powring out of water or oyle which runneth downe naturally and freely Isai 26. 16. They powred out a prayer to thee So Psal 102. the Title Not but that such inlargements doe ofttimes issue from foregoing struglings and conflictings with much opposition and many intervening lets yea and are not also without sundry present difficulties yet the spirit is free at such times and as far as it is spiritual it is delightfully drawne forth therein 2. They are sweet solid sappy lively 2 Lively strengthning inlargements as hony or milk Cant. 4. 11. and that not onely to us but to others that joyne with us The Churches lips when exercised in prayer as well as preaching run downe like the best wine causing the lips of those that are asleep to speak 3. They are seasonable inlargements 2 Seasonable As when God in his providence calleth to them in speciall sort whether in way of confession of sins or of Gods mercie or in a way of petition for mercies for our selves or others Thus Solomon Ezra Daniel and Christ were then in special wise inlarged These fruits of the lips of the Saints are brought forth in season Psal 1. 3. 4. They are most what secret closet-inlargements 4 Secret There David prayeth and cryeth aloud there doe they powre out largely their secret whispers Isai 26. 16. in the Hebrew the same word with 2 Sam. 12. 19. as hath been formerly shewed Zech. 12. 10 12 13. 5. They are contrite melting inlargements Zech. 12. 10. Not some few drops 5 Contrite of either but abundance of such a spirits influences it is powred out they are led as with supplications so with weepings adjoyned to their inlarged prayers such were those of Christ his strong cryes were with teares likewise Heb. 5. 7. His lips in praier dropped sweet smelling myrrhe betokening some holy bitternesse or brokennesse 6. They are obediential inlargements 6 Obediential David as he offereth a multiplied free-will offering Accept the free will offering of my mouth so he desired to be taught his further duty and teach me thy judgements Psal 119. 108. As he opens his mouth to expresse his inlarged desires largely so is it out of obediential longings to doe the will of God ver 131. I opened my mouth and panted for I longed for thy commandements Lastly they are thankfull inlargements 7 Thankfull Psal 51. 15. Open thou my lips that my mouth may shew forth thy praise if his mouth be opened it wil appear in his prayses and Psal 71. 8. the Psalmist's mouth is filled with prayse his prayse is a fruit and concomitant of the delivery of his imprisoned spirit Psal 142. 7. 2. By the matter of them 1. The most 2 By the matter 1 Respecting our sins acceptable inlargements being mostly and best seen in sensible aggravations of our own wretchednesse as in Ezra and Daniels examples Ezra 9. Daniel 9. Jer. 3. 21. the choice matter of their supplications and inlarged prayer is touching the perverting of their way and their forgetting of the Lord Oh how long will a contrite Suppliant be here in making sad commentaries upon his own wretched heart what large declamations will he make against his own sins 2. In sensible amplifications of Gods 2 Gods grace grace and mercy to us as in David of which his Psalmes are a plentifull proofe The love of God maketh him eloquent in setting out the beauty and excellency thereof to the life 3. In spiritual pleas especially for spi-spritual 3 Spiritual mercies mercies of which the prayers of David and of other Gods servants are full 4 In the cases of afflicted tempted ones especially of afflicted Churches Oh! 4 The afflicted or tempted ones cases how large and unwearied is a gracious Nehemiah in such a case hee will spend dayes in dilating upon so sad a theame in the ears of the Lord. Nehem. 1. 3 4. The substance of the largest prayer that is recorded to be made by Solomon concerneth most what the cases of afflicted ones in some kind or other 1 Kings from the 31. verse to 54. 3. By the occasionall rise of them 3 For the occasion of them The inlargement of the Saints in prayer being occasioned 1 By afflictions Afflicted Hannah 1 Afflictions was large and long in prayer insomuch that Eli observing her moving her lips so long saith how long wilt thou be drunken 1 Sa. 1. 14 15. When Davids spirit is so hard bestead then doth he powr
out a complaint Psal 142. 2 3. And when so persecuted and reproached then is imploied in little else but praying Ps 119. 4. And this argueth that some spiritual principles are within that such griefs and ayls inlarge their hearts which naturally rather contract the spirits of men and silence them as in hypocrites which are then straitned Bonds of afflictions are bonds to their spirits they cry not when God bindeth them Job 36. 13. But afflictions sanctified to the saints make them more in praier 2 Conquest of temptations 2. By the conquest of some foregoing sad temptation or upon the remove of some sad desertion and after some foregoing straitnings and silencings of them Then it is not a supplication but they are supplications Hence David is large in supplicating Psal 130. 1 2 3 4. And is bent to spend in a manner his whole time in prayer after he had got the start of such tryals Psal 116. 1 2 3. 10 11 12 13. 3. By the bringing home of some 3 Some promise set home word of promise to the heart When David doth pray for a free spirit and to have his mouth opened hee prayeth that he might heare of gladnesse have some quickning healing promise spoken and manifested to him as the means thereof Psalme 51. 8 12 15. verses compared 4 By some special sense of love to the 4 Love to the Lord. Lord. Hence when the Lord setteth forth the lips of his Spouse so freely dropping sweet and savoury expressions before him Cantic 4. 1. He magnifieth her love therein how fair is thy love love is unsatisfied it thinketh it hath never spoken enough of its mind to the Lord that it hath never talk enough with him that it is never near enough to him that it hath never hold enough of him that it hath never love-tokens enough from him that it hath never sufficiently declaimed against all distancing treacherous distempers and sins and that it hath never spoken sufficiently in his praises so that when it is stirring in the Saints no wonder if then they are so large and inlarged in their prayers A fourth way of discovery of such inlargments 4 For the issue of them effectual to be right is by the issue of them being in the Saints a successful prevailing for conquering graces over their distempers over their corruptions over their temptations of fear care grief distrust and the like besides the obtaining of quickning comforting grace for doing or suffering the will of God and depending upon the promises and faithfulness of God in Christ The fruit of the Saints opening their mouths in inlarged prayers is Gods gracious filling of them with such like grace Psal 81. 10. Open thy mouth wide and I will fill it The fruit of Jacobs long continued Supplications that night the Angel wrestled with him you see what it was his distrust and carnal fears of Esau were removed his Faith and Joy are revived and the like Gen. 32. 24 26 28 30. CHAP. IX About Meltings in Prayer A Ninth Case is about Meltings in praier How they may be discerned to bee from saving principles and not from the moving nature of some pathetical expressions in prayer or from some common natural passion or melting disposition and aptness of nature to tears This case is of weight and its dangerous being deceived herein in the semblance of that which ordinarily faileth not of acceptance with God yea never when such meltings in prayer are in truth God eyed with a gracious aspect Hezekiahs tears he shed in his prayers 2 Kings 20. 5. and heard the voice of David weeping in his prayer Psal 6. 8. Before we come to give a particular answer to this case we must premise 1 That God maketh use sometimes of pathetical expressions to break his peoples hearts when they are more hard and stupid and sleighty And therefore often in the Prophets there is much use made thereof for the like purpose Jeremiahs lamentations abound therewith yea the Lord maketh use of natural temper and disposition this way sanctifying a natural soft tender melting disposition as well as any other 2 Corinthians 5. 17. All things become new 2 That yet it is very possible that men may bee melted in prayer from such common cause some from meer natural tempers some from carnal griefe as those grieved women whose husbands abusing of them by marrying others in their life time they made them cover the Altar of God with tears Mal. 2. 13. Some from the affecting and moving nature of the notions in praier especially praying with others as notions pleasing a curious fancy or illuminating their minds in material passages or setting forth to the life some sad afflicting matter c. Many of those which with the rest of the Congregation at Mizpeh wept abundantly at the religious exercises there they even drew water the text saith 1 Samuel 7. 5 6. Verily in many this was from such like common principles albeit in others it were from holy and spiritual causes yea some may from some sudden extatical joyes conceived upon some mistaken apprehensions and feelings in prayer as Benjamin wept for joy Genesis 45. 14. which yet had a real ground in him so these from mistaken grounds of joy But that we may come to some answer When meltings â—â— prayer are not meerly from force of natural temper or from paâ—hâ—ticalnesse of expressions 1 When more melted yet fewer of pathetical expressions used to he case 1 When more expressions and more pathetical are used by our selves or others in prayer yet not like melting attending and when at other times there are fewer such like expressions yet there are more meltings accompanying the same yea when expressions wch are more obvious and not so pathetical yet melt us then surely doth it evidence that your meltings are not wrung from us by any force of expression but from some inward better principle The Father of the possessed child in his request unto Christ for its cure had many more moving expressions Mark 9. 21. Ofttimes hee hath cast him into the fire c. If thou canst doe any thing have compassion on us Besides those Verse 17 18. then hee used verse 24. yet in mentioning of those wherein a Fathers bowels might have flowed forth into teares hee is not melted But the in gracious expressions he used in his prayer to Christ verse 24. Lord I believe help mine unbeliefe Therein he breaketh forth into tears 2. When meltings whilst we pray are in 2. When meltings prevent prayer and expressions a manner without expressions or doe at least prevent our expressions in prayer such meltings are from more inward principles then moving expressions As in the woman which silently begged the clearing of her justification to them as appeareth by our Saviours answer to her silent and secret desires Woman thy sinnes are forgiven thee Luke 7. 48 50. yet v. 38. she is there weeping behind him without expressing in words her
hearts desire Davids teares its likely first spake ere he uttered his heart and his teares called out expressions his expressions did not provoke and urge his teares Psal 6. 8 9. Jacob wept and prayed Hos 12. 4. he was weeping ripe even as he went about to pray his heart was so full that it issued out at his eyes before his mouth could utter forth his desires and ayles 3. When they are most spirituall things 3. When the most spiritual expressions melt us most or straines in prayer which most affect and melt us therein Here nature is purblind and deaf and senseless as above its element Or when such passages be in prayer wherein nature and selfe is most vilified and the Lord and his grace is most exalted then we are usually most melted then feare not any force of expressions or strength of a naturall melting temper to be chiefe in such meltings Such was Ezra's weeping in his prayer Ezra 10. 1. And how much he exalted God and his rich grace and abased man and selfe in his expressions the ninth Chapter vers 8 9 10 13 14 15. will make it appeare 4. When they are no sudden starts of 4. When more tears then words meltings here or there as some affecting or nature-moving matter is mentioned nor are they some light flitting vanishing dew but they are more continued and abundant their prayers which melt kindly albeit they are not alwaies so spirituall yet sometimes are sealed with tears so that their prayers at some such times are rather weeping then words Psal 6. 8. Hezekiah said little but wept sore or much 2 Kings 20. 2 3 5. Ezra began and ended meltingly Ezra 10. 1. 9. 5. compared 5. When such meltings are not land-floods 5. When meltings are more usuall rare unusuall things as are all forced things which are not naturall to regenerate spirits cōsidered as regenerate but they are more frequent and constant therefore they are joyned in Jer. 3. 21. 31. 9. weeping and supplications as if inseparable in a manner and led with weeping and supplications as in the usuall way which the Lord guideth them yea when such meltings are opportune and seasonable holding some gracious proportion to the occasions which are offered and which fall into teares and meltings as in Ezras more then ordinary weeping when a more then ordinary cause thereof was given Ezra 10. 1. So in Nehemiahs weeping with his prayers sundry daies which he set apart for fasting and prayer for the calamities of the people of God in his native Countrey It is the trade of the Saints a part of their spirituall calling and husbandry to be ever and anon sowing such seed teares Psal 126. 5 6. They are mourning beggers Matth. 5. 3 4. Blessed are the poore in spirit blessed are the mourning 6. When such meltings are not meerly 6. When heart droppings rain-dews and distillations as I may call them when they are not meer notionall fleeting things but they are heart-drops the heart is poured forth in and with them they proceed from and are joyned with a melting tender contrite heart as in Josiahs request which he made and God heard 2 Kings 22. 19. I have heard thee saith God yea but his prayer is not there recorded true but a prayer its likely he made when his heart melted so before God else what was it which God heard or wherein is it said that God heard him when all suitable workings in spirit doe accompany such meltings in prayer when there is strength and savour of spirit suitable to meltings in prayer then are they right as in Christ Heb. 5. 7. He made supplications with strong crying and teares 7. When they are not unprofitable meltings 7. when like seed-teares fructifying but seed-teares there comes much good fruit after them as fruitfull upright even walkings with God and men Conscientiousnesse and tendernesse of the least blunders in or at the wayes of God or any path thereof these are fruits of Gods covenant of grace he useth to lead his own in such sort with such weepings in their supplications as that they keep the closer to and the more directly and inoffensively in the way that he hath appointed Ierem. 31. I will lead them with weeping and supplications in a strait way Lastly when they are meltings of faith 8. When meltings of faith and love and love when the Lord Christ would shew the rise and root of the womans weeping in presenting her secret desires of his mercy he instanceth in her love She loved much Luke 7. 48. in her faith v. 50. Thy faith hath saved thee Compare that with v. 38. She stood behind him weepping and washed his feet with her teares Thus that poore man when in a believing frame in his prayer to Christ then he cried out with teares Mark 9. 24. When in prayer the Saints are apprehensive by faith that notwithstanding their unworthinesse and rebellions and backslidings yct the Lord is willing to heare them and accept of them or return to them and the like then are their hearts full then what with griefe and shame in sense of their own vilenesse and joy in the intimations of the favour of God in Christ towards them they are dissolved into teares CHAP. X. In what way we are to conceive of God in prayer A Tenth Case is about the thoughts which we are to have of God when About conceiving of God in prayer we doe pray it being requisite that such as worship God in prayer should in some measure be apprehensive and able to conceive of God whom they worship Iohn 4. 22. We know what we worship Now for answer hereunto observe these Rules 1. Look we doe not conceive of God under any shape or resemblance as God 1. Think not of him under any likenesse or shape gave rules of worship to his people of old by voice but in giving the same he represented no similitude of himselfe unto them so are his people in like manner to perform obedience to those Commandements of his without framing to themselves either inwardly or outwardly any similitude of God Deut. 4. 12. 15. v. compared In seeking the Lord we ought not so much as to think that the Godhead can be resembled any way to any other thing Acts 17. 27. 29. verses compared This was one main rise of Idolatry in practice to make a mentall Idol of God when men would not glorifie God in worshipping of him as such a one as he made himselfe known in his very works even as an Almighty one but would strain to fancy things of him beyond his revealed wil to seem to be men of a deep search and reach and of profound and exquisite understandings and capacity then did they vanish in such imaginations touching the nature of God and were more and more dazeled and darkned and in the just judgement of God given up to mis-shaped apprehensions and idolatrous practices Rom. 11. 21 22.
All things without God are finite too short a portraiture of an infinite Majesty In all comparisons there must be some proportion and equality Now unlesse we could equal God to any thing how can he be likened to it Esay 40. 18 25. 2. Look that we doe not goe about to 2. Prie not too far into his Deity comprehend in our minds his glorious Essence prying too far into his Majesty and the like his Godhead is one of the invisible things of God and must no further be reached after by our shallow and dark minds then as shining forth in the works and word of God Rom. 1. 20. If we goe any further we shall become vaine in our imaginations vers 21. Who can by search finde out the Almighty to perfecton Iob 11. 7 8 12. we should shew our selves in affecting such wisdome to be but vain men Ibid. Iacob when he was at prayer was a little too busie herein and too inquisitive after the name or nature of the Son or Angel of God and therefore is rebuked for asking his name yet his weaknesse is passed over and the Lord blessed him notwithstanding Gen. 32. 29 30. But rather in our approaches unto God conceive we of him in his back parts in his glorious Attributes Conceive of him as one not to be fully conceived by us and so pray to him with such apprehensions of him Moses did desire in prayer to have God to shew him his glory his invisible being and Majesty was too much for him to ask or to have answered God telleth him he could not see his glory and live mans finite underdanding and spirit would be swallowed up and confounded therein Exod. 33. 18 20. but his goodnesse and name of grace his back parts are fitter objects for Moses to contemplate upon and to behold vers 19. 25 compared with Chap. 34. 5 6 When God came down to his people that they might worship him Exod. 11. he came down in a Cloud that their prying eyes or spirits might be bounded the Altar of Incense where the Incense of prayer was to be offered was before the Vaile that was by the Arke of the testimony before the Mercy seat Exod. 20. 6. God would have his servants to behold and mind him in their prayers but yet his Mercy seat was covered with Cherubs wings they might not prie too far and indeed it is but an endlesse work we may weary our selves in this maze of the divine nature but make nothing of our work when we have done It is a fruitlesse bootlesse work no good commeth of it but amazement and discouragement we shall but reflect upon our selves as if we were very Atheists conceiving and believing nothing at all of God when we goe about to conceive more of him then is meet When at any time the Saints of God out of a witty kind of reasoning of their deceitfull hearts perswading that it is meet that we should conceive of God to whom we pray and the like which is in a sense true doe lance out in their slender skiffs or Canows into this vast Ocean without the Cord and Compasse of the Scriptures now if any gust of temptation arise as twenty to one but it doth how are they amazed and affrighted and know not where they are nor how to get safe ashore again having forgotten the work they intended at the first and commonly the work and businesse of prayer is for that time disappointed and left undone or as good being never at such a time performed to any purpose Besides the advantage we give to the enemy of peace and truth hereby which is great and if no worse thing follow yet we get a check from God for our labour as Jacob Gen. 32. 29. and Manoah are reproved for asking after the name of that Angel the Son of God which was secret Iudg. 13. 17 18. Why askest thou after my name since it is secret 3. Conceive not God absolutely as out 3. Think of him relatively as such or such a one to thee in Christ of Christ but as in Christ and so mercifull gracious and abundant in goodnesse and truth We must look as they of old to the glory of God in offering up our spirituall Incense but as in Christ considered as Mediator who is that Mercy seat for so the Hebrew Capporeth translated usually by the Septuagint by the word Hilasterion and approved by the Holy ghost Heb. 9. 5. which in Rom. 3. 25. is applied to Christ whom God hath set forth to be Hilasterion the mercy seat or mercifull Covering or propitiation for our sins or that Capporeth to which Gods Priests must look when offering their Incense of prayer Exod. 30. 6. 25. 20 21 22. compared We are not taught in the Lords prayer to look at or think of God absolutely but relatively as a father namely in Christ Our thoughts of God must be suitable to our worship of him in prayer which is a comming to God not immediately nor absolutely considered but in and by Christ Heb. 7. 25. Which eome to God by him 4. Let us not too much beat our thoughts about particular and personall apprehensions of God or conclude that we are 4. Goe not too far in personal thoughts of God Atheists in defect thereof but be satisfied in conceiving and believing that of him that he is and that he is a rewarder of such as seek him Heb. 11. 6. with such other generall apprehensions which serve to keep the heart humble awfull and attentive namely that he to whom we pray is such a God which seeth and knoweth all our secrets our thoughts wants and sins and the like that he is such an one that is with us whereever we are and that we are in him and live by him that he observeth what and in what manner we do any service before him that he is a very holy God that he is such a one which comprehendeth us albeit we cannot so fully comprehend him and that therein lieth our blisse Psal 139. 6. and so throughout the Psalm 2 Sam. 7. 20. Acts 17. 27 28 29. Fix we our minds somtimes upon God under one and sometimes under another of such like notions touching him and let the aw and impression of God either as one that is most holy or that is most wise or that is most mighty carry us as far along as the Lord helpeth and then consider of him under some one or other like notion and in our prayers carry that along in our minds as far as we can and if our spirits wax flat or slight notwithstanding try them with thoughts of God under some other notion as before mentioned 5. Look that we limit not God to our 5. Limit not God to our conceivings shallow comprehensions of him but in all our thoughts of him conceive of God as infinitely above all our conceivings as Agur did Prov. 30. 1 2 3 4. yet conceive of him to be