of greatest weight and concernment for comfort credit and profit and to matters of greatest importance we account all other things but lets but not them as lets to any thing of a subordinate nature If the King or some special Favourite should come to your Place and publish a will to admit any to his presence that you might confer with him an hour or two about your wrongs and wants would you so plead Alas we have not the leasure it would hinder us in our callings I trow not but rather put off all occasions attend this So judge in the Case now in question Secondly It doth much further you in all your worldly affairs You know the baiting of the horse doth not hinder the journey nor the whetting of the sythe the work but further them The blessing of the Lord maketh rich and fervent prayer is the souls messenger sent up to fetch it down on servants cattle grounds and the whole day and night Therefore is prayer called by one of the Fathers the lock of the night and the key of the day to shut up from harm and to let in the Sun even the Sun of righteousnesse in his glorious beams and ravishing influence into every sad dark and drooping soul 4. Grant all you say Suppose it some hinderance will you be at no charge to wait upon God and to prefer your Petitions to him You can hardly expect so easie and such cheap audience in any earthly Princes Court to have your Petitions presented and answered without fees or moving gratuities And will you part with nothing for God not so much as hazard a pretended losse David was of another minde when called to build an Altar 2 Sam. 24. He would not offer that to God which cost him nothing It is true God is not won thus our good extends not to him yet he would have us willing to part with all for the purchase of the pearl to account all things but dung in respect of communion with him and the fruition of Christ he can give you a rich dew upon your labours much more then this and infinitely recompence your supposed hinderance A whet is no let you say and for all the haste of work and businesse you will have time to eat your meat three or four times a day that you may do your work both better and speedier O fools and unwise to judge prayer a losse a hinderance while it refresheth the soul of poor Pilgrims setteth edge on all our spiritual implements and calleth in the Lord to be and help you in your businesse Many thousands now in Heaven are blessing God for the benefit of Prayer No time can be spent better But I am sensible of a Digression my aim is to assure you my Beloved in the Lord for whose sake this is written that Prayer is the best way to thrive To such as rested on the Lords day according to the command did not the Lord give a double portion of Manna the day before And to such as paid their Tythes for the maintenance of the Sanctuary did not the Lord promise to open the windows of Heaven Malac. 3.10 Abraham had this promise of abundance performed to him So had Constantine the first Christian Emperour the Churches great Benefactor so many temporal blessings as never any man durst to wish Aug. de Civit. Dei Lastly Where you mention fear of Derision it is of all other the least discouragement If others laugh do you mourn if they scoff do you counsel if they curse do you blesse and pray The best things do hear ill from the worst men They know not what they do Let Dogs bark or mad men shoot arrows to the Lights of Heaven they with their radiant light and motion do still serve their Creatour So say you If this be to be vile I will be more vile then thus Chuse you whether you will pray or no as for me I will pray fervently to God who only is able to save us from sin and Hell From Objections we proceed to some Cases of Conscience First What should a man do that Case 1 cannot utter his minde he wants fit words for such a presence 1. Let such a one know Ans that an unfeigned fervent desire of the heart is to God an acceptable prayer and broken language coming from a broken heart avails more then affectation of well-couched words without affection of prayer I say the businesse of prayer is more dispatched by sighs then speeches by inward groans more then outward garnishes As the Lord heareth without ears so he understandeth without words Sighs and breathingâ— to God are articulate There is great dispute among the Schoolmen about the speech of Angels but this they agree in that one Angel speaketh thus to another when any one hath a conceit in his minde of any thing with a will that another should understand it and that God should also that is enough for the expression of it So it is with the spirit of man in speaking to God for the spirit of man agreeth with Angels Though it is our duty to strive to pray in fit words and to be enriched in all utterance and knowledge Hosea 14.1 1 Cor. 1.5 Therefore 2. Let him for a time use the help of godly mens prayers composed to his hand by the same Spirit and purposely intended for such as want knowledge memory or utterance till the Lord further enable the willing minde to make its requests known in a reverent and sober manner as savouring more of grace then art Young beginners may finde great help in the matter fit words good method from such a form and which being applied to particular occasions do not a little quicken revive and enlarge the heart If you should say Is it lawful so to pray I shall answer by asking this question Where is there any law against it And where there is no law there is no transgression I can finde no command against it This we finde in Scripture that Prayer is an Ordinance of God but whether to be conceived only in the heart or uttered by words whether in our own or in others words by pronunciation or reading that is not appointed Why then may not a godly man and in some cases especially as when the soul cannot put forth its operations do as Christ did pray oft in the same words to God and that though composed by another Neither is there any thing hinders but that a man thus doing may pray by the Spirit the work of the Spirit being rather 1. To teach us what graces to pray for 2. To raise fervent and devout desires after the things we pray for groans that cannot be expressed then to give in words which a man may want and yet not want the Spirit of Prayer Nor that I deny that the Spirit of God doth at all help as to words and expressions for he doth it mediately by stirring up the affections which being raised are some advantage to
wings on which it mounts toward the object desired Holy they must be for Person Principle Matter and End First The Person must be holy Under the Law the Swan which was white in feathers was yet reputed unclean and unmeet for sacrifice because the skin under them was black Religious workings stand in Gods account according to the qualification of the workman either for acceptance or rejection These fervent expressions must come from an holy heart they are not the childe of wit and phantasie but the rapture of an elevated spirit the heavenly dew of a good heart Psal 66.18 If I regard iniquity in my heart the Lord will not hear my prayer To explain this branch we may enquire fitly First What this holy Heart is Qu. 1 I Answer 1. Ans It is in Scripture discovered to be a broken contrite heart a self-condemning self-crucifying sinne mortifying-heart Prayer comes for mercy and must bring a vessel to hold it and that is a broken heart a paradox in nature but not in grace Deus non infundit oleum miserecordiae nisi in vas contritum the sacrifices of God are a broken spirit An heart that by passing under the hammer of the Law and through the melting fire of the Gospel is divided from the band of sin which is a fruit of that sweet Spirit of grace promised Zach. 12.10 11 12. The Spirit of grace and supplication and whereby they shall look on him whom they have pierced and they shall mourn for him c. It hides nothing like a broken vessel le ts all run out opens and spreads all its vilenesse before the Lord As water mire stones heterogeneals which were inseparably congealed in a hard bound frost yet they all lie loose when there comes a kindly thaw so in the heart that was once congealed in the mire and dregs of sin c. and with penitentiall brokennesse is kindly thawed and dissolved the sins that before stuck fast in the soul now lie loose the spirit longs to be rid of them all and so becomes more capacious Broken language if from a broken heart is acceptable 2. It is an humble flexible heart waiting for and ready to receive divine impressions like softned wax and as melted mettle will run into any mould an holy heart will be ready to bend and bow as God will have it Acts 9.6 What wilt thou have me to do As if he should say Lord do but thou command me and I am ready to obey Lord give me ability to do what thou commandest and then command me what thou pleasest as Austin once of himself A carnal heart waits for and embraceth the commands of sin and an holy heart waits for and is ready to receive the commands of Christ to stoop to that service which bears Gods superscription on it 3. It is a chaste clean heart wholly dedicated to God that loveth no evil in motion or action Create in me a clean heart Psal 51.10 Holinesse is a cleansing thing 2 Cor. 7.1 As a good wife is towards her husband such is the holy heart to Christ espoused it is to him The carnal heart hath many lovers but the holy heart hath one whom it loveth even Christ 2 Cor. 11.2.4 It is an heavenly heart Words deeds behaviour not onely in sacred but in civil affairs are heavenly Phil. 3.20 Our conversation is in Heaven i. e. Habitually Corpore ambulamus in terra corde habitamus in coâ—lo saith Augustine The body is on earth but our heart in Heaven as the pearl that grows in the Sea but shines as the sky O the preciousnesse of an holy heart A person thus rightly qualified for prayer is more honourable more excellent then his neighbour Qu. 2 Secondly Why must Prayer come from an holy heart Ans First Because a carnal heart destitute of renewing grace and spiritual life cannot rise to close with such a spiritual duty A natural man receiveth not the things of the Spirit 1 Cor. 2.14 Light and darknesse may as soon come together and agree An holy heart may make a carnal prayer but a carnal heart can never make an holy prayer so as to ascend high enough Nothing can work beyond the activity of its own principle A bullet flyeth no farther then the force of the powder carrieth it and where prayers come from nature onely they go no farther then nature can carry them Secondly Reigning sin in the heart out-cryeth your prayers especially the sins of pride and anger Jam. 4.6 God resisteth the proud 1 Tim. 2.8 I will that men every where pray lifting up holy hands without wrath If your sins be hearty your prayers cannot be hearty If the sin of one man may hinder the prayers and endeavours of many how much more will many sins hinder the prayers of one Reigning sin is like many great Ordnance charged and planted on high mountains they make a great noise like thunder which confounds and swallows up lower and smaller cries Sin unto prayer is as Garlick to the Loadstone renders it flat and dead Thirdly The person must be accepted before the prayer and none are accepted but such as are sanctified by faith in Jesus Christ Therefore prayers must come from an holy heart John 15.5 He that abideth in me bringeth forth much fruit Gen. 4.4 The Lord had respect to Abel and then to his offering Prayer from a wicked heart is like a jewel put into a dead mans mouth loseth all its vertue * The Naturalist saith a precious jewel put into a dead mans mouth loseth its worth and vertue so doth prayer in the mouth of a man spiritually dead The prayer of the wicked is abominable Prov. 21.27 But if the tree be good the fruit will be good You must be in Christ before you can do or obtain any good this way Through him we have accesse with confidence unto the Father Ephes 2.18 Fourthly Because the Lord is holy and cannot endure sin especially in Petitioners God hates sin naturally where ever it is like as we hate poison whether it be in a Toad or Princes Cabinet Yea he hateth it more then the Devil Can a Prince endure a Petitioner that shall bring his greatest enemy with him in his hand even into his presence Or can any Petitioner think so to prevail No As in a wound the plaister prevails not whilest the iron remains within so neither can prayer while sin rankleth God will not hear a good motion from a bad mouth He will hide his eyes while your hands are full of blood You love my profest enemies more then me will God say your bosome sins above your requests Therefore go and be reconciled put away your sins and then come and offer Thus much for the first branch the Person must be holy Again Secondly The Principle must be holy Your desires must be the issues of grace dictated by the Spirit of Christ we know not how or what to ask without his assistance Rom. 8.15 26. Here
also may be profitably enquired two things First Why our prayer must come Qu. 1 from a spiritual principle The Reasons will appear to be such as these 1. Ans Because it is directed to the Father of Spirits who is delighted with spiritual service and accepts nothing in this kind from men but what comes from a spiritual principle It is therefore we hear the Apostle enjoining prayer in the spirit Ephes 6.18 and praying in the Holy Ghost Jude v. 20. This is the wind must set youâ— mill on work and the poise that should cause your clock to strike 2. It is to distinguish prayers First Because many prayers are but natural desires or hypocritical expressions of counterfeit devotion The Ravens call upon God and some we read of did howl on their beds and were importunate for corn wine and oil but from a natural principle which as the Grashopper hope not much above the earth and as a vapour exhaled by the Sun doth soon fall down again when self doth seek and is sought for as the people did Christ for the loaves and Judas for the purse And this not onely in carnal persons I mean such as for the present are destitute of actual grace and the spirit of holinesse but even in the regenerate Moses his prayer was very earnest to enter Câ—naan and yet it was but a naturall desire Secondly Because men living under the means of grace may go far by their own spirits as to read repeat Sermons and frame prayers very exactly as if they were full of spiritual life and heat We know great wants may and do produce earnest entreaties terrours of God and frights of Conscience may make men fervent they may desire pardon and removal of judgments merited inflicted or threatned nay they may pray for grace when they never heartily desire it because they look upon it as a means of safety as a Bridge to help them to Heaven not because they love and desire sanctity and so all this while may be destitute of a gracious principle Therefore Secondly We may farther Qu. 2 enquire how prayers coming from the Spirit may be discerned The Answer may be thus 1. Ans By that liberty light and heat following the presence of that Spirit See Luke 2.25 2 Cor. 3.17 Light to discern what to ask Liberty and heat to order and send up your Petitions It removeth impediments freeth from the invisible chains of the Kingdome of darknesse enlargeth the heart and helpeth to pray with fervency such sighs and groans as cannot be uttered 2. By an hearty free and full submission of our selves and requests to the God of prayerâ— for the matter and measure Not my will but thy will be done As Hester submitted to the good pleasure of the King in her requests And as the mother of Christ doth not over earnestly in words presse him to do that she desired but onely laies open the case they have no wine referring all to his discretion It is reported of Socrates that he â—aught his Scholars to ask no more of God but this that he would do them good but how and how much they would leave that to him as best understanding what is best and fittest for us It comes not from the holy Spirit to drive men upon indenting with God 3. By a patient expectation in the use of all other means till the Lord be pleased to manifest his answer in soâ—e gracious return This disposition flows from faith He that believeth shall not make haste Isa 28.16 As the husbandman waiteth for the precious fruits of the earth and waits patiently by a natural faith he seeth the hâ—rveâ—t in the seed and so bears up himself by that faith in expectation of an harvest So much more doth a spiritual faith enable souls to do much more waiting is nothing else but faith stretched out into patience 4. By spiritual cheerfulnesse after prayer with care to improve and apply all you get by prayer to some spiritual ends 1 Sam. 1.18 Hannah prayed for a son and went away and was no more sad and after dedicated her Samuel to the service of God Thus the principle must be holy Thirdly Desires must be holy for the matter of them Whosoever shall ask any thing according to his will believing 1 John 5.14 And that 1. In the ground You must have a promise for what you ask in particular or at least in general distinctly apprehended and rightly applied no way repugnant to the Analogy of faith nor to any passage of Divine Providence otherwise we can have no hope to be heard For no faculty can or ought to extend it self beyond its adequate and proper object it is limited by peculiar rules He that prayeth without a promise denieth his own request To make our fancy the highest rule is a presumptuous folly and to ask according to our own lusts is an implicit blasphemy 2. Prayer must be holy in the matter this must also bear the stamp of God Whenever your Censers are fired the coal must be taken from the Altar nor from the Kitchin The matter must be spiritual or spiritually desired For instance First You may and must pray for the apprehension of Gods love promised Hos 14.4 I will love them freely Secondly For pardon of sin promised Isa 43.25 I even I am he that blotteth out thy traâ—sgressions for my own sake and will not remember thy sins Thirdly For sanctification of nature promised Deut. 30.6 And the Lord thy God will circumcise thine heart and the heart of thy seed to love the Lord thy God with all thine heart Ezek. 36.25 Then will I sprinkle clean water upon you and you shall be clean Fourthly For the removal of judgments spiritual or corporal promised Psal 50.15 Call upon me in the day of trouble and I will deliver thee c. At least for the sanctification of them and supportation under them Q. May not we pray for temporal blessings A. Yes As some men pray for spiritual things in a carnal way So others may pray for carnal blessings in a spiritual manner Provided 1. It be done in order and that they have their due place Spiritual things must be first and principal these secondary and subordinate Matth. 6.33 First seek the Kingdome of God and the righteousnesse thereof c. 2. Upon condition that you submit to God both the things themselves and the measure and time John 12.27 28. Save me from this hour Father glorifie thy name It is enough to a gracious heart if God will glorifie his own name carnal hearts are impetuous and impatient of a check delay or denial Rachel must have children or die 3. With caution that you desire and use them to the Lord. Whatever you desire for this life make it serviceable towards the otâ—er desire not mercies for nor abuse them to excesse revenge luxury Lust is an earnest craver but when it receâ—veth any comfort it consumeth it in ease and pleasure This must be observed else
if your ends be evil which move you to pray and may be known from these three companions Fâ—rst Hypocrisie when men neither oâ—it the duty wholly nor go through with it in an hearty and chearful performance Secondly Vain-glory praying to be heard and praised Matth. 6.5 A thing hateful among Heathens Tâ—lly taxed Gracchus for this that he referr'd all his actions not to the rule oâ— vertue but to the favour of the people that he might have their esteem and applause And as Pliny telleth the Nightingale singeth far longer and sweeter when men are by then at other times Thirdly Self-love which keeps men at home to look only or chiefly to their own good If thus you pray see what follows Your outward grosse sins are daily increased by this addition of spiritual sins An unprepared irreverent Petitioner takes Gods Name in vain Besides your pains and labour upon the matter are lost the Lord will not heat such prayers the grunting of Hogs in the stye saith Hierom is as pleasing to God because he expects no more then he hath given or offered Use 2 The second Use is for Instructionâ— 1. Know then every kind of praying will not serve the turn Every sound is not Musick The followers of Baaâ— called on his name from morning even until noon but there was no voice nor any thing that answered 1 Kings 26.28 Yea and they cryed aloud and cut themselves aftâ—r their manner c. and no voice nor any to answer c. Papists say over abundance of composures which they call prayers in so much as they need beads to help them keep nuâ—ber yet Saint James his Prayeâ— is to be desired among them So too many among our selves who rest on the Idol opus operatum or work wrought If they be frequent in some common forms they think themselves boon-Christians though they do nothing lesse then pray Take heed of this God is in Heaven and thou on earth Eccles 5.2 â—et your expressions be heated with reveâ—ent fervency 2. Learn the Art of Praying He is a good Christian that can pray well not contenting himself with the form without the power My Brethren It is not the labour of the lips but the travel of the heart Common beggary is the easiest and poorest trade but this beggary is the richest and the hardest Then to the work redeem the time It is observed of the Camel that having long travell'd through sandy desartâ— without water impletur cum bibendi est occasio in praeteritum in futurum i. e. drinks for the time past and for the time to come so do you for past neglects act with more diligence now do for what is past and to come And for your direction herein know that he that would pray well must have first Ability consisting in knowledge of his own wants and Gods treasury in his word and promises Blind devotion cannot please God I will pray with understanding In assent not only to the verity but also to the equity and congruity between the desire and the offer In a fiducial resting on the fidelity of the promiser with reference to his own case All which is ordinarily got by hearing of the Word and former experience of Gods goodnesse An humble hearer is alwaies a zealous Petitioner Secondly He must have flexibility or a bending of the mind to or with the duty He must not be content to be down on his knees if his heart be not up to have his hand in the work if his soul be not also in it It was the saying of holy Bradford that he would never leave a duty till he had brought his heart into the frame of the duty He would not leave confession of sin till his heart was broken for sin He would not leave Petitioning for grace till his heart was quickned in desire A property of a good honest soft and humble heart which is a jewel an ornament of great price in the sight of God Thirdly He must have dignity or worth both for composition and presentation The Spirit of Prayer to compose it and the personal merit of Christ to presenâ— it Pray alwaies with all supplication in the Spirit Ephes 6.18 3. Be instructed when you are about to pray call these things to mind Prayer is a fervent expression of holy desires holy for person principle matter and end And so I come to the last part of the description that these holy desires with spiritual fervency must be presented Unto the only true God by Jesus Christ To God only Prayers must be directed not to creatures Angel or Saint In every thing by prayer and supplication with thanksgiving let your requests be made known to God Phil. 4.6 This will be cleared with a little labour For first he only can hear and relieve you Psal 65.11 O thou that hearest prayers to thee shall all flesh come Isa 63.16 Doubâ—lesse thou art our Father though Abraham be ignorant of us and Israel acknowledge us not thou art our Father O Lord our Redeemer Look as nature teacheth our children to come to their parents for every thing and to give thanks to them so grace teacheth the children of God to cry Abba Father to resort to him in every condition as they did to Joseph in Egypt and to praise him for every blessing As it is one of the Royalties of the King to be petitioned unto as a common parent for grace in sundry cases so is this a divine Royalty of God that all flesh should come to him in their several necessities abasing themselves in confessing their indignity exalting him with whom is all fulnesse of good things and uncontrolable power to effect for us whatever is good according to his own pleasure Secondly For this you have a command Psal 50.15 Call upon me in the day of trouble Acts 8.22 Pray God if perhaps c. Yea and a promise Whatsoever ye ask the Father in my Name he will give it you And God complains of such who forsake the fountain of living waters and dig to themselves pits that can hold no water Thirdly We have presidents for it The Church directs her prayer to God Lam. 5.1 And herein she is like to John Baptist a shining and a burning light She shines as knowing the rich storehouse where in her exigence to fetch relief and she goes to none below God She burns the fire of her zeal is kindled in her breast and therefore goes not with cold luke-warm affections In that Prayer our blessed Saviour taught his disciples we are taught the same Look over the form observe the phrases and see whether you can imagine that prayer should ever be directed to any other Read through all the Records of the world and shew if you can where any Saint of God made suppâ—ica ion unto any but to God only You cannot no not to the Virgin the Mother of Christ nor to any other Saint or Angel And in all the presidents recorded in the sacred
what successe can be expected That 's a true rule Bonum est ex integris causis malum è quolibet defectu Good like harmonious Musick if one string jar the hâ—rmony is marred and like beauty which is compleated of the Symmetry of parts if one part be deformed the beauty is vitiated thus it is in any good action let it be never so admirable for the matter of it if there be any failing or crack in the principle manner or end the man loseth the comfort and the reward of the duty You ask and have not because you ask amisse Let such consider two things First That all their hope such as it is themselves confessing is upon their prayers good meaning and good deeds now without grace and Christs Spirit you can do none of these he that wants the Spirit of Grace must needs be destitute of the Spirit of Supplication You hope to be saved by your good prayers and cannot pray by your good deeds and can do none without faith it is impossible to please God In what condition are you then Secondly None can stead you but God not friend not wit not wealth were you set as the Caliph of Babylon once was in the midst of a golden treasure and yet starved in the midst of all these and cannot pray in what a miserable case are you The dead praâ—se not God they that are in the pit call not upon him and without prayer no good thing can be had Use 2 Secondly Let all learn their duty to amend your praying else you may howl upon your beds and call loud upon him and not be heard It is not speaking or babling but praying that hath the promise Psal 50.16 Matth. 7. See wherein you have been faulty apprehend and acknowledge it for time to come number not measure not the length of your prayers weigh them in Christs ballance viz. by the heat and holinesse of your desires by the merit of Christ and by the reverent fervency of expression And thus from the description of fervent-working prayer I proceed to Objections Cases Conditions and Motives so to close this Doctrine Obj. 1 It may be objected first What need of this ado Will not lesse pains serve the turn God knows our wants already he will do what seemeth good in his sight His Decrees are immutable and cannot be alter'd by all our eâ—rnestnesse and endeavours Thus indeed argued Maximus Tyrius an Heathen Ans And thus many Libertines in our daies But to the Answer Prayer is not for Gods information but the creatures submission we pray for his leave yea when he will do any thing he stirreth up those that are his to desire that which otherwise he would have done to the intent that for honours sake he might attribute the same unto their prayers Besides Gods Decrees do not exclude the duty of the creature and the work of second causes Jer. 29.11 12. I know the thoughts of peace I have toward you yet yee shall call upon me and I will hear you This Moses and Elias knew and the former turned Gods predictions and the latter his promises into prayers Finally We pray not in any case to the intent that God should be changed which thing should be attempted in vain for he is immutable but rather that we our selves should be changed for so much as in praying we are made capable of the divine benefits By vertue of Gods Ordination a spiritual holy prayer casteth the soul into a better disposition so that now he is made capable of spiritual blessings which before it was not So that we draw not God neerer to us by our arguments but we draw neerer unto him Obj. 2 2. Some say they cannot pray or at least not according to that description of Prayer Ans I Answer 1. If you cannot pray at all then you are spiritually dead The blinde man may justly say he cannot see the deaf man that he cannot hear the same man that he cannot go but nemo vivens potest dicere non possum orare No living man can say cannot pray The blinde the lame the deaf if they have any grace any joâ— of spiritual life may pray the dead only praise thee not O Lord Neither can any man pray acceptably without the Spirit 2. It is true you cannot pray of your selves by natural abilities or any innate principle Pray that you may pray for you know not what you should pray for as you ought but the Spirit helpeth your infirmities As a poor hungry man craves an alms or a condemned prisoner a pardon so humbly and earnestly seek of God the assistance of his blessed Spirit the Spirit of Prayer eying what is written for your comfort Luke 11.13 If you being evil know how to give good gifts unto your children how much more shall your heavenly Father give the Spirit to them that ask 3. Sâ—ir up those gifts and abilities connatural and acquired whatever they be though never so few or weak and do what you can with them If you can but look up and sigh out your wants and with silent motions of the heart where words and other skill is wanting send up your complaints to Heaven The Ravens call upon the Lord he hears and feeds them you are better in Gods esteem then Ravens 4. By timely and stirring endeavours remove the impediments of Prayer As are ignorance pride distraction through variety of evil motions or earthly employments difuse and the like These clip the wings of the soul and are to it as lead to the net bear it down they are the rust of the soul and do mightily streighten and render it uselesse Many complain of power when will is wanting They say they cannot do this or that when through spiritual sloth they never tried 5. Hear and join sometimes as conveniently you may with such as can pray fervently Those that have any sparks of heavenly fire in their breasts may be a means to inflame others as a dead coal catcheth fire being cast among living coals and green wood taketh fire when it is laid with the dry at least to give a good president and great encouragement to the duty I heartily wish you knew the benefit of good company The communion of Saints is the perfection of beauty and joy of the whole earth No better help to Prayer then the society of those who can and do pray with frequent fervency Especially be careful to note your enemies which go about yea often hinder you from this duty And they are such as these viz. First Your sleighting of the duty that it is an easie thing to pray And so it is indeed as most go about it not distinguishing between reading and saying over a prayer and prayer indeed Commonly men yea good men and women put not their strength to it but hastily run over it as a task insomuch that frequency doth allay fervency and custome doth turn prayer into a fruitless formality indeed vain babling Secondly Living
his thigh was lamed Moses in praying for the people craving leave for himself to enter Canaan how earnest was he with God how doth he work it out The woman in the Gospel was full of this heat Matth. 15.25 She will not be said nay like another Gorgonia she threatens heaven and is modestly impudent and I think it was for that end Christ held her off so long We may see it enjoyned in general Deut. 6.5 Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy strength what we do to or for God it must be done cum toto valdè with all our might Pressed and practised in particulars Isa 12.6 Cry out and shout thou inhabitant of Zion Exod. 14.15 Moses cried to the Lord. The Ninevites cry mightily to God Jonah 3.8 It notes the strength of affection Elijah cried earnestly to God Jam. 5.17 Christ as Mediator sent up strong cries to his Father Heb. 5.7 He prayed as he preached He preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one having authority and he prayed likewise powerfully and effectually Paul adviseth the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to strive together in prayer to God Rom. 15.30 A military word he useth noting such fervency as is for life and deâ—th as he testifieth of himself that he prayed night and day The Primiâ—â—â—â— Christians at their services and dâ—votions with one shoulder were so earnest that they seemed to besiege the Throne of grace to raise a common force and strength to invade and use violence with God in prayer as it is related by Tertullian Apol. 39. In the prosecution of this point I intend this method viz. to â—â—ew what prayer and what fervent prayer iâ— opening and applying the description following Prayer is a fervent expressioâ— of holy desires to God only by Jesus Christ This is to pray fervently Orationi instare fortiter incumbere Col. 4.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Continue in prayer which implies both intention of minde and assiduity in the exercise First I say it is a fervent expression So much these ordinary tearms used in Scripture do import as calling out of the deep pouring out of the soul and crying to heaven expressed also in other Scriptures 2 Chron. 32.20 Hezekiah the King and Isaiah the Prophet prayed and cried to heaven Luke 18-1 Men ought alwaies to pray and v. 7. the elect cry day and night I shall labour as fully as I can to unfold what I have read and observed touching this fervour in prayer and enquire Qu. 1 First What this fervencie is A. We may conceive the nature of it in these three following branches Ans viz. First It is the very hâ—at and height of all gracious affections in a Zealous moving oâ— the soul to God in prayer and for God after prayer where there is no Zeal for him there is little to him and again where there is none to him in our prayers commonly there is none for him in our actions he that is cold in prayer is not hot in any good cause except where self is principle or end Though I do confesse diversity of Degrees in Zeal to God and for God which are diversly manifested and sometimes eclipsed in Gods dearest servants best skill'd and most exercised in prayer Secondly Fervency is the influence and efficacy of the regenerating Spirit of Christ helping his own needy members to pray so as they may be heâ—â—d Rom. 8.26 The spirit helpeth our infirmities 1 Cor. 14.15 I will pray wâ—â—â— the Spirit Though you be we k yet the Spirit is willing and strong And so much onely as cometh in our prayers from the renewed part findes acceptâ—â—ce with God If the motion be good he will not accept it from an ill mouth nor own these prayers which 〈◊〉 not indited by the Spirit of grace â—nd supplication Thirdly It is a reverently-Zealous manifestation of both the former in words sutable for matter and manner to a renewed mind as may be most beneficiall to the hearers if it be publick the heart is the fountain of this heat and life the tongue is but an instrument and God looks chiefly to the first Moses and Hannah prayed fervently to God and yet spake little or nothing The latter is for mans sake Secondly We enquire when are Qu. 2 men said to be fervent in pâ—â—â—er and in dealing with God to use their strength Ans I answer in the ensuing particulars First When they are moved by the Spirit of adoption Rom. 8.15 and 26. compared Ye have received the Spirit of adoption whereby we cry Abba Father and the Spirit helpeth our infirmities Then a man prayeth with strength when the Spirit helpeth The same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Spirit is attributed both to the Spirit of man and to the holy Ghost or Spirit of God because as that gives motion and operation to the body which of it self could never performe so doth the Spirit of God to those that partake of it Hence of Stephen and others when they performed any notable exploit of grace it is said they were filled with the holy Ghost The heart of man indeed is but as so much cold earth till the Spirit of adoption inflame it and when this is gone all the strength is gone as a wheel that is turned about with an hand if the hand be removed the wheel standeth still The duty is weâ—k and empty till the Spirit overshadow the soul and then it is a living body We know of old the Symboles of the Spirit were fiery tongues and where this fire is it melts the coâ—â— ice its heavenly flame appears in â—uty As Eliahs body was carried up with a whirlwind and a fiery Chariot to heaven so are gracious souls moved by the Spirit of God in prayer for as its motions are regular in regard of the object so they are vehement in regard of the manner Secondly When men are inwardly heated with a sense and feeling of what they pray for Noahs Ark rose higher as the waters grew higher want will adde sticks to the fire and make the flame more fervent Hence coâ—e groans unutterable earnest ejaculations like darts shot up to heaven David is an exact pattern for this Psal 42.1 2 3. As the Hart panteth after the water-brooks so panteth my soul after thee O God! my soul thirsteth for God for the living God c. As a child as soon as it comes into the world begins with cries and tears because of its indigency so where there is any spiritual life and heat the first discoveries of it are by sighs and groans Beggars cry earnestly from apprehension of want as the blind man did Luke 18.41 O thou son of David have mercy on me And as the Apostles did Lord save or we perish When a man praies as Rachel whilst she spake to Jacob Give me children or I die or as Hannah 1 Sam. 1.13 who spake in her heart then he is fervent For
as many beams of the sun meeting in a glasse do beget a burning so are the spirits and faculties conjoyned and heated in prayer Thirdly When tongue and tears are the index of a melting heart then men may be said to be fervent in prayer Thus David discovers his work in prayer Psal 55.2 Attend to me and hear me I mourn in my complaints and make a noise he bent as it were all his nerves and set up his note So doth Hannah 1 Sam. 1.10 when she is said to be in bitternesse of spirit and prayed to the Lord and wept sore Mary Magdalen manifested her fervency by those streams of tears that ran through her supplications I do not say that the strength and work of prayer doth consist in extension of the voice or vehemency of pronunciation Moses and Hannah prayed fervently and yet spake not a word neither do I judge tears unseparable from effectual Prayer But this I say that the voice may be much helpful to increase devotion and to move compassion and when tears do accompany they are good symptomes as Calvin speaks Lachrymae non sunt vera poenitentia at affectus symbola poenitentiae They have strength and a voice â—s well as words Psal 6.8 The Lord hath heard the voice of my weeping lachrymae pondera vocis habent As musick on the waters sounds farther and more harmoniously then on dry land so do prayers joyned with tears cry louder in the ears of God and make sweeter melody then when they be absent Fourthly When a man borroweth strength and getteth hands to joyn with him Wo to him that is alone Society is usefull both in preaching and in praying Therefore our Saviour sent out his disciples by two and two vis unita fortior as the gathering together of waters make the stream stronger and the voices of many together the louder sound So it is here single prayer is like the single hair of Sampson but those of a Congregation like the whole bush Deus pluris facit preces in Ecclesiâ quà m domi factas non ob locum sed ob considerationem multitudinis fidelium Deus communi consensu invocantium as Rivet notes As those use to do who would fain speed in their Petitions to great men they get hands others to joyn in pleading and speaking for them so it is here yet understand this inclusively you must pray your selves and for your selves Not as Pharaoh and Simon Magus who put it wholly on others Orate pro nobis Fifthly When men are frequent and constant in Prayer so as to receive no deniall discouragements and worldly impediments notwithstanding Importunity carrieth fervency in its bowels Jacob would not let the Angel go till he blessed him and will stand to it though upon one leg Hannah multiplied to pray 1 Sam. 1.12 Paul sought the Lord thrice 2 Cor. 12.8 i. e. frequently fervently He is advising men to pray continually i. e. habitually vitally Colos 4.2 Semper orat qui bene semper agit Wait upon prayer persevere with strength 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is attributed to the hunting of Dogs which will not cease following the game till they have got it And Rom. 12.12 continuing watching in prayer it imports constancy with vehemency And this was the practice of that poor woman Mat. 15.22 Have mercy on me thou son of Daevid c. And after denials she rises higher and locks her self within the deniall and pleads Gods truth and justice if mercy will nor serve let thy words be true I am a Dog and there is something for Dogs let me have a Dogs portion crumbs I crave no mo e. David and Daniel prayed thrice a day and otherwhiles seven times Of saâ—ous Bolton it is reported that he constanâ—ly prayed six times a day viz. twice by himself alone twice with his wife â—nd twice with his family And of Theodosius that pious Emperour Cujus regia non dissimilis crat monasterio that his Court was like a Church for piety and devotion Of Constantine the great that he conversed more with God then with men All men of might in Prayer Constancy bespeakes fervency Sixthly When in Prayers men do heat others by the beauty and livelinesse of a well-order'd working prayer A living coal will inliven others and one candle lighteth others Grace where it is endeavours to kindle where it is not as where is life there is also a seminary of propagation and the more excellent the life is the more pregnant is it to propagate in its kinde like the glow-iron on the Smiths Anvill câ—sting light and heat round about it But because this may be brought about by one who is not formally fervent effectively as the Philosopher speaks of the sun there are some cautions to be added to this mark In such a zealous petitioner who heateth others with the fervency of his Devotion there is required First a sense of that misery which the voice deciphereth both in confession of sin and deprecation of judgements Secondly A grounded hope of relief upon experience of some promises Thirdly Sincerity in the Petitioner the truth spoken must be in the inward parts that what is asked of God be for God for his service and glory as Hannah in her Samuel There may be an inward coldnesse and yet an outward heat the nature of the Amber-stone as in hypocrites who know much of God bur do little for him this may heat and benefit others though not themselves Again there may be an inward heaâ— and for some time in some duties yet no audible expressions as in Moses and Hannah they cryed to the Lord and yet said nothing their heat was as a flame kept in encreasing This zeal in prayer is most acceptable to God as the prime object of his eye and ear although noâ— so beneficiall to men for unlesse the Petitioner burn with zealous heat and expresse it he shall never enflame the heart of the hearers nor quicken their devotion as Austin speaks Enar. in Psal Seventhly When men joyn endeavours and other things seasonable and usefull together with Prayer As the wise mariner who hath not onely an eye to the Star but an hand to the Helm and as the Plowmen of Sparta who had one hand held up to Ceres whom they feigned the Goddess of corn and the other on the stilts of the plow they joyned plowing and praying The good man not onely lifts up his heart to heaven but puts his hand to the work to compasse what he prayes for The Heathen could say admota manu invocanda est Minerva and they noted him for a foolish Carter that when his Cart stuck fast cried to God and moved his lips but not his hands to help himself Semper orare est semper operari Aug. If thou callest for knowledge saith Solomon and criest for understanding there is Prayer to God If thou seek her as silver and searchest for her as for hid treasure there is mans endeavour in
paying her life for it though for her Nero. We cannot lay out too much strength in obtaining objects of so great worth Fifthly There are many and prodigious sins cry aloud to God in your own breasts families place and Country yeâ— Nation wherein you live we are like the land of Egypt which though it bring forth multa salubria yet withall it brings forth plurima venena in our Garden are many pleasant Flowers but withal more poisonful unsavoury weeds if we look within or without almost all things are to be sound as the Physitians facies hypocratica of a dying man very gastly and tantum non deadly the whole head is sick sin cryes aloud and if you be not earnest indeed will out-cry your prayers Sixthly By this means we declare at what rate we value Gods savour and mercies A fervent request doth advance the person and thing petitioned for It is an argument we disesteem and undervalue the blessing that we think may be obtained by slender petiâ—â—ns as if the purchase we were about would not quit the cost nor be worth the pains that is required for it When Callidius the Roman Oratour pleaded a cause but faintly and expâ—essed little or no affection Tully told him that sure he was not in earnest otherwise the tide of affection would have been up in like manner it is an argument we reckon not much the blessing when we are faint in our pursuits after it Seventhly Fervent prayer is best and most effectual like an arrow shot with full strength and a ship carryed on with full sails Powder and shot in the Musquet will do no execution unlesse the Souldier gives fire well Prayers without fervency are but as powder and shot without fire they will never go off so as to reach Heaven or our wants Of all elements that of fire is neerest Heaven and the more fire in any thing the higher it ascends Heaven-ward cold and sluggish prayers have so much earth in them that like the Grashopper if they mount a little upward they are presently down again fall short of Heaven Of all warlike Engins your Granadoes and Fire-works are of most force and of all prayers those that have most fervency are most effectual Lastly The Lord will have you to be fervent First To the end you may so much the more anger and astonish the Devil who is eaten up with envy to see God so much honoured the inward heat and voice of the heart he cannot hear divine at it he may but outward expressions he doth note and observe Secondly To give good example to the Church who are much moved and stirred up by prayer especially if it be fervent as in the body of an Army concurrent shoutings of Souldiers do as it were infuse mutually spirits into one another Thirdly To bring the heart into a better temper which is enlarged and made more capable of spiritual blessings by this fervency A zealous petitioner is but preparing and enlarging his rooms to store up the return of his holy adventures Thus you may answer the question of the rich man What shall I do because I have no room to bestow my fruit A manifest sign they were never gotten by prayer it makes room before the blessing comes he that is much in fervent prayer shall never be brought into such a streight of vexing cares And thus you have the third Quere dispatched and it shall now suffice onely a little to clear your judgments and help you in practice by some presidents I refer you to Moses Exod. 32.11 12 13. he doth as it were put God to it to free himself as if Moses his Devotion were stronger then Gods indignation To Joshuah c. 7. v. 6 7 8 9. he rent his cloaths fell to the earth on his face before the Ark of the Lord c. there is fervency in the very manner and so in the matter of his prayer Alas O Lord God wherefore hast thou at all brought this great people over Jordan to deliver us into the hands of the Amorites What shall I say when Israel turneth their back before the enemy What wilt thou do unto thy great Name To David in most of his Psalms To Ezra c. 9.56 O Lord God of Heaven the great and terrible God c. Let thine ear now be attentive and thine eyes open that thou maist hear the prayer of thy servant which I pray before thee day and night And to Daniel c. 9. v. 3 4. He set his face to seek the Lord by supplication and prayer with fasting sackcloth and ashes saying O Lord the great and dreadful God keeping Covenant and Mercy c. we have sinned and committed iniquity and have done wickedly c. as you may farther read I come to a fourth Quere viz. Qu. 4 Fourthly How may a man keep his heart in this height of heavenly fervour and that constantly for sometime it is so Ans I answer First By soundnesse and depth of spiritual union between Christ and the soul who is the Fountain of spiritual life and heat as the Sun is the Fountain of all life and heat to sublunary things as also between you and the members of Christ where you live they pray most fervently that love most entirely therefore S. Pâ—ter adviseth men and their wives to live lovingly together lest their prayers should be hindred How much enmity and strangenesse do hinder prayers the common enemy of mankind knoweth well enough he is busie in sowing cares and glad to see men divided for then they cannot use this spiritual weapon against him nor weild this instrument one of the chiefest Engines to batter down the gates of Hell To make much of those that are godly is a ready way by allurement to make others good let this band be strong and your prayers cannot be weak Secondly By dependance on the strength of God and not upon your own abilities or graces this is to fetch fire from Heaven because no sacrifice must be offered up with common fire Our strength is weaknesse and it is one of Gods names the Strength of Israel 1 Sam. 15.19 When the wheel is set on going the soul set on work how long will it hold to its motion No longer then turned by the same hand that first moved it We shall soon work out the strength received and therefore to maintain the vigour of a fervent course there must be renewing strength from Heaven every day This David knew and therefore when his heart was in good frame as ever he felt it and his people likewise by their free-will-offering declared so much in themselves yet even then he prays that God would keep this for ever in the imagination of the thoughts of the heart of his people and establish their heart in them 1 Chron. 29.18 He adored the mercy that made them willing and then implores his farther grace to strengthen them Would a Christian pray Where else will he finde materials for his prayer Alas he
holy Scriptures to move attention and to procure compassion Setting forth your own misery and using arguments for mercy out of Gods own Word God loves to be sued on his own bond Thus did Hester with the King and so must we if we will speed in Heaven Produce Gods own words and say as she did to Judah Whose are these It is acceptable to God to be prest with his promise this David knew and therefore cries Unite my heart to fear thy Name Ps 86.11 which is as if he had said thou hast promised to give me one heart behold I find my heart divided my thoughts dissipated and my self disabled for duty anima dispersa sit minor Unite it I beseech thee This is a ready way to have our prayers nigh to the Lord day and night Thirdly Though your own Conscience should trouble and check you though Satan labour mightily to hinder you yea say the Lord seem to turn away his face from you as he did once to David and to shut the door of mercy against you yet faint not cry still plead free grace and look on Christ against all replies remember who saith You shall reap if you faint not And great cause you have to improve your strength this way For 1. The Lord is greatly incensed against us and others round about us we may say as Moses sometime did in a case not much different Numb 16. v. 46. Wrath is gone out from the Lord the plague is begun it is a time now especially to be strong in Prayer the onely way to heal the Land 2 Chron. 7.14 Besides a multitude of sins are between God and you and therefore great need of fervent praying the Lord will be intreated if you be earnest what father seeing his indigent childe though a Prodigal on his knees with hands lift up with tears in his eyes can forbear to embrace him and to grant him his request If you who are evil know how to give good things to such children how much more will your heavenly Father give the Spirit to them that ask 2. You may hear and see the poor Church of Christ lying and languishing before you withering in her cadency like a May-flower Jerusalem is become an heap of rubbish our fair hopes of her establishment almost blasted her enemies potent and we cannot rationally conceive her ever able to wrestle through her difficulties and if the Church wither the Commonwealth cannot grow like Hippocrates his twins they smile and weep live and die together the children of both have cause to pray if either languish yea to pray fervently for both Surely if we have any bowels of compassion we cannot hold our peace for the misery of Zion the Gangrene of Heresie hath overspread her more then the present sicknesse on the Nation the raging billows of prophanenesse is ready to overwhelm her hell and the bottomlesse pit are open home-bred vipers and forrain enemies like the children of Edom cry out and gape for her destruction she is in great bitternesse and is it nothing to you that passe by When one of Darius King of Persia's Eunuchs saw Alexander the great set his feet on a low cable that had been highly prized by his master he wept and being asked the reason by Alexander he answered I mourn to see that thing my master so highly esteemed to be contemned and made a foot-stool What pious heart cannot bleed and weep to hear and see in these degenerate times the despisings of those things which God so highly prizeth Jerusalem the perfection of beauty and joy of the whole earth should not this make a dumb man to speak to pray to use strong cries Let every son of Zion consider this 3. You have many and those mighty enemies within you original sin which never resteth to draw you to evil in act without you Satan and his Agents either to tempt terrifie or persecute you this should make your hearts boil up in devotion But be sure to pray aright Some of old cryed our like a wind-instrument loud enough on their beds but could not be heard and were turned off with the censure of howling on their beds like Balaam who had words enough in his mouth without any heat in his heart A man may pray for pardon as Josephs brethren did and yet not be sorry for what is past nor resolve to amend for time to come A man may pray for power over lust as Austine confesseth of himself and yet fear as unwilling to be heard A man may pray for removal of judgments and when on the râ—ck roar out a confession as Pharaoh Ahab and Simon Magus did like the mill-wheel driven by the force of waters and yet not think of much lesse be sorry for the cause and perhaps repent of their repentance thawing in the Sun and freezing in the shade As the Historian relates of William Rufus that in a great sicknesse he vowed amendment to reform his hard laws and taxes to give spiritual livings freely but recovering repented of his promise And as the captivated Jews fasted and prayed for seventy years but to get off their chains more then their sins and so like melted meâ—tal held no longer then the fire lasted Isa 26.16 They poured out prayer when thy chastening was upon them A man may pray for grace as Spira said he did and yet have no love to it for its excellency and beauty All this men do and yet not pray fervently to God Pauci quaerunt Deum propter se sed propter aliud He onely that is mighty in Scripture that is mighty in the Spirit that is mighty by Christ to do all things can thus pray O God create in me a clean heart and renue a right spirit within me Object These fervent expressions are not alwaies successful a time may come when a Moses and a Samuel may not be heard A. 1. Fervent expressions though they be one and chief yet not the onely means somewhat else must be done viz. submission in Petitioners and reformation in those for whom it is petitioned 2. These fervent expressions are alwaies First According to the divine purpose though not alwaies to your intents and ends Secondly For your selves and own good though not alwaies for others your prayers shall return into your own bosome Thirdly it may be your Petition is heard and granted but the time of manifestation is not yet come be constant and wait a while you shall reap Zacharies prayers for a childe were granted long before it was discovered to him Fourthly Else you may be out in the thing desired either for the matter it may not be good in it self or not for you or not for the measure not so much as is desired or for the time it may not be good now and then no wonder if you be not heard which is the second branch in my description of Prayer viz. Fervent expressions Secondly Of holy desires These are the feet on which the soul runs the
Scriptures not only in the Old Testament while the Fathers are fondly supposed to be in Limbo as Bellarmine gives the reason why we do not then read of any praying to Saints but in the New after our Saviours ascension And if there be neither command promise nor president in the Old or New Testament for invocation of Saints is it not a wonder it hath been so much pressed and practised To the contrary we have viz. Matth. 4.10 Colos 2.18 Rev. 19.10.22.9 Alas all other persons are rather praying to God then to be prayed to as God God is the authour of every perfect gift and to seek it from any other is flat idolatry and to give the praise thereof to any but God is sacriledge Further we add By and through Jesus Christ We cannot mount to Heaven on our own wings nor reach God by our own strength as soon may we scale Heaven with ladders And besides how terrible and horrible is it to think of God much more to come to him without Christ The holinesse and justice of God were before Christ as two flaming swords to keep off souls from coming to him but by Christ they both look on the soul with a lovely and aimable countenance And whatever you ask the Father in Christs name believing ye shall receive For the farther benefit of Practitioners in this holy Art here will be enquired 1. What it is to offer up Prayers by Christ 2. Why they must be so offered up Qu. 1 First What is it to offer up Prayers by Christ Ans I answer 1. It is to have them composed by the Spirit of Christ I name this the oftner lest you should trust to your own spirits content your selves with meer natural desires And further to move you both to prize and to procure and cherish the spirit of prayer 2. It is to direct Prayers to Christ ascending by his glorious humanity towards the Deity that so the gift may be sanctified by the Altar It is Christs office to pray the Father for his Saints and it is their priviledge to call upon him so to do and direct their holy desires to him Joh. 14.16 Thirdly It is to have Prayers presented by Christ to the Father and taken as immediately from him who is heard in all his suits John 11.42 I know that thou hearest me alwaies This â—s to offer up Prayers by Christ Secondly Why must Prayers be offered Qu. 2 up by him I Answer 1. Ans Because of the Covenant is made with him all the promises are in him yea Yea indeed all the promises are made to him first and by him to us Heb. 9.15 He is called the Mediator of the Covenant No intercourse now between God and man but by and through him The keys of the house of David are laid on his shoulders He is the only door and through him we have boldnesse of accesse to the Father and confidence to enter into the Holiest by the blood of Jesus by a new and living way Heb. 10.20 2. He is both the Priest and Altar for his Church No other Priests or Altars now properly but Christ Since Priest Altar and Sacrifice met in one in him No more Priests Altars or Sacrifices but Metaphorical As then all Sacrifices were to be brought to the Priest and offered on the Altar appointed so it must be now We have an Altar upon which all our spiritual Sacrifices must be offer'd even the Lord Jesus Heb. 13.10 If we go and offer without him the Altar and in our own name the sacrifice will be loathed It is not because we perform a duty in the most excellent manner that it is accepted but because Christ our high-Priest presents both us and our performances to the Father So that if a man should offer as many Sacrifices as were at the dedication of Solomons Temple and all without blemish and that all the qualifications did meet in the person that did offer yet all these are accursed if offer'd in their own name As the least things that were offer'd even an Epha or a Gomer a pair of Turtle Doves or a mite were accepted from the hand of the high-Priest when rivers of oil should be refused if presented otherwaies We must do therefore in this case as the Country of Tyre and Sidon having need of Herods favour made suit to Blastus his Chamberlain that was gracious with him And as Themistocles being to make a great request to King Philip of Macedon took with him young Alexander Philips beloved son We can then hope to speed with God when by faith we take Christ Jesus with us to be our Intercessour to present and offer our prayers to God Thirdly Because the best prayers of the Saints here as they proceed from men are tainted and unsavoury yea to go farther the most gracious actions which they are enabled to do by Gods Spirit are coming through them so imperfect as pure water running through a foul pipe getteth some soil upon it and excellent generous wine will taste of the cask if it be not sweet so vitiated as they become very unfit for the Lords holy and pure presence And therefore we read of the smoak of the incense coming with the prayers of the Saints They must be dipped in his blood perfumed with his odours otherwise they will stink worse in Gods nostrils then ever did the Onions and Garlick of Egypt It was the fault of King Uzziah to burn incense upon the Altar without a Priest he was resisted by eighty valiant Priests of the Lord and struck with Leprosie to make you fear to do the like by offering up prayers to God without Christ The work cannot be accepted where the person is not and the person is accepted in and for Christ's sake Now stand still look back lay all together and conclude two things by way of Application Use 1 First The misery of gracelesse persons though indowed with many naturall abilities in that they cannot pray in best health and prosperity much lesse in sicknesse and danger They have no ability skill nor will to pray with any power and life The Painter can give external lineaments and outward representations but he cannot give that which is the actus primus life to them the hypocrite may give outward colours and shades but he wants this Principle As the Satyre in Plutarch who strove to make a dead man stand upright but could not said Deest aliquid intus there wants a principle within to enable him to stand So may we say the carnal man that praies wants a principle within to put forth spiritual prayer He is that like a ship that is wind-bound No stirring without the Spirits gales There is great difference between praying and reading or saying over a prayer these have no fervent expressions their heat goeth another way no holy desires can come from such impure proud prophane spirits either they go to the creature as the end or by the creature as the mean and
my will be done And hence that request of Bernard to his friend whom he had advised for strict and holy walking cum talis fueris memento mei i. e. When thou art such a one remember me in thy prayers All Gods family-servants are Israels prevailers with him Secondly They have the Spirit of prayer whereby they are enabled to cry powerfully Abba Father As the Spirit wrought powerfully in those men who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moved by the holy Ghost to speak the Word of God to men so it works powerfully in all righteous men speaking to God The Spirit doth both disponere and excitare give the habit and the act also brings the fuel of good desires into the soul and there sets it a burning so that in a sense they are the prayers of Christ indited by the Spirit put up in his Name and presented by â—his mediation And it cannot otherwise be but that they should find the way back again and reach that bosom whence they came These waters will rise as high as the fountain especially being conveyed by such a Conduit-pipe If the holy Spirit be the Inditer the Son the Advocate the Father the Register of the Saints prayers whatever weaknesses there be if not wilful they cannot non-suit them in that Court He cannot dislike the petition which himself hath framed Prayer is the counterpane and reflection of his own good pleasure and he can no more resist it than his own will Thirdly They have disposed and enlarged hearts though not alwaies alike Utinam eodem ardore orare possim saith Luther The more they pray the better it is with them in that regard The Lord doth enlarge their hearts that they may pray and then by prayer that enlargement is encreased that they may be fitted to receive more blessings Prayer doth not merit mercy but sits us for mercy empties the heart of self and takes in the more of God Fourthly There is nothing that can totally and finally hinder them whilst Christ Heavens Favourite and Master of requests is their friend and husband whilst the blessed Spirit is their assistant and no sin beloved Distracted and weakned they may be but wholly disappointed and kept off they cannot be The Use followes And it may serve First To let us see what to expect from the prayers of too many among usâ— those birds without wings and messengers without feet good for nothing at all Divide us into four sorts viz. Prophane Civil Formal and penitent We find the first sort pray not at all the second repeat a prayer the third sort make a prayer but the last sort only pray in Faith and power The prayers of unrighteous persons are little worth confundunt opera sermonem their works confute their words sâ—ith Hierom. And as Tacitus speaks of some words of Tiberius Preclara verba c. They are good words but not sutable to him and the reason he gives is because ad haec caetera non conveniunt his other words and actions are not of the same stamp This we may read in many Scriptures Isa 1.15 When you make many prayers I will not heâ—r your hands are full of blood Jer. 7.9.16 Will ye steal murther c. and come before me Jer. 14.10 11 12. See the place Secondly What you must do that you may be powerful and effectuall in prayer viz. 1. Get this qualification be righteous men You must lay aside all your sins not for a time only as 't is said of the snake that she laies aside her poyson whilst she drinketh Or as the Persians who kill all their venomous creatures one day in the year and after that suffer them to swarm as before nor blot out the old score to begin a new one as 't is said of Lewis the eleventh of France that when he had done evil he would kisse his crucifix and then God and he were good friends as he thought and so might go to his old work again but for ever in desire and endeavour Is not this the fast that I have chosen to loose the bands of wickednesse and to undo heavy burdens and to let the oppressed go free that ye break every yoke Is it not to deal thy bread to the hungry c. Isa 58.7.55.7 Let the wicked forsake his way c. Then shall thy light break forth as the morning c. Then thou shalt call and the Lord shall answer thou shalt cry and he shall say here I am Your stubbornnesse and pride must submit or else never hope to speed all your time and strength is spent in vain When you spread forth your hands to me I will not hear I will hide mine eies from you while your hands are full of blood Sin is a devil in the air to hinder the ascending of prayer a thick cloud to stop the Sun-shine of mercy That which was noted of Coâ—sar may be here applied when one that was up in Arms against him yet at the same time sent him a Crown Coesar sends back the Crown with this message Let him return to his obedience and then the Crown may be accepted Certainly whatever means we use to obtain favour and prevail with God remaining in our sins had we Crowns to dedicate to his honour all would be in vain Then turn from sin 2. You must pray in a time while he will be found Isa 55.6 and call upon him while he is neer In giving you peace and liberty in the Ordinances while the Spirit strives lovingly and the Angel moves the water God cals waits Grace is dispensed the door is open whilst the day continues a time may come when he may not be found a black night may come and hide his gracious presence the Sun and the Stars may be turned into blood Lose not opportunity be gathering Manna whilst it fals call upon him Say his own beauty mercy goodnesse moved you Where these are joined there is a promise of good successe they neveâ— yet failed this better deserves then any an affix of probatum est saepissimè 1. When they are join'd in Persons so that the petitioner be penitent and the penitent a petitioner such as see their sâ—ns convictingly and distinctly such as bewail and flie to the fountain opened for sin and for uncleannesse may run and reâ—d comfort Isa 1.18 Matth. 21.22 Joâ—n 15.7 A penitents prayer doth presuppose a promise though not alwaies in particular yet alwaies in general which is sufficient 2. When they are general in a Nation when those that sit in the throne as stars in the superiour Orb leâ—d the way and give light and influence in the power of godlinesse splendour of grace and gracious performances to deny themselves in all hurtful vanities and prâ—y fervently as did Jehosaphat 2 Chron. 20.3 c. When there is a Court-reformation and a Country-reformation when young and old in City Church and State reform and cry fervently to God when all join in acting as well as in