for that you haue receiued mark first that they must be holy good the desires dispositions must be good for that iâ—… 〈◊〉 rule all the affections and desireâ—… are good or evill according 〈◊〉 their obiects 〈◊〉 〈◊〉 these that 〈◊〉 fixed vpon good 〈◊〉 〈◊〉 good desires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what are the good things 〈◊〉 〈◊〉 the desiâ—…s and dispositions of the 〈◊〉 good They are temporall things and spiritual both A man may pray for temporall thingâ—… in a spirituall manner and the desire may be good And 〈◊〉 he may pray for spirituall things in a carnall manner and the desire may bee naught Therefore that must be observed withall that it is not simply the obiect but there is a certaine manner of 〈◊〉 For example if a man pray for 〈◊〉 things for oâ—… 〈◊〉 comforts 〈◊〉 things 〈◊〉 belong to the present 〈◊〉 of his body 〈◊〉 If he pray for them with these condi tions that he prayeth for that which is convenient for him he prays for such a measure aâ—… God seâ—… to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 for me This prayer is good Buâ—… if aâ—… 1. Tim. 6. If any 〈◊〉 will be rich it is an inordinate desire when men wil haue excesse of these outward things and more then is 〈◊〉 for them And agaiâ—… if you desire that which is conveient and spend it vpon your 〈◊〉 If you desire health and long life that you may liue more pleasantly If you desire wealth that you may liue more deliciously and not simply that which the creature may desire and â—…o the â—…nd that you may hee the more enabled to seâ—…e the Lord in these things your desire is not good So I say first it must bee for that which is convenient secondly you must not spend 〈◊〉 vpon your 〈◊〉 but in Gods service And lastly wee must pray for them in a right method First the Kingdome of God and 〈◊〉 other things that is set a price on them as you ought not too high a price but value them aright We should so pray for outward things as our prayers may be spirituall On the other side a man may pray for spirituall things in a carnall manner as for temporall things in a spirituall manner A naturall man may prayâ—…rnestly â—…rnestly for saith and for grace and repentance not out of any beautie that he sees in them not out of any taste and relish that he hath of them but because hee thinkes them a bridge to leade him to heaven and that hee cannot come thither with out them when he considers in his heart that hee cannot be â—…ved without these things I say then hee may desire thâ—…m and desire tâ—…em 〈◊〉 〈◊〉 It was the 〈◊〉 〈◊〉 〈◊〉 who cryed so earnestly for grace that hee might haue but a dâ—…p of it because he could not be saved without it bee giues the reason himselfe he said withall hee saw no excellencie in it he desired it not for it selfe and therefore he thought his prayers should not bee heard Thus you see that prayer is an expression of holy and good desires and it is an offering them vp to the Lord. I will not stand vpon that you are well enough instructed in it that whatsoever petition is made to the creature it is not a prayer they must 〈◊〉 be offered vp to the Lord. Then I adde they aâ—… such as 〈◊〉 are so from the regenerate part this is looke how much there is of the 〈◊〉 part in a prayer look how much 〈◊〉 holy Spirit hath to doe in it looke how much 〈◊〉 from that which is called the 〈◊〉 〈◊〉 so 〈◊〉 as it is sanctified so farre that prayer is accepted and no further But that wee may open this a little more fully wee will shew you it by some other expressions of prayer that we finde in the Scriptures It is called a lâ—…ft 〈◊〉 of the â—…eart to God a poâ—…ring forth of the soule to the Lord 1. Sam. 1. 15. A 〈◊〉 of him iâ—… spirit so Paul calleth it Now if we open these pâ—…rases vnto you a little you shall know more fully wherein the nature of right praying to God coâ—…s That phrase the Apostle â—…seth whoâ—… 〈◊〉 iâ—… my spirit it is the same 〈◊〉 〈◊〉 the original that 〈◊〉 〈◊〉 foâ—… fasting and 〈◊〉 Now what iâ—… that to pray to God in the spirit for a man may say 〈◊〉 cannot make a prayer but there is an act oâ—… hiâ—… mind goes to it and everie man what service soever he performe his spirit must needes haue a hand in it so it cannot be performed without the mind I take this to be the meaning of it the Apostle his scope is to distinguish the true and holy services of God from those that are but shadowes and counterfeit that are but the body and carcasse of right service Therefore when he saith I serue the Lord in my spirit or I pray in the spirit The meaning is this when the prayer of a man is not onely that which the vnderstanding dictates to him but when the whole soule the will and affectionâ—… goe together with his petition and whatsoever the petition is a mans heart is affected accordingly As for example if a man come to confesse his sinnes and yet sleights them inwardly in his heart If a man pray for reconciliation with God and yet haue no longing and sighing in his heart after it if hee earnestly aske grace and the â—…ortification of sinfull lusts when the heart doth not inwardly seek it now he praies not in the spirit To pray in the spirit is as that in Iohn 4. 24. He will be worshipped in spirit and in truth The mâ—…ning is so to pray that the heart goe together with our petition also this is the meaning of thâ—…t 〈◊〉 〈◊〉 â—…owreth forth his soule before the Lord. So 〈◊〉 saith of her selfe I am a woman troubled c. And poâ—…re â—…t my soule before the Lord. That is when a man deliuers to God that which the vnderstanding and mind haâ—… devised for prayer is not a worke of 〈◊〉 or of memory but when a man powteth foorth his whole soule that is his will and affections when they goe together when there is no reservation in his mind but when all within him is opened and explicate and exposed to the view of the Lord not as 〈◊〉 saith of himselfe when hee came to pray for the mortifying of his lusts saith he I had a secret inward desire that it should not bee done Therefore when the soule is poâ—…red â—…rth the meaning is that all â—…e opened to him so that when a man wiâ—… make an acceptable prayer hee must make this accompt hee must then call in all 〈◊〉 thoughts and affections and â—…collect them together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oâ—… 〈◊〉 the sâ—…ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…nd that makes prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wheras otherwise it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thing that
and meaner gifts may serue for the discharge of some operations of some services for the Church as well as greater And therefore as there are variety of functions so there are variety of members some stronger some weaker and the weaker may serue in some cases as well as the stronger a little barke may doe better in a small river then a greater ship so a man that hath but meane gifts may serue meane capacities as well as greater and better and therefore thinke not that things are denied when the thing is granted not in such a measure And lastly to bee faithfull in a little gift will bring as great a reward as to be faithfull in greater thou hast beene faithfull in little may make a man ruler over much and may bring a great increase of the talents after Therefore let not a man be discouraged if he haue not so great a measure as others haue so likewise if a man desire patience and strength to goe through all variety of conditions through all the troubles hee meetes with sometimes the Lord layes a great burthen vpon a mans shoulders and giues him great strength to beare it sometimes againe he giues but a little strength but then hee proportions the burthen to it and is it not all one whether the burthen be great and the strength answerable or the burthen be lesse and the strength little sometimes he takes away calamity sometimes he layes it vpon a man and giues him as much strength as will beare it and that is as good as if it were removed else what is the meaning of that you shall haue an hundred fold with persecution but that you shall haue so much ioy and strength in persecution that it shall be all one as if you wanted it so we see Heb. 5. 7. when Christ prayed for deliverance in that great houre of triall the text saith he was heard in the things hee feared and yet we see the cup did not passe from him because hee was strengthened to beare it and so it is in this case and so much shall serue for a full answere to that that we be not mistaken in iudging our prayers not to be heard when they are heard And now Beloved what remaines but that we set out selues to the duty to doe that we are exhorted vnto here namely to pray continually that is to pray very much to keepe at least a constant course in it for if we doe neglect it we doe but â—…ob God of his mercies wee take them without his leaue Againe we are guilty of the sin of vnthankfulnesse for we ought to giue thankes in all things againe we neglect his worship for you know prayer is a part of his worship and the neglect of it from day to day or at any time when we omit it is a neglect of that worship and seruice we owe vnto him Againe we suffer sin â—…o lie vnforgiven which is very dangerous we depriue our selues oâ—… blessings and bring a curse vpon our selues and we suffer our hearts to grow hard and to be distempered for from our neglect of prayer comes that deadnesse of spirit that worldly-mindednesse and vnaptâ—…esse to pray to heare the word and â—…o keepe the sabboth what else is the reason of it why those that haue bee me forward and zealous professours in former times haue lost their light and are fallen from their place I say what is the reason of it when they were sometime servent in spirit serving the Lord That fire was not kept aliue with the fuell of prayer and when they declined from that pitch from that degree of faith which they had obtained you shall finde it commonly to arise from remisnesse in this duty therefore we say to such repent and amend and doe your first workes that is vse your former diligence renew that and that will renew grace and strength againe therefore take heede of being negligent and remisse in this duty We haue great cause to be incouraged to it for there is not a faithfull prayer that wee make shal be lost but they come vp into remembrance and therefore you must consider with your selues not onely what you doe for the present but what stock of prayers you haue layed vp you know a man may haue much in bils and bonds as well as in present money so there is a certaine stocke of prayer a certaine treasure layed vp that shall not be forgotten The husbandman lookes not onely vpon the graine that hee hath in his garner but he lookes vpon that which is sowne though it be out of his hands yea he reckons that the better of the two so those prayers that haue beene sowed it may be many yeares agoe are such as will bring in a sure increase therefore let vs be exhorted to be constant in this duty to be frequent therein to continue in it watching thereto with perseverance And now we haue dispatched this wee will come to answere some cases of conscience that fall out in the performance of this duty which are divers First this is one what shall a man iudge of his prayers when they are accompanied with wandring thoughts whether those prayers are such as God wholly refuseth or what he is to doe in such a case when he is subiect to wandring thoughts to vanity of minde and distemper in the performance of that duty To this I answere that wee must distinguish of the cause whence these wandring thoughts a rise Sometimetimes they arise not so much from our owne neglect as from weaknesse from temptation and in such a case God layes them not so much to our charge as for example one that aymes at a marke and doth his best to hit the marke yet if hee hath a hand or an arme that hath the palsey in it or if one iogg him while he is about it the fault was not so much in him it was not want of good will to doe it nor want of diligence but either it is his weaknesse or it is an impediment cast in by another so it is in this case this wandring of minde proceeds from a naturall infirmity and imbecillity that hangs vpon the nature of man which is not so able to keepe it selfe close to such a spirituall businesse and thy God considers for he is wise and knoâ—…es that we are but flesh When a weake servant goes about a businesse though hee doe it not so well as a stronger yet a man is wise to consider that the servant is but weake the Lord considers the naturall weaknesse that we are subiect vnto and he deales mercifully with vs in such a case for herein a man is as one that hath a bow in his hand but he hath a palsey arme and therefore he cannot keep it steddy though he haue a minâ—… to doe it But the other case is when he is iogged in his
as if we grow strangers to God as if we grow to a generall rebellion against him As put the case a childe commits a great offence against his father yet if hee runne away from his fathers house and grow a stranger to him that is more then the particular offence for a generall rebellion must needs be more then the particular and to giue over calling vpon God to breake off that course to grow a stranger to him to runne away from his house and as it were to be ready to giue over all his ordinances a constant course of obedience to him this is a generall rebellion is worse then the particular yea such carriage after sin committed moues God to anger more then the sin it selfe as many times the contemptuous negligent rebellious carriage after an offence moues a mastâ—…r a husband or a parent more then the particular failing though it were exceeding great Besides consider when a man commits a great finne he makes a great gap in his conscience he makes a great breach there and will you haue that breach lye open is not that very dangerous is not that the way to bring in more â—…in and to suffer those good things that are in the heart to steale out I will giue you but one instance for this You see St. Peter when he had committed a great sinne in denying his master and forswearing of him too yet because he came in presently and repented and sought pardon as you know hee did you see hee was preserved from running into further arrerages for hee made vp the gappe hee made vp the breach We see on the other side when David had committed that sinne with Batbâ—…eba and did not come vnto God as he should haue done to keepe his constant course in sacrificing vnto him in repenting and renewing his repentance and praying to him you know how many sinnes he fell into and likewise that was the case of Salomon you know to what a height hee grew by not comming vnto God at his first failing and therefore I say there is reason that wee should doe it though the sinne bee great wee ought to come in and to keepe our course constantly But may I not stay till I bee more fitted till my heart bee more softened and more humbled Beloved to stâ—…y in this case is dangeroâ—… for the heart commonly growes more hard in continuance the conscience is more tender immediately after the sinne is committed then it is afterwards and when thou stayest for more humility thou findest lesse and therefore while the wound is greene and when the fire hath taken newly holde it is then best to quench it before the wound be festered before it hath continued long for the heart will grow worse and worse as it is Heb 3. 12. Take heede that you be not hardened through the deceitfulnesse of sinne the meaning is this when thou committest a sinne you thinke if you stay a weeke or a fortnight or a moneth you shall come in as well as at the first no saith the Apostle while it is to day come in that is doe it presently for sinne will deceiue you it will harden your heart before you bee aware it will make a distance betweene God and you it will take you off from him it will leade you further on and therefore take heede that your hearts bee not hardened through the deceitfulnesse of sinne that sinne doe not deceiue you and it will doe it before you thinke of it and therefore in this case you should doe as you doe with waters when waters breake out a little it is best to stop them presently if you suffer them they will make the breach greater till at length you be vnable to stop them so in this case when you have committed a great sin come in speedily But you will say what shall a man come into Gods presence who is most holy after he hath defiled himselfe with some great sinne is not this an vnreuerent thing I answer briefly it is very true if thou be bolde to come into Gods presence with the same dâ—…sposition wherewith the sinne was committed with a minde so fashioned and so framed in that case thou doest exceedingly provoke him this is a very high degree of proâ—…unesse and therefore when we say thou must come in and keepe a constant course in prayer notwithstanding the meaning is you must come in with a disposition turned aside from your sinnes and brought home to God with a minde to abhorre that which is evill and to cleaue to that which is good there must bee this conversation of the minde to him thou must not come in with the same disposition that must be altered So much shall serue sor the answere to this case Another case is whether wee may vse a set forme of prayer and likewise whether it bee sufficient I need not say much to you for I thinke there is none here that doubt of it but that a set forme of prayer may be vsed you know Christ prescribed a forme you know there were certaine Psalmes that were prayers that were vsed constantly and therefore there is no doubt but that a set for me may be vsed wee haue that example for it And in the Church at all times in the primatiue times of the Church and all along to the beginning of the reformed tiâ—…es to Luther and Calvins 〈◊〉 â—…till in all times the Church had set formes they vsed and I know no obiection against it of weight One maine obiection is this That in stinted prayer the spirit is streightned when a man is tyed to a forme then he shall haue his spirit as it were bounden and limited that he cannot goe beyond that which is prescribed and therefore say they it is reason a man should be left to more libertie as he is in conceived prayers and not tyed to a strict forme To this I answere even those men that are against this and that vse this reason they doe the same thing daily in the congregation for when another prayes that is a set forme to him that heares it I say it is a forme to him for put that case that he that is a hearer that heares another pray suppose that his spirit bee more inlarged it is a straightning to him hee hath no libertie to goe out he is bound to keepe his minde intent vpon it and therefore if that were a sufficient reason that a man might not vse a set forme because the spirit is streightned a man should not heare another pray though it be a conceived prayer because in that case his spirit is limited it may be the hearer hath a larger heart a great deale then he that speakes and prayes so that there is a bounding and streightning and a limiting of the spirit And therefore that reason cannot be good Againe I answere though the spirit bee limited at that time
not this saith hee if you know the will of the Lord and doe it not your iudgement shall be greater so I say if any doe not practise this and it is a thing we are exceeding ready to forget or wee are ready to doe it in a forâ—…ll and in a 〈◊〉 〈◊〉 but to doe it in good 〈◊〉 〈◊〉 〈◊〉 ought to doe it therein commonly wee come short you know how great a sinne it was in the olde law to offer without a Priest in the 17 of Leviticus it is said there if any man brought his sacrifice though it were the best sacrifice and the choise yet saith the text â—…f he did not bring it to the priest and to the Altar but â—…ay his sacrifice else where without a Priest such a man was guilty of blood and was to be cut off from his people that is hee was to be cut off by the Priest by excommunication and after by the civill Magistrate You know it was Vzziahs fault to offer incense when it was proper to the Priest to doe it the same sinne wee commit when wee come to the Lord and thinke because wee haue repented and prayed fervently because wee thinke our hearts and spirits are in a good disposition because wee know no sinne of which wee are conscious for this cause wee thinke that wee shall bee heard It is true the Lord requires these quallifications in the partie when hee prayes but take heede of thinking to bee heard for this this is to offer without a Priest You must come thus to the Lord and say vnto him Lord I confesse notwithstanding all this I am vnvnworthy I haue nothing in mee why thou shouldest regard mee it cannot bee that either I or my prayer should be acceptable but I beseech thee take them at the hands of Christ our High Priest hee that is entred into the vaile he that takes the prayers of the Saints and mingles them 〈◊〉 〈◊〉 〈◊〉 when a 〈◊〉 can really doe this witâ—… dependance vpon Christ and come boldly in his name that is to offer a sacrifice to him and this we must carefully remember and therefore we see an excellent expression of this in Levit. 5. where this is made cleare to you that it is not any excellency in the person not any fervencie in the prayer not any purenesse or holinesse that is found in him nothing that comeâ—… from man that causeth his prayer to to be acceptable but it is thâ—… priest in that place from verse 〈◊〉 to the 11. you shall finde there the law was that he that came to sacrifice must bring a sheepe or a she goate but if he were not so rich as to doe so he was able enough to bring two â—…tle doues if yet he were not able to doe that theÌ„ saith the text hee shall bring the tenth part of an Epha of fine flowre a very small thing and saith he let him giue this to the priest and he shall make an attonement for him and his sin shall be forgiven Whence I obserue this that it is not the goodnesse of the sacrifice the price nor the 〈◊〉 nor the excellency of that when they came with a thousand â—…ammes â—…nd so many sheepe and bullocks as you reade of many great sacrifices that were offered by the Kings yet the tenth part of an Epha of fine flower which was exceeding little this prevailed fully as much it shewes evidently that it is not in the sacrifice but the poorest and the 〈◊〉 and the meanest sacrifice will prevâ—… with God as well as the richest and the greatest What is the reason for saith he it is the priest that must offer it he makes it acceptable so in this case let the sacrifice bee never so meane yet if it be Christ that offers the sacrifice if it be commended to the priest and he offers it the Lord will accept it You shall finde that rule Levit. 5. 11. He that brings a sacrifice this caution was given he must put no incense 〈◊〉 it neither oyle But should the sacrifice be offered without incense no you shall finde in Levit 16. that alwayes the priest when hee entred into the holie of holies hee burnt incense that the cloud of that incense might cover the Mercy seat the meaning is this that when any man comes to offer a prayer to the Lord he can put no incense to it the priest onely hee must put in incense that is Iesus Christ only must offer the sacrifice wherein the Lord smells a savour of rest for the Lord expresseth himselfe in this manner as if he were disquieted for sinne and can take no rest now when Iesus Christ offers a sacrifice hee smells a savour of rest because it comes from him in whom he is well pleased so I say wee must be carefull tâ—…at wee remember wee come in the name of Christ. But you will say every man doth so and how shall we know it You shall know it by this if you haue boldnesse and confidence that is an argument that you looke not vpon your selues but vpon Christ. When a man iâ—… so exceâ—…ding tiâ—…erous and doubting and fearefull that 〈◊〉 dares not come to the throne of grace or if hee doe yet hee makes a great question whether he shall be heard or no this is too much looking to himselfe here the high priest is forgotten If thou come in his name there is enough to carry thâ—t out it will breede boldnesse in thee it will breede confidence if thou come in the name of Christ and offer vp thy prayers through him it will cause thee in every petition thou puttest vp to thinke thy selfe so much beholding to Christ that thou wilt be ready to say in thy heart whensoever any petition is granted thee I may thanke Iesus Christ for this When a man I say shall bee so much put vpon his score it will make him so much indebted to the Lord Iesus for his sinne that is remitted and this petition that he hath granted that his heart shall be more inlarged to thankfulnesse when he is able to consider the benefit of redemption and is ready to say with himselfe if Iesus Christ had not died if I had not had such an high Priest that hath entred into the very heavens as the Apostle saith Hebr. 9. 1â— make intercession for mee I had lost this benefit I had never come to haue put vp a prayer to the Lord or if I had it should not haue beene heard But you will say to mee if wee be heard for Christ then though a man be sinful and though hee haue none of the precedent conditions though he haue not that holinesse that is required if the Priest make him acceptable why may he not hope as well as the most holy man I answer briefly though the Priest giue all acceptance to the sacrifice and our prayers are accepted through him yet that is not all there are two things besides
THE SAINTS DAILY EXERCISE A Treatise concerning the whole dutie of prayer Delivered In fiue Sermons vpon 1 Thess. 5. 17. By the late faithfull and worthy Minister of Iesus Christ IOHN PRESTON Dr. in Divinity Chaplaine in ordinary to his Maiesty Master of Emmanuel Colledge in Cambridge and sometimes Preacher of Lincolnes Inne IAMES 5. 16. The effectuall fervent prayer of a righteous man availeth much PSAL. 66. 18. If I regard iniquity in my heart the Lord will not heare my prayer LONDON Printed by W. I. and are to bee sold by Nicholas Bourne at the South Entrance of the Royall Exchange 1629. TO THE READER Courteous Reader TO discourse largely of the necessity and vse of this peece of spirituall armour after so many learned and vsefull Treatises vpon this subiect may seeme super fluous especially considering that there is much spoken to this purpose for thy satisfaction in the insuing Treatise wherein besides the vnfolding of the nature of this dutie which is the Saints daily exercise and strong inforcement to it there is an endeavour to giue satisfaction in the most incident cases want of clearing whereof is vsually an hindrance to the chearefull and ready performance thereof In all which what hath beene done by this Reverend and worthy man we had rather should appeare in the Treatise it selfe to thy indifferent iudgement then to bee much in setting downe our owne opinion This we doubt not of that by reason of the spirituall and convincing manner of handling this Argument it will winne acceptance with many especially considering that it is of that nature wherein though much haue beene spoken yet much more may be said with good relish to those that haue anie spirituall sense for it is the most spirituall action wherein wee haue nearer communion with God then in anie other holie performance and whereby it pleaseth God to conveigh all good to vs to the performance whereof Christians finde most backwardnesse and indisposedness and from thence most deiection of spirit which also in these times is most necessarie wherein unlesse wee fetch helpe from heaven this way wee see the Church and Cause of God like to be trampled vnder feete Onelie remember that we let these Sermons passe forth as they were delivered by himselfe in publicke without taking that libertie of adding or detracting which perhaps some would haue thought meete for wee thought it best that his owne meaning should be expressed in his owne words and manner especially considering there is little which perhaps may seeme superfluous â—o some but may by Gods blessing be vsefull to others It would be a good prevention of manie inconveniences in this kinde if able men would bee perswaded to publish their owne works in their life time yet wee thinke it a good service to the Church when that defect is supplied by giving some life to those things which otherwise would haue died of themselues The blessing of these labours of his we commend vnto God the benefit of them vnto thee resting Thine in our Lord Iesus Christ RICHARD SIEES IOHN DAVENPORT THE SAINTS DAYLY EXERCISE THE FIRST SERMON 1. THES 5. 17. Pray continually THe Apostle here in the latter end of this Epistle heapeâ—… vp many precepts together and therefore we shall not need to seeke out the dependance of these words vpon those that go before or those that follow after Reioyce evermore â—…aith he Pray 〈◊〉 in all things giâ—… thankes for this is the will of God in Christ Iesus to you wards Wee are 〈◊〉 〈◊〉 〈◊〉 this Text 〈◊〉 this duty of of prayer 〈◊〉 coâ—… ended to vs and it is a commend from God himselfe delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be with our any great premises and reasons and indeed having therefore the more authority in it Pray Continually IN the handling of which we will do these three things First we will shew you what Prayer is Secondly why the Lord requires this at our hands for a man might obiect The Lord knowes my wants well enough he knowes my mind and how I am affected I but yet the Lord will haue vs to pray and to aske before hee will bestow it upon vs. And lastly what it is to pray continually For the first If we should define prayer in generall to you I would giue you no more but this description of it It is an expression of the mind to the Lord Sometimes by words sometimes without words but yet there must 〈◊〉 〈◊〉 〈◊〉 and some opening of the will to him I 〈◊〉 is the generall But now to know what a rigâ—… 〈◊〉 is what such a prayer is as God accepts 〈◊〉 〈◊〉 haue another 〈◊〉 which must haue 〈◊〉 ingredientâ—… into 〈◊〉 and so Prayer is nothing else but an 〈◊〉 〈◊〉 â—…ering of thâ—…se holy â—…d good dispositions to God that â—…rise 〈◊〉 〈◊〉 spirit 〈◊〉 the â—…generate part in the 〈◊〉 of 〈◊〉 Christ Where you are to obserue this That the prayers that wee make aâ—…e divided into one of these two sorts First Some are such prayers 〈◊〉 are the expression of our owne spirits the voice of our owne spirits and there iâ—… nothing but flesh in them such prayers as any naturall mâ—…n may make to the Lord. And these the Lord regards not hee knowes not the meaning of them that is he doâ—…h not accept them Secondly There are prayers that are the voice of Gods own Spirit that is such as arise from the regenerate part which is within vs which is quickened and inlarged to pray from the immediate helpe of the holy Ghost These prayers are onely accepted And of these it is said he knowes the meaning of the Spirit That is hee so knowes it and sees it that also he accepts it Therefore you shall see in Hosea 7. 14. when they prayed and prayed earnestly yea they set a day a part for prayer they called a solemne Assembly And kept a fast yet saith the Lord plainly yee did not call vpon me when you howled vpon your beddâ—… for saith he you assembled your selues for corne and for mine which any naturall man may doe And therefore saith he â—…t is but a â—…wling It is the voice of beasts to seeke for wine and oile and 〈◊〉 but he saith plainely you called not vpon â—…e when notwithstanding they spent a whole day in prayer But the meaning is that the Lord regardâ—… this as no prayer aâ—… all And therefore â—…o open a little this description vnto you for it is one 〈◊〉 〈◊〉 〈◊〉 wee haue to doe in the handling of this Text to describe to you the meaning of this precept what the nature of prayer is that you may know what kind of prayer it is that prevailes with God I say it is an expreâ—… of holy and good 〈◊〉 I vse that expression rather of dispositions then desores because theâ—…e is some part of prayer that stands in thanksgiving when you desire nothing at Gods hands but giue thanks
is vsed in the Sacrament you shall celebrate the Sacrament that you may shew forth the Lords death so the Lord will haue vs come and call vpon his name to shew forth the duty of prayer and that we may shew forth his glory This is for the Lord himselfe Now for our selues we are to doe it partly that the graces of his spirit may bee increased in vs for prayer exerciseth our graces every grace is exercised in prayer and they being exercised are increased See an excellent place for this in Iude 20. That you beloved edifie your selues in the holy faith praying in the holy Ghost as if hee should say The way to edifie your selues and build vp your selues is to pray in the holy Ghost that is spirituall prayer made through the power and assistance and strength of the holy Ghost Every such prayer it builds vs vp it increaseth Every grace in vs faith and repentance and loue and obedience and feare all are increased by prayer Partly because they are exercised and set a worke in prayer for the very exercise increaseth them And partly also because prayer brings vs to Communion with God Now if good company increase grace how much more will Communion with the Lord himselfe quicken and increase it Moreouer this duty is required that we may be acquainted with God for there is a strangene betweene the Lord and vs when wee doe not call vpon his name It is the command which you shâ—…l finde iâ—… Iob 22. 21. Acquaint thy selfe with the Lord 〈◊〉 thâ—… maâ—…st haue peace with him and thâ—…u shalt haue prosperitie Now you know how acqâ—…intance growes amongst men it is by conversing together by speaking one to another On the other side wee say when that is broken off when they salute not when they speake not together a strangenes groweâ—… so it is in this when wee come to the Lord and are frequent and â—…ervent in this duâ—…y of calling vpon him we grow acquainted with him and without it wee grow strangers and the Lord dwells aâ—…arre off we are not able to behold him except we be accustomed to it and the more wee come into his presence the more we are acquainted vvith hiâ—… Therefore that is another reason why wee should vse this that wee may get acquaintance with the Lord. Likewise that vve may learne to be thankfull to him for those â—…ercies vve haue received from hiâ—… for if 〈◊〉 should bestow mercies vpon vs vnaâ—…ked we vvould forget them his hand would not be acknowledged in them and vvee would not see his providence in disposing those blessings that vve doe enioy but vvhen vve come to aske every thing before him vve are then readie to see his hand more and to prize it more and vve are disposed to more thankefulnesse So that it is a â—…ure rule commonly vvhat vvâ—…e vvinne vvith prayer that vvee vveâ—…re vvith thankefulnesse and that vvhich vvee get vvithout praier vvee spend and vse without any lifting vp of the heart to God in praising him and acknowledging 〈◊〉 hand in bâ—…wing it vpon vs â—…o you see what 〈◊〉 duty is And Secondly why the Lord will haue this duty performed Novv thirdly in a vvord vvhat is it to pray continually The word in the originall signifieth such a performance of this duty that you doe not cease to doe it at such times as God requires it at your hands Compare this vvith that in 2. Tim. 1. 3. The Apostle saith there that hee hath him in continuall remembrance praying for him night and day vvhence the same vvord is vsed that is here Novv vve cannot thinke that the Apostle had Timotâ—…y in continuall remembrance that he vvas never out of his thought but the meaning is vvhen he did call vpon God from day to day he still remembred him So that to pray continually is to pray very much to pray at those times vvhen God requires vs to pray For it is the definition that Philosophers giue of idlenesse a man is then said to bee idle when hee doth not that which heâ—… ought in the time when it is required of him Hee is an idle man that workes not when hee ought to worke So hee is sayde not to pray continually that prayes not when hee ought to pray So that I conceive this to bee the meaning of the Apostle Râ—…ioyce â—…rmore sayth hee but when hee comes to this exhortation of prayer hee contents not himselfe to say pray very often but pray continually as wee vse 〈◊〉 expresse ourselues when wee would haue a thing frequently done wee say see that you be alwayes doing of this So the 〈◊〉 is to shew that it should be exceeding often and that it should be very much done Hence we gather this by the way that we are bound to keepe our constant course of calling vpon God at the least twise a day whatsoever we doe more But you will say what ground haue you for that why doe you instance in that twice a day The ground of it is this when the Apostle bids vs pray continually doe it exceeding much doe it very often the least we can doe it is twice a day we may doe it oftner but that I say is the least When wee haue such a command 〈◊〉 this when we haue such a precept as this Pray continually and this rule illustrated by such examples as we tâ—…ue in the scriptures why is it recorded if it be not true of euery example in that kind that is said of the generall example 1 Cor. 10. They are written for our learning when it is said that David prayed oft and Daniel expresly in the 6. Dan. 3. He prayed three times a day that was his constant course I say we may thinke we are bound to doe it at the least twice a day Consider a little the reason of it why we are bound to doe it In the Temple you know the Lord was worshipped twise a day there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice What was the ground of that commandementâ—… there was no reason of it but that the Lord might be worshipped and that was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it done 〈◊〉 a day morning and evening but besides that it vvas not onely that the Lord might be vvorshipped wherein we should follow that example of worshipping him morning and evening But likewise our occasions are such that that is the least we can doe to call vpon him constantly morning and evening for there is no day but we vse many blessings and vve take many of his creatures Now vvee may not take any of them without his leaue so that thou art bound to aske for them before thou take them and pray for a blessing vpon them or else thou hast no right to them thou hast no lawfull vse of them that place is plaine 1. Tim. 4. Everie Creature of God is good and
God heares it and will doe the thing observing the Cautions that we haue gives you â—…ofore that is for the meanes the manner the time and the measure for it cannot be but that when the heart is inlarged by Gods owne spirit that the prayer is an expression of holy desires the Lord alwayes heares that place is cleere for it Rom. 8. 27. that hee knowes the meaning of the spirit that is hee so knowes it that he hearkeneth to it that hee alwayes accepts of it and therefore when you come in such a case at any time that your hearts are inlarged in a speciall manner Marke I say when your hearts are inlarged in a speciall manner and that with holy desires certainely then God meanes to grant our requests he would not send his spirit to be an intercessor in your hearts if he did not meane to doe it for in that case hee withholds his spirit hee giues vs not that inlargement of heart onely this distinction must be carefully remembred you may be sometime very earnest the Parent may bee very earnest for his childe as David was for his And Moses for ought we see was earnest to haue gone into the land of Canaan they were things that they desired and yet that may be an expression of naturall desires In that case a man may bee very earnest and yet hee cannot build vpon it to say my heart is much inlarged in prayer and therefore I shall be heard but take in this when the heart is inlarged with holy desires and that in a speciall manner somewhat more then ordinary as that you see it is the worke of the spirit of God quickning your heart opening it wide strengthening and inlarging it and shâ—…pening grace and holinesse in you in those requests you put vp to 〈◊〉 in this case build vpon it your prayers are heard from that ground we haue given you bee knowes the meaning of the Spirit So much shall serue for those cases of Conscience in this spirituall duty of calling vpon God Now the last thing wee propounded was this What the qualification is that is required in our prayers for now we haue said so much of prayer it is a necessary thing that wee know what conditions are required that it may be acceptable And the first wee will commend to you that which is the ground and first in order before all the rest is that the person be right The prayer of the righteous prevailes much Iames 5. 16. The ground of it is this A man must first haue Christ before he can haue any thing else be hath given vs all things else with Christ. if 〈◊〉 haue all things else if we haue not him it is nothing All the promises you know are Yea 〈◊〉 Amen but it is in him so that wee must 〈◊〉 haue him And besides the generall Covenant must goe before the particular for the ground oâ—… all prayer iâ—…this or that particular promise but you 〈◊〉 firâ—… be 〈◊〉 the Covenant you 〈◊〉 〈◊〉 haue the generall Covenant belonging to you before you can haue the particular branches or it therfoe a man must be within the Covenant his person must be first righteous and be 〈◊〉 〈◊〉 therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this 〈◊〉 to thinke thus with himselfe he hopes his heart is sincere and his prayer is right and his ends are good for though all this were true yet if his person be not right God regards it not You know the blood of a sheep the blood of a swine they are both alike it may be the blood of the swine is better then the other yet the blood of the swine was not to be offered because it was the blood of a swine So in this case the praier of an vnregenerate man may be as wel framed for the petitions for every thing that is required immediately to a praier but the heart from whence it comes the person from whence it proceeds that is it that makes the difference and therefore that must be observed See the person bee right And therefore you shall finde Psalme 4. 3. David makes that the ground why his praier should be heard saith hee be yee sure that God hath chosen for himselfe the godly man And when I call vpon him I shall be heard for that is the ground that hee takes to himselfe that hee shall be heard that God hath chosen to himselfe the godly man As if he should say I am of the number and therefore you that are my enemies and thinke to prevaile against me I feare you not for I pray to a God that will dâ—…nd me I am a godly man and vpon that ground I beleeue that my praier is heard beloved otherwise though wee pray and pray hard yet out â—…anes câ—…y lowder then our prayers they â—…y downe 〈◊〉 prayers they make a greater noise then the 〈◊〉 that the noise that our 〈◊〉 make is like ant noise of a Thunder when the noise of our prayers is but like the crâ—…ckling of thornes that it cannot be heard for the noise that sin makes in the eares of the Lord. Thus it is in this case when we come before God in our sinnes when a man comes into his presence in his vnregeneracie But this is not all bee likewise a man that is within the Convenant may haue a particular sin as you heard heretofore that may intercept his prayers and that may hinder the blessing So that that sinne must be removed before his prayers can be heard It is true the sonne abides in the house for ever but yet the sonne may commit such 〈◊〉 offence that his father may vse him as a servant hee may deny his requests and refuse them when hee comes to seeks any thing at his hands And therefore there must be a particular reconciliation a particular repentance that sinne must be removed and done away that stands in the way And therefore this Method the Saints haue kept in calling upon God See in Denel and Eare all of them for the most part when they make any compleat prayer we see still they begin with humilâ—…tion and confession of sinnes And the reason of it is that their persons might be cleare and innocent that those 〈◊〉 might be removed which would stâ—…d in their way and likewise that is a ground of that in the 〈◊〉 Tim. 〈◊〉 8. saith the Apostle there I will thâ—… prâ—…ers bâ—… made in all places that you life vp pâ—… 〈◊〉 without 〈◊〉 and 〈◊〉 The meaning iâ—… this not onely that a man be within the Coâ—… bâ—… that he be clensed from all particular sinnes that might cleaue to him and hang vpon him As for example when thou wouldest be accepted of God if there be any particular sin hang on thee that musty be removed by renewing thy repentance and besides that see what the Scripture takes notice of when a man comes to pray his heart must be cleansed from pride
people but to build my Kingdome and my house to make me a constant house for ever I say this sense of our owne vnworthinesse it makes vs more fit to receiue the mercy to bee exalted by receiving such a request as wee put vp to the Lord and therefore hee regards the prayer of the humble Moreover God giues grace to the humble that is he shewes favour to them when they come and aske any thing at his hands because an humble man will be readie to doe whatsoever he will it is an expression vsed of David in Acts 2. 22. hee will doe whatsoever I will that may be said of every humble man he is exceeding pliable to the Lords will hee is ready to doe whatsoever hee knowes to be his pleasure hee resists him in nothing Now when a man will doe whatsoever God will the Lord will be readie to doe whatsoever be will he will be readie to say to him as hee did to the 〈◊〉 Oh woman bee it to thee as thou wils When a man on the other side refists the Lord as every proud man doth saith the text the Lord resists him the Lord resists the proud and giues grace to the humble A refisting spirit causeth the Lord to resist our prayers and therefore it is that the Lord is ready to the humble man because he yeelds to the Lord in all things and when a man yeelds to the Lord take that for a rule in obeying Goas commandements God will yeeld to vsin granting our petitions Besides when the heart is humbled and broken and contrite it is an acceptable sacrifice to the Lord which winnes it at his hands he smells a sweete savour from such a sacrifice aboue all other yea it is that which sets a high price vpon every sacrifice that we offer the best prayers the best workes that proceede not from an humble heart he regards them not as Psal. 51. Lord saith he if 〈◊〉 sacrifice then will not regard it but the sacrifices of a contrite and humble spirit those thou regardest and those sactifices that proceede from it when we come to make a petition to the Lord it was the manner in the old law not to come empty handed a proud person comes empty-handed but an humble person comes with a sacrifice and the best sacrifice because he facrificeth himselfe and his owne will that is he empties himselfe of himselfe he opens a dâ—…re to the Lord 〈◊〉 come and dwell in him when a proud man 〈◊〉 him out such a sacrifice the Lord is well pleased with and such a sacrifice speakes for one it makes way for his requests and therefore the Lord hearkens to it Lastly the Lord is ready to heare those that are humble because whatsoever they receiue they take it as of grace and not as debt whereas a proud man a man that hath a good conceit of himselfe a man that is list vp in his owne opinion thinkes it to be due he thinkes there is some correspondence betweene his works and the wages You know what is said of the Pharise that the publican went away instified rather then he Why so Because the Publican thought himselfe worthy of nothing And therefore Ezek. 36. 31. when the Lord promiseth those great mercies to his people he requires this condition of them that they should acknowledge themselues worthy to bee destroyed When a man hath a sense of his owne vnworthinesse and so comes to the Lord and askes it as of meere grace and mercy that is a great motiue to prevaile with him for he is very carefull of that you know in Deut. 8. 11. how wary the Lord was in giving this rule to them take beede when thou commest into that good land thinke not to say with thy selfe the Lord hath done this for my owne righteousnesse no saith hee I haue not done it for that but for my Covenant which I made with Abraham Isaac and laceh that is for my owne names sake for my mercies sake for the covenant that I confirmed with them that is the covenant in Iesus Christ therefore I haue done it not for your own righteousnes So you see that this is a condition the Lord will haue observed in our calling vpon him that our hearts be humbled that a man be little and vile in his owne eyes that he come with a broken and contrite heart pliable to him in all things ready to obey him when the heart is so disposed hee giues grace that is he shewes favour hee is ready to grant our requests The next condition required in prayer is that wee sanctifie the Lord in our hearts You know when Nadab and Abihâ—… drew neere vnto him with a common fire when they should haue brought such fire as came from heaven holy fire the Lord destroyed them and he giues this reason for I will be sanctified 〈◊〉 〈◊〉 that draw â—…eere to me When we come to call vpon the Lord we know then we come neere to him and in such draâ—…ing neere 〈◊〉 must sanctifie him in our â—…earts that is we must coâ—…ceiue him â—…o be as he is most holy now if the Lord be moâ—… holy if he that is vncleane and impure and vnholy shall come neere him he sanctif not the Lord God that is hee comes not to him as to a moâ—… holy God but he lookes vpon him 〈◊〉 if he were a common person and therefore whensoever they came to offer a sacrifice in the old law they were first purified if any man were â—…cleane and should offâ—… a sacrifice he was to be cut off from his people Therefore to sanctifie the Lord in our hearâ—… is to come with holy hearts as in the first of Tâ—… 2. 8. iâ—… is the charge that the Apoâ—… giues theâ—… 〈◊〉 pâ—…re 〈◊〉 wâ—… 〈◊〉 〈◊〉 〈◊〉 or doubting lift vp pure hearts and innocent hands without wrath or doubting You will say vnto me what is this holinesse Beloved it is nothing but a sequestring or seperating of any thing from a common vse and appropriating it to God alone that is holinesse You know whatsoever was holy to the Lord in the Temple or otherwise whether it were holy vessels or holy men as the Priests it was seperated from all other vses and made particular to him and to his service Now the heart of a man is holy then when it is withdrawne from all things else and particular to the Lord alone As a chast wife is to her husband whose affections are bestowed vpon him and no other person else so when the heart is to the Lord alone when all the affections are intent vpon him and bestowed vpon him and vpon none else this is to haue the heart holy to him So that now he that will haue an eye vpon credit vpon vaine glory vpon wealth vpon his lusts vpon any thing besides the Lord that the heart is wedded to it that hee bestowes any part of that
hath no strength 〈◊〉 〈◊〉 〈◊〉 it Now with all this you must know that when wee say the whole soule must goe together with the petition the meaning 〈◊〉 that not onely the will and affections be imployed 〈◊〉 iâ—… 〈◊〉 naturall man in his desire of health when hee is sicke or wâ—…th assistance â—…d guidance in difficult cases not onely the vnderstanding but the will and affections are 〈◊〉 â—…gh it is likelie and therefore we adde 〈◊〉 〈◊〉 that 〈◊〉 which is called the spirit which is 〈◊〉 in the whole 〈◊〉 that 〈◊〉 be sâ—… a work in the performance of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whensoever we seek to him in prayer For this you know that there are two things in a regenerate man for that you must take for granted by the way that no naturall man is able to make a prayer acceptable to God seeing there is no spirit in him but in the regenerate man there is I say flesh and spirit now when we come to powre forth our hearts to the Lord that which lyes vppermost will be ready to be powred forth first and that which is spirituall it may be lyes in the bottome and that is kept in and so a man may make a carnall prayer though he be a holy man that is when the flesh hath gotten the vpper hand as in some fits it may when the mind is filled with worldly sorrow and wordly reioycing and worldly desires and these would bee expressed to the Lord it is a prayer that the Lord regards not though the man bee holy from whence it comes but right prayer is this when the regenerate part is acted and stirred vp and the flesh that hinders is remooved For you must know this that wheresoeuer there is a regenerate part in any man there is a regenerate aptnesse in that to call vpon God and it cannot bee disioyned from it but that is not alwayes in act As we see a fountaine it hath alwayes an aptnes to powre forth water it is ready to breake into a current but if it be stopped with stones mud and other impediments it cannot breake out so he that is a regenerate man that hath a holy part in him there is an aptnesse to prayer Which is that which our Saviour saith Math. 26. 41. The spirit is willing that is there is alwayes a willing nesse that followes the spirit or the regenerate part in a holy man but saith he The flesh is backeward that is it stops this fountaine and therefore Rom. 8. 27. The spirit is said there to helpe our infirmities and to make requests for vs that is even as a man remooues stones from a â—…ountaine with his hands and when he hath done that it breaks out into a current so the holy Ghost removes this flesh that stops vp the current the spirit takes away those carnal impediments that are in vs. And not onely so but stirreth vp the regenerate part and when that is done we are able to make a spirituall prayer to God in Christ Iesus So that is the thing that you are now to obserue That the spirit must hâ—…lpe our infirmities when we come to call vpon God and our prayers bee so farre acceptable as they bee the fruits of the regenerate part now we want but one thing to adde in the definition They are such prayers as are offered to God in the name of Iesus Christ. This is a thing that you all know that those prayers that are not offered vp in Christ are not acceptable because the person is not regarded It was the sinne of Vzziâ—… in the 2. Chron. 26. he would goe to the Temple himselfe being a King on the throne and hee would offer incense without a Priest Wee doe the very selfe-same thing whensoever we goe to offer vp any prayer to God without Christ Iesus In the old 〈◊〉 men might bring their sacrifices but still the Priest must offâ—… them so must wâ—…e here and the reason is given Reu. 8. because the prayers that come from vs â—…auour of the flesh from which they come and the Angell of the Couenant mingleth much incense with them and makes them sweet and acceptable to God with much incense that is as the flesh is more so there needes more incense that they may be made acceptable to God the Father So that we haue indeed a double intercessour one is the spirit that helpes our infirmities that helpes vs to make our petitions that quickens and enlargeth our hearts to prayer The other is the intercessor to make them acceptable to God that he may receiue them and not refuse reiect them So much shal serue for the first thing to shew you what the duty is what a right true and acceptable prayer is Now for the second Why we must pray for that obiâ—…ction a man may make the Lord knowes my minde well enough and what needes such an expression of it by prayer The reasons briefly why the Lord will haue vs to pray are taken Partly from himselfe And partly from vs. 1. From himselfe though he be willing to bestow mercies vpon vs yet he will haue vs aske his leaue before he doth it As you know fathers doe with their children though they intend to bestow such things vpon them as are needfull yet they will haue their children to aske it as it is a common thing among men though they be willing a man should passe through their ground yet they will haue leaue asked because by that meanes the propertie is acknowledged otherwise it would be taken as a common high way so the Lord will haue his servants come and aske that they may acknowledge the propertie he hath in those gifts he bestowes vpon them Indeede otherwise we would forgetin what tenure we hold these blessings wee enioy and what service wee owe to the Lord as you know there is a homage due to the Lord that the Lord might bee acknowledged so the Lord will haue this duty of prayer performed that we may acknowledge him that we hold aâ—…l of him and that we might remember the service that we ought to doe to him to rise and goe at his command that is to doe his service which we would be ready to forget if wee were not accustomed to the duty of calling on him Likewise he will haue it done for his honours sake hee will hauen en call vpon him that they may learne to reuerence him and likewise that oothers might be sâ—…irred vp to reverence him and to honour him and to feare him The servants of a Prince doing honour and reverence to their Lord they stirre vp those that are lookers on And as the Schoolemen say of glory Glory is properly this not when a man hath an excellencie in him foâ—… that hee may haâ—…e and yet bee without glorie but glory is an ostentation a shewing out of that excellencie It is the phrase that
ought not to bee refused if it be receiued with thanksgiuing for it is sanctified by prayer So that if you take common blessings euery day and doe not seeke them at the Lords hands before you take them they are not sanctified vnto you you haue not a lawfull vse of them you haue no right vnto them Besides my beloued It is that which the Lord commands in every thing Make your requests knowne in every thing that is vvhensoever you need any thing make your requests knowne so in every thing giue thankes And therfore the least we can doe vvhen vve have received and do need so many mercies is to give thankes and to seek to him so often from day to day Moreover doe not our hearts need it are they not ready to goe out of order are they not ready to contract hardnesse are they not ready to goe from the Lord and to bee hardned from Gods feare Therefore this duty is needfull in that regard to compose them and bring them backe againe into order More ouer doe not the sinnes we commit daily put a necessity vpon vs of doing this that they may be forgiuen and done away and that wee may be reconciled to God againe Therefore do not thinke that it is an arbitrary thing to call vpon God twice a day because there is no particular expresse command for if you consider these places that I haue named and the reasons wee shall see there is a necessitie lyes vpon vs to doe it So much shall serue for that I come novv to make some vse of this that hath beene deliuered First in that such prayers as the Lord accepts are an expression of holy desires such desires as rise from the regenerate part of a man Hence then we see that all natural men are in a miserable condition when times of extreamitie come and when the day of death comes when there is no helpe in the world but seeking to the Lord when all the creatures forsake them and are not able to helpe them and there is no way to goe to the Lord but by prayer if prayer bee an effect and fruit of the regenerate part of a man a carnal man is not able to helpe himselfe hee is in a miserable condition Therefore let men consider this that put all off to times of extreamitie Put the case thou hast warning enough at such a time Put the case thou hast the vse of thy vnderstanding yet thou art not able to doe any good without this For if there be not grace in the heart thou art not able to make a spirituall prayer to the Lord that the Lord accepts Therefore take heede of deferring and putting off Labour to bee regenerate to haue your hearts renewed while you haue time and if thou bee not able to call vpon God in the time of health how wilt thou doe it when thy wits and thy spirit are spent and lost and in the times of sicknes and extreamity therfore let that be considered which we do but touch by the way briefly Secondly if the Lord command this if it bee the command of God Pray continually Then take heed of neglecting this duty rather bee exhorted to be frequent and servent in it to continue therein and watch there to with all perseuerance It is a common fault amongst vs either wee are ready to omit it or to come to it vnwillingly or else we performe it in a carelesse and negligent manner not considering what a command lyeth vpon the sonnes of men to performe it constantly and conscionably I beseech you consider this that it is a priviledge purchased by the blood of Iesus Christ Christ dyed for this end it cost him the shedding of his blood That wee through him might haue entrance to the throne of grace and will you let such a priviledge as this lie still If you doe so farre as is in you you cause his blood to be shed in vaine for if you neglect the priviledges gotten by that blood so farre you neglect the blood that procured them but to neglect this duty is to neglect that Besides if wee aske you the reason why you abstaine from other sins why you steale not why you commit not adulterie and murther The reason that you giue i◅ because the Lord hath commanded you Hath not the Lord commanded you to pray constantly at all times If you make conscience of one commandemēt why doe you not of another consider Daniel in this case Dan. 6. hee would not omit a constant course of prayer he did it 3. times a dayes that was his ordinary custome If he would not omit it to spare his life if he would not omit it in such a case of danger as that why will you omit it for businesse for a little aduantage for a little gaine for a little wealth or pelie or pompe or pleasure or whatsoever may draw you from that duty doe but consider what an vnreasonable and how vnequall a thing it is that when the Lord giues vs meate and drinke and cloathes from day to day when he giues vs sleepe euerie night when hee prouides for vs such comforts as wee haue neede of as there is not the least creature that doth vs any service but as farre as he sets it a worke to doe that service for vs to forget him and not to giue him thankes and not to ask these things at his hands not to seeke vnto him but to liue as without God in the world as we do when we neglect this duty I say it is a profession of living without God in the world wee are strangers to him it is open rebellion against him Therefore take heed of omitting it take heed of neglecting it Besides all this wee should doe it for our owne sakes if wee consider what vse we haue of this duty for our selues Is it not the key that openeth all Gods treasures when heaven was shut vp was not this the key that opened when the wombes were shut vp was not this it that opened you know Eliah prayed for raine so wee may say for every other blessing All Gods treasures are lockt vp to those that doe not call vpon his name this opens the doore to them all whatsoever they be that we haue occasion to vse this is effectuall it doth it better then any thing besides If a man be sicke I will be bold to say it a faithfull prayer is more able to heale his disease then the best medicine The prayer of faith shall heale the sicke Iam 5. you know the woman that had the bloody issue when she had spent al vpon Phisitians and could doe no good Then shee comes to Christ and offered faithfull prayer to him that did it when so many years phisick could not do it beloued if there be a Prince or a great man whose mindwe would haue turned towards vs a faithfull prayer will doe it sooner then the
and this reason he vseth in this case saith he when a man goes about to fit himselfe by working on his owne thoughts now he goes about to overcome himselfe by his owne strength and to contend with Sathan alone but when a man feeleth an indisposition and goes to God by prayer rests on God to fit him he takes Gods strength to oppose the indisposition and deadnes of his flesh the temptations of Sathan that hinder him and resists him Therefore you shall find this to be the best way to fit your selues for prayer namely to performe the duty If you seeke to expedite and devolue your selues out of your vnfitnes by the working of your own thoughts commonly you involue your selues farther into those labyrinths and are caught more and more But this I speake by the way concerning matters of vnfitnes The maine answer to this obiection is that which I gaue you before that if a man doe what hee can and do it faithfully and in sinceritie that indisposition shall not hinder him but still remember it must be done it is not an excuse to vs at any time nor ought to be that wee should omit the duty wholy vnder pretence of an vnfitnes Thirdly a man is ready to say againe but I find many difficulties how shall I doe to remove them The best way hereunto is the very naming of the difficulties to you that you may know them and make account of them therefore you must consider this in generall that indeede it is not an easie thing to call vpon God constantly our misprision of the dutie our reckoning of it that it is a more facile and easie thing then it is makes vs more to slight it and causeth vs not to goe about it with that intention which otherwise we would but consider a little what it is The dutie is very spirituall and our hearts are carnall and it is no easie thing to bring spirituall duties and carnall hearts together Besides our natures are very backward to come into the Lords presence partly by reason of his great glory by reasoÌ„ of his M ty who dwels in light 〈◊〉 and our weake eyes are apt to be dazled with it and partly out of an accustomednes we are not vsed to it and therefore wee are ready to flye from him as beasts that are wilde and are not tamed to our hands are ready to fly from vs so backward is our nature to come into his presence Again the variety of occasions hinders vs euery thing keepes vs back if a mans heart be cheerfull it is apt to delight in other things if a mans heart be sad on the other side if it bee a slight sadnes men are ready to driue it away with company and with sports and with doing other things and if the sadnesse be great we are swallowed vp with anguish of spirit and then any thing is easier then to pray as you may see by Iudas it was easier for him to dispatch himselfe then to goe and call vpon God so it is with men when they haue excessiue griefe when their an guish of heart is exceeding great so that whether a man hath a cheerefull disposition or a sad whether the sadnes bee great or small still you shall finde a difficultie If we be idle haue nothing to doe our hearts will be possest with vaine thoughts and if we bee full of businesse that distracts vs also and indisposeth vs on the other side so still there are impediments But there is one great impediment among the rest and most common which is worldly cares and worldly-mindednes worldly cares hinder spirituall prayer and spirituall conference and the holy performance almost of euery duty and therefore if you finde a difficultie in it looke narrowly if that be not the cause Againe another great cause of this difficultie in prayer of such backwardnesse to it of such indisposition to it is because we doe not well consider the nature of God we want faith in his power and in his prouidence we doe not consider that he hath that disposing hand which he hath in euery thing that belongs to vs in health in sicknesse in pouertie in riches in good successe and ill successe for if we did see the prouidence of God and acknowledge it more we should be ready to call vpon him but this want of faith in his providence that the Lord is not seene in his greatnesse and in his mightie power this causeth men to be backward to seeke him but very forward to seeke to the creatures When we haue any thing to doe of any consequence we are ready to post from this man to that man and from this meanes to that meanes but very backward and negligent to goe to God in prayer to haue the thing brought to passe that wee desire and this ariseth from want of faith and from ignorance of God and our not consideration of him Besides Sathan hinders vs exceedingly in this duty for he knowes of what moment it is and of what consequence and therefore he doth as the Aramites did hee fights not against small nor great but against the King he knowes it is this duty which quickens euery grace it is the greatest enemy which he hath and if he can keepe vs from prayer hee hath the vpper hand of vs hee hath wrested the weapon out of our hands hee hath disarmed vs as it were and then he may do what he will with vs. Likewise the sins we commit especially grosse sinnes they are a great hinderance to this duty and keepe from the spirituall and cheerefull performance of it for sinne wounds the conscience it disioynteth and dismembers the soule and a disioynted member you know is vnfit to doe any businesse yea when the sinne is healed and forgiven yet there is a sorenesse left in the heart though some assurance of pardon should follow vpon the commission of a great sin so that that is another impediment I must not stand to reckon vp many we shall find enough by continuall experience Onely this vse we must make of it that if the impediments bee so many and the difficulties that keepe vs from a constant course in prayer and from the performance of it to purpose so great then we must put on a resolution to breake through all and lay it as an inviolable law vpon our selues that we will not alter Let vs thinke with our selues that the thing is difficult and will cost all the care and all the intention that may be yea when thou hast ouercome the difficulties at one time it may be the next day thou shalt meet with nevv conflicts new distempers new affections new strength of lustâ—… a new dis position of mind will be on them and therefore he that will bee constant in this duty must put on a strong resolution as it was the saying of a holy man one of the holiest men that
shooting by another that is when Sathan interrupts him when he is diligent to hinder him in such a dutie in this case God chargeth it not vpoÌ„ him and doth not cast vs off nor reiect our pray ers because of that but on the other side when this wandring of minde shall rise from meere negligence on our part from profanesse from want of reverence because we doe not intend holy duties as we ought we come not to them with that conscionablenesse with that carefulnesse as we should doe in this case now it is a great sinne this moues the Lord to anger when we performe the duty in that manner when we doe not so much as set our selues about it with our strength but suffer our mindes to wander without any resistance Or secondly when we our selues be the cause of it by admitting of loose thoughts by suffering our selues to be worldly minded by suffering an indisposition to grow vpon vs and not labouring to resist it and cast it off againe You know when an instrument is out of tune if the lesson be never so good that is played vpon it yet it is vnpleasant because the instrument is out of tune and whose fault is that so when thou commest to God and sufferest thy heart to be distempered before and doest not looke to keepe it in order that iâ—… thy sinno as well as thy profanes and neglect in the very time of the performance and by this you may 〈◊〉 how to iudge of wandring thoughts in the performance of this duty and likewise you may see how to prevent them the way to prevent them is to keepe our hearts in tune before to haue them ready as the wise man hath his heart at his right hand that is he hath it ready when he hath it to vse When a man is to vse his horse he doth not suffer him to runne vp and downe in the pastures wildly but will haue him vnder bridle so we should keepe our hearts in frame that they may be ready to doe vs service in such a holy dutie when wee haue neede of them Secondly we must be diligent when we come to performe the duty that though our mindes doe wander yet we may be ready to recall them presently to set our selues to it with all diligence so much for answering of this first case The second case is what a man is to doe when hee findes a great indisposition to prayer such a dulnesse and deadnesse in him that hee knowes not how to goe about the duty and hee thinkes if hee doe it it were as good bee vndone To this I answere briefly that in all such cases a man is bound notwithstanding to performe it let his heart bee never so much out of temper let there be never so great a dulnesse and deadnesse of spirit vpon him yet hee is bound to doe it But you wil say why but I am altogether vnfit I answere that a man by setting himselfe vpon the worke shall gather a fitnesse though he were vnfit at the first you know members that are benummed yet by vsing them they get life and heate and come in the end to bee nimble enough so it is with the heart in this case when it is benummed the very vsing of it makes it fit for the duty You know wood though it bee greene yet if it be long blowed at the length it will be dry and take fire so it is with the heart a man may be long about getting it on the wing yet with much adoe he may doe it and therefore he ought to doe this duty in such a case yea so much the rather because there is never more neede of calling vpon God then at such a time for then a man lyes most exposed to temptation then if any sinne come he is ready to bee overtaken with it he is vnfit for any thing and therefore if ever he haue neede to call vpon God it is at that time But you will say it may be God will not accept it I answere briefly if a mans heart be so indisposed that when he hath done all he can yet hee can get no life hee can get no heate in the performance of such a duty yet God may accept that prayer as well as that which is most servent And that you may vnderstand this aright you must take it with this distinction This dulnesse and deadnesse in prayer it comes from one of these two causes One is when God withdrawes his owne spirit that is withdrawes not his spirit altogether for there may be a helpe when we perceiue it not but when hee withdrawes the liuelinesse and quicknesse of his spirit and in this case if wee doe our dutie if wee doe the best wee can the Lord doth accept it though hee hath not vouchsafed such inlargement of our hearts though hee haue not powred out his spirit vpon vs in the performance of the dutie as at other times but he giues a secret helpe that perhaps we feele not nor perhaps is so great as at other times yet I say when it ariseth from his owne withdrawing of that fitnesse we are not negligent but we doe our best in this case God accepts the will for the 〈◊〉 as wee haue often said to you that rule alway holds good when the impediment is such as we cannot remoue when the dulnesse of spirit is such as it is not in our power to remoue when wee haue vsed our vtmost diligence in that case it is no hindrance and therefore it is a great comfort vnto vs that we haue vsed our diligence in this duty when we haue vsed our best to quicken our hearts though it be not done yet God accepts our prayers as well as if they were performed in a more liuely and fervent manner The next case is what a man is to doe after he hath committed some great sinne after he hath wounded his conscience whether then not withstanding he must come keep his constaÌ„t course in prayer morning evening whether he shall be so bold as to come into Gods presence afteâ—… he hath so exceedingly offended him To this I answere that a man is bound notwithstanding any sinne that he hath committed be it what it will be to keepe his course constantly in prayer and not to omit it not to keepe off not to deferre it And my ground for it is because this is a duty it is a charge that God hath layed vpon all to pray continually that is at the least twice a day as we shewed before to keepe a constant course in it now it is certaine our failing in one thing must not excuse vs in another When the dute lyes on vs wee haue no dispensation to be negligent in it and therefore we are bound to doe it Againe consider this that a particular offence doth not offend so much
hath a conceit in his minde of any thing with a will that another should vnderstand it and that God should vnderstand it that is enough for the expression of it so it is with the spirit of a man when he hath such a petition in his heart in his minde and there is a desire in his will that God should vnderstand that petition that is an offering it vp to the Lord it is as true a speaking to the Lord as when you deliver it by an outward voice for the spirit agrees with the Angels as it is a speech and as they speake one to another and to the Lord so doth the spirit of man though indeede the tongue be to be vsed as it is Iam. 3. 9. there with blesse 〈◊〉 God and therewith should we pray among others and before others and speake before others but when there is any cause to vse the voice in private it is this as farre as it may quicken the heart as I said of gesture and as farre as thereby wee may keepe our thoughts from wandring If the voice were not vsed perhaps thoughts would be subiect to more wandring and we should not be ready to take notice of them but they would slip before we are aware therfore when the voice is vsed it must be to keepe in the thoughts In some cases to omit the voice is more convenient when it may draw any other inconvenience but that is left to every mans particular case as 〈◊〉 shall finde the vse of it to â—…inder him or further him And so much shall serue for this Case FINIS THE FOVRTH SERMON 1. THRS 5. 17. Pray continually ANother case of Conscience in the businesse of prayer is whaâ—… a man is to doe when hee is in streight of time by reason of somâ—… wâ—…ighty bâ—…nesse that requires a 〈◊〉 and sudden dispatch and giues him not the leisure and liberty that otherwise he might haue had To this I answer you shall find that iâ—… Scriptures the prayers of Saints haue beene sometimes larger and sometimes shorter Our Saviour Christ you know sometimes spent a whole night in prayer Surely he did not take so much time alwayes and no doubt wee haue libertie sometimes to be larger sometimes shorter according as our occasions will permit But yet this you must remember that though the businesse be great yet that businesse that concernes the salvation of ouâ—… soules and the worship of God is greater And therefore except it bee a true strait this is still to be preferred for it is a businesse of greater moment and therefore you must giue a iust weight to your businesse and not to suffer every small businesse that comes in to thrust out this dutie for here you keepe not the due proportion but neglect the greater and take the lesse Besides doe you not say when you haue great businesse in hand that a man must haue a dining time and a sleeping time c Why may wee not say as welâ—… A man must haue a praying time is it not as necessary You know what Iob saith you know the course that â—…e kept in reading the word for that is cleerely meant in that place It was more precious â—…o him then his appointed food that is he had rather omit his vsualâ—… mealeâ—… for that he meanes by his appointed food then to omit a constant course in performing those holy duties Therefore I say it ought carefully to be tooke heede of that we omit it not except it be a very great streight if it be we may be short in it â—…od tyes vs not so exactly you see therein are not rules set downe in the Scriptures wherein we are tyed precisely to such an houre to such a time but God in mercie and in wisedome hath left it to our liberty onely you see this is the command Pray continually doe it exceeding much at the least keepe a constant course in it as wee heard before but you may bee shorter in it Now let these foure Cautions be observed First take heede that this straightning come not from your ill husbandry that is from your ill husbanding of time For if a man were carefull to redeeme time before it may be he neede not be put to such a strait as he is at that time when he is to performe this duty suppose you haue a iourney to goe that requires so much time and you must be gone early you may so husband the time before that you may get time for your iourney And for the performance of this duty and so for other businesse as I said in the morning when you should sequester your selues to performe this duty of prayer take heed that you be good steward of your time that you husband it well And likewise this is another part of husbanding your time that you let not that which is very pretious goe for things of small moment for that is ill husbandry You should redeeme the time and buy it with the losse of something You haue time to bestow in the waighty businesse of your calling in things that belong to the good of man much more should you in this that belongs to the worship of God And therefore if it may be redeeme it with some losse so you ought to husband it otherwise you redeeme not time as you ought This is the first Caution that ought to be observed to husband and redeeme the time well The second is if we bee straitned at any time recompence it an another time for if it be not a feigned excuse and pretence if you be straitned when you haue libertie you will bee carefull to spend moâ—e time in it by that you shall know your sinceritie in it that it is true and that it is not an excuse and a putting off Moreover another Caution to be observed is that you take not too much businesse vpon you if you be straitned with businesse and therefore cannot be so large in the performance of this duty as otherwise you would if you take not too much vpon you your selues are the cause of it And therefore he that takes lesse he that spends more time in the things that belong to salvation he hath made the better choise As Mary made a better choise then Martha though her imployment were good Likewise as you must not pester your selues with too much businesse so likewise you must take care that your mindes be not too much intent vpon them for too much intention of mind vpon businesse causeth distraction in prayer and causeth vs post over over the dutie as well as too much businesse when a mans minde shootes it selfe too farre in businesse when it is too much occupied about it when it is too much intent when the soule cleaues too fast vpon the busines and cannot loose it selfe to the performance of spirituall duties which require freedome The last Caution is that the strait rise not from diffidence in
know it was an argument of the faith of the woman of Canaan that she continued that she would take no deniall though the Lord denied her and put her off yet she held out and what was the reason of it because she beleeved that he was the sonne of David that hee was mercifull and that hee would heare in the end So that continuance in prayer is an argument we doe beleeue the Lord. As a man that beleeues that such a man is within the house whom he desires to speake with hee is content to waite long Or one that hath a suite and hee knowes that he shall haue an end of it at this time hee will never giue over So it is in this case if we beleeue we will be content to waite â—…e tâ—…at beleeues will 〈◊〉 make â—…ste because he trusts in God and depends vpon him Likewise an argument of faith is a diligent vse of those meanes that God hath prescribed and no other And so wee haue shewed you two things that are required in prayer That the person must be righteous and within the Covenant Secondly faith is required and likewise how this faith is wrought both in his providence and in his promises and likewise how wee shall know whether our prayers be the prayers of faith or no. FINIS THE FIFTH SERMON 1. THâ—…S 5. 17. Pray continually THE next condition required in praier is feruency you know the place the prayer of the righteous prevailes much if it bee fervent The Lord requires this qualification in praier because it puts the heart into a holy and spirituall disposition for it is not simply the making of the request that God lookes for at our hands but such a working vpon our hearts by prayer such a bringing of them to a good frame of grace by that duty that thereby we are more fitted to receiue the mercy that before we were not When a man is servent in prayer it sets all the wheeles of the soule the right way it puts the heart into a holy and spirituall disposition and temper so that the Lord sees it now fit to bestow mercie vpon such a man that before was vnfit by reason of his vntowardnesse and stubbornesse of heart by reason of that vncleane and vnholy disposition that he saw in him And therefore hee will haue prayer servent not so much because the very fervencie of prayer it selfe iâ—…â—…espected but because by vertue of thaâ—… feâ—…vencie the 〈◊〉 is made better when a man comes to God with a request like the request of the patient to the phisitian it may be the phisitian denies long when the patient a â—…es things that are pleasant and agreeable to him not because he is vnwilling to giuâ—… them but because his body must bee brought into another temper he must take a vomiâ—… oâ—… a purge that perhaps is grievous to him but this must be done before he be fit to receiue such cordialls so the Lord doth with his servants though bee be willing to bestow such mercies on them yet because they are not fitted hee 〈◊〉 continuance in prayer and fervencie in it Therefore we say in prayer all the graces of Gods spirit are set on workâ—… and the more servent the prayer is the more they are intended the more they are acted the more they are increased and therefore the Lord is moved by this fervencie to bestow a mercie on vs that otherwise hee would not doe But now al the question iâ—… what thiâ—… fervency is You shall find it vsually expressed in the Scriptures by such metaphorâ—… as these crying to the Lord wrestling with the Lord striving with him and giving him no rest wherein these two things are to be marked First a man is said then to bee servent when he puts all his strength to prayer when he is very earnest and importunate with the Lord when he strives and contends with him though hee finde many difficulties and impediments yet he breakes through all this is to be fervent in prayer to be Importunate with the Lord. For example when a man comes to pray and findes many discouragements and findes himselfe guilty of many sinnes and findes little holinesse he hath but feeble faith to his owne sense hee findes much deadnesse of spirit yet hee continues instant notwithstanding and when likewise hee doth not onely finde these impediments in himselfe but he findes the Lord exceeding backward to the thing either giving no answere turning the deafe eare to him or it may be giving a contrary answer as to the woman of Canaan As for example when a man comes to pray for health it may be his sicknes increaseth vpon him more when he prayeâ—… to overcome such a lust or temptation it may bee it is doubled vpon him when hee prayes for such a deliverance it may bee the oppression growes more and more as it was vpon the Israelites when they sought for deliverance the oppression grew greater now to holde out notwithstanding this and to continue in prayer and to 〈◊〉 God iâ—… it though â—…e seeâ—…e backward to the request this is to be fervent in prayer Secondly fervencie is not onely loud praying but continuall knocking when a men is not onely importuâ—…e with the Lord but â—…ee continues long he will not giue over till he haue got the bleâ—…ing You know 〈◊〉 fervency wâ—… seene in that that he 〈◊〉 all night he wrestled 〈◊〉 the Lord. What was the reason that he wrestled he would not let him goe till he had got the blessing till he had obteined the thing he sought for So I say this earnestnesse and continuance in prayer the breaking through all difficulties this is to wrastle with the Lord for all wrastling and striving you know supposeth some opposition on the other part Indeed if there were no opposition it were a small thing but I say when the Lord is most backward when the thing is most improbable when there is much difficultie that you know not how it should be brought to passe yet you continue 〈◊〉 and giue the Lord no rest you will not giue over this iâ—… fervency in prayer and this iâ—… a condition that the Lord requires Onely these two 〈◊〉 must bee remembred that wee mistake not this fervencie First remember fervencie if it bee right it must be a fruit of faith for there is a fervencie that coâ—…es not from faith but from a 〈◊〉 feare of 〈◊〉 when a 〈◊〉 iâ—… indeede 〈◊〉 〈◊〉 â—…wine that is pinâ—…ed which you know will cry exceeding loud not because it lookes for helpe but because it is pinched so any creature or man naturally will vse importunity when he wants any thing he will be earnest in his requests such fervencie the Lord regards not because there is no more but a meere expression of naturall desires there is no holinesse in it there is no fire of the spirit but when this is added to it that
required that the person that brings the sacrifice be cleane no impure person was to bring a sacrifice secondly that the sacrifice be without blemish he that hath a male and bringâ—… a female is cursed So this is required that the person be righteous and that the prayer be servent such as is indited by the helpe of Gods spirit that it may be a sacrifice fit for the Lord. But now that we haue from Christ is this that though the person bee so and the prayer thus qualified and haue those forenoted conditions in it yet it is not acceptable without the Priest And therefore this should incourage you when you consider the glorious God his holinesse that great distance betweene him and you and your selues on the other side how vile and sinfull you are and vnfit to come and put vp your requests to him now when you thinke of a Mediator of an high Priest who is entred into heaven who is gone thither and sits at the right â—…and of Maiesty making intercession for you when you consider there is one high Priest who is able to prevaile not like the Priests in the law but one that iâ—… ouer the house of God one that is the very sonne that is not entred in through the blood of Bâ—…lls and Goates but with his owne blood when out of this you shall receiue confide 〈◊〉 and come â—…eere him with boldnesse this is to â—…ake vse of Christ and to offer sacrifice in hiâ—… There is no more remâ—…ining now but 〈◊〉 when you haue considered all the conditions mentioned and â—…tted your prayers according to theâ—… that you bâ—… confideâ—…t and expect much that when you haue prayed you may say thus Lord I expect now the granting of them thou canst not now deny them Lord I wiâ—…l waite now And this is our fault when we haue prayed and the thing comes not presently wee are readie to giue over we are not willing to waite Beloved that is one thing specially to bee remembred wâ—… must so farre magnify our prayers we must set a price vpon them so farre and so esteeme them and thinke them of that worth that they will bring the thing to passe If a man take a 〈◊〉 or a medicine or an herbe and vsâ—… iâ—… 〈◊〉 〈◊〉 wound or a disease once or twice or thrice and if he see it doth no good he will â—…ay it aside and take another medicine for saith he I haue tryed it and it will doe mâ—… no good so a 〈◊〉 doth with hiâ—… prayers â—…e saiâ—…h I haue sought to the Lord I haue prayed for this thing twice or thrice and it is not granted â—…e and therefore he is ready to lay it aside as if it were not effectuall and to take another meanes this neglect of prayer is not to know the force of the medicine You must know therefore of what efficacie prayer is and trust iâ—… and not giue over fâ—… it is effectuall â—…o bring the thing to passe and not make 〈◊〉 but â—…ay and 〈◊〉 it was 〈◊〉 〈◊〉 when 〈◊〉 and shee sought to the 〈◊〉 for a 〈◊〉 shee made â—…o much 〈◊〉 to giue 〈◊〉 to 〈◊〉 when they should haue stayed till the Lord had doâ—… it his ownâ—… way So Rebeccah there was a promise and no doubt Iacob and shee prayed for the fulfilling of that promise but she made too much hast she tooke a wrong way to get the blessing by lying this was not waiting but a stepping out to another meanes because they thought prayer and dependance vpon God would not doe it So Saul would not waite vpon God but he would offer sacrifice this was to make hast And so it is when a man is discouraged David when the thing was not presently granted he was ready to giue over and falls to a desperate complaint saying one day I shall fall by the hands of Saul Take heede of this and when wee offer our prayers thus learne to know what they are learne to trust them and to depend and waite vpon God say certainly I shall not be denied the thing shall surely be granted So much for this time and this text FINIS 3 Things considerable for opening of the wordes 〈◊〉 What prayer is 〈◊〉 In generall 〈◊〉 In speciall Division of prayers into 2 〈◊〉 1 Note Rom 8 27 2 Hosca 7. 14 The 〈◊〉 of the descriptioâ—… opened 1 Why â—…ee vseth the word dispositionâ—… rather then desires When the deâ—… 〈◊〉 disâ—… of 〈◊〉 good Queâ—… Aâ—…s 〈◊〉 temporal rhings may be desired iâ—… a 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 things iâ—… a spiâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how Prov. 31. 〈◊〉 Tim. 6 9. To God Arising from the spirit or regenerate part 1 Sam 15 1 Aâ—…t 13 2 Iohn 4. 14 Siâ—…le Simile Matâ—… 26. 41. Rom. 8 27. Offered vp in the name of Iesus Christ 2 Chron 26. Rev. 8 2 Why the Lord will haue vs to pray 1 In respect of himselfe 1. Simile 2. Simile 3. Simile 2 Simile Glory what 〈◊〉 In respect of our selues 1 Iude 20. 2 3 4 Iob 22. 2â—… Similâ—… 5 Note 3. What it is to pray continâ—…ally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1â—…3 Idlenes what Obs. A constant course of prayer at least twice a day as a duty Quest Answ. The grounds of it 1 From the text 2 From examples Dan. 6 3. 3 From reasons 2 1 Tim 4 3 5 Vse 1. Vse 2. Eph. 6 Motiues to prayer Mot. 1. Mot. 2. Dan 6 Eph 2 3. Mot. Iames 5 Nehem 12 4 Mot. Iohn â—…6 24 Iames 5 13 Phil 4 6 5. Mot. Eph 6 Mat 26 4â—… Note this 6. Mot. The omission of it doth disadvantage men 1 In the outward man 2 In the inward man Simile Iob â—…5 〈◊〉 Simile Noâ—… Simile Simile Hypocrisie what 1 Obiect Answ. Threefold 1. Ans. Mal. 3. Simile 2. Answ. 3. Ans. Obiect 1. Answ. 1. 2 Cor. 8 12 13 Ans. 2. How to fit a mans selfe to prayer Simile Note Note this expression of Luther 3 Obiect Ans. 7 impediments of prayer that makes it difficult 1 Note that 2 Simile 3 4 5 6 1 King 22. 31. 7 Vse What course is to be taken against these impediments Note this well 4 Obiectiâ—… against prayer 1 Obiect Ans. Mat. 6. 2 Obiect Answ. 1. 1 Kin 18. 41 42 2 Sam. 7. 11. 2 Sam. 7. 18. Dan 9. Ans. 2. To worship God wâ—… 3 Obiect Ans. Simile Simile Obiect 4. Twofold 1 2 Ans. 1 Answ. to the first part of the obiection Answ. 1. Answ. 2. Difference between hauing of blessings through the prouidence of God from the loue of God 3. Ans. Isa. 45. 4. Note this Simile Answ to 2. part of obiect Answ. 1. Our prayers oft times are amisse in one of these three respects First in respect of the principle whence they â—…ovv vvhen they are but naturall desires Iam 4. 3. Secondly in respect of the end when they are for the satisfaction of our lusts 1 Tim 6. 9. Quest. Ans. Simile Simile 2 In respect of the manner when
yet he haâ—…h a libertie at other times to pray as freely aâ—… hee will in private and thereâ—…ore he is not so tied but though at that time he be yet it is no generall tie at another time or immediately after he may be as free as he will in secret Agaâ—…ne I answere it is not a tye and a restraint of the spirit because there is a tye of words for the largenesse of the heart stands not so mucâ—… in the multitude and variety of expressions as in the extent of the affection now then the heart may be very large for all that though he be tyed in words yet there is not a tye vpon the affection that may be extended more in putting vp the same petition when another mans is more streightened therefore there iâ—… no tye and limit vpon that And this is enough to satisfie that that a set for me of prayer must be vsed But now if you aske whether that be sufficient whether a man may thinke if hee haue beene present at publique prayer which is a commendable thing to vse it constantly I say whether that be sufficient My Beloved this is a matter of some moment to consider what we ought to doe in this case for we may be deceived in it and I answer plainly it is not sufficient a man that iâ—… diligent in publique prayers that keeps them morning and evening if he thinkes now hee hath discharged his duty he is in a very great error and this is the reason because they are not sufficient Indeed they are to be vsed for God is worshipped in them and it is a more publâ—…que worship and when God is honoured before many as a man when there are many spectators more honour is done to him it is a greater honour so it is when men ioyne in this worship And many other reasons there be but that is not the thing I am now vpon to commend it to you but I say it is not sufficient although it ought to bee done because there are many particular sinnes which cannot be confessed in publique prayer there are many particular wants which in publique prayer you cannot vnfold and open and expresse vnto the Lord. Againe the end of a set forme of prayer is to be a helpe for the private for the publique it is another case a helpe that one may vse that is yet exceeding weake a childe that cannot goe may haue such a proppe but we must not alway bee children we must not alway vse that helpe Besides we must consider this that there is no man that hath any worke of grace in his heart but he is inabled in some measure to pray without a set forme of prayer hee is able to expresse his desires to God in private one way or another there was never any man in any extreame want but he knew how to expresse himselfe where he had libertie to speake so it is in this case Besides the spirit of a man hath greater libertie in private there a man may powre forth his soule to the Lord as Haâ—…a saith 1 Sam. 1. which in publique he cannot doe freely there are many particular mercies which he hath cause to be thankfull to God for Besides there is a particular paines that a man is to take with his heart from day to day which in the publike common petitions he is not able to doe for Beloved know this that the prayer that is required from day to day is not so much the performance of the dutie the doing of the taske but the end is to keepe the heart in order for if sinfull lust grow vpon it and 〈◊〉 and worldly mindednesse the end of this duty is to worke them out againe to renew repentance againe and when there is a forgetfulnesse of the covenant when grace growes weake when good desires begin to languish to renew and recover them to put fewell to them and this is not done by the performance of the publâ—…ke onely and therefore I say though you performe it in your families and meete in the congregation you must not thinke that this is enough you are bound to a private performance of this duty Againe this is another case what a man is to doe in the private performance of this duty whether he be bound alwayes to vse his voice whether he be bound alwayes to vse such a kinde of gesture I answer this briefly for there is no great difficulty in these things and therefore I pâ—…sse them over for the gesture in publike there is more heede to be taken of that because it is a publike and open worship of God and therefore in publike the gâ—…ture is alway to be reverent You know how often it is repeated in the olde testament especially that they bowed downe and worshipped still Christ looked vp to heaven Paul kneeled downe and the rest with him and prayed and many such like expressions you haue mentioned in the Scriptures where you haue prayer mentioned in publike still you shall finde an expression of some reverend gesture and when we appeare before the Lord in the publike performance of this dutie especiall care must bee taken hereunto in the private the case is different there variety of gestures may be vsed I doe not see but all variety of gestures may be vsed there are many examples for walking and lying and sitting onely this is to be taken heede to that even in private as farre as may be the gesture be such as may both expresse the inward reverence in the heart and of the outward man but there iâ—… a libertie in that I thinke this is the best rule in private that the gesture bee vsed that doth most quicken and doth helpe the duty most Some gesture may bring a dulnesse and in disposition when another may quicken the body and make it more â—…it for prayer sometimes lying is inconvenient and sometimes more convenient and therefore in this case the best rule is to vse that geâ—…ure which quickens most which helpes most the duty some gesture may breede a wearinesse in the body some may breede a dulnesse some are painfull to the body all this is a hindrance to the duty when the change of it may quicken and helpe Now for the voice I say for that as for the sture it is not simply required for God is a spirit and he will be worshipped in spirit men that haue eares and bodies they must haue men speak to them but God that is a spirit delights in that which is like himselfe and therefore all his eye is vpon the inward behaviour of the spirit Besides the spirit may speake to God when the voice doth not as you know the Angels speake to God and they speake one to another The Schoolemen haue great disputes about the speech of Angels but this they agree in that one Angel speakes to another after this manner when any one