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
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
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
that brings things to passe therefore that must bee remembred vse the meanes that you vse with dependance vpon God with an eye vpon him that your hearts rest not vpon them for if they doe it is an inordinate vse of them Lastly you must take heede of sticking in any particular meanes for if you doe it is a signe trust not God as you ought to doe It is a fault commonly we pitch vpon such a particular way and we thinke that must doe it or nothing Now if God be trusted to hee hath more wayes to the wood then one he hath more meanes to bring a thing to passe then one And therefore we must leaue it to him who often doth it best by another meanes then we dreamed of As for example David had a promise of the Kingdome Now when he had the Kingdome of Iudah yet you know the Kingdome of Israel stood out for Ishbosheth had the Kingdome and Abner was his chiefe Captaine besides in his comming into his Kingdome of Iudah we see how God wrought the businesse without device by a meanes that he never thought of in that battaile when Saul was killed and so many of his sonnes there was so much way made for him when himselfe vsed no meanes to bring it to passe Afterward when the Kingdome of Israel was kept from him and he had onely Iudah we see God caused a division between Ishbosheth and Abner his chiefe Captain vpon that comes Abner and offers to David the whole Kingdome but yet he was but a reconciled enemie and what Abner might haue done he knew not Therefore God by his providence though Ioab sinned in it caused Abner to bee taken away by Ioab when this was done yet Ishbosheth was aliue still then were there two men set by the providence of God though it were a great sinne in them to take away his head and so the Kingdome came wholly to David for there were but two sonnes Mephibosheth that was lame of his seete and Ishbosheth that was lame in his minde a weake man vnable to mannage so great and weighty a businesse to purpose So God brought the businesse to passe by a way that David thought not off Therefore though wee may vse means yet after the vse of them wee must depend vpon God and leaue it to God to take one meanes or other We must doe in this case as we doe when wee goe to a man that is very skilfull to doe a worke for vs If we goe to a Carpenter and tell him we haue such a thing to bee done or if we goe to those that we call 〈◊〉 that bring water from place to place we tell him this is our desire but how he will worke and which way he will bring it to passe we know not and yet we trust such a one for we say he is an honest man of his word and if hee haue vndertaken it it is enough Why will you not trust God that goes so much beyond vs that hath an infinite wisedome and an infinite power And therefore we should so vse the meanes that withall we keep our dependance vpon him that we leaue it to him to vse this or that meanes as it pleaseth him For sometimes it may be he taâ—…s away that which we are about sometimes he leaues vs partly destitute and findesâ—… way of his owne that we might trust to him and consider his power and his wisdome what he is able to doe So much likewise shall serue for this Case Another Case is what it is to pray in faith You know that is required Now there is a common errour in this point for a man may say if I pray for the salvation of another I â—…ue no promise how can I pray in faith when a man prayes to bee guided in such a businesse to haue such an enterprise to bee brought to pâ—…sse to hâ—…ue 〈◊〉 from sucâ—… a troâ—…ble facts 〈◊〉 〈◊〉 nesse from such a calamity that he lyes vnder he findes no particular promise and for ought he knowes it shall never be granted How can hee bee said to pray in faith for to pray in faith is to beleeue that the thing shall bee done I answere that to pray in faith is to goe as farre as the promise goes Now no particular man hath any particular promise that hee shall haue such a deliverance that he shall haue such a particular mercie granted him and therefore it is not required to belieue that particular thing should be done But you will say what faith is it then that is required I say it is enough to beleeue that God is a father that hee is readie to heare and not onely that hee is readie to heare but that hee is readie to doe that which is best for mee in such a particular for both are required that you beleeue him to bee well affected towards you as a father as one that tenders your good and not onely so but that hee will doe that in that particular that shall bee most for his owne glory and for your good and if you doe so you pray in faith though for the particular you know not whether it shall be granted or no. Indeed if we had a particular promise as Elias had that it should not raine c. in that case we were bound to beleeue in particular but not having that wee are not tyed vnto it for the promise is the obiect of faith and the habit is not to worke beyond the obiect for the obiect is the rule and the limit of the habit therefore you may pray in faith when yet you haue no ground to belieue and to thinke that that particular thing should be granted For example if a father pray that his sonne may haue grace wrought in his heart that his soule may be saved it may be the Lord will never doe it or if one friend pray for another to the same purpose though the thing be not done yet the prayer returnes into his bosome hee is no looser by it there is a reward belongs to him for seeking to God in sinceritie it is his duty that he should doe so The like I may say for every particular case And this incouragement you may haue that there is never any particular prayer put vp wherein you seeke things that are not granted but you mistake in it for if you believe thus farre as I said to you be sure that your prayers are accepted God will doe that which is best for you and your prayers shall not be lost So much also for that The last case is how shall a man know whether his prayer be heard or not For answere to this we will giue you this one rule and that is as farre as wee can goe that those prayers that are made by the â—…ssistance of Gods holy spirit it is certaine they are alwayes heard If you finde that at any time you neede make no question but that
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
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
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