THE SAINTS DAILY EXERCISE. A Treatise concerning the whole duty of prayer. Delivered In five Sermons upon 1 Thess. 5. 17. By the late faithful and worthy Minister of jesus Christ, JOHN PRESTON, Dr. in Divinity, Chaplain in ordinary to his Majesty, Master of Emmanuel College in Cambridge, and sometimes Preacher of Lincoln's Inn. JAMES 5. 16. The effectual fervent prayer of a righteous man availeth much. PSAL. 66. 18. If I regard iniquity in my heart, the Lord will not hear my prayer. LONDON, Printed by W. I. and are to be sold by Nicholas Bourne, at the South Entrance of the Royal Exchange. 1629. TO THE READER. Courteous Reader. TO discourse largely of the necessity and use of this piece of spiritual armour, after so many learned and useful Treatises, upon this subject, may seem super fluous, especially considering that there is much spoken to this purpose, for thy satisfaction, in the ensuing Treatise; wherein, besides the unfolding of the nature of this duty, (which is the Saints daily exercise) and strong enforcement to it, there is an endeavour to give satisfaction in the most incident cases, want of clearing whereof is usually an hindrance to the cheerful, and ready performance thereof. In all which, what hath been done by this Reverend and worthy man, we had rather should appear in the Treatise itself, to thy indifferent judgement, then to be much in setting down our own opinion. This we doubt not of, that, by reason of the spiritual, and convincing manner of handling this Argument, it will win acceptance with many, especially considering, that it is of that nature, wherein, though much have been spoken, yet much more may be said with good relish to those that have any spiritual sense: for it is the most spiritual action, wherein we have nearer communion with God, then in any other holy performance, and whereby it pleaseth God to convey all good to us, to the performance whereof Christians find most backwardness, and indisposedness, and from thence most dejection of spirit; which also in these times, is most necessary, wherein, unless we fetch help from heaven, this way, we see the Church and Cause of God like to be trampled under feet. Only, remember that we let these Sermons pass forth as they were delivered by himself, in public, without taking that liberty of adding or detracting, which, perhaps, some would have thought meet: for we thought it best that his own meaning should be expressed in his own words and manner, especially considering there is little which perhaps may seem superfluous ●o some, but may, by God's blessing, be useful to others. It would be a good prevention of many inconveniences, in this kind, if able men would be persuaded to publish their own works in their life time, yet we think it a good service to the Church, when that defect is supplied by giving some life to those things, which otherwise would have died of themselves. The blessing of these labours of his we commend unto God, & the benefit of them unto thee, resting Thine in our Lord jesus Christ, RICHARD SIEES. JOHN DAVENPORT. THE SAINTS DAILY EXERCISE. THE FIRST SERMON. 1. THES. 5. 17. Pray continually. THe Apostle here, in the latter end of this Epistle, heape●… up many precepts together, and therefore, we shall not need to seek out the dependence of these words upon those that go before, or those that follow after. Rejoice evermore (●…aith he) Pray 〈◊〉, in all things gi●… thanks: for this is the will of God in Christ jesus to you wards. We are 〈◊〉 〈◊〉 〈◊〉 this Text▪ 〈◊〉 this duty of of prayer 〈◊〉 co●… ended to us, and it is a commend from God himself 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. 3 Things considerable, for opening of the words. First, we will show you what Prayer is. Secondly, why the Lord requires this at our hands; for a man might object, The Lord knows my wants well enough, he knows my mind, and how I am affected▪ I, but yet the Lord will have us to pray, and to ask before he will bestow it upon us. And lastly, what it is to pray continually. For the first. If we should define prayer in general to you, I would give you no more but this 〈◊〉 What prayer is 〈◊〉 In general: 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 general. But now to know what a rig●… 〈◊〉 is, what such a prayer is, as God accepts; 〈◊〉 〈◊〉 have another 〈◊〉 In special: 〈◊〉 which must have 〈◊〉 ingredient●… into 〈◊〉, and so, Prayer is, nothing else but an 〈◊〉, 〈◊〉 ●…ering of th●…se holy, ●…d good dispositions to God, that ●…rise 〈◊〉▪ 〈◊〉 spirit; 〈◊〉 the ●…generate part, in the 〈◊〉 of 〈◊〉 Christ▪ Where you are to observe this; That the prayers, that we Division of prayers into 2: 〈◊〉. make, a●…e divided into one of these two sorts: First: Some are such prayers 〈◊〉 are the expression 1 of our own spirits, the voice of our own spirits, and there i●… nothing but flesh in them; such prayers as any natural m●…n may make to the Lord. And these the Lord regards not, he Note▪ Rome 8: 27: knows not the meaning of them, that is he do●…h not accept them. Secondly, There are prayers that are the voice 2 of Gods own Spirit, that is, such as arise from the regenerate part which is within us, which is quickened and enlarged to pray from the immediate help of the holy Ghost; These prayers are only accepted; And of these it is said, he knows the meaning of the Spirit▪ That is, he so knows it, and sees it, that also he accepts it. Therefore you shall see in Hosea 7. 14. when they prayed, and Hosca▪ 7. 14: prayed earnestly, yea they set a day a part for prayer, they called a solemn Assembly. And kept a fast, yet, saith the Lord plainly, ye did not call upon me when you howled upon your bedd●…; for (saith he you assembled yourselves for corn, and for mine, which any natural man may do; And therefore, (saith he) ●…t is but a ●…wling. It is the voice of beasts to seek for wine, and oil, and 〈◊〉, but he saith plainly, you called not upon ●…e; when, notwithstanding, they spent a whole day in prayer: But the meaning is; that the Lord regard●… this as no prayer a●… all. And therefore ●…o open a little this description The 〈◊〉 of the descriptio●… opened. unto you: for it is one 〈◊〉 〈◊〉 〈◊〉 we have to do, 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 prevails with God. I say, it is an expre●… of holy and good 〈◊〉. 1 Why ●…ee useth the word disposition●…) rather, then desires I use that expression, rather of dispositions than desores, because the●…e is some part of prayer that stands in thanksgiving when you desire nothing at God's hands, but give thanks for that you have received; mark, first, that they must be holy, & good the desires & dispositions must be good: for that i●… 〈◊〉 rule; all the affections and desire●… are good, or When the de●… 〈◊〉 dis●… of 〈◊〉 good evil, according 〈◊〉 their objects 〈◊〉 〈◊〉 these that 〈◊〉 fixed upon good 〈◊〉▪ 〈◊〉 good desires. 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ what are the good things 〈◊〉 〈◊〉 the desi●…s, and dispositions of the 〈◊〉 good: Que●…. They are temporal things and spiritual both. A man may pray for temporal thing●… in a spiritual A●…s. 〈◊〉 temporal things may be desired i●… a 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 things i●… a spi●… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how. manner, and the desire may be good; And 〈◊〉 he may pray for spiritual things in a carnal manner, and the desire may be naught. Therefore that must be observed withal, that it is not simply the object, but there is a certain manner of 〈◊〉. For example, if a man pray for 〈◊〉 things, for o●… 〈◊〉 comforts, 〈◊〉 things 〈◊〉 belong to the present 〈◊〉 of his body 〈◊〉: If he pray for them with these conditions, that he prayeth for that which is convenient for him, he prays for such a measure a●… God se●… to be 〈◊〉 〈◊〉 〈◊〉▪ 〈◊〉 with 〈◊〉 Prov. 31. 〈◊〉 Tim. 6 9 〈◊〉 for me, This prayer is good. Bu●… (if a●… 1. Tim. 6. If any 〈◊〉 will be rich) it is an inordinate desire when men will have excess of these outward things, and more than is 〈◊〉 for them. And agai●…, if you desire that which is conveient, and spend it upon your 〈◊〉; If you desire health▪ and long life, that you may live more pleasantly; If you desire wealth, that you may live more deliciously, and not simply that which the creature may desire, and ●…o the ●…nd that you may he the more enabled to se●…e the Lord in these things, your desire is not good. So I say, first it must be for that which is convenient; secondly, you must not spend 〈◊〉 upon your 〈◊〉, but in God's service. And lastly, we must pray for them in a right method, First the Kingdom 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 spiritual. On the other side, a man may pray for spiritual things in a carnal manner, as for temporal things in a spiritual manner. A natural man may pray●…rnestly ●…rnestly for saith and for grace, and repentance, not out of any beauty that he sees in them, not out of any taste and relish▪ that he hath of them, but because he thinks them a bridge to lead him to heaven and that he cannot come thither with out them: when he considers in his heart that he cannot be ●…ved without these things, I say, than he may desire th●…m, and desire t●…em 〈◊〉 〈◊〉. It was the 〈◊〉 〈◊〉 〈◊〉, who cried so earnestly for grace, that he might have but a d●…p of it, because he could not be saved without it, be gives the reason himself, he said withal, he saw no excellency in it, he desired it not for itself; and therefore he thought his prayers should not be heard. Thus you see that prayer is an expression of holy and good desires, and it is an offering them up to the Lord. To God. I will not stand upon 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 up to the Lord. Then I add, they a●… such as 〈◊〉 are so from the regenerate part, this is, look how much there is of the 〈◊〉 part in a prayer, look how much Arising from the spirit or regenerate part 〈◊〉 holy Spirit hath to do in it, look how much 〈◊〉 from that which is called the 〈◊〉 〈◊〉; so 〈◊〉 as it is sanctified, so far that prayer is accepted and no further. But, that we may open this a little more fully, we will show you it by some other expressions of prayer, that we find in the Scriptures. It is called a l●…ft 〈◊〉 of the ●…eart to God, a po●…ring forth of the soul to the Lord, 1. Sam. 1. 15. A 〈◊〉 of him i●… spirit, so Paul calleth it. Now if we open these p●…rases unto you a little, you shall 1 Sam: 15: 1: know more fully wherein the nature of right praying to God co●…s. That phrase the Apostle ●…seth, who●… 〈◊〉 i●… my spirit (it is the same 〈◊〉 〈◊〉 the original that 〈◊〉 〈◊〉 fo●… fasting and 〈◊〉) A●…t: 13▪ 2: Now what i●… that to pray to God in the spirit; for a man may say, 〈◊〉 cannot make a prayer, but there is an act o●… hi●… mind goes to it, (and every man what service soever he perform, his spirit must needs have 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 shadows, and counterfeit, that are but the body and carcase of right service. Therefore, when he saith. I serve the Lord in my spirit, or I pray in the spirit. The meaning is this, when the prayer of a man is not only that which the understanding dictates to him, but when the whole soul, the will and affection●… go together with his petition, and whatsoever the petition is, a man's heart is affected accordingly. As, for example, if a man come to confess his sins, and yet sleights them inwardly in his heart; If a man pray for reconciliation with God, and yet have no longing and sighing in his heart after it, if he earnestly ask grace, and the ●…ortification of sinful lusts, when the heart doth not inwardly seek it, now he prays not in the spirit. To pray in the spirit is as that in john 4. 24. He will be worshipped in spirit and in truth. The m●…ning is, so to pray, that the heart john 4. 14 go together with our petition, also, this is the meaning of th●…t 〈◊〉 〈◊〉 ●…owreth forth his soul before the Lord. So 〈◊〉 saith of herself; I am a woman troubled, etc. And po●…re ●…t my soul before the Lord. That is when a man delivers to God that which the understanding and mind ha●… devised (for prayer is not a work of 〈◊〉, or of memory,) but when a man powteth forth his whole soul (that is) his will, and affections, when they go 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 himself, when he came to pray for the mortifying of his lusts, saith he, I had a secret inward desire that it should not be done. Therefore when the soul is po●…red ●…rth, the meaning is, that all ●…e opened to him; so that when a man wi●… make an acceptable prayer, he must make this account, he must then call in all 〈◊〉 thoughts and affections, and ●…collect them together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, o●… 〈◊〉 the s●…ne Si●…le. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●…nd that makes prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; whereas otherwise, it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thing that hath no strength 〈◊〉 〈◊〉 〈◊〉 it. Now with all, this you must know, that when we say the whole soul must go together with the petition, the meaning 〈◊〉, that not only the will, and affections be employed (〈◊〉 i●… 〈◊〉 natural man, in his desire of health, when he is sick, or w●…th assistance, ●…d guidance in difficult cases, not only the understanding, but the will and affections are 〈◊〉 ●…gh, it is likely) and therefore we add 〈◊〉 〈◊〉, that 〈◊〉 which is called the spirit, which is 〈◊〉 in the whole 〈◊〉, that 〈◊〉 be s●… 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 natural 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 pour forth our hearts to the Lord, that which lies uppermost will be ready to be poured forth first; and that which is spiritual, it may be, lies in the bottom, and that is kept in, and so a man may make a carnal prayer, though he be a holy man; that is, when the flesh hath gotten the upper hand; as in some fits it may, when the mind is filled with worldly sorrow and worldly rejoicing, and worldly desires, and these would be expressed to the Lord; it is a prayer that the Lord regards not, though the man be holy, from whence it comes, but right prayer is this, when the regenerate part is acted and stirred up, and the flesh that hinders, is removed. For you must know this, that wheresoever there is a regenerate part in any man, there is a regenerate aptness in that to call upon God; and it cannot be disjoined from it, but that is not always in act. As we see a fountain, it hath always an aptness Simile. to pour forth water, it is ready to break into a current, but, if it be stopped with stones & mud, and other impediments, it cannot break out, so he that is a regenerate man, that hath a holy part in him, there is an aptness to prayer. Which is that which our Saviour saith, Math. 26. 41. The spirit is willing, that is, there is always a willing Mat●… 26. 41. nesse that follows the spirit, or the regenerate part in a holy man, but saith he, The flesh is backward, that is, it stops this fountain, and therefore Rom. 8. 27. The spirit is said there to help our infirmities, Rom. 8: 27. and to make requests for us; that is, even as a man removes stones from a ●…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 up the current, the spirit takes away those carnal impediments that are in us. And not only so, but stirreth up the regenerate part, and when that is done, we are able to make a spiritual prayer to God in Christ jesus; So that is the thing, that you are now to observe, That the spirit must h●…lpe our infirmities, when we come to call upon God, and our prayers be so far acceptable as they be the fruits of the regenerate part; now we want but one thing to add in the definition. They are such prayers as are offered to God in the name of jesus Christ. This is a thing that you all know, that those Offered up in the name of jesus Christ: prayers that are not offered up in Christ, are not acceptable, because the person is not regarded. It was the sin of Vzzi●… in the 2. Chron. 26. he 2 Chron: 26. would go to the Temple himself being a King on the throne, and he would offer incense without a Priest. We do the very selfsame thing, whensoever we go to offer up any prayer to God without Christ jesus▪ In the old 〈◊〉 men might bring their sacrifices, but still the Priest must off●… them; so must w●…e here▪ and the reason is given, Reu. 8. because the prayers that come from Rev. 8: us ●…auour of the flesh, from which they come, and the Angel of the Covenant 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 needs more incense, that they may be made acceptable to God the Father. So that we have indeed a double intercessor: one is, the spirit that helps our infirmities, that helps us 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 receive them, and not refuse & reject them. So much shall serve for the first thing, to show you what the duty is, what a right, true, and acceptable prayer is. Now for the second, Why we must pray (for 2 Why the Lord▪ will have us to pray. that obi●…ction a man may make) the Lord knows my mind well enough, and what needs such an expression of it by prayer? The reasons briefly why the Lord will have us to pray are taken: Partly from himself. And partly from us. 1. From himself, though he be willing to bestow 1 In respect of himself. mercies upon us, yet he will have us ask his leave before he doth it. As, you know▪ fathers do with their children, though they intent to 1. Simile. bestow such things upon them, as are needful, yet they will have their children to ask it; & as it is a common thing among men, though they be willing a man should pass through their ground 2. Simile. yet they will have leave asked, because by that means the property is acknowledged, otherwise it would be taken as a common high way, so the Lord will have his servants come and ask, that they may acknowledge the property he hath in those gifts he bestows upon them: Indeed, otherwise we would forgetin what tenure we hold these blessings we enjoy, and what service we owe to the Lord, as you know, there is a homage 3. Simile. due to the Lord, that the Lord might be acknowledged; so the Lord will have this duty of prayer performed that we may acknowledge him, that we hold a●…l of him, and that we might remember the service that we ought to do to him, to rise and go at his command, that is, to do his service, which we would be ready to forget, if we were not accustomed to the duty of calling on him. Likewise he will have it done for his honour's sake, he will haven en call upon him, that they 2▪ may learn to reverence him, and likewise that oothers might be s●…irred up to reverence him, and to honour him, and to fear him. The servants of a Prince doing honour and reverence to their Simile. Lord, they stir up those that are lookers on: And as the Schoolmen say of glory. Glory is Glory what. properly this, not when a man hath an excellency in him, (fo●… that he may ha●…e and yet be without glory) but glory is an ostentation, a showing out of that excellency. It is the phrase that is used in the Sacrament; you shall celebrate the Sacrament, that you may show forth the Lords death; so the Lord will have us come and call upon his name to show forth the duty of prayer, and that we may show forth his glory. This is for the Lord himself. Now for ourselves, we are to do it, partly, 〈◊〉 In respect of ourselves. that the graces of his spirit may be increased in us: for prayer exerciseth our graces; every grace 1 is exercised in prayer, and they being exercised are increased. See an excellent place for this in jude 20. That you beloved edify yourselves in the jude 20. holy faith praying in the holy Ghost, as if he should say, The way to edify yourselves, and build up yourselves is to pray in the holy Ghost; that is, spiritual prayer made through the power, and assistance, and strength of the holy Ghost. Every such prayer it builds us up, it increaseth. Every grace in us, faith, and repentance, and love, and obedience, and fear, all are increased by prayer. Partly, because they are exercised and set a 2 work in prayer: for the very exercise increaseth them. And partly also, because prayer brings us to Communion with God. Now, if good company 3 increase grace, how much more will Communion with the Lord himself quicken and increase it. Moreover, this duty is required, that we may 4 be acquainted with God: for there is a strangene, between the Lord and us, when we do not call upon his name. It is the command which you sh●…l find i●… job 22. 21. Acquaint thyself with the job 22. 2●…. Lord 〈◊〉 th●… ma●…st have peace with him, and th●…u shalt have prosperity. Now, you know how acq●…intance grows amongst men; it is by conversing together, by speaking one to another. On Simil●…▪ the other side; we say when that is broken off, when they salute not, when they speak not together, a strangeness growe●…; so it is in this: when we come to the Lord; and are frequent, and ●…ervent in this du●…y of calling upon him, we grow acquainted with him, and without it we grow strangers, and the Lord dwells a●…arre off, we are not able to behold him, except we be accustomed to it, and the more we come into his presence, the more we are acquainted with hi●…. Therefore that is another reason why we should use this, that we may get acquaintance with the Lord. Likewise, that we may learn to be thankful to him for those ●…ercies we have received from 5 hi●…; for, if 〈◊〉 should bestow mercies upon us, vna●…ked, we would forget them, his hand would not be acknowledged in them, and we would not see his providence in disposing those blessings that we do enjoy, but when we come to ask every thing before him, we are then ready to see his hand more, and to prise it more, and we are disposed to more thankfulness. So that it is a ●…ure rule commonly▪ what w●…e win Note. with prayer, that we we●…re with thankfulness, and that which we get without prayer, we spend, and use without any lifting up of the heart to God, in praising him, and acknowledging 〈◊〉 hand, in b●…wing it upon us, ●…o you see what 〈◊〉 duty is. And, Secondly, why the Lord will have this duty performed. Now, thirdly (in a word) what is it to pray 3. What it is to pray contin●…ally. continually, The word in the original signifieth, such a performance of this duty, that you do not cease to do it, at such times as God requires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. it at your hands. Compare this with that in 2. Tim. 1. 3. The Apostle saith there, that he 2 Tim. 1●…3. hath him in continual remembrance, praying for him night and day, whence the same word is used that is here. Now we cannot think that the Apostle had Timot●…y in continual remembrance, that he was never out of his thought, but the meaning is, when he did call upon God, from day to day, he still remembered him. So that to pray continually, is to pray very much, to pray at those times when God requires us to pray. For it is the definition that Philosophers give of idleness. a Idleness, what. man is then said to be idle when he doth not that which he●… ought, in the time when it is required of him. He is an idle man that works not, when he ought to work; So he is said not to pray continually that prays not when he ought to pray. So that I conceive this to be the meaning of the Apostle, R●…ioyce ●…rmore (saith he) but when he comes to this exhortation of prayer, he contents not himself to say pray very often, but pray continually, as we use 〈◊〉 express ourselves when we would have a thing frequently done, we say, see that you be always doing of this. So the 〈◊〉 is to show 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 keep Obs. A constant course of prayer, at least twice a day as a duty: our constant course of calling upon God; at the least twice a day, whatsoever we do more. But you will say what ground have you for that, why do you instance in that twice a day. Quest The ground of it is this, when the Apostle bids us pray continually, do it exceeding much, Answ. The grounds of it. do it very often, the least we can do it is twice a day, we may do it oftener, but that, I say, is the 1 From the text least. When we have such a command 〈◊〉 this, when we have such a precept as this, Pray continually, and this rule illustrated by such examples as we t●…ue in the scriptures, why is it recorded, if it 2 From examples: be not true of every example in that kind that is said of the general example, 1 Cor. 10. They are written for our learning? when it is said that David prayed oft, and Daniel expressly in the 6. Dan. 3. He prayed three times a day, that was his constant Dan. 6: 3. course. I say, we may think we are bound to do it at the least twice a day. Consider a little, the reason of it why we are bound to do it. In the (Temple, you know, the Lord was worshipped twice 3 From reasons a day, there was 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 sacrifice. What was the ground of that commandement●… 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 was not only that the Lord might be worshipped, (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 do to 2 call upon him constantly morning and evening: for there is no day but we use many blessings, and we take many of his creatures. Now we may not take any of them without his leave; so that thou art bound to ask for them before thou take them, and pray for a blessing upon them; or else thou hast no right to them, thou hast no lawful use of them, that place is plain, 1. Tim. 4. Every 1 Tim: 4: Creature of God is good, and ought not to be refused, if it be received with thanksgiving: for it is sanctified by prayer. So that, if you take common blessings every day, and do not seek them at the Lords hands before you take them, they are not sanctified unto you, you have not a lawful use of them, you have no right unto them. Besides, my beloved, It is that which the Lord commands in every thing, Make your requests 3 known in every thing, that is, whensoever you need any thing, make your requests known; so in every thing give thanks. And therefore the least we can do when we have received, and do need so many mercies, is to give thanks, and to seek to him so often, from day to day. Moreover, do not our hearts need it, are they not ready to go out of order, are they not ready to contract hardness, are they not ready to go from the Lord, and to be hardened from God's fear. Therefore this duty is needful, in that regard, to compose them, and bring them back again into order. More over, do not the sins we commit daily, put a necessity upon us, of doing this, that they 5 may be forgiven, and done away, and that we may be reconciled to God again? Therefore do not think that it is an arbitrary thing to call upon God twice a day, because there is no particular express command; for, if you consider these places that I have named, and the reasons, we shall see there is a necessity lies upon us to do it. So much shall serve for that, I come now to make some use of this that hath been delivered. First, in that such prayers, as the Lord accepts, are an expression of holy desires, such desires as rise Use 1. from the regenerate part of a man; Hence than we see that all natural men are in a miserable condition, when times of extremity come; and when the day of death comes, when there is no help in the world, but seeking to the Lord, when all the creatures forsake them, and are not able to help them; and there is no way to go to the Lord but by prayer; if prayer be an effect, and fruit of the regenerate part of a man, a carnal man is not able to help himself, he is in a miserable condition. Therefore let men consider this that put all off to times of extremity. Put the case, thou hast warning enough, at such a time. Put the case thou hast the use of thy understanding, yet thou art not able to do any good without this: For, if there be not grace in the heart, thou art not able to make a spiritual prayer to the Lord, that the Lord accepts. Therefore take heed of deferring, and putting off. Labour to be regenerate, to have your hearts renewed, while you have time, and if thou be not able to call upon God in the time of health, how wilt thou do it when thy wits, and thy spirit are spent, and lost, and in the times of sickness and extremity: therefore let that be considered, which we do but touch by the way briefly. Secondly, if the Lord command this, if it be the command of God: Pray continually: Then Use 2. take heed of neglecting this duty, rather be exhorted to be frequent and servant in it, to continue therein, and watch there to with all perseverance. Eph. 6: It is a common fault amongst us, either we are ready to omit it, or to come to it unwillingly, or Motives to prayer: else we perform it in a careless, and negligent manner, not considering, what a command lieth upon the sons of men to perform it constantly and conscionably. I beseech you consider this, that it is a privilege purchased by the blood of jesus Christ, Christ died for this end, it cost him the shedding of his blood, That we through him, Mot. 1. might have entrance to the throne of grace, and will you let such a privilege as this lie still? If you do, so far as is in you, you cause his blood to be shed in vain: for, if you neglect the privileges gotten by that blood, so far you neglect the blood, that procured them; but to neglect this duty is to neglect that. Besides, if we ask you Mot. 2. the reason; why you abstain from other sins, why you steal not, why you commit not adultery, and murder; The reason that you give, 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 commandment, why do you not of another? consider Daniel in Dan: 6: this case, Dan. 6. he would not omit a constant course of prayer, he did it 3. times a days, & that was his ordinary custom. 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 business, for a little advantage, for a little gain, for a little wealth or pelie, or pomp or pleasure, or whatsoever may draw you from that duty? do but consider what an unreasonable, and how unequal a thing it is, that when the Lord gives us meat and drink, and clothes, from day to day, when he gives us sleep, every night, when he provides for us such comforts, as we have need of (as there is not the least creature that doth us any service, but as far as he sets it a work to do that service) for us to forget him, and not to give him thanks, and not to ask these things at his hands, not to seek unto him, but to live as without God in the world, as we do, when we neglect this duty. I say, it is a profession Eph: 2: of living without God in the world; we are strangers to him, it is open rebellion against him. Therefore take heed of omitting it, take heed of neglecting it. Besides all this, we should do it for our 3. Mot. own sakes, if we consider what use we have of this duty for ourselves. Is it not the key that openeth all God's treasures? when heaven was shut up, was not this the key that opened? when the wombs were shut up, was not this it that opened? you know, Eliah prayed for rain, so we may say for every other blessing. All Gods treasures are locked up, to those that do not call upon his name, this opens the door to them all, whatsoever they be that we have occasion to use, this is effectual; it doth it better than any thing beside. If a man be sick, I will be bold to say it, a faithful prayer is more able to heal his disease then the best medicine, The prayer of faith shall heal the sick. jam 5. you know, the woman that james 5: had the bloody issue, when she had spent all upon Physicians, and could do no good; Then she comes to Christ, and offered faithful prayer to him, that did it, when so many years' physic could not do it, beloved, if there be a Prince or a great man, whose mindwe would have turned towards us, a faithful prayer will do it sooner than the best friends. So it was with Nehemiah; you know Nehem:: 12: his request, That the Lord would give him favour in the fight of the man, if we be in any straight, as it was in Joseph's case, if we have any difficult matter to bring to pass, this prayer and seeking to the Lord will expedite, and set us at liberty sooner, it will find a way to bring it about more than all the wits in the world; because it set●… God on work. You have no power to do any Certainly a praying Christian that is prevalent and potent with God (that seeks to him) he is able to do more than all the riches in the world, they set the devil a work; but prayer sets God a work, it sets him a work to do us good; and to heal us, and to deliver us out of extremities, and therefore, I say for our own sakes, even out or self. love; and for common comforts, you have need to use this. Certainly, if these things were believed (but you hear them, you give us the hearing for the time; but if they were believed,) many would be more frequent in this duty, they would not be so negligent in it, or come in so careless a manner to it. Besides this, I beseech you to consider this, every 4 Mot. man desires joy, and comfort, & commonly one thing that keeps us off from this duty, is sports and pleasures, one thing or other, that we take delight in, which damp and hinder us in these things, in spiritual performances, Prayer is the best way of all other to fill thy heart with joy, as we see in joh. 16. 24. he saith there, In my name john ●…6: 24: you have asked nothing hitherto, but now ask that your joy may be full. This is one motive that Christ useth to exhort us to be frequent in this duty, that our joy may be full: that I take to be the meaning of that of james the 5. If any be sad, let him james 5, 13: pray; not only because prayer is ●…eable to such a disposition, but likewise it will cheer him up, it is the way to get comfort, if any be sad, let him pray. So it is in the 4th to the 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 Phil: 4: 6: make your requests known: and the peace of God 〈◊〉 keep you in the Communion of jesus Christ. That is it, that brings peace, and quietness; and therefore there is much reason, why we should be constant in this duty, it is that which quickens us, it is that which fills us with joy, and comfort, and with peace, which is that that every one desires. Moreover, consider it is thy buckler, prayer is the helmet that keeps thee safe: when a man neglects 5. Mot. it, when he ceaseth to go to God by prayer, when he once shows himself to be a stranger to the Lord by neglecting this duty, than he is out of the pales of his protection, like the coneys that go out of their burrows: for so is the Lord to those that pray, The Lord is a protection to those that call upon his name. The very calling upon his name is a running under God's wings, as it were, that is a putting ourselves under his shadow, but when thou neglectest that, thou wanderest abroad from him. Now do we not need protection from outward dangers, from day to day? do we not need to be kept from the inward danger of sin and temptation? surely prayer is one part of the spiritual Armour, as we see in the 6. of the Ephes. In the complete armour of God, prayer is reckoned up Eph: 6: the last, as that that buckles up all the rest, saith the Apostle, Continue in prayer, and watch to it with perseverance. And you have the more reason to do it, because it is not only a part of this armour, but it enables you to use all the rest, To use the word, and to use faith: for prayer stirs them up all. What is it to have Armour, and not to have it ready? now prayer makes it ready. Therefore you see Christ prescribes the same rule in the 26. 〈◊〉 4. Pray that ye enter not into tentation, as if that were the way to secure us, and to shelter us, and Mat: 26: 4●…: to keep us safe from falling in to temptation. It is a thing I would advise you to, to pray and to seek to the Lord continually. Therefore, if we should use only this reason to you, to be constant in this duty, because it is for your safety, it were sufficient. You know when a man is as a City whose walls are broken down, when he lies exposed to temptation, he is in a dangerous case. So I may use this Dilema, to you if you have a good disposition, if you think thus I hope I am well enough; I hope my heart is in a temper good enough, I am not now exposed to any temptation, I fear nothing, make this argument against thyself; why do I neglect so good a gale, if my heart be so well disposed to pray, why Note this. do I then omit it? Again, if there be an indisposition in me, why do I hazard myself? what if Satan should set upon thee, what if the world should set upon thee, what if a suitable temptation agreeable to thy lusts be offered, art thou not in danger? and therefore a constant course should be kept in it, we should take heed of being negligent in it. And will a man now profess that he hopes he is the servant of God, and in a good estate, although he do not pray so much as others, (we speak not of frequency simply, but of such a performance as is required) I say, to profess that thou art a servant of Christ, and that thou lovest 〈◊〉, and that he is thy husband, and that thou art his servant, and yet thou callest not upon him from day to day, this is an idle thing, it is impossible; if thou didst love him, thou wouldst express thyself in calling upon his name. Shall a friend that is but an acquaintance to us, in whom we delight come to us, and we are willing to spend many hours with him, and shall we profess ourselves to be friends of God, and him to be a friend to us, and that we delight in him, and yet neglect this duty? this is a common thing amongst you, when you see a man that meditates all his matters himself, or, if he do open his mind, and tell them to somebody else, it must be such a one as professeth to be a friend to him, now if this friend should never hear from him, nor he should never speak to him, or if he do, it is in such a negligent manner, as it may appear, he doth not trust him, he doth not regard what he can do for him, and he doth it so shortly, that he can scarcely tell what the business is, I say, in such a case, would you not reckon his profession of friendship to be an idle, and empty profession? now apply it to thyself, those that say they have communion with God, and they hope their estate is good enough, they stand in good terms with him, but yet, if they ●…e in any necessity, for all the matters and occasions that fall out from day to day, either they think of them in themselves, or they are apt enough to declare them to man, or if they go to God, they do it negligently, they post over the matter, so as they have scarce leisure to express themselves and their doings; do you think he will take such for friends? and do you think, that this is a true sound and hearty profession? Therefore (to end this) I beseech you consider it, and take heed of being remiss, and negligent in it, you see it is a command from the Lord, Pray continually. And so much for this time. FINIS. THE SECOND SERMON. 1. THES. 5. 17. Pray continually. NOt to repeat what hath been delivered, but to press this point on us a little further (for what is more necessary, then that we should keep a constant course in this duty, since the very life of Religion consists in it?) I add this to all I pressed in the morning, 6. Mot. The omission of it doth disadvantage men: that if you do neglect it, it exposeth you to great disadvantage, both for the outward man, and for the inward man, and there are but these two that you need to care for. For the outward man, it deprives you of the blessing; put the case, you have never so good 1 In the outward man. success in your erterprises; put the case you have outward comforts in abundance, yet still the blessing is wanting, and not only so, but it uncovers the roof, as it were, and the curse is rained down upon your tables, upon your meat and drink, upon all the endeavours, and all the enterprises you take in hand. We consider not what we do, when we neglect this duty, what dangers we expose ourselves unto from day to day: for it is one thing to have outward comforts, and another thing to have the blessing with them. Besides, consider what loss you suffer in the inward man, when you neglect this duty at any 2 In the inward man. time: for that is ready to be distempered; and to go out of order, it is ready to contract hardness, to contract soil, spiritual grace is ready to decay. It falls out with man's heart, as it doth with a garden that is neglected; it will quickly be overcome with weeds, if you look not diligently Simile. to it, and the way to look to it is constancy in this duty. That is a notable place: job 154. when Eliphaz observed some distemper in jobs affections (as he apprehended it) he tells him that job ●…5 〈◊〉 the speech he used was not comely, but vain and sinful, and what then? surely job (saith he) thou restrainest prayer from the Lord, as if he should say, it is impossible, job that thou shouldest fall into these distempers, if thou did de●… keep thy course constantly in this duty, therefore surely, saith he, thou restrainest prayer from the Lord; So it is with us, let us restrain prayer from God, and distempers will arise quickly in our spirits, worldly mindedness will be ready to grow upon us, we shall be apt to be carnal, we shall forget God, and forget ourselves, and forget the good purposes, and desires we had; and therefore, that you may keep your hearts in order, you must keep a constant course in this duty: for if you do (though your peace be interrupted) this will repair it again, it will make up the breaches again; though there be some distempered affections, that grow upon us, yet prayer will compose all. As sleep composeth Simile. drunkenness: so prayer will compose the affections, a man may pray himself sober again, nothing doth it sooner, nothing doth it more effectually; and this you shall find, that as you, either omit it, or slight it over; so you shall find a proportionable weakness growing upon the inward man, as the body feels, when it neglecteth either sleep, or diet, or exercise: therefore, to end this exhortation, let us be constant in it. Only remember this (when we exhort you thus to keep a constant course, for which you heard so many reasons in the morning, I say, remember this caution) that if it be performed in a No●…. formal, or in a customary, and overly manner, you were as good to omit it altogether: for the Lord takes not our prayers by number, but by weight: when it is an outward picture, a dead carcase of prayer, when there is no life, no servency in it, he regards it not, be not deceived in this, it is a very usual deceit, it may be a man's conscience would be upon him, if he should omit it altogether, and therefore when he doth something, his heart is satisfied, and so he grows worse and worse, therefore, consider, that the very doing of the duty, is not that which the Lord heeds, but he will have it so performed; that the end may be obtained, and that the thing may be effected, for which you pray. If a man send his servant to go to such a place, it is not his going to and fro that Simile. he regards, but he would have him to dispatch the business; so in all other works, he cares not for the formality of performance, but would have the thing so done, that it may be of use to him; if you set a servant to make a fire Simile. for you, and he go, and lay some green wood together, and perhaps put a few coals under, this is not to make a fire for you, but he must, either get dry wood, or he must blow till it burn, and be fit for use; so when your hearts are unfit, when they are like green wood, when you come to warm them, and to quicken them by prayer to God, it may be, you post over this duty, and leave your hearts as cold, and as distempered as they were before: My beloved, this is not to perform this duty. The duty is effectually performed, when your hearts are wrought upon by it, & when they are brought to a better tune, and to a better temper than they were before. If you find sinful lusts, there your business is to work them out by prayer, to reason the matter, to expostulate the thing before the Lord, and not to glue over, till you have set all the wheels of your soul right, till you have made your hearts perfect with God; and if you find your hearts too much cleaving to the world, you must wean them, and take them off; if you find a deadness, and unaptness, and indisposition in you, you must lift up your souls to the Lord, and not give over till you be quickened, and this is to perform the duty in such a manner, as the Lord accepts, otherwise it is an hypocritical performance: for this is hypocrisy, when a man is not willing Hypocrisy what. to let the duty go altogether, nor yet is willing to perform it serventlie, and in a quick, and zealous manner: for he that omits it altogether is a profane person; and he that performs it zealoussie, and to purpose is a holy man: but an hypocrite goes between both, he would do something at it, but he will not do it throughly. And therefore, if thou find thou hast●…●…ubbered over this duty from day to day, that thou performest it in a negligent manner, and perfunctorilie, know that it is an hypocritical performance, and therefore when we spend so much time in exhorting you to a constant course in this duty, still remember, that you must perform it in such a manner, that it may have heat, and life in it, that it may be acceptable to God, and do good to your own hearts, to bring them to a more holy frame of grace, and to a better temper, then, it may be you found them in, when you went about the duty. And if you object now, I, but it will cost us 1 Object. much time to do this? Indeed, one common cause, amongst the rest, that keeps us off from the through performance Answ. Threefold: of this duty is this: but (to speak to that in a word) remember this, that the time that is spent in calling upon God hinders you not in your business, 1. Ans. though it seem to hinder you, and though it takes so much from the heap, yet indeed it increaseth the heap, as it is said of tithes and offerings, bring them in, and think not, that because you ●…en the heap, that you are poorer men, no, saith the Lord, it will increase your store, I will open the windows of heaven, and you shall Mal. 3. have so much the more for it; so it is true in this case. In other things you see it well enough. You know, the ba●…ting of the horse, hinders not the journey, and the oiling of the wheel, and the Simile. whetting of the scythe, though there be a stop in the work for a time, yet, as our 〈◊〉 saying is, a whet is no let, and the doing of this is no impediment. Secondly, put the case it were, yet is it not the greater business? what is it that you g●… by all 2. Answ. your labours, and travails? if it be riches, it comes not into any comparison with grace, and holiness, with that riches wherewith prayer makes you rich. But, say it be some●… 〈◊〉 noble then that, as learning, and knowledge, yet, what is that to the renewing of God's image in us? were it not better to spend time to get grace to make us rich to God; to make us to get strength in the inward man, to pass through all varieties of afflictions, in getting that which is the chiefest excellency of all others: for is not that the best excellency? When Adam was in Paradise, the having of God's Image, you know, it excelled all other excellencies in the world and so it doth still, and the more you pray, the more you get of this image: for a man of much prayer is always a man of much grace, it much increaseth those spiritual gifts, which are better than all the outward things you can get by your employment and diligence in them: therefore, I say, though it do spend you much time; yet know (as Christ said to Mary) he that prays much, though he be a great loser in other things, yet he chooseth the better part. Last of all consider this, when thou comest 3. Ans. to offer sacrifice to God, wouldst thou offer that which cost thee nothing? if thy continuing in prayer, and spending much time in it should cost thee some disadvantage in thy affairs, and should lose thee that which another gains, that thou gettest not so much knowledge, as another man doth, thou dost not so much in thy trade, in thy business, thou dost not set things in order, as thou mightest have done; yet know this, that it is great wisdom to make our service to God costly to us; you know, David's choice: Shall I offer to the Lord that which cost me nothing, and therefore he would needs give the worth to 〈◊〉 the lebusue for that which he bought, and therefore since it is to a good master, that sees what you do, that knows what it costeth, and what loss you are at, and withal, that is willing and able to recompense it, why should you shorten this business, and post it over, because of other occasions, and other business that you have to do? Oh, but, a man will say further, I am willing Obiect. 1. to do it, but I am unfit for it, and it may be the longer I strive, the more unfit I grow. To this I answer, first, in general, if thou do it as well as thou canst, though thou do it not so Answ. 1. well as thou wouldst, in this case, God accepts the will for the deed, when a man puts his strength to it, when there is no indiligence in him, when there is no laziness (for in that case he will not accept the will for the deed, but) when a man doth his utmost, as those that would have given more, and could not, their will was accepted for the deed, in 2. Cor. 8. 12. I say, when thou dost what thou canst, when thou sparest no labour to 2 Cor. 8: 12, 13 get thy heart upon the wing, to raise and quicken it, and to enlarge it in this duty: there God accepts it. Ans. 2. But again, I add further, there is an unskilfulness in going about this duty: many times when we are not fit, we think to make ourselves fitter, by spending time in thoughts, and meditations before, which I deny not but they may be profitable, but yet this I will propound to you that the best way to fit ourselves to this duty, How to fit a man's self to prayer. when we find an indisposition unto it, is, not to stay till we have prepared ourselves by meditation, but to fall presently upon the duty, (I will give you the reason of it) because, though a preparation is required for the performance of eves rye spiritual duty, yet, the remote preparation is that which is intended, and meant, when we say we must prepare: for, if we speak of that which is immediate, the very doing of the duty is the first preparation to it. For example, if a man were to run a race, if he were to do any bodily Simile. exercise, there must be strength of body, he must be fed well, that he may have ability, but the use of the very exercise itself, the very particular act, that is of the same kind with the exercise, is the best to fit him for it▪ so in this duty of prayer, it is true, to be strong in the inward man, to have much knowledge, to have much grace, makes a man able, and fit for the duty; but, if you speak of the immediate preparation for it, I say, the best way to prepare us, is the very duty itself; as all actions, of the same kind, increase the habits, so prayer makes us fit for prayer; and that is a rule, the way to godliness is in the compass Note. of godliness itself, that is, the way to grow in any grace is the exercise of that grace. It is a point that Luther pressed, and he pressed it out of his own experience, and this reason Note this expression of Luther. he useth; in this case, saith he, when a man goes about to fit himself, by working on his own thoughts, now he goes about to overcome himself by his own strength, and to contend with Satan alone, but when a man feeleth an indisposition, and goes to God by prayer, & rests on God to fit him, he takes God's strength to oppose the indisposition, and deadness of his flesh, & the temptations of Satan, that hinder him, and resists him. Therefore you shall find this to be the best way to fit yourselves for prayer, namely, to perform the duty. If you seek to expedite, and devolue yourselves, out of your unfitness, by the working of your own thoughts, commonly, you involve yourselves farther into those labyrinths, and are caught more and more. But this I speak by the way concerning matters of unfitness. The main answer to this objection is that, which I gave you before, that if a man do what he can, and do it faithfully, and in sincerity, that indisposition shall not hinder him, but still remember, it must be done, it is not an excuse to us, at any time, nor aught to be, that we should omit the duty wholly, under pretence of an unfitness. Thirdly, a man is ready to say again, but I 3 Object. find many difficulties, how shall I do to remove them? The best way hereunto, is the very naming of the difficulties to you, that you may know them, Ans. 7 impediments of prayer, that makes it difficult. and make account of them; therefore you must consider this in general, that, indeed, it is not an easy thing to call upon God constantly: our misprision of the duty, our reckoning of it, that it is a more facile, and easy thing, than it is, makes us more to slight it, and causeth us not to go about it with that intention, which otherwise we would, but consider a little what 1 Note that. it is. The duty is very spiritual, and our hearts are carnal, and it is no easy thing to bring spiritual duties, and carnal hearts together. Besides, our natures are very backward to come into the Lord's presence, partly by reason of his 2 great glory, by reason of his M tie, who dwells in light 〈◊〉, and our weak eyes are apt to be dazzled with it, and partly out of an accustomednes, we are not used to it, and therefore we are ready to fly from him, as beasts that are wild, and are not tamed to our hands, are ready to fly Simile. from us, so backward is our nature to come into his presence. Again, the variety of occasions hinders us, every 3 thing keeps us back; if a man's heart be cheerful, it is apt to delight in other things; if a man's heart be sad, on the other side; if it be a slight sadness, men are ready to drive it away with company, and with sports, and with doing other things, and if the sadness be great, we are swallowed up with anguish of spirit, and then any thing is easier than to pray, as you may see by judas, it was easier for him to dispatch himself, then to go and call upon God; so it is with men, when they have excessive grief, when their an guish of heart is exceeding great: so that, whether a man hath a cheerful disposition, or a sad, whether the sadness be great or small, still you shall find a difficulty. If we be idle, & have nothing to do, our hearts will be possessed with vain thoughts, and, if we be full of business, that distracts us also, and indisposeth us, 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, 4 and worldly-mindednes; worldly cares hinder spiritual prayer, and spiritual conference, and the holy performance, almost, of every duty, and therefore, if you find a difficulty in it, look narrowly, if that be not the cause. Again, another great cause of this difficulty in prayer, of such backwardness to it, of such indisposition 5 to it, is, because we do not well consider the nature of God, we want faith in his power, and in his providence we do not consider, that he hath that disposing hand, which he hath in every thing, that belongs to us, in health, in sickness, in poverty, in riches, in good success, and ill success: for, if we did see the providence of God, and acknowledge it more; we should be ready to call upon him, but this want of faith in his providence, that the Lord is not seen in his greatness, and in his mighty power, this causeth men to be backward to seek him, but very forward to seek to the creatures. When we have any thing to do, of any consequence, we are ready to post from this man to that man, and from this means to that means, but very backward, and negligent to go to God, in prayer, to have the thing brought to pass, that we desire, and this ariseth from want of faith, and from ignorance of God, and our not consideration of him. Besides, Satan hinders us exceedingly in this 6 duty: for he knows of what moment it is, and of what consequence, and therefore he doth as the Aramites did, he fights not against small nor great, but against the King, he knows it is this duty 1 King. 22. 31. which quickens every grace, it is the greatest enemy, which he hath, and if he can keep us from prayer, he hath the upper hand of us, he hath wrested the weapon out of our hands, he hath disarmed us, as it were, and then he may do what he will with us. Likewise the sins we commit, especially gross sins, they are a great hindrance to this duty, 7 and keep from the spiritual, and cheerful performance of it: for sin wounds the conscience, it disjointeth, and dismembers the soul, and a disjointed member, you know, is unfit to do any business; yea, when the sin is healed, and forgiven, yet there is a soreness left in the heart, though some assurance of pardon should follow, upon the commission of a great sin, so that, that is another impediment. I must not stand to reckon up many, we shall find enough by continual experience. Only this use we must make of it, that, if the Use. impediments be so many, and the difficulties that keep us from a constant course in prayer, What course is to be taken against these impediments. and from the performance of it to purpose, so great, than we must put on a resolution to break through all, and lay it, as an inviolable law upon ourselves, that we will not alter. Let us think with ourselves that the thing is difficult, and will cost all the care, and all the intention that may be; yea, when thou hast overcome the difficulties at one time, it may be, the next day, thou shalt meet with new conflicts, new distempers, new affections, new strength of lust●…, & a new does position of mind will be on them, and therefore he that will be 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 these latter times had, that he never went to pray to God, Note this well. but he found so many impediments, that except he bound himself by an unalterable resolution, that he resolved not to break upon any occasion, he could never have kept a constant course in it, or, if he had, he should never have kept himself from a formal, customary performance of it. But I will add no more, to press this upon you, there hath been enough said, I beseech you consider it. Now that which I promised in the morning to do, which is, that, that doth exceedingly strengthen us to the performance of this duty of calling upon 〈◊〉, of praying continually (which we are here commanded to do) is to remove certain objections, which are in the minds of men, that secretly weaken the estimation of this truth, and insensible takes us off, when we mark them not: for, beloved, when we are so negligent in it, surely there is somethin●… that is the 4 Obiecti●… against prayer. cause of it, and if we could find the cause, and remove it, we could not spend an hour better. The objections, that are commonly in the hearts of men, are many, I will name to you but these 4 briefly. First, a man is ready to say, what need I spend 1 Object. so much time, and be so large in the expression of my wants to God, when he knows them? I cannot make them better known to him, he knows them well enough already, and therefore what needeth it? To this I answer (in a word, because it is an objection Ans. that hath not much weight in it) that it is true; the Lord knows thy wants, but withal, he will have thee to know them; because, otherwise, thou wilt not seek to him, thou wilt not set a price upon the things, that he bestows on thee, thou wilt not be thankful to him, when he hath granted them, and therefore you shall find, our Saviour Christ useth this very argument, as a means to quicken us to prayer, saying, Your heavenly Father knows what you have Mat. 6. need of, what then? shall we not therefore pray? yes, saith he, therefore pray ye the more earnestly, and the more importunately to him: for since he knows your wants, he will be more ready to hear your requests. ay, but, it will be said again, that he doth not only know them, but he also means, & purposeth 2 Object. to bestow them: for he hath made a promise to us, and his promise i●… firm, and sure, and God is just, and ●…ust keep his promise, and when he hath fully purposed it, what needs so much praying to bring it to pass? I answer, the promises of God are to be understood Answ. 1. with this secret condition annexed, I will do such and such a thing for you, if you pray, though it be not expressed: and therefore, we see when God promised things in particular, yet still they prayed, and prayed earnestly. When he promised Elish that it should rain, yet, we see, he prayed and contended much in his prayer, 1 Kin 18. 41, 42 when he made a promise to David, that he would make him a house, yet you know David went 2 Sam. 7. 11. 2 Sam. 7. 18. to the house of the Lord, and sat before him, and made earnest prayer, as is recorded in the 2. of Sam. so Daniel had particular promise, and yet Dan 9 he prayed, and prayed long. The example of our Saviour Christ is without exception, who had all the promises sure to him, yet, you see, he prayed, yea, he spent whole nights in prayer, and therefore you must so understand it, that though you have a promise made, though the thing be never so sure to you; yet it is to be understood with that if you call upon God. And why the Lord would have you do it. I showed you many reasons in the morning, we Ans. 2. will add this to it. What, if the Lord will have thee call upon him, though he purpose to do the thing, even for this end, that thou mayst worship him▪ for, what is it to worship the Lord? you shall find this usual in the old Testament, The people ●…owed themselves and worshipped, or, they 〈◊〉 upon them 〈◊〉 and worshipped. The meaning To worship God, w●… is this, to worship God is nothing else, but to acknowledge the worthiness that is in him. As when you do worship to a man, you do use so much outward demeanour & observance to him, as may acknowledge a worth in him above another man: outward gesture, that is the outward worshipping of God, the inward worship is inwardly to acknowledge his attributes. Now, you shall see, prayer gives an acknowledgement of his attributes most of any thing: for he that prays to God, he doth, in so doing, acknowledge his omnipresence, and his omniscience; that he hears that, which the Idols of the Gentiles could not do, that he knows the secrets of men's hearts, that neither men, nor Angels can do: Again, it acknowledgeth his Almighty power, that he is able to do any thing; for that is presupposed, when we come, and seek to him. Again, it acknowledgeth his mercy, and his goodness; that he is not only able, but exceeding willing to help. Again, it acknowledgeth his truth, that as he hath promised, so, I make account, he will perform it, when I go, and s●…e to him, in a word, all the attributes of God are acknowledged in prayer. Therefore therein you worship him in a special manner, when you go, and seek to him, and pray to him, in so doing, you acknowledge him, yea you acknowledge him to be a Lord, and a father, as when we see a child run to a man, and ask him blessing, when we see him ask him food, and raiment, we say, surely such a man is his father; so this very praying to God, is a worshipping of him, because it acknowledgeth his attributes, and his relation to us, and ours to him. But again. thirdly, it will be objected, I 3 Object. but, al●…s, what can the endeavours or the prai e●…s of a weak man do? can they change the purpose of Almighty God, if he do not intend ●…o do this thing for ●…oe, shall I hope to alter him? For answer to this, I say this, in bein ●…e, Ans. that when you do call upon God, he is not changed by your prayers, but the change is wrought in you, as we have said to you heretofore, Simile. when a Physiti●… is sought unto by his patient, the patient desires him earnestl●…e to give him such a cordial, and such 〈◊〉 Physic, that is pleasing to him; the Physician denies him long, yet in the end, he yields unto it. Why? not because there is any change in the Physician, but because there is a change in the patient, he is now fitted for this, before he was not: so than the Physician yields now, whereas before he refused, and yet the change is in the patient, and not in the physician, and therefore, beloved, when 〈◊〉 about to strive with God in prayer, when you contend, and wrestle with him (for so we ought to do) when you use many reasons to persuade him, you alter not him, but yourselves 〈◊〉 〈◊〉 those arguments that you use, are not so much to persuade him to be ●…e you, as to persuade your hearts to more faith, to more love, to more obedience, to more humility, and thankfulness, and that indeed is the reason, why prayer prevails with God, not that the very sending up is that, that prevails with him, but because a faithful, and a spiritual prayer puts the heart in a better disposition, so that a man is now made ready to receive a blessing at God's hands, that before he was not. So that, when you think you draw God to you, with your arguments, in truth, you draw Simile. yourselves nearer to him; as when a man in a ship plucks a rock, it seemeth as as if he plucked the rock nearer to the ship, when as the ship is plucked nearer the rock: so, I say, we draw ourselves nearer to the Lord, and when we draw nearer to the Lord, in prayer, and there is a spiritual disposition wrought in our hearts, by the exercise of this duty, than indeed the Lord draws near to us, to send us help, and to grant our requests, that we put up to him, and therefore that you should mark by the way, that any prayer, as it hath a higher pitch of holiness in affection, and as it hath stronger arguments in it; so it is a better prayer; not because this prayer shall prevail with God more, or, that the excellency of this prayer should move him, but because this pitch of holy affection, and strength of argument works upon your hearts: for the strength of arguments moves your understanding, and the holiness of affection puts your will in a frame, and so disposeth your hearts, and fits you as the 〈◊〉, we spoke of before, is 〈◊〉 when the Physician is willing to give the thing he desired. But the last objection, which indeed is more than all the rest, is this. Object. 4. Twofold. A man is ready to say, we see there are many men, that do not call upon God, and yet enjoy 1 many mercies: it may be, a man can say with himself, when he did not use to pray, he had health, and sleep, and protection? Again, on the other side, he hath prayed for such and such things, and yet they have not been granted? so this objection hath two parts, that a man hath obtained blessings, without prayer, and again he hath prayed, and yet hath not obtained 2 the blessings he sought for, at the Lords hands. For answer to the first, that men do obtain many blessings that do not pray (as how many Ans. young men are there, and old men too, that have health, and wealth, and peace, and liberty, and abundance of all things, and yet, either they 〈◊〉 not to God, or, if they do, yet not in a holy and spiritual manner) and therefore this objection had need to be answered, and therefore I answer briefly. First, though they have these blessings, yet they have them 〈◊〉, they have no promise 1 Answ. to the first part of the objection. of them, they cannot build upon them, whereas they are sure mercies to the righteous man, he can build upon these blessings: for he Answ. 1. hath a father to go too, whose love he knows, and he hath sure promises to build on; the other, though he hath them, yet he is in a slippery place, when he enjoys them; it is an accidental thing, he hath them from the hand of an enemy, and he knows not how long he shall enjoy them. But I answer again (which is the chief answer Answ. 2. to this objection) that there is a great deal of difference between having blessings, through the providence of God, and between having Difference between having of blessings through the providence of God, & from the love of God. them from the mercy of God, and by virtue of his promise, and out of his love to us in Christ jesus. A natural man may have many blessings of God, (so God said that he made jeroboam a King, he gave him a Kingdom, and many such passages we shall find, when men come unjustly to them, as he did to the Kingdom, yet God, saith he, did it, that is, it was by his providence) and yet he hath them not in mercy: for if thou hast these blessings, health, and sleep, and success in the enterprises, from day to day, and yet thy hart tells thee within, that thou hast not sought them at the Lords hands, as thou oughtest, I say to such a man (and mark it) it were better for him that he should want them: for certainly, when he hath them, in this manner, he hath them without a blessing; yea he hath them with a curse, and so were better be without them; as it had been better for Ab●b to have been without his vineyard, and as it had been better for 〈◊〉 to have gone without his reward, that he had of N●●man the 〈◊〉 (for you know he had the ●…eprosie with it) it had been better for the children of Israel to have gone without their 〈◊〉: for you know the curse that followed, death wet along with them; so when a man shall have peace and prosperiti●…, and abundance of all things, without seeking them at the Lords hand●…, from day to day, I say, he were better to have wanted them: for there goes death together with them. It is said plainly, that case 〈◊〉 the 〈◊〉 (that is to say) this very prosperity, this ●…riuing (notwithstanding a neglecting of prayer, and of holy duties) I say, it carries death along with it, as the obtaining of the vineyard, brought death to Achab, the getting of the Kingdom was the destruction of I●…roboam; and therefore men have little cause to comfort themselves with this, that they enjoy many blessings, and never pray for them. But, to answer this point more fully, I say many blessings are bestowed upon men, not for 3. Ans. their own sakes, but for the Church's sake. A man may have strength of body, he may have great gifts of mind, he may have great success i●… using those gifts, he may bring great erterprises to pass, so that you may truly say, the hand of God is with him, all this may be done not for his sake, but for the sake of the Church, and glory of God some other way, that he might do some service; as you see, it is plain lie said of Cyrus, Isa. 45. 4. speaking there of Cyrus, saith the Isa. 45. 4. Lord there, For 〈◊〉 my servant's sake, and for Israel mine elect sake I have called thee by name, and have give 〈◊〉 thee this great power, and all this great success although then thyself have not known me. (Mark) Cyrus was a most prosperous man, God's hand was mighty with him, and yet all this was not for his own sake, but for the Church's sake: so you may think it is, when men prosper, many times, it is not for their own sakes, but to fulfil some other end of God's providence, and therefore, mark this and keep it for a rule, if thou Note this. prosper in thy erterprises, if thou enjoy wealth, and peace & abundance of all things, and know that thou dost not seek to God, from day to day, that thou keepest not thy heart right and straight, and perfect before him, thou dost not call upon him, in a holy, and spiritual manner, certainly it is for one of those causes, thou hast it without a blessing, and with a curse, thou hast it for other ends, and not for good to thyself; and therefore thou hast it very uncertainelie, it may be taken from thee, thou knowest not how soon; yea, and this thou shalt be sure of, that it shall be taken from thee then, when, of all other times, it will be unfittest for thee: as a thief comes at a time when men least look for him; so destruction comes suddenly upon these men; God cuts them as a man, when he would have trees to die, he Simile. lops them in that season, that of all others is the unfittest, when the sappt is in the tree, when the lopping will cause them to whither, so the Lord will strike them in such a season. It is quite contrary with the Saints, he cuts them in due season, he lops them in due time that they may grow the better for it, it is good for them. But now for the other part of the objection it Answ: to 2. part of object. may be, many among you now are ready to say, I have prayed for such and such things, and I have been earnest, and yet the Lord hath denied me: my Beloved, if we can satisfy this objection, we shall then take this impediment away, that we propound in this objection, that hath these two parts. Therefore to this I answer. First, if thou hast not been heard in thy prayer, Answ. 1. Our prayers oft times are amiss in one of these three respects. consider, if thou hast not prayed amiss; it is a common fault among us, when we have spent much time in prayer, &, it may be, we have spent time in fasting, & praying & the thing is not granted; we presently lay it upon the Lord, that he hath not heard, when many times, the cause is First, in respect of the principle whence they ●…ow, when they are but natural desires. our not praying, as we ought, it may be thou hast been very earnest, and therefore thou hopest thou hast done very well: I tell thee, thou mayst be very earnest, and importunate with the Lord, when it may be no more but a natural desire, when a man hath need ●…o be directed in a difficult case, that much concerns him; when he hath need to be extricated, and taken out of such a difficulty, and straight, wherein he is involved, when he hath need of success, in such an enterprise, or any thing of that nature; I say, a man may be earnest with the Lord in such a case, and yet his prayer may be amiss, it may not be a spiritual prayer, it may not be an expression of holy desires to the Lord; for they only prevail with him, not that the natural are excluded (that is not my meaning) for they may add winds to the sails, though holiness may guide the rudder, and keep the course, and make the steerage, yet natural desires may make us more importunate, and may add much to it: therefore, I say, consider thy prayer. Consider again, when thou hast sought so earnestly to God, whether it be not to bestow it upon thy lusts, as the Apostle speaks, jam. 4. 3. when thou hast a business to be performed, it may be, thou Iam: 4. 3. Secondly, in respect of the end, when they are for the satisfaction of our lusts. art earnest with God, but hast thou not an eye to thy own glory, to thine own praise and credit in it? when thou wast earnest for health, was it not that thou mightest live more deliciously? when thou desirest wealth, and success in thine erterprises, that tend to mend thy state, is it not out of some ambition? you know, that desire is condemned, if any man will be rich: is it not a desire of greatness? would you not be somebody in your place, and set up your house and family; such things indeed God bestows upon men, but to have our desires pitched upon them; and to pray in that sense for them, is amiss; and my rule for it is in the first to Timothy, the sixth chapter, the ninth verse: If any man will 1 Tim: 6. 9 be rich, etc. that is, when a man desireth excessively, when he desireth more than food, and raiment convenient for him; now the natural affection is degenerate into a lust: for when any affection exceeds, it ceaseth to be an affection, and begins to be a lust, and therefore where it is said, If any man will be rich etc. it is said after, it is a lust. But, you will say, how shall a man know, when he prayeth to bestow that, which he prayeth for, Quest. upon his lusts? I answer, if a man consult with his own heart, & deal impartially with himself, he may know Ans. what his ends are; but, if you cannot find it out, that way, you may know it by the effect, you may know it by the bills you bring in. What is the expenc●… of the things God hath bestowed on you, when he hath put a price into your hands; consider, how you bestow it. If a steward have a Simile. great sum of money, that his master hath trusted him with, and his bills be, that he hath bestowed so much in riot, so much in fine apparel, &c, but there hath been but so much bestowed for his master's advantage, it is an argument he hath spent it ill: so, when we see, there hath been so much health spent, so much time, and so much strength, in following our own plots, and our own worldly business, without respect to God, not serving God, and men in our calling, as we should do, and that there hath been little time bestowed in prayer, in reading, in making our hearts perfect with God, in taking pains with them, from day to day, I say, if we look upon this bill of expenc●…, and consider how we have bestowed our time, our health, our strength, our wits, from day to day; and our speech (for that is one price, that we have in our hands, by which we may do good, it is as a bucket by which we may draw from others, and likewise it is a spring, and fountain, wherewith we may feed others, with the waters of life) consider, how we have laid out all these things, and by that we may know, how we are disposed to use the blessings, we seek for at God's hands, whether we seek them to bestow them upon our lusts, or to spend those gifts to our master's advantage; and, if we find we do it for our own lusts, in this case, I say to you go and amend your prayers, and God will amend your speeding. We must do in this case, as an angler doth, when he hath thrown the bait into the river, if it stay long, and catch nothing, he takes up the bait, and amends it, and when he Simile. sees it is well, he than continues, and waits: so we must do in this case, if thou pray, and pray long, and have not obtained the thing thou prayest for, look diligently to thy prayers; see whether they be right or no, if they be not, amend thy prayers, and God will amend his readiness to hear thee; if thou find, they be sincere and hearty, mingled with holy desires, and not with carnal, and corrupt affections, then, let the bait lie still, that is, continue to pray, and to wait, and the Lord will come in due time. But this is not all, though that be one thing, 2 In respect of the manner, when they are uttered carelessly: when thou art not heard, consider, if thou hast not prayed amiss; it is a common fault amongst us, when we succeed not in any thing, we attribute it to many other things, but not to our remissness, and carelessness in seeking to God: if a man want sleep, if he find sickness, and weakness, and distemper of body, he thinks that he hath eaten amiss, and considers not whether he hath prayed amiss; if a man have miscarried in his business, he begins to think, whether he have not been improvident, whether he hath not dealt foolishly; whether he hath not omitted such and such means, as he might have used, he never thinks whether he have prayed amiss; and that indeed, is the cause of our miscarrying, and not commonly the thing, which we attribute it unto: for though God be not the immediate cause, you know he is the great cause; There is no ill, that he hath notdone; and that which moves him is always grace, and sin; that which moves him to do us good, is our obedience to him, that which moves him on the contrary, is neglect on our part. But, to answer further, suppose thy prayers be right, yet, thou must consider this, that, Answ. 2. God grants our prayers oft times, yet, when thou thinkest thou art not heard, thou art oft times deceived, and therefore, you must rectify that misconceit. As for example, sometimes, when we would have the thing in one fashion, God bestows the same thing upon us in First, not in that manner as we desire another; and therefore thou mayst be deceived in that: it may be a 〈◊〉 prays earnestly, that he may have a strong ●…dy, to do God service withal, it may be, that sickness of body makes him do him better service, because it keeps him in more awe, it weanes him more from the world, and makes him more heavenly minded: you know the case of Paul, he would fain have had that lust taken away that is spoken of 2 Cor. 12. 9 and why? surely the thing he would have had, 2 Cor: 12. 9 was to have his heart in a holy, and right frame of grace; now, though Paul had it not that way, that he looked for it, yet he had it another way, the Lord increased in him the grace of humility by it; he saw his own weakness, and the power of Christ the more; and when this was discovered unto him he was content. It is all one, whether a man be preserved from the blow of an enemy, or have a helmet given Simile. him to keep it off; it may be a man prays for money, and for estate: if God provide meat and drink, and clothes immediately, in stead of this, is it not all one? It may be another would have a greater degree of conveniency, for his dwelling house, and many other things: if God give him a body able to endure that, which is more course, all is one; as if he were provided for more delicately: it is all one, whether a physician quench the thirst of his patient by giving Simile. him beer, and drink, that is comfortable unto him, or by giving him barberries, or somewhat else, that will do the thing as well. It is all one, whether the Lord keep an enemy from doing us hurt, 〈◊〉 ●…at he gives us a strong helmet, a buckler, to keep off the injury from wounding of vs●… I might give you more instances, though the Lord give thee not the thing in the very manner that thou wouldst have it, yet he will do it in another manner. secondly, as we are deceived in the manner, 2. Not by those means, which we prop●…d. so we are deceived in the means ofttimes, in seeking to God. When a man prays, he pitcheth upon such a particular means, and thinks verily that this is the, way, or none; it may be, the Lord will find out another way, that thou didst never dream of; Paul prayed to have a prosperous journey to Rome, he little thought, that when he was bound at jerusalem, and posted up and down from one prison to another, God was now sending him to Rome, yet he sent him, and sent him very safe with a great company attending upon him, he sent him it may be in a better manner than he himself would have gone, and yet it was by such a means, as he could never dream of; also you know, 〈◊〉 the A●…rian, he had pitched upon a particular means, he thought the Prophet would have surely, come forth and have laid his hands upon him, but to go and wash in 〈◊〉, he thought his labour all lost, and the request which he made to the Prophet to no purpose; for it was a thing that he never thought of, it was a weak and poor means that he made no account of, yet that was the means that God ●…ded: so I say, we o●…t deceive ourselves, ●…itch upon such particular ways, and when these fail us, and when we have prayed, that these means might be used, and God doth not use them, we think presently, we are deceived. joseph thought verily Pharaohs steward should have been the means to bring the promise to pass, and after that, Pharaohs butler, he used as a means, he desired him to remember him, & yet all this was not the means, but another, which he never thought of, which was a dream of Pharaohs: the like was in the ●…se of Mordecai, deliverance came a strange way, a way that Mordecai never imagined. Abraham thought verily, that Ishmael had been the son of the promise, but God tells him he was deceived, Isaac was the son, in whom he would make good the promise. So the Israelites thought that Moses should have delivered them; that it should have been presently true, that the yoke of bondage should have presently been taken off from them, but we see, God went another way to work, he sent Moses away, into a far Country, and the bondage was exceedingly increased upon them. So that they thought they were further off now then ever they were before; but, in truth, they were nearer: for the increase of the bondage, increased Pharaohs sin, and made him ripe for destruction: again, it increased the people's humility, it made them to pray harder, and to cry more servently to God for deliverance, and so it made them more fit for it; and at the last, Moses was more fitted to be a deliverer, after he was so long trained up, and was so much humbled; so that when God seems to go a clean contrary way, yet it is the next way, to bring it to pass. 〈◊〉, it is a common thing with us, we pitch upon a certain particular means, we thing such a man must do it, or such a course must do it, when the Lord intends nothing less. And the reason often is, because, if we should have deliverance, many times, by such means, by such men, and by such ways, we would attribute too much to the means: therefore, we see, when 〈◊〉 had a great army, the Lord would not do it, it was too great for him, and therefore we see to what a small number he brought it: so, oft times, men think, oh if I had such a man's help▪ or if I had such a means, it would do the thing, it would bring the enterprise to pass: when we make too much account of it, the Lord, it may be, casts away that, which seemed most probable, and (even as he doth most of his works, as he builds his own Kingdom by the most foolish, and improbable means of all other, so) often he doth our business by such means, that we least dream of: therefore be not discouraged. Suppose we pray, that such a great Prince should raise the Churches, that such a wa●…e, that such an enterprise, and project may do it; put the case the Lord will not do it so; are we then presently undone? and is there no help, because such a battle is overthrown, because such a King did not succeed, because such a General had not success, acc●…ng to our expectation? It may be, that is not the way, the Lord will help the Church after another manner, that we dream not of; and so for a man's self, he hath business to be done, or he is in distress, and would have deliverance, and he thinks, this is the way or none, and therefore he is earnest to have it done: now it is good, in this case, to leave it to the Lord, to make our requests known to him; and, when we have done that, to be no further careful, but leave it to the Lord, to do it his own way: he is skilful. Simile. If you take a skilful workman, and say no more to him but thus: Sir, I pray you, do me such a thing, if it were the bringing of water, or the setting up of a building, it may be, he will go away to work, that thou knowest not what it means, and yet thou wilt trust him: why then wilt thou not trust God, and suffer him to go his own way? and, when thou art crossed in that thing, wherein, it may be, of all others, thou wouldst not be crossed, it may be, it is the best way of all other to bring the thing to pass, that thou desirest. Again, as we are deceived in the manner, Thirdly, or not in our time. and the means, so likewise we mistake the time: it may be the Lord is willing to do the thing, but not in that time, that thou wouldst have him: when a man prays to be delivered from such a trouble, and such a distress, and affliction, he thinks the time very long, and saith, he●… is not heard, because he is not delivered presently; we would all have the smarting plaster presently took off: but the Lord is wiser than we, (as the physician knows Simile. what belongs to the patient better than himself,) though he do it not presently, yet he will do it: therefore say not, thou art not heard, thou must take heed of taking delays for denials; the Lord will defer to do the thing, yet he will do it, and do it in the best season: for this is a general rule, God's time is the best time. When thou comest to pray for Note. a thing, thou wouldst have it done presently, and thou thinkest it is the best time, all the controversy between God, and thee is, which is the fittest time to have it done; thou thinkest, it may be, presently; God, it may be, will do it a year hence, surely he is the best chooser, and we shall find it so: and therefore be content to wait his leisure; he hath many ends, in deferring it, it may be, to try thy faith, (as he did the faith of the Canaanite) and therefore he would not hear; it may be to increase thy holiness, to put thy heart into a Note. better temper, and therefore he defers longer: he meant to do that for jacob, that he did, yet he suffered jacob to wrestle all night, and yet he would not do it, till the instant of the morning appeared: so it was with Daniel, the answer went forth when he began to pray, yet he would 〈◊〉 him instant, and continue in prayer; so, I say, the Lord hath many ends why he defers, let us be content to take his own time. Last of all, consider this, when thou seekest to 3. Ans. the Lord, to have any thing done, it is possible, that it may cross some other passage of his providence; and in this case thou shouldest be content to be denied. But, you will say, why may not both be accommodated? Object. I answer, so they shall, though thou se●… not Ans. how; it is not with God, as it is with man: if a man do a good turn to one, if two become petitioners, he must needs do an ill turn to another, but God composeth all for the best. As for example, David desired much to build a Temple, the Lord had another end, he had resolved in his providence, to make Solomon the builder of it; indeed this was much better for David: for what more had David gotten, if he had done it? the Lord gave him as full a reward, as if he had done it: for he tells him, that for that purpose of building him a house, he would build him a house: so●… David hath his end, to the full, though Solomon built the Temple. So for Israel, the Lord kept the Canaanites among them, but it was for their profit: there are some passages of God's providence, that if we knew, we would yield to this, that it were better, that it should be so, then otherwise, and therefore it is better, in some case, that we should be denied. ' And so I conclude for this time. FINIS THE THIRD SERMON. 1. THES. 5. 17. Pray continually. Now we proceed to that which remains, something more we might add, for the answering of this, for the time of Gods granting our petitions, and for the measure, we touched it the last day a little. For the time, we are deceived; in that we think, when God deferrs, he denies; for many times God deferrs for special reasons, and yet he grants the request, in the fittest time for us, as the physician knoweth the fittest time to give the Simile. patient physic of one kind or another; and in this we must yield to God; as he doth all his works in the fittest time, so he grants our petitions in the fittest time; there is an appointed time for any deliverance to be granted, for any blessing, for any comfort, that we need, and have at his hands. Now, if ourselves were judges, we would have things done for us in the most convenient time, we would have the smarting plaster pulled off, before the wound be healed, whereas it is i●… best for us to have it kept on: Bel●…ved, you shall find, that God divides between Satan, and us, in this case, as we see Rev. 2. 10. Satan shall cast some of you into prison, and Rev: 2 10. you shall be there for ten days: it was not so long as Satan would have had it, it may be, he would have had it ten and ten too; nor again, it was not so short, as they would have had it, but God sets down the time between them both, and therefore we must rest upon him, and think that many times there is great reason, why we should be deferred when we ask things at his hands, and you shall find he defers for one of these causes, for the most part, Sometimes, for the trial of our faith; as, we see, he deferred to grant to the woman of Canaan, Four Reasons of God's deserring to grant our requests. although he did mean to grant her request, yet he deferred long, that he might put her to the trial; and, you see, she was no loser by it, but when she held out in her prayers, she had her request granted to the full. Sometimes, he defers to grant it, that we 2 may be more humbled: as you know, Paul prayed earnestly, but God told him, that he would defer him, because he needed more humility: so he deferred to grant the request, that the men of Benjamin put up to him, when the cause was just, and God intended to help them, yet they fell before their enemies twice, though they fa●…ed, and prayed, his end was, as we see in the text, that they might be more humbled, that their hearts might be more broken, that they might be more fitted to receive it. Again, sometimes God deferrs, that we might 3 be more able to use those blessings that he means to bestow upon us: so he deferred to raise joseph to preferment: so he deferred to bring David to the Kingdom, that those afflictions that they endured might the better fit them to enjoy so great prosperity, as he had provided for them afterwards. And lastly, he deferrs that he might set a higher 4 price upon his blessings, that he might enhance the price of them; as the fisher draws Simile. away the bait, that the fish might follow it the more; so God withholds blessings, that we might have a greater edge set upon our desires, that we might pray harder for them, that we might prise them more, when we have obtained them. Now, as he doth thus for the time, and as we are often deceived in the time, in taking delays for denials; so likewise we are often deceived Concerning the measure, if God give us not so much as we ask. in the measure; many times God grants the things that we would have, but, because we have not so large a measure as we expect; therefore we think we have not it at all, and that the Lord hath denied us our prayers, when indeed he hath not: for a lesser measure, many times, may serve as well as a greater; as God saith to Paul, my grace is sufficient for thee; though the temptation do abide upon us, if there be sufficient grace to keep us in a continual conflict, and war against it, if there be sufficient grace to obtain pardon, to uphold, and to comfort us in it, it is sufficient, it may bring us to heaven, we have a deliverance from it, even when we seem not to be delivered; though we have not so full a victory, as we would have, yet that grace may be sufficient. You shall see this almost in all the things we A less measure may serve as well as a greater. Cleared in instances. 1. Wealth. Psal: 〈◊〉. 16. have occasion to request, at God's hands, that a lesser measure may serve as well as a greater. Take it first in outward things. A little wealth may serve, as well as great revenues: as in Psal. 38. 16. A little that the righteous hath is as much as great revenues to the wicked; because a little, when God shall fill it with his blessings, it shall serve the turn as well; but, if a man hath great revenues, and God blows upon them, and leaves an emptiness in them; if a man have great revenues, if he have great outward comforts, yet, if there be an emptiness, if there be a vanity in them, if they be as the husk, without the grain, as the shell, without the kernel, as they are often; though there be a great bulk, and they seem very fit to comfort us, yet they will do us little good; whereas a little, on the other side, will do much good: for in this case it is as it was with Manna, those that had little, yet they had sufficient, and those that gathered over, yet they had never a whit ●…he more, that is, for their use and comfort; you know, the little, that Daniel had, it nourished, and strengthened him, as much as the great portion of the King's meat, that others had; and therefore a little, in this kind, may serve as well as much. And so likewise, a little grace may be so used, 2. Instance in Grace. and improved, that it may enable you to do much, it may preserve you from sinning against God, as well as a great measure: for the confirmation of this look to Rev. 3. 8. which is a notable Reu: 3 8. place for this purpose, it is said there to the Church of Philladelphia, thou hast a little strength, they had but a little strength, and yet you see there what that little strength did: thou hast but a little strength, and yet thou hast kept my word, and hast not denied my name: there were but two things for them to do, to keep his word, and to be kept from running out to the denial of his name, and other sins: now the little strength they had, was sufficient for these ends: so that, we see, he finds no fault with that Church; other Churches, that had more strength, it may be, they fell into greater sinne●…: but this is a rule which is true, you will find it true in all observation, Note. through the Scriptures, that, sometimes, those that have great grace, yet they may fall into great sins, that they may be subject to some strong prevailing lust; as David, you know, had great grace, and yet, we see, he was subject to great sins together with it. And again, a man may have but a little grace, and yet that little grace may be so ordered, and husbanded, and improved, that that little grace may keep him from sin, more than the other: this must be warily understood, not but that Note in what sense this is to be taken. great grace enables a man to do greater works, than the other; it enables a man, in the ordinary course, to resist greater temptations, more than less grace, but yet, (I say for our comfort, that) though a man have but a little strength, yet, a●… it is said there in the same place, Rev. 3. in that Rev: 3. little strength, I have set a door open to thee, it opened the door of heaven wide enough, so that no man could shut it. And as we say for grace, so like wise for gifts, smaller gifts, meaner gifts may serve the turn, 3 Instance in gifts. many times, as well as greater gifts: for, you know, a little finger, a small hand may serve to thread a needle, as well as a greater, and, it may Simile. be, will do it better; for, in the Church there are varieties of operations, and variety of functions, and meaner gifts may serve 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 serve, in some cases, as well as the stronger; a little bark may do better in a small river, than a greater ship; so a man that Simile. hath but mean gifts may serve mean capacities, as well as greater, and better: and therefore think not that things are denied. when the thing is granted, not in such a measure. And lastly, to be faithful in a little gift will bring as great a reward, as to be faithful in greater: thou hast been faithful 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 have not so great a measure as others have: so likewise if a man desire patience, and strength to go through all variety of conditions, 4 Instance, in crosses, and afflictions. through all the troubles he meets with: sometimes the Lord lays a great burden. upon a man's shoulders, and gives him great strength to bear it; sometimes again he gives but a little Simile. strength, but then he proportions the burden to it; and is it not all one, whether the burden be great, and the strength answerable, or the burden be less, and the strength little? sometimes he takes away calamity, sometimes he lays it upon a man, and gives him as much strength as will bear it, and that is as good, as if it were removed; else, what is the meaning of that, you shall have an hundred fold with persecution, but that you shall have so much joy, and strength in persecution, that it shall be all one as if you wanted it? so we see Heb. 5. 7. when Christ Heb: 5. 7. prayed for deliverance, in that great hour of trial, the text saith, he was heard in the things he feared, and yet, we see, the cup did not pass from him, because he was strengthened to bear it, and so it is in this case; and so much shall serve for a full answer to that, that we be not mistaken in judging our prayers not to be heard when they are heard. And now, Beloved, what remains, but that we set out selves to the duty, to do that we are exhorted unto here, namely, to pray continually, that is, to pray very much, to keep, at least, a Dangers by omitting, or neglecting prayer. constant course in it; for, if we do neglect it, we do but ●…ob God of his mercies, we take them without his leave. 1 Again, we are guilty of the sin of unthankfulness: for we ought to give thanks in all things: 2 again, we neglect his worship; for you know prayer is a part of his worship, and the neglect 3 of it from day to day, or at any time, when we omit it, is a neglect of that worship, and service we owe unto him. Again, we suffer sin ●…o lie vnforgiven, which is very dangerous, we deprive ourselves o●… blessings, 4 and bring a curse upon ourselves, and we 5 suffer our hearts to grow hard, and to be distempered: 6 for, from our neglect of prayer comes that deadness of spirit, that worldly-mindedness, and vnapt●…esse to pray, to hear the word, and ●…o keep the sabbath; what else is the reason of it, why those that have be me forward, and zealous professors, in former times, have lost their light, and are fallen from their place; I say what is the reason of it, when they were sometime servant in spirit serving the Lord? That fire was not kept alive with the fuel of prayer; and when they declined from that pitch, from that degree of faith, which they had obtained, you shall find it commonly to arise from remissness in this duty: therefore we say to such, repent and amend, and do your first works; that is, use your former diligence, renew that, and that will renew grace, and strength again: therefore take Benefit of frequency and diligence in prayer. A stock will be laid up. heed of being negligent, and remiss in this duty. We have great cause to be encouraged to it, for there is not a faithful prayer that we make shallbe lost, but they come up into remembrance; and therefore you must consider with yourselves, not only what you do for the present, but what stock of prayers you have laid up; you know a man may have much, in bills, and bonds, as well as in present money; so there is a certain Simile. stock of prayer, a certain treasure laid up, that shall not be forgotten. The husbandman looks not only upon the grain that he hath in his Simile. garner, but he looks upon that which is sown, though it be out of his hands, yea he reckons that the better of the two; so those prayers that have been sowed, it may be, many years ago, are such as will bring in a sure increase: therefore let us be exhorted to be constant in this duty, to be frequent therein, to continue in it, watching thereto with perseverance. And now we have dispatched this, we will come to answer some cases of conscience that fall out in the performance of this duty, which are diverse. First, this is one; what shall a man judge of Case 1 his prayers, when they are accompanied with About wand'ring thoughts in prayer. wand'ring thoughts, whether those prayers are such as God wholly refuseth, or what he is to do in such a case, when he is subject to wand'ring thoughts, to vanity of mind, and distemper in the performance of that duty? To this I answer, that we must distinguish Ans. of the cause whence these wand'ring thoughts a rise. Sometimetimes they arise, not so much from our own neglect, as from weakness, from temptation: 1 The cause of them is weakness. and in such a case, God lays them not so much to our charge: as, for example, one that aims at a mark, and doth his best to hit the Simile. mark, yet, if he hath a hand, or an arm, that hath the palsy 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 do it, nor want of diligence; but, either it is his weakness, or it is an impediment cast in by another: so it is in this case, this wand'ring of mind proceeds from a natural infirmity, and imbecility that hangs upon the nature of man, which is not so able to keep itself close to such a spiritual business; and thy God considers: for he is wise, and kno●…es that we are but flesh. When a weak servant goes Simile. about a business, though he do it not so well as a stronger, yet a man is wise to consider, that the servant is but weak: the Lord considers the natural weakness that we are subject unto; and he deals mercifully with us, in such a case: for herein a man is as one that hath a bow in his Simile. hand, but he hath a palsy arm, and therefore he cannot keep it steady, though he have a min●… to do it. But the other case is, when he is jogged in his 2. Temptation. shooting by another, that is, when Satan interrupts him, when he is diligent to hinder him in such a duty; in this case, God chargeth it not upon him, and doth not cast us off, nor reject our prayers, because of that: but, on the other side, when this wand'ring of mind shall rise from mere negligence, on our part, from profaneness, from 3. Negligence want of reverence, because we do not intend holy duties as we ought, we come not to them with that conscionableness, with that carefulness as we should do; in this case now, it is a great sin, this moves the Lord to anger, when we perform the duty in that manner, when we do not so much as set ourselves about it with our strength, but suffer our minds to wander without any resistance. Or secondly, when we ourselves be the cause 4. Voluntary admitting vain thoughts of it by admitting of loose thoughts, by suffering ourselves to be worldly minded, by suffering an indisposition to grow upon us, and not labouring to resist it, and cast it off again. You know, when an instrument is out of tune, if the lesson Simile. be never so good, that is played upon it, yet it is unpleasant because the instrument is out of tune; and whose fault is that? so, when thou comest to God, and sufferest thy heart to be distempered before and dost not look to keep it in order; that i●… thy sinno, as well as thy profanes, and neglect in the very time of the performance: and, by this you may 〈◊〉, how to judge of wand'ring thoughts in the performance of this duty, and likewise you may see how to prevent How to prevent wand'ring thoughts in p●…ayer. them: the way to prevent them, is to keep our hearts in tune before, to have them ready, as, the wise man hath his heart at his right hand, that is, he hath it ready when he hath it to use. When a Simile. man is to use his horse, he doth not suffer him to run up and down in the pastures wildly, but will have him under bridle; so we should keep our hearts in frame, that they may be ready to do us service in such a holy duty, when we have need of them. Secondly, we must be diligent, when we come to perform the duty, that, though our minds do wander, yet we may be ready to recall them presently, to set ourselves to it with all diligence: so much for answering of this first case. The second case is, what a man is to do, when he finds a great indisposition to prayer, Case 2 About indisposedness, and dulness, and vnap●…nesse to prayer. such a dulness, and deadness in him, that he knows not how to go about the duty, and he thinks, if he do it, it were as good be undone. To this I answer briefly, that in all such cases, Answ. 1. a man is bound notwithstanding to perform it, let his heart be never so much out of temper, let there be never so great a dulness, and deadness of spirit upon him, yet he is bound to do it. But you will say, why, but I am altogether unfit. Object. I answer, that a man by setting himself upon the work, shall gather a fitness, though he were Answ. unfit at the first: you know, members, that are Simile. benumbed, yet by using them, they get life, and heat, and come, in the end, to be nimble enough; so it is with the heart, in this case, when it is benumbed, the very using of it makes it fit for the duty: You know, wood, though it be Simile. green, 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 ado, he may do it, and therefore he ought to do this duty in such a case; yea, so much the rather, because there is never more need of calling upon God, then at such a time: for then a man lies most exposed to temptation, then, if any sin come, he is ready to be overtaken with it, he is unfit for any thing; and therefore, Note. if ever he have need to call upon God it is at that time. But you will say, it may be, God will not accept it? Object. I answer briefly, if a man's heart be so indisposed, Answ. 2. that, when he hath done all he can, yet he can get no life, he can get no heat in the performance of such a duty, yet God may accept that prayer, as well as that which is most servant: And that you may understand this aright, you must take it with this distinction: This dulness, and deadness in prayer, it comes from one of these two causes. Causes of dulness. One is, when God withdraws his own spirit, 1. Desertion. that is, withdraws not his spirit altogether; 2. When there is some neglect on our part. (for there may be a help, when we perceive it not), but when he withdraws the liveliness, and quickness of his spirit, and in this case, if we do our duty, if we do the best we can, the Lord doth accept it, though he hath not vouchsafed such enlargement of our hearts, though he have not poured out his spirit upon us, in the performance of the duty, as at other times, but he gives a secret help, that perhaps we feel not, nor perhaps is so great as at other times; yet I say, when it ariseth from his own withdrawing of that fitness, & we are not negligent, but we do our best, in this case, God accepts the will for the 〈◊〉, as we have often said to you: that rule always holds good, when the impediment is such as we cannot remove, when the dulness of spirit is such as it is not in our power to remove, when we have used our utmost diligence, in that case it is no hindrance: and therefore it is a great comfort unto us, that we have used our diligence in this duty, when we have used 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 lively and fervent manner. The next case is what a man is to do after▪ he hath committed some great sin, after he hath Case. 3. About praying after a man hath committed some gross●… sin. wounded his conscience, whether then, not withstanding, he must come, & keep his constant course in prayer, morning, & evening, whether he shall be so bold, as to come into God's presence afte●… he hath so exceedingly offended him. To this I answer, that a man is bound, (notwithstanding Ans. In this case prayer is not to be neglected. any sin that he hath committed, be it what it will be) to keep his course constantly in prayer, and not to omit it, not to keep off, not to defer it. And my ground for it is, because this is a duty, it is a charge that God hath laid upon all, to pray continually; that is, at the least twice a day, as we showed before, to keep a constant course in it: now, it is certain, our failing in one thing, must not excuse us in another. Note. When the dute lies on us, we have no dispensation to be negligent in it; and therefore we are bound to do it. Again, consider this, that a particular offence doth not offend so much, as if we grow strangers 2. Reas. to God: as if we grow to a general rebellion against him. As, put the case, a child commits a great offence against his father, yet, if he run Simile. away from his father's house, and grow a stranger to him, that is more than the particular offence: for a general rebellion must needs be more than the particular, and to give over calling upon God, to break off that course, to grow a stranger to him, to run away from his house, and (as it were) to be ready to give over all his ordinances, & a constant course of obedience to him, this is a general rebellion, & is worse than the particular; yea such carriage, after sin committed, moves God to anger more than the sin itself; as, many times, the contemptuous, negligent, rebellious carriage, after an offence, moves a mast●…r, a husband, or a parent more, than the particular failing though it were exceeding great. Besides, consider, when a man commits a great fin, he makes a great gap in his conscience, he Reas. 3. makes a great breach there, and will you have that breach lie open? is not that very dangerous? is not that the way to bring in more ●…in, and to suffer those good things that are in the heart to steal out? I will give you but one instance for this: You see, St. Peter, when he had committed a great sin, in denying his master, and forswearing of him too, yet, because he came in presently, and repent, and sought pardon, (as you know he did) you see, he was preserved from running into further arrearages: for he made up the gap, he made up the breach. We see, on the other side, when David had committed that sin with Batb●…eba, and did not come unto God, as he should have done, to keep his constant course in sacrificing unto him, in repenting, and renewing his repentance, and praying to him, you know, how many sins he fell into: and likewise, that was the case of Solomon, you know, to what a height he grew, by not coming unto God, at his first failing: and therefore, I say, there is reason, that we should do it, though the sin be great, we ought to come in, and to keep our course constantly. But may I not stay till I be more fitted, till my heart be more softened, and more humbled? Quest. Beloved, to st●…y in this case is dangero●…; for Ans. the heart commonly grows more hard in continuance; the conscience is more tender, immediately after the sin is committed, than it is afterwards; and when thou stayest for more humility, thou findest less; and therefore, while the wound is green, and when the fire hath taken newly hold, 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 heed that you be not hardened through the deceitfulness of sin; the Heb: 3 12. meaning is this, when thou committest a sin, you think, if you stay a week, or a fortnight, or a month, you shall come in as well as at the first; no, saith the Apostle, while it is to day, come in, that is, do it presently, for sin will deceive you, it will harden your heart before you be aware, it will make a distance between God, and you, it will take you off from him, it will lead you further on; and therefore take heed, that your hearts be not hardened through the deceitfulness of sin, that sin do not deceive you, and it will do it before you think of it: and therefore in this case you should do as you Simile. do with waters, when waters break 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 unable 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 God's presence, who is most holy, after he hath defiled Object. himself with some great sin, is not this an unreverent thing? I answer briefly, it is very true, if thou be bold Answ. to come into God's presence with the same d●…sposition, wherewith the sin was committed, with a mind so fashioned, and so framed, in that case thou dost exceedingly provoke him, this is a very high degree of pro●…unesse: and therefore, when we say, thou must come in, and keep a constant course in prayer notwithstanding, the meaning is, you must come in with a disposition turned aside from your sins, and brought home to God, with a mind to abhor that which is evil, and to cleave to that which is good; there must be this conversation of the mind to him, thou must not come in with the same disposition, that must be altered. So much shall serve sor the answer to this case. Another case is whether we may use a set Case 4. About a set form of prayer. form of prayer? and likewise whether it be sufficient? I need not say much to you; for I think there is none here that doubt of it, but that a set form Answ. of prayer may be used: you know, Christ prescribed a form, you know, there were certain Psalms that were prayers that were used constantly; and therefore there is no doubt but that▪ a set for me may be used, we have that example for it: And in the Church, at all times, in the primative times of the Church, and all along to the beginning of the reformed ti●…es, to Luther, and Calvins' 〈◊〉, ●…till, in all times, the Church had set forms they used, and I know no objection against it of weight. One main objection is this: That in stinted prayer the spirit is straightened, Object. when a man is tied to a form, than he shall have his spirit, as it were, bounden, and limited, that he cannot go beyond that, which is prescribed; and therefore, say they, it is reason a man should be left to more liberty, (as he is in conceived prayers) and not tied to a strict form? To this I answer, even those men, that are against Answ. 1. this, and that use this reason, they do the same thing daily in the congregation: for when another prays, that is a set form to him, that hears it, I say, it is a form to him: for put that case, that he that is a hearer, that hears another pray, suppose that his spirit be more enlarged, it is a straightening to him, he hath no liberty to go out: he is bound to keep his mind intent upon it; and therefore, if that were a sufficient reason, that a man might not use a set form, because the spirit is straightened, a man should not hear another prey, (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 deal, than he that speaks and prays; so that there is a bounding, and straightening, and a limiting of the spirit. And therefore that reason cannot be good. Again, I answer, though the spirit be limited, at that time, yet he ha●…h a liberty, at other Answ. 2. times, to pray as freely a●… he will in private; and there●…ore he is not so tied, but, though, at that time, he be, yet it is no general tie; at another time, or immediately after, he may be as free as he will in secret. Aga●…ne, I answer, it is not a tye, and a restraint of the spirit, because there is a tye of Answ. 3. words; for the largeness of the heart stands not so muc●… in the multitude and variety of expressions, as in the extent of the affection: now than the heart may be very large, for all that; though he be tied in words, yet there is not a tye upon the affection, that may be extended more, in putting up the same petition, when another man's is more streightened; therefore there i●… no tye, and limit upon that. And this is enough to satisfy that, that a set for me of prayer must be used. But now, if you ask; whether that be sufficient? whether a man may think, if he have Quest. been present at public prayer, (which is a commendable thing to use it constantly) I say, whether that be sufficient? My Beloved, this is a matter of some moment, to consider what we ought to do in this case; Answ. Public prayer not sufficient. for we may be deceived in it, and I answer plainly, it is not sufficient: a man that i●… diligent in public prayers, that keeps them morning and evening; if he thinks now he 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 used; for God is worshipped in them, and it is a more publ●…que worship; and when God is honoured before many, as a man, Simile. when there are many spectators, more honour is done to him, it is a greater honour; so it is when men join in this worship. And many other reasons there be, but that is not the thing, I am now upon, to commend it to you; but, I say, it is not sufficient, although it ought to be done, 1. Reas. because there are many particular sins, which cannot be confessed in public prayer, there are many particular wants, which in public prayer you cannot unfold, and open, and express unto the Lord. Again, the end of a set form of prayer is to be a help for the private, (for the public it is 2. Reas. another case) a help that one may use that is yet exceeding weak: a child, that cannot go, may have such a prop, but we must not always be children, we must not always use that help. Besides, we must consider this, that there is no man, that hath any work of grace in his heart, 3. Reas. but he is enabled in some measure to pray, without a set form of prayer, he is able to express his desires to God in private, one way, or another: there was never any man, in any extreme want, but he knew how to express himself, where he had liberty to speak: so it is in this case. Besides, the spirit of a man hath greater liberty in private; there a man may pour forth 4. Reas. his soul to the Lord, as Ha●…a saith, 1 Sam. 1. which 1 Sam. 1. in public, he cannot do freely: there are many particular mercies, which he hath cause to be thankful to God for. Besides, there is a particular pains that a man is to take with his heart, from day to day, which, ●…eas. 5. in the public common petitions, he is not able to do: for, Beloved, know this, that the prayer, that is required from day to day, is not so much the performance of the duty, the doing of the task, but the end is to keep the heart in order; for, if sinful lust grow upon it, and 〈◊〉, and worldly mindedness, the end of this duty is to work them out again, to renew repentance again; and, when there is a forgetfulness of the covenant, when grace grows weak, when good desires begin to languish, to renew, and recover them, to put fuel to them: and this is not done by the performance of the publ●…ke only; and therefore, I say, though you perform it in your families, and meet in the congregation, you must not think that this is enough, you are bound to a private performance of this duty. Again, this is another case, what a man is to do in the private performance of this duty, whether Case 5. About using the voice, and about the ge●…ture in secret prayer. he be bound always to use his voice? whether he be bound always to use such a kind of gesture? I answer this briefly, (for there is no great difficulty in these things, and therefore I p●…sse them Ans. over) for the gesture in public, there is more heed to be taken of that; because it is a public and open worship of God; and therefore in public the g●…ture is always to be reverend. You know how often it is repeated, (in the old testament especially) that they bowed down, and worshipped still, Christ looked up to heaven, Paul kneeled down, and the rest with him, and prayed; and many such like expressions you have mentioned in the Scriptures: where you have prayer mentioned in public, still you shall find an expression of some reverend gesture, and when we appear before the Lord in the public performance of this duty, especial care must be taken hereunto in the private, the case is different; there variety of gestures may be used. I do not see, but all variety of gestures may be used; there are many examples for walking, and lying, and sitting; only this is to be taken heed to, that, even in private, as far as may be, the gesture be such, as may both express the inward reverence in the heart, and of the outward man; but there i●… a liberty in that: I think this is the best rule in private, that the gesture be used, that doth Note. most quicken, and doth help the duty most. Some gesture may bring a dulness, and in disposition, when another may quicken the body, and make it more ●…it for prayer: sometimes lying is inconvenient, and sometimes more convenient; and therefore, in this case, the best rule is, to use that ge●…ure, which quickens most, which helps most the duty: some gesture may breed a weariness in the body, some may breed a dulness, some are painful to the body, all this is a hindrance to the duty, when the change of it may quicken and help. Now for the voice, I say, for that (as for the stir) it is not simply required: for God is a spirit, and he will be worshipped in spirit: men, that john 4. 24. have ears, and bodies, they must have men speak to them, but God, that is a spirit, delights in that, which is like himself; and therefore all his eye is upon the inward behaviour of the spirit. Besides, the spirit may speak to God, when the voice doth not; as, you know, the Angels speak to God, and they speak one to another. The Schoolmen have great disputes about the speech of Angels, but this they agree in, that one Angel speaks to another after this manner; when any one hath a conceit, in his mind, of any thing, with a will that another should understand it, and that God should understand 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 mind, and there is a desire in his will, that God should understand that petition; that is an offering it up 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 speak one to another, and to the Lord; so doth the spirit of man; though, indeed, the tongue be to be used, as it is jam. 3. 9 there with bless 〈◊〉 God; and therewith should we pray among others, and before others; and speak before others: but when there is any cause to use the voice, in private, it is this, as far as it may quicken the heart, (as I said of gesture) and as far as thereby we may keep our thoughts from wand'ring. If the voice were not used, perhaps, thoughts would be subject to more wand'ring, and we should not be ready to take notice of them; but they would slip before we are aware; & therefore, when the voice is used, it must be to keep 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 man's particular case; as 〈◊〉 shall find the use of it to ●…inder him, or further him. And so much shall serve for this Case. FINIS THE FOURTH SERMON. 1. THRS'. 5. 17. Pray continually. ANother case of Conscience (in the business of prayer, is) wha●… a Case 6 About want of leisure to pray by reason of present businesses to be speedily dispatched. man is to do, when he is in straight of time; by reason of som●… w●…ighty b●…nesse, that requires a 〈◊〉 and sudden dispatch, and gives him not the leisure and liberty, that otherwise he might have had? To this I answer, you shall find, that i●… Scriptures, Answ. the prayers of Saints have been 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 always, and, no doubt, we have liberty sometimes to be larger, sometimes shorter, according as our occasions will permit. But yet this you must remember, that though the business Note. be great, yet that business, that concerns the salvation of ou●… souls, and the worship of God, is greater: And therefore, except it be a true strait, this is still to be preferred; for it is a business of greater moment; and therefore you must give a just weight to your business, and not to suffer every small business that▪ comes in to thrust out this duty: for here you keep not the due proportion, but neglect the greater, and take the less. Besides, do you not say, when you have great business in hand, that a man must have a dining time, and a sleeping time, & c? Why may we not say as wel●…? A man must have a praying time; is it not as necessary? You know what job saith▪ you know the course that ●…e kept in reading the word, (for that is clearly meant in that place) It was more precious ●…o him then his appointed food: that is, he had rather omit his vsual●… meale●…, (for that he means by his appointed food) then to omit a constant course in performing those holy duties: Therefore, I say, it ought carefully to be taken heed of, that we omit it not, except it be a very great straight; if it be, we may be short in it, ●…od ties us not so exactly: you see therein are not rules set down in the Scriptures, wherein we are tied precisely to such an hour, to such a time, but God, in mercy, and in wisdom, hath left it to our liberty: only, you see, this is the command, Pray continually, do it exceeding much, at the least, keep a constant course in it, as we heard before, but you may be shorter in it. Now let these four Cautions be observed. First, take heed that this straightening come Cautions about shortness of prayer in such straits. not from your ill husbandry, that is, from your ill husbanding of time; For, if a man were careful to redeem time before, it may be, he need 1 Caution. not be put to such a straight, as he is at that time, when he is to perform this duty: suppose you have a journey to go, 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 journey. And for the performance of this duty, and so for other business, as I said in the morning, when you should sequester yourselves to perform 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 precious, go for things of small moment, for that is ill husbandry. You should redeem the time, and buy it with the loss of something. You have time to bestow in the weighty business 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, redeem it with some loss; so you ought to husband it, otherwise you redeem not time as you ought. This is the first Caution that ought to be observed, to husband and redeem the time well. The second is, if we be straitened at any time, 2 Caution. recompense it an another time: for if it be not a feigned excuse and pretence, if you be straitened, when you have liberty, you will be careful to spend mo●e time in it; by that you shall know your sincerity 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 business upon you: 3 Caution. if you be straitened with business, and therefore cannot be so large in the performance of this duty, as otherwise you would, if you take not too much upon you, yourselves are the cause of it: And therefore, he that takes less, he that spends more time in the things that belong to salvation, he hath made the better choice; As Mary made a better choice than Martha, though her employment were good. Likewise, as you must not pester yourselves with too much business, so likewise you must 4 Caution. take care, that your minds be not too much intent upon them; for too much intention of mind upon business, causeth distraction in prayer, and causeth us post over over the duty, as well as too much business: when a man's mind shoots itself too far in business, when it is too much occupied about it, when it is too much intent, when the soul cleaves too fast upon the business, and cannot lose itself to the performance of spiritual duties, which require freedom. The last Caution is, that the strait rise not 5 Caution. from diffidence in God, and confidence in the use of the means; for, it falls out oft times when we have business of moment in hand, there is a turning, and posting from one creature to another, from the use of one means to another, that we cannot get time in prayer, not so much for want of time simply, but because we mind the means too much, we intent them too much, we do not trust God enough with the business, if we did, we might spend less time in them, and more in seeking to him. So much for that case. Another case of Conscience in this business of calling upon God is, what a man is to do Case 7 About use of the means. for the use of the means, for when we are bid to pray and seek to God, that is the ordinary question; But may we not use the means too? To this I answer, That prayer is so far from excluding the means, that it includes Answ. Reasons why means must be used. them; for, if the desire be servant, when we desire any things at God's hands, it will make us diligent in the use of the means, to use a convenient 1 diligence; as it will make you earnest in seeking to God, and in putting up your requests to him: for, if a man shall pray, and be negligent in the use of the means, I will be bold to say it, it is but like the desire of the sluggard, that is a languishing, ●…ting desire: He desires, but his soul hath nothing; he desires, but he puts his hand into his bosom; The desires, which you express, when you pray, they are not servant, they are not earnest, if you be remiss in the use of the means. He that desires grace, desires strength, against sinful lusts, and temptations, and yet is remiss in the use of the means, by which grace should be increased, and strength gained, to resist those corruptions, and temptations; Certainly those desires are but vain desires. Besides, it is an an argument that we trust 2. Reas. not in God, That we make not account of our prayers, except we be diligent in the use of the means; therefore we are far from excluding them: for, if you seek to God, and trust to your prayers, and think that they will prevail with him, it will work this effect, That you will be careful to use such means, as God hath ordained to bring the thing to pass. Even as, if a man seek to a Physician, to such a Physician, that he trust▪ Simile. to, into whose hands he would put his life; When this Physician prescribes such a course, such a diet, and such a thing to be taken at such a time, the more he rests upon the Physician, the more careful he will be to observe his prescription, and rules: And so, in this case, the more you rest on God, the more careful you will be to use such means, as he hath appointed, when he hath said, these, and these means are to be used. In this case, I say, it is a sign your prayers are more to purpose, when you are diligent in the use of them, when you dare not sleight nor neglect them. Again, you must consider this, that, when we pray, at any time, we do not pray to have 3. Reas. any thing done without means, but we pray to have a blessing upon the means, but we pray, to have a blessing upon the means, and, if we pray for a blessing upon the means, our mind is not that they should be omitted; for, you see, God doth all things by second causes, he saves us not without ourselves, that is, he useth us as instruments, he doth every thing by men, and by creatures, and by means, and the end of our prayers is, not to have them done without means, but to have a blessing upon them. But that that is chiefly to be observed to clear this point to you is this; That prayer is not the only means, it is but part of the means to bring any things to pass. There are two things to effect a business, that 4. Reas. is, prayer and means both: we do not say prayer is the only means; indeed, than the other were excluded, but since it is but a part, and the other makes up the total means of bringing any thing to pass, it doth not exclude them, but they may be both joined together, prayer, and the use of the means. This is enough to show that we may use means, we may pray, & lay our hand on the plough, we may seek to God, and be diligent, and as diligent 〈◊〉 〈◊〉 body else; But now these three Cautions are to be Cautions about the use of means observed.. The first is, That, if we do use means, we use those that are right; for, if you trust God, and 1 Caution. depend upon him, you will not step out to any inordinate means, nor use lawful means in an inordinate manner: If you do so, it is an argument your prayers are of no value in your own esteem, you do not rest on God; for, if you did, you would not use other means, than he hath appointed. Secondly, though you use the means, and 2 Caution. pray both, yet you must so use the means, that your confidence be in your prayers: for it is one thing to use the means, and it is another thing to have confidence in them. And therefore we say to you in this case, that you must do as he Simile. that useth the light of the Sun; he so useth the light, that he hath an eye upon the Sun from whom that light co●…nes; for, he knows, that if the Sun were set, the light would be gone. Or as he that takes water in a Cistern, or River, he Simile. so takes it, as that he hath an eye to the fountain, he knows if the fountain were stopped, the River would be quickly dried up: So you should think with yourselves, if I use any means, any creature, any instrument to bring things to pass, mine eye must be upon God: for all the help that we have from the creature, it is but as a beam to the help that comes from God himself. And therefore you must do, in this case, as Physicians are wont to do, they put many Simile. ingredients into a thing, but it is one principal ingredient, amongst the rest, that he makes account will cure the disease: So do, in this case, make use, both of the prayer, and of the means, yet you must know, that prayer is the principal effecter of the thing, and the principal means, it is that, wherein your confidence is to be: for, indeed, it is God that doth bring every thing to pass: There is no good in the City, nor no evil, but he doth it; you know he takes all to himself. All the means, by which Good, and Ill is conveyed to you, they do not do the thing, they are but the v●…ls, they are but the Instruments, as the beer, and the wine, wherein the ph●…sicke is taken, but it Simile. is the physic, the medicine that cures: So all the means cannot do it, it is the help, and the power of God, the efficacy, that comes from him, that brings things to pass; therefore, that must be remembered, use the means, that you use, with dependence upon God, with an eye upon him, that your hearts rest not upon them: for, if they do, it is an inordinate use of them. Lastly, you must take heed of sticking in any particular means; for, if you do, it is a sign 3 Caution. trust not God, as you ought to do. It is a fault commonly, we pitch upon such a particular way, and we think that must do it, or nothing: Now, if God be trusted to, he hath more ways to the wood than one, he hath more means to bring a thing to pass then one: And therefore we must leave it to him, who often doth it best by another means, than we dreamt of. As for example, David had a promise of the Kingdom; Now, when he had the Kingdom of judah, yet you know, the Kingdom of Israel stood out: for Ishbosheth had the Kingdom, and Abner was his chief Captain: beside, in his coming into his Kingdom of judah, we see how God wrought the business, without device, by a means, that he never thought of, in that battle, when Saul was killed, and so many of his sons, there was so much way made for him, when himself used no means to bring it to pass. Afterward when the Kingdom of Israel was kept from him, and he had only judah, we see, God caused a division between Ishbosheth, and Abner his chief Captain; upon that comes Abner, and offers to David the whole Kingdom, but yet he was but a reconciled enemy; and what Abner might have done, he knew not. Therefore, God by his providence, though joab sinned in it, caused Abner to be taken away by joab; when this was done, yet Ishbosheth was alive still; then were there two men set by the providence of God, (though it were a great sin in them) to take away his head, and so the Kingdom came wholly to David: for, there were but two sons, Mephibosheth, that was lame of his feet, and Ishbosheth, that was lame in his mind, a weak man unable to manage so great, and weighty a business, to purpose: So God brought the business to pass by a way, that David thought not off. Therefore, though we may use means, yet, after the use of them, we must depend upon God, and leave it to God to take one means, or other. We must do, in this case, as we do when we go to a man, that is very Simile. skilful to do a work for us: If we go to a Carpenter, and tell him we have such a thing to be done; or, if we go to those that we call 〈◊〉, that bring water from place to place, we tell him, this is our desire, but how he will work, and which way he will bring it to pass, we know not, and yet we trust such a one: for, we say, he is an honest man of his word, and if he have undertaken it, it is enough. Why will you not trust God, that goes so much beyond us, that hath an infinite wisdom, and an infinite power? And therefore we should so use the means, that withal we keep our dependence upon him, that we leave it to him to use this, or that means, as it pleaseth him. For sometimes, it may be, he ta●…s away that which we are about, sometimes he leaves us partly destitute, and findes●… way of his own, that we might trust to him, and consider his power, and his wisdom, what he is able to do. So much likewise shall serve for this Case. Another Case is, what it is to pray in faith? You know that is required. Now there is a common Case 8 About praying in faith, when a man wants a particular promise, that the thing which he asketh shall be granted. error in this point: for a man may say, if I pray for the salvation of another, I ●…ue no promise, how can I pray in faith? when a man prays to be guided in such a business, to have▪ such an enterprise to be brought to p●…sse, to h●…ue 〈◊〉 from suc●… a tro●…ble, facts 〈◊〉 〈◊〉 nesse, from such a calamity, that he lies under, he finds no particular promise, and, for aught he knows, it shall never be granted: How can he be said to pray in faith? for to pray in faith, is to believe, that the thing shall be done. I answer, that to pray in faith is to go as far as the promise goes. Now no particular Answ. man hath any particular promise, that he shall have such a deliverance, that he shall have such a particular mercy granted him; and therefore it is not required to believe that particular thing should be done. But you will say; what faith is it then that is Object. What faith is, required required? I say, it is enough to believe that God is a father, that he is ready to hear, and not Ans. only that he is ready to hear, but that he is ready to do that which is best for me, in such a particular: for both are required, that you believe him to be well affected towards you, as a father, as one that tenders your good, and not only so, but that he will do that, in that particular, that shall be most for his own glory, and for your good: and, if you do 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 rain, etc. in that case, we were bound to believe in particular, but not having that, we are not tied unto it: for the promise is the object of faith, and the habit is not to work beyond the object; for the object is the rule, and the limit of the habit; therefore you may pray in faith, when yet you have no ground to believe, and to think, that that particular thing should be granted. For example, if a father pray, that his son may have grace wrought in his heart, that his soul may be saved, it may be the Lord will never do it; or, if one friend pray for another to the same purpose, though the thing be not done, yet the prayer returns into his bosom, he is no loser by it, there is a reward belongs to him, for seeking to God in sincerity, it is his duty, that he should do so. The like I may say for every particular case. And this encouragement you may have, that there is never any particular prayer put up, wherein you seek things, that are not granted, but you mistake in it: for, if you believe thus far, as I said to you, be sure, that your prayers are accepted, God will do 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 Case 9 About a man●… knowledge that his prayer is heard. his prayer be heard, or not. For answer to this we will give you this one rule, (and that is as far as we can go) that those prayers that are made by the ●…ssistance of Ans. God's holy spirit, it is certain, they are always heard. If you find, that at any time, you need make no question, but that God hears it, and will do the thing, observing the Cautions, that we have gives you ●…ofore, that is, for the means, the manner, the time, and the measure: for it cannot be, but that, when the heart is enlarged by Gods own spirit, that the prayer is an expression of holy desires, the Lord always hears: that place is clear for it, Rom. 8. 27. that he Rome 8. 27. knows the meaning of the spirit, that is, he so knows it, that he hearkeneth to it, that he always accepts of it; and therefore, when you come in such a case, at any time, that your hearts are enlarged in a special manner: Mark, I say, when your hearts are enlarged in a special manner, and that, with holy desires, certainly, than God means to grant our requests: he would not send his spirit to be an intercessor in your hearts, if he did not mean to do it: for, in that case, he withholds his spirit, he gives us not that enlargement of heart: only this distinction must be carefully remembered; you may be sometime very earnest, (the Parent may be very earnest Note. for his child, as David was for his, And Moses, for aught we see, was earnest to have gone into the land of Canaan, they were things that they desired) and yet that may be an expression of natural desires. In that case, a man may be very earnest, and yet he cannot build upon it, to say, my heart is much enlarged in prayer, and therefore I shall be heard; but take in this, when the heart is enlarged with holy desires, and that in a special manner, somewhat more than ordinary, as that, you see, it is the work of the spirit of God, quickening your heart, opening it wide, strengthening, and enlarging it, and sh●…pening grace, and holiness in you, in those requests, you put up to 〈◊〉, in this case, build upon it, your prayers are heard from that ground, we have given you, be knows the meaning of the Spirit. So much shall serve for those cases of Conscience in this spiritual duty of calling upon God. Now the last thing we propounded was this. What the qualification is that is required in our Qualifications or conditions required inthat prayer that shall be accepted. prayers: for, now we have said so much of prayer, it is a necessary thing, that we know, what conditions are required, that it may be acceptable. And the first (we will commend to you, that 1 Condition That the person be right which is the ground and first in order before all the rest) is, that the person be right. The prayer of the righteous prevails much, james 5. 16. james 5, 16 The ground of it is this, A man must first have Christ, before he can have any thing else, be hath given us all things else with Christ. if 〈◊〉 have all things else, if we have not him, it is nothing. All the promises, you know, are Yea, 〈◊〉 Amen, but it is in him; so that we must 〈◊〉 have him. And beside, the general Covenant must go before the particular: for the ground o●… all prayer i●…this, or that particular promise, but you, 〈◊〉 fir●… be 〈◊〉 the Covenant, you 〈◊〉 〈◊〉 have the general Covenant belonging to you, before you can have 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 think thus with himself, 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, Simile. the blood of a sheep, & the blood of a swine, they are both alike, it may be; the blood of the swine is better than 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 prayer of an unregenerate man may be as well framed, for the petitions, for every thing that is required immediately to a prayer, 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 be right. And therefore you shall find Psalm 4. 3. David makes that the ground, why his prayer should be heard, Psal, 4, 3 saith he, be ye sure that God hath chosen for himself the godly man. And when I call upon him, I shall be heard: for that is the ground that he takes to himself, that he shall be heard, that God hath chosen to himself, the godly man. As if he should say, I am of the number; and therefore, you that are my enemies, and think to prevail against me, I fear you not: for I pray to a God that will d●…nd me, I am a godly man, and, upon that ground I believe that my prayer is heard: beloved, otherwise, though we pray, and pray hard, yet out ●…anes c●…y louder, than our prayers, they ●…y down 〈◊〉▪ prayers, they make a greater noise than the 〈◊〉: that the noise that our 〈◊〉 make is like ant noise of a Thunder, when the noise of our prayers is but like the cr●…ckling of thorns, that it cannot be heard for the noise that sin makes in the ears of the Lord. Thus it is, in this case, when we come before God in our sins, when a man comes into his presence, in his unregeneracy. But this is not all, be likewise, a man that is within the Convenant, may have a particular sin, (as you heard heretofore) that may intercept his prayers, and that may hinder the blessing So that, that sin must be removed before his prayers can be heard. It is true, the son abides in the house for ever, but yet the son may commit such 〈◊〉 offence, that his father may use him as a servant, he may deny his requests, and refuse them, when he comes to seeks any thing at his hands. And therefore, there must be a particular reconciliation, a particular repentance, that sin must be removed, and done away, that stands in the way. And therefore, this Method the Saints have kept in calling upon God: See in Denel, and Ear, all of them. for the most part, when they make any complete prayer, we see, still they begin with humil●…tion, and confession of sins. And the reason of it is, that their persons might be clear, and innocent, that those 〈◊〉 might be removed, which would st●…d in their way, and likewise, that is a ground of that in the 〈◊〉 Tim. 〈◊〉, 8. saith the Apostle there, I will, th●… pr●…ers b●… 〈◊〉 Tim. 〈◊〉. 8. made in all places, that you life up p●… 〈◊〉 without 〈◊〉 and 〈◊〉: The meaning i●… this, not only, that a man be within the Co●…, b●… that he be cleansed from all particular sins, that might cleave to him, and hang upon him. As, for example, when thou wouldst 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, (for God resists the proud) his heart must be brought to an humble disposition; likewise it must be cleansed from wrath, he must list up pure hands without wrath; this is oft required. Matth. 5. Leave thine offering, Mat: 5. 23. 24 and go and make peace with thy brother. So likewise from unthankfulness; our prayers are not accepted, except we be thankful for mercies received. The like we may say of every particular case: we must be careful to cleanse ourselves from all sinful lusts, and corrupt affections, that they have not dominion in our hearts; but that we lift up pure hearts, and innocent hands, and that is the first thing that is required; that the person be right, that is, not only that he be within the Covenant, but likewise that those particular sins be removed, that may be an impediment to his prayers. The second thing required is faith; List up 2 Requisite or condition is faith james 1. 5, 6 pure hands without wrath and doubting. You know that in james, Let him ask of God, let him ask in faith and waver not. So that, though prayer be Simile. the key to open God's treasures, yet faith is the hand, that turns the key, without which it will do no good. Now the Lord requires faith; partly, for his Why the Lord requireth faith in prayer. own sake, he would not otherwise be acknowledged, if you did not trust him, when you come to seek him, if you did not rest upon him. Besides, 1 he should lose his glory: for in this we glorify him, when we trust him, and we dishonour him, when we distrust him; when we come, and seek to him, and do not rest upon him, we dishonour him. Besides in regard of us he requires saith, and will not hear us without it; because, as it is, 2 james 1. 6. in the same place, where faith is required, james 1: 6. there is good reason why it is required; for, saith the Apostle there, he that believes not, or be that wavers, he is like the wave of the Sea: that is, sometimes in his prayer, he is very earnest as a wave that swells high, sometimes again, he will be nothing at all; yea, saith the Apostle, he is not only uneven in the business in prayer, sometimes earnest and forward, and sometimes giving over again, off and on, but such a man is unstable in all his ways; for he that trusts in God, will be careful, not only in prayer, but to keep all his ways right, but he that trusts him not, wavers in every thing; he is (it may be) diligent in prayer, he will look to his ways for a time, but he rests not upon God, he rests upon other things; He is like a wave, he is not constant, and therefore faith is required Now, when I say, faith is required, know this, that there is a double faith required in our prayers to God. Atwofold faith required in our prayers. The one is a faith in the providence of God, the other is a faith in his promise. First, I say, faith in the providence, which is a thing of much moment, and we are apt to forget it. We see it clearly, Psal. 146. Blessed is he that trusts in the God of jacob, etc. who made heaven, and Psal: 146. 5. 6. earth, and the sea, who keeps Covenant, and mercy for ever; you see faith there required in the providence, he made heaven and earth, and the Sea, is he such a God, who is able to bring any thing to pass; for he made heaven, and earth; and is he not able to do any thing beside? Secondly, there must be a faith in the promises, as is expressed in the other words, he keepeth Covenant for ever. So likewise, to express the defect of it: You see when Martha, and Marie came to Christ to raise Lazirus, they believed he was ready enough to do it, (there was faith in his willingness) but they wanted faith in his providence: for Martha comes to him, & tells him, Lord saith she, he hath been in the grave four days; as if she had said, surely now it cannot be done, if thou hadst come sooner, it might have been brought to pass; so she believed him to be willing, but there wanted faith in the providence. Again, as here faith in the providence was wanting, so, we see, in the leper, there was faith in the providence, (it may be, the other was wanting, but that is not expressed, it is more probable he had both) Lord, if thou wilt, thou canst make me whole. Here was an evidence of faith in the providence, he acknowledgeth his power, if thou wilt, thou caused make me whole; but because Christ did answer him, it is likely he had faith in the promise too; So, I say, there must be a faith, first, in the providence; secondly, there must be a faith also in the promise of God: you have ground enough for that, you have his sure word for it, he hath said, ask and ye shall have, seek and you shall find, knock, and it shall be opened to you; and whatsoever you ask, if it be according M●…t: 7. 7 to his will, is shall be done to you So that is the thing we are chiefliy to look unto, to consider this faith in God's promise; for men are ready to say, I doubt not but God is able, but all the question is, whether he be willing or no: And therefore, if we will have our prayers strong, and prevalent, we must be careful to strengthen our faith in his promise: for, as that is strong, so our prayers do more prevail with God. It is a matter of much moment, and therefore we will show briefly how your faith may be strengthened, and likewise how you may know it. First, you shall strengthen your faith, if you consider the nature of God. Beloved, this is a How saith may be strengthened in prayer. From God's Attributes. Which are of two sorts 1 Absolute: great cause why we believe not the promise of God, and his readiness to help us in difficult cases; because we are ignorant of the nature of God, of the Attributes of God, or, at least, we do not consider them. For example, (that I may open it to you a little, and show you the way of making use of the Attributes of God, in calling upon him, and strengthening our faith from them) consider, first, the justice of God, (I will give you examples, how the Saints have still strengthened their faith from God's Attributes) David used this Argument, Lord, thou art Just, I am Innocent; when 1 justice: he telleth God of his justice, and withal expresseth his own innocence, it is a strong Argument. David, you see, useth it oft, (I need not to name particulars. Lord reward me according to mine Innocence, etc.) thou knowest I am righteous, and mine enemies have done me thus, and thus much wrong, and thou art Just: God cannot deny this; for it is a strong argument, that is taken from such an attribute. So again, the goodness of God; Lord thou art 2 M●…y full of mercy; on the other side, I am full of misery: and when these are put together, it is a great means to strengthen our faith. And therefore, we see, David often expresseth his own calamity, his disease, how he was oppressed by enemies, and slandered, etc. and God's mercy, that is the ground of it, God is full of compassion; as if he should say, thou art full of goodness, and I am in calamity, and misery, at this time, and that was an argument whereby he strengthened his faith. So again, another Attribute of God is, his 3 Glory glory; when we make the Argument thus, Lord, thou hah an eye to thy glory, and I aim at thy glory: In such a request, it is a strong prevailing argument with him. You know, Moses prevailed with him, when he sought the saving of the whole people of Israel, Lord, saith he, thy name will be polluted, what will the Heathen say? and since I aim at thy glory in it, deny me not. And likewise Ezekias, and David, they use the same Argu●…nt to God, shall the ●…st praise thee? shall any glory be given thee in the grave▪ shall we be able to do any thing for thy honour, when we are dead? So that the Arguments that are taken from God's glory, and our aim at his glory, is another means to strengthen our faith. Moreover, the power of God, that is another Attribute, whereby we may conceive the same 4. Power. Argument, as before, when we go to God, and express our weakness, and his power; Lord, we are weak, we are able to do nothing, Lord, thou art almighty, thou madest heaven and earth, it is 〈◊〉 strong argument to prevail with him. So, we see, Asa prevailed with God, 2 Cron. 14. Oh Lord, 2 Chron: 14. 11 saith he, it is all one with thee to help with many or few, and we rest upon thee: as if he should say, we are exceeding few, we are exceeding weak, we are able to do nothing, but thou art able to do it, with a few, as well as with a great multitude: there he puts them together. And the like we have of Iehosaph●…t, Lord, we have no strength, to 2 Chron. 10. 12 stand before our enemies, but our eyes are to thee. As if he should say, thou hast strength, and power enough, thou art able to do it, though we are unable. This is another Argument taken from the power of God. Again, the vnchangeable●…esse of God. When 5. Vnchangeable●…esse. one comes to the Lord, and shall say to him, Lord, thou hast done thus, and thus in former times for thy servants, Lord, thou hast done thus, and t●… for me, in another case; and thou art unchangeable, thou art the same ●…od: this i●… a gre●…t means to strengthen our faith: as, you know, it is in your Law suits; when you have a precedent, it adds strength to the cause, and when we have precedents for this, it will add strength to us, and that strength is taken from God's unchangeableness: if we put them together, Lord, thou art unchangeable, Lord, thou hast done it to other men, in the like case, thou hast done it to me also in the like case, it is a strong argument, and an argument, that David useth: You see ho●… he is stayed by it, Psal. 22. 4. Lord, our fathers trusted in thee, an●… were delivered, they Psal. 22. 4. trust●…d in thee, and were not confounded. As if he should say, Lord, thou art unchangeable, thou heardest them in the same case, when they trusted in thee; now, it is my case, and therefore I beseech thee to help me in my distress. Again, the faithfulness of God, the fidelity of 6. Faithfulness God, that is another of his attributes: and when we make our argument thus, Lord, thou art faithful, and I trust in thee, it is a strong argument, you know, it is an argument that prevails much with men. A man is ready to say, he trusts me, I must not deceive him: Now the Lord keeps Covenant, and mercy for ever. When we come, and use this to him, Lord, thou art faithful, thou hast said, thou wilt keep Covenant, and mercy for ever, thou canst not do otherwise, it is thy nature, thou canst not deny thyself, and I rest on thee, I depend on thee, in such a case, it cannot be, that the Lord should fail us; I●… a man will not fail one that trusts in him, certainly the Lord will not, and that is an argument that is used oft, thou never failest them that trust thee. Then, besides the absolute attributes of God, consider his relative attributes: he is a father, and a Master: it is a strong argument, that is taken from these. If we go to the Lord, and say, Lord, thou art a father, thou art a Master, thou art a husband, whither should the children go, but to their father? whither should the wife go, but to their father? whither should the wife go, but to her husband? whither should the servants go, but to their Master, to their Lord? Lord, thou hast commanded us to provide for our own, and he is worse than an Infidel that provides not for his own. Lord, we belong to thee, we are thine. We see, David useth this Argument, that God hath made him. You have it oft in the Psalms, that God hath made him, not only his Creature, but had made him again, he was his servant, I am thy Servant, he oft useth this Relative, that God was his God, and that he was God's servant, one that did belong to him, and that did depend upon him. And surely (my Beloved) dependence, and seeking to God, is a great means to win him to us. When we see an other depend upon us, one that is our●…, that is an effectual motive with men: the same is as prevalent with God, and therefore may strengthen our faith. Now, when I say these Arguments prevail with God, the meaning is indeed, that they prevail with us, they strengthen our faith, they enable us to believe, that God is ready to help us, and, when we believe it, and trust upon him, than indeed God is ready to second it; because, than we are prepared, weo can then put up our desires in the prayer of faith; otherwise, they are put up with doubting, and that makes them unacceptable to God, and uneffectuall. And now, as I have showed you the way, so likewise, in a word, we will show you, when we How we may know that we pray in faith. do pray in faith, (for, that is a thing that is very useful) you shall know it by this (for I add that, because I see the Scripture requires it, as such a main condition, without which a man cannot be accepted, be it done to thee according to thy faith, it is every where inculcated) you shall know it by the quietness of your mind, and your security. When a man calls upon God, and his mind is quiet in it, it is a sign that he believes, and trusts in him, it is a prayer of faith. 〈◊〉, you know, in that case, she looked no more sad, because she trusted in God; she believed the thing should be done: and therefore, if you find solicitude, and perplexity in your minds, it is a sign that your prayers want so much faith; for if you did rest upon God, you would be quiet, and secure in him. Secondly, if you do believe, you will continue 2 in prayer. You know, it was an argument of the faith of the woman of Canaan, that she continued, that she would take no denial; though the Lord denied her, and put her off, yet she held out: and what was the reason of it? because she believed that he was the son of David, that he was merciful, and that he would hear in the end. So that continuance in prayer, is an argument we do believe the Lord. As a man that believes, that such a man is within the house whom Simile. he desires to speak with, he is content to wait long. Or one, that hath a suit, and he knows that he shall have an end of it, at this time, he will never give over: So it is in this case, if we believe, we will be content to wait, ●…e t●…at believes, will 〈◊〉 make ●…ste; because he trusts in God, and depends upon him. Likewise, an argument of faith is a diligent use of those means, that God hath prescribed, and 3 no other. And so, we have showed 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 we shall know, whether our prayers, be the prayers of faith, or no. FINIS THE FIFTH SERMON. 1. TH●…S. 5. 17. Pray continually. THE next condition required in 3. Condition required in prayer is fervency. james 5. 16. prayer is fervency; you know the place, the prayer of the righteous prevails much, if it be fervent. The Lord requires this qualification in prayer; because it puts the heart into a holy, and spiritual disposition: for it is not simply the making of the request, that God looks for at our hands, but such a working upon 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 receive the mercy, that before we were not. When a man is servant in prayer, it sets all the wheels of the soul the right way, it puts the heart into a holy, and spiritual disposition, and temper; so that the Lord sees it now fit to bestow mercy upon such a man that before was unfit, by reason of his untowardness, and stubborness of heart, by reason of that unclean and unholy disposition, that he saw in him. And therefore he will have prayer servant, not so much, because the very fervency of prayer itself i●…●…espected, but because, by virtue of tha●… fe●…vencie, the 〈◊〉 is made better: when a man comes to God with a request, like the request of the patient to the physician; it may be the physician denies long, when the patient a ●…es Simile. things that are pleasant, and agreeable to him; not because he is unwilling to giu●… them, but because his body must be brought into another temper; he must take a vomi●…, o●… a purge, that perhaps is grievous to him, but this must be done before he be fit to receive such cordials: so the Lord doth with his servants, though be be willing to bestow such mercies on them, yet, because they are not fitted, he 〈◊〉 continuance in prayer, and fervency in it. Therefore, we say, in prayer all the graces of God's spirit are set on work●…, and the more servant 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 fervency, to bestow a mercy on us, that otherwise he would not do. But, now, all the question i●… what thi●… fervency is? Object. You shall find it usually expressed in the Scriptures Answ. When a man is said to be ser vent. by such metaphor●… 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 be servant, when 1 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 he find many difficulties, and impediments, yet he breaks through all, this is to be fervent in prayer, to be Importunate with the Lord. For example, when a man comes to pray, and finds many discouragements, and finds himself guilty of many sins, and finds little holiness, he hath but feeble faith to his own sense, he finds much deadness of spirit, yet he continues instant notwithstanding, and when likewise he doth, not only find these impediments in himself, but he finds the Lord exceeding backward to the thing, either giving no answer, turning the deaf ear 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 Mat: 〈◊〉. health, it may be, his sickness increaseth upon him more: when he praye●… to overcome such a lust or temptation, it may be, it is doubled upon him; when he prays for such a deliverance, it may be, the oppression grows more, and more, as it was upon the Israelites, when they sought for deliverance, the oppression grew greater: now to hold out, notwithstanding this, and to continue in prayer, and to 〈◊〉 God i●… it, though ●…e see●…e backward to the request, this is to be fervent in prayer. Secondly, fervency is, not only loud praying, but continual knocking, when a men is not only 2 importu●…e with the Lord, but ●…ee continues long, he will not give over, till he have got the ble●…ing. You know, 〈◊〉 fervency w●… seen in that, that he 〈◊〉 all night, he wrestled 〈◊〉 the Lord. What was the reason that he wrestled? Gen: 〈◊〉. he would not let him go, till he had got the blessing, till he had obtained the thing he sought for. So, I say, this earnestness, and continuance in prayer, the breaking through all difficulties, this is to wrestle with the Lord: for all wrestling, 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 difficulty, that you know not how it should be brought to pass, yet you continue 〈◊〉, and give the Lord no rest, you will not give over, this i●… fervency in prayer, and this i●… a condition that the Lord requires. Only these two 〈◊〉 must be remembered, that we mistake not this fervency. Cautio●… about fervency. First, remember, fervency, if it be right, it must be a fruit of faith: for there is a fervency, 1 That it be a fruit of faith. that co●…es not from faith, but from a 〈◊〉 fear of 〈◊〉, when a 〈◊〉 i●… indeed 〈◊〉 〈◊〉 ●…wine Simile. that is pin●…ed, which, you know, will cry exceeding loud, not because it looks for help, but because it is pinched: so any creature, or man naturally will use importunity, when he wants any thing, he will be earnest in his requests; such fervency the Lord regards not, because there is no more but a mere expression of natural desires, there is no holiness in it, there is no fire of the spirit, but, when this is added to it, that there is, not only a sense of the thing we want, but also a hope of mercy, a ground to believe that I shall have the thing granted, and, out of this ground, I am earnest and importunate; now earnestness is a fruit of faith. When jesus Christ lived upon earth, when men came and cried earnestly unto him, and were exceeding importunate, some to be healed of their diseases, some to have devils cast out, etc. we see, his answer was still to them, be it to thee, (how?) not according to their importunity, and fervency, but according to their faith: as if he should say, I heed not, I regard not all this clamour, and earnestness, if they be only expressions of such wants, if they be only in the sense of such need, and no more; but if they proceed from faith, and that faith set you a work to call upon me, Be it unto th●… according to that. For indeed, these two things make up fervency in prayer, sense of need, and hope of mercy, when a man hath faith, and hope to increase his fervency; and it ariseth from that ground, as well as out of the other, (not that I exclude the other, for it is a very great help, and that which puts sticks on the fire, as it were, to make our fervency the more) I say from sense of our need, when we consider seriously what want we have, and then add this hope, and faith, when these two shall set you a work, this fervency is a fruit of faith. This is one caution that must be remembered. Another caution is this, that your fervency 2 Caution. That it be mingled with sincerity. be joined with sincerity; for a man may be fervent to obt●…ine such, and such blessings, as he may beg at ●…ds hand, very earnestly, he may as●…e credit, he may ask to have guidance in such a business, he may ask wisdom to bring such an enterprise to pass, he may ask health, and continuance of life, but to what end? if it be that he may bestow it upon his lusts, if it be that he may live more deliciously, that he may be some body more in the world, that he may have outward conveniences, such as his flesh desires, if this be all, here this fervency is ●…ot regarded: not, that these things are excluded, for the Lord gives us leave to seek out own comforts, and Note. you may be earne●…, and 〈◊〉, even for the comfort itself, but yet all these, if they be not capable of a further use, if that be not intended, but the abuse of them, and an intent to use the●… another way, the Lor●… 〈◊〉 〈◊〉 〈◊〉, it is no tr●…e fervency: and therefore 〈◊〉 〈◊〉. 12. 1●…. Rom. 12. ●…1. it is the exhortation of the Apo●…e, be fer●… i●… spirit serving the Lord: whe●… we m●…ny 〈◊〉 i●… may be, are fervent in spirit ●…ving our sel●… we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a●…d 〈◊〉 〈◊〉 〈◊〉 of ends of our own, as, when a man desires able gifts, high gifts, to get glory, and to get wealth to himself, and not to serve his master, this is to ask the talon, not for the master's use, but for his own use: do you think the Lord will hear such prayers? can you expect it at his hands? You shall see t●… contrary disposition in the Saints; when they were earnest with the Lord for any thing, sti●…l they express that to him, and say, Lord, we desire not thi●… for ourselves, but for thy glory, that we may use it, for some good purpose, etc. David, when he was earnest for life, when he was in sickness, and doubted of his recovery, what argument doth he use? Lord, saith he, shalt thou have glory from the grave? As if he should say, if thou give me life, I will give it thee again, I will improve it, and husband it, to thy advantage, and not to mine own. And so Hannah, when she was earnest for a son, she makes this promise to the Lord, that he shall be for him, and his advantage; she would dedicate him to his use, and consecrate him to his service. So jacob, when he was earnest with the Lord to give him meat, drink, and clothes, etc. Lord, saith he, if thou do, I will give the tenth part to thee again. I say, when the heart is thus disposed, in our fervency, in our importunity, when we ask any thing at the Lords hands, that our conscience tells us within, that if we had it, we would bestow it upon the Lord, we would not abuse it, we would not spend it on our lusts, it should not be to serve ourselves, but to serve the Lord withal; then our 〈◊〉 is rightly ordered. The next condition required, is humility, as 4. Condition required in prayer is humility. Iames 4. 2 Chron: 7. 14. Iames 4. The Lord gives grace to the humble: and 2 Chron. 7. 14. If my people humble themselves, and call upon my name, then will I hear in heaven, and grant their requests. And throughout the Scriptures, you see, that, that is a condition that the Lord puts in every where: he hath respect to the low estate, Is●… 66. 2. saith the Lord, all these things Isa 66. 2. have my hands made, looking upon all the creatures, the whole frame of them, they are all good, and I have respect unto them, but, saith he, I regard not all these in comparison of an humble heart, to him will I look, that is of an humble, and contritespirit; when the Lord looks upon our prayers, if they come not from a broken heart, they want that condition, that he looks for: for he gives grace to the humble; because such a man is Reason's why humility is required in prayer. little in his own eyes, and fit to be exalted, fit to receive a mercy at God's hands. You know, it is a rule, that the Lord keeps for those that are humble and low, such he exalts; 1 those that exalt themselves he puts down. Now when a man is little in his own eyes, that parvity, that sense of his own unworthiness is a prevailing argument with him; and therefore Gen. 32. jacob useth that argument, when he comes to put up that petition, to be delivered Gen. 32. 10. from Esa●…: Lord, I am less than all thy merties▪ that is, take any of thy mercies, and put them in one end of the balance, and p●…t me in the other, and I am less than it, and 〈◊〉 than it, take●… the worth that is in me, it is not heavy enough for the least mercio. Now, when he was thus humbled, and little, and vile in his own eyes, the Lord bestowed that mercy on him, he was now fit to receive it. For, David, when the Lord sends him word by Natha●…, that he would build him a house for ever, (you see how he expressed 1 Sa●… 7. himself) he went into the house of the Lord, and sat before him, and said, Lord, what am I, and what is my father's house? As if he should say, I was taken out of the dust, I was one of the meanest men of Israel, and a man of no account, of no worth, and yet thou hast had respect unto ●…e, thus far, not only to make me King over thy people, but to build my Kingdom, and my house, to make me a constant house for ever. I say, this sense of our own unworthiness, it makes us more fit to receive the mercy, to be exalted by receiving such a request, as we put up to the Lord, and therefore he regards the prayer of the humble. Moreover, God gives grace to the humble, that is, 2 he shows favour to them, when they come and ask any thing at his hands, because an humble man will be ready to do whatsoever he will: it is an expression used of David, in Acts 2. 22. he Acts 2. 22. will do whatsoever I will: that may be said of every humble man, he is exceeding pliable to the Lords will, he is ready to do whatsoever he knows to be his pleasure, he resists him in nothing. Now, when a man will do whatsoever God will, the Lord will be ready to do whatsoever be will, he will be ready to say to him, as he did to the 〈◊〉, Oh woman, be it to thee as Mat. 22. 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 gives 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 yields to the Lord in all things, and when a man yields to the Lord, (take that for a rule) in obeying Goas commandments, God Note. will yield to usin granting our petitions. Besides, when the heart is humbled, and broken, and contrite, it is an acceptable sacrifice to 3 the Lord, which wins it at his hands: he smells a sweet savour from such a sacrifice above all other; yea it is that which sets a high price upon every sacrifice, that we offer; the best prayers, the best works, that proceed not from an humble heart, he regards them not: as Psal. 51. Lord, saith he, if 〈◊〉 sacrifice, then will not regard it, Psal. 51. but the sacrifices of a contrite, and humble spirit, those thou regardest, and those sactifices that proceed 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 himself, and his own will, that is, he empties himself of himself, he opens a d●…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 speaks for one, it makes way for his requests, and therefore the Lord hearkens to it. Lastly, the Lord is ready to hear those that 4. are humble; because, whatsoever they receive, they take it as of grace, and not as debt: whereas a proud man, a man that hath a good conceit of himself, a man that is list up in his own opinion, thinks it to be due, he thinks there is some correspondence between his works, and the wages. You know what is said of the Pharise, that the publican went away justified, rather than he. Why Luke 18. so? Because the Publican thought himself worthy of nothing. And therefore Ezek. 36. 31. when Ezck. 36. 31. the Lord promiseth those great mercies to his people, he requires this condition of them, that they should acknowledge themselves worthy to be destroyed. When a man hath a sense of his own unworthiness, and so comes to the Lord, and asks it as of mere grace and mercy; that is a great motive to prevail with him: for he is very careful of that; you know, in Deut. 8. 11. how Deut. 8. 11. wary the Lord was in giving this rule to them; take beede when thou comest into that good land, think not to say with thyself, the Lord hath done this for my own righteousness: no, saith he, I have not done it for that, but for my Covenant which I made with Abraham, Isaac, and laceh, that is, for my own names sake, for my mercy's sake, for the covenant, that I confirmed with them, that is the covenant in jesus Christ, therefore I have done it, & not for your own righteousness. So you see, that this is a condition the Lord will have observed in our calling upon him, that our hearts be humbled, that a man be little, and vile in his own 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, he gives grace, that is, he shows favour, he is ready to grant our requests. The next condition, required in prayer, is that we sanctify the Lord in our hearts. You know, 5. Condition required in prayer, is, to sanctify the Lord in our hearts. when Nadab, and Abih●… drew near unto him with a common fire, (when they should have brought such fire as came from heaven, holy fire) the Lord destroyed them, and he gives this reason; for I will be sanctified 〈◊〉 〈◊〉 that draw ●…eere to me. When we come to call upon the Lord, we know, than we come near to him, and in such dra●…ing near, 〈◊〉 must sanctify him in our ●…earts, that is, we must co●…ceiue him ●…o be, as he is, most holy: now, if the Lord be mo●… holy, if he that is unclean and impure, and unholy shall come near him, he sanctif not the Lord God, (that is) he comes not to him as to a mo●… holy God, but he looks upon 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 ●…cleane, and should off●… a sacrifice, he was to be cut off from his people. Therefore, to sanctify the Lord in our hear●…, is to come with holy hearts, as in the first of T●…. 2. 8. i●… is the charge that the Apo●… 1 Tim. 2. 〈◊〉. gives the●…, 〈◊〉 p●…re 〈◊〉 w●… 〈◊〉 〈◊〉 〈◊〉 or doubting; lift up pure hearts, and innocent hands, without wrath, or doubting. You will say unto me what is this holiness? Quest. Beloved, it is nothing but a sequestering, or separating Answ. Holiness what. of any thing from a common use, and appropriating it to God alone, that is holiness. 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 separated from all other uses, and made particular to him, and to his service. Now, the heart of a man is holy then, when it is withdrawn from all things else, and particular to the Lord alone. As a chaste wife is to her husband, whose affections are Simile. bestowed upon him, and no other person else; so when the heart is to the Lord alone, when all the affections are intent upon him, and bestowed upon him, and upon none else, this is to have the heart holy to him. So that, now he that will have an eye upon credit, upon vain glory, upon wealth, upon his lusts, upon any thing besides the Lord, that the heart is wedded to it, that he bestows any part of that conjugal affection upon it, that should be wholly the Lords, this man is an unholy man, his heart is not holy: ●…or it is not sequestered from other things, and consecrated to him alone: for that is to be holy. And as the heart must be holy, so must the prayer be holy. When a man prays to the Lord with respect unto him, and hath an eye upon him, and nothing else comes in to take away part of this prayer; if by respect, and worldly, and carnal thoughts come in, and set you on work to pray, now, these have a portion, and interest in your prayers, they make your prayers pro●…e, and common, they are not peculiar to the Lord, they are unholy. So that is the holiness then, in seeking the Lord, when we are knit, and wedded to him, when one takes this resolution to himself, I am the Lords servant, and him will I serve, I am not the servant of man, nor of any creature, I am married to the Lord, and his, will I be alone, I will withdraw my heart from all things else. So likewise when a man prays, so that his soul is intent upon the Lord, and upon nothing besides, when the whole stream of his affections are carried to him, this is to seek to him i●… holiness, this is to sanctify the Lord in our hearts. And lastly, if there be any conscience of 〈◊〉, (that phrase I find used in Heb. 10) that is, if Heb. 10. there be an evil conscience, if a man be conscious to himself, of any sin, that is unrepented of, such a man cannot pray, that makes him unholy; if there be any sinful lust yet living in him, that is, unmortified in him, which is not washed away, such a man is unholy: yea, my Beloved, the Saints themselves, when they sin against God, as you heard heretofore, they are suspended from the covenant: though they be within the covenant, yet they are suspended from receiving the benefit by it, that otherwise they might have: till that sin be washed away, they are not holy. A priest, or one that was holy, if he touched any unclean thing, he remained unholy, till he was washed, though otherwise he were holy habitualy, wholly dedicated to God's service; so it may be with those, that are within the covenant, though thou be a holy ●…an, yet, if thou touch pitch, that is, if thy heart be polluted with any sin, of one kind or other, as long as that remains, thou art unholy. If thou come now, and seek to the Lord, you know wha●… the judgement was in the old law, such a one was to be cut off from his people. And therefore, you shall find, this was the constant practice of the Saints; when they sought the Lord for any special mercy, they began with taking pains with their own hearts, with humbling themselves for their own sins, and the sins of the people: as, we know, Daniel, and Ezra, and Davia, in their prayers, (I need not stand to give you instances) and indeed so should we always, when we come with any request, and petition to the Lord. First, let a man examine his heart and his life diligently, look back to all his former ways, consider, and go through all the particulars; see if there be any thing amiss, if there be any tincture of uncleanness yet lying upon him, that is not yet washed away, if there be any pollution, any defilement of flesh, or spirit, and let him know that it is but labour lost, it is but a provoking of the Lord, to come as a man unprepared, to draw near to him, except he be cleansed. But you will say, how shall we be cleansed? I answer, you are cleansed by renewing your Ans. 2. Means of cleansing a man's self. repentance, and sprinkling the blood of Christ: when a man humbles himself for his sin, and entereth into covenant with God, not to return unto it, when he makes his heart perfect, and 1 sincere with the Lord in that particular. And secondly, when he shall w●…thall believe, that it i●… forgiven through Christ, when he is 2 sprinkled in his blood to wash ●…t away▪ though thy sin be great, yet this will make thee pure, now thou art washed, as it is in the 1 Cor. 6. 9 1 Cor. 6. 9 Now you are washed, now you are sanctified, now you are justified: therefore let a man not be d●…scouraged in this case: for, I confess, there is nothing that gives such a check to our prayers, that gives so many stabb●…o them (as it were) that hinders us in that duty, as the conscience of sin, when a man remembers such, and such a sin he hath committed: yet be not discouraged; for the blood of jesus Christ is able to wash them away. Though a man's face be very fowl, yet, you know, a basin of clear water will wash it clean, and all the filth is gone: now the blood of Christ is more effectual to rench thy conscience, and to purge it from dead works, to take away, both the guilt of sin, and likewise the power, and stain of it. And therefore, if thou have any sin, labour to be washed from that, that then thou mayst come to the Lord, having thy heart sprinkled from an evil conscience, and thy body washed in pure water, as it is Heb. 10. 22. Let us draw near, saith the Apostle, Heb. 10. 22. in assurance of faith: but how? having our hearts sprinkled from an evil conscience: as if he should say, otherwise your drawing near will be to no purpose, you shall but provoke the Lord in drawing near, except you be thus sprinkled, and thus washed, and thus purified. ay, but you will say to me, if this be required, Object. who shall be heard in his prayers? for who can say his heart is pure, and his hands are innocent? and if this be required, that we must lift up holy, and pure hearts, or else we shall not be accepted; what comfort shall we have in calling upon the Lord, at any time? To this I answer, that to have a pure heart, Ans What is i●… to have a pure heart. is not to be free from sin, and from da●…y failings, (for so indeed none should have a pure heart) but pureness of heart, holiness of heart is, to have our hearts sprinkled from ●…n evil conscience, and to have our bo●…tes wash●…d with pure water, that is, to be purified before the Lord, is nothing else, but to have such an habitual disposition, which makes a man ready to wash himself still, though he be still spotted with sin. So that this is, the disposition of a holy man, if a man that draws near to the Lord with a pure heart; though he be still spotted, and polluted, and defiled, yet he hath an habitual disposition, he hath a principle within, he hath a new nature within, that is still working out that impurity, and washing it away; though still he he●…e opposed, and assaulted, & tempted, and sometimes foiled, yet still he resists it, and fights against it; as the Israelites had a charge never to make peace with Amalek; such a disposition is in such a man, he never makes peace with any sin; though he be led captive sometimes by it, yet he yields not to that captivity. This is to have a pure heart, though his heart be defiled sometimes, as a vessel will be fowl, yet he washeth, and renseth his heart, he never suffers it to continue muddy, and unclean, and in a filthy disposition, but he hath a fountain, a spring of grace within, that will work out all impurity, as a spring works out mud: he that thus purifies himself still, though the fountain be muddy, though there be many injections, many temptations, many lusts, and sins, yet, if he be purified himself, that he will suffer no sin to mingle with his heart (as it were) to rest there, and to abide, and dwell there, to lie, and continue there, such a man hath a pure heart. We say that is pure, that is full of itself, and will have no heterogenea, no other thing mingled with it, such a thing is pure, as pure oil is nothing else but oil. Now he that hath a pure heart, is not he that hath simply nothing else, that hath no sin mingled, that hath no dross mingled with his wine, but he that suffers it not to rest there; but as oil and water, when you jumble them together, (as you Simile. know, when they are shaken together, they mingle) yet the oil works out, & puifies itself, it will not suffer itself to abide with the water: a man, that is regenerate, a man that is borne of God, hath a seed remaining in him, though he do sin, yet, saith the Apostle, he cannot sin, that is, he doth not agree, he doth not mingle with that sin, it hath no rest in his heart, but he works it out, in a passion; when he is shaken (as it were) when he is transported, when he is not himself, there may be a mixture, and the fountain, & the spring may be made muddy, yet let him come to himself, still he works it out; that is to have a pure heart. So that a man thus affected may come with boldness to the throne of grace, and not be discouraged; what though thy sins be many, and very great, and often repeated? yet, if thou find in thyself such a disposition of pureness, and holiness, still to cleanse thyself, though thou be still polluted and defiled, I can assure thee, thy heart is pure, thou mayst go with confidence to the throne of grace. But now you will say this to me, (that may be Object. objected) why? but may not any carnal man say as much, he sins against God, and comes and asks mercy, he comes, and cries for forgiveness, and saith, he will sin no more; and yet he sins again the next day, and adds drunkenness to thirst; that is, his sin and his repentance, they run in a circle, as drunkenness, and thirst? how shall we distinguish then between these two, that purifying disposition in the Saints, and those vanishing purposes, that carnal men may have, that never had experience of the work of grace, of that purity of heart, that we speak of. To this I answer briefly, you shall know the Answ. difference by this, 〈◊〉 godly man, when he falls Difference between the godly and others in falling into sin. into sin, and is defiled with it, he washeth himself from day to day; you shall find always this, that he gets ground of the sin, of the lust, that manifests itself in any actual transgression, still it looseth by it, it gathers not strength, but looseth strength: in a carnal man it is quite contrary, his sin still increaseth, and intends the habit, and the lust grows stronger and stronger, it gets ground of him, and those good things that he hath, they are more and more worn out, and so they grow worse and worse from day to day, and that is the property of an evil man, of unregeneracy wheresoever, it is apt to grow worse and worse, and the more fal●…s they have, the more sin gets ground, and the more they lose; but it is not so w●…th a holy man, the more he falls, the more strength he gathers, he is the more holy by it, the more wary and watchful, and the more he is emptied of himself, and draws nearer to the Lord, and is the more inflamed with love to him, he is strengthened in faith, and repentance, and in every grace: so that here the rule now hold●… not true, that acts increase habits, but the contrary, acts lessen the habits, which is a paradox i●… philosophy, but here it is so. If you ask how it can be? Quest. I 〈◊〉, in its own nature every act intends Answ. 〈◊〉 habit, as well in 〈◊〉 ●…odly 〈◊〉, 〈◊〉 〈◊〉 man, but it comes to pass by accident, as 〈◊〉 say, because ●…he grace in him 〈◊〉 stirred up▪ 〈◊〉 those foils, and slips, and those falls, and infirmities, to which he is subject: I say, grace is stirred up in him more and more, and more, and receives more vigour, and strength. As we say of true valour, it is increased more by opposition; so it comes to pass, that the more the child of God falls into sin, the more grace is intended, Satan gets less ground, as Hez●…kiah, when he fell into pride, the pride of his heart was lessened more by it, then when he showed his treasure to the Ambassador of the King of Babel, he knew not before the pride of his heart, that sin, that fall did manifest his corruption, which he did not see before. So that, when the heart is sincere, when it is pure, when there is a right principle within▪ grace is set more on work to resist sin. So David, when he had numbered the people, that made him more humble, and therefore the Lord showed him more mercy afterwards, then ever he did before, he showed him where the Temple should be built, and used him in that work, and never showed him such mercy, and kindness before. (I cannot stand to express particulars) so it is with all the Saints; their hearts are never better, nor in more holy temper, nor more fearful to offend, and in a more gracious disposition, then after their falls; and therefore consider that, that thou be not deceived, that thou mayst distinguish between this falling into sin, and washing yourselves, and that relapse to which evil men are subject; and keep that for a rule, that wheresoever there is true grace, still it stirs itself more and more, as it finds more resistance, even as the wind Note. and the water, and the fire doth, you know, the water, when it finds a stop, it grows more vio Simile. lent, and so the wind: of the same nature is grace, where it finds a stop, and finds resistance, it grows more strong, and intent. The heathen had a little glimpse of this truth, when they said of virtue, that it grows more fresh and vigrous by being wounded; that is, true of grace and holiness, the true virtue, the more it is opposed, the more it grows: even as you see in opposition in the disputes of scholars, and all Simile. kind of contentions in law, or any thing else; the stronger the ob●…ection is, where there is ability in the party, it produceth new notions, and new answers, and puts them more to it; so these assaults, and temptations, when there is truth of heart within, it draws out more holiness to God, and more strength, it multiplies the graces of God within: so that the graces receive increase, the more they are exercised, and intended, and sinful lusts decrease, the mind is more emptied forth; the ch●…e that is in v●… and the dross is more wi●…nowed out, and the heart is more cleansed from it. So much 〈◊〉 serve for this, that whosoever will come to the Lord in prayer must sanctify him in his heart, that is, he must come with a holy, and with a pure heart. We have showed what this holiness, and pureness is, where is it consists, and likewise how the objection is answered, that might deceive us. So much for that property. I must add another, you shall find it Phil. 4. 6 6. Condition required in prayer, is Thankfulness Phil. 4. 6. whensoever you come to make your requests to the Lord, this is another condition, that he requires, to be thankful for the mercies you have received received already: in all things, saith he, let your requests be made known to the Lord, with thanksgiving: as if he should say, take heed of this, that whensoever you come to put up any petition to the Lord, you forget not the duty of thankfulness, but still, when you come to a●…ke any thing, that you want, remember, that you give thanks for that you have. Beloved, this condition must not be omitted: you see the Lord himself puts it in very carefully, let your requests be made known with prayer, and supplication, and with thanksgiving. There is much reason why our petitions, and requests should be accompanied with thanksgiving to the Lord: for is it not reason when you come to ask somewhat for yourselves, that you should do that also that is acceptable to God? will a man serve himself altogether, to come merely to ask the thing he wants? this a man man may do out of love to himself, out of respect to himself; but you must remember to do something that is pl●…asing and acceptable to the Lord. And therefore you shall find in the old law, they were commanded still to come with peace offerings, that is, ●…fferings, wherein they expressed thankfulness, whensoever they had any special request to the Lord: you shall find that was the manner in Levit. & other places, that such a man as came to request any thing at the Lords hands, might not come empty ha●…ded; and what should he bring with him? a peace offering: what was that? thankfu●…nesse for that peace he had enjoyed, that was a peace offering: for peace is a general word comprehending all kind of mercies. For what is our health, but the peace of our humours within? what is our cheerfulness, and joy, but the peace of conscience within? all the comfort we have in our name, and ●…ate, it is peace in the particular, &c, so I say, whensoever thou com●…est with a petition, forget not to come with a peace offering, that is, forget not to come with thanksgiving to the Lord, for that which thou hast received: do somewhat that is acceptable to him, as well as seek for that which is useful for thyself. Beloved, there is much reason for it: because, if a man be poring on his wants still, if it be 〈◊〉 his mind, when he comes to call upon God, it wi●… indispose him, for 〈◊〉 performance, it will beget murmuring, and low●…enesse, and discontent, it will imbitte●… his spirit: when as a man remembers many mercie●…, t●…at he hath received, when he makes a c●…talogue of them, and innumerates them, it sweeten●… 〈◊〉 spirit, it makes him more gracious, it acts those graces that are in him, it draws hi●… nearer to the Lord, it quickens him, it makes him more content●…d with his condition, that he is in: whereas, o●… the other side, forgetfulness of mercies, when a man is only intent upon his petition to have the thing done, ●…e ●…kes in many times into that 〈◊〉 of Simile. disposition, that we find in children, that, when they cannot have all that they would, they throw away that which they have; so that is our fault many times, when we come and seek to the Lord for any thing that we need, we are so intent upon that, that we forget all the mercies we have received, as if they were nothing: the Lord would not have it so, but will have us remember what we receive, that we may be content to want, that our hea●…ts may be brought to patience and contentment, under the cross, and to want what it sh●…ll please him, for a time, to deny us, as job reasoneth, saith he, I have received good from the Lords hands, it is his answer to his wife, and shall I not receive ●…ll; so, if a good man be thankful for mercies, it will make him ready to do so, it will make him content with that present want: for he looks to that which he hath had in hand. When a man saith thus with himself, thus, and thus much good I have received, at the Lords hands, what though I want such a thing? what though I be pressed with such an affliction, and calamity? I will be content to bear it, I say, the Lord looks for this, expostulating with him, and murmuring against him, is not a meek manner of ask things at his hands, but, when a man so asks that, withal he is content to be denied, if his good pleasure be so. Now, thankfulness for mercy, makes us ready to be so affected, to be willing to be denied, to be content to resign ourselves to the Lord, and therefore he will have thankfulness to go with it, whensoever we come to ask any thing at his hands. And therefore observe, that whensoever you come to seek the Lord, you be thankful for the mercies you have had, remember them; for it is a great means to prevail in our requests. Thankfulness is, as it were, the insense, that perfumes your petitions, that makes them acceptable, and prevalent with the Lord, so much the sooner. Prayer goes up without incense, when we offer up our petitions without thankfulness; because that is a sacrifice, as you know it is called the cal●…s of our lips, and ever, when you join thankfulness with your petitions, it is like a sacrifice mingled with it, that helps to prevail for you. The next condition is, and it must not be forgotten, of all the rest, that we come to the Lord, 7. Condition required in prayer, is, to come in the name of the Lord jesus Christ. in the name of jesus Christ. This is a thing commonly known, you will say, who knows not that, except we come in the name of Christ, no petition can be acceptable? Beloved, I say to you in that case, a●… t●…e Apostle james spea●…, Ia●…. Iam: 4. 4. where he gives this rule that we should say, if the Lord will we will do such and such a thing to morrow, etc. and when the answer would be ready, who knows not this? saith he, if you know the will of the Lord, and do it not, your judgement shall be greater; so I say, if any do not practise this, (and it is a thing we are exceeding ready to forget, or we are ready to do it in a for●…ll, and in a 〈◊〉 〈◊〉, but to do it in good 〈◊〉, 〈◊〉 〈◊〉 ought to do it, therein commonly we come short) you know how great a sin it was, in the old law, to offer without a Priest; in the 17 of Leviticus it is Levit: 17. said there, if any man brought his sacrifice, though it were the best sacrifice and the choice, yet, saith the text, ●…f he did not bring it to the priest, and to the Altar, but ●…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, he was to be cut off by the Priest, by excommunication, and after, by the civil Magistrate. You know, it was Vzziahs' fault to offer incense, when it was proper to the Priest to do it? the same sin we commit when we come to the Lord, and think, because we have repent, and prayed fervently, because, we think, our hearts and spirits are in a good disposition, because we know no sin, of which we are conscious, for this cause we think that we shall be heard. It is true, the Lord requires these qualifications, in the party, when he prays, but take heed of thinking to be heard for this, this is to offer without a Priest. You must come thus to the Lord, and say unto him, Lord, I confess (notwithstanding all this) I am ununworthy, I have nothing in me, why thou shouldest regard me, it cannot be, that either I, or my prayer should be acceptable, but I beseech thee, take them at the hands of Christ, our High Priest, he, that is entered into the veil, he, that takes the prayers of the Saints, and mingles them 〈◊〉 〈◊〉 〈◊〉 when a 〈◊〉 can really do this, wit●… dependence upon 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 clear to you, that it is not any excellency in the person, Levit 5. 11. not any fervency in the prayer, not any pureness, or holiness that is found in him, nothing that come●… from man, that causeth his prayer to to be acceptable, but it is th●… priest, in that place from verse 〈◊〉. to the 11. you shall find there the law was, that he that came to sacrifice, must bring a sheep, or a she goat, but if he were not so rich as to do so, he was able enough to bring two ●…tle doves; if yet he were not able to do that, then, saith the text, he shall bring the tenth part of an Epha of fine flower, (a very small thing) and, saith he, let him give this to the priest, and he shall make an atonement for him, and his sin shall be forgiven. Whence I observe this, that it is not the goodness of the sacrifice, the price, nor the 〈◊〉, nor the excellency of that, when they came with a thousand ●…ammes, ●…nd so many sheep, and bullocks, (as you read 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 shows evidently, that it is not in the sacrifice, but the poorest, and the 〈◊〉, and the meanest sacrifice will prev●… 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 be never so mean, 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 find that rule, Levit. 5. 11. He that brings a sacrifice, (this caution was given) he must put no incense Levit. 5. 11. 〈◊〉 it, neither oil. But, should the sacrifice be offered without incense? no, you shall find in Levit. 16. that, always the priest, when he entered Levit. 16. 12, 13 into the holy of holies, he burned 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 only he must put in incense, that is, jesus Christ only must offer the sacrifice, wherein the Lord smells a savour of rest: for the Lord expresseth himself in this manner, as if he were disquieted for sin, and can take no rest; now, when jesus Christ offers a sacrifice, he smells a savour of rest; because it comes from him, in whom he is well pleased: so, I say, we must be careful, t●…at we remember we come in the name of Christ. But, you will say, every man doth so, and how Object. shall we know it? You shall know it by this, if you have boldness, and confidence▪ that is an argument that Answ. you look not upon yourselves, but upon Christ. When a man i●… so exce●…ding ti●…erous, and doubting, and fearful, that 〈◊〉 dares not come to the throne of grace, or, if he do, yet he makes a great question, whether he shall be heard or no, this is too much looking to himself, here the high priest is forgotten. If thou come in his name, there is enough to carry th●t out, it will breed boldness in thee, it will breed confidence: if thou come in the name of Christ, and offer up thy prayers through him, it will cause thee, in every petition thou puttest up, to think thyself so much beholding to Christ, that thou wilt be ready to say, in thy heart, whensoever any petition is granted thee, I may thank jesus Christ for this. When a man, I say, shall be so much put upon his score, it will make him so much indebted to the Lord jesus for his sin that is remitted, and this petition that he hath granted, that his heart shall be more enlarged to thankfulness, when he is able to consider the benefit of redemption, and is ready to say with himself, if jesus Christ had not died, if I had not had such an high Priest, that hath entered into the very heavens, as the Apostle saith Hebr. 9 1● make Heb: 9 intercession for me, I had lost this benefit, I had never come to have put up a prayer to the Lord, or, if I had, it should not have been heard. But, you will say to me, if we be heard for Christ, then, though a man be sinful, and though Object. he have none of the precedent conditions, though he have not that holiness 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 give all acceptance Ans. to the sacrifice, and our prayers are accepted through him, yet that is not all, there are two things beside required, that the person, that brings the sacrifice, be clean; no impure person was to bring a sacrifice: secondly, that the sacrifice be without blemish, he that hath a male, and bring●… a female, is cursed: So this is required, that the person be righteous, and that the prayer be servant, such as is indicted by the help of God's spirit, that it may be a sacrifice fit for the Lord. But now, that we have from Christ, is this, that though the person be so, and the prayer thus qualified, and have those forenoted conditions in it, yet it is not acceptable, without the Priest. And therefore this should encourage you, when you consider the glorious God, his holiness, that great distance between him and you, and yourselves, on the other side, how vile and sinful you are, and unfit to come and put up your requests to him; now, when you think of a Mediator, of an high Priest, who is entered into heaven, who is gone thither, and sits at the right ●…and of Majesty, making intercession for you, when you consider there is one high Priest, who is able to prevail, not like the Priests in the law, but one, that i●… over the house of God, one that is the very son, that is not entered in through the blood of B●…lls, and Goats, but with his own blood; when out of this you shall receive confide 〈◊〉, and come ●…eere him with boldness, this is to ●…ake use of Christ, and to offer sacrifice in hi●…. There is no more rem●…ining now, but 〈◊〉, when you have considered all the conditions mentioned, and ●…tted your prayers according to the●…, that you b●… confide●…t, and expect much, that when you have prayed, you may say thus, Lord, I expect now the granting of them, thou canst not now deny them, Lord, I wi●…l wait now. And this is our fault, when we have prayed, and the thing comes not presently, we are ready to give over, we are not willing to wait. Beloved, that is one thing specially to be remembered, w●… must so far magnify our prayers, we must set a price upon them so far and so esteem them, and think them of that worth, that they will bring the thing to pass. If a man take a 〈◊〉, or a medicine, or an herb, and vs●… i●… 〈◊〉 〈◊〉 wound, or a disease, once, or twice, or thrice, and, if he see it doth no good, he will ●…ay it aside, and take another medicine: for, saith he, I have tried it, and it will do m●… no good; so a 〈◊〉 doth with hi●… prayers, ●…e sai●…h, I have sought to the Lord, I have prayed for this thing twice, or thrice, and it is not granted ●…e; and therefore he is ready to lay it aside, as if it were not effectual, and to take another means, this neglect of prayer is not to know the force of the medicine. You must know therefore, of what efficacy prayer is, and trust i●…, and not give over (f●… it is effectual ●…o bring the thing to pass) and not make 〈◊〉, but ●…ay, and 〈◊〉; it was 〈◊〉 〈◊〉 when 〈◊〉 and she sought to the 〈◊〉 for a 〈◊〉, she made ●…o much 〈◊〉 to give 〈◊〉 to 〈◊〉, when they should have stayed till the Lord had do●… it, his own●… way▪ So Rebeccah, there was a promise, and no doubt, jacob, and she prayed for the fulfilling of that promise, but she made too much haste, she took a wrong way to get the blessing by lying, this was not waiting, but a stepping out to another means; because they thought prayer, and dependence upon God would not do it. So Saul would not wait upon God, but he would offer sacrifice, this was to make haste. And so it is, when a man is discouraged; David, when the thing was not presently granted, he was ready to give over, and falls to a desperate complaint, saying, one day I shall fall by the hands of Saul. Take heed of this, and when we offer our prayers thus, learn to know what they are, learn to trust them, and to depend, and wait upon God, say certainly, I shall not be denied, the thing shall surely be granted. So much for this time, and this text▪ FINIS