A PRACTICAL DISCOURSE OF PRAYER. Wherein is handled, The Nature, the Duty, the Qualifications of Prayer; the several sorts of Prayer; viz. Ejaculatory, Public, Private, and Secret Prayer. With the Necessity of, and In. gagements unto Prayer. Together, with sundry Cases of Conscience about it. By THOMAS COBBET, Minister of the Word at Lyn, in New-England. Psal. 141. 2. Let my Prayer be set forth before thee as Incense, and the lifting up of my hands as the Evening Sacrifice. Imprimatur, EDM. CALAMY. London, Printed by T. M. for Joseph Cranford at the Phoenix in Paul's Church yard. 1654. TO THE READER. Courteous Reader, I Have adventured twice already into the Press, in matters controversal, and (through grace) what I have written hath found good acceptance in the eyes of the godly wise; and now upon the earnest persuasion of godly and worthy friends here, unto the Lord, and unto me, I am sending forth this discourse, which respecteth a matter practical. It's not a little exercise unto godly minds, and much more grievous is it in the sight of the God of truth and peace, that there is so great and confused a noise of axes and hammers now adays in the Lord's Temple; and ah when will that blessed time come, when unto all the Lords people whatsoever, [there shall be but Zech, 14. 9 one Lord, and his Name one?] Verily, its strange to see, that in these days the Lord according to his promise, should so graciously afford to his people the means; even turn to the people a pure lip, a pure Zeph. 3. 9 Ministry; and yet the promised end thereof is not attained, namely, the serving of the Lord with one shoulder, or with one consent. I know there are many lets thereunto, but surely this is not the least, that the word held forth by the purer Ministry thereof, hath not had such effectual force upon their hearts who enjoy the same, as to bring them to be conscionable in calling upon the Name of the Lord, which is the more immediate end of such a Ministry. For so saith the Lord, I will turn to the people a pure lip or language, that they may call upon the Name of the Lord; for then the next effect would follow, which there also is promised, they would come to serve the Lord with one consent. But the subtle enemy to all purity and power of godliness he bestirreth himself what in him lieth, to heighten & increase as many differences in judgement in Christians as may be, and that way breed and feed distances in affection, and so undermine any such nnanimous attending to serve the Lord. The heads and hearts both of Preachers and Professors shall be so busily and continually taken up with endless disputes, that they shall have little leisure or list to attend the practicals of Religion, wherein the life and power of pure Religion doth mainly consist. Disputing times about the Speculatives of Religion are wont to be declining times in the Practicals and Vitals thereof. Witness former ages, wherein the Schoolmen and their notions flourished, but purity and power of Religion withered. And ah, that this present age, which yieldeth so many Sceptics in Religion, had not withal increased the Spitals of decayed, unsound, spiritually sick, lame, blind, deaf, dumb, yea, dying, and twice dead Christians. Surely, If christians had maintaine●●cquaintance with God in prayer, they 〈◊〉 never fallen in thus with so many del●●●ve fancies, and so come to have fallen out with the weightier matters of God, so as to be at such distances from them in their Spirits. If they had faithfully repaired to the Lord for his counsel, their ears and hearts had not been so open to Satanical whisper. How much was that man of God in prayer to be kept sound in the faith? witness his frequent requests this way mentioned, Psal. 119. 10. O let me not wander from thy commandments: and verse 29. remove from me the way of lying, (doctrinally, as well as practically considered) and grant me thy law graciously. Ve. 43. Take not away utterly the word of truth out of my mouth, so shall I keep thy law continually. Ver. 66. Teach me good judgement and knowledge, for I have believed thy commandments. Ver. 80. Make my heart sound in thy Statutes, that I be not ashamed. The corrupt prophets and priests of old, who seduced the people from the truth, were persons that made no conscience of prayer. Jer. 10. 21. The Pastors are become brutish and have not sought the Lord. Those Apostatising Newters in Religion of old, they were men that were careless of seeking of God, and counselling with him in their prayers. Zeph. 1. 6. And them that are turned back, and those that have not sought the Lord, nor inquired for him. The like may be well feared in Christians in these Apostatising times from the truths and ways of God, that they do not talk much with God in prayer, and he as little delighteth to speak to their hearts. They grow loose-hearted, and strangers to God; and Satan espying this distance betwixt them and God, falleth in with them, entereth other delusive discourses with them, and at length withdraweth them yet further from the Lord. But thou, Christian Reader, ply it with the Lord in prayer, that he would draw thee after him, and he will bring thee into his Chambers, Cantic. 1. 4. He will bring thee into the secret of his Counsels, presence and protection, where thou shalt he kept safe in judgement, heart and life, in the worst times. Fervent and faithful prayers would also help very much to cast out the unclean spirit out of the land, and to dispossess the spirits of many Christians who are even possessed by an erring spirit. If there were also but more men of God, who might, Moses like, continue holding up their hands in prayer, no doubt but Amalakite spirited seducers would soon be put to the worse; yea, though Philistine-like, they had even routed the Churches of Christ, yet a few such blessed worthies of God, who are mighty with God in prayer, would like so many Shammahs or Eleazers, soon prevail for a blessed day over them. If Jonathan had not wrought with God (in Prayer) 1 Sam. 14. 45. Israel had never had so glorious a day, as they had against tbose Philistines. If men had even given themselves to the Devil, as too many now have to spirits of Error, yet if Luther-like, we were more in prayer, there might be help that way, and they rescued, and those Spirits discarded. And what gracious heart can bear it, to see so many poor Christians even drawn to death, and forbear crying to the Lord for their deliverance! Mystical Babylon devoted to ruin, hasteneth to its downfall, and shall not we be up, and doing in prayer now to help dispatch her, as they of old did that other Babylon? Jerem. 51. 35. The violence done to me be upon Babylon, shall the Inhabitants say, My blood upon the Inhabitants of Chaldea, shall Jerusalem say; namely, in their earnest prayers. The time approaches when the promised mercies to the poor blinded Jews shall be accomplished; and what more seasonable work of love can we do for the Lord or them, then to be now much in praying? Oh that the salvation Psalm 14. 7. of Israel were come out of Zion. In a word, Let all the enemies of England, old or new, to Commonwealth or Church, know, that Churches of praying Believers are terrible as so many Armies with Banners, as so many thundering Legions. Let them tremble to think, that what ever breaches they have occasioned amongst the Lord's people, yet that there is a considerable stand of resolute ones left, right bred Israelites, notable good wrestlers, and as special prevailers with God. I believe that the Church's enemies, the Prelates, and others of England's enemies to their Civil State, have been forced to see or feel the force of Saints Prayers. We may set God to work, (pardon the expression) in these dangerous times to Church and Commonwealth by our Prayers; as he did of old in like case, Psalm 119. 126. It is time for thee, Lord, to work; for they make void thy Law. Wherefore, Christian Reader, albeit others have written worthily about this Subject of Prayer in their times, yet let it not seem unseasonable to thee, or be unaccepted by thee, that I also (though the most unfit and unworthy to attempt so great a work) do at this time likewise, bring in Evidence with other Witnesses to the same Truth, concerning the Nature, Necessity, Excellency, and Efficacy of holy and spiritual Prayer; and that I also, according to that small measure of Light and Grace received of the Lord, do hereby endeavour to stir up thy pure mind by way of Remembrance, that thou mayest be mindful, not alone 2 Pet. 3. of their Writings, but especially of the words before spoken, both by the Prophets and Apostles concerning this Subject of Prayer; that as in Preaching upon it here, the Lord was pleased to bless that Discourse of Prayer to sundry Souls, so (if it may be his gracious pleasure) it may be of lively and effectual use to thy souls welfare and peace: Which shall be his prayer, who is Thine in the Lord Jesus. THOMAS COBBET. Ly● in New-England, the 24. of October, 1653. The Heads of the Chapters, the particular Contents whereof stand in the Margin of the Book at their proper places which they refer to. PART I. Chapt. 1. THe several Reasons of prayer, taken from God, Christ, and the Holy Spirit, and from Saints themselves, also from the necessities of, and engagements unto prayer. Chap. 2 Ejaculatory prayer is described, the excellency of it is shown, in that it is the Saints first and last holy breathing, the Alpha and Omega of Solemn prayer. Chap. 3. The Requisites unto public prayer are handled. Chap. 4. The duty of Family-prayer is handled. Chap. 5. Handling the duty of Closet-praier. Chap. 6. The Rules about praying for others is handled, and also of prayer of Imprication against others. PART. II. Chap. 1. Is shown wherein Importunity in prayer consisteth. Chap. 2. Handling the Opportunities of prayer. Chap. 3. Shows what it is to pray indesinently: and not to give out in prayer. Chap. 4. Touching faith in prayer, and the necessity of it: and what faith is required in prayer. Chap. 5. Sheweth wherein Humility in prayer consisteth. Chap. 6. Sheweth wherein Sincerity in prayer consisteth. Chap. 7. Sheweth a threefold watchfulness in prayer is required, and wherein it consisteth. PART. III. Chap. 1. Touching unregenerate persons prayer? and that they are bound to pray. Chap. 2. Touching distraction in prayer, and the causes thereof, and what distractions nullify prayer. Chap. 3. Showing that things materially good suggested in prayer, may be delusions. Chap. 4. Showing what means are to be used in prayer. Chap. 5. About the time that is to be spent in prayer, which is to be much. Chap. 6. Showing the necessity of pleading in prayer. Chap. 7. Showing the causes of straightenings in prayer. Chap. 8. About inlargements in prayer, which are saving. Chap. 9 About melt in prayer, which are from saving principles. Chap. 10. Showing how to conceive of God in prayer. Chap. 11. In what order we are to direct our prayers to God. GOSPEL INCENSE: OR, A DISCOURSE About PRAYER. Delivered in sundry Lecture Sermons from 1 Thes. 5. 17. Pray without ceasing. PART I: CHAP. I. Touching Prayer in General. NOT to spend time in analysing the Chapter: In this Text you have two parts: 1. The Duty enjoined, Pray. 2. The modification of the Duty, Without ceasing. In the former also you have 1. The Sovereign commanding this Duty; even God the Father; yea, Jesus Christ his Son, who by his Spirit sent Paul his Apostle to deliver this piece of Message, 1 Thess. 1. 1. 2. The Subjects enjoined this Duty, the Church of Thessalonica jointly and severally; and so in in them, all other Churches of Christ, and Members of them, yea, all Christians whatsoever; whence observe, That Incessant Prayer, or Prayer without Doctr. ceasing, is a duty which the Lord requireth of all and every one of his people in a special manner. Luk. 21. 36. Pray always. Luke 18. 1. He spoke a Parable to the end that men ought always to pray. Rom. 12. 12. Continuing instant in Prayer. Col. 4. 2. Continue in Prayer. Eph. 6. 18. Praying always, etc. For the better and fuller handling of this weighty service of Prayer, consider, 1. Of the Duty itself, Prayer. 2. Of the Modification of the performance of it; scil. Without ceasing. 3. Of the conditions required to such incessant Praying. 4. Of some cases of Conscience respecting that incessant exercise of ourselves in it. Touching the Duty itself, Prayer; let it be considered. 1. More Generally in the nature of it; both as held forth in several names, given to Prayer in Scripture; and in a short definition thereof. 2. More Particularly. 1 In the sorts and species of it: as 1. Sudden, or ejaculatory Prayer, 2. Set and solemn Prayer: and that either public or Church Prayer; private or family Prayer; secret or closet Prayer. 2. In the parts of Prayer, which albeit many, yet we shall briefly only consider of Prayer 1. Of Intercession. 2. Of Imprecation. Prayer is a duty very many ways ennobled and honoured of God and his people; and as that which is of large use and extent, whose worth is not known nor easily deciphered; whose nature is not readily conceived or described, and yet that which should be most familiar to the Saints; it is set forth in Scripture by many names: Let us then read over the Titles of this royal work. It is called an Offering: Zeph. 3. 10. My 1 Prayer an Offering. Suppliants shall come and bring mine Offering; or they shall in a solemn, reverend and cheerful manner pray unto the Lord, even as the Godly use to bring the Lords Offering to him. Isaiah 19 21. The converted Egyptians will [do] Sacrifice and Offering: make Prayer their spiritual work and business. And Prayer may well be so called; for 1. As that was, so this, to be presented by all sorts; poor or rich, none exempted from it. 2. As those Offerings were costly to all sorts, considering their several abilities; so are these Spiritual Sacrifices, 1 Pet. 2. 5. witness the suppliants tears, sighs, strive, plead, &c 3. As they were free services, Leu. 1. 3. So are these: Christ's Suppliants are free Sacrificers. Psal. 1103. Hebr. Their spirit is forward to pray. Matth. 26. 41. To will is present with them, Rom. 7. 8. 21. Their Prayer is their gift. Matth. 5. 24. 4 As those were to be clean and pure, so are the Saints Prayers. Job 16. 17. Also my Prayer is pure. Mal. 3. 1, 2, 3, 4. 5. If we should compare Prayer with their particular Offerings, it would answer to this name. As, their Mincah, or Meat Offering. Psal. 96. 8. All the Subjects of Christ's Kingdom must bring an Offering (Mincah) into the Courts, Mal. 1. 11 The converted Gentiles will bring an Offering (or Mincah) to the Lord; meaning especially this holy Offering of Prayer, which as that of old, 1. Is to be of fine flower, Levit. 2. 1. and well sifted, tried, and refined in all the particulars and parts of it, and men's aims in it. We should not ask amiss, either unlawful things; or though lawful, yet to spend upon our Lusts, James 4. 2. It must be mingled with the oil of Grace and gracious affections. 3 Also perfumed with the sweet Frankincense of Christ's Merit and Mediation, applied by faith. 4. All seasoned with that holy salt of gracious expressions outwardly, Col 4. 2, 3, 6. and mortified desires and affections inwardly, Mark 9 49. 5▪ Avoiding the honey of humane Eloquence or affectation of expression, but especially of inordinate desires or lusts. We might also compare it with other of their Offerings; but shall forbear, remembering this only, that we speak thus in reference to these as part of their Worship, and not as Types of Christ. Prayer is called Incense. Psal. 141. 2. Let 2 Prayer Incense. my Prayer come before thee as Incense. Mal. 1 11. In every place pure Incense shall be offered to thy name. Rev. 5. 8. Vials full of odours which are the Prayers of the Saints. Look as that was compounded of very costly materials, Exod. 30. 34. so is a Spiritual Prayer; as they were small beaten, so in this; matters are not rudely and confusedly, but deliberately, advisedly, preparedly, and very particularly presented before the Lord. The Saints in their Prayers have also their hearts broken and bruised, and parceled out suitably to the very particulars mentioned in Prayer▪ nor is the fire of the Spirit, and of holy Zeal wanting therein, which causeth them to send out holy vapours of fragrant spiritual sighs and desires before the Lord: and whilst these spiritual Priests are through faith exercised, offering up this their holy Incense upon the Altar Jesus Christ, there is but a step as it were 'twixt them and heaven, that Holy of Holies. O how near are the Saints, so exercised, to Jesus Christ, as that covering Mercy-Seat! What precious answers of grace receive they oftentimes from the Oracle of God How speedily do their holy odours pierce and pass into the Holy of Holies into Heaven! Prayer is called a lifting up of the soul and 3 Prayer a lifting up of the heart and soul to God. of the heart, Psal. 25. 1. Unto thee, O Lord, do I lift up my soul; i. e. to thee do I pray. So Psal. 86. 4. and 143. 8. The work of Prayer being not so much to lift up eyes, and hands, and voice, as to lift up the heart and soul; and as if we had not prayed, when our spirits were not elevated. Surely that work whereby the souls of God's Suppliants, when sinking, when cleaving to the dust, are raised up, is a great work; yet hannah's Prayer did it, She looked no more sad, 1 Sam. 1. 15, 18. compared. The like lift was David's Prayer to him, in that sad plight, from under those grievous weights upon his spirit. Psalm 6. 1, 2, 3, 4, 8. yea, hereby God's Suppliants do get above worldly cares, fears and distractions. Phil. 4 6, 7. Be careful for nothing (meaning inordinately) but in every thing make your request known by Prayer, etc. And the peace of God etc. shall keep your hearts and minds. The work of Prayer is not to move or remove God, he is in one mind, he is still the same; but to move and remove our hearts near to the Lord; and then have we prayed to purpose, when by Prayer our hearts and spirits are in a more sublime and celestial frame; when we are more above natural, carnal, and formal self; when more of and above the world, and all the encouragements and discouragements of it; when in and by Prayer we have recovered, yea, haply exceeded our former lively apprehensions of, and affectious to the Lord Jesus, our former strength and bent of spirit to his favour and ways, etc. For than our hearts are indeed lifted up: yea, prayer is not only a lifting up of the heart effectiuè, because when duly performed it doth thus lift it up, but it is so formalitèr, because the very form, nature and essence of a spiritual prayer lieth and consisteth in the heavenly movings, workings, and approving of the mind and heart, as spiritual toward God and Christ, in the several expressions of their desires. Gracious suppliants, as such, they mount up with wings as Eagles, Esay. 40. 31. They approach to the Lord, Jer. 30. 21. Draw near to the Lord, Psal 73. 28. They fly to heaven for refuge, Heb. 6. 18. They fly to the Lord for refuge. David, who in Psal. 143. 8. pleadeth for favour and salvation, because he lifted up his soul to the Lord, in the 9th. verse reneweth his plea in this expression, because he did fly to the Lord to hid him. Prayer is called meditation, Ps. 5. 1. Consider 4 Prayer, 2 Meditation. my meditation, (i. e.) my prayer. Gen. 24. 63. Isaak went out to meditate, or to pray; so that prayer is not lip-labour, if rightly performed, but it is a work of the mind exercised herein: It is blamed in hypocrites worship, and prayer, which is therefore accounted null, vain, that they draw near with their lips, but their hearts are far from God, Esa. 29. 13. Prayer in the rise of it is a studied work: many a thought spent before hand about the sins which the Saints confess, about the wants which they express, upon the mercies which they do acknowledge; upon the purity, majesty, immensity, all-sufficiency, fidelity, and bounty, etc. of the Lord, to whom they pray; the beauty and fullness, etc. of the Lord Jesus, in whose name they pray; yea immediately before they pray they have their preparatory musing of what, of whom, and through whom they are to ask, and as they are praying, their minds are attended and intent upon what they pray for; yea they usher in their expressions in prayer. Prayer is called a talking with God. Job. 5 Prayer a talking with God▪ 15. 4. thou restrainest [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] talking before the Lord, Psal▪ 55. 17. evening and morning, and at noon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will I talk, or pray, Psal. 64. 1. hear my voice O my God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my talk, or prayer; the Hebrew word is used to signify some studied, excogitated thing in the mind. Amos. 4. 13. he telleth to man what is his [Secho] his thought, or some serious solicitous discourse. 1 Kings 18. 27. he talketh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Saints in prayer do familiarly commune with the Lord, as Abraham did in his petitioning of the Lord. Gen. 18. end. But yet are they very serious▪ and intent in this their holy discourse with the Lord, and though they do wrestle with the Lord in their pleas, in prayer, yet do they not tumultuously wrangle with him, but their spirits are still and calm, as but talking with the Lord. Prayer is a secret, silent, submissive whispering. 6 Prayer an holy whispering, Esay 26. 16. they have poured out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a softly speaking, the word is used of their muttering, when David's child was dead. 2 Sam. 12. 19 True suppliants they are so sensible of their own vileness, and troubled about their own unworthiness, that they are in a holy wise, afraid and ashamed to speak out to the Lord, as sometime Ezra was. Chap. 9 6. yet through faith do they eye the Lord as one so near them, that it sufficeth them to whisper to him the desires and ails of their hearts; and as one so faithful that he will wisely consider of what they thus impart to him. The Hebrew word is sometimes used for charming. Jer. 8. 17. Serpents, to whom there is no charming, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or which will not be charmed. But verily a godly man's prayer is oft times such a spiritual charming of serpentine devilish suggestions, yea and of these inward vile distempers and lusts, which Satan too oft maketh use of to ensnare them, that they do even bring them under command, and allay by grace, the height and the heat of them, they even pray down blasphemous atheistical thoughts, or a lust of the world, etc. Prayer is called a wrestling with the Lord, 7 Prayer an holy wrestling. in Gen. 32. 24, 25. There was a mutual wrestling of the Lord's with Jacob, which was by divine tentations, of Jacob's with the Lord, and such as whereby he prevailed over him, and that was his supplication or prayer, as Hosea, chap. 12. 4. expounds it, he prevailed over the Angel, he wept and made supplication. Col. 4. 12. always wrestling for you in prayers; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, striving, as they did for masteries in the Olympick-games: and Rom. 15. 30. Striving together with me in prayer. Praying work is wrestling work; cross and harsh to the flesh and blood. The Saints are put to it by their ungenerate part to strive with that, to get into a praying frame. Gal. 5. 17. The flesh lusteth against the spirit, and the spirit against the flesh: yea with Satan too, Eph. 6. 12. And when got into such a frame, here is much conflicting with the enemies of prayer, to keep in it; but as if this were a small matter, a suppliant hath God himself to wrestle with: and who is sufficient for these things? We had need indeed, with praying Jacob, of God's strength, that thereby we may prevail with him. Hos. 12. 3. and by his strength (God's strength) he had power with God; the Lord is willing to forgive, ready to help and hear, yet he delighteth to try his own strength of grace in his people: the strength of their faith in Christ, and in his covenant; the strength of their holy desires and pleas, etc. When such holy strength is put forth in prayer, than we pray indeed, for than we wrestle. When in prayer we close with the Lord, get fast hold of him, of his grace, goodness, power, and truth, or the like; and keep our hold so fast & so long, that we are got within him, (as I may say) that we have him where we would have him: (as I may say) that we get our spiritualised wills of him; that he expresseth a holy yielding to hear and help us, so as that thereby our very hearts are cheered, quickened and quieted by it; now have we prayed, for we have wrestled to purpose. And for this end, that our praying may be such indeed, or that it may be wrestling, conscience is to be made of preparation, as for wrestling. 1 Cor. 9 25. to be temperate in all things, forbearing any inordinaries of cares, fears, desires, delights, employments, and to diet ourselves, feed and delight our selus in such sort as may fit us for prayer. To exercise our selus in holy ejaculatory prayers, and holy meditations, and to get our souls well oiled, and suppled by the praying graces of the spirit before hand. Prayer is a serving of God, and a serving 8 Prayer a serving God in the spirit. of God in the spirit. Act. 26. 7. Our Tribes instantly serving God night and day, that is, praying. Rom. 1. 9 My God whom I serve in my spirit, that is, to whom I pray. A Suppliants prayer is to him his only work and business, such as if he had then nothing to do beside, yea, it is his Lord and Master's business, which he in obedience to his command is ready to attend, a business to be done with all his might, he loveth to make something of it before he leaveth it; if he seems sometimes to idle out his time in distractions and distempers, how grievous is it to such an one to seem to have lost such a morning or evening without doing any thing of moment for the Lord, for his own soul or others? He loveth to get him a-heat at this holy work, to pray whilst his heart be well warmed; nor is the Lord wont to be behindhand with any such as so serve him; he payeth them best in holy recompenses of his grace in them which pray most to him. The people concluded that Jonathan had wrought with God that day, (wrestled, prayed hard,) when they saw so apparently the stamp of God imprinted upon that victory given into him and by him, 1 Sam. 14. 45. yea verily, it is no small reward to the supliants of God, that the Lord doth account, that when they are praying to him, they are serving of him; when they are telling him of their spiritual wants and inabilities to do him service, confessing their failings in his service, and what unprofitable unthankful servants they have been to him; how the Lord reckoneth they are doing him very acceptable service; the poor Saints are ready to complain that they can do God no service. etc. No? Can you beg? Can you pray? This is service of God indeed. Prayer in the manner of carrying it on, is an holy serving of the Lord: how awful is a suppliant! he serveth the Lord with fear and trembling, whilst praying: how humble is he he is careful to keep his distance even in talking thus with the Lord, Gen. 18. Abraham then telleth the Lord he is but dust. Prayer also in the intents and desires of the suppliant it is serving the Lord, all that which a true suppliant fetcheth of God in Prayer, if you resolve it into its last end, it is service. He prayeth for outward things as Jacob, Gen. 28. For parts and gifts, as Solomon, 1 King. 3. For life and health, for deliverance out of divers afflictions, outward and inward, as Hezekiah, Esay. 38. and David oft; but in all, it is that he might serve the Lord, and glorfie him the more thereby; he cometh with a servantly spirit, for mercy from God, ready pressed to do any work of his, to attend any command of his, Psal. 123. 1, 2. A praying frame is an obediential frame, a command of God bringeth a true suppliant upon his knees, and on his knees he waiteth for a command from him. Prayer is called knocking, namely at the door of God's grace and mercy in Christ, 9 Prayer a spiritual knocking. (as 'tis called in scripture,) Matth. 7. Knock and it shall be opened unto you. Prayer is a holy approaching and repairing to the door of mercy for all manner of supplies of grace which the Saints stand in need of; the saints rest not in this, that there is a doo● of grace, that there is mercy for sinners to be had in Christ, but they are conscionable in the use of this holy means of opening the same; mercy is freely promised to th● people of God, yet may none rush into the door of God under pretence that it i● open without knocking, Ezek. 36. 25, 26, 27, etc. The door of grace is set very open; I will pour clear water upon you, &c▪ but verse 37. For this will I be sought by the house of Israel. Prayer acknowledgeth the Lord's prerogative royal. In all thy ways acknowledge him, Prov. 3. True suppliants eye the Lord as a great God, as well as gracious, and therefore are willing to keep their due distances: though the Saints be the friends of Christ and of God, who may make in a holy wise bold with him, yet it is holy manners to them not rudely to press upon his favour, or challenge this or that benefit of it without ask leave. Indeed pinching extremities will make them put a good face upon it, and not continue walking to and again aloof off, within some general view of mercy, but to knock, and knock again and again at mercy's door, to pray often for the opening thereof to them. True suppliants are in haste, of earnest and weighty affairs in their converses with the Lord, they have much to do with him, much to say to him, much to receive from him, and therefore they must, they will knock; they are sure that a gracious father of theirs is within, yea within hearing; and therefore they cannot but thus knock and pray. True it is, sometimes this door of grace seemeth to be shut against them in some displeasure, but yet this maketh them the more earnest, — Hath he in anger shut up his tender mercies? Psal. 77. 9 Luke 11 Trouble me not, for I am in bed (saith the friend within;) but yet see what prevailing importunity he useth, so that for his importunity the friend riseth, openeth, and giveth what is desired. What is Prayer but as spiritual knocking, a special means of opening of the gate and door of Grace; and so of all the lesser wickets (as it were) thereon depending. Hence Psalm 119. 169. Let my cry come before thee (saith the Psalmist:) and ver. 170. Let my supplications come before thee; as if he would say, Open Lord to Prayer, let it come in, let not that stand without: or as if it were a plea, Lord, Prayer is at the door, therefore open. So Psal. 88 2. Let my Prayer come before thee, or come where thou art, And Psal. 55. 1. David prayeth that the Lord would not hid himself from his supplications. Prayer it will come in where the Lord is, will look him out (as it were) in all corners. Psalm 66. 20. David blesseth the Lord that he had not turned away his Prayer. Prayer standeth still at God's door, it will not away without its errand and answer. Wisdoms out-doors, even the Ordinances. Prov. 8. 34. These are opened by Prayer: Outlary Gentiles far the better this way, for that Prayer, Psalm 67. Let thy way be known among the people, thy saving health among all Nations. Matth. 9 end. Pray the Lord of the Harvest that he would thrust out Labourers into his Harvest. Prayer helpeth people to a fruitful Ministry. Prayer helpeth to open the Minister's mouth, openeth a door of utterance, Colos. 4. 3. Pray that God would open my mouth. Prayer openeth a door of faith; 1 Cor. 16. 8, 9 The mystery of Salvation may be made known by it. Ephes. 6. 19 The Word may come to have an open and effectual passage into people's hearts by it. Hence that 2 Thes. 3. 1 Pray that the Word may a have free course and be glorified, etc. The door of Liberty, the Church's Liberties may be opened to the Prayer of the Saints, as to Paul, upon his Prayer, Acts 11. Those strong and secret doors of death may be opened by Prayer: Hence the Prophets raising of the dead child by Prayer, 2 Kings 4. 32, 33, 34, 35. So Jonah by Prayer had the belly of Hell, the Whale's belly and jaws opened to him, to let him out, Jonah 2. 9, 10. By Prayer the doors of the womb (as they are called Job 3. 10) are opened, as in hannah's case, 1 Sam. 1. 15, 16, 20. and Rebecca's; Gen. 25. 21. and Elizabeth's case, Luke 1. 13 By prayer the doors of Heaven are opened: If I shut heaven, and my people pray, etc. I will hear, etc. 2 Chron. 6 26▪ and 7. 13, 14. By prayer the Prison doors are opened, as to Peter upon the Church's prayer, Acts 12. 5, 10. Secrets which otherwise are not to be opened, yet are to be unfolded by prayer. Dan. 2. 18, 19 Then was the secret revealed, upon prayer for the mercies of Heaven that way; yea, prayer will open even Hell gates (as I may say;) as by Luther's Prayer one was recovered who had even given his soul to the Devil: This kind of Devil goeth not out but by prayer and fasting, Matth. 17 by fasting and prayer then even such a Devil is cast out, and a poor man let go out of his possession. As in other knocking there is a hand, there are fingers which make a noise and help open the door; so here, there is a hand of faith which knocketh, and that will open that large gate and door of mercy, and any of the lesser wickets depending. Matth. 15. 28. O woman, great is thy faith, be it unto thee even as thou wilt; Come into all my Treasures of Grace, and take even what thou desirest. Godly desires knock and make a noise in God's ears, and he opens to them, He heareth the desire of the humble, Psa. 10. 17. They will come in where the Lord is, Psa. 38. 9 Lord, all my desire is before thee: The Saints sighs make a noise at Heaven gates, and God cometh forth to them, For the sighing of the Prisoners I will arise, saith the Lord. Psal. 12. 5. and Psal▪ 79. 11. Let the sighing of the prisoners come before thee; room for the sighing of the prisoners, Lord; yea, their very tears too make a loud noise at this door, and they have their voice also in prayer, Thou hast heard the voice of my weeping, Psal. 68 No wonder then that effectual prayer consisting of all these, be indeed a knocking, and means of opening of the gate and door of Mercy in Jesus Christ. We pass by other names given to Prayer, as that of seeking, ask, calling, opening of the mouth wide, running to the Lord for counsel, referring one's case to him, & the like. Come we now to give a description of Prayer. Prayer is a spiritual and faithful opening of the heart to God in the name of Christ A general description of Prayer with an eye at seasonable help and relief from him. By [heart] we mean thoughts, desires, affections; these wants, and weaknesses, and sins to which the heart is privy, and of which it is sensible. We call it an [opening of the heart] in opposition to hypocritical covering, and attempts to hid any thing from the Lord, whereby their prayers become no prayers, their Worship vain, whilst digging deep to hid the counsels of the heart from God, Isaiah 29. 13, 15. compared with Psal. 119. 26. I have declared my ways to thee, (that is, prayed,) and thou heardst me. Prayer is a showing of God our ways, or as the Hebrew word beareth, a telling or counting them one by one, as if we pray indeed, when we do from our hearts deal plainly and punctually with God therein, when we leave out nothing which we know by ourselves, untold before him, even in a particular manner, whether respecting our wants, our sins, or the like, so Psal. 38. 18. I have declared mine iniquity, meaning all and each of his sins, there were some more special sins, sins which were chief his; the Hebrew word signifieth a telling of some new thing. David's prayer and confession is not a highway, road, and some one tract of confession, but it is a telling him of any new fresh acts of sin, Jer. 20. 12, To thee have I opened my cause, or prayed to thee. Prayer is an opening of the souls causes and cases to the Lord; the same word in another conjugation is used for uncovering, making bare and naked, Gen. 9 21. The Saints in prayer do, or should nakedly present their soul's causes without all cover-shames, or so much as a rag of self, or flesh cleaving to them. All things are naked to him with whom Obs. we have to do, he is privy to our secrets; how is prayer an opening of the heart to him. Suppliants are said in prayer to open Answ. their hearts to God. 1. In that they do not dare not, go about to hid, or desire, that aught in their hearts should be hid from the Lord. It is their desire he should, and they are very glad that he doth know all their heart, their hearts are ready to break, when they through temptation or desertion want prayer vent. 2. In that it is their desire and endeavour to present all within their hearts, which God by a general eye of wisdom, and omniscience seethe, unto a more special, energetical view of the eye of God's compassion, and love, Psal. 80. 14. Behold and visit this vine, Psal. 119. 132. Look upon me, as thou usest to do on those that fear thy name, Isay. 63. 15, 16. Look down from heaven. etc. where are the sounding of thy bowels? etc. 3. In that they do thus in way of an ordinance of God, which he doth eye and own, as opening of their heart to God. Psal. 62. 8. Pour out your heart to him, or pray to him. And albeit their hearts are open to God before, yet not actually opened, in this way of enjoined expressing the same, till they do thus pray. 4. In that when prayer is duly performed, as their minds and hearts are uttered and poured out as before the Lords face, Psal 62. 8. or before him; so are they in lively manner quickened to behold Gods merciful and energetical view of the same; hence that persuasion of David, All my desires are before thee, Psal. 38. 9 [It is a spiritual opening.] Spiritual, in respect of the efficient and working cause, God's spirit acteth and worketh therein. It is prayer in the holy Ghost, Rom. 8. 26. The spirit maketh intercession in us: the spirit of prayer is acted in it. Zach. 12. 10. Prayer is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in-wrought, our spirits also as acted and improved thereby are at work in it. My God, whom I serve with my spirit, Rom. 1. 9 Our hearts are as water poured out to waft along each petition, and confession, or as oil, to anoint these messengers of the soul, that they might fly the faster to God's throne. It is spiritual in the matter of it, things of God's Kingdom, Matth. 6. 33. or if other things, yet under a spiritual consideration; as according to Gods will, and for his glory. Spiritual in the manner; namely in a sublime and elevated manner of performance, Isay. 37. 4. Lift up thy prayer. Spiritual in the end; a calling upon God whereby he is exalted, Esay. 12. 4. Spiritual in the motive and groundwork, a command of God requiring, a promise in encouraging; Thou saidst, seek my face, my heart answered, Lord thy face will I seek. Psal. 27. 8. for thou revealedst to thy servant, saying, I will build thee a house, therefore hath thy servant found in his heart to pray this prayer, 2 Sam. 27. 27. [Faithful opening] that is, unfeigned, without reservations, etc. Prayer from unfeigned lips. Psal. 17. 1. [To God,] not to Saints and Angels, which neither know our hearts, nor can help us, Isay 63. 16. Though Abraham know us not. And it is to God, not as into the air, or as at an uncertainty, where, or to whom. [In the name of Christ,] There is a holy renouncing of ourselves and our own worth and strength, and a resting, and trusting upon the Lord Jesus only, through whom we come to the throne of grace, and for whose sake alone we plead for, and expect audience and acceptance, yea and assistance. [With an eye to seasonable help;] Our Our eyes are unto the Lord, until he show us mercy. Psal. 123. 1, 2. Thus much concerning prayer in general. We might give sundry reasons to enforce Reasons why we must pray. this duty; Taken, 1. From God absolutely and relatively 1 From God. considered, who is thereby improved and honoured. And secondly, from Christ 2 From Christ whose office it is to take these sufferings from his people, and present them before his Father; and who hath through many difficulties made this way for his people, that they may freely and familiarly thus talk with God, and open their wants to him. Thirdly, from the Spirit of God, whose office 3 From the Spirit. among other things, it is, to help and enable the Saints to the conscionable performance of this duty. Fourthly, from 4 From the Saints. the Saints themselves. 1. Their necessities call for it. 1 Their necessity. 2 Their engagements. 2. Their manifold engagements to the Lord, require it. 3. They have praying graces enabling 3 The praying graces, as 1 Faith. them to it, as, 1. Faith, prayer, is in this respect also, the prayer of faith; Jam. 5. 15. Faith is an emptying grace, giveth the most sensible and lively view of the souls wants, and nothingness, to supply them otherwise; presenteth the Lord in all his freeness, fullness and faithfulness, for the souls suitable supply. Secondly, Love, Psal. 116. 1. I love the 2 Love. Lord, therefore will I call upon him, or pray; Love of the Lord filleth the soul with desires and breathe after union, and communion with him, whom the soul loveth, Cantic. 3. 1. and 4. 16. Let my Beloved come into his garden. Love is open hearted, would unbowel the soul to her Lover Jesus Christ, and to the Father, by him: love is fruitful and in holy wise eloquent in its gracious expressions to him. Thirdly zeal: this is attended with vehement 3 Zeal. desires; 2 Cor. 7. 11. yea what vehement desire, yea what zeal? that blessed fire will cause such holy smoke in the weakest Christian. Isay. 42. 3. and that will soon sparkle out in holy supplications, that will be mounting upward, spiritualizing and lifting up the heart thus heaven-ward. Fourthly, holy jealousy and fear of God, 4 Jealousy. (we may put them together) thou castest off fear, thou restrainest prayer: unless fear be thrust out of doors, that will put the soul upon prayer; other jealousy fills men's heads and hearts with motions, so doth holy jealousy with praying motions and matter. The more we suspect ourselves, the more are we in these holy inquiries of God. Holy jealousy is an utter enemy to carnal security: presumption, self-fulness and confidence, the very bane of prayer. 4. Their spiritual calling as Saints, calleth 4 Spiritual calling. for their drawing thus near to God, for their offering up these spiritual sacrifices and offerings acceptable to God by Jesus Christ, 1 Pet. 2. 5. As being spiritual Priests, yea as sons and children, they must thus own their Father, in crying Abba, Father, Gal. 4 6. and as subjects honour their blessed King, by becoming his humble petitioners; the believing penitent thief upon the Cross performed this as his homage to Jesus Christ, as King of Saints, he prayeth, Lord remember me, when thou comest into thy Kingdom. Luk. 22. 43. The fifth Reason may be taken from th● enemies of prayer, the devil, flesh, th● 5 From the enemies of prayer. world; which oppose the same upon all occasions, and seek in special sort to hinde● the conscionable practice of it, (as might be showed in many patticulars,) so tha● it the more concerneth us to attend it, els● would not they be so busy to divert u● from it, or distract, or discourage u● in it. The sixth Reason may be taken from 6 From prayer itself. prayer itself as spiritually performed, in that it is so acceptable to the Lord, so prevailing with him, unto admiration, for any thing which is according to his will, (as might be abundantly showed in particular instances.) But in as much as in handling the particular kinds of prayer, we have more occasion to press upon the conscience, we shall here but name such things as might enforce to the duty. Let us only now make one use of what Us. Reproving neglect of prayer. hath been said, and that in way of reproof of Gods own professing people, who are too ready also, to neglect and omit this duty of prayer, Isay. 43. 21, 23. But thou hast not called upon me, O Jacob; that was very grievous to God▪ when a people whom he hath severed into Church estate, with an aim at his praise, as verse 21. yet they should neglect to honour him in conscionable calling upon him. Such as we are, are looked upon by others as a praying people, but ah, that the world were not mistaken in us: what wonder is it if many professors excel no more in the things of God, if they are not much in prayer! One of the Ancients used to say, if I see a man not delighting in prayer, I conclude he is one of no inward excellencies; nay; is it any wonder to see many Congregations, rather Spitals of poor decrepit, decayed, diseased Christians, than gardens, where are goodly fragrant thriving plants? As the body without the soul is dead, unserviceable, yea stinketh in others nostrils, so are we as loathsome in God's sight, without the true exercise of prayer, which (as some have called it) is (as it were) the soul of our souls: some of the Ancients have called prayer the physic of the soul; and truly such it is, it will by the blessing of God, purge, heal, recover. quicken and strengthen a very weakly Christian, as experience witnesseth. But what will become of other distempered, relapsed professors, who use not this holy course of physic, is it wonder that such die, become twice dead? Some have called prayer the sun and light of the soul, and truly in a sense it is so, but how darkly and sadly must they needs walk, and how often will they be stumbling and falling dangerously? How little spiritual work will they do for Christ, in whose Horizon this sun of prayer is setting, if not already set, and from whom this lightsome and lifegiving ordinance is removed? Others have called prayer the nerves and sinews of the soul, and truly so it is; prayer holdeth altogether in us, keepeth all in due place and strength; and they must needs grow lose and weak, who make not continual use thereof upon all occasions. But that this admonition be not as an arrow shot at Rovers, let us show first some symptoms of this spiritual evil of omission of prayer: and so who are the persons concerned herein, and show some particular branches of the evil of it. Touching the former, first such are surely Signs of neglect of Prayer 1 Disobedience careless of drawing near to God, who are not pliable to the whole will of God, Zeph. 3. 2. She obeyed not the voice, she drew not near to her God. Conscionable praying would inure us from our hearts to say, Thy will be done, and accordingly in heart to endeavour it. 2 Such omit prayer, who walk not humbly 2 Impatience in afflictions; such as are full of impatience, discontent, tumultuousness of spirit and the like: She received not correction, she drew not near to her God, ibid. Eliphaz gathered that Job was neglectful of prayer, because so querulous, and (as he thought) repining at God's deal with him, Job 15. 3, 4, 5. etc. Surely thou casteth off fear, and thou restrainest prayer: should a wise man dispute with words not comely? etc. 3 Such omit prayer who are ready upon 3 Distrust. every occasion to distrust God in his promise or providence, Zeph. 3. 2. She trusted not in the Lord, she drew not near to her God. 4 When Professors are so very hard to 4 Hardness of heart. be convinced of a sin, as sins of worldliness, pride, oppression, error, impatience, and the rest, Job 15. 4. Thou casteth off fear, Thou restrainest Prayer, for thy mouth declareth thine iniquity, seeing thou hast chosen the tongue of the crafty, for 5. To evade and avoid the just imputations (as he thought) of hypocrisy. This argueth also omission of prayer. 5 So is oppression one of another, an 5 Oppression. Argument thereof. Psal. 53. 4. They eat up my people, they call not upon God. 6 Backsliding and Lukewarmness in 6 Backsliding. Religion also argueth the same; these two are joined Zeph 1. 6. Such as are turned back from the Lord, and those that have not sought the Lord. So is that of not enquiring after him; namely of his Servants. I fear these backsliding times are not such praying times as formerly. 7. The sad temptations which are too rise 7 Sad temptations. among Professors, argue omission and neglect of prayer. Watch and pray, that ye enter not into temptation, Matth. 26. 41. Yea, but it appeared, that against that third admonition of Christ, they did neglect to do it; yea, Peter who was personally admonished. What Peter, Couldst not thou watch? But ah, the advantages which presently Satan got against the Disciples, and against Peter above all the rest: witness his third denial of Christ. In a word. The 8 Denial of blessings. little success we oft times find in our weighty endeavours, argueth that we ask not, and therefore have not any choice blessing thereon, Jam. 4. 2. Ye war and get nothing, because ye ask nothing. Touching the second thing, the case of such persons is sad, both in respect, Evils of sin in neglect of prayer 1. Of Evils of sin, accompanying the same. 1 Such are far from experimental knowledge 1 Ignorance of God and of his ways, The Heathen that know not God, who call not upon him, Jer. 10. 24. 2. Such are secretly Hypocrites, yea, very 2 Hypocrisy Atheists, who make not conscience of Prayer: It is the Atheist in heart, who in his heart saith, There is no God, Psal. 53. 1. Who calleth not upon God, ver. 4. 3. Such are under some deep measure of 3 Stupidity hardness of heart, yea, of wilful hardening themselves: they cast out all motions in them, arising from any fear of God who restrains Prayer, 4. Such are in a ready way to blaspheme 4 Contempt of God. God and his ways, Job 21. 15. What is the Almighty that we should fear him, or what profit should we have if we pray to him? They are in a ready way to cast God quite out of their thoughts. Psal. 10. 4. these two are joined, He will not seek after God, God is not in all his thoughts. But at best, 5. Such are surely weary of God. Thou hast not called upon me, O Jacob, 5 Weariness o● God. but thou hast been weary of me, O Israel. Isai. 43. 22. And what a sin and shame is it to be carelessly weary of God, the God of our Mercy? Micah 6. 3. 2. The case of such who omit and neglect Evils of sorrow in neglect of Prayer. prayer, is sad, in respect of the Evil of sorrow. Such as call not upon God, are often times in causeless horrors, and have little quiet or peace in their spirits. Psalm 53. 4, 5, They call not upon God, and then are they in fear where no fear is: And to say no more, Such will in time come under that dreadful imprecation Jer. 10. 25. Pour out thy wrath upon the families which call not upon thy name, and so may come to lie open to a more full measure of the wrath of the Almighty than other men. And so much of Prayer in general. CHAP. II. Of the divers kinds of Prayer. And first of Ejaculatory Prayer. HAving spoken of Prayer in general, we come now to speak of the species and sorts of Prayer: and therein first of sudden or Ejaculatory Prayer, In respect of which, we may be said to pray, and must also pray without ceasing. He who enjoineth us indefinitely to pray without ceasing, commandeth us also to pray in an ejaculatory way, Ephes. 6. 18. Pray with all Prayer, or all manner of Prayer, and so this also. Ejaculatory prayer is either mental only, or vocal also. Ejaculatory prayer Mental is a short, yet serious and sincere lifting up of the hearts desires and ails unto the Lord; the mind (as it were) inwardly uttering the same to him. Thus Jehoshaphat cried to the Lord, 2 Chron. 18. 31. And thus Samson called upon the Lord, and said, (in Gods hearing, not in the lads hearing that led him) O Lord God remember me, etc. Judg. 16. 28. Thus Nehemiah chap. 2. 4, 5. prayed unto the God of Heaven, yet the King then present, neither heareth a whisper, nor seethe any motion of his lips, whilst Nehemiah is thus speaking a word or two of moment to the King of Kings. Moses his mental speaking to God, was a loud cry in the Lords ears; he spoke nothing vocally, yet Exod. 14: 15. Why criest thou, saith the Lord? Believers are to God through Christ a spiritual Temple and house, that within this house also, in the innermost part thereof, this holy incense of Ejaculatory Prayer may be offered to the Lord with acceptance, 1 Pet. 2. 4, 5. Ejaculatory Prayer vocal, is a holy Apostrophe, or turning one's speech to God Ejaculatory Prayer described. prayer-wise, in some short, yet pithy expressions from what a gracious person is think.ing, saying, doing, or suffering. Thus Jacob breaks off his continued speech in blessing his sons, turning himself to God, O Lord, I have waited for thy salvation, Gen. 49. 18. So Isaiah from threatening the Assyrians, Isai. 33. 1. turneth prayer-wise to God, v. 2. O Lord be merciful unto us. So Micah in like sort, chap. 7. 13, 14. Feed thy people with thy rod. Thus Christ breaketh off his speech to his Disciples, and turneth it to his Father, John 12. 26, 27, 28. Father glorify thy name, etc. Thus Luke 22. 40, 41, 42. From reproving his fellow doth the penitent Thief turn his speech to Christ, Lord remember me in thy Kingdom. Thus Nehemiah amidst his reforming work, oftentimes turneth him to God thus, Remember me, O my God concerning this, &c Nehem. 13. 13, 14, 21, 22. Let us now speak a little of the excellency The excellency of Ejaculatory Prayer and necessity of the duty of praying without ceasing in an ejaculatory way, give Reasons for it and apply it. The excellency hereof may appear, both by the Nature and by the rise of it. It is (as I may say) the first breath of a Regenerate man: as soon as a It's a Saints first breathing man is born again, he thus at least cryeth, Abba Father. In that ye are the sons of God he hath sent out the spirit of his son into your hearts, crying Abba Father, Gal. 4. 6. And when his body breathes its last, this is a gracious persons last breathing. Hence such It is a Saints last breathing. parting cries of God's children at the stake, in the flames, amidst the stones, on a Cross etc. Lord receive my spirit: into thy hands I commend my spirit. And such were Stephens, who was stoned, calling on the Lord, and saying, Lord Jesus receive my spirit, Lord lay not this sin to their charge. The last words of the Worthies of God, we account to be most memorable, and to have some spiritual excellency instamped upon them; and these words are such like Ejaculations. If it were possible to hear the last whispers of the Saints souls, as ready to leave their bodies, they would be found to be such like breathe of their desire to him to whom they are going. Ejaculatory Prayer also is the first and last of set and solemn It is the α and ω of Solemn Prayer. Prayer, when rightly performed. God prepareth the heart of the humble to pray acceptably, even by these preparatory liftings up of the heart a prayer-wise. Psal. 10. 17. The heart is first thus prepared, than the hand that way stretched out, Job 11. 13▪ Look upon Solomon in that presidental prayer of his 1 Kings 8. 22. his hands spread to heaven before he spoke, shown where his he art was lifted before hand. The last also of Solemn prayer, is issued in an Ejaculation, an Ejaculatory Amen, comprehending the closing desires, and feeling motions of faith to all before pleaded for. All the prayers of a gracious Suppliant are not ended with his continued speech in prayer; no, his heart is lifting and lifting; as you see a bel-rope oft hoising up after you have done ringing the bell. Many a long look and heart wish followeth such an one's desire to heaven, and all together come before the Lord for mercy. Hence the Lord, as he is nigh to them that call upon him, so he fulfilleth the desires of them that fear him, Psal. 145. 18, 19 Solomon's heart was as well left in heaven after the end of his prayer, whereof his fixed eyes there, was a speaking sign, (1 King. 8. 54.) as gotten thither before he began, ver. 22. Ejaculatory prayer It is the spirits of solemn prayer. is the very quintessence of solemn prayer; it is the very spirit into which that is distilled and resolved. When a gracious persons heart is left in heaven, uttering its after-requests, now prayer was well carried on. These shorter postscripts written after the other longer letter indicted by the spirit, and directed to the Lord, they have ever something of note and worth. This epitom● of prayer, how solid is it? So much for a taste of the nature of it. Let us withal consider of this holy dutil It is the echo of the spirit. of ejaculatory prayer in the spring and rise thereof: and namely, those lively and forceable ●●bounds of the gracious spirit of a Saint of God, moved by the hand of the spirit of God. Ejaculatory prayer is the harmonious sweet-sounding echo of the spirit, fore-speaking to the heart. ●hen thou saidst, Seek my face, there is the Lords voice: my heart answered▪ thy face, Lor● will I seek; there is the echo, Psal. 27. 8. David before he is solemnly praying as afterward he is, v. 9, 10. He turneth his speech to the Lord, telling him what his heavenly desires say: I [will seek thy face, or my hearts desires are so to do. Ejaculations It is the venting of a heart full of the spirit. are the spiritual ventings and breathe of a gracious heart, filled with the wine of the spirit, (Eph. 5. 19) very precious, very pleasant to the taste of the Lord. Sometimes the Saints hearts are so filled with a spirit of holy joy, sometimes of praise, sometimes of love to the Lord, that variety of holy desires pressing fast on, they are forced to give them vent by short ejaculations. Ejaculations are the holy evaporations of a heart throughly warmed with some special workings of faith and love of Christ. When David's heart is thus boiling hot, (Psal. 45. 1.) he breaketh off his discourse from Christ, verse 2. and breatheth out such holy desires unto Christ, verse 3. gird thy sword upon thy thigh, etc. and verse 4. Ride, prosperously. And then on again to his discourse, verse 5, 6, 7, 8, 9, 10. Ejaculations are the holy sparks ascending up one after another, from the stirring of the fired coals of the Spirit in the heart. From the holy admiration of God and his goodness, power, wisdom, faithfulness, etc. proceed holy ejaculations. From that transcendency of God's dispensations to Asaphs reason, who had his hearts fore-discourses about the same, proceeds, that Verily, or nevertheless God is good to Israel. Psal. 73. 1. From Micahs admiring at the unparallelled grace of God, Mic. 7. 18. Who is a God like unto thee? verse 19 He telleth the Church what God will do, he will turn again, and will subdue our iniquities; and then maketh his Apostrophe to the Lord, [Thou wilt] ca●t all their sins into the depth of the sea: and verse 20. Thou wilt perform the truth to Jacob. God calleth for these holy Apostrophes from this ground of admiration at his marvellous providences, Psal. 66. 3. Say unto God, how terrible art thou in thy works! The excellency of this fruit, must needs partake of the excellency of such a root as is an admiring frame. Ejaculations arise from the spiritualizing of the heart upon any occasion. As when It's the first fruit of a spiritualised heart. David is spiritual in contemplation of the works of God, Psal. 8. 3, 4. When I consider thy heavens, etc. his heart in ejaculatory wise saith, Lord what is man that thou art thus mindful of him? So when he was in a lively manner musing upon the immensity of God, Psal▪ 139. 1. to 17 He thence breaketh out thus, How precious are thy thoughts to me, oh God From the view taken of God's justice or mercy, or from any holy discourse with others about the same, or from singing, and sounding forth God's praises wherein the Saints are spiritual, ariseth some holy ejaculations or other. In all these, and each of these was Deborah so spiritual, Judg. 5. from verse 1. to the last, whence that ejaculatory prayer of hers, So let thine enemies perish oh Lord; but let those that love thee be like the Sun in its might. If the Lord breath upon our hearts at his table, or in his word, the spirit of God draweth out our hearts to send some ejaculatory lift of prayer, either in way of petition, or thanksgiving, or the like, When the Lord Jesus speaks effectually to John's heart, I come quickly, thence springs his ejaculatory Amen, even so come Lord Jesus, come quickly. Revel. 22. 20. Christ effectually preaching that hard lesson of brotherly forgiveness; It caused that ejaculation from them, Lord increase our faith, Luk. 17. 1, 2, 3, 4. with 5. If David hear that word twice, that all power belongs to God, Psal. 62. 11. his spirit is elevated to make this short hearty speech, verse 12. Also to thee O Lord belongeth mercy. From the Angels lively discourse with Mary about Christ, who was to be incarnate, and to be form in her; her heart being warmed, she turneth her speech to the Lord, who sent that his angel, Be it to thy servant according to thy word, Luke 1. 38. So then holy ejaculations are the very spirits of the spiritual workings of God, or at the least wise from the Lords spiritualizing of his Saints, in his providences, or ordinances, and therefore great in their excellency. Let us add another infallible Argument of the excellency of this duty, of ejaculatory It's of choice respect with God. prayer, and that is from the high esteem and real respects which God himself hath expressed thereof. Habbacucks discourse, chap. 3. though most what doctrinal, and only something mentioned in a short way of petition, verse 2. and of praising God. verse 18, 19 yet as from the most excellent part in God's account, it is all called his prayer, ver. 1. The penitent thief's ejaculation, Lord remember me when thou comest into thy Kingdom, is graciously owned and answered by Jesus Christ, This day shalt thou be with me in Paradise, Luk. 23. 41, 42. The Publican ejaculatorily praying, Lord be merciful to me a sinner, goeth away justified, Luk 18. 13, 14. yea that ejaculatory Apostrophe of Moses to God, Ex. 5. end, Why hast thou so evilly entreated the people? yet hath its gracious return from the Lord, chap. 6. 1. Then said the Lord, Now shalt thou see what I will do to Pharaoh. The Israelites at the red sea were so afraid with a distrustful fear, that Moses bids them not to fear, Exod▪ 14 13. yet being thus afraid, they cried unto the Lord, verse 10. 12. and both Nehemiah, chap. 9 9 and Joshua. chap. 24. 7. testifieth, that God heard that cry of theirs, and put darkness betwixt them and the Egyptians, and drowned the Egyptians in the red sea. David when in such a hurry of distrust, that he said to God, I am cut off from thy sight, yet saith, nevertheless thou heardest the voice of my supplications, (Psal. 31. 22.) the many short prayers which he then made. Ejaculations are but short breathe of the Saints spirits, but being breathed once, they scarce ever expire in respect of the efficacies and issues of them. These short speeches are (as I may say) best remembered, their memorial are of a very long date with the Lord. That grey-headed ejaculation of Noah, God persuade Japhet to dwell in the tents of Shem, hath had, now hath, and still will have its answer, in the Gentiles, of Japhets coming into the fellowship with the Church. Gen. 9 27. The day of judgement [that day] although not a season of praying, yet of full answers of such like prayers made with respect to the day. Paul's short prayer, 2 Tim. 1. 18. The Lord show mercy to the house of Onesiphorus, at [that day] shall have then a full return. At that day when the Saints treasures laid up in heaven shall be opened, these lesser pieces shall have their weight, worth and use, when it shall be said, these and these have been the prayers of such and such of the Saints, and these and these are the issues and fruits of them to such and such. Thus much touching the excellency of The necessity of ejaculatory prayer by reason of Sudden straits. such ejaculations: now of the necessity thereof. The Saints sudden straits require prayer, but will not afford time for continued prayer: Room now then for ejaculatory prayer. At this dead lift now Moses his cry will do well, Exod. 14. 15. Then Jehoshophat must hie to heaven, when begirt with blood thirsty men; in continued prayer he cannot, but by ejaculatory prayer he may, 2 Chron. 18 31. Then Jehoshaphat cried to the Lord. Scrabling is but a poor shift for David, when known in the presence of the King of Gath, 2 Sam. 21. 10, 11, 12, 13. and when no place or space for solemn prayer, than welfare ejaculatory prayer, Psal. 32. title, with verse 4, 6. I sought the Lord and he heard me; this poor man cried, and the Lord heard him and saved him. Asa, when to join battle, thus cried unto the Lord his God, with marvellous success, 2 Chron. 14. 11. David in that strait prayeth against Achitophel's counsels, Lord turn Achitophel's counsel into foolishness, 2 Sam. 15. 31. and the issue showeth it took, 2 Sam. 17. 23. Moses among a company of murmurers, Exod. 15 24. hath none fit to join in prayer in a more solemn way, yet verse 25. though he spoke nothing vocally, he cried thus effectually; he cried to the Lord, and he shown him a tree to make the bitter waters sweet; Philistines are upon the Israelites, then is only room for samuel's ejaculatory cry, 1 Sam. 8. 7, 8, 9 and Samue● cried unto the Lord and he heard him. Hezekiahs' deadly sickness will only give him leave to pray thus, 2 King. 20. 1, 2, 3, 7. he● turned his face to the wall and prayed, O● Lord remember me, etc. Sudden and strong tentations disable David to make such continued prayer, but he will then make man● Tentations. of these ejaculatory requests, Psal. 30. 22▪ Nevertheless thou heardest the cry of ●● [supplications] when I cried to thee. Great griefs and presages fill the Saints hearts, and lay their speech, but then their hearts burst forth into inutterable sighs & groans, whose meaning the Lord knoweth, Rom. 8. 26. Surely Saints, as men of tender consciences, ever and anon offending indeed, but Failings. as frequently smitten in their hearts for it, cannot but be often put upon it, in the interims of continued prayer, to bespeak mercy and pardon whilst their hearts are thus afflicted, 2 Sam. 24. 10. And David's heart smote him for numbering the people, and David said unto the Lord, I have sinned, etc. I beseech thee take away the iniquity of thy servant. And as sudden faults of ours, so sudden strokes of God put the Saints upon this, 2 Sam. 24. When David saw the Angel smiting the people, he said, It is I that have sinned, what have these sheep done? Sudden injuries from men cause an injured Injuries. Jepthah to make his short appeal to the Lord, saying, The Lord be Judge betwixt Israel and Ammon, Judg. 11. 27, Israel injuriously begirts Judah, and no other help for them but this. Judah cried unto the Lord, Enemies. 2 Chron 13. 14, 15. Pharaoh with an huge host hath Israel at an advantage, and they must needs then thus cry out unto the Lord. Enemies unexpected scorns of the Saints, put the Saints upon these short appeals, Nehem. 4. 4, 5. Hear, Oh our God, f●r we are despised. Their sudden affrighting of them doth as much; they all made us afraid Now therefore, O our God strengthen my hands, Neh. 6. 9 The present hearing of the Princes good will to the Commonwealth put forth godly Subjects then present to affix their Ejaculatory Amen thereto, 1 Kings 1. 36. Amen, the Lord thy God say so too. A sudden hand of God upon others put godly Judgements God. Moses upon it thus to pray for Miriam. O Lord heal her, etc. Numb. 12. 13. and godly Hezekiah to pray for his people, The good Lord pardon every one that prepareth his heart to seek the Lord, though not so prepared. And the Lord harkened and healed the people, 2 Chron 30 18, 19 Any sudden notice of some special service of God, unto Special services which some of the Saints are addressing themselves, must needs put others that hear thereof by such sudden lifts of their hearts, to give them a lift therein. Is David going to a solemn Sacrifice, godly A●aunah will thus wish him good speed, 2 Sam. 24. 23. The Lord thy God accept thee. Eli perceiving hannah's Prayer-business, 1 Sam. 1. 16 cannot but add his fiat also, ver. 17. The God of Israel grant thee thy petition. Sudden weighty changes of some of the Saints in their Changes outward condition, put others that hear of it upon this holy service of love to them; as Boaz his godly neighbours, Ruth 4. 11, 12. The Lord make this woman like Rachel and Lea●, etc. Sudden and unexpected Kindnesses others kindnesses showed to the Saints, will put them to speed such a kind of Messenger as this to heaven, presently to tell their Father of it. Ruth 2 19, 20. Naomi seeing Boaz his kindness to his daughter Ruth, saith Blessed be he of the Lord, that hath not left off his kindness to the living and to the dead. Besides, even one Ejaculation of the Saints, Continuation of Prayer puts them upon making more, upon praying thus also without ceasing. One Ejaculation begetteth another. Isai. 26. 9 With my soul have I desired thee in the night, yea, with my spirit within me will I seek thee early: because they had thus prayed, they will pray yet more. Psal▪ 62. 1, Hear my cry, attend to my prayer; (yet not words there of mentioned;) and for 2. From the end of the earth will I cry; he had thus cried, and he will therefore cry again and again: As billows of ten ptation ever and anon stop his mouth and interrupt him, so as he now and then doth but peep above water, and get breathing space; he will thus cry, Led me, or guide me, or carry me to yonder rock which is higher than I Hence Jonah in his perishing condition mentioneth his Prayers (plurally) there were many of these short Prayers like Messengers sent Post in some great and present stress one after the other, to speed succour from heaven J●n. 2. 1. 2, 7. My [Prayers] came in unto thee. Yea, these holy Traders with Heaven, using to make as quick returns, as speedy deal thus with the Lord; as they gain upon the Lord, they are suddenly sending for more, and bespeaking yet more blessing from him. When Moses by his short Prayer● hath got a grant of God, My presence shal● go with thee (Exod, 33 12, 13, 15, 16. compared) then doth he in a holy wise grow upo● God. He hath one short, yet no small request more ver. 18. I beseech thee show me thy glory. And chap. 34. 9 he hath another request yet more, Pardon our iniquities, and take u● for thine inheritance. So Abraham's shor● requests as they are granted, Gen. 18. so they multiply, If there be fifty, Lord, in Sodom, wil● thou not spare it? and than if but forty five, then if forty, then if thirty, then if twenty, then if ten. Thus much also be spoken to show the necessity Reasons why▪ 1 From the honour it puts on God. of this Duty in sundry respects. Let us now briefly add a Reason or two yet further to enforce this duty. The first is taken from the nature and property of this duty, which honoureth the Lord in a special manner, as a glorious In his immensity and Omniscience. Spirit, which needeth not any words of ours to express what we would to him. He can hear the holy language and speech of our spirits; he understandeth the meaning of sighs not to be expressed, Rom. 8. 26. Ejaculatory Prayer proclaimeth the Lord, that he is not as the Idol Gods, who needeth not to be awakened by loud outcries, as 1 Kings 18. 27, as Elijah derided Baal's Priests, wisheth them to cry aloud, etc. Who needeth not to be carried up and down as dunghill Gods do, Jer. 10. 5. No, this proclaimeth to all the world, that the God of the Saints is an allseeing God, espying the least moving of their desires to him; that he is in all, and through all, and filleth every place; yea, that he is a very present help at any dead lift; that he is a God hearing Prayers, all sorts of Prayers, the shortest of them. If Ephraim but lisp and whisper out, Turn thou me, and I shall be turned, etc. God saith, I have surely heard him; Jer. 31. 18, 19, 20. If Israel take unto them words prayer-wise, though but short, Take away all iniquity, and receive us graciously, etc. God can, and will say. I have surely heard him and observed him, Hos. 14. 1, 2, 3, 8. This glorifieth him, as one who assuredly waits to be gracious, that any such cry and whisper as this is of the Saints, is attended by him, Isai. 30. 18. The Lord waits to be gracious; and ver. 19, is a demonstration thereof, The Lord will be very gracious at the voice of thy cry. The second Reason is taken from the precious fruits of the conscionable exercise 2 From the Fruits of it. It's a means of this duty; of such sudden and short lifts of the heart to the Lord. 1. It is a very special means to keep our 1 To keep us Spiritual. hearts very Spiritual, and savoury, when so often in heaven, taking some short turns with God and Jesus Christ. When so oft with God, distances will not so easily grow when conversing so with God, there is more of his brightness, more of his Image upon such an one's face and heart. When gracious persons are ever and anon making such holy stands and pawses of spirit (lest being let go too long, and at too large a teather, they grow unsavoury) they are kept closer with God. Take two Professors, the one careless in this, the other conscionable in attending to it. Alas, what sad rushes, bruises, and falls upon the very shadow of a temptation? if he get some kind of hold of a Promise. this sword of the Spirit hangs lose and dangling (as it were) like Amasa's sword, 2 Sam. 20. 8. yea, all the rest of his Spiritual armour, is answerable; yea, but the other keepeth himself that the evil one toucheth him not; enters not into temptation: He hath Gospel Promises made known, and made over to him to use at any time, he hath them by him, he keepeth a holy edge upon them, by which he cutteth asunder many temptations: He hath his faith and hope in its strength; his bow abides in his strength, and his arms are not broken, Gen. 48. If temptations to unrighteous or guileful deal begird him, his heart cryeth out, God forbidden, O Lord, how dare I so sin against thee! If foiled at any time, he presently cryeth, O Lord, ah my vile heart, Lord, Lord help: or if unexpected afflictions be ordered to him, he hereby tieth his shoes of Peace ever and anon closer, Patience (Lord) do me good hereby; and so is not galled or grieved, as the other when meeting with such stubby and hard ways. Paul was much that way with God, learned contentment in all conditions; knew how to be full, and how to be hungry, to abound and to want, and to glory in infirmities. 2 It is a special means to fit us for more solemn and continued Prayer. They 2 To sit us for solemn Prayer are ever good Proficients in that holy Art of Pleading, they are ever and anon thus plodding upon it; their minds thus exercised in it upon all occasions. Such as will be ever and anon thus whetting their praying spirits and graces, will make work of it when they come to it. They that are good at these running pulls and trips, are surely good wrestlers with God. It is no new or strange work to such to pray, that when they come to pray more solemnly they know not how to set about it; their hearts are not so out of kilter (as we say) as it is with idle Professors: No, these that have been so oft in a day at work with God this way, have not their Tools to seek, but at hand, and all in good plight, fit for use. Praying thoughts and desires are in a holy readiness, they familiarize with them. 3. It is a means to meet oft with God. 3 To meet oft with God. If Abraham's servant be thus walking with God in his journey, God will be with him, he will meet him. No sooner hath he done speaking to God in his heart, but he discerneth that God is with him, and accordingly blesseth him, that being in the way he led him, etc. Gen. 24. 12, 27, 45, 47. God is oft with the Minister in his Study, who is thus praying oft in his heart for good speed in his work; oft with the labouring man in the field, whilst at his work, if thus employed spiritually. Now let us make some brief Use hereof and close this with some Cautions. Let it humble us, that we are so careless and barren in lifting up such Ejaculatory Use Prayers to the Lord upon every occasion. Evils of the neglect hereof Strangeness to God. What strangeness groweth oftentimes betwixt God and our souls, for want of these more transient and occasional talk with the Lord? How many precious things in private communion of Saints, and edifying Loss of many holy advantages in the Ordinances. discourses are lost for want of some forelifts, and present lifting up of our hearts for the presence of God therein, and blessing of God thereupon? How many precious words of grace spoken by God to us will warm and affect us at present hearing of them, yet are lost in respect of the abiding light and life of them, for want of serious and thankful committing of them to the Lord by such short Ejaculatory Prayer, that he might keep them for us? Moses did otherwise when God spoke home to him, he hasteth to bow before him, and by a short prayer improveth that particular spoken, that God was one pardoning iniquity, Exod. 34 6, 7. Let my Lord pardon our iniquity and our sin, ver. 8, 9 He presently retaileth and putteth to holy use that blessed treasury of Grace delivered of God to him. But we oftentimes, intending haply to tell God of it more solemnly, in the mean time lose it, for want of present improving of it this way. Yea, many affecting providences, respecting In providence. ourselves or others, which are unexpectedly ordered, lose their kindly work upon us for want of a present lifting up of our hearts in some suitable, though short Ejaculations. How much of God in our particular Callings, In our particular Callings. how many quickening motions of the Spirit suggested to us therein, are in a manner lost for want of maintaining hereby an holy discourse with the Lord? yea, how many snares, in want hereof, do we meet with, and are entangled thereby, even in our lawful labours and recreations? In the night season also, how much precious time In the night season. and advantage of conversing thus with God, which is even cast and forced upon us, for want of sleep or the like, yet is all even lost? Whilst we are lifting and revolving ourselves too and again in our beds, and yet seldom or never lifting up our hearts thus unto the Lord? And surely, all these things, seriously considered, may justly humble us. A second Use serveth for Exhortation, Use to stir us all up to make more conscience of Be we stirred up to it. this Duty of Ejaculatory Prayer, those groundless pretences against continued and solemn Prayer: Such as expense of too much time, let of other occasions, etc. have No loss of time hereby. here no place. Boaz his harvest men may work hard, and yet lift up their hearts for a blessing upon Boaz, and the like, Ruth 2 4. Nehemiah amidst his weighty employments may be often at this holy work, Lord, remember me concerning this, etc. chap. 13. 13, 14, 21, 22. Isaiah amidst his Ministerial exercises, may make such holy Apostrophes, in way of appeal to the Lord, or the like, as Isai. 53. 1. Lord, who hath believed our report? So may Ezekiel, chap. 20. 49. Ah, Lord God, they say, Doth he not speak Parables? Many occasions of it. As intricate passages and occurrents. Yea, do not they, as well as others in their way meet with such intricacies, as by way of holy Apostrophes they must say, as Zachary to Christ, that Angel, What mean these? Zach. 7. 4. Do not they then, with Amos in his work, hear of, or behold more unwonted, unexpected judgements approaching, and had need make such holy Apostrophes, Unwonted judgements. as Amos did on like occasion? Amos 7. 1, 2, 4, 5. O Lord God Forgive, Arise we beseech thee, by whom shall Jacob arise; for he is small? or as the sudden stroke of God upon Pelatiah, whilst Ezekiel was prophesying, turneth his speech to the Lord, Ah, Lord God, wilt thou make a full end of the remnant of Israel! Ezek. 11. 13. Yea, will not variety of afflictions, some outward Variety of Afflictions. some inward, which once in every four and twenty hours are wont to befall us, put us upon it to cry as sometimes the Church did in hers, Behold O Lord, See and consider: Lamentations 1. 9; 11, 20. As Jesus Christ did in his, when inwardly loaded, as well as outwardly afflicted, Matthew 26. 47. My God, my God, why hast thou forsaken me? And whither also will our spirits wander betwixt our solemn praying in the morning, and that at evening, if we do not now and then, each day try whether our hearts be gone out of call after vain objects? will they not else be too fast wedged in worldly affairs, unless now and then hereby loosened a little? But for the fastening of this exhortation, and the right managing of the duty exhorted unto, let us lay down, 1. Some motives to it. 2. Some Motives. helps and means for it. 3. Some cautions about it. Touching the Motives, consider, 1. That this precept and duty enjoined 1. It's well for the Saints, that God requireth and owneth this duty. of God, is a very precious privilege to the Saints; they of all others may well be forward to this duty: in that it is well for them that ejaculatory prayer is acceptable prayer, a choice service which the Lord himself appointeth and delighteth in: it is well for us, brethren and sisters, that we may thus speak and converse with our God, when none either thinketh or knoweth of it; we may ever and anon talk thus with our heavenly and gracious Sovereign, and others in our very company, neither hear, nor mark it, As Nehemiah did in the king's presence, he prayed to the Lord of heaven, and the king not privy to it, Nehemiah, 2. 4. As we walk in the way with others, we may exchange a few of these holy speeches, and yet keep our way and discourse with them; little do carnal persons think how many of these holy lifts sometimes gracious and spiritual persons (occasionally cast into their company) have, whilst they are with them. It is meat and drink which they know not of, communing with one that is invisible. They may have sweet answers and returns also thereof, which fill their hearts with heavenly joy, wherewith a stranger doth not intermeddle. Yea, in their sleep, the Saints may thus be talking with God, 1 King. 3. 9 it was in a dream when God said unto Solomon, ask what I shall give thce, verse 5. and he did so, verse 15. and he awakened, and behold it was a dream; a sign then, that he was that while as in a sleep, when praying, and yet so graciously accepted, and answered, ver. 10, 11. And alas, what else would have become of God's Asahs, and Jehoshaphats, Davids, etc. of whom you heard, if this were not prevailing prayer? what should desolate Jonah in the whales belly, also do? Jonah 2. 1. He prayed but in this sort. What shall poor Jeremiah in the dungeon do? but hereby you see he doth well enough, Lam. 3. 55, 56. I called upon the name of the Lord out of the low dungeon, and thou heardest my voice, etc. Some friends would sometimes give a world to exchange a word or two with a choice friend of theirs in their extremity: If I could but send or speak with such a one will such say, I need not, I should not lie here thus. If my Father, if my Brother did but know of it, I am sure they would relieve me in my straits: though I am now a Turks slave, yet I have such and such friends in such a country which would ransom me, etc. Yea, but the Saints need not say so, the Saints are never so hard put to it, but if they want opportunity more solemnly, yet this way they may be telling their heavenly Father, and friend Jesus Christ how it is with them. And is not this well for them? yea verily. Alas, what should dumb ones do, whose tongues the enemy cut out, or if not, gag them, if yet there were no means left of speaking with their heavenly Father? but blessed be God there is this way left to such. It may be malicious persecutors will be throwing the saints into a Jail. amongst a company of rogues, which will scoff at the very mention of prayer; now welfare this part of Gods revealed will, enjoining ejaculations for prayers also: the poor Saints may then pour out these prayers to their God, in which such a hellish crew cannot well interrupt them; they may hear them sigh, it may be, or see them weep; but judge that as arising from other causes, which indeed and in truth is some sigh of love, holy longing, admiration, or the like; a precious melting of faith in their hearts, amidst these short heart speeches with the Lord. Sometimes the Saints are like Hezekiah, as well oppressed inwardly as outwardly, that they cannot in a continued way pray, but only in an abrupt and broken way, chatter, and that within themselves, and at length get out, Lord I am oppressed, undertake for me: and they are like babes in Christ, and can but brokenly stammer out their minds to the Lord, or like the Publican, not daring in a manner to speak much; but in short, to bespeak mercy as to chief of sinners: is it than not well for such, that O Lord be merciful to me a sinner, is such an acceptable prayer with God? yea verily, it is well for the Saints when to leave the world, when neither they can speak to be understood of any friend, nor their friends to them, albeit both may desire it with their minds and spirits, and have audience and acceptance; and indeed if this were not so acceptable a duty, many a blessed soul sylloqui with God of the Saints living and dying, were made null and useless. And is it not well then for the Saints that ejaculatory prayer is acceptable prayer? yea, it is very well in these and other respects: and truly, though it be as I may say, ill for some notorious enemies of God, yet this is so: for the Saints can soon do their errand, and in a very few words too. As David did Achithophels', 2 Sam. 15. 31. It is well also for many a man who is yet in his sins, or at least under captivity to some distemper, that ejaculatory prayer of the Saints is of such a nature; they at Taberah had been consumed else, when once the fire of God was kindled amongst them; if Moses his ejaculatory cry had not been a prayer of the right stamp, and full weight, to pass for currant with the Lord, Numb. 11. 12. Moses cried to the Lord, and the fire was quenched; sundry think Paul fared the better for Stevens ejaculatory prayer at his death, Lord lay not this sin to their charge. And assuredly many of the blinded Jews, who ignorantly crucifled the Lord of glory, fared the better for the ejaculatory prayer of Christ. Father forgive them, for they know not what they do, Luk. 23. 34. Witness the conversion of thousands of those, who had a hand in crucifying the Lord Jesus, Acts 2. 36, 37, 38, 39, 40, 41. verses compared. Other Saints likewise far the better for this, that the ejaculatory prayers of others of their brethren for them, are acceptable prayers to God: Onesiphorus will far the better for the short prayer of Paul, at the very day of judgement, 2 Tim. 1. 18. The Lord grant that he may find mercy at that day. How well then is it in all respects, that God will have his Saints praying continually with ejaculatory prayer also? 2. In that it is a service which the Lord Second Motive, It is that upon which the spirit putteth us often. by special motion of his Spirit put his saints upon oft times, as well as by general command requireth the same: Let me hear thy voice, saith Christ to his people, Canti●. 2. 14. To which the Church answereth in an ejaculatory prayer, verse 17. Turn, my beloved, and be thou like a Roe: So Cantic. 8. 13. The Lord putteth them upon speaking to him, Let me hear thy voice: to which they return an ejaculation, for 14. Make haste my beloved: now it will not be safe to neglect any such motions made by the Lord, and by his spirit, lest being grieved, he withdraw from us. 3. In that the most spiritual persons Third motive; it is that which the choicest Saints practise much have been, and are thus exercised in those holy ejaculations, as was Christ, as Luke 3. 21. When he was baptised, he so prayed: when those Disciples returned with that success, he lifts up his heart, Luk. 20. 21. I thank thee O Father, Lord of heaven and earth. So John 2. 27, 28. Father, glorify thy name. And so Luke 23. 31. Father, forgive them, for they know not what they do. So Matthew 26. 46. My God, my God, why hast thou forsaken me? So Luke 23. 46. When to leave the world, Father, into thy hands I commit my spirit. Thus David, and Nehemiah, and Moses, and others, who were most spiritual, how oft were they thus praying? 4. In that ejaculatory prayer hath prevailed Fourth Motive, it's very prevailing with God. with God for great things; persons have been healed of plagues. As upon such a prayer of Hezekiah, 2 Chron. 30. 18, 19, 20. verses, God harkened, and healed the people. Wonders have been done by it; as when upon such a Prayer of Isaiah, the Sun goeth backward, 2 Kings 20. 11. Isaiah cried unto the Lord, and the Sun went back ten degrees. Such wonders were done hereby at the red Sea. Nehem. 9 9 as formerly was showed. Now in the second place consider of some Helps to pray thus. 1 Heavenly mindedness. Helps to help us this way. 1 Get and maintain a spiritual frame of heart, walk much with God in Meditation, and the like; and frequent occasion will be offered of such like talking with him. A heavenly heart will be often lifted thus heavenward. When Sim●on was in such a frame, then, Lord, lettest thou thy Servant departed in peace, Luke 2. 29. So when John is in a like frame, then, Come Lord Jesus, Come quickly, Revel. 22. 20. One Ejaculation or other ariseth out of the heart in such a frame; and as a branch thereof, get our hearts weaned from the things of the world; be as one leaving the world, and then an old Jacob will be mounting thus, Gen. 49. 18▪ Lord, I have waited for thy Salvation. David, who was a weaned child, was much in holy Ejaculations; so was David's Lord, who was so much above the world; such have most to do in Heaven, and therefore so oft moving that way. 2 Get a humble soft heart, sensible of sins, and self emptiness. Broken hearts will be often breathing out Ejaculatory sighs and requests; The humbled Thief upon the Cross, and Publican in the Temple, had their Ejaculations. 3 Keep in life and light, as much as may 3 Sense of God's love. be, the sense of the love of God in Christ: when the Church is in Christ's arms, and as in his bosom, than she hath her Ejaculatory request, Set me as a seal upon thy arm, etc. Cant. 8. 5, 6. This stirreth up holy love in us to God, and that will be making ever and anon abrupt expressions of its desire to him. Touching the third thing, consider of these Cautions. Cautions. 1. That it be not too seldom 1 Content not ourselves, that more rarely we have some one lift this way, but be ever and anon sending up some short requests unto the Lord: four times in one Chapter is Nehemiah doing thus upon several occasions. 2 Look that we do it not in a Petitionary 2. That it be not only in a Petitionary way. way only, but praising way as well. So David, Psalm 8. 3, 4, 5. When I see thy Heavens, etc. I said, What is man that thou art thus mindful of him! So Jesus Christ, I thank thee Father, Lord of Heaven and earth, that thou hast hid these things from the wise and prudent, and revealed them to babes, Luke 10. 21. and John 11. 41, 42. Father, I thank thee, that thou always hearest me. 3 Look that be not a bare formal cry, 3. That it be not in an affected way. for fashion's sake, a customary Lord have mercy upon me, or Lord bless me, or the like, in a morning, or at going to bed, resting therein, as if now some goodly service were done, or that sufficeth: or a more forced outcry to God, occasioned from sudden terrors or distrusts, and the like; or an hypocritical semblance of a heart lift to heaven, by an affected lifting up the eyes when in others company, or in a seemed squeezing out a hollow hearted sigh, in stead of such cordial Ejaculations, to which we have been all this while exhorting. Lastly, Look that none under this pretence, 4 That it thrust not out Solemn prayer. lay aside the due and constant exercise of public or private Prayer in a more continued way. Let not one duty justle out another: Continued Prayer in solemn manner is our duty, as well as Ejaculatory Prayer, as God willing we shall see in the following part of this Discourse; we are the rather to make conscience of Ejaculatory Prayer, that we may be sit for solemn Prayer: and we are so to pray in a continued Prayer, as it may leave us sending up our after Ejaculations unto heaven. CHAP. III. Touching more solemn and continued Prayer; and particularly of Public Prayer. WE have spoken of Ejaculatory Prayer; proceed we now to consider of Solemn and continued Prayer, which is either Public or Church Prayer, Private or Family Prayer, Secret or Closet Prayer. Begin we now with the consideration of Public or Church Prayer, which is also included in this indefinite Precept, written to the Church of the Thessalonians, collectively as well as distributively considered, 1 Thes 1. 1. Whence also in this Chapter he exhorteth them to due esteem of their Officers, vers. 12. and vers. 20 of the Ordinance of the Ministerial Dispensation of the Word. So then, Public or Church Prayer is a Duty also which we ought conscionably to attend in the season thereof, 1 Tim. 2. 1, 2, 3. Paul exhorts that in the first place Prayers Act. 16. 13. be made for all sorts of men; namely, Public Prayers; and maketh the same very good and acceptable in the sight of God. It is emblematically set forth under the notion of four living Creatures, and four and twenty Elders met in way of worship of God, Rev. 4. 8. & 5 8, 10. For our better proceeding herein, consider 1. Of the requisites to Public Prayer. 2. Of the Reasons of it. 3. Of some Use of it. Touching the first: Some things are Things required of such as are to pour out public prayer. required to such as are to be the mouth of the Church in Prayer; some things in such as join with them. Of the former sort of requisites are, 1. A public Call. So it was of old, Deut. 1. A public Call. 21. 5. The Priests the sons of Levi shall come near, for them hath the Lord thy God chosen to minister to him, and to bless in the name of the Lord; which was in Prayer-wise, as Num 6 23, 24. etc. On this wise shall ye bless the children of Israel; saying, The Lord bless thee, and keep thee, the Lord make his face to shine upon thee, and be gracious to thee, etc. Now this Call to become the people's mouth to God, as it respecteth God, so it is (amongst other things) God fitting them with abilities, as for Preaching, so for Prayer; and his sequestering them accordingly thereunto, as to their work: whence that Acts 6. 4. We will give ourselves to Prayer, and to the Ministry of the Word: namely, as we are Ministers, and in an Authoritative way▪ both alike are Ministerial acts, and gifting for the one as well as for the other, is a choice part of a Ministerial Call. That which we render [consecrate] Aaron and his Sons; namely for their work, Exod. 29▪ 9 It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Leu. 8. v. 22. The Ram of Consecration of the Levites, is in Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Ram of Fullness, or as it is in the Hebrew, Fullness. As if such men by their Calling were very full men of all Abilities for their Ministerial works; yea, as if it were one main part of their Call, to be that way as complete as may be. Hence also the Anointing of the Priests, Exod. 28▪ 41. In taking of the holy unction of the spirit, and the gifts thereof in them, Joshuah the Priest must have, as the garments of Righteousness and Holiness through Christ, with other Saints, Zach. 3. 4. so a fair Mitre upon his head, ver. 5. as one honoured above all others, in a manner, for his head Ornaments, and Abilities in his Ministry. The Elders in the Apostles days called to that Office, they were gifted upon any occasion to make an inwrought Prayer. James 5. 14: Let them send for the Elders, and let them pray over him, and vers. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the inwrought Prayer of a Righteous man availeth much. Both the Officers, yea, and Members also of pure Churches, in the days of the Gospel (as those four living Creatures, and twenty four Elders, graver Christians) are represented as gifted for Prayer, — Having Vials filled with odours of Prayers, Rev. 5. 8. And surely, such as are to be the Chosen constant Speakers of the Assembly to the Lord, they had need have choice skill in all holy and heavenly praying-oratory: such as are to be the chosen champions (as I may say) of the Congregation to wrestle it out with God on their behalf, they had need have the art of holy wrestling or prayer. Such as are the chosen Solicitours for this or that corporation, as they had need to be acquainted with the people well, that they may be able to make every one's prayer, and plea, and complaint, and the like; So had they need to have the choice skill, and holy art of pleading with the Lord, as cause shall require. This call of such as are to be the officers, and more constant mouth of the Congregation in prayer, consists in their free Election and full Approbation for that and other ministerial work, some way manifested and expressed by the people, together with their own free consent thereunto. Thus the Levite set apart of God to the ministry of old, and amongst other things therein, to bless in the name of the Lord; or to pray and praise God publicly, Deut. 10. 8. The Elders of the Congregation, on the congregations behalf are to impose hands upon them, Num. 8. 9, 10. in testimony of their solemn call of them to ministerial work. God will have no one to be the mouth of any Church, who shall be a burden, or grievous to it; he will have none forced upon it; but rather have such a mouth, as the body shall desire gladly thereby to breath out its requests and desires to the Lord. Nor was the Lord more tender of old of the orderly administration of his public worship, than he is now; then the people's call was Gods call, he set the Levites apart to bless in his name, in their setting them apart for that end. And so it is now, public prayer is the public act of the Church, there should then be a public hand in it, not only in joint consent to the petitions, but by solemn call of him, which preferreth the same in their names to the Court of heaven. It is of great concernment to every one in the church, as what words, and how, so by whom the same are spoken in the Lords ears, as their words. They who draw so near to the Lord to deal in Christ's name for so many others, had need be approved of God for that end; and that they are not, if not approved of his people. In a word, it is no small encouragement to such so called, against all inward and outward discouragements, and tentations, which they meet with in their work; that as they are in God's way, so in the place, and about the work in special, to which the Lord by his people did call them. A second requisite to him who is to 2d Requ. 2 Praying in the spirit. pray as the mouth of the assembly, is, that he pray in the spirit. Eph. 6. 18. praying with all manner of prayer (and so with public prayer also,) in the spirit; not alone with our hearts or spirits, but praying in the holy Ghost, Judas 20. Or by a gift, and by the immediate help of the holy Ghost. Even such as are to edify others in their most holy faith, privately, are to pray thus; and much more such as are by office to give themselves to the ministry of the word. There is great danger (to say no worse of it) when this tabernacle, temple, Church-incense or prayer, is of humane composition, Exod. 30. 38. And in offering of so public a sacrifice with fire of man's kindling, and such as cometh not down from heaven, Levit. 10. 1, 2. but much indeed needeth not to be spoken to this, now that the Lord by his grace, hath so cleared up his mind to his servants of all sorts in these days. Yet let me briefly confirm this truth, and thereby the hearts also of the Saints in the present truth: public prayer must be in the spirit, or by an immediate gift and help of the holy Ghost. 1. Because public prayer being part of Reasons. It must be carried on with most holy beauty. public worship, it should be performed with greatest beauty, Psal. 29. 2. and 96. 8. It is twice repeated, Worship the Lord in the beauties of holiness, (for manner as well as place, the Temple of old.) Now the Church in her beauty, Cantic. 7. 1. compared with verse 9 The roof of her mouth (both in prayer and preaching) is like the best wine, that goeth down sweetly, causing the lips of these which are asleep to speak. And surely experience sealeth it, that there is more lively efficacy to such as are present when prayers are put up to the Lord in the assembly, from the immediate help of the spirit, than any other way. 2 Because by such manner of prayer God 2 God is most honoured by it hath most glory, (which is that, which in public worship is mainly intended, Psal. 29. 2.) for he hath most glory of the precious gifts of the spirit, enabling Ministers to pray thus: of his glorious wisdom also, in the variety of the measures thereof bestowed upon his servants. Those Church-officers which have their vials full of such odours, which as those of old, were only of divine invention, composition and direction, they in special sort have their harps sounding forth the praises of God, (Revel. 5. 8.) These ministerial stars in the firmament of the Church, (Revel. 1. 20.) do then in special wise declare the glory of God, when they shine, as in preaching, so in prayer publicly, not with borrowed light from others, but by an innate and natural light, (as I may say) in them, considered as spiritual, and spiritually gifted of the spirit. 3. Because such manner of praying in 3 It is the Church's perfection. the spirit, consisteth best with the Church's perfection. The lips of such a Spouse or Church of Christ which is most fair and complete, they drop (both in public prayer and preaching) as the honeycomb, Cantic. 4. 10, 11. There is an immediate inward principle, there is an holy store of sweet and savoury graces of the spirit within, such as are the Church's mouth, when without stint, restraint or constraint, they do freely drop out wholesome expressions, sweet to the taste of the Lord Jesus. When the Church in the 45th Psalm is (under the notion of Solomon's Egyptian wife, a Gentile,) set forth in her glorious ornaments, verse 14. She is said to be brought to the King (Jesus Christ) in garments of needlework. The Church's garments, as they are the glorious robes of the righteousness of faith, and graces of the Spirit, (which are visible to the Lord, though more invisible to men) so are they the ordinances too, wherewith she is (as it were) invested, when she cometh near the Lord in the Assembly: now such Church ornaments as preaching and prayer in special, they are needlework wrought on both sides, (as I may say) the inward work of the spirit, respecting the gifts and graces therein exercised. The outward work thereof, the very expressions, not wrought by men to our hands, so much as by the spirit, framing and directing the same in public as well as private prayer, as before was hinted from the Greek phrase in James 5. 16. in singing of Psalms; wherein not one alone as in preaching and prayer, acteth in the name of God, or others, but every one instructeth each other personally. It sufficeth that for the matter, it be the word of Christ the Prophet of his Church, speaking the same, Col. 3. 16. and for the manner of expression, such as by the help of a gift of the spirit, is expressed outwardly, in the words of the spirit (as near as may be) and uttered from suitable workings of the spirit in the hearts of all inwardly. 4. Because such a way of carrying on 4 It's most suitable to the Church's liberty. public prayer, is most suitable to the Church's liberty, and to the spiritual liberty also of the officers of the Church, as part thereof. The Church is now no bondwoman, but a freewoman, and so are her children sharers with her in that freedom, (Gal. 4. 26. 31.) as from ceremonial injunctions, which sometimes God ordained, so much more from humane inventions, which the Lord never instituted. The Churches ministerial mouths, have most bold liberty of spirit in such conceived prayer, to receive such drops of the spirit of prayer poured out upon the Saints, and the renewed influences thereof. Yea to improve the holy variety of seasonable motions, even then made by the spirit interceding in them; wherein some particular cases of sundry poor souls present, haply unknown to the Ministers, are to the life represented, even as if the parties had informed them thereof. Yea they are more free to improve the various measures of their gift of prayer received, which in divers Ministers are very various; yea they are freer to express the various statures (as it were) or pitch of their respective Churches, being not all of one size, but some more eminent for grace than others. Yea they are freer to express the various conditions and failings of their Churches, which as the Moon, are subject to various aspects. (Cantic. 6. 10.) The Churches, and her Minister's liberty, is in both alike preserved entire, when they are left to the free use of all holy liberty, to utter the mind and case of the Church to the Lord, as when left to like liberty to speak and deliver the Lords mind to the Church. 5. Because that way of prayer is most 5 It's most acceptable to the Lord. suitable to the nature of acceptable and prevailing prayer; as is in-wrought prayer, as before shown from Jam. 5. 16. That prayer which is the very suppliants own meditation by the help of the spirit, (Psal. 5. 1.) Give ear to [my words,] consider [my meditation;] That prayer which is the pouring out of the very suppliants hearts or souls, 1 Sam. 1. 15. I have poured out my soul to the Lord; that is made each one's prayer. So Psal. 62. 8. Pour out your hearts to him, or pray. That which is a serving of God with the suppliants spirit. Rom. 1. 9 My God whom I serve with my spirit. 6. Because such prayer is most costly 6 It's most costly. to him who is the Church's mouth, and so a Sacrifice most suitable to a Saints own desire, and best accepted of the Lord: such an one will say as David in another case (2 Sam 24) I will not offer to the Lord that which cost me nothing; The Tabernacle and Temple-Incense (resembling also Church Prayer) as in the matter costly, so in the manner; it cost much pounding and beating. Exod. 30. 36. the Mincah for the Congregation, as well as that for any particular person, was to be of fine flower, Levit. 28. Church Prayer also resembled thereby, would cost the Officers thereof much sifting. The lips of that Spouse, or Church of Christ, which is foe fair, Cant. 4. 7. they are (ver. 3) like a thread if Scarlet fine spun, and twice died, in the wool, and in the thread: very costly, whether speaking in Prayer or Preaching. 7 Because such as are the called, officed 7 It's suitable to the gifts of called Officers mouths of the Church, they are (as hath been showed) gifted for public prayer in their names, as well as preaching (as God's mouth) to them; wherefore they ought upon all occasions to be exercising that one Talon as well as the other. True it is, that some of these Stars differ from other in the glory of their light and brightness; but yet every of the Stars in Christ's hand, shine from an inward light in such public Worship of God: Each one's Vial is not of the same capacity; yet each Church Officers Vial and Vessel hath its proportionable fullness of such holy odours of prayer, Rev. 1. 20 & 5. 8. 8. Because this way of Prayer, as it hath clearest warrant from the Word, as before 8 It's least offensive to the Saints. proved, so is of least scandal to the choicest of the Saints, as experience of former and later times abundantly witnesseth. A third Requisite unto such as are the 3 Requisite Holy wisdom. mouth of the Assembly in Prayer, is holy wisdom and diligence, in observing, as their own souls special occasions, so those of the Congregation. Those four living Creatures resembling Church Officers, Revel. 4. 6, 8. they are full of eyes, for that end, to look through both themselves and others, as they are publicly to worship the Lord. A fourth Requisite is sympathising affection 4 Sympathy. with the people in their cases, as if their own. So the people of old, Hebr. 5. 1 Other Requisites might be mentioned, but I forbear. Requisites of the second sort in such as Requisites in the people. 1. Assent of faith. join in Public Prayer, are 1. Assent of faith, with oneness of mind and heart, suitable thoughts and affections. All the precious strings of the gracious minds and hearts of such as are present, should be tuneable (as it were,) and symphonize in this Lesson of their chief Musician, Matth. 18. 19 if they agree in one, or symphonize (as the Greek phrase is.) Those holy Suppliants, in Acts 2. 14. They continued with one accord in Prayer. Hence that resounding of a redoubled Amen at the public Blessing, Nehem. 8. 6. Hence such care had, that public Prayer may be expressed in a Language understood by all, that the people may annex their Amen thereunto, 1 Cor 14. 16. 2. A gracious and serious attention and 2 Attention. intention of spirit thereon. God putteth such of his officed solicitours upon the mention of the several cases of his people present, and every one had need attend the calling out, and handling (as it were) of his case, not neglecting others. Each one's spirit hath need to write (as I may say) his name to such a Corporation-Petition, and be ready in heart to say, Lord, this indeed is the desire of my soul, this is my very grievance and burden, Lord, etc. If poor souls who haply have lain spiritually wind-bound, meet with any holy gale of the Spirit therein, they had need be ready to hoist their sail, to catch it and improve it. 3 Amity and sweetness of spirit and of affection, both towards him which prayeth 3 Amity in their steads, and them which join with them therein in public Prayer, all and every one must lift up pure hands without wrath and doubting, 1 Tim. 2. 8. for then all are as one in their joint desires, and are as persons put in each others steads and cases, expecting the love and forgiveness of God for each other, and had need be in such a frame as to yield love and forgiveness each to other, Matth. 6. 12. Forgive us our debts as we forgive our debtors. 4. Holiness and heavenliness of heart. 4 Holiness Public Prayer must have pure hearts as well as hands, 1 Tim. 2 8. and James 4. 8. the vials from which both Officers and Members of the Congregation offer up such odours, must be golden Vials, Revel. 5. 8. 5 Faith: 1 Tim. 2. 8. Hands lifted up (in public prayer) without doubting: Every 5 Faith one should put to his Amen of Faith, as well as of assent or desire. Lastly, Reverence. Hence in that representation 6 Reverence. of public Church Worship, all fall down and worship, Rev. 4. 9, 10 Psal. 95. 6. O come let us worship and bow down, and let us kneel before the Lord our Maker. What gesture is most meet in public Quest. prayer? Such a gesture as may best express much Answ. holy reverence, as kneeling or standing Touching the gesture. Kneeling or standing, not sitting up, not sitting. And that for these Reasons: 1 In that in public prayer, there is a more solemn presence of God and of his holy Angels. We are in special wise before the Lord our Maker, and regard is to be had to our carriage in Prayer, because of the Angels, 1 Cor. 11. 4. 10. compared. The very Angels cover their faces when the Lord is in his Temple, as on his Throne, Isai. 6. 1, 2, 3. much more cause have we, who in public prayer do all come a begging, to come with a public Petition to our glorious King, to offer it up to him upon our bended knees, to be very reverend in our gesture. 2 In that God giveth it in most special charge in public Worship of Prayer, that it be very reverend; for that charge of each other, recorded Psal. 95. 6. Let us bow down & kneel before the Lord our Maker, respecteth not any other part of Worship so properly as public prayer, as is evident: and that mutual charge of God's people, each of other, is but the echo and result of God's charge, first given to them so to do. If Daniel in secret prayer will be kneeling, much more should we in public prayer. Dan. 6. 10. He kneeled upon his knees three times a day, &c 3 In that the examples of the Saints exercised in public prayer, is either standing, 2 Chron. 20. 3, 6. And Jehoshaphat stood in the Congregation, and said, O Lord, etc. or (mostly) kneeling, 1 Kings 8. 54 The King risen up from kneeling on his knees. Acts 20. 36. Paul kneeled down and prayed; and so chap. 2. 5. He kneeled down and prayed; and in secret prayer it was his constant gesture: Hence putting bowing of his knees for prayer, For this cause I bow my knees unto the Father, etc. that is, I pray; and less reverence should not be expressed in public prayer. 4 In that in public prayer we should all edify one another by our reverence in gesture, as being too apt naturally to commonness and slightness therein. Hence God's people are presented as calling one upon another, to bow down and kneel before the Lord their Maker. Psal. 95. 6. 5 In that all care should be had by the Saints, that they give no occasion of stumbling to others, who savingly know not the Lord Jesus Christ. Our unreverent gestures before them, will harden them in their careless, yea, haply affected, unreverent gestures and carriages. David sat before the Lord, 2 Sam. 18. Object. That was private Prayer of himself alone, Answ. 1 none else (that we read of) joining with him therein; and in sundry cases more liberty may be used in our gestures in private then in public prayer. 2 The Hebrew word is oft used for staying and abiding; and so it may seem here to hold forth rather the time of his continuance in Prayer, than his gesture. Of the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, see Gen. 22. 5. and 24. 55. and 27, 44. and 38. 11. and 29. 14. Exod. 24. 14. Levit. 14: 8. Numb. 20. 1. and 22. 19 1 Sam. 20. 19 and 2 Sam. 10. 5. and 11. 12, 1 Kings 15. 16. and 2 Kings 22. 46. and 14, 10. Judges 6. 18. Psalm 101. 7 and elsewhere. 3 It is not probable that he who professeth (Psalm 109. 24.) that his knees were weak through fasting or praying on Fast days, that he did now sit in prayer. At the best then, this instance of David's sitting, is but a may be, and no other instance, that I know of, of the like in Scripture: but both rules and examples of the other gestures, are clearly set down in Scripture; therefore these are most safe and suitable gestures, in ordinary course in public prayer; extraordinary cases of bodily infirmities (wherein mercy pleaseth God rather than the strictness of this or that gesture in sacrificing or praying) not varying or nullifying the ordinary Rule. Come we now to the Reasons enforcing Reasons for public prayer this Duty of public prayer. Public Ordinances being sanctified also, Reas. 1 (as are other things) by prayer, 1 Tim. 4. 4 Public Ordinances sanctified by it. Call for Public Prayer. Wherefore Gods House of public Worship, is called an House of Prayer, as if that were one most choice part thereof, Isaiah 56. 7. Acts 2. 42. They continued as in the Apostles Doctrine (attending upon preaching) and breaking of Bread (partaking of the Lords Supper) and in prayer, sanctifying the rest. Because public occasions call to it. Reas. 2 1 Tim. 2. 1, 2▪ The cases of public persons Public occasions call to it. in Commonwealths, of Churches, etc. call thereto. Public wants call for public Petitions; public sins for public confessions. The plaster must be as large as the sore, the Land must repent. Jer. 18. 7. so every Congregation in it must down on their knees to ask the Lord forgiveness. Members of Congregations must sometimes give themselves to Church fasting and prayer, as well as Family or Closet fasting and prayer, 1 Cor. 7. 5. Because gracious persons are of a public Reas. 3 spirit. God be merciful to us, was the Church's Gracious persons are of public spirits. Prayer of old, Psalm 67. 1. 2 wherein? Make thy way known to all Nations. Cant. 8. 8. The Church moveth Christ to do something for her sister Church, being ready, for her part, for them otherwise: what shall we do for our sister? etc. Christ teacheth all to pray plurally, Give us this day, forgive us our trespasses, and lead us not into temptation, etc. As holy Priests in Christ, Rev. 1. 5, 6. they offer up severally and jointly Sacrifices of Prayer and praises respecting oothers, the public good. By the blessing of the upright (on the prayer of the upright, pleading and prevailing for a blessing that way) the City is exalted, Prov. 11. 11. Now in public prayer there is a holy confluence of the breathe of such public spirits, and the Lord in Wisdom, Faithfulness and Mercy to all sorts, will have this for a stated Ordinance, that such gracious dispositions in his own, may be exercised and exerted. 4. Because public prayer is a public Reas. 4 profession and confession of God, of the 4 A public profession and confession of God only true God, and that one Mediator Jesus Christ; yea of the oneness of the Saints with each other in the same Father and Saviour. When the Apostle Rom. 10. 10. had spoken of confession to the Lord with the mouth. ver. 12, 13. he instanceth, in calling upon God as one special branch of it. Nor is it the least honour to the Lord, as a great King, to have so many several companies of subjects waiting on him with petitions for his royal favour: it is an holy joint homage and service, for many to join as one man in prayer. Calling upon the name of the Lord, and serving him with one shoulder, are joined, Zeph. 3. 9 Public prayer is a public profession and expression of one and the same faith, of many in one and the same Father, in one and the same Mediator of the covenant, and in one and the same covenant of grace; it is a joint cry of one and the same spirit, in and from many children's hearts, calling one Abba Father; it is a common meeting of the several desires of several good hearts in this one common centre. It is a holy burning-glass, wherein the several bright and warm rays of the faith of many suppliants being in an holy wise contracted in one point (as it were) breaketh forth into a holy fire of love-expressions to the Lord, and their own and others souls welfare; it is a joint outcry by reason of a serious sense of the same grievances of many: if others sorrows, sufferings, wants, burdens, be not the same with thine or mine; yet in praying thus, we make each one's ails ours, as they do make ours theirs. We come to pray in public with variety of cases, differing from each other in sundry respects: but in public prayer each one's soul is put (as it were) in another's stead; public prayer is a public hue and cry made out by the joint consent of this or that embodied people, against some common enemies of their souls, and dangerous enemies to their blessed King, his crown, and his dignity. Public prayer, it is a public condemnation, therefore voiced by our own mouths against any private discords, and divisions, if any such should be amongst us. Reason 5 5. Because public prayer is in a special 5 It's very delightful to the Lord. sort delightful to the Lord, he putteth his people in special wise upon it, Psal. 81. 10. Open thy mouth wide (in prayer) and I will fill it: he is therefore troubled if public prayer as well as private be neglected. Esay 43. 22. Thou hast not called upon me, O Jacob. Jesus Christ is very ready to present and perfume public, as well as more private prayers of his Saints. Rev. 8. 3. The Lord is ready to reward it in his people. Let all the people, or Gentiles, praise thee, was the Church's prayer, Psal. 67. 5. and verse 6. Then shall God, even our God, bless us: they praying for a blessing upon others, triumph for a blessing as upon others, so upon themselves. It is good and acceptable to him that public prayer be made for all Saints, 1 Tim. 2. 1, 2, 3. Christ took it kindly, that the multitude opened their mouths to beseech mercy for one that had an imperfection in his speech, and beseech him to lay his hands upon him. Mark 7. 32. Upon which he cured him. verse 33, 34, 35. Reason. 6 6. Such manner of approaches of Assemblies 6 It's a fruit of Christ's death, and represents his public spirit. to the Lord, are a fruit of Christ's purchase; that way to God's throne, i● made by the rending of the veil of Christ's flesh, Heb. 10. 19, 20, 22, 25. compared: it represents the very spirit of Christ, which is all for the public good of his people. There are in public prayer the special influences of the spirit, which were scattered in many, compacted and gathered as it were in one; the waters of various graces running in several gracious hearts, as in sundry channels, do here disburden themselves as in one pleasant and mighty stream▪ One instrument alone well tuned, will make good music in God's ears: but he delights much in these prayers in consort; where sundry, two or three symphonize in what they ask, it shall be done. Matth. 18. 19 For there is Christ in the midst of them when thu● gathered together in his name; verse 20. Reason. 7 7. Because public prayer is a public It's a public engaging and uniting of hearts engaging and compacting of the hearts and spirits of God's faithful ones. Acts 2. 42. They continued steadfastly in prayers, ver. 44▪ And all that believed were together, and hal● all things common. Zeph. 3. 9 That they may all call upon him to serve him, with one consent, or one shoulder, (as it is in the Hebrew.) As if the former were means of the latter. The joint exercises of mutual graces in the common work breedeth and feedeth love and mutual respect. As it is with any two or three Ministers or other godly persons using to pray most together, they love and cleave most together: as Musicians that use to play often in consort together, they use to be most friendly to each other. So is it in an assembly of persons conscionably exercised in public prayer. Let us now apply the consideration of this of public prayer as our duty. First, in way of reproof of such who Use 1 come not constantly, or if they do they Evils of not; or late coming to public prayer. come not seasonably to public prayer; but they come dropping in when the duty is half or almost finished. These writ not after their copy set them in that representative of pure worship in Gospel-Churches, Revel. 4. 8, 9, 10. When the four living creatures (representing the officers) are to lead the rest, and to begin and carry on the public worship, the rest of the Congregation (represented by twenty four Elders for their gravity and experience in matters of the Gospel) they are also present, ready to fall down, in testimony of their joint accord in the worship. And observe it, none of the number are wanting. There is not a third, or fourth part, or half, or three parts of the company, (as too oft with us, when to give glory to God in prayer and thanksgiving) but there are the whole assembly of God's spiritual Priests by profession and holy calling, the whole twenty four. This also is not according to the express pattern of the Primitive Church and the members there, they continued steadfastly as in other parts of worship, so in prayer: and the word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] noteth their ready attendance upon the same, as well as their continuance therein. The same word is used Acts 10. 7. for the Soldiers waiting upon Cornelius, and of Rulers attending on their work. Rom. 13. 6. But for the further whetting and sharpening this admonition, Consider First, that it is a sin of omission, such 1. It is a sin of omission. do not join in a duty of public worship, to which each of the assembly are bound: being therefore public, as that which concerneth all, such do not give the Lord this holy sacrifice in the time of it▪ God is not now less interested in the time of his worship, as well as in the worship itself, then of old, Numb. 28. 2. You shall observe to offer them in due season. The very Prince, who of all other hath weighty occasions lying upon him to withdraw or delay his coming into the assembly in the time of public worship under the Gospel, (allusively represented under notions proper to that of the Law) yet Ezek. 46. 10. And the Prince in the midst of them when they go in, shall go in, and when they go forth, shall go forth. He is to be there with the first, and stay till the last: all the professed subjects and lovers of Jesus Christ are to watch daily at his gates, and wait at the posts of his doors. Prov. 8. 33, 34. They are therefore to be in readiness, as those who watch and wait for any holy opportunity of Christ's public ordinances and worship, and so of this of prayer among the rest, or else they break rule, neglect their duty. How unsutably do such walk to the example of other godly people abroad, mentioned in Luk 1. 21. The people were there all waiting till Zachary had done offering incense: and Exod. 35. mention is made of troops of women assembling at the door of the Tabernacle. 1 Sam. 2. 22. Yet women in regard of family occasions of children, and the like, (if any) might have been excused. Peter and John went to the Temple at the hour of prayer. The Tabernacle and Temple then (where they were wont to assemble) had public prayers offered up among other services: And not less diligence in ready attending public worship & prayer, among the rest, is prophesied of, as in these days of the Gospel; witness that, Psal. 110. 3. Thy people shall be willing (or free and forward sacrificers) in the day of thy power. Esay 60. 8. Who are these that fly like doves to the windows? Zach. 8. 21. Let us go speedily to pray before the Lord (say the Gentiles) and to seek the Lord: I will go also. 2. It is a scandalous evil it; offendeth the 2. It's matter of just offence to others. godly part of the assembly, which are there seasonably to join in the duty. And the officers also, whose spirits they are not to grieve. Heb. 13. 17. For the unseasonable coming in of some, and then of others, disturbeth Ministers and people present, and occasionally hindereth their continued fervency, and interrupteth attention upon that worship in hand; it occasionally hardeneth lukewarm and back-sliding Christians in their neutrality of respect to the parts of public worship, and profaner persons in their grosser neglects and contempts thereof. When they see Professors, haply of note and name, be so slack and slighty in their attendance thereon. 3. The ordinary practice of such careless coming 3. It's a symptom of a bad estate. to join in public prayer before other public worship performed in the assembly, is a speaking symptom of an evil estate in persons guilty of it. Christ hath had little power on their hearts, who are no more ready and forward sacrifices. Psalm. 110. 3. Such upon whom he hath power, being willing and forward that way, it strongly argueth that such want a public spirit, love to the public good, through sense of public evil▪ and that they have little love to public ordinances, or delight in public fellowship with the Saints, as being so constantly careless of seasonable addressing themselves to public prayer, wherein all those are to the life expressed. 4. Such cannot so groundedly expect a 4. Strips us of a public blessing. blessing upon other Public ordinances then dispensed, as the word preached, or the like; which regard not to join in Public Prayer for the same. Wherefore let all such who profess the fear of God, be afraid any more to grieve his spirit, or the spirits of his Saints, by any such remissness and slackness in attending upon an ordinance so precious and prevailing with the Lord; yea let them blush, that in Popish times of superstitious blindness, so many should from blind zeal be so forward in awaiting Latin service, (to say nothing of other service, & Common-Prayer lately discarded, in attending whereupon too many have placed their main Religion,) and Christians in these precious times of Gospel, light and liberty, should be no more forward to improve that liberty of pure worship of God, (as other ways) so in Public Prayer, which both Christ hath purchased so dearly, and for which the Saints have wrestled so much with God, and conflicted with so many difficulties with men. The second Use therefore may serve to The second use of exhortation to attend upon public prayer. exhort all the people of God to seasonable, conscionable attendance upon Public Prayer presented in an holy manner in his Churches, by such as the Lord calleth thereunto: let not God have any cause to complain, that Public calling upon God is out of request with us. Esay 43. 22. he accounteth we are weary of him, if neglectful of that. Thou hast not called upon me, O Jacob, but thou hast been weary of me, O Israel. Surely, the Lord hath magnified his faithfulness in bringing us strangers into his holy mountain, according to Isaiah 56. 7. and is as ready to make us joyful in his house of Prayer, if we are not wanting to our own souls. God honours this part of his worship before others; and therefore by a synecdoche putteth it for his whole worship; his house of worship he calls an house of yrayer, as being a choice part of his worship. Neglect that, neglect all; as being that which instrumentally putteth life and lustre into all other parts of worship, their offerings (saith God there) shall be accepted; For my house shall be called an house of Prayer: Look then that we put special honour upon this ordinance. Yea, these instrumentally occasion more honour to God; Prayers made in Zion have their answers: God is a God honouring Church-Prayer also, and therefore hath Church-Prayses too, Praise waiteth for him in Zion. Psal. 65. 1, 2. As gifts are bestowed by occasion of many, so thanks come to be given by many. 2 Cor. 1. 11. And who would not then (if they love the Lord) be ready to give a lift to such honour of his name? Yea, we shall come to have more abundant honour by it in the eyes of others, to be styled and owned as (under God) helpers to them in the attaining of such and such begged blessings; you also helping by your Prayers (saith Paul) to the Church of Corinth. In a word, it is the privilege of the Saints, purchased at a dear rate by Jesus Christ, by whose cause it is that their enmity being slain, Eph. 2. 16. both such as were nigh, and such as were a fare off, verse 17. through him have both an access by one spirit, unto the Father. verse 18. and are fellow-Citizens. verse 19 And as such, they trade with God publicly, as well as privately in prayer, for the furtherance of the whole Cities good, and every part thereof. There is a City treasury of Prayers, from which oft times, even other decayed Citizens (instrumentally) get relief. Many a decayed Parish (as I may call it) in the great City of God, in the Church universal, is raised again by it, and many a back-sliding Christian raised up again by it; as others keep that blessed stock going for us, so should we for them. And as a means the more to farther us this way, let every gracious person make conscience to quicken up each other to this duty. So these converts do. Zach. 8. 21. Come let us go speedily to pray before the Lord: I will go also. CHAP. FOUR Of Private or Family Prayer. HAving spoken of the first branch of continued Prayer, even Public Prayer; we must now speak of Private or Family Prayer, required also implicitly in this undefinite injunction, Pray without ceasing: respecting the families in the Church Family prayer distinguished. of Thessalonica, as well as the whole Church collectively considered. Family Prayer is either extraordinary or ordinary, both are duties in their seasons, Of extraordinary Family Prayer, such as to which fasting is joined is that 1 Cor. 7. 5. That ye may give yourselves to fasting and prayer, namely, considered as members of the family privately, as of the Church publicly, whether upon occasion of removal, which may and must be done by one family alone, sometimes, as well as by many families joining together at other times, Ezra 8. 25. That we may seek a right way for us and our little ones, etc. upon occasion also of public loss of some pious rulers, as those of the Jews, did for Josias, 2 Chron. 34. 24, 25, 26. unto which allusion is made, Zach. 12. 11, 12. And many other occasions might be instance on this way. Ordinary private Prayer in families, is either occasional or more properly oeconomical; occasional Private Prayer is when divers godly acquaintance of sundry families do meet in some one family to pray and to edify one another, unto which such places look Mal. 3. 16. Judas 20. Col. 4. 12. James 5. 13, 14, 15, 16. of which I might declare the manifold precious uses and benefits, but I forbear: that which we intent chief to speak to, as our duty implicitly here enjoined, is not that which is Prayer in the family, but that which is properly oeconomical, or Prayer of the Christian family, Eph. 6. 18. Pray with all Family prayer proved to be a duty. Rom. 16. 3. 5. Col. 4. 15. manner of Prayer, reacheth also this manner of Prayer by the family. Christian families are, or should be Churches, wherein the Master of the family should offer up acceptable Prayers and Praises to God. Paul writing to Philemon in his Epistle, verse 19 mentioneth not his Prayer alone, but others with him. I trust through your prayers I shall be given to you, ver. 22. and ver. 2. he mentioneth the Church in his house: Cornelius is commended for his prayer always, or upon all occasions, Acts 10. 2. He prayed to God always, viz. as in his house alone, so with his family: hence such care had that the prayers of man and wife be not hindered. 1 Pet. 3. 7. meaning their joint prayers together in the family as well as those severally made in their closerts. Pour out thy wrath upon the families which call not on thy Name. Jer. 10. 24. Which notion of families comprehendeth households, as Joshuah 7. 14. The families shall come by households, and a sad curse than is upon the household which are not conscionable of this duty of household or family prayer. God would have the houses of his people dedicated, Deut. 20. 5. namely, to holy uses, and this of household prayer especially; and Psalm 30. Title, David therefore mentioneth the dedication of his house: hence such care also in the godly Patriarches in the removals of themselves and household, still to be building Altars to call upon God; so Abraham, Gen. 12. 8. & 13. 18. And thus did Isaak. Gen. 26. 25. Thus did Jacob. Gen. 33. 20. and 35. 1. God chargeth Jacob to go up to Bethel and there make an Altar to him, and verse 2. 3. Jacob applieth the charge to his household, saying. Let us arise, and go up to Bethel; and as a godly man, Jacob must pray alone, and did, Gen. 32. 25▪ 26, 27, 28. with Hos. 12. 3. 4. he made supplication: but considered as a Master of a family, it is not enough to send away his household over Jabbock, and make supplication alone; but he must pray, and offer up sacrifice with his family: yea, in that sense Jacob rightly expoundeth the charge of God, bidding him to arise, and go up to Bethel, to refer to his household too, — let us go up to Bethel. Gen. 35. 1, 3. compared: his whole household, wives, children, sojourners, servants, all must go up to Bethel, and join in the worship, none must be absent. Reason's enforcing this duty. 1. Because Gods promised, actual respects & Reasons why. 1. From God's acceptance. acceptance of his people's prayers indifinitely, are extendable to his people's prayers with the family, as well as congregation, or those in their closerts: while they speak there also he will hear. Esay 65. 24. His ears are open to their cries there also, Psal. 34. 11. Cornelius his prayers then also came up in remembrance before God. Act. 10. 1, 2, 3, 4. Paul is given to the prayers of Philemon and his houshold-Church. Philem. 1, 2, 22. compared 2. Because the Lord poureth out a spirit of grace & supplication to be exercised with the several households in their Tribes, as well as alone by the husbands and wives apart, Zach. Reas. 2. From God's fitting his Saints for that service. 12. 11, 12. They shall mourn (in their prayers which with contrite hearts they pour out,) the families apart, and their wives apart; whether in an extraordinary way of prayer with fasting, or in an ordinary. 3. Because family occasions being also sanctified by prayer, 1 Tim. 4. call for it: as Saul with his military family would first Reas. 3. seek God for good success. 1 Sam. 13. 11, From family occasion. 12. So should the guides of other families before their families set about their occasions. Yea, family sins call for this plaster to be as large as the sore: out of fear Job would sanctify his family day by day▪ when to go abroad a feasting. Job. 1. 5. He sent and sanctified them, and risen up early in the morning, and offered burnt offerings according to the number of them all; for Job said, it may be that my sons have sinned, and cursed God in their hearts: Thus did Job continually. 4. Because family prayer is a special Reas. 4. means to season the family with a religious fear and respect to God and his ways. Act. 10 From family piety promoted, 2. Cornelius a devout man, and one that feared God with all his house, he prayed to God always. Godly Onesiphorus house is a very seminary to the Church. He who is so much exercised this way hath a Church in his house, as before showed. A godly praying Abraham the Master, will come to have a gracious praying Eleazar the servant, who is the fittest for choicest service. Gen. 24. 12. 5. Family Prayer is a special means to Reas. 5. prevent family disorders; and to keep every one therein, in their station and duty. When the Apostle Col. 3. 18 to Chap. 4. 1. had From family disorders prevented. enjoined husband, wife, father, child, Master and servants, the several parts of the family their general duties, he closeth all with this, as an help and means to all the first, Colos. 4. 2. Continue in Prayer, etc. When each one in the family heareth their several sins confessed, pardon thereof begged, grace against them pleaded for; it is a quickening admonition and help against them. It helps to wean their hearts from inordinacies in matter of cares, fears or desires & the like, respecting worldly matters, or occasions. Let your moderation appear to all men. Be careful for nothing, saith Paul. Phil. 4. 5, 6 But what means should we use for that end? In every thing by prayer, make your request known to God, ver. 7. The peace of God shall guard your hearts and minds. These are sacred fruits of prayer in the family, as well as congregation, or closet. 6. Because servants Reas. 6. usually want frequent opportunities of From want of opportunities to servants secret prayer, and this way by the advantage of family prayer they are much helped. 7. Because Christ himself is a pattern Reas. 7. herein, of whom as we read, that he was From Christ's example. oft exercised in secret Prayer alone. So twice it is recorded of him, as thus praying with his family privately, or with his Disciples which ordinarily abode with him. Luke 9 18. As he was alone in a certain place praying, when he had done, one of his Disciples said to him, Lord, teach us to pray, etc. It is a sign that his Disciples were with him then in private at his Prayer; and that his praying in such sort was a lively means to do them more good, and to quicken and enamour them with holy desires to pray in like sort. Now let us proceed to consider of some cases and questions touching this. Quest. Who must pray in the family? Quest. 1 Answ. The Master of the familo in special Who must pray in family. It's the Master's duty. wise. Husband's must dwell with their wives as men of knowledge, that their prayers be not hindered. 1 Pet. 3. 2. Namely, by any defects of theirs in the business of praying with them (as well as otherwise) for want of abilities that way, Coloss. 4. 1. The Apostle writing to Masters of their duty, Coloss. 4. 1. adjoineth in the next place, (as nextly concerning them as heads of the family,) Continue in prayer. Only Cornelius of all the house who feared God is mentioned as praying always. Acts 10. 2. If the rest feared God; surely they prayed oft alone. But in the family Cornelius himself was more constantly employed as the mouth of the rest. For indeed, every gracious Master of a family is an holy Priest to God. Revel. 16. not as a gracious man only For he is or should be an holy Priest. to offer for himself, but as a gracious Master also in relation to his family, to offer up sacrifice of prayer and praise on their behalf. And the Priests of old, as Masters of families, had their offerings for themselves and families, Levit. 21. 11. as well as officers to the Church, they had their offerings for the Congregation, verse 15. 2. In that prayer being one special part 2. To undertake in matters for God for the family. of God's service and worship, a godly Master undertakes for himself and household to attend it. Josh. 24. 15. But as for me and my house, we will serve the Lord: namely, jointly as well as severally; and so to pray together as well as asunder. And if the Master be the chief undertaker that way, it is fit he should be the chief actor in it. 3. In that Masters of families ought to 3. He is to be a Prophet in his family. teach their children diligently the word and precepts of God, and speak of them in their house when they lie down, and when they rise up, namely, the first that they do daily at morning, and the last thing at evening. Now if to be so in instructing their family; then to be a praying too for a blessing on that and other exercises and endeavours, Deut. 6. 7. Yea, practically they will instruct them in obedience to the first and fift commandments, when they give such good examples to their families of praying to the Lord with them and for them. Abraham had both ways instructed his family. Gen. 18. 19 And so had Christ and John Baptist also their respective families. Luke 11. 1, 2. Teach us to pray, as John taught his Disciples, practically as well as doctrinally. Quest. May not, yea must not the wife in some cases pray with the family? Quest. Answ. Yes, In case of absence or sickness In what cases the wife must pray in the family, even in cases 1, Of husband's absence or sickness. of her husband, for she is to be a help like him. Gen. 2. 18. Namely in all such communicable duties and services respecting the family. So is the law of kindness to be in the good wife's mouth, to instruct them as occasion is offered. Prov. 31 26. In which (as in sundry other respects) her husband may and must trust to her. verse 11. If God call him from home, he hath a gracious wife to whom he can safely leave the trust of his family for matters of Religion, such as family worship of God is, as well as those of this life. If that an adulterous wife can pretend this as a part of her religion, that when the Goodman was not at home, she had paid that day her vows, Prov. 7. 14. Godly Matrons should really make conscience of that which the other doth hypocritically pretend. The godly wife will look well to the ways of her household. Prov. 31. 27. that they be well exercised this way as well as any other way. The wife is compared to the Moon, the husband to the Sun, & Gen. 37. 9 So Jacob and his family are represented. Now the wife then as the Moon, may and must chief give forth her spiritual light and influence in the family in the absence of her husband, who is as the Sun thereto. 2. In case of the unregeneracy, and spiritual inabilities of the husband, she is to supply his defects. Quest. Whether may not a godly servant perform this duty of prayer? Quest. 1 Answ. Yes, first in case of the absence or sickness of both the family▪ guides. A A godly servant may also do it in some cases. godly Onesimus may this way amongst many others be profitable to his Master. Philem. 11. Secondly, in case of special praying abilities given such an one, and denied the guides of the family. In this respect also such a servant may be owned and improved as a brother. Philemon 16. This way also God may, and often doth make such of his Saints a blessing to the places and houses where they are. Ezek. 34. 26. Zach. 8. 13. Quest. May not one not of the family be occasionally desired to pray in it? Quest. 2 Answ. Yes, every ones spiritual gift being given of God with respect to others A godly stranger may do it in some cases. good as well as their own, and members being to lend help to the rest, as occasion is offered; yea, as Paul's, and Cephas and Apollo's gifts are the Saints to improve occasionally, so are other gifts likewise. Many were met together praying, Acts 12. 12. Now one, and then another of other Families prayed by course in Marks mother's Family. Only as the Church in that case intimateth her case to those she would have seek the Lord for her, Cant. 5. 8, 10. some hints would be given to such, of some special things respecting the family, which they should in prayer with them commend to the Lord. Who must be present at family prayer Quest. with the Master thereof praying? All the whole family must join with the All of the family should be present at prayer: Master of it, as wife, children, servants or sojourners; none should ordinarily be absent All jacob's household were to join with him & set themselves to worship God with him in Bethel, Gen. 35. 1, 2, 3. only he is principally to act therein, ver. 3. Arise, let us go up to Bethel, and there I will build an Altar to the Lord, etc. Reason's hereof. 1. From the care of all and each of their souls which lieth upon 1. They are all the Guides charge the Masters of the family. It was typed of old by that Exod. 16. 16. they were to provide Manna for all their households according to their eating. Exod. 12. 4. they were to provide a Lamb for their household according to their eating. So Levit. 16. 11, 17. the Priests as Masters of their families, were to offer up Sacrifice, as for themselves, so for the cleansing of their household sins. David as a King prayeth with and for his people first, that the Lord would bless them, 2 Sam. 16. 18. but as a guide of his own household, his care is to return thither to bless them, 2 Sam. 6. 20. or pray for a blessing upon them, verse 20. And hence by the blessing of God on such Godly care of guides of families as well as on other means, families have become Churches, Rom. 16. 4, 5. The second Reason is taken from the proportion 2 They are in extraordinary family prayer to be present with the guides of ordinary private Worship, and seeking of God in an ordinary way, to that of seeking the Lord in an extraordinary way. Many causes might exempt sundry of the family in this case rather than in the other. Yet in such a case Hester will have all the maids to fast and pray with her, Est. 4. 16 The whole families apart do also in an extraordinary manner humble themselves thus before the Lord, Zach. 12. 10, 12, 13. The third Reason, from the proportion 3 They must all attend the Guides in public prayer. of our private Worship and seeking of the Lord in a private manner to that of seeking God in public with our families. All and every one▪ as far any way capable, are therein to be present; as Deut. 12. 7. and 14. 26 and 16. 11. and other Scriptures show; and therefore also herein. The fourth Reason, Because the whole 4. They all share alike in family blessings. family do or may share in the blessings upon the family; and therefore it is meet they should join in family prayer and praises for them. Both children, servants and so journers were thankfully to rejoice before the Lord upon this ground, because God blessed his people's Increase and the labours of their hand, Deut. 16. 12. 14, 15. The fifth Reason, Because the whole 5. They are all liable to family guilt household is something involved in the guilt of the sin of the guides, who thereby trouble their houses, Prov. 15. 27. as Achan did his. Meet it is therefore, that all of them should partake in the good gifts and services of their guides, and with them seek to divert the evils which may else bring judgement on the family. Quest. Supposing some of the servants be Quest. ungodly, must a godly Guide pray with them? Answ. 1. Care would be had that we look out the faithfullest to dwell with us. Answ. 1 Psal. 131. 6. 2 If others be cast upon us, yet we are to join with them at this family Worship, because they are not to be denied the help of any appointed Means which may further their Spiritual good, as in public, so in private: we may and must pray with and for all sorts who have not sinned a sin unto death, as one means of their being saved, 1 Tim. 2. 1, 2, 3. James 5. 16, 17, 18, 19, 20. A sinner may come thereby to be turned from the error of his way. Only Prayer with such would be shaped in many particulars, so as their particular cases may be laid open before the Lord. Quest. Suppose some one of the family be more obstinate, and either refuse to join with Quest. the Family; or if present, doth occasion usually wrath and disturbance there. Answ. 1. That rule 1 Thessal. 5. 14. respects all in either relation, and so Masters Answ. 1 in theirs, to admonish the unruly, and when they have done, to have patience towards all sorts: as Ministers in their places towards their people, are in meekness to instruct them that oppose themselves, if peradventure God may give them repentance, 2 Tim. 2. 25, 26. So are Masters in their lesser Assemblies; Christ the Master of his household, (as he calls himself, Matth. 20. 25) did not refuse to pray with them, though Judas was amongst his household Disciples, and he knew him to be a Devil. John 6. 70, 71. 2 The help of the Magistrate is seasonably to be used, if patience in the use of fairer means avail not, for he is a terror to evil doers, Rom. 13. 4. 3 If neither means work amendment, such as make deceit their work, and trade in lying, ever and anon telling lies, notwithstanding all means used to reclaim them, should not abide in any godly David's house, Psal. 101. 7. The Bond-servants child, who will be scoffing at the promised Seed, ad persecuting him, must out with his mother and all from Abraham's family, Gen. 21. 9, 10, 12. Quest. What is to be done in case of occasional scattering of the Family, as when many of Quest. jacob's family are occasioned to be in Dothan, divers miles distant from the rest of the household; or that Moses must be in Egypt, and his family in Midian, Exod. 18. 2, 3, 4, 5, 6. In answer hereunto, let us show some cases wherein it may be lawful for the Guides Answ. of the Family to be absent from the whole, or part of the family for a season. Let us annex some Cautions about it. To the first I answer, Such absence may be lawful. 1. When it is occasioned by zealous attendance on the means of Grace which they 1. Guides may be absent want where they are, as when those of the Tribes are fain to travel far to the Worship of God at Jerusalem, Psalm 84. 6, 7. and Matth. 15. 32. Divers there were for divers days absent from their families attending upon Christ's Ministry, and not reproved for it, but encouraged to it, as appears by the miraculous provisions made for them. 2. When it's occasioned from the persecution by the enemies of Grace; as those Priests and Levites were forced to flee from Jeroboams to Rehoboams jurisdiction, there to provide for their families, which shortly after followed them with other people, 1 Chron. 11. 16, 17. 3 When it is occasioned from personal Callings and Offices to be exercised in places distant from part of their families, at least as those Levites and Priests, leaving their suburbs, and part of their families, with their Flocks in their fields, etc. Numb. 35. 2, 3, 4. Nehem. 13. 10, 11. So Moses for a time disposed of his wife and children to be in Midian with her sons, whilst he more fully attends his work in Egypt, Exod. 18. 2, 3, 4, 5, 6. in which case Seafaring men of Zabulon, Merchants and Mariners are encouraged by the Lord to rejoice in their go out, Deut. 33. 18. So military men, albeit they had dedicated their houses to holy Services; yea, the rather because they had done it, they must out to the Wars, Deut. 2. 1, 5. 4. When it is occasioned from necessary Travels and journeying, as in that Parable of the Noble man journeying far off and leaving Matters to his servants, Luke 19 12, 13 and Matth. 24. 46, 47, 48. So jacob's sons go into Egypt once and again from their wives and their children to buy corn, Gen. 42 and 43. So upon more weighty occasions of public Messages from States, 2 Sam. 20. 2 or of changes, as Epaphroditus Teacher at Philippi, Phil. 2. 25. yet sent to Rome to minister to Paul's necessities, Phil. 4. 18. 22. So others 2 Cor. 8. 23. The Cautions are two: First, That all wise and lawful means be used for a seasonable compacting of the family in such sort, that neither they nor we live too solitary, lest that befall us which did Lot and his daughters in the Mountain, Gen. 19 30, 31, 33. 2 Let us appoint some godly servants or sons over that part of the family where neither of the Guides can be usually present. When is family Prayer to be performed? Concerning the time of family prayer morning and evening Morning and Evening: as of old they had their daily Sacrifice respecting the household morning and evening, Numb. 28 3, 4. the two special seasons of household instruction, fittest to be so sanctified and honoured, Deut. 6. 4. The widows which show their piety at home in Prayers, there also (as well as otherwise) are to do it night and day, 1 Tim. 5. 4, 5. Quest. Quest. Whether should not family Prayer be first performed in the morning (as much as in us lieth) before any other thing be done? Answ. Yes, when we rise up its best doing Answ. 1 of it. Deut. 6. 7, For first, 'tis meet that God and not ourselves or others should have the first of our daily time. and the first fruits of the services of our souls and bodies daily: which are given, and preserved, and daily loaden with his blessings by him. The first day of the week is now his day, and the first of each day should be (as much as may be) devoted in this sense to him. And if it cannot be so soon in the family, yet let them have it in the closet. David would not put off God till noon (as too many of us do) and make no morning of it, for prayer in family, as well as closet, But at morning and evening, and at noon he will be praying and praising of God, Psal. 55. 17. 2. That at our uprising the family is unscattered, which haply severed, is not easily gathered in any season. 3 Then if at all, before heads and hearts are actually busied, in and on outward occasions and employments, are minds and hearts fittest for God. 4. It is most seasonable, sanctifying and begging thereby of a blessing upon the days occasions, before we have begun to meddle with them. 5. In the interim of some few hours space wherein morning family prayer is deferred, some sad disasters may befall some of the family, which then must needs be the more grievous. Job fearing this, through some miscarriages of his children at their Festivals, sends for them each day, and (as it is) day by day sanctified them, Job 1. 5. Let us now wind up all in a word of Exhortation, to a conscionable performance Use. of this duty, and attendance thereupon; and Motives to it. the rather, 1 In that the Lord hath honoured family prayer also as well as other prayer, with special 1. Blessings got by it respect; as to those of Cornelius his prayers with his household, as well as to those in his house alone, Act. 10. 2, 4. whence he and his got more clear knowledge of Jesus Christ, as that promised Messiah, in whom they more confusedly believed before. Besides the gift of the Holy Ghost, which they also attained, as the sequel in the Chapter showeth. 2. Even family Prayer hastens ruin upon the Church's enemies bend to destroy them. 2. Enemy's ruin hastened by it When God will seek to destroy Nations which will come up against Jerusalem, Zachary 12. 9 there is a mighty spirit of prayer shining in good families. He than poureth out upon Jerusalem's Inhabitants such a spirit of grace and supplication, as that they are mourning in prayer before him, both privately and secretly; families apart, and wives, godly persons apart, Zach. 10. 11, 12. 3 Family prayer is a very good means 3. It helps to keep off any curse to clear even the very house from any secret curse, which as a Leprosy by reason of sin, may take hold (as it were) of the very timber and walls thereof▪ as Leu. 34. 34, 35 Zach. 5. 4. Prov. 3. 33. Let us hereby dedicate the house to God; but in the practice hereof, observe these things. Rules about it 1. Rid the family of gross sins. 1. Look that the household be beforehand cleansed of any known and grosser evils which may lie upon it, or any in it; as jacob's household-gods must be put away before he go up to Bethel with them, there to worship the Lord, Gen. 3. 2, 3. 2 Let the Guides of the family, as 2. Let husband and wife carry it well to each other the Husband and Wife, look to it, that their mutual carriage each to other be amiable and regular, that so the family Prayers be not hindered, 1 Peter 3. 7. 3 Let there be some little space of withdrawing 3 Take a little time to prepare for it from other words or works before we set about the duty: with one breath, to be speaking, and carnally, or to be but then talking of a very Swine, and forthwith, without any more ado, rudely and unpreparedly to begin so solemn a speech to the great God, it is very unseemly and very irreverent. CHAP. V Touching Closet Prayer. WE come now to the third branch of solemn and continued Prayer; namely Secret and Closet Prayer: the injunction reacheth, as the Church of Thessalonica, collectively considered as a Church, and the families there as Christian families; so each particular Christian there personally considered, what he is to do apart, as well as what he is to do as a member of the Congregation or Family; and by Analogy every other Christian is bound and concerned in this precept, to pray alone also, and that without ceasing, Mat. 6. 6. But thou when thou prayest, enter into thy Closet, and when thou hast shut to thy door, pray to thy Father which seethe in secret, etc. he saith not, when [you] pray, but [thou] when [thou] prayest, enter into thy closet. etc. as speaking not so much of a joint Duty of many together, as of a duty which each person is to do alone, as in the other verse 3. When thou dost thine Alms, etc. It is an injunction not so much of what the godly are to do in some joint way of Charity. but what each gracious person is to do apart and alone as occasion is offered, even when or where none else haply can, or will do as they do. So Chemnitius, Cartwright, Aretius, and Musculus upon Matth. 6. 6. they expound this of prayer in retired places. And albeit the intent of Christ be not merely to prescribe closet Prayer in that Scripture as each Christians proper duty, and much less to prescribe it as all the prayer which he calleth for from his people; yet we may safely conclude, that he therein commendeth and commandeth closet prayer of each Christian alone by himself▪ as one special way of praying to him, who seethe in secret, and as that wherein they shall give a special testimony of their sincerity, and avoid that vainglorious affection of men's praise, which the Lord Jesus there blameth in the Scribes and Pharisees. Touching this Duty then, consider we, 1. Who must pray thus alone. 2. Why? And 3: What use we are to make thereof. Touching the first, we say, none are excepted Each one must pray alone who are of understanding to know what they are to do therein; whether younger or elder, high or low, rich or poor, bond or free, Male or Female, as they are all one in point of dignity and privilege in Christ Jesus, Colos. 3. 11. Gal. 3. 27, 28. as they have and profess each of them an interest in him, who is, and seethe in secret as their Father, Matth. 6. 6. Pray to thy Father which seethe in secret, etc. Every one severally apart, as well as jointly together, is to cry in secret also, Abba Father, Gal. 4. 6. the very wives apart must be improving their spirit of Supplication in an humble and contrite manner, as well as together with their family, yea sometimes in an extraordinary manner must they thus mourn, even pray and fast apart; and therefore much more may they, must they pray contritely in an ordinary way, when apart from the rest of the Family; the wives who have so many occasions more than others, from little ones, and other household affairs, to take up their time above others, yet are not exempted from this holy exercise, and therefore by proportion none else are exempted from it. Touching the second. The Reasons enforcing Reasons why. 1 Gods promise undertaking and encouraging it. this duty, are 1. Taken from the Promise of God, partly undertaking that it shall be so, that his people shall be enabled to pray apart by themselves, and shall exercise themselves therein, as Zach. 12. 10, 11, 12, 13. he promiseth to pour upon them the spirit of Supplication, and that they should mourn or pray in an humble and contrite manner, by themselves alone: and partly from his promise to his people, when at any time thus exercised in secret prayer when none else sees them, when, or how, or how long they pray, he will reward them openly, partly in this life. All shall see, and manifestly perceive by the fruit thereof, that Isaak Hannah, and Zacharias did pray alone to their heavenly Father for the fruit of the womb. The Holy Ghost recordeth it in the Scriptures, and thereby holdeth it forth to the view of every eye to whom the Word shall come, how honourably God hath accepted and rewarded secret prayer. All shall see that Moses is wont to be with God alone by his manifest and notable prevailing with God: if he but go aside and pray to the Lord, blinded Pharaoh himself shall do it, and therefore is often entreating his prayers for him and his people, Exod. 8. and 9 and 10. so the Jews could not but perceive it, whence they recourse oft to him to pray for them, Numb. 11. 1, 2. and 21. 7, 8, 9 and the places show a manifest reward of that his praying, granted and given out thereupon. How openly did God reward Daniel, who was wont to pray to his God in secret, Dan. 9 10. with manifest deliverance from so great a death, ver. 23. and with the notable ruin brought upon those who would have forbidden and hindered him from that holy exercise of his but three days together, verse 5, 6, 7. and 10, 11, 12, 24. compared. The more the Saints do thus secretly also acquaint themselves with God, the more notable good shall come to them, the very light of God shall shine upon the ways of such; the very Island where they are shall far the better for them. Job 22. 21, 27, 28, 30 compared. And as in this life so in that which is to come, will God reward them openly, when God will bring every secret work to judgement of remuneration, Eccl; 12. 14, when the Saints shall receive according to the good they have done in the body; 2 Cor. 5. 10. Then shall their secret seeking of God's face also come to light. It shall be showed before the whole world, how many, & many a time, such and such of God's hidden ones have been serving him with their spirits, and that they have been, and now fully are thus and thus graciously rewarded; not a tear of theirs shed in their pouring out their souls thus before God, but he bottled up, Psalm 56. 8. and at that day it shall appear they were not lost: their waters at that wedding day will be turned into wine. The second Reason is taken from divine providence, ordering Closet occasions, fit 2. Closet occasions only for secret expressing and opening them before the Lord, as some secret personal heart-plague, 1 Kings 8. 38. Some secret snares laid for this or that Saint of God by men or devils, as by so many cursed Fowlers. But in the use of this means of calling thus personally and particularly upon God; he delivered both Christ the Lord, and his members in particular, Psal. 91. 3. He shall deliver thee from the snare of the Fowler, etc. and ver. 15. He shall call upon me, and I will answer him, etc. The Saints by secret prayer do countermine the secret stratagems of their subtle enemies, Psalms 9 13, 15, 16. The third Reason may be taken from the approved examples of the choicest of God's 3. Examples of the Saints so exercised Saints this way exercised. As that of Daniel three times a day, Dan. 6. 10. that of David as oft, Psalm 55. 17. that of Isaac using daily to go out into the fields alone, there to meditate, or pray, (as the Geneva Bible reads it,) Gen. 24. 63. That of the Lord Jesus Mark 1. 35. Early in the morning (before he healed the Leper) he was praying alone in a secret place. And Luke (chap. 5. 12 13, 14, 15. compared with verse 16.) instanceth in a like practice of his, after that cure which he wrought: He withdrew himself, and went into the wilderness and prayed, yet not much space of time betwixt the one and the other. Luke 6. 12. He went out into a Mountain, and continued all night in prayer: and he was then alone; for verse 13. When it was day, he called, unto him his Disciples. Matth. 14 22. he sendeth away his Disciples first by ship: and verse 23. He goeth apart into the Mountain to pray. Luke 21. 27. when he had been employed in the day time in preaching, in the night time he went apart into the Mount of Olives; namely, to pray and meditate. Luke 22. 41. He was withdrawn from his Disciples about a stones cast, and prayed. and verse 44. He prayed more earnestly, etc. and verse 45. He risen up from prayer and came to his Disciples. And how he prevailed by these very solitary, but strong cries and tears in these days of his flesh, or humane infirmity, is testified Heb. 5. 7. He was heard. The fourth Reason is taken from the sutableness 4. The suitable presence of God in secret. of the presence and favour of God which he is wont in secret to exhibit to them unto their aims and desires. Their desire is Psal. 4. 7. Lord lift up thou the light of thy countenance upon us. And when is the Lord more with his Saints then when in secret? When Jacob is alone praying then Jehovah, the Son of God that Angel, is in such a glorious manner with him, Gen. 32. 23, 24, 28, 30, and Hosea 12. 3, 4▪ compared. This being one special way of the Saints walking with God, he cannot but be much in company with them: the nearest and dearest acquaintance and fellowship with God is mentioned by these secret communings with God, and holy wispering in his ear, the secret chamber is the most suitable and freest place for these Spouses of the Lord, to be telling their secrets to him; and there is the place where most ordinarily and usually he is wont to meet and greet, and secretly embrace them. Now let us come to such Objections as Objections against it answered. are made against this holy exercise: for we may perceive by Job 21. 15. that man's carnal heart is ready to cavil against it, and to object, cui bono, to what purpose it, what needeth, what profit is it if we pray to him? Verily it is an ordinance wherein the Lord is wont very graciously to communicate himself to his Saints, and therefore so long as Satan's wily head, and man's deceitful heart can find out cavils and quarrels against it, it shall not want for Objections. Many a deadly wound is given to sin and Satan by these prayer-darts, which the Saints thus secretly cast at them; besides, it's a most spiritual service requiring a special measure of sincerity and self-denial, and no wonder that of all other Duties, man's heart be so backward to this. In prayer with others, there is more to bribe, even the carnal heart to be speaking; but here is little or nothing to move from man's applause, or the like. It is a duty very costly if rightly performed; in secret are the choice wrestle and weep, and the like, and man's carnal heart would take the easiest and cheapest way rather: we are too apt to be objecting against our main spiritual foundations, and no wonder then if against this building work. We are too apt to failings and falls, and no wonder if so backward to this closer closet way of making up personal and particular accounts unto the Lord. It were rather a wonder if there were not, then that there are so many Objections against this. If we must both pray with the Assembly, Object. 1 and with the Family, and yet also in our We must labour six days. closerts too alone, will not this too much prejudice our ordinary callings and occasions, and entrench upon that charge of labouring six days. The Lord indeed will not have now any Answ. 1 more solemn days in the week to be ordinarily True, yet pray also set apart only for his service, besides the Lord's day; but yet as of old, when the Jewish Sabbath was in force, the Saints made conscience of constant seeking of God in secret, and are commended for it by the Lord, as Daniel, chap. 6. 10. David, Psal. 55. 17. So now the Jewish Sabbath is abolished, and the Lords day appointed of God in its stead; yet Cornelius is commended, and graciously rewarded for his conscionable praying to God alone day and night; for as he was praying in his house, namely, by himself alone, a man in bright clothing (or an Angel) appeared to him, and said, Cornelius, Thy Prayer is heard, Acts 10. 30, 31. not that prayer alone which he made in that day of Humiliation; but as ver. 2, 3, 4. show [his prayers] his Prayers which he made alone, whether with his household, or by himself alone, none else were with him praying then, as it seemeth, for he only saw that man in bright clothing, to him alone the Angel addressed his present speech, saying, Cornelius, thy Prayers are heard, ver. 4. 31. God would not have the handmaid to perk above the Mistress, or ordinary particular callings to thrust Religion out of doors, or so to straiten it, that scarce any leisure is afforded to worship God in public, private, and secret. Nay, rather clean Christians, typed by those clean Beasts, must rightly part the hoof, Leu. 11. 3. rightly divide their time, giving a due share thereof to God in matters of his Worship, and a meet proportion of it to God in their particular calling. 2 It is the express charge of God that we We must buy out time for prayer. reedeem or buy out time, and that for prayer as well as other holy exercises, Col. 4. 2, 3, 4. the Lord wisheth us to continue in prayer, and ver. 5. biddeth us redeem the time; which Exhortation is directed to all sorts, husbands, wives, parents, children, servants and Masters, as the Context showeth, from chap. 3. 18. to chap. 4. 6. All and every of them, are to buy out time for instant prayer, as all together in the family, so apart in secret, as occasions are offered; the charge is not limited to Church or Family prayer only. Yea but how shall we get so much time, will they say? Redeem the opportunity, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) saith God. If the Lord offer you any opportunity, to pray together or asunder, be at any cost for it. Christian's must be wise and frugal Market men and women of praying opportunities. Let not the Devil or world outbid us for such seasons which are so gainful to our souls. A wise Daniel will be willing to hazard the loss or parting with either honour or pleasure, or profit, yea life itself, rather than be debarred from taking his times this way, for God and for his soul, to satisfy the wretched desires of the wicked therein, or to seem to yield to Satan's wily suggestions and plots, in his instruments for that end, Dan. 6. 10. 3 This is a main part of our spiritual We must ply this as our holy Trade. trading with God, by improvement this way of the Talon of the gift of prayer also. Matth. 25. 16, 17 This is as part of our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our City Employment. Ephes. 2. 19 Phil. 3. 20. Having hereby commerce and converse with God in Christ; and it is a rich Trade. God is rich in Mercy to all that call upon him in secret apart, as well as to others that pray together in Assemblies and Families, Psal. 86. 5. God's Saints and Suppliants, which often come alone to the door of Grace, and most frequently do thus knock by prayer, speed best. God alloweth them this private key, that they may freely get in and take of all his precious Treasures of Grace as they need the same; Knock and it shall be opened, ask, and it shall be given, Matth. 7. Whatsoever ye ask the Father in my name, I will do, John 14. 13. be it publicly, privately, or secretly that you ask the same. If others have not, it is because they ask not. 4 Prayer in secret by ourselves, as well It expediteth our other affairs. as that with others, it doth expedit our weightiest temporal affairs. Jacob did more this way to issue his great affairs, respecting his family's welfare and safety, when to meet his brother Esau; with his warlike Troops, then if he had an equal or greater warlike power, or military skill to have managed the same. Thou hast prevailed with God, and with men thou shalt prevail, Gen 32 82 etc. it is the way to have the beauty or glorious blessing, presence, and protection of God upon us, and the prospering of our handy work, to set God thus on work for us by prayer; whence it was, that they of old were taught to pray for that end, as Psalm. 90. 17. Let thy beauty be upon us, prosper thou the work of our hands. This oils the wheels for any work, quickens and quieteth our spirits, Philip. 4. 6, 7. sanctifieth our works, 1 Tim. 4. 4, 5. If we can but pray well before hand, we may be sure we shall study well, or preach well, or work well, as our calling requireth, yea, and speed well afterward. Some may object, their condition as being Object. 2 servants, and so think themselves excused We are servants. and exempted from this Duty of Closet Prayer. The charge of the Text is indefinite, not Answ. 1 limited to any sort of persons, no more This is the work of any servant of God as such. than that verse 15. Render not evil for evil, but ever follow that which is good; or that verse 16. Rejoice evermore; or that ver. 18 In every thing give thanks, etc. in which godly servants also, as well as others, are concerned. A godly servant considered as his Master's servant, is faithfully to attend his Master's business, but as he is the Lords servant, so this is one part of his servantly business. When David had said, Psal. 116 6. I am thy servant, Lord, thy servant, etc. verse 17. he addeth, I will call upon the name of the Lord. 1 Cor. 1. 2. To them that are called to be Saints in Corinth, with all such as call upon the Name of the Lord Jesus in every place, that is the Saints character, be they of what calling or condition soever, or where ever, they call upon the Lord: God is no respecter of persons, every one who calleth him Father, is to do this service and honour of a child to him. Thou (whoever thou art, bond or free) when thou prayest, enter into thy closet, (or into some retired place,) and pray to thy Father which seethe in secret, Matth. 6. 6. 2 Every one, whether bond or free, they have this part of the new man, resembling Each Saint is this way gifted more or less. Christ the Creator of it, even this holy knowledge also, Col. 3. 10, 11. to know how to call upon God as a Father in secret, as he also did, and to cry in solemn wise, themselves alone, Abba Father, Gal. 4. 6. 3 Godly servants also, who have the Godly servants also must be Christ's peculiar ones. Grace of God which bringeth salvation appearing to them, are as well as others to be peculiar ones unto the Lord, zealous of all good works, and so of this also, wherein God's choicest servants have been wont to be conscionably exercised, Tit. 29, 10, 11, 12, 13, 14. compared. Other servants will go to prayer with their Masters in public and private, yea, but Godly ones must do somewhat more, they must improve their peculiar interests in the Lord in such a way of peculiar serving of him with their spirits, 4 Bond as well as free being alike interested Their dignity is alike with others, and so is this their duty. in the dignity and privileges of Saints as Saints, Col. 3. 11. they are alike concerned in such Duties as these are, which respect and lie upon the Saints, as Saints: in which respect also, godly servants are the Lords freemen, 1 Cor. 7. 22. they must not abridge themselves, nor may be abridged by others of this liberty, of retired repairs to the Throne of Grace as the Lord affordeth them opportunity. To be mere servants of men, so to attend their Master's commands, as to neglect this, or any other command of God, they ought not, verse 23. yea, observe it, that the Apostle speaketh of servants to infidel Masters also, verse 21, 22. Either then they must not pray at all, which were to make them as profane as their infidel Masters; which to them would be matter of disdain or distaste: or they must content themselves alone with public prayer in the Congregation of Christians, which none will affirm; or they must as holy Priests to God, offer (as the Priests did theirs) this holy Incense to God, in a retired place, from view of others. Yea, suppose forbidden by an Infidel Master to pray in secret, yet they are no more to forbear, than Daniel, King Darius his servant, did forbear it upon his Decree to inhibit the same, Dan. 6. 10. 5 Be that child bond or free who prayeth Bond or free so praying are rewarded. thus in secret, and not before others to his Father, he will reward him openly, Matth. 6. 6. 6 Godly servants are to sanctify their work by Prayer. 1 Tim. 4. 4. Albeit Abraham Servants must sanctify their work by prayer. had prayed for his servants Eliczars good success in his business about which he sent him, Gen. 24. 7, 8. yet Eliezar himself alone prayeth for good success that day, ver. 12. 7. The work which godly servants do Their work then speeds best sanctify by prayer, though more short, is wont to speed best, as did that business of Eliezar, so sanctified, Gen. 24. 12. as the issue declared. And surely godly Masters, which are to express special love to such servants, will not refuse to encourage them to take some seasonable time to pray thus, knowing how profitable such servants will be to them, Philem. 6, 11. compared. Some will object, That they are apt to meet Object. 3 with temptations when alone. Tempted if alone. 1. You may and will be annoyed with temptatious, when not conscionably employed Answ. 1 in your general or particular callings, as David. No hurt by temptations if in God's way. 2 Sam. 11. 2. had he been praying alone, it had been well for him. And though Joshuah praying alone was assaulted by Satan, Zach. 2. 1. yet the issue was good, Christ the Angel took part with him, pleaded for him, ver. 2. put more honour upon him, verse 3. 4, 5. Christ himself men with many temptations from Satan, when alone in the wilderness, but came out as a glorious Conqueror, and full of the Spirit: he went thither full of the Spirit, Luke 4, 1. and verse 14. he came out full, he lost nothing thereby in the close, no more do his Members proportionably. Satan would that way debar us from 〈…〉 ●e could 2 It is Satan's slight to present such scarebags in our way of drawing near to God in Prayer, but we must resist him in them, Jam. 4 7, 8, It is a sluggards trick to fancy such Lions in the way to deter us from the same Prov. 26. 13. 3. Prayer of itself is rather an occasion Prayer prevents or removeth temptations. to prevent and remove, then to raise up temptations. Matth. 26. 41. Pray, — lest ye enter into temptation. It helps us to put on and improve our spiritual Armour against them, Ephes. 6. 18. Some will object their want of ability to pray alone. Object. 4 1 If children of God, you have in you a Inability to pray child's spirit, enabling and putting you upon Answ. 1 praying to God as to a Father, Gal. 4. 6. If children, then crying to God The particular daughters of Jerusalem, though not so fully acquainted with Christ, yet the Church looketh at them as able to pray in some measure, and therefore commendeth her case to their prayers, Cant. 5. 8 If ye find my Beloved, tell him, (namely, in your prayers) that I am sick of love. 2 In case of great inabilities and infirmities, The Spirit will help our infirmities yet the Spirit will help the Saints to groan out their complaints to the Lord, in such sort as the Lord will accept, Rom. 8. 26. 3 Let the weakest of the Saints, so far Exercise will increase abilities. as their minds and hearts are apprehensive of this or that failing, lust, defect and spiritual ail or evil, put that into as good expression as they can, in secret before the Lord, and though at first their tongue can but stammer out their soul's cases, yet in a short time that tongue of the stammerer shall be able to speak plainly, Isai. 32. 4. At first you may be timorous, but within a while you shall attain that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, liberty of speech, and spirit in prayer, Ephes. 3. 12. As young Scholars at first are timorous to speak without book, and apt to stumble and stammer in it, but in a little time by exercising themselves to it, wax more able and bold, exact and large therein. So it is here in the matter of praying, (as I may say) without book. As walking with wise men increaseth wisdom, (Prov. 13. 20) so walking with the wise God, in secret calling upon him, increaseth our holy skill, and abilities of talking with him in prayer. Some will object (especially in this Object. 5 Country) want of conveniency, of Inconveniency of place. a place to be retired in solitary Prayer. 1. God required the Jews of old to Answ. 1 build their houses with battlements, which as they were places of safety, Deut. 22. 8. so secrecy fit for retiredness in Prayer; whence it was that Peter in that house at Joppa, getteth him in thither to pray alone, Acts 106. 9 Such as are able, are supposed The able must get a fit closet. by Christ (Matth. 6. 6.) to have a convenient closet, with a door to shut it for secrecy in Prayer. And it would be a shame for Christians to have private places for their very Swine to sheep, or their Cattle to feed in, free from anoyances of wind or weather; that they should not make some shift to get some retired place to seek the face of God therein. 2 If it were supposable (which hardly is) that Christians cannot have such a place within doors, at home or abroad, yet Isaac can get him into the field to pray. Gen. 24. 63. Christ can go apart into a Mountain to pray, Luke 6. 12. any solitary place in a Wilderness, will serve Christ's turn to be alone praying, Luke 5. 16. The Lord can, and sometimes doth make any solitary place when his Saints are praying, to be to them a very corner of Heaven, as Jesus Christ when praying in the Mountain was transfigured, Luke 9 28, 29, 30. Many a precious meeting may, and doth the Lord sometimes give his poor Suppliants, when all alone praying under some solitary Rock, or by some swamyside, or thicket, or the like. Let us now apply what hath been said touching this Duty of Secret Prayer. 1. Let this serve for Reproof to such Professors, which are shamefully to blame in Use. 1 the neglect of Closet Prayer by themselves Neglect of closet prayer reproved alone. How many are so surcharged with worldly cares and employments, that they will scarce afford themselves time to attend upon either Church or Family Prayer? but if they sometimes be praying there, yet seldom or never take time solemnly to seek the Lord alone. How do many here in New England, though able to do otherwise if but willing, build their houses so, as if they intended to shut Closet Prayer out of doors? How do many look at Closet Prayer, to be at the best but a Free-will-Offering, (as they term it) which they offer if they will, but look not at it as a Duty which they must attend upon all occasions? Surely such are little sensible of their heart-plagues, for Such as neglect it are senseless of heart-plagues than would they alone one by one make Prayers and Supplications, 1 Kings 8. 38, 39 How little do such love the Lord, that they are afraid to talk too much or too secretly Have little love to God with him? Surely such have at most but some few drops of the promised spirit of Supplication, for if they had plenty of that Have little of the spirit of prayer spirit poured out upon them, they would be exercising the same apart, Zech. 12. 10, 11, 12, 13. No wonder if such are not led in a way of Supplication in secret, as well as otherwise, that they are ever and anon stumbling in matters of judgement or practice, Are oft falling into sin Jer. 31. 9 Nor is it wonder that we have so many lukewarm Professors amongst us, if so few that make conscience of calling upon Are lukewarm God, even in this sort also, Hosea 7. 7, 8, 9 Such as make not conscience of calling upon God publicly, privately and secretly, either are, or will soon prove as a cake half baked. Such are not led by rivers of water into a fruitful way, who are not led in a way Are unfruitful of weeping and supplications, Jerem. 31. 9 Such have little love to others, who are little with God apart in prayer. If we had more Have little love to others. of Cornelius his spirit to be conscionably exercised in praying alone also, we should have more love to Professors. Full of Prayers and Alms (fruits of Charity) was his commendation, Act. 19 2, 4. And it is well if the Spiritual Chaldees, the souls enemies, are not gotten into such men's hearts, as of old they did into the Temple; yea, and that God himself be not Lie open to desertion departed from such, as of old from the Temple, when this daily Sacrifice and Offering of holy prayer unto God ceaseth with them. Surely Daniel was not of these men's temper, who though he had such vast Employments, Imitate not best examples. as to take the accounts of the other Princes of the several Jurisdictions, and many other State affairs to dispatch, yet would not, no not for one day; no nor one time in the day, omit this his constant exercising himself in secret prayer; yea, when it cometh to a matter of hazard of his life, and all his worldly honours, yet to forbear this his course of daily seeking of God in secret prayer: he had not such a thought; Why, I need not thus hazard myself, I may forbear praying thus to God in my chamber for a while: It is but a matter of my own liberty; I may pray thus, but I am not bound to pray thus by any command of God. No verily, he saw more in Gods command then so, which was of more Sovereignty with him then any earthly Monarch's command. He will not only deny to pray to the King as a God, which had been a sin of commission, but he will not forbear for the Month's space, praying to the God of Heaven in his chamber; which had been a sin of omission. Isaac, who had such weighty matters, as the change of his condition, to have occasioned some omission of his retired converses with God, yet then also will not leave his usual work of going out into the field to pray, Gen. 24. Nor will Jesus Christ, whose example is a forcible Argument to urge our imitation of his holy practice, he will not omit this holy business of secret prayer, albeit he had many others of great moment to attend in their seasons: he will rather borrow time from his natural rest in the night, if so fully employed in the day, (Luke 21. 37) he will get up the earlier in the morning before day, rather than want an opportunity for this holy exercise, Mark 1. 35. yea, when the multitude came together to hear him, and be healed of him, he will not omit this work, but withdraweth for that end, and they must stay the while, Luke 5. 15, 16. yea, his chiefest Followers must be dismissed whilst be attends this holy practice, Matth. 14. 22, 23. And to conclude this Use, It would be a shame Are worse then Papists. that blind Papists, and superstitious Votaries should be more zealous in their way of secret Devotions then. we in our secret addresses in prayer to the Lord in the name of Christ. Let it then (in the second place) serve for Exhortation to the conscionable practice of Use 2 this Duty of secret Prayer. If such an one as Let all be exhorted to this Duty. Cornelius, who had so many Martial occasions to withdraw him, who also knew so little of Jesus Christ as that Messiah promised, yet was so constant this way; we that enjoy far more helps and spiritual advantages, may much rather do it. Yea, say too many now a days should Apostatise, as did such like in David's time (Psal. 55. 12, 13 16.) yet let us be the more resolute this way, as he was verse 17. Evening, and morning, and at noon will I pray: and truly, if ever it were a time to be much with God in prayer, together and asunder, now is a time for it. All the Saints hands in a manner are up in all places, and doing exploits for God; and it were a shame if ours only should be down, especially when the Saints of God in other places think that we in special ply it hard in prayer together and asunder. Let Civil Rulers ply it thus, as that Magistrates Precedent Daniel did, as King David himself did (as we heard) Psalm 109. 4. he saith he is Prayer, as being more in that then in any other work; but I prayer, or I will give myself to prayer. Constantine the Great (as Eusebius telleth us) would have this as his Portraiture, a man on his knees praying, to show that was his usual practice and posture. How oft was Moses the Magistrate with God alone in Prayer? Let Ministers, whose special Calling lieth in Ministers. this also, to give themselves to prayer, (Acts 6. 4.) Be much in it. How often is Paul described as thus employed, Rom. 1. 9 Ephes. 1. 15, 16. Philip. 1. 4▪ 2 Timoth. 1. 3. Epaphras the Colossian Minister is commended for this also, Colos. 4. 12. Eusebius telleth us of James called Justus, that his knees were grown hard and brawny with being so much and oft this way employed. And do not Ministers closet sins, as vanity of mind, vain glorious reasonings of spirit, listlessness sometimes to their holy work, call upon them for closet, study-prayers? Doth not their weighty closet work call for this? Is not Prayer (as once Luther said) the best Book in our Study? Doth not Satan ofttimes come into our studies to assault us in our work, as sometimes he did Joshuab the Priest in his? and had we not then more need than others to be found oft praying there? The Lord vouchsafes ofttimes to be talking in friendly sort with us in our Studies, and it were pity and shame if hereby we should not maintain holy conference with him. Who are more potent with God in public prayer, than such Ministers as wrestle it out most with God in secret prayer? The gracious language which there they learn from the Spirit of God, and the choice, lively, and spiritual prayer-passages and expressions, and pleas wherein the Lord breathes upon their hearts, when alone, are those wherein he is wont to breath upon the people's hearts in public prayer. Who more prevalent with God then Paul and Peter, this way exercised? we, as the friends of the Bridegroom (as Eliezar was of old) speed the better in our work of gaining some spouse for Christ that day, for which we have been most earnest in secret prayer before hand. The defect hereof, too oft maketh our ministerial work so unsuccessful; as it did that of the Disciples, assaying to cast out a devil, without praying before hand for it. Matth. 17. 21. A Minister need not fear but he shall preach well afterwards, if the Lord help him to pray well before hand: as Ministers have more advantage of privacy, sc their people make account they improve it this way: witness their frequent commending their cases to them, to spread them before the Lord in their prayers, and therefore let them be much with God in secret. And let all our brethren and sisters, All sorts: for Christ brings us into his Chambers. and every of them, make conscience also of this duty of secret prayer; the Lord Jesus bringeth us (my brethren) into his chambers, where he delighteth most to be, and rest, and show himself and secrets to his Saints, Cantic. 1. 4. and shall not we hereby bring him into our chambers also? the Lord hideth us in the secret place of his Hideth us in his secret place presence: the secret chambers of his providence and protection, are our chambers for our safety and honour, (Psal. 31. 20. Esay. 26. 20.) and shall not our chambers be his, for his use, that we there meet and talk with him in secret prayer, and he with us by his gracious presence and answers? Each particular Saint of God hath his Each Saint hath his chamber, or mansion-house in Glory. chamber, (as I may say) his mansion-place of glory, in which to praise God for ever. Joh. 14. 2, 3. Why shall not each Saint of God, of what condition soever, have here his retired oratory and place for secret praying unto God? each of them are by their calling, God's hidden ones whilst here, (Psalm 83. 3.) and let them be so in this Each Saint Gods hidden one. Set apart for Gods. God's friends. respect, also, by their secret repairs to the Lord in prayer. Each godly man in particular is set apart unto God, (Psalm 4. 3.) and why then not more apart to pray to him; we are his friends, (James 2. 8. John 15. 15, 16. Cantic. 5. 1,) and let us then be his friends in a corner, tell him our minds, be oft doing him this service of love in secret. We are his spouses, (Hos. Spouse. 2. 19 20.) now as Canticles 7. 10, 11, 12. The Church would have Christ go aside, as it were in private, and there she will give him her loves; so let us in secret give him this spouse-like love, fruits of our lips in secret, and there tell him all our hearts. The spirit which is in the Saints, is a free spirit, (Psal. 51. 12,) and truly there is the most free use and employment of that spirit in prayer, when sequestered as from all occasions, so from all other company. Friends are most free and bold, when alone; so we with the Lord when alone. A gracious person is never more himself as gracious, then when praying, Psalm. 109. 4. But I prayer, saith he; and truly never more seen to be such an one, than whon praper, or given to prayer in secret. Hypocrites may and will pray, and haply in private too, but we must pray as most desiring privacy. When the Lord would demonstrate to Ananias, that Paul was converted; he doth it by this argument for behold he prayeth, Acts 9 11, it was alone, in secret that he Wicked ones have and serve their idols in secret. did thus, he must inquire him out, for he was got into some corner of the house. Let not wicked ones be more forward to set up an idol in secret, or to set up a false Christ in the chambers, Ezek. 8. 8. Matth. 24. 26. then we to honour the true God and Jesus Christ thus in secret. And that we may yet a little further press this so weighty a duty; consider that it is indeed our privilege in many respects ordered, by the Lord in much wisdom and faithfulness, for our good also, as well as his glory; that he will have us thus to seek him by ourselves alone in prayer. For, 1. He therein tendereth the very credit of his people. They need not uncover their spiritual nakedness before any man whatsoever, nor all their personal plagues need be unbared before men; it sufficeth that they have this privileged precept to pray to their Father, who seethe in secret, and tell him all their hearts. In Best for opening all their secrets. some cases of personal sins against brethren, personal confession of such sins is requisite; and sometimes in case of some oppressing burden upon our hearts, we are to go to some faithful Minister, or experienced Saint of God, and tell them our secret ails; but in ordinary course, it sufficeth that we tell the Lord in secret, all our personal and particular failings and wants. 2. If solitary Prayer were not God's Best for our necessities. ordinance, what should Gods solitary ones do in sundry cases incident to them? But now Jeremiah in a solitary loansome prison is encouraged, Call upon me, and I will answer thee. Jer. 33. 13. Sometimes the Saints are like Pelicans, and Owls in the desert. Psal. 102. 6. Well may they make their moans to the Lord, but are of all others respect destitute. Others would be like other birds, fit to how'wt at them, and make a wonder of them; now welfare solitary prayer. Sometimes the Lord worketh upon some one of the family, a son, or daughter, or servant, or the like; the rest remain opposite to all good, saying, What profit should we have by praying unto God? (as they say, Job. 21. 15.) nay, now will such say of the other person, we shall have him a precise fool, a mopish sot: father now is against child, as Luke 12. 35. Now it is well that prayer in a corner, where none seethe, or heareth but the Lord, is an acceptable service, and ordinance. The poor slave in the infidels family, is now the Lords freeman for this business, 1 Cor. 7. 21, 22. So the poor Christian wife with whom her infidel husband liked to dwell, though he yet like not her religion, (1 Cor. 7. 13.) she may pray alone with acceptance. Banished John in Patmos, may thus been in the spirit by himself alone. Revel. 1. 10. Manasseh in his fetters, yet hath liberty all alone to make his prayer to his God. 2 Chr. 33. 11, 12, 13. If this had been no ordinance of God, to what purpose had David's couch-prayers been? which yet prevailed, Psalm. 6. 6, 7, 8, 9 Or how else had his cave-prayers ever come to be available? as Psalm. 142. title, with verse 1, 2. 3. If this had not been an acceptable ordinance, there had not been such honourable records thereof kept by and with the Lord, as 2 Chron. 33. 18, 19 this is singled out amongst all that Manasseh did in his loathsome state in captivity, as most notable and honourable, and therefore is twice Best for the Saints honour. repeated, and his prayer, and his prayer. So Cornelius his prayers are as memorials before the Lord, Acts 10. 2, 4. 4 It is well for the Saints, that this is an Ordinance in point of honour; that God herein, and hereby is wont to put upon them singly and severally, as that hereby they come to have Testimonials from the Lord himself of the good of Grace which is in them, and of their prevailing with him for desired mercies. Thus when Jacob is all alone praying, he hath a new name given him; he is told, he hath prevailed with God, Gen. 32 27, 28. Then is Daniel told, that he is greatly beloved, and his prayers heard. Dan. 9 20, 22. Again they have this honour put upon them to have choicest secrets revealed to them, as to God's friends in a corner: those three Worthies severally praying, have this secret given unto them, Daniel 2. 19, 20. and Jeremiah calling upon God all alone in prison, hath great and wonderful things shown him that he knew not of, Jer. 33. 1, 2. Peter when alone praying, hath the mystery of the bringing in of the Gentiles revealed to him, Acts 10. 9, 10, 11. yea, such in special shall have their honour of detaining of the Lord, when he carrieth it ●s willing to be gone. Let me go (saith Christ to Jacob:) I will not let thee go until thou bless me: nor did he, Gen. 32. 26, 27. 28, 29. Let me alone, saith God to Moses; but he suffers himself then, and afterwards to be stayed from going on his course of displeasure against the people, by Moses his wrestling with him (as we say) hand to hand, Ex. 32 10, 11, 12, 13. Deut. 9 13, 14, 18, 25, 26, 27, 28. compared. I held him▪ (Cantic. 3. 4.) by the exercise of faith in prayer. The Lord knoweth not how to leave a praying suppliant, or to proceed in a way of displeasure against him, and is not all this then well for the Saints, that each Saints▪ prayer in secret is an ordinance of God, and a very acceptable service unto him? Let us wind all up with a caution or Cautions. two annexed. 1. Look that it be not alone secret prayer, 1 In secret, affect secrecy. in respect of the place apart from others; but in respect of our desires, and endeavour as much as may be of privacy. That as Christ saith of secret fasting and prayer in an extraordinary way, (Matth. 6. 15, 16, 17.) wash thy face, and anoint thee with oil, that thou appear not to men to fast; so avoid loudness of voice when alone, or if melted in secret, let it not be perceived, if you can, that you have been weeping; yea, if you cannot go aside unobserved of some in the house, let us even wish that we might so pray alone, that none might know how oft, or how long we are therein; if any secret motion arise, to think of what others will think of us, let us abhor the thought of it; else, if in secret, our hearts desire others to take notice of us, that desire maketh it, before God, as if we prayed in the street corner. 2 Avoid customariness. 2. That we vanish not into customariness in praying in our closerts, going aside thither to pray for fashion's sake, living in good families, and seeing others go aside for that end, we do it too, or we have been trained up to it, and so we will hold it on as a custom. Yea, lest we go about it as a more formal task, which if we but perform, let it be well, or ill, we mind it not, regard it not, so we do it, we are satisfied; if we do it not indeed, we are troubled, but in all not moved from any principle of love, and longing after communion with the Lord in it, or prevailing with God through grace by it, for pardon of this or that sin we groan under, or supply of this or that spiritual want, over which we mourn. Verily such customariness will Evils of customariness in it. listlessness to prayer. produce other evils, as listlessness to pray even when got into our closerts; such will have so little of God in their customary seekings of him, that they will have little encouragement to set about seeking of him: It will also cause slightness in praying. The Slightness in prayer. formalists prayer is called vanity, Job. 35. ver. 13. And if slight in praying; usually as sleighty in praising. None saith (seriously at Praises, Exercises of repentance. Hearing of the word. least,) where is he that giveth us songs in the night? verse 10. 11, 12, 13. compared. Such are as sleighty in setting upon the work of through repentance. Such as slightly complain of their pining away in their sins, (Ezek. 33. 10.) and are therefore so roused up to turn unto the Lord, as even too well content to die in their sins, verse 11, 12. Turn you, turn you, why will you die, & c? yea, they are as sleighty in hearing the word of God, as though but hearing only some musical song, which as we say goeth in at the one ear, and out at the other, Ezek. 33. 30, 31, 32. yea, commonly such are very serious in some way of Seriousness in some sin. sin against God. Jer. 3. 4, 5. Wilt thou not from this time cry, (namely in this sleighty fashion) my Father? Behold thou hast done evil as thou couldst. Yea, such are wont to be serious in discontented complaints of God in his dispensations of providence; as that his way was not equal, when 'tis their own ways rather which are unequal; as those sleighty complainers of their sins, Ezek. 33. 10. are bold to charge God, verse 17, 20. as if his ways were not equal. CHAP. VI Of Prayer of Intercession, and Imprecation. HAving spoken of the sorts of prayer in general: we come to speak of the parts which are of special consideration in these sorts of prayer, especially of solemn and continued prayer, and letting pass those which respect ourselves, we shall only single out those two respecting others, viz. Prayer of Intercession and Imprecation. Concerning prayer of intercession, whereby upon all occasions we are bound to pray for others good, we shall not mention the persons especially concerned in it; as Magistrates, Ministers, Parents, Masters, Husbands, and all other superiors, for their inferiors, as also their inferiors respectively for their superiors; or any other special relations, as of friends, kindred for their friends, and the like; of which Scripture instances are plentiful; but we shall consider it generally, as that which respecteth all sorts of godly persons: nor shall we spend time in urging reasons and motives from the honourableness of this holy service of love in itself; the advantageousnes of it to the persons themselves who so plead for others welfare every way; the sutableness of this to that matchless pattern thereof in the Lord Jesus, and the mighty things which have been done for others thereby, and the like. But shortly come to lay down, First, some rules to guide us in it. Secondly, some means to help us in it. Thirdly, some marks to discover our gracious speeding in it. Touching the first thing propounded; observe Rules about praying for others. we these rules in it. 1. Attend the times, and observe them, when the Lord is in any more special manner with us by his spirit and quickening presence, and when our hearts are got near Mind when God is near us, and we him, and then do it. to him, by special stir of faith and love, such times sometimes the Saints here met withal. They are as in Christ's lap, upon their spouses' knee, in their beloved's bosom, Cantic. 8. 5. and would yet be nearer to him. The Church is leaning upon her beloved, yet saith, set me as a seal upon thine arm, and upon thy breast, and then makes that gracious motion to her beloved, verse 8. We have a little sister and she hath no breasts, what shall we do for her in the day she shall be spoken for? As she is ready to do her part, so she would have him do his part for the others good: when the daughters of Jerusalem find Christ, when he meeteth them, than they must in their prayers tell him of the Churches sad case, that she is sick of love. Cantic. 5. 8. Moses will take the advantage of Gods being so near him, and speaking to his heart, Exod. 33. 13, 14, 15, 16. to speak for his presence with the rest of God's people. If thy presence go not with [us,] carry us not hence. And Exodus 34. 8. 9 And Moses made haste, and bowed himself to the earth and worshipped, and said, O Lord, I pray thee, if I have found favour in thy sight, that the Lord would now go with us, and pardon our iniquity and our sin, and take us for thine inheritance. It were pity that the Saints would not improve their waiting months upon the king of Saints, to move him as well for others, as for their own good. The King at esther's banquet expecteth esther's requests for her people: so doth the Lord at such time especially look ●hat some should make intercession, Isai. 59 He expecteth that some should ask him of ●hings to come, concerning his Sons and his daughters. Isai. 45. and pray for the peace ●f Jerusalem. Psal. 122. 6. 2. When others are under any special Pray for them when 2 deserted, tempted, or afflicted. desertions or temptations, or in any helpless, desolate, disconsolate conditions, as when the Lord is withdrawn from them, My beloved had withdrawn himself, Cantic. 5. ●. 8. Tell him that I am sick of love. When under reproaches and indignities offered the Saints from others, which by their profession and place should do better offices for them, as when the Church is smit●en and wounded by the watchmen, and her ●aile taken away by the keepers of the walls, ●hen tell My beloved, I am sick of love, (saith ●he:) When others are deeply sensible of their ●eed of Christ, and nothing else will con●ent them but Christ, than they are sick of ●ove, then tell Christ of it, ibid. When ●he displeasure of God himself is breaking, or broken out against Gods own people, ●hen if Moses have interest in God, he must down on his knees for Israel, Exodus 34. 13, 14, 15. etc. and Exodus 34. 8, 9 then Aaron must haste to offer incense. Numb. ●6. Then Job must offer for his friends, Job. 42. 8. When enemies are ready to swallow up the Lord's heritage, than Isaiah must lift up his prayer for the remnant of God. Isaiah 37. 4. When persons of choicest use are in greatest hazards through the rage of persecutors, than prayer is made without ceasing for Peter by the Godly, Acts 12. 5. When people want a fruitful ministry, like breasts, pray for them especially, Cant. 8. 8. Matth. 9 36, 38. Pray then that the Lord would thrust forth labourers into his harvest, & in divers other like sad cases of the saints. 3. Be we serious and not slighty in pleading for others, Lift up thy prayer for the 3 Pray for them with fervency. remnant that is left. Isai. 37. Wrestle together in prayer for me. Rom. 15. 30. if we should seem therein to get a foil, yet get up again and try it out a little more with God for them, especially in difficult cases. Abraham followeth Christ with prayer upon prayer, even for Sodom, Gen. 18, the end. Isai. 62. 6, 7. Give the Lord no rest until he make Jerusalem a praise in the earth. 4. Take we advantage of the least may-be 4 Take the advantage of a may-be of mercy and possibility of speeding, to set up upon this service of love for others, in any case whatsoever, though not always desired thereto by others: but especially when thereto moved by them. Isai. 37. 4. It may be the Lord hath heard Rabshecahs' word: & in ver. 5. Wherefore lift up thy prayer for the remnant that is left, Exod. 32. 30. Moses said unto the people, ye have committed a grievous sin, but now I will go up to the Lord, peradventure I may pacify him, etc. Helps to pray for others. 1 Brotherly-love. Touching the second, even helps to further us in this duty. 1. Cherish we brotherly love, and kindness, and charity. Love the Church and people of God, his Jerusalem, and you will pray for them. Psal. 122. 6. Love your enemies and you shall pray for them. Matth. 5. 44. The Centurion will be suing to Christ for his servant, who is very dear to him. Luke 7. 2. If we love others, we will every way seek not our own things so much as theirs. 1 Cor. 13. It's Jonathan who loveth David, will be a petitioner to his father for him. 1 Sam. 19 4, 6. and 20. 30. And Esther who loved her people, will not be content to ask her own life, but theirs also of the king. Esther 4. 11, 16. and 5. 1, 2, 3. So it is in this case in our requests to the Lord for others, if we love them. Moses will have no greatness of his founded in his people's ruin; nay he refuseth an offer thereof, so he may bespeak mercy for his people. Exodus 32. 10, 11. and Numb. 14. 11, 12. True suppliants can sometimes be earnest for others, when more sparing in suing for themselves. 2. Be as much acquainted with, and 2 Knowledge of others conditions, especially of the good in them. well informed in other estates as you can, especially espy, and inquire out all the good which is in them. The knowledge of others miseries, as the eye affecteth the heart, openeth those sluices then, whereby it cometh to be poured out for them; this brought good Nehemiah upon his knees, when he had certain information of Jerusalem's calamities: He sat down, and wept, and fasted, and prayed, Nehem. 1. 1, 2, 3, 4, 5, etc. Hence the direction, confess your faults one to another, and pray one for another. James 5. 14, 15, 16. The best of us are much lead by sense; others cases, of which we have but some general informations, do not so affect, as those of whose particular cases we have better knowledge: knowledge also, or hope at least of the good of grace which is in others, doth much quicken us to pray for them. From the day that Paul heard of the faith of the Colossians and Ephesians, how importunate is he in prayer for them? Col. 1. 3, 4. Ephes. 1. 15, 16. The report of philemon's faith and love, makes Paul echo forth the sound thereof in the ears of God by praying for him, Philem 4. 5. And it would be good to keep a fresh memorial of others graces, as Paul did of those in the Thessalonians, whence it was that he was so earnest for them in his prayers. 1 Thes. 1, 2, 3. 3. Prize we grace in others as well as 3 Prize grace in others. in ourselves. 2 Cor. 9 14. And by their prayer for you, which long after you, for the exceeding grace of God in you. 4 Put we ourselves in others stead. So 4 Put we ourselves in others stead. Jesus Christ teacheth us in the Lord's prayer, to be ourselves needing daily bread, and remission of sins, and reseve from the evil of temptations, if others be so. So Moses, Let the Lord go with [us] and [pardon us,] Exod 34. 8, 9 So Daniel puts himself in the number and case of such and such suffering ones, Dan 9 4, 5. etc. 5 Look we maintain an holy life in prayers respecting ourselves. When the root Keep lively in praying for ourselves. of a spirit of Prayer is kept fresh and springing, it will be sprouting forth into all the variety of the branches thereof, respecting others as well as ourselves. If that pipe be kept open, it will be conveying waters of Grace to others houses and hearts, as well as our own. If the Spring Tide be up, our neighbour's creeks, as well as ours will be supplied with waters. The supplies of the oil of Grace from the Lord of the whole earth, will be beneficial to the whole Candlestick, the Church, and the several Bowls and Lamps of it, Zech. 4. 2, 3, 11, 12, 13. We cannot as members of this body sensibly think or speak for ourselves, but more or less we shall be mindful of other parts and members of the body of Christ in special sort. 6 Put we one another upon praying 6 Put we one another upon it. one for another. Heb. 13 18. Pray for us, (saith the Apostle) Lay open your cases one to another begging each others prayers. Tell my Beloved (saith the Church) that I am sick of love, Cant. 5 8. Many hands contribute this way, even to a poor decayed Christian▪ and will help him into a way of spiritual trading with God as formerly. As many Simples put togethet will make sovereign Physic to recover a sick man: so I may say of particular men's prayers meeting in one, f●rther others souls welfare and health. Some Favourites Prayers may help others who may be under some displeasure of the Lord to come into renewed terms of favour with him, upon requests made for them. Therefore as Mordecai will set Esther on work to intercede for him with the King and for his people; so should we crave the prayers of such, who are upon better terms (possibly) with the Lord than we ourselves are at present. God himself sends Jobs three friends under his present distastes (for not speaking so rightly of him as Job had done) unto Job, who though he had miscarried, yet had made his peace again with God, and he must pray for them, Job 42. 1, 2, 3 4, 5, 6, 7, 8. Job must break the ice to clear their passage. Even the injurious Gibeonites must in case bless Israel, or else they are not to look to speed so well from the Lord, 2 Sam. 21. 1. 2, 3, 4. etc. God will have all the members of Christ to see the need and use of other members, even the meanest; as the Church of Jerusalem's daughters to tell Christ in their prayers of her condition, Cant. 5. Touching the third thing, the Marks Marks of prayers heard for others. of our prayers speeding for others, and that the favours showed to others are fruits of our prayers; are 1 When God stirreth up their hearts for 1. Others faith, that we shall be heard for them. whom we pray to be by faith persuaded that God will hear us for them. Phil. 1. 19 For I know that it shall turn to my salvation, through your prayers. Philem. 22. For I trust that through your prayers I shall be given to you. When God doth thus send word before hand, and give notice to his Saints what he means to do for them, at the request of such or such of their brethren, it is a pledge that the ensuing success was that way brought about. 2 When God in the conferring of such 2 Others faith, that we were heard for them and such mercies upon others, doth secretly and strongly persuade them, that they are the fruit of the prayers of such and such of his servants for them, it is verily so indeed As when Paul is persuaded that his liberty and life restored, and the gracious fruits thereof, that they were the fruits of the Corinthians, and others prayers; a gift bestowed by the means of many, and you also helping by your Prayers, 2 Cor. 1. 10, 11. As when a King shall send word to some Subjects of his, that he hath done thus or thus for them, because of the request of such or such of his Courtiers: Or as a Schoolmaster shall tell his Scholars, who begged their play day: So here in such holy motions in others hearts, the Lord signifieth to them, that such or such a refreshment, enlargement and succour in such or such temptations, are issues of the requests of such or such of his servants for them. 3 When God stirreth up injured persons 3. When they are the prayers of injured persons by them they pray for. to pray feelingly and fervently for such as have wronged them, as Job for his friends, Job 42. 8, 9 The Prayer of Christ for many of his Persecutors, Father forgive them, etc. Luke 23. 34. It took well; witness that blessed change wrought in many of them so soon after, Acts 2. 36, 37, 38, 39 This fruit of Divine love in the Saints, argueth a root of it in the Lord himself toward such persons, for whom they make such requests; and such strong living currents and rivers of kindness and compassions, argue an Ocean of the same bowels in God towards them; such love speeches being dictated by the special motions of God's Spirit, are wont to be owned by the Lord. 4 When some are stirred up to earnest Prayer for some one or more, for whom 4. When persons prayed for, are prayed for, as well by many others, as by us. many others of the Saints, unspoken to, haply and unthought of, do in like sort intercede with God. When many help this way, toward the bestowing of one and the same gift, it seldom faileth: 2 Cor. 1. 11 You also helping by your prayers; viz. together with others in like sort stirred up, in other places to pray for the same gift: There is ever most of God in such unanimity and accord. When the Spirit of the Lord doth thus tune many hearts, as several Instruments to answer one another, when the same Lesson of the Spirits setting and suggesting is played by divers Spiritual Harpers; this holy harmony of spirits, seeking to the Lord that he would lose in heaven some poor sinning persons, formerly bound, but now repenting, this argueth the presence and acceptance of the lord What ye lose on earth is loosed in Heaven; that is, If you shall agree (or symphonize) on earth, as touching any thing you shall ask it shall be done, etc. Matth. 18. 18, 19, 20. 5 When God carrieth out some of his 5. If those prayers are importunate. servants in Prayers for others, very earnestly, resolutely, and constantly, as those who will have no nay. God assuredly, as a fruit of such holy importunity in Intercessions, maketh that Jerusalem a praise in the earth, Isai. 62. 6, 7. Paul who always in every Prayer of his, is stirred up to mention the Philippians, Phil. 1. 4. is confident that God will go on with his work in them, ver. 6. and he thinketh it meet to be so confident of it, because the Lord hath put them thus oft into his heart in prayer for them, ver. 7. Such earnest incessant prayers of the Church for an imprisoned Peter are not denied, there being most of the Spirit in such Prayers. 6 When God stirreth up the faith of such 6 When such pray in faith for others. which pray and plead for others to listen, attend, wait and expect, yea, and to be persuaded of their answers, as the Psalmist in Psal. 85. 8. who expecteth peace as an answer of those prayers for others of the Saints, I will hearken what God the Lord will say, for he will speak peace to his people, (and his prayers for them are mentioned in the former verses.) When the Church in praying for the King is persuaded that they shall have the joy thereof, Psal. 20. 1, 2, 3, 4. and ver. 6. she concludeth the same from her faith, That God will show mercy to the King according to her desire, ver. 6. Faith ever speeddeth in its Suits, and in this our holy trading with God; it's the Lords earnest penny, that he will give us suitable and seasonable returns. 7. When mercies begged for others, are 7 When the mercies begged for them come in suddenly and strangely▪ suddenly and strangely brought about upon our Prayers; yea, and as suddenly brought to our knowledge. Acts 12 5, 12. etc. Peter is sent in unto them, as set at liberty from his chains, whilst they are praying for him; wherein the providence of God would as it were speak to them thus, There is the Mercy, here is the man for whom you make so much a do; since you will needs have it so, and will have no nay, and the ears of the Lord are so filled with your cries, take it and be thankful. 8 When we are in especial wise enlarged 8. When as large in praises for mercies to them. and quickened in thanksgiving for God's mer●yes upon others. The many which gave thanks to God for his gift bestowed, were surely of the many by means of whose helping prayings it was bestowed, 2 Cor. 1. 11. Eli prayed for Hannah; 1 Sam. 1. 17. worshippeth being answered in prayer, ver. 28. The same Spirit moving to praise God, did assuredly stir up to prayer before. It is a sign of peculiar interests in those mercies of others, when the Spirit of God moveth us in such thankful sort to own the same. Let us now speak a little more largely to the other branch, being somewhat more intricate, and not so often spoken to. Prayer in way of Imprecation is that part of Prayer wherein the Saints do not barely complain of the indignities done by Gods, and his people's enemies, against him and them, but crave Divine Justice against them. Let us first clear this to be a Duty of the We may, and in case must pray against Gods and his people's enemies. Saints, in case, to pray even against such as hate God and his people. Judg. 5. 23. Curse ye Meros', &c. Deut. 27. the Levites were to pray against divers kinds of sinners, and the people to join in those imprecations by saying, Amen. The Scripture holds forth many examples of such Imprecations; as Lament. 3 64, 65, 66. Psalm 144. 5, 6, 7, 8. and many other Scriptures. Reason's enforcing the Saints to it, are, 1 Their love to God, out of love to Reasons. 1 From our love ●o God. whom they may and must say as he did; Do not I hate them that hate thee? etc. Psalm ● 39 20, 21, 22. The converted Princes shall hate the Antichristian Harlot, Revel. 17. 16. and if the Saints may and must hate the enemies of God, they may pray against them. 2 Their respect to Christ and his Kingdom; 2 From our respect to Christ and his Kingdom▪ which we are taught to pray that it may come as well in the confusion of some, as the conversion of other of his enemies, Psalms 45. 5. Let thine arrows be sharp in the heart of the King's enemies, whereby people fall under thee: Psalm 99 1, 2. O thou to whom vengeance belongeth shine forth, let the glorious beams of thy Sovereignty as a King, and equity as a Judge appear, lift up thyself, thou Judge of the earth, render a reward to the proud. 3 Their respect to the Church and people of God, and their peace and good, 3. From our respect to the Church. whence those Imprecations, Psalms 137. 7. Remember O Lord, the children of Edom etc. Psalm 129. 5, 6, 7, 8 Let them all be confounded that hate Zion, etc. But because our natures, as carnal, are principled rather with dispositions to curse, then bless; a carnal man's mouth is full of cursing, Rom. 3. 14. so that herein we need not spurs, so much as bit and bridle to curb and guide us: And because even the dearest of the Saints have foully miscarried this way, yea, even when they least suspected the same, as James and John (Luke 9 54, 55.) would have been requiring fire to come down from heaven upon those Samaritans, as Elias sometimes did, but were rebuked for it, though they seem to ask Christ's counsel in it, Wilt thou that we command fire from heaven? to exalt Christ's sovereign power in it, if that he willed it, they in his name might command it, and to be zealous of his honour injured by those Samaritans, yet checked as persons who knew not of what spirit they were of: Now considering such like things, we had need to have aim given us, and to have the Mark described at which we must shoot. Consider we then 1 In what way we Cautions▪ Imprecations, must not be may not imprecate and pray against others. 2. In what way we must pray against God's enemies. 3. Against what enemies. 1 We may not curse nor pray against the 1. Against the Righteous. the Righteous upon any pretence whatsoever, no not of sharp, harsh, high, or continued opposition against us. There was a sharp contention betwixt Paul and Barnabas, but they prayed not against each other. Abraham and Lot engaged in their Herdmens' contentions. Gen. 12. 7, 8. yet Abraham prayeth for Lot, chap. 18. 25. and 19 29. compared. I hearty wish that all God's servants of either Congregational or Presbyterial way, take heed of the breaking out of any such fire as this is, which will be found to be wild fire one day. As for the cursed crew of cursing Ranters, who curse those whom God hath blessed; yea (it may be) the blessed God himself also, our God will one day accomplish that dreadful word upon them (if they repent them not throughly of their Blasphemies) I will curse them that curse thee; and let none of them think that in cursing they bless them: for they are contraries, as the Lord there showeth, I will bless them that bless thee, and curse them that curse thee: He would not curse men for blessing his people, but bless them rather: they may as well imagine that God in cursing such, doth but bless them; and if they dare adventure to undergo God's curse, and yet dream of his blessing, let the blind lead the blind. 2 Look that our curse against others 2 Causeless. be not causeless. Prov. 26. 2. The curse that is causeless shall never come; as when Jeremy in a distemper cursed him that told his father first that a man child was born unto him, Jer. 20. 15, 16. It is extreme injustice and taking the name of God in vain (nor will he hold such as do thus guiltless,) to call for vengeance against the guiltless, and to assay to make divine Justice, subservient to the unjust desires of the flesh. If a reviling Racha be under the head of murder of another, Matth. 5. 21, 22. What is this? It is foulest impiety under a covert of piety, of prayer, to seek to devour others. 3 Look we, that though there be some 3. Rash. seeming cause, yet that we be not rash in imprecating, but very deliberate, consider throughly of our own spirits therein, the want whereof was rebuked in James and John, though seeming to consult with Christ about it, Wilt thou that we command fire from Luke 9 14. heaven, etc. but Jesus rebuked them saying, You know not, etc. of what spirits ye are. We are easily mistaken in our spirits at such a time, in such a work. In other cases not so intricate, we understand not too often what is that which chief acteth and moveth us therein; much more in this, we may soon miscarry here both in the persons against whom, and the things which, and the end for which we imprecate. If in other cases we should not be hasty with our mouths, or rash to utter a thing before God, Eccles. 5. 1, 2. much less should we be rash in our Imprecations. 4 Look that we imprecate not in our own 4. Not in personal cases merely. persons barely. Eccles. 7. 22. As when servants provoked will be cursing their Masters, our hearts and consciences will smite us for it, if thine heart knows that thou thyself hast cursed others, ibid. this were to imitate Heathens in a way of revenge. 5 Look that we do not therein cut 5. Nor with ●reach of bonds, of relations. in sunder the bonds of special relations which the Lord hath laid upon us, as for children under any pretence whatsoever to curse their parents, Prov. 20. 20. Whoso curseth his father or his mother, his lamp shall be put out in obscure darkness. Such wild and strange fire never came down from heaven, such a cursing tongue is set on fire of Hell. 6 Look that we do not secretly imprecate 6 Nor when pretending to bless. against such as we pretend to bless. Some there are who bless with their mouth, but curse with their inward parts, Psal. 62. 4. but such persons are rotten hearted, and near ruin, like a tottering wall, ver. 3. It is as monstruous that out of the same mouth should proceed blessing and cursing, as for a fountain to send forth bitter and yet sweet, or salt and yet fresh waters. James 3. 10, 11, 12. It is gross hypocrisy, and that wisdom which contriveth it, is carnal, sensual and devilish, ver. 15. The Devil himself will sometimes carry towards men, as if he wished them well, and in heart curse them. 7 Look that we do not abound in imprecations, 7 Nor abounding. as that cursed cursing generation of Ranters (sprung up of late:) little else to be heard but, Lord confound such and such, Lord cut them all off, God damn them body and soul, &c, Prayers so continually besprinkled with gall, argue a root bearing gall and wormwood, Deut. 29. Their grapes are grapes of gall, their clusters are bitter, and so their vine is a vine of Sodom, Deut. 31. 32. guile is under their tongue, which is full of cursing. Psal. 10. 7. They are Jews, professou rs of religion in show, but really carnal Gentiles, not sincerely righteous, whose mouths are full of cursing constantly, and only cursing. Rom. 3. 9, 10, 14. verses compared, such do not experimentally know the grace of Christ, and the blessing of grace. verses 11, 14. Nor are sincere seekers of the Lord. ibid. But rather wander as persons dangerously deluded and misled, in byways leading to destruon. verse 12, 13, 14, And are at best unprofitable, and such as do nothing formally good, ibid. Lastly, look that we do not delight and 8 Nor delightful. glory in imprecations. The Prophet in Psal. 109. 17. speaks of one delighting in cursing, and by verse 8. compared with Acts 3. 20. Judas is pointed at therein: who it may seem thereby, was a man much given to cursing, and delighting much in imprecations, and himself in the mean space a cursed hypocrite, and traitor to Jesus Christ. Caution 2. Now consider we affirmatively We may pray against others so. 1 Being more ready to bless then curse. in what way we may pray against others? Answ. 1. We must be more ready to bless, and pray for others, then to curse, or pray against others. Bless or pray for them that persecute you, Rom. 12. 14. and Matth. 5. 44. compared: yea, bless, saith the Lord, and curse not, ibid. The charge of blessing or praying for others, is reiterated, and a prohibition given to the other, showing how ready and forward we should be to bless others, but be very rare and cautelous in imprecating, and praying against them: for the prohibition there is not taken absolutely and indefinitely in no case, and at no time, the Saints may or aught to curse, or pray against others: the Scripture elsewhere (as we have seen) allowing of it, in case, and enjoying of it. 2. We must bless long, before we may 2 Blessing long before we curse. dare to imprecate; in case they be professed friends to the Lord. As Jeremiah did, who prayed long for those revolters of his time, until forbidden of God to pray any more for them, Jer. 14. 7. 11. Pray not for this people; yet verse 19, 20, 21, 22. he is at it again, beseeching of God, for his Names sake not to abhor them. Chap. 11. 1. God telleth him, there is no good that way to be done for them, though as mighty men in prayer, as Moses, and Samuel stood before him; afterwards indeed, Jeremy once or twice prayeth against them, in Jer 55. 10, 15. and 18. 21, 22 Remember that I stood before thee for them, to turn away this wrath from them, yet Lord thou knowest all their counsel against me, to slay me, forgive not their iniquity, etc. God is long before he inflicts his curse: My spirit shall not always strive with man— yet his days shall be an hundred and twenty years. Gen. 6. 3. We may then be long before we wish the curse of God upon the ungodly. Jesus Christ was by, and heard his persecutors imprecating so against themselves, and children, saying, his blood be upon us and our children, Matth. 27. 25. and one would think he might well say Amen thereto; nay, but he would not, he did not, for as in that, Luke 22. 34. he prayeth rather that God would take off that curse; Father forgive them, for they know not what they do. Imprecations had certainly miscarried, if they had been made, by any of the Saints against Manasseh or Paul, who yet went very far in rebellion and enmity against God. 3. Look that we imprecate and pray 3 We imprecate rather with respect to blessing. that such or such calamities may light upon others, so as in reference to blessing of them: if the Lord please, Psalm. 83. 15, 16. So persecute them with thy tempest, and make them afraid with thy storm; fill their faces with shame, that they may seek thy Name, O Lord. The Church she anathematizeth a wicked person, but it is not for their destruction, but of their flesh in them, and that their souls might (if possible) be saved in the day of the Lord Jesus. 1 Cor. 5. 4. So here. 4. Look that we imprecate and pray 4 We pray rather against their sins then persons. rather against their sin and wickedness, than their persons against whom we pray, 2 Sam. 15. 3. Turn this counsel of Achitophel into foolishness. Acts 4. 29. Lord, behold their threaten. Psal. 7. 9 Let the wickedness of the wicked come to an end. It is the wickedness and the enmity of God's wicked enemies, which most properly striketh at God, which is most mischievous to the Church, and most hurtful to themselves and others, wherefore spare no arrows against that; and as far as worldly greatness is an occasion and instrument of their wickedness, we may pray against that. Psal. 58. 6. Break the great teeth of the young Lions. 5. Pray against the enemies of God 5 We imprecate conditionally. suppositively and conditionally; namely, if they persist in their enmity against God, that they be implacable; that they be reprobates, persons devoted to ruin, and ripe for it. David prayeth against the enraged enemy, that God would judge them. Psal. 7. 6. but verse 12 If he turn not, God will whet his sword, and the Lord himself declaratively curseth the wicked by his Ministers but yet with a tacit condition, if they repent not, and the like. Jer. 18. 7, 8. & 36. 2, 3. and so are the Saints to wish that curse 6 Imprecate indefinitely. of God against them with the like tacit condition, if they repent not, and the llke. 6. Pray against the enemies of God indefinitely, and abstractively, not so much eyeing this or that person in particular. Deut. 33. 11. Smite through the loins of those that rise up against him, that they rise not again. Moses did not eye one enemy of Levi, more than another. So Numb. 10. 35. Let them that hate thee, fly before thee; the like, Psal. 68 1, 2. 1 Cor. 16. 22. Let them that love not the Lord Jesus be Anathema, Maranatha. There is ever most of God, and least of self in such indefinite imprecations. And the Saints may in that way of imprecating bee both more free, and have more help to their faith in God's promises, wherein he engageth himself in an indefinite way, to plague such and such a sort of desperate and ripened enemies, and the like, without particular reference to this or that person in particular. 7. Look that as we propound for our 7 We imprecate with faith, and that with respect to God's glory and the churches good. end in such imprecations, the glory of God and the Churches good, (and as Paul's respect to the glory of God in his word, makes him, wish them accursed that preach another Gospel. Gal. 1. 8. And his respect to the Churches good and peace, maketh him wish them cut off who trouble them. Gal. 5.) So for the manner of imprecating, we do it in faith. Psal. 36. 11, 12. Let not the foot of pride come against me. There are they fallen, and he by faith seethe them fallen against whom he prayed. Psalm. 10. 15. Break thou the arm of the wicked. verse 15. The heathen are perished out of his land. Yea, that it be with holy grief of heart, that we have any cause to imprecate against any enemies of God. As Matth. 18. 31. When the fellow servants saw what was done, (by that cruel and merciless wretch against one of their fellows,) they were sorry, and came and told the Lord. As Christ the Judge pronounceth that sentence against those his enemies, with expressions of much bowels — he beheld Jerusalem, and wept over it— and said— they shall not leave thee one stone upon another, because thou knewest not the day of thy visitation, Luke 19 41, 42, 43, 44. So should the Saints, which as witnesses, or assessors, either give in evidences or verdicts upon the testimonies of their acts of enmity against God, and his Church; they should do it with grief. Touching the third thing propounded; We must pray against treacherous enemies. we say, we may and must pray against treacherous enemies, which should have been friends: as those of Meros', which should have helped the Lord against the mighty, were cursed▪ Judge 5. 23. Psal. 69. 20. I looked for some to take pity, but there was none, etc. verse 22. Let their table become a snare. 2. Against sligh undermining enemies, such as pretending to pity and help, will 2 Sly enemies. hurt the people of God. Psal. 55. 15. Let death seize upon them: his words were softer than oil, yet were they drawn swords. Such as can use all fraudulent expressions to insinuate to murder souls, Psalm 10. 7. and verse 8. They lurk and lie in wait to take all advantages to murder the innocent, yea their very souls (if it were possible) as well as their bodies, by wily tricks to draw them to sin against their consciences, verse 9 They would be drawing them into their net. Yea, verse 10. He crowcheth and humbleth himself that the poor may fall. And verse 12. Arise, O Lord, O God, lift up thy hand, and verse 15. Break thou the arm of the wicked. Such enemies who professing the true religion, yet against their own light will be plotting all the ways they can against the Saints, and to reproach, and to disgrace the ways of God. Jer. 18. 18, 19, 21. these are very like the Devil, transforming himself into an angel of light, but against his light, using all his wiles to ensnare souls, and bring them to like perdition with himself. These do the more mischief to the Church and people of God, and possibly cause many truly godly ones, through their wiles, to go halting and bleeding to their graves. 3. Against mocking, scoffing and insulting enemies; who like Tobiah and Sanballat, 3 Mocking, insulting enemies. do deride and jeer at the gracious practices of the Saints, as they did at that good work of theirs, in building Jerusalem's walls, Nehem. 4. 2, 3. But verse 4, 5. Hear O God, for we are despised, and turn their reproach upon their own heads. Psal. 69▪ 10. When I wept and fasted, that was to me a reproach: or ver. 11. I became a proverb to them, And verse 26. They talk to the grief of them whom thou hast wounded. verse 27. Add iniquity to their iniquity, etc. Such as are ready to gnash their very teeth at the righteous, and to make themselves merry at any evil befalling them. Psal. 35. 16. Hypocritical mockers in feasts, who gnash their teeth upon me, they open their mouth wide against me, and said, Aha, aha, our eye hath seen it. verse 26. Let them be ashamed and brought to confusion together, that rejoice at my hurt. Such are old standers in the ways of sin, and have long walked in the counsels of the ungodly, and now taking up their rest (as it were) in the way of scorning at God and good. Psal. 1. 1. These have most venom in them that can laughingly smile on the Saints, when yet they had rather be gnashing their teeth at them, and so are riper for Gods curse, as even ready to glory in any wicked pranks which are played against the Saints. 4. Against apostatised enemies; As 4 Apostatised enemies. an Achitophel, a Judas. Psal. 55. 12, 13. 14, 15. An Alexander. 2 Tim. 4. 4. Alexander hath done me much hurt, the Lord reward him according to his deeds. Such do much hurt indeed: they know the ways of the Saints: they are most embittered against them. Like Christians turning Turks, proselited pharisaical persons; more hellish in their malice and fury against the godly, than Turks, or Pharisees themselves. Math. 23. 15. the sweetest wine turning the sharpest vinegarlike spirits against the Saints. 5. Against such as apparently oppose rather 5 Enemies against God in Saints persons. God in their persons, than the persons themselves; opposing persons every way amiable in their eyes, for parts, parentage, good behaviour and repute, and only because godly, and so hating them without any (personal) cause. Psal. 69. 4. only for God's sake they reproach them. verse 7. Because they pray and fast, that is to their reproach. verse 10. Let the table of such become a snare, etc. verse 22. Psal. 35. 7. Without cause (on my part) they have hid for me their net, etc. Therefore let their way be death. And verse 20. They devise deceitful matters against them that are quiet in the land. Persons that meddle not with others, or other matters, but have their conversations in heaven, they themselves cannot charge them to be turbulent, but they are pious, they are conscientious, that is enough against them in such men's eyes, & yea wherever, or in whomsoever such persons see the image of God, they do like their father the Devil, malign it. Yea, though they gain neither credit nor profit by maligning such persons, as the Devil himself doth not, but are rather losers by it, yet they are well appayed if they can but wreak their despite upon the Saints: let the ways of such be slippery, & the angel of the Lord persecute them Ps. 35. 6, 7. etc. 6. Against such enemies, who are so 6 Enemies past the reach of man's justice. great, that they are even past the reach (in a manner) of humane justice; none other left (in a manner) to break their teeth, but God only. Such as say, we will speak, and do thus and thus with them, and let us see the proudest He of them all, which dare contradict or oppose us. Our tongues are our own, who is Lord over us? As for the Saints, they make a puff at them, (such poor snakes as they are:) and some vilest persons (haply) being exalted (to the highest place of rule) such wicked enemies walk on every side, without (curb or control:) Now it is high time for the poor and needy to cry against them, and God will arise at their cry. Psal. 2. 3. 12. 4, 8. with 1. 5. verses compared. In this case Christ maketh it the Saints duty to cry night and day for vengeance against such enemies. And God at length will hear them. Lu. 18. 1, 2, 3, 7, 8. Bloody minded Joab being too mighty to be reached by King David's justice, is prayed against, 2 Sam. 3. 29. Let this blood rest on the head of Joab, and verse 39 I am this day weak though anointed King, and these men the sons of Zerviah be to hard for me, The Lord shall reward the doer of evil according to his wickedness. 7 Enemies with whom divine justice hath begun. 7. Against the enemies of God, which divine justice hath already found out, and begun to seize upon. If the fire of God hath begun to kindle on them, and in them, we may blow it up by this holy breath, Psal. 21. 9 etc. and verse 13. compared. If God showeth that it's his will to cut down such ripened stalks, we may help onward to their cutting down; if he hath begun to wound such mad dogs, such wolves, such serpents, we may help to kill them outright. If he hath routed such Midianites, our prayers must help for the chase of them. When persecuting Babylon is once begun to be battered at, and closely besieged through God's sin revenging hand, Then the inhabitants of Zion shall say, the violence done to me, and to my flesh, be upon Babylon; and my blood upon the inhabitants of Chaldea, shall Jerusalem say. Jer. 51, 31, 32, 33, with 34, 35. Lastly against general enemies, such as 8 General enemies. Antichrist; the Saints may and must all and every one of them, muster up all their spiritual forces against such an enemy. To conclude Quest. It may be demanded, When the Quest. Saint's prayers against the enemies of God may be said to be heard? or how it may be known, that such judgements as the Lord inflicteth upon his enemies, are fruits and issues of the Saints prayers? Answ. I answer. 1. When God bringeth Answ. strange judgements upon persons prayed Such prayers answered, when strange judgements come upon them. against. As Hezekiah, no extraordinary inspired prayer he prayeth against blaspheming Senacharib. 2 Kings 19 5, 16, etc. and verse 20. God heard his prayer, which appeared, ver. 35 by the strange hand of God against him, and his Army, of 185000. who are cut off by an unusual stroke or plague of the angel, and he himself (in an unheard of manner) is killed by his own sons, whilst he is worshipping in the house of his God. verse 37. 2. When God bringeth upon such enemies, speedy and untimely deaths, and 2 Speedy and sudden judgements come on them. not long after imprecations of the Saints made against them; as that night after Hezekiah had so prayed, the angel wrought that unheard of slaughter of the Assyrians, and soon after that parricide is committed upon Senacharib himself. Doubtless the Saints which made such earnest request for Peter, did not forget Herod that bloodyman, to entreat God to convert him, or else to cut him off, if ripe for it; and Acts 12. 5. 23. you see it is not long after that in that unwonted way, he cometh to his end by the stroke of an angel; when the very next day Arius dieth by voiding his bowels as he went to ease himself, it is a sure token, that the prayer of that godly Bishop of Alexandria which he made against him the night before, did speed him. Theodoret. Eccles. hist. lib. 1. cap. 4. When within five or six days after that fasting and prayer of the Jews, wicked Haman is unexpectedly brought to his end, surely God hath respect to his people's requests in their mournings and this their enemy came to fall before them, Hester 4. & 7. compared, according as the very night after hester's feast, that unexpected way was made by God in the king's heart for Hamans' fall. Chap. 6. When Achitophel within a day or two after David had prayed, — Lord turn the counsel of Achitophel into foolishness, 2 Sam. 15. 31. compared with chap. 17. 1. 23, cometh to his end, it evidenceth the same to be an issue of David's imprecation; it's a sign that God heard that cry of Moses against the Egyptians, when that very day the Lord in a wonderful manner overthroweth them. Exodus 14. 13, 15. 33. compared. So when Jehoshaphat and his people solemnly and humbly request the Lord to judge those inhuman, ingrateful enemies of theirs, 2 Chron. 20. 2, 3 4, 5, 10, 12, 13. and the very morrow after, Grd doth in an unwonted manner bring ruin upon those enemies, verse 16, 17, 22, 23, 24, 25. compared, all may safely conclude, that those prayers speed them. 3. When the manner of the ends which God bringeth upon such enemies against 3 Reproachful ends befall them. which his prey, is reproachful and shameful; as when a wicked Haman, which a little before was the greatest in the kingdom, cometh to be hanged upon a gallows. Esther. 7. 9, 10. When the great Oracle of the people, and Counsellor of state, Achitophel, cometh to so shameful an end, as to die by an halter, yea to hang himself. When that deputy King or Governor Herod, he cometh to so base an end, as to be eaten of basest vermin, of louse; so when wretched Arius cometh to so base an end, it argueth that some godly Alexander hath told his errand to the Lord. 4. When the judgements God bringeth 4 When the very same judgements prayed for, follow. upon his enemies, are the very same which his people desired against them in their prayers. God doth not indeed always hear his people in the very particular, but in something equivolent; yet sometimes he doth, and when he doth so, it the rather argueth the same to be an answer of prayer. As when not alone a Prophet extraordinarily inspired, prayeth against Judas, in another enemy like him; and the things desired are inflicted, as Psal. 109. and Acts 12. 18, 19, 20, compared. But Jotham an ordinary man, he prayeth that five may come from Abimelech, and devour the men of Sechem; and again, that fire may come from the men of Sechem, and devour Abimelech, and the issue presently afterwards answereth the same, for both were instruments of each others ruin; it is a sign that Jothams' prayer sped them both. Judges 9 verse 56, 57 compared. 5. If when persons prayed against are 5 They perish without being desired. swept away, without any desiring even of their associates to the contrary, even they pity them not, there is none, no not of their companions in evil, to show them mercy; all blessing from any hand (almost) is far from them. Psal. 109. 12. 17. The very wicked which drew them, which counselled them to such treacherous enemy-acts against God and Christ cast them off without pity; as the Priests and Scribes did cursed Judas, in his saddest out-cries and troubles — What is that to us? (they will not own him, nor his acknowledgement) look thou to it. Matth. 27. 4. Nay, such enemies prayed against, if the prayers be effectual, will (like those Ammonites) help forwards one another's ruins. 2 Chron. 20. 10, 11, 12. with verse 22. etc. Such bloody Shechemites, so prayed against, will help forward murderous Abimeleches death and misery, as he did theirs. Judges 9 56, 57 PART II. 1 Thess. 5. 17. Pray without Ceasing. CHAP. I. Touching the modification of the exercise of Prayer: and therein of Importunity in Prayer. HAving dispatched the Discourse about the nature, sorts and parts of Prayer, We come to consider of the modification of the exercise of Prayer, enjoined and employed in the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which implieth praying importunely, opportunely, and indesinently Some Interpreters make account, that Paul hath reference herein unto that speech of Christ, Luke 18. 1 that men ought to pray always, and not to faint; namely, through spiritlesness sluggishness, or slightness, so here, pray, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without giving out, giving over, leaving off, or intermitting any space of time, which must needs imply importunate praying; as that of the widows plying that unjust Judge with earnest Suits for Justice, notwithstanding any seeming discouragements or denials. And indeed such as pray importunately, earnestly, and servently, when they do pray, they in God's intent and account, do pray continually, or without ceasing. Now for our better handling this Duty of praying importunately, consider we, 1. Wherein importunity of Prayer consisteth? 2. The Qualifications of it. 3. The Reasons enforcing it. 4 Some Helps furthering it. 5 Some Marks discovering that importunity of Prayer which the Lord meaneth. Touching the first Quere, Wherein importunity Importunity of prayer consisteth 1. In the utmost improvement of mind & heart, and the gifts and graces of the Spirit therein, in Prayer. of Prayer consisteth? I answer, It consisteth 1. In the extensiveness and intensiveness of the mind and heart, and of each praying Grace of a godly Suppliant in his prayer. Our new Translation rendereth that in Acts 12. 5. by a like phrase as this in the Text, Prayer was made [without ceasing.] but the word there in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than was Prayer made which was stretched out upon the Tenters; not so much, namely, in the length and largeness of the intercessions of such as put up the same, as in respect of the thoughts, holy affections, and exercise of the graces of the spirits of those godly Suppliants in their prayer. So in Acts 26. 7. prayer was one special piece of that service intended in that there mentioned, Our twelve Tribes instantly serving God day and night. The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a stretched out manner serving God. Psal. 119. 145. I cried with my whole heart. David's whole heart acted in that prayer with all earnestness; his prayer was the common cry of all that was within him; his desire, love, hope, and all the graces of his spirit in his heart put forth themselves in his prayer. So Rom. 12. 12. Continuing instant in Prayer; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, continuing with all your might in prayer. The acceptable prayer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an inwrought prayer. A prayer wherein all the active hands within the suppliant are set on work, according as there it is said of him, Coloss. 4 12. Always labouring fervently in prayer for you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wrestling for you in Prayers. A fervent Suppliant doth Wrestler-like, bend and writhe, and strain every joint of the new man in their souls; yea, of their whole mind and heart, so far as sanctified, that they may take all helps and advantages of the Lord to prevail with him in prayer. All our lines must meet in this centre of Prayer; our whole man must wait upon this as the creature of the holy Ghost: as it will share in this blessing, so it must act in begging it; and than it will put on the garment of praises also for it. Like as before, the whole man went as it were in mourning weeds in the want of that blessing: so the mercy will be sweetest to the whole man when it is thus holily employed in the begging of it; or if the mercy be delayed, yet it can the more quietly sit down in the want of it, when it hath used God's means for it. A gracious Christian that prayeth much, can want much, he hath that inward peace that guards his heart and mind from discontent. Phil. 4. 6, 7. Make your request known to God, and the peace of God shall keep your hearts. 2. Importunity in prayer, consisteth in 2 In frequent renewing of our suits. a frequent renewing of our suits when we are at this holy work, early and late; the Psalmist was at it early, when he said, Psal. 88 13 My prayer shall prevent thee. and 119. 147. I prevented the dawning of the morning▪ and cried, etc. He was a good husband▪ and earnest in this holy work, who was at it so early; a lively Christian will be up in his spirit, and hard at this work, when other lazy and drowsy professors are not stirring this way. And verily he had need be up betimes, who preventeth the Lord with his prayer, whose use it is before we call, to answer us, Isai. 65. 24. Psal. 21. 3. The importunate suppliant also will be late at it, come for bread at midnight, when he might have it inwardly suggested to him, that he cometh unseasonably, as that parable holdeth fotth, Luke 11. 5. 8. He will pray with the first and with the last too, he will pray again and again. For this I besought the Lord thrice, 2 Cor. 12. 7, 8. His fresh suits freshen up the suppliants praying graces; put a new gloss upon his faith, love, fear, zeal, holy desires, and the like. Sometimes the heart is more praying ripe then at other times; importunity tryeth conclusions, seethe how our hearts prayer-pulses beat at all times; the heart is sometimes more full of holy motions and workings, much more resolute, more fixed upon God and good, much more tender and sensible. Importunity taketh all advantages of the heart of a Christian; an importunate suppliant is wont to be always taking the scales and balances into his hand, and in his thoughts putteth in the mercies he needeth and longeth for, in the one scale; and all his prayers, pleas, and tears for the same in the other. And perceiving the mercies to weight down all his prayers, he than layeth in more prayers and sighs, and yet alas, they are not weight, which makes him still to be laying weight after weight, prayer upon prayer all his days. Prayer is the souls messenger, which it speedeth to heaven, there to relate in the ears of its God and King, the various cases which do concern it; and as good speeding messengers, are the most serious, and the most serious messengers speed best, so it is in the case of prayer; yea, as messengers are sent again and again till their errand be fully told, and their business dispatched, or sufficient order raken for it, so it is here: Prayer after prayer is sent up to heaven, until either the Lord do what is desired, or that which is equivalent to it; as in Paul's case; 2 Cor. 12. 7. he said unto me, my grace is sufficient for thee; my strength is made known in weakness. An importunate suppliant hath the art of praying, and so hath his divers spiritual topic places, (as I may call them,) whence he frameth variety of holy arguments and pleas in prayer, which is an holy reasoning with God (as it is called) he hath a great deal of spiritual eloquence, and holy rhetoric, so that he is seldom nonplussed in prayer, but with sweet and apt variety of supplications, is again and again pressing upon the Lord for mercy: and when ordinary prayer seemeth not to prevail, importunity in prayer will be expressing itself in an extraordinary way, fasting shall be joined to crying mightily, as Ionas 3. 6. and if our prayers alone prevail not, it will make us go another way to work with God, even to set others on work to seek God with us and for us. Cant. 5. 6, I sought him, but found him not, verse 8. If you find my beloved, tell him I am sick of love. 3. It consisteth in a holy impatience 3 An holy impatience of delay or denial of an answer. of delay, or of denial of our holy requests; it maketh a gracious suppliant to stand (as we say) upon thorns: the captive exile hasteth to be delivered, Isaiah 51. 14. The Church is even sick of love for want of the desired presence of Jesus Christ. Cant. 5. 8. Hear me speedily (saith David) my spirits fail, lest I be like to one of those that go down to the pit. Psal. 147. 7. it is even death to such to be delayed, much more to be denied, hence those frequent ingeminations, How long Lord, how long? Ps. 13. every day, week, or month, is as seven to importunity: love in the soul to the Lord, his favours and fellowship, keepeth due and true account how long he hath held us off, and therefore calleth upon the soul, Go again to him, renew thy suits, speak, why dost not thou speak for a speedy answer? and faith whispers the soul in the ear, be not put off, the Lord hath that by him for which thou comest, it is not for his honour to bid thee go and come again to morrow, when he hath that pardon, and peace, and grace by him for which thou comest: yea, Satan and unbelief will be charging such present pay of spiritual debts, or else to prison; and therefore fears and jealousies are raised by them both in the Saints, and many times will post and haste the soul upon desires of speedy resolutions and answers from the Lord, what he meaneth to do for them at these dead lists. 4. It consisteth in a strong resisting of 4 In a resolute breaking through discouragements in prayer. discouraging suggestions whencesoever arising, tending to beat the soul off from prayer, If the answer from within be, trouble me not, I am in bed, Luke 11. 7, 8. yet the suit is continued, and for importunities sake the friend ariseth, and supplieth with bread: If the angel say to importunate wrestling Jacob, Let me go: nay, I will not let thee go, till thou bless me, (saith he) Gen. 32. 26, 27, 28. he will hold his hold whosoever saith no. Exod. 32, 11, 12, 13. Let me alone saith he to Moses, (or leave off thy prayer, as the Chaldee paraphrase readeth it,) but the event shown he would not, he did not let him alone. Psal. 80. 4. Though God carry it towards his people, sometimes as angry, yet they pray; why art thou angry at the prayer of thy people? Lamentations 3. when his prayer is shut out, yet he knocketh, Psal. 61. 1, 2. From the ends of the earth will I cry to thee, when my heart is overwhelmed, lead me to the rock that is higher than I: let his distances be never so great, he is resolved to cry after the Lord, and if he get but his head never so little above water, the Lord shall hear of him. Psal. 69. 1, 3. One would think his discouragements such, as he were past crying any more, the waters entered into his soul, in deep waters the streams running over him: he sticketh fast in the mire where is no standing, (he is at the very bottom, and there fast in the mire,) he is weary of crying, yet verse 6, 13. But Lord, I make my prayer to thee: and as he recovers breath, so breathes out fresh supplications to the Lord; if men or devils would be forbidding to pray, as the multitude sometimes did the poor blind man, to cry after Jesus; yet as he, so an importunate suppliant will cry so much the more, Jesus thou Son of David, have mercy on me. Mark 10. 47, 48. When distrust and distempers would be pulling such a suppliant by the sleeves as he is going to the throne of grace, and say, what, thou go thither? alas poor tattered creature, wilt thou go thus in thy rags? Hath the Lord nothing else to do but to wait upon such as thou art? Dost thou poor prodigal think that he will be spoken with by such an one as thou art? Go pay thy debts first to divine justice, thou knowest what an one thou art, and hast been. It is for such as are so fruitful, so faithful, so zealous, so mortified, so selfe-denying, so sincere, so serviceable to God and others, such as have kept so close to God, that have not run into such and such sins against light, such as can confidently stay upon God; and not for thee who hast failed in all these, to draw near to him: yea, but strength and importunity in prayer will gather strength by these press and oppositions, these gusts will but kindle the fire of holy desires, and make them flame out the more in prayer; and conclude, that it concerneth the soul the more to beg and seek for mercy. Sometimes the guilt of some special sin would stop the souls mouth this way; but that also maketh it to roar out its complaints the more, and press the harder for pardon. Sometimes the world in the occasions of it would withdraw the soul to speak a few words to it of concernment; but importunity packeth that away with indignation. Importunate David will chide out all manner of disquieting suggestions; Why art thou disquieted within me, O my soul? Psal. 42. 5. and break through an army of discouragements to speak to the Lord: if he must swim for it through a tempestuous sea of difficulties, he is at a point for that, he will make his prayer to the God of his life. verse 7, 8. In this holy building-work, opposition maketh not serious bvilders lay by their trowel, but take their sword rather in the other hand ready to resist such as oppose it: such holy beggars have no other trade to live upon, but such begging, it is even death to them to leave it. 5. It consisteth in a patiented▪ bearing and 5 In submissive bearing cross occurrences in prayer overlooking adverse occurrences in our seeking of the Lord. Gen. 32▪ 25. The Angel touched the hollow of jacob's thigh, and it was out of joint as he wrestled with him, but yet he muttered not; he mindeth his work: and verse 26. I will not let thee go except thou bless me: let him cripple him and bruise him if he please, but bless him he must ere they part. The importunate Canaanitish woman doth not regard, or any way's stomach the taunt of Christ, (if it may be so called) in his calling her dog; It is not meet to take children's bread, and cast it to dogs, but she owneth the worst name he can give her as her due, Truth Lord, saith she, etc. Matth. 15. 26, 27. These people of Christ will be seeking of him, Cant, 5. 6. I sought him, but could not find him, I called upon him, but he gave me no answer; yea, they bear it quietly: yea, but the watchmen and those upon the walls abuse his people. verse 7. They put up that also, but follow their suit for the recovering of Christ's favour towards them. ver. 8. If you find my beloved, tell him (in your prayers) that I am sick of love. Such beggars winch not much for the barking, yea or for some snaps of doglike enemies to prayer, nor care such beggars what they are secretly termed, the worst name is welcome, so that they may have but the alms of mercy for which they come. They meet with many a wrinch, and many a crush, in pressing through crowds of discontentments, with their petitions to their King's gracious throne; but earnestness of their desires, makes them quietly to bear all. In those soul woo of Christ, such like discouragements are all nothing, if at last they may but win Christ, and gain true spiritual conjugal fellowship with him: if they find such a pearl, they weigh not any cost they are at in seeking it. If they may but gain the passages of the straight gate to life, they can very well bear the dry blows they meet with, in fight to enter in, as the force of that Phrase, (Luke 13. 22.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, holdeth forth fight; as those of old in the Grecian exercises, some whereof were with fists, and bats. Brave spirits are up in the soul, when a spirit of importunity in prayer is stirring, and they will make suppliants bear any thing: so much also the force of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (used both, Col. 4. 21. and Rom. 12. 12. For continuing instant in prayer,) holdeth forth; continuing therein with much patiented bearing of encumbrances or molestations. 6. It consisteth lastly, in being in a holy In holy insatiableness with mercies received. wife, unsatisfied with smaller measures of prayer-blessings, pressing still on for more, Importunate Abraham hath his additional requests to the former, when they are granted, Gen. 18. 17, 20, 30. So Moses, when heard for Israel's pardon, so far forth: Exod. 32. 10, 11, 12, 13. yet he wants, and must have the Lords gracious presence along with him: and then Exod. 33. 12, 13, 17. when that is granted, yet he wanteth a further light of God's glory, v. 18. And when he hath got that, yet chap. 34. 8, 9 he hath a further request for Israel again, verse 8, 9 Gideon hath scarce ever done ask one sign and token of God's gracious presence with him, after another granted him, Judg. 6. 17, 18, 37, 38, 39 compared. Those earnests make them press harder for the receipt of farther and larger sums of grace; those gracious recoveries makes them to renew their suits and pleas; those tastes do but whet their appetites after more of such spiritual cheer; such first-fruits make them long the more, for gathering in more of that blessed harvest; now and then a view and kiss of their beloved at their request, makes them more enamoured with love-desires after more. Now of the second thing propounded. Importunity in prayer must not be 1 Unseasonable. What manner of importunity is required? To which I answer, 1. Negatively. 2. Affirmatively. Negatively also two ways. 1. Look that it be not unseasonable importunity, but a seeking of Christ early, in the day time of grace, not in the evening, the close and ending of that day. Prov. 1. 28. Thou shalt seek me early, and not find me, when the door of grace is shut, to cry, Lord, Lord, open to us, it is in vain, Luke 13. 25. when men have wearied out the Lord with knocking at their hearts, and with calls, and they answer not him, they shall (cry) saith the Lord, but I will not hear. 2. Look that it be not an inordinate 2 Inordinate, or for a lust. importunity, an importunity of some lusts, like Rachel's wrestling (in prayer also) with great wrestling for a son. Quest. How may Inordinacy of affection Quest. or lust, be discerned to be the spring, and give rise to importunity in prayer? 1. Answ. When importunity in prayer Answ. 1 for mercies which we want, is uttered with Marks of earnest prayer when from our lust. 1 Undervaluing of mercies received. undervaluing of the blessings we already have, or with discontentment at them. Numb. 11. 4. You fell a lusting, and wept, saying, who will give us flesh? and verse 6 We can see nothing but this Man. Like children, that whilst crying for an apple from their father's hand, will fling away the cake that is in their own, and so get a whipping rather then a pippin (as we say;) so such get a lashing, rather than their longing, which argueth an inordinacy in such children. 2. When such importunity in seeking such 2 Valuing of things desired even with a bad estate. or such things from God, is accompanied with a prising of a very bad estate, in the enjoyment of the things we ask: as we remember, say they, the flesh we did eat in Egypt, Numb. 11. 4, 5. they are so eager for flesh, that Egypt itself, where they had such flesh, hath now an honourable memorial with them, and they could even be glad of Egypt again upon condition they had but flesh enough as formerly: A place of bondage, a place where sacrificing to the Lord was an abomination to the Egyptians, would be a welcome place, with that desired flesh they crave. Luke 15. 12. The younger said, father give me the portion of goods which falleth to me: he will have it though he want his father's presence, and the communion of his family, and be left to himself to shift for a living. The Israelites will have a King, though they are told from God, that they will be in a fare worse condition under their tyrannous usages, than ever they were under the government he appointed over them, even under their Judges; 1 Sam. 11. 11. to the 18. And vers. 18. And you shall cry out in that day, because of your King which you shall have chosen you, and the Lord will not hear you in that day, verse 19 Nevertheless the people refused to obey the voice of Samuel, and they said, nay, but we will have a King over us. Like some young men, that against all their father's wholesome admonitions will needs have such an one for their wife, and night and day solicit their father to let them have her; though told that they will but undo themselves by it. 3 Ask things unsuitable to our condition. 3. When we ask things of God, that are unsuitable for our condition: as for the younger son to ask his father to have all at his own dispose, when no way fit to manage it: Luke 15. 12, 13. So for Israel in a wilderness to desire quails, a meat altogether unsuitable for their place, and estate; So for James and John, to desire that one might sit at his right hand, and the other at his left hand in the Kingdom of heaven, Mark. 10. 35. 37. before they are fitted to suffer with Christ, or for him; to be riding on horseback ere they are able to go on foot. 4 Rashness in ask. 4. When we are rashly importunate, as James and John were Mark 10. 36. You ask you know not what: they considered not, understood not what they asked: or as in that request for fire to come down from heaven, to consume those Samaritans, Luke 9 54. Christ told them, you know not what spirits you are of: they considered not from what spirit they were moved in that request. When we wait not for God's counsel, advise not with the Lord about what we are to ask; or not seasonably, before our hearts are grown inordinate with their desires, Psalm. 106. 13, 14. They waited not for his counsel; they lusted in the wilderness: when desires prevent, or outrun deliberate judgement, they are not right; or when judgement the mistress, must wait upon these her maids, there is disorder: When your princely mind must go on foot, whilst servantly affections ride on horseback, there is confusion; when understanding must only dance after affections pipes, there must needs be great miscarrying. 5. When we are not willing to wait 5 Hastiness for getting things desired. the Lords leisure for the affecting of what we ask of him: but will be ask of him in ways full of hazard, or with means of our own devising to attain our desires: As Rachel, who wrestled in prayer for a child, Gen. 30, 8. but whilst delayed, gave her maid to Jacob to attain her desire of a child: or like David, desiring the waters of Bethlehem, which could not be had, without the life-blood of such as fetched it: 2 Sam. 23. 15, 16, 17. Like feverish persons, flying out of their beds for the drink they ask: the Israelites desire to go up to Canaan then when God said nay, was a lust: Numb. 14. 40, 41. 44. There were lusts in that King's extraordinary seeking of God for supplies of bread, by fasting and prayer: 2 Kings 6. 30. That in delays of supply, let's drive at the Lord himself, verse 33. Behold, this evil is of the Lord, what should I wait on the Lord any longer. Isa. 58. 3. Wherefore have we afflicted our soul, and thou takest no knowledge: those breathe that are so short wound, they are not divine inspirings. 6. When we keep not due proportions in our desires, being more importunate 6 Inequality in desires. in corporal matters, and those of less consequence, then in those soul matters of greatest concernment: like those in Hosea 7. 14. Who can howl upon their beds for corn and wine, and yet without heart to seek reconciliation with God: verse 10, 11. Lukewarm at the best in spiritual matters; a cake half baked, verse 8. Like foolish children, hardly ever speaking of choice matters, and yet ever and anon filling the house with cries for rattles and baubles. 7. When we fly in the face of this or that Creature, lay causeless blame upon 7 Quarrelling with instruments. such or such persons, or things, if not answered of God, in things that we crave of him: thus Rachel wrestled with God for a child, but whilst delayed, quarrels with Jacob, Give me children, or else I die: Gen. 30. 1, 2. 8. compared. Like distempered patients, angry with their attendants, because they may not have such, or such things, albeit forbidden by their Physician: or like children falling out with the executors of their father's will, because they do not at their times, in their ways and proportions, pay them in what they desire. 8. When our desires in prayer tend to a lust, and the service of it, they spring 8 Ask for a lust. from a lust; and if lust be last in execution of our desire, it is the end of them, and so the first in Intention. Our prayers are in their Genesis, as they are in their Analysis: when their resolution and dissolution is into Inordinacies, their beginnings were asuredly some inordinacy. Such prayers and desires as have earth and flesh for their Centre, were assuredly earthly and carnal in their principles: Such as their Omega is, such was their Alpha. The Prodigal who spent what he asked of his father upon harlots, surely had some inordinate lust, which set him on work to ask the same of his father. Luke 15. 12, 13. For this it is that the Apostle James condemneth these professors: Ye ask amiss, that you may James 3. 3. consume it upon your lusts. 9 When the fruition of the things so earnestly desired, proveth afterwards some 9 A blast upon the thing desired. way burdensome to us: Genesis 19 20. How earnest is Lot for Zoar, Is it not a little one? and my soul shall live: but verse the 36. He is weary of Zoar: Lot went up from Zoar: thus the Israelites quails over earnestly asked become loathsome to them. Numb. 11. 18, 20. So did they at length cry out as much upon a King, as ever they did cry out for one: 1 Sam. 1. 8, 18. This passing from one extreme to another, argueth Inordinacy in the heart. Now we come more briefly to answer affirmatively. 1. Then look that your importunity Importunity in prayer must be in prayer be caused and guided by faith: so it was with the importunate Petitioner, 1. From faith, Matth. 15. 25. 28. compared. He saith not, oh woman, great is thy importunity, and yet it was such; but, great is thy faith; faith doth ballast the heart aright in prayer, and keeps the swift sailing desires thereof, in their due course. 2. Look that it be with filial meekness, 2 With meekness and submission. submission: Christ offered up prayers with strong cries, and tears. Heb. 5. 7. but annexeth, not my will, but thine be done; Matth. 26. 39, 42. and Luk. 22 42, 44. compared. 3. Look it be done with suitable earnestness 3 With like earnestness in use of means. and seriousness in holy endeavours, in the use of lawful means to attain our spiritual desires, Canticles 3. 1, 2, 3, 4. Touching the third thing, the Reasons calling for importunity in prayer: though we might name many; as the Lords importunity in calling upon us; the fiery fervent nature of the spirit of God in us; the importunity of the wicked in their desires; the prevailing force of such holy importunity with the Lord. Yet we shall insist upon this one Reason, taken from the evil of carelessness, remissness, or slightinesse in prayer which is cross to importunity in the same, which may suffice to awaken us all to the contrary duty of importunity in prayer. Let us only hint some particulars of the evils Evils of sin in slightinesse in prayer. both of sin and sorrow which attend such slightinesse and remissness in prayer. Consider we first of the evils of sin in such slightinesse in prayer. 1. A slighty prayer is a blind sacrifice: the 1 Inconsiderateness in prayer. mind of such a one that so prayeth, is not wont to consider, or observe what he doth therein. He that is careless of the manner of his approach to God, looketh not to his feet, considers not that he doth evil. Eccles. 5. 1. 2. It is a lame sacrifice; it is not a complete prayer. Like the sacrifices of those careless 2 Incompl●●●nesse in prayer. slighty Jewish Priests of old, Mal. 1. 8. such a ones affections to God and good, are corrupted. Such an one's expressions in prayer, are very unfit and unsuitable oftentimes unto what he is speaking of. Prayer in such an one's mouth, is as a parable in a fools mouth, which in expression is very unequal. Prov. 26. 7. The Prayer-expressions of a drowsy, slighty spirited professor, are like the speeches of one half asleep, half awake, full of impertinences. The mind also of such one is crippled halteth: witness the many distractions constantly accompany such an one's prayer. The mind of such being not serious in prayer, and taken up in talking with God, will easily admit speech with other objects, which will be calling the mind forth to mental discourses about them whilst praying. As it is in seeking of something which we have lost, if we mind it not seriously, we shall have trifles enough in view to draw our eyes to them: so is it in slighty seeking to God in prayer. 3. Carelessness and slightinesse in 3 Instability in prayer. prayer, breedeth and feedeth inconstancy, and instability in prayer. Any, yea sometimes no occasion shall cause a sleighty Professor to neglect his praying. Any pretence that will but seemingly serve to stop conscience its mouth, or any discouragement will put him by praying; it is verified in such an one, Job. 27. 10. Will he always call upon God? (that is) he will not do it on constantly. Their goodness in seeking God in prayer also, is but as the early dew which goeth away, Hosea 5. last, and 6. 1, 2, 3, 4. compared. Nor will it be only an occasional omission sometimes of Prayer, but an habituated instablenesse in Prayer, now off, now on; now having a mind, & now no mind to pray; until at length such an one waxeth weary of prayer, which did not call upon God, to wit seriously, Isaiah. 43. 22. Thou hast not called upon me, (namely importunately) but thou hast been weary of me, O Israel. As it is with the sluggard, Prov. 6. 10. yet a little slumber, and yet a little sleep, and as one sleep and slumber stealeth upon another, so one sleighty prayer begetteth another, at least a disposition thereunto: and one ommission of Prayer occasioneth another, though it may be, an awakened conscience would feign have it otherwise; or as it is with a sleighty workman, if he do but now and then forbear working, labour groweth tedious to him, or at least he cannot hold out to any constancy in working. The like befalleth him that is sleighty in Praying, he cannot be constant in Praying. Such an one will rather run any hazards, to shark and shift for comfort otherwise, then be constant in labouring in Prayer for it. 4. Slightinesse in prayer, it rather strengthens than weakens the sins we pray against. When Professors grow remiss in prayer, than corruptions presently gather head, and get the better; if Moses his hands grow heavy and remiss in prayer, flying, yea and wounded Amalakites will rally, and give a fiercer and more victorious charge. Exodus 17. 11. Whilst a Christian Soldier handleth this weapon of prayer carelessly, he leaveth an open mark for an enemy and lust to foil and wound him, if not mortally and irrecoverably. Should a Christian traveller, though like another traveller, with his pistols in his holsters, and his sword by his side, be well weaponed, yet if careless, and as good as asleep by the way side, he is a fit prey to any lust to spoil and rob him of his treasure; or if suddenly awakened in conscience, to see his danger, yet he is but as one suddenly awakened in a kind of amazement, and hardly in case to resist and fight against any such robber. Yea sleightness in prayer lays a Christian open to all manner of temptations. It even tempts that arch-robber and murderer of souls, the Devil, to be making a booty of such sleighty professors. Mark 14. 37, 38. Watch and pray lest you enter into temptation. The disciples carelessness of prayer made the more ready way to Satan to tempt them to forsake their master. And it was an ominous presage to Peter in special, of his sad fall soon after. Simon, sleepest thou? watch and pray lest ye enter into temptation. Supiness and sleightness in prayer is an 5 It is an inlet to delusions inlet to delusive fancies and conceits. The sleightest Christians in holy performances are most haunted with groundless and vanishing toys and hopes; as is evident in hypocrites, who are habituated in such a sleighty way of prayer, and other religious exercises. Joh. 8. 11, 12. 13. As it is with other persons who are betwixt sleeping and waking, they are subject to dreams, so is it with such like Christians. 6. Such Sleightness in prayer, is an 6 It brings in Apostasy. inlet and sad forerunner of Apostasy, if not seasonably redressed. The professors in Josiahs' time that so soon turned back from God, were such as did not seek God, namely to any purpose, but at most, formally and carelessly. Zeph. 1. The foolish virgins who for fashion and form sake, go out to meet Christ in his ordinances, making it their great care to get so much oil of grace, as would make them shine in religious exercises, their oil at length failed them, and their profession and religious performances ended in a snuff and in smoke. Matth. 25. 8. Christians come not from one extreme of rash and hypocritical zeal and fervency, to the other of utter contempt and neglect of God and good, but by this middling temper of sleightness; from hot they come to be quite cold by this lukewarmeness; when Christians are once beginning to take from the height and steep of fervency, they then haste downward apace, and if the Lord prevent not, they stay not till they fatally fall into the bottomeless pit. When Christians grow indifferent in their desires of grace, they grow as indifferent in their endeavours after it; and when once indifferent whether they do work for God or no, they are fittest to be hired to do some worse work. When Christians through carelessness in driving this holy trade of prayer, do not thrive, but go down the wind amain, 'tis twenty to one but they will be taking up some other trade: it may be of covetous persons, it may be of time-servers, it may be of drunkards, it may be of adulterers, it may be of heretics, or opinionists, or the like. Consider we now of some evils of punishments Evils of sorrow accompanying slightness in Prayer. and sorrow attending this; for this being in God's account the guise of deceivers, That when we have a male in our own flock, as sometimes the Lord spoke, Mal. 1. 8. 14.— we have serious spirits in other matters of the world, or the like; Yet offer such an accursed thing, as careless and slighty prayers; a curse of God is wont to A blast upon the gifts. attend it, God is wont to blast such in their spirits and gifts; so that their very gift of prayer is by degrees taken away from them: there is a secret moth that eateth out the strength and beauty of it, and it is too often found, that whilst such are slightly hapething and trifling about the greater matters of their souls, the Lord leaveth offering his rich mercies to them, and whilst they are making some complimental suits to Divine forsakings. Christ, he at length will be wooed no more by them, and that sad curse of God threatened against them in Jer. 44. 26 And the Lord will be no more named by any mouth of the men of Judah, cometh to be fulfilled in such loose-hearted professors. Prayer is cast out of their families and closerts, as some refuse service, as is to be seen in these later days in too too many: or if by some awakening afflictions sent upon them, they come to be roused; yet it is too often their just doom to be earnest indeed, but without any regard thereunto by the lord They shall cry, but I will not hear. Zeph. 7. 11. Isai. 65. 13, 14 But at best any degree of such a slighty spirit in prayer, will become very grievous to us, if truly gracious: whence that way of complaint, Isai. 64. 7. There is none that calleth upon God, no not one that stirreth up himself to take hold of Saddest heartgreifs. God. It is as grievous to such souls to have their spiritual joints either bound or benumbed, as it is in a like case to men when their body hath its numb palsy; when in prayer a gracious heart is ever reaching out to take an approaching mercy, and then through a little incogitancy & remissness the mercy is let slip, and the advantage at that time lost, it must needs be grievous to the godly. To the fourth Query. Quest. What means we should use to be Quest. 4 importunate in prayer? I answer, get thee more abundant Answ. knowledge of God and of ourselves, but Helps to importunity in prayer. 1 Distinct knowledge of the Lord. especially acquaint ourselves with God's friendly and merciful disposition towards us. Luke 11. 7, 8, 5. verses compared, He who was importunate for bread knew he was at a friends door: like the Syrians, hearing that the Kings of Israel were merciful Kings, this quickened them up to that earnestness in seeking their favour, 1 Kings 20. 31. It will make a beggar earnest for an alms when he knoweth where a bountiful person liveth, who is not wont to send any beggar away empty. 2. Cherish we, hope of the Lords 2 Lively hope of mercy. mercy to us. Jonah 3. Let them cry mightily to the Lord: verse 9 Who can tell if God will turn and repent? the possibility that the Lord was within hearing, and might open to the Ninivites, made them knock so hard at his door of grace. 3. See we be sensible of our utter destitutenesse 3 Sense of our own helplessness. of what we are to ask of God, and our shiftlesnesse to get it any other where or way. Luke 11 3 6. Lend me three leaves, for a friend of mine is come and I have n●thg to set before him. Luke 15. 17, 18, 19 I perish for hunger, I will arise, and go to my father, and say, make me as one of thy hired-servants. Psal. 143. 4. My heart is desolate within me. ver. 6. My soul thirsteth after thee. When all other means and doors fail such spiritual beggars, & that one only door of grace is left for their relief, or else they must famish, how earnestly will it cause them to knock there? Jer. 3. 21. A voice of weeping and supplication was heard. verse 23. Truly in vain is salvation hoped for from the hills. Truly in the Lord our God is the salvation of Israel. 4. Look that we account highly of the 4 High esteem of what is desired in prayer. mercies we ask in prayer. Prov. 2. 3. If thou criest after knowledge, and liftest up thy voice after understanding. verse 4. If thou searchest for her as silver, and searchest for her as for hidden treasure. The Church was sick of love, Cant. 5. 8. and useth all means to find him; and no wonder, her beloved was the chiefest of ten thousand to her, ver. 10. 5. Take we holy advantages of the gales 5 Opportunity of prayer. and move of the spirit in prayer, and of Christ's approaches to us: opportunity helps importunity in prayer. Mat. 20. 30. And behold two blind men sitting by the way side, when they heard that Jesus passed by, cried out, saying, have mercy on us, O Lord, thou Son of David. And verse 32. And Jesus stood still and called them, and said, what will you that I do unto you? verse 33. they say to him, Lord that our eyes may be opened. When Christ by his spirit calleth us to him, putteth us upon ask, and when he stands still waiting to be gracious to us, now let him not go till he bless us. When beggars come whilst a bountiful person is giving out his dole to the poor, or in dinner time, when victual is stirring, they will not away without something; so if we perceive the Lord to be on the giving hand, put in hard for a blessing. 6. Improve we former advantages gotten 6. Improve experiences. of God in and by prayer. I will cry to God most high, unto God who performs all things for me: when we see crying will do, it will put us on not to spare for crying. Now in this holy search after experimental knowledge of God's grace, we now and then light upon a smaller vain of such treasure, we will not spare any pains in digging; when in our daily wooing of Christ in prayer, we meet now and then with a smile, and kiss, and love-token, it will make us follow our suit close. 7. Go we about prayer as our only 7. Make prayer our only business. business, which then we have to do, engaging ourselves to attend it. Saints are spiritual solicitours by their calling as Saints. That which made Abraham so urgent in his request, Gen. 18. 27. is this, Behold now I have taken upon me to speak to the Lord. 8. Chide we ourselves sadly, and be we seriously abased for any sleightinesse, 8 Chide ourselves out of sleightinesse in prayer. at any time in prayer, as the Prophet complaining thereof: Isa. 64. We have now called upon thy name, nor stirred up ourselves to take hold of thee: and Isa. 63. 17. Why hast thou hardened our hearts from thy fear? As Elisha was wroth with Joash for smiting but thrice, and then staying: 2 Kings 13 18, 19 Saying, thou shouldest now have smitten five or six times: or as they did chide sleeping Jonah, when he should have been praying, Jonah chap. 1. 6. Awake thou sleeper, and call upon thy God. So chide we our sleighty spirits to awaken unto prayer. 9 Set we the examples of the most 9 Set before us the best examples of importunity in prayer. importunate suppliants of God before our eyes, James 5. 17. Elias prayed earnestly that it might not rain, and it reigned not; a very dullard will pluck up his feet when he seethe how nimble his leaders are. Lastly, take heed of all such things as are enemies and impediments to Importunity Let's to importunity in prayer. 1 Inordinate desires after other things. in prayer. Such as are inordinate desires after other things: we cannot to any purpose follow several suits at once, in several Courts: we cannot ply the world's court and Gods too. The messengers are sent out another way which should importune heaven, and they cannot be here and there too: whilst our winged desires are hasting after other things and booties, we are slowest in moving heaven-ward with wings as Angels. 2. Immoderate intentness even upon our lawful occasions: when our spirits are 2. Too much eagerness upon lawful things or occasions. even riveted to our occasions, they will not be easily got free for prayer, they must be even filled off again, no ordinary pulling at them will do: when we are too too busy all the day long in speech with such occasions, they will be calling even in prayer for a word with us. 3. Inconsiderate rovings of mind 3 A wand'ring mind before. in the interims between our praying seasons; when we let our fleet thoughts fly hither and thither without restraint, they will not be so easily lured by us and come at our call, to become fixed in prayer. 4. Admission of wand'ring thoughts in prayer, and too easy yield to sleightinesse 4 Distraction in prayer. therein; they grow unmannerly bold, when in the least entertained. 5. Resting in graces and comforts 5 Resting in grace received. received, in, and by prayer: we are sure to become remiss in praying the next time, if we seed our thoughts too much upon what we got the last time we prayed, or if sleighty once in prayer; because secretly thinking to make amends the next time, we shall be then also the more sleighty. 6. Misgiving Apprehensions touching Diffidence. God and his grace; That thought (Job 21. 15.) What profit should we have, if we pray to him? maketh them careless of coming near the Lord. A petitioner must needs be heartless in his suit, if he think that the King is wroth with him. And a beggar hath no mind to stand begging at a known churl's door. Quest. To the last query: touching Quest. 5 the marks of right and acceptable importunity in prayer. Answ. I answer, we may discern Answ. our importunity in prayer to be acceptable, Marks of acceptable importunity. 1 Self abasement in prayer. when our importunnity is the importunity of a suppliant, of a beggar in spirit: when it is attended with much self abasement, as the importunate Canaanite, who looked upon herself as a dog. Matth. 15. 26, 27. Truth Lord, yet the dogs take of the crumbs under the table. Importunate Abraham looketh at himself as dust and ashes. Genesis 18. 27, 29. 2. Answ. When our hearts in prayer are Answ. 2 well warmed, fire hot, than the end of prayer, 2 Holy warmth in prayer. fervent prayer is attained; when our hearts wax warm by it, and the means is acceptably used, than God's ends in the use thereof are attained. 3. When we are in special wise attended, as to the work we are in hand with, 3 Holy waiting for an answer. so to the success thereof: as that woman that besought Christ in an acceptable way of importunity: you may see, she lay at catch, for she picketh out something for her holy advantage, out of even that word which Christ let fall in way of Answer: Matth. 15. It is not meet to take children's bread, and give it to dogs: truth Lord, yet the dogs take of the crumbs falling from their master's tables: that prayer was full of holy pleas, and so are importunate prayers. Psalm 58. 1, 2, 3, 4, 5, 6, 7. And the Prophet believeth it was acceptable: verse 8. He will speak peace unto his people: but withal, he was in a lifting posture after his answer, I will hear what God the Lord will speak. 4. When we are as earnest and serious 4 Hearty praises afterward. in returning praises for mercies received and begged, as we were in begging for them. Luke 17. 12, 13. The Samaritan among the other lepers, he also lifted up his voice with them, saying, Jesus, Master, have mercy on us: and verse 15, 16. he is as earnest and loud in his praises: and one of them, when he saw he was healed, turned back, and with a loud voice glorified God, and fell down at Jesus feet, giving him thanks, and he was a Samaritane: and verse 19 Christ himself justifieth his importunity as a fruit of his faith, Go thy way, thy faith hath made thee whole. CHAP. II. Touching Opportunity of Prayer. WE come now to the second thing included in the Modification of this duty of prayer; that it be without ceasing. Namely, that we pray opportunely. When Paul saith, that without ceasing, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) he had remembrance of Timothy in his prayers night and day, 2 Tim. 1. 3. He meaneth that upon all occasions, and as he had any opportunity, he did remember him in his prayers. He taketh all opportunities offered by the Lord to pray, and omitteth them not; he prayeth without ceasing. It is then the duty of all the Lords people to pray opportunely, or to take all holy opportunities to pray unto the Lord. For the better handling of this duty, consider these particulars, First, that it is seldom that any time is unseasonable for prayer. Secondly, that yet there is a time when the Lord will not listen to prayer, no, not of his own people. Thirdly, that in mercy the Lord useth to offer unto his people opportunities and seasons of prayer. Fourthly, that the Lords people are bound to take or improve all such opportunities of prayer. Touching the first very briefly, that it is Prayer is rarely unseasonable at any time. very rare that any time is unseasonable for prayer, it appears in this that the Saints are enjoined to pray always; Luke 21. 36: Ephes. 6. 18. And this, that the title of God, is to be a God hearing prayers. Psal. 65. 1, 2. O thou that art hearing (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) prayers. He is always hearing the prayers of some of his people, and ready to hear the rest. Touching the second a little more largely, Sometimes prayer is not so seasonable. that there is a time when the Lord will not listen to prayer, no, not of his people; so that praying at such times, they pray out of due season. It is not then so fit a time for them to pray. As 1. When they are under offences unrepented 1 When the persons praying are under just offences. of, Matth. 5. 24. First be reconciled to thy brother, and then come and offer thy gift. It is not seasonable for Jobs friends to come to offer to God, until reconciled to injured Job. Job. 42, 78. If we are out with the favourites of the King of Saints, it is not seasonable to come to the King with petitions. It is not a season to seek peace with Christ the head, when peace with his members is not sought. If our heavenly Father should not hold off his respects to children's requests, who offend their brethren, they would never seek to be reconciled. 2. When any of them do too willingly 2 When under some guilt of sin not actually repent of. and contentedly remain under the guilt of some known sin against the Lord. Isai. 1. 15. When you make many prayers I will not hear, your hands are full of blood. ver. 16. wash you, make you clean, put away the evil of your do, etc. ver. 18. Come now, and let us reason together, etc. And then only it is seasonable to pray, when we lift up our hands and hearts. Psal. 66. 18. If I regard iniquity in my heart, the Lord will not hear my prayers. Josh. 7. 10, 11. Wherefore liest thou thus upon thy face? Israel hath sinned. Job 11. 13, 14. If thou preparest thy heart, and stretchest out thy hand toward heaven, if iniquity be in thy hand, put it far away, else all that is to no purpose. God heareth not sinners, (h. e.) imponitent ones. John 9 31. It is no fit season for us to go a wooing to Christ, if not clear of privy leagues with any of our lusts; not is it seasonable to trade with the Lord in prayer, if we have any kind of traffic with his proclaimed enemies. 3. When we are under any special 3 When under special hurries of lusts. power of passions and distempers, and (as than not seeing the sin of them) to lift up wrathful hands is unacceptable, and so unseasonable. 1 Tim. 2. 3. Lift up pure hands without wrath. It is not seasonable to offer up our sacrifice with such common, yea, wildfire. Such leaven of wrath and malice is apt to sour our very Mincah; and maketh it come as out of due season. Such was the petition of James and John to Christ, Lu. 9 54, 55. Wilt thou that we command fire to come down from heaven to consume them? Such were Jobs petitions, Job 3. from verse 3. to verse 11. Such was that of Jonah, chap. 4. 3. Take away my life from me. Look as it is in a strong blustering time, knocks at the door are scarce heard▪ if at all; so is it here; the noise of our distempers outsoundeth the voice of our knockings in such like prayers. It were better to pause a while till the blustering noise be abated. And as Revel. 9 1, 3. Silence was made a while before that the holy incense was offered; so should it be here. 4. When our heads and hearts are over-full, 4 When under hurries of occasions. and even sore charged with carnal occasions and inordinate thoughts about them, it is not so seasonable to go abruptly from such a crowd and throng into the holy presence of the Lord without some pause. It is most unseasonable to enter upon so holy a discourse with God, with so many batlers attending us, when there should be but one speaker. Eccles. 5, 1, 2, 3. Such rashness is irregular, and therefore unseasonable, such a foolish seekers' prayer will be no better than a dream arising from multitude of business stuffed with multiplicity of unseasonable impertinent, and independent expressions. 5. When we come to pray in remediless 5 When praying in remediless cases. cases, or for persons past recovery. Jer. 11. 14 Pray not for this people, for I will not hear them when they cry unto me for their trouble. 1 Sam. 16. 1. How long wilt thou cry for Saul, seeing I have rejected him. 6. When we will be praying at such 6 When praying whilst other ordinances call for our attendance. times wherein other ordinances do call for our attendance. As when we will be praying at home, when we should rather be in the public assembly, or praying in our closerts, when religious family-exercise requires our presence. Now let us consider of prayer-seasons Most seasonable to pray. offered by the Lord, which he requireth us to take. These opportunities are either general or special. The general opportunity 1 When God is near us: more generally by his word. of prayer, is that general Season of grace held forth in the offers of the dispensations of the Gospel. Isa. 1. 5, 6. Seek him whilst he may be found. Whilst God may be found, it is a season to seek him. Isai. 21 12. If you will inquire, return, come. Whilst the Prophets encourage to come, 'tis a season to inquire. Our calling and cry is but the echo of the Lords call. Psal. 27. 8. When thou saidst, seek my face; my heart answered, thy face Lord will I seek Its the season of the echo to wait upon the voice; a demand of grace upon a former offer of it, it's very seasonable. This blessed day work is most suitable to the day time of the Gospel and grace of God. But besides this general opportunity, there are some more special praying seasons, Ps. 31. 8. For this shall every one that is godly prey unto thee in a finding time (as it is in the Hebrew). As bountiful Princes have their, so the Lord hath his special seasons for petitioners to come in with their suits, and have each their days of audience. Our blessed Father hath his set days of paying to each child his portion of mercy & blessing upon demand and suit for it. Now these special seasons of prayer are of three sorts. 1. When God in special sort is near to us. Or secondly, we in special sort near to him. Or thirdly, in case of emergencies or special necessities calling for speedy help. First when God in special is near to 1 When more specially God is near us, ●A us, then call upon him while he is near. Is. 55. 6. The Lord as our gracious king goeth his holy progress, and now he is nearer this people, and such and such subjects; and now again he is nearer to others: Let each accordingly take and observe their particular seasons of holy approaches to him with their suits. If the loadstone be near, the very iron moveth; the approaches of the Lord to us, have, or should have this holy magnetical attractive virtue to draw us near to him in Prayer. 1. Now the Lord is thus in special 2 By some special act of mercy. sort near to us, by some special mercy vouchsafed to us, as when answering to former prayer or the like. Psal. 34. 18. The Lord is nigh to them that are of a broken heart. Yea, but wherein, or whereby doth he show that he is nigh to them? It followeth, He saveth such as be of a contrite spirit. God's ordering some special favour to his people by his providence is called his visiting of his people. The Saints repairing to the Lord with earnest fervent Prayer, is called their visiting of the Lord. Isai. 26. 16. Lord in trouble have they visited thee; how? tbey have poured out a prayer to thee, etc. When God first beginneth to give us a gracious visit, it is seasonable and suitable for us to give him prayer-visits. Exod. 33. 17. And the Lord said unto Moses, I will do this thing also which thou hast spoken, verse 18. And Moses said, I beseech thee show me thy glory. Moses made God's time of giving to be his opportunity of begging mercy. If ever the Saints hearts are filled with love, it is when they partake of manifest tokens of the Lords love to them; and if ever it be a season of this friendly talking with God, or praying, 'tis then, when in such a friendly frame. Psal. 116. 1. I love the Lord because he hath heard my voice. And verse 2. therefore will I call upon him, or speak lovingly to him. Words spoken to God in love, or from love to him, come the most seasonably, for they are ever well taken, they are taken in love by the Lord. When the Lord in his providence bestoweth upon his people something whereon the image of his special favour is instamped, it is a time in special to acknowledge the Lord by prayer, as praying is called, Prov. 3. 6. In all thy ways acknowledge him, even by prayer of faith. Secondly, the Lord is thus near to us by 2 By special motions of his spirit. any special motions of the spirit, especially such as put us upon prayer; when the Lord doth inwardly speak, even to our hearts such like words, as Isai. 43. 11. Ask of me touching my sons and daughters, and concerning the work of my hands command ye me, or when Christ by his spirit saith to our hearts, as sometimes he did to them by word of mouth. Joh. 16. 23, 24. Hitherto ye have asked nothing: Ask that your joy may be full. Or as he said to his people, Cant. 2. 14. Let me hear thy voice, for it is sweet; it is now a time to speak to the Lord, that we seem not to slight him. When thou saidst, (namely, by the spirit inwardly as well as by the word outwardly) seek my Psal. 27. 8. face; my heart answered, thy face Lord will I seek. If that holy motion to Solomon, 1 Kings 3. 5, 9 Ask what I shall give to thee, etc. made even a sleeping-time, a supplicating-time; much more may holy motions of God this way, make our waking-times, our wrestling seasons. Such drops of a spirit of prayer are handsells and pledges of large pouring out of that spirit upon us, if thankfully received and improved. Zach. 12. Such soliciting directions given us from the Lord, argue that assuredly it is both a praying and speeding time. If the Lord prepare the heart, if he fit it, and put it upon prayer, teach it how to pray, He surely boweth the ear to hear. Psal. 10. 17. It is esther's time to ask, when King Ahasuerus himself putteth her upon it; What is thy petition? and it shall be granted thee; and thy request? it shall be performed. Esther 7. 2. So is it here. And let none abuse this to strengthen any fond Grindletonian conceit, that we must never pray till we find the spirit first moving us to it. It is our opportunity indeed of prayer when the spirit moveth thereto, but not the only season of prayer, as we have in part showed, and must further mention other seasons thereof as well as that. We must sometimes pray, that we may pray, and when as we are apt to judge ourselves, that we are most unfit to pray, then to pray that we may become fit to pray. As by speaking men are fitted to speak, by running to run, by wrestling to wrestle, by labouring to labour. Thirdly, he is thus near us by some special 2 By some special promises made ours. word of his mouth, especially by some gracious promise spoken and manifested to us; and that also is a special season for prayer. 2 Sam. 7. 27. For thou O Lord God hast revealed to thy servant, saying, I will build thee an house, therefore hath thy servant found in his heart to pray unto thee. It's a season of this holy talking with God, when he first enters speech with us by some such words of his grace. It's seasonable to open our mouths wide, and receive grace and peace when the Lord setteth open any such golden pipe of both as is the Promise: the Gospel is in every part of it, the ministration of the spirit, 2 Cor. 13. 8. and of life, verse 6. and of faith. Rom. 10 8. and of peace. Esai. 57 19 The words of God's grace pacify and still the tumults in the soul, and enlarge and quicken the heart. Now if ever it be a season to speak to the Lord in prayer, it is when unmannerly distempers, (which too often silence us at best) retreat, and are put to silence, and when our hearts are set at an holy liberty to pour out themselves before the Lord. Fourthly, the Lord is near his people 4 By some fatherly correction. when he visits or afflicteth them. What shall I answer him when he visits (or afflicts?) Job 31. 14. and Job 7. 18. What is man that thou shouldest visit him? The Lord is then near to us to try us, to take an account of our ways, to correct our misdoings to observe how we carry it under affliction, to comfort and support us in affliction, to sanctify affliction to us, and to save and deliver us out of the same, and therefore in special sort it is seasonable to cry unto him, and to ask a correcting father forgiveness. Jam. 5. 15. If any be afflicted, let him pray. Psal. 50. 15. Call upon me in the day of trouble, and I will hear thee, and thou shalt glorify me. God doth then speak to us by his rods, Micah 69. It is therefore seasonable then to answer him in our prayers, If ever a gracious heart be humble, sensible, serious and lively, it is then when in affliction, when in the fire. Such a time of pangs is a time of crying out to the Lord; when God visiteth Saints by affliction, it is seasonable for them to visit him with prayers: Isai. 26. 16. Lord in trouble have they visited thee, they poured out a prayer to thee when thy chastning was upon them. 5. The Lord is near to us by some special deliverance out of affliction: this is 5 By some special deliverance. likewise the Lords visiting time when he cometh to see us, Zeph. 2. 7. For the Lord their God shall visit them, and save them from their captivity. If God will thus visit his vine, the people of God look at themselves as engaged to call upon him, Psal. 80. 14. 18. compared. Behold, visit this thy vine, quicken us, so will we call upon thee. When the winter of the Church's afflictions and captivity is over, Christ expecteth to hear his Church's voice in prayer. Cant. 2. 10, 14. Zach. 13. 9 I will bring that third part through fire, and they shall call upon me. A person newly delivered out of this pit, Job 33. 24, 36. He shall pray unto God, and he will be favourable unto him. Little do Christians, sharing in a time of the Lords clemency and pity, in their deliverance from sickbed, and other notable hazards of life and livelyhoods, know, what a fair opportunity they have now in their hands to speak for further mercy, so as to speed; and how much they lose if they grow slighty or negligent in improving such an importunity of prayer, when if ever, praying dispositions stir afresh in them. 6. God is thus near us when his time 6 By accomplishing his promises actually. of special promises draweth near. Then God's Faithfulness, Immutability, Almightiness begin to come into our very views. And it is a season then for us in our prayers to go out and meet the Lord. Jer. 29. 12. Then shall ye call on me, and ye shall go and pray unto me, and I will hearken unto you then▪ When? verse 10. When the seventy years shall be accomplished at Babylon, I will visit you, and perform my good pleasure towards you, and then shall you call upon me. Dan. 9 2, 3. I Daniel understood by Books the number of the years whereof the word of the Lord came to Jeremiah the Prophet, that he would accomplish seventy years in this desolation of Jerusalem; and I set my face unto the Lord to seek by prayer and supplication. Such a time is a speeding-time, for so verse 23. At the beginning of thy supplications the commandment came forth: and therefore the fittest season for prayer. A fair day may well be expected to ensue, when the Saints are, so early at this work of prayer, even as soon as any morning beam of divine righteousness gins to break forth. And surely, such a time is this very present time, when if ever, now it is a season of frequent and servant praying. When the Lord is coming out in view to accomplish his great designs of grace to his churches, and vengeance to Antichrist and his abettors. When his wondrous works in our native land, and the neighbour-nations do declare that his name is near. A second special season of prayer is, Secondly, when we are near to God. As. when we are near to the Lord (There being times when we are far off from God.) True it is, that all the Saints are always near unto the Lord, in respect of their reconciliation wrought by Christ, and their Union with Christ, God-man, and the like. Yet are there differences of their 1 By some special engagement. actual nearness to the Lord in many other respects, as might be showed in sundry particulars. Let us instance only in two or three branches of this holy nearness of ours to God. Which are several opportunities of prayer. We are near to God by some solemn engagement, whether more publicly or secretly plighted before the Lord. Thus Israel Psal. 148. 14. was a people near to the Lord. And what Nation is there so great (said Moses Deut. 4. 7.) unto whom God is so near, as the Lord our God is near to us in all that we call unto him for? Jer. 30. 21. I will cause him to draw near, and he shall approach to me: for who is this that engagaged his heart to approach unto me saith the Lord? Secondly, we are near to God, 2 By some choice reforming work. when upon any work of Reformation of special enormities in ourselves or others, which alienates them or us from the Lord. Zealous-reforming-rulers, whose hearts stand bend, as much as in them lieth, to reduce the Church to its Primitive purity and perfection, they are said in that respect also, as well as others, to engage themselves to approach to the Lord. Jer. 30. 20, 21. compared. So zealous reforming Asa, and others joining with him in that work, are said to be with God. 2 Chron. 14. 2, 3, 4, 5. and 15. 2, 7, 8. compared. So those zealous friends of Christ that set themselves against the Babylonish whore, and her abominations, are said to be with Christ. Revel. 17. 14. And surely as they are with him, so he is that while with them, as he said. 2 Chron. 15. 2. The Lord is with you whilst you are with him. And there being such nearness 'twixt them and God, then surely is it a choice season of speaking with God in prayer. For indeed 'tis a choice speeding time, as the Prophet there addeth. And if you seek him, he will be found of you. Isa. 1. 16, 17, 18. Wash you, make you clean, etc. Come now and let us reason together: it is the fittest time to offer up this holy incense of prayer in these fiery-zealous-times; and to plead with the Lord when makebate and alienating sins are removed. Thus godly Nehemiah taketh such an opportunity for prayer, Nehem. 13. 14. 22. 29. 31. Remember me o my God for good. When the graces of the spirit have been stirring in one good work, they are the fittest to be employed in another. And when we have been doing for God, if we take the advantage of time and of our hearts to speak to him, he will be doing for us; if we give any thing to him, he will assuredly give us something that is better if we ask it. 3. A third special season of prayer is, 3 When in extremities▪ As in case of when any special extremities and urgencies are upon us. Prayer being one of our last means to be used for attaining succour from God; and our very extremities having their cry in the ears of the Lord, it will be most seasonable that we join our lips with theirs, that they make together the louder and more prevailing outcry. It's meetest for us then to go a begging to the door of Grace, when in such extreme necessities. God accounts the time of our extremities in ask, to be his opportunities of hearing and helping. Let us instance in these four cases. First, in case of intricacies of providence 1 Intrecacies of providence. which merely concerns ourselves or others. Now in such cases of riddles of providence, Prayer is most seasonable, being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the usual Hebrew word for Prayer, a repair to the Lord for inquiry, or for his sentence in a case of controversy. Rebekah found by experience that her going thus to God to inquire in that difficulty was very opportune. Gen. 25. 22, 23. The Lord interprets to her the meaning of that unwonted struggling of twins in her womb. David when to remove his habitation, and yet not knowing whither, finds this inquiry seasonable, by his answer; Go unto Hebron. 2 Sam. 2. 1. when that sad affliction was on David and his people, and the particular cause unknown, this inquiry came in season, and made discovery wherefore the famine had been so long upon them, 2 Sam. 23. 1. Asaph doth but go into the Sanctuary, and then all his hard questions about the reasons of the wickeds prosperity are answered, and all that cloud on his mind scattered. Ps. 73. 17. Until I went into the Sanctuary, and then I understood their end, etc. Secondly, in case of some masterly distempers gaining upon us, and we know not 2 By masterly distempers. how to redress the same, though we sadly mourn under it. Such a time of need is a time of speeding in seeking for answerable help at the throne of grace. Heb. 4. 15, 16. compared. When any lust gins to grow more seditious against the Lord Jesus. When it becometh more headstrong against his sacred Majesty, and will not be curbed by all our expressions of shame and sorrow, and detestation, and defiance of it; it is high time to draw a solemn petition to our gracious King, to take some effectual order to suppress it. 3. In case of some weighty service of God, 3 Difficult service. which we look at as above our strength. Now must young Solomon, that thinks himself but a child for such employment, ask of God. 1 Kings 3. 5, 6, 7, etc. 4. In case of greatest danger impending 4 Danger impending. as when, Yet forty days and Niniveh shall be destroyed. Jonah 3. 4. Now (if ever) poor Ninivites must call mightily to the Lord: and verse 10. God saw their works, and repent him of the evil. Exod. 32. 10. God's hand is up against Israel with his slaughtering weapon; Now pray Moses, or never; and he did so, v. 11, 14. God repent of that evil also. Touching the last particular, that we are bound to take these opportunities of prayer, it is undeniable, we are bound to pray without ceasing, and therefore to be taking all opportunities to pray. And wherefore else doth the Lord put such a talon of opportunity of Motives. prayer into our hands, but that he expecteth the faithful, and fruitful improvement thereof to be made by us? or else he will assuredly take his time to express his displeasure against us, for so gross a neglect of his grace, and of our own souls advantage. But that we may be quickened up to pray opportunely, or to take all opportunities of prayer. Consider, 1. That opportunity is the very cream and This Opportunity is the best, and all of Time. flower, and spirits, yea, the very All of time. Hence this, Pray continually, (i. e.) opportunely: he that prays as oft as he hath opportunity, prayeth always. 2. That opportunity of ask offered 2 'Tis an engagement to the Lord to hear. by the Lord, doth (as I may say) engage the Lord to answer. Why should the Lord set out such almes-dayes, and audiencedayes, and some way signify it to his people, if he meant not to hear and help them? Friends in such a case stand upon their credit, if they appoint times to meet, and to entertain a friendly discourse with their friends, they are not wont to fail them; so here opportunity of ask given us by the Lord, it imboldneth us to ask, and to expect a seasonable answer. 3. That opportunity of Prayer, it 3 It is the grace and beauty of prayer. doth grace and beautify our Prayers. As every thing else is beautiful in its season. Eccles. 3. 11. So is Prayer in its season; opportunity is a wheel to the chariot of prayer, which safely, strongly, and swiftly carrieth it in before the Lord. A word spoken in season to men, is (in the Hebrew phrase) a word spoken upon the wheels. Prov. 25. 11. So is it in these words spoken to the Lord in their season: yea, opportunity helpeth to carry our prayer also in an holy state before the Lord, as upon a royal Chariot-wheele. Opportunity of Prayer greatly furthers their acceptance in Christ. These fruits of our lips also are then best, and most welcome to the Lord, when brought forth in their season. 4 It useth to succeed well. 4. That seasonable prayer is ever speeding prayer. Psal. 5. 13. My voice shalt thou hear in the morning: namely, praying in the season of prayer. 5. That opportunity of seeking, and 5 It is begged for us by Christ. getting grace by prayer, and other means, is begged for us by Christ. In an acceptable time have I heard thee, as saith the blessed Father to the Mediator, Isai. 49. 8. And thence it is that the members of this head of the Church have any such time of acceptance. 2 Cor. 6. 2. For he saith, in an acceptable time have I heard thee. Now is the acceptable time. 6. That great will be our disadvantage, by letting such holy opportunities of Prayer slip; for besides the loss of such jewels, and of what we might have gained by trading with the same, our spirits will come to be very much straitened, and hardened, as sad experience in the Saints themselves witnesseth. CHAP. III. Of Constancy in Prayer. WE come now to the third and last thing held forth in the modification of the practice of this duty of prayer, that it be without ceasing, (i. e.) Indesinently, or constantly. It is then our duty to pray indesinently, or constantly. Now for this, Consider, 1. What it is to pray indesinently, or T● pray constantly is, 1. Not to give out from prayer. constantly, or what is employed in it? and why we must so pray? and than make we one brief Use of it. Touching the first: To pray indesinently or constantly is, Not to give out from praying: not to let God alone until he do bless us, To pray and not to faint, Luke 18. 1. Not to give God rest, Esa. 62. 61. To look to him in prayer, until he show us mercy, Psal. 123. 1, 2. Quest. May any true child of God give off prayer for a season? Quest. Answ. Yea verily: Gods own dear Saints may be weary in praying, though Answ. 1 not so weary of prayer. The duty itself is to them very desirable, in itself: but the discouragements may be such in tempted times, that they may be even afraid to go to God, to seek his face sometimes. Psal. 6. 6. I am weary with my groaning, and 69. 3. Godly ones may give out from prayer for a little season. I am weary of my crying, yet he gave not off wholly, or not long, verse 13. But as for me, my prayer is unto thee. If they give out for a spurt from solemn Prayer, they cease not to be darting up ejaculatory prayers. Jonah 2. 4. I said I am cast out of thy sight, yet will I look unto thy holy Temple. When God in deserted times seemeth to turn his back upon his Saints, or they through distrust, and distempers are as if turning their back upon him, yet they give many of these love-casts of the eyes of their souls towards God; desires will be ever and anon stepping out of such a gracious heart to look after the Lord. That holy fire within the heart albeit it blazeth not out, yet will be ever and anon sending out these sparks. There are times wherein the Saints are so spiritually sick of sin and of temptations, that their very speech faileth them; even they have their spiritual swoons and may lie a while speechless, yet either they are making these holy signs in their fainting fits, or some of this holy breath is stirring. If Hezekiah cannot speak out in solemn prayer, yet can he chatter, and make these shorter holy mutterings of his heart, and these dove like moans of his spirit. Isai. 38. 14. I am oppressed, O Lord undertake for me. Quest. How cometh it to pass that any Quest: such sad silence or speechlessness in respect of solemn Prayer, doth at any time, or for any shorter space befall Gods own people? Answ. Sometimes through some dangerous fall into some heinous sin: as other speech is sometimes lost by bodily falls, so is this by such spiritual falls. So David after his 2 By reason of sad falls. great fall into the sins of murder and adultery, lay speechless in this respect for a while, Psal. 32. 3. When I kept silence my bones waxed old; so do dangerous declinings and backslidings in religion occasion some Backsliding. temporary cessation of solemn prayer: hence Isai 43. 22. Thou hast not called upon me O Jacob, but hast been weary of me O Israel. So Isai. 64. 7. There is none that calleth upon thy name, that stirreth up himself to take hold of thee. Great guilt breedeth great horror and great despondency of mind and heart, which with unbelief blending itself, causeth poor Christians even to give off prayer in their desperate fits. Look as Heathen Tully said to his brother, I would pray to the Gods for those things, but that they have given over to hear my prayers: or as desperate Saul, perceiving Strength of unbelief. God answereth him no more, will go to him no more to inquire, 1 Sam. 28. So it is thus far forth with the Saints; so far as desperate dispondencies grow upon them, and represent the Lord to their souls as all justice, they dare not come to him in these fits. Sometimes they poor too much upon discouragements, which they meet with in Discouragements. prayer, within themselves also: as that they pray with so many distempers and distractions intermixed, and with so little life, or liberty of spirit, or comfort, or quiet, or faith, or good success, and the like, that as good never a whit, as never the better, and they are even loath sometimes to go apart to pray. And sometimes Christians fall into some such errors touching prayer, Errors. as for a time do take them off from it, imagining that God being a spirit must be worshipped only in spirit and truth, and so not by any bodily worship. That bodily exercise even in prayer profiteth not; that all outward forms of worship are abolished. The Christians must have some immediate light of the spirit, and unwonted suggestions putting them upon prayer, if at any time they do set upon prayer, if at any time they do set upon prayer. These and sundry like delusive principles, too rife in these latter days, make too great and too long interruptions with too many hopeful professors in this holy exercise of solemn prayer. 2. To pray indesinently, is to maintain 2 To maintain a praying spirit. praying dispositions: that albeit we actually pray not without intermission, or do nothing else but pray, (as those fanatical Euthites of old) yet in the inward frame and bent of our heart, we cease not prayer. There is still a spirit in us, crying, Abba Father, Gal. 4. 6. a disposing us upon all occasions to go to God as a Father in prayer. Christians of all sorts, both Ministers and others, must have their vials full of prayers ready still to pour them out, albeit they actually do not pour them out without intermission. They are to be ready evermore to offer up those holy odours, and that holy incense, though not always actually offering the same. Revel. 5. 8. The church in its members, must have honycomb-lips ready to drop this sweet, wholesome honey of prayer, albeit they be not dropping the same every moment. Cantic. 4. 11. Thy lips drop as the hony-comb. And good reason is it why each gracious person should maintain always a praying frame in their hearts; for a praying frame is a most A praying frame, a most filial frame. sonlike, childlike frame. If ever the love of sons and daughters of God be stirring in them, it is then: if ever their hearts are filled with holy awe of God, and faith in him, it is then: if ever they are ready to do any thing for God, it is then. The same spirit which is to them a spirit of sons, a spirit of adoption, acteth in them as a spirit of Prayer, and where there is a spirit moving to Prayer, or cry, Abba Father, there is a spirit of adoption: Rom. 8. 15. Again a frame of Prayer is the most A most sweet and comfortable frame. sweet, calm and comfortable, and thence in Rom. 8. 15. opposed to the spirit of bondage, working fear, amazing, discouraging, sinking fear. But this breeding and feeding filial boldness, and freeness with God, as a child with his Father. Again, it is a most free, and best privileged frame of spirit: and hence also A privileged frame. opposed to that servile frame, and imbondaging fear. ibid. Is any free to pray, & free in praying? surely those imbondaging cords of slavish distempers are broken in sunder. A praying frame is likewise a most evangelical An evangelical frame. frame: being redeemed from the law's rigour and confinement, we are most at liberty to address ourselves thus, as children to our heavenly Father. Gal. 4. 5, 6. To redeem them that were under the law, that we might receive the Adoption of sons: and because ye are sons, God hath sent forth the spirit of his Son in your hearts, crying, Abba Father. A praying frame is also a most heavenly A heavenly and gracious frame. and gracious frame. A spirit of grace, and a spirit of supplication, or a spirit disposing, or carrying out to pour out holy Supplications, are inseparable companions. Zech. 12. 10. I will pour out upon them a spirit of grace and of supplication. No grace is wanting where a spirit of prayer is not wanting. All and every grace is stirring where that spirit of prayer is working A praying frame is an humble frame of heart, the Saints never mourn more savingly over their sins, even as crucifying the Lord Jesus, then when in such a frame. ibid. A praying frame is a believing frame, An humble and believing frame. and a believing frame is a praying frame; then have they the most clear and effectual views of him whom they have pierced. ibid. To conclude this, a praying frame both furthers our delight in prayer, and maketh it every way more easy & pleasant to us: that we are not so apt to give out through emergent difficulties or discouragements therein; yea, and it furthereth the good success of our prayer with the Lord himself. Quest. How may a believer maintain in Quest. himself a praying frame? Answ. 1. Let such as would hold up Answ. 1 such a blessed frame in their hearts be daily Helps to maintain a praying frame. sucking from the flowers of God's providences and promises, some spiritual sweetness, and then our spiritual combs will be dropping ripe. Droan-like Professors whilst they neglect this, and live upon an old stock of grace or comfort received, they grow altogether listlesse to prayer, they have enough already, what need they ask more? But this Belike diligence in the Saints will make their lips like the dropping hony-comb, whence that by way of allusion, Cantic. 4. 11. And this is done mostly by Meditation upon God's word and works. daily meditation, whereby we do in a holy wise sit, and dwell upon, and draw out the sweet and sap which is in God's words and works. Psal. 5. 1. Consider my meditation, he meaneth his prayer. What David sucked and brought into the retired corners of his soul by holy contemplation, he dropped it out in prayer. Meditation filleth the vessel of a gracious heart, and prayer broacheth it, openeth the heart, letteth, and poureth out the precious things therein: By meditation we beat the spices, and cut the offering to pieces, and lay them in order, fit to be offered, and then we are the fit to offer the same up in prayer. Meditation diggeth and searcheth, and findeth out the precious metals and materials, which being ready at hand, are the sooner and the better minted in prayer. 2. Let such be improving all praying 2 Improvement of motions to prayer. motions, and stir. We shall never hold on in prayer without ceasing, 1 Thes. 5. 17. and in continual praising, ver. 18. unless we attend that counsel, verse 19 Quench not the spirit, even in any strong, warm, and lively motions also, which he may make that way in our hearts. David, who saith, Psal. 109. 4. That he gave himself to prayer: or as it is in the Hebrew, I prayer, As if made up of prayer, and doing little else but praying: he saith also, Psal. 27. 8. When thou saidst, seek my face; my heart answered, thy face Lord will I seek: he did not slight or put off, or put by any strong motions of the spirit in his heart to seek the Lord, but made faithful and fruitful improvement thereof. Christ putting the Church upon it, to let him hear her voice, Cantic. 2. 14. she verse 17. hath a request ready for him. And so, Chap. 8. 13 Cause me to hear thy voice, saith Christ to the Church. verse 14. She speaketh prayer-wise, Make haste my beloved. etc. 3. Let such be oft and much in ejaculatory 3 Frequency in ejaculations. prayer: we may be sure to find our hearts in elevated frames, when we have been oft heaving and lifting at them. When we have been dealing with God just before, and have made so many short essays, we are the fit to deal with him more solemnly. Moses was (as I may say) tampering and catching at the Lord thus, before he spoke out so solemnly, as Exod. 32, 11, 12, 13. Lord why doth thy wrath wax hot against thy people? etc. For God (verse 10.) saith to Moses, let me alone. When we have so oft whispered thus with God beforehand, we are the fit to, talk and speak out before him. Psal. 61. 1. Hear my cry, attend to my prayer; yet nothing expressed what he said▪ he was at it in ejaculatory crying, and praying, and thence is so bend for more solemn prayer, expressed in the verses following. From the end of the earth will I cry to thee, etc. These running grasps and trips do much help our holy wrestling, praying-art and skill, and courage: when we do in ejaculatory prayers oft sally out upon our spiritual enemies, sin, Satan, and the world, we are the fit to maintain a solemn fight against them in our more solemn prayers. 4. Let such maintain in their souls 4 Poverty of spirit. that precious frame, poverty of Spirit. That will teach us praying eloquence, help us much with praying Arguments, and quicken up in us all praying desires, as we see persons pinched with extreme wants and penury: of all others, the poor oppressed ones (as the Hebrew is) Psal. 10. 17. have their hearts set, and fitted by God for prayer: Lord, thou hast heard the desire of the poor, thou wilt prepare (or fix) their heart (namely to pray) thou wilt cause thine ear to hear: namely their prayer. 3. To pray indesinently, is to be very 3 To pray very often. frequent in prayer; so we use to say, you are always doing thus or thus: we mean, you are very often doing so, Joh. 16. 23, 24. Ye have asked nothing (i. e.) but very seldom; Ask; that is, more frequently; frequent prayer keepeth every grace active; frequent uttering our wants, and Ails, keepeth us humble; the often opening of our spiritual wounds keepeth us tender; the more we trade with God about heaven's Commodities, the more it keepeth up the price of them in our hearts; we then vend, and utter them readily, in other parts of our holy conversation; and making quicker sale that way, we make the quicker return again to God for more. Quest. How oft must we pray? Quest. Answ. As oft as opportunity is offered Answ. (as was said before) yet twice a day at the least, must be to us a time of praying. How oft we must pray. Hen●● that morning and evening sacrifice of old, unto which the Prophet alludeth, and calleth it a seeking of God evermore; as held out in his Tabernacle, Psal. 105. 4. The very Birds, morning and evening (and some also (as the Nightingale) in the night also) are in their manner lifting up their notes unto their maker, and maintainer. Give us this day our daily bread, must needs imply a daily prayer for it: and as twice a day (at least) our bodies need supply of bread, so is it sit, that both body and soul be employed twice a day in solemn seeking of the Lord about that, and all other things which we need, or the blessings of the Lord thereupon. Quest. Suppose a Christian take the Quest. seasons of morning and evening for family prayer; must he likewise take the same seasons for closet prayer also? Answ. Yea, we should as much as Answ. in us lieth, and the providence of God ministereth opportunities of it, endeavour the same; one duty may not willingly be omitted because of the other. It hath been proved that both are duties, and the Saints will have respect to all, and every of God's Commandments: As a Christian is considered singly and absolutely, so closet, secret retired prayer apart lieth upon him; but as in relation to others, so also prayer with others is his duty; as his estate is, so is his bond of duty doubled. The carnal heart of man will more cavil, and startle at secret prayer by ourselves alone, then at that with others: our natures will less easily be strangers to services, to which others are privy (as we see in Hypocrites, and Familists.) than to such as the Lord only beholdeth: but no wiles or slights of our hearts or Satan, should draw us from a commanded duty in Scripture. And indeed, we under the Gospel should not be less in holy serving of God with our spirits, than those under the Law, but rather more. Hence it is, that the wooden or Incense Altars for the incense of prayer, is in Ezekiel Typically represented to be much larger under the times of the Gospel, than ever under the Law. That under the Law was a Cubit in length, a Cubit in breadth, and two Cubits in height. Exod. 30. 1, 2, 3. That which Ezekiel seethe in vision is three Cubits high, and two Cubits long, the breadth is indefinite, and unlimited. Ezek. 44. 22. Showing, that the Saints under the Gospel would make much more improvement of the Lord Jesus (their holy Altar) in prayer, and make use of his mediation, and Intercession by Faith, in their heavenly sublimated supplications, for height more sublime, for continuance more stable, and lasting etc. than the Saints of old were ordinarily wont to do. Hence a Spirit of supplication promised in those days, not to be barely dropped, but abundantly to be poured out upon the Saints. Zech. 12. 10. 4. To be indesinent in prayer, is to be 4 To be constant in a course of prayer. constant in a course of prayer daily, employed also in daily prayer to be made for daily bread: Hence Paul enjoining praying always, joineth persevering or holding on our course in prayer. Eph. 6. 18. so Col. 4. 2. Continue instant in prayer. As for Reasons why we ought to pray Reasons why we must pray constantly. thus indesinently, they are briefly these. 1. In that the Lord is very constant 1 God is constant in calling upon us. in calling upon us. Esa. 65. 12. He daily spreads out his hands to us: we may well be daily lifting up our hearts and hands to him. 2. In that Jesus Christ intercedeth for 2 Christ is constant in pleading for us. us without ceasing, he ever liveth to make intercession for us, coming unto God by him. It is all his work in a manner, Heb. 7. 15. and 9 14. Therefore we may well be so much taken up with this business of prayer. 3. In that the main matters of our 3 Choice things begged are perpetual. prayers are everlasting matters; and everlasting mercies call for incessant prayers; yea the praises one day to be returned for answers of prayers, will be everlasting, and there would be some proportion of perpetuity in our holy prayers. 4. In that the Lord ceaseth not blessing of us, till we cease begging: but if we 4 God continueth to bless whilst we continue to ask. give out from praying, he will forbear his wont giving: so long as Abraham held on ask, the Lord held on answering. Gen. 18. When Abraham left off Communing with the Lord, he goeth up from Abraham. If Joash be scanty in smiting with his darts, his victories over the Syrians are the less. 2 Kings 13. 18, 19 Fewer spiritual wrestle will issue in fewer spiritual Conquests. The oil of grace still runneth, as long as there are empty vessels to receive the same. As sometime Sir Walter-Raleigh answered Queen Elizabeth's demand: when he would leave begging of her: not till your Majesty (said he) cease giving: so should we, perceiving that whilst we seek the Lord, he is found of us. As 2 Chron. 15. 2. We should resolve, to hold on seeking, pray as long as we prosper in it. 5. In that, holy constancy in prayer, 5 Constancy in prayer argueth integrity in it. will be an argument of most integrity in it. The Hypocrite will not pray always. Job. 27. 8, 10. They are elect ones which are so incessant in prayer. Cry night and day, Luke 18, 7. They are natural fruits to trees, which they bring forth constantly. So constancy in holy prayer, argueth prayer to be in a holy wise natural to us as Saints, and that there is in us some praying nature: It is a beam of Divine Immutability, amidst variety of Changes in other things, yet to be inchangeable in our way and course of holiness, and so of prayer. The Saints as Saints, whatever their changes otherwise may be, yet are suppliants. Zeph. 3. 10. From beyond the river of Aethyopia shall my suppliants come. That is, my Saints, my effectual called ones, which will be continually, even naturally making holy supplications to me. If abroad, they are conscionable of prayer, and so likewise if at home. If free, then free to pray; if bond, yet the Lords free men to pray. In privileged and peaceable times, they continue praying, and so they do in boisterous and troublesome times; whilst the light of God shineth in their tabernacles, and on their spirits, they labour in prayer; and so in darkness of temptations, afflictions, etc. and yet they hold on praying. 6. In that special and desirable benefits, 6 Special blessings attained by constancy in prayer. come by constancy in prayer: for which only consider that place, Luke 21. 34, 35, 36. It's a special help against all worldly temptations. If we would not be far charged with cares of this life, pray always. Men much in prayer with God are ever the most weaned from the world. They have so many sweet discourses with God, that other talks with the world are more harsh and burdensome to them; they are so oft in speech with the Spouse of their souls, that they cannot affect to speak familiarly with that Strumpet. They are so much in heaven, that their spirits cannot be much in earth. Psal. 3. 19, 20. They drive so rich and gainful a trade in that celestial City, that they have little list or delight to be peddling elsewhere about trifles. They far so well at their father's house, that they care not for the devils husks, or the world's scraps. It is likewise a means to escape the displeasure of God, which lighteth upon others; to escape that which cometh as a snare, which taketh and holdest fast, and bruiseth, crusheth, and killeth others. ibid. Besides, it is a means to fit us for Christ's second coming. Pray always, that ye may be accounted worthy to escape all these things, and to stand before the Son of man. Persons much in prayer do so oft set up Tribunals in their own hearts, so frequently do they make up just accounts with God in Christ, and so many times in their prayers are they making references of matters unto that day, that they familiarize with their Judge, and do in a manner facilitate the business of that day, so far as it concerneth them. But here we might justly reprove such Use. in our days, who have formerly been more constant in family, and possibly in Closet Prayer, but now leave it off, seldom or never pray in their closerts, and will not join with others in prayer. This is charged upon hypocrites as their guise, and garb, Job 27. 10. Will he always call upon God? Quest. Whence cometh it to pass that any Causes of ceasing in prayer. faint, or grow weary, or cease from praying? Quest. Answ. Many bring with them to prayer Answ. 1 too many encumbrances, and they tire 1 Encumbrances in prayer. them; they cannot travel on, to hold out in a course of prayer, when they use themselves to carry so much luggage with them. 2. Many do but slightly waste their time in 2 Slightness in prayer. prayer, to no purpose, & so getting nothing by this their trade, they grow weary of it, and men shut up shop (as I may say.) It is bootless they perceive, and in vain for them to pray any longer. Mal. 3. 14. 3. Many have some secret wounds or 3 Secret wounds and distempers. diseases, yet unhealed, they are annoyed with some malignant distempers of heart, with some predominant lusts, and so come to faint and give out. They began this holy course, and set out with others in this spiritual way, but cannot hold out with them, their hearts not being sound and right within them, they draw back, and that to perdition: their heart is lifted up, and not upright within them, and so cannot make any spiritual living of it. In this way of exercise of faith, Hab. 2. 4. whereas the just hold on living by faith, these draw back, Heb. 10. 38. Their hearts being not sound in God's statutes, they sustain the shame of Apostasy. Psal. 119. 80. 4. Many do not conscionably receive 4 Letting slip the words of God. and retain the holy food of their souls, the word of God, which should and would keep us, and preserve the spirits of their souls in running this path of a Christians course, and race, and way. Careless and unprofitable hearers will not, cannot hold on long, or with any life, a course of prayer. Whilst Christians are lively and fruitful in hearing the word, they are lively, fruitful, and constant in prayer; but they that give, the bare hearing to the Prophet's words, minding other matters whilst they are hearing, Ezek. 33 31, 32. They are heartless, and listless altogether in seeking unto God that they might live. v. 10, If our iniquities be upon us, and we pine away in our sins, how should we then live? They think it loathsome to look, or speak to God about it. CHAP. IU. Touching the Conditions required to such manner of praying without ceasing: and first of Faith in Prayer. HAving spoken of the nature of the duty of prayer here enjoined, and of that which is employed in the notion of praying without ceasing, We come now to the third thing at first propounded to consideration: namely, the conditions which are required in such praying importunely, opportunely, or constantly. Now these conditions of incessant prayer are four. 1. Faith. 2. Humility. 3. Sincerity. 4. Watchfulness. First then concerning Faith in prayer: this is a principle requisite to prayer, it is even all in all in it; without this prayer is in effect no prayer unto the Lord, hence acceptable prayer is called the prayer of faith, Jam. 5. 15. The prayer of faith shall save the sick. It's not so much a Christians prayer, as his faith in prayer which prevaileth with God for a gracious answer. Whatsoever ye ask believing, ye shall receive. Matth. 21. 23. It is faith which maketh a man's person first acceptable, and no wonder then if such an one's prayer prevail. Cain and Abel both sacrifice, hypocrites as well as upright ones pray. God had respect unto Abel, and unto his offering, yet not to Caine. Gen. 4 4. But it was by faith that Abel offered a more excellent sacrifice than Cain. Faith is The necessity of faith in prayer. the instrument whereby the spots and stains which else might blast us and our prayers are removed, both from our persons and prayers. God purifies our hearts by faith, Act. 15. 9: We are sanctified by faith. Act. 26. 19 Faith is a means to make the holiness of Christ's person and prayers ours, and that must needs be acceptable to the lord My beloved is mine, all his holiness and righteousness is mine, saith the believing Church. Cant. 2. 16. Faith interested the saints in all the succouring attributes and titles of God, or offices and titles of Christ in the covenant of grace, and all the particular promises which we need to improve in prayer: & what then more needful or useful in prayer then faith? Faith showeth a godly soul, where all its succour lieth, and where all its strength and life is to be had, and after that maketh the utmost improvement of all in prayer. It's faith which maketh the Saints keep their due distances in prayer. Giveth God and Christ their due, grace and mercy its due; ourselves, and our spiritual enemies, which we complain of, their due: It setteth, and (as I may say) placeth God and Christ in his proper place, seat, and throne, putteth us into an holy Athletique plight, ordereth the bounds, proportions, and motions of prayer, and then taketh its best season, and holy advantages, both of God and of ourselves, to effect and bring about the desires which spring from our faith. Faith is a lively spark indeed, and putteth life, both into the suppliants, and into their supplications. Be we never so dead, dumb, sapless, and listlesse in spirituals; if faith begin once to be stirring, it putteth life into the business. Now for the better handling of this principal requisite to incessant prayer, Consider, 1. What faith in prayer is required, and why so? 2. What is the work of faith in prayer? 3. What helpful means and encouragements are useful to further faith in prayer? 4. What are the marks of faith in prayer? Touching the first, we say that faith as There is requied in prayer Faith. requisite & acting in prayer, either respecteth God more generally, both in his absolute and relative nature, or Jesus Christ more specially, or the promises, or providences of God more particularly. 1. Faith in God's nature, and in God absolutely considered, is required, as in all other approaches to God, so in this of prayer. He that cometh to God must believe Heb. 11. 6- that he is, and so must believe in God absolutely considered, and that he is a rewarder of those that diligently seek him; and so believe in him, relatively considered. But let's instance in some particulars herein. 1. Faith in the immensity and omnipresence 1 In God's immensity. of God is required in prayer. True it is, faith in prayer doth and must look at God as in heaven, in respect of his more glorious manifestation and communication of himself. Hence that, Our father which art Matth. 6. in heaven, etc. 2 Chron. 20. 6. Art not thou God in heaven? And 2 Chron. 6. 21. Hear in heaven thy dwelling place. It is a great help to an heavenly spirit in prayer, and to high and holy aims. It is a notable curb to restrain carnal desires and thoughts in prayer, to eye God as in heaven. But yet albeit, faith with its eager eye pierce the clouds, and behold the Lord as above all, yet also, as in all, and through all. He conceiveth of God as comprehending heaven itself, and not comprehended either of heaven or earth. So did Solomon by faith in that prayer, 1 King. 8. 27. eye God as one whom the heaven of heaven could not contain. Wheresoever the Saints are praying, they are praying as before God. Dan. 6. 10. Daniel prayeth and giveth thanks before God. So did Nehemiah, chap. 1. 4: Neither is any frame more suitable to prayer then that lawful working of heart which proceedeth from faith in God's immensity. And nothing more quickening to serious attention, and intention to the duty, and to comforble expectation of the issue, than a lively apprehension, that we speak not to an absent, but to a present deity, not to a friend out of hearing, but to one that is with us, and by us, when we are praying. 2. Faith in God's omniscience is also 2 In God's omniscience. required in prayer. Thus David in his, and Jeremiah in his, and Solomon in his prayer, look at God as one that tryeth the heart and the reins: 1 Chron. 29. 17. Jer. 32. 16. 19 1 King. 8. And faith in prayer cometh not to bring light to God, but rather to borrow light from him in all the business of prayer. It knows his allseeing eye, as well as his all-hearing ear. Faith maketh a sincere heart the more free and bold with God, because it eyeth him as one who is privy to all it hath to think or speak in prayer. Nothing more terrible to sinners thoughts in their ways, then that God seethe them. But nothing more comfortable to godly ones then this persuasion, that now they are before an allseeing one; they are glad that they serve such a Master, and speak to such a father, who doth throughly know them, and watchfully eyeth them. The suppliants of God have secret things, in secret corners to commit to the ears of God, and oh, how well is it for them in their esteem that they may pray to God which seethe in secret! Matth. 6. 6. Pray to thy Father which is in secret, (saith Christ.) Suppliants are to seek God's face about matters carried on by Gods and their own enemies, secretly and slyly, and had need eye the Lord as one who seethe what is contrived and done in the dark: yea, sometimes they are so sorely assailed, and charged by the wily enemies of their souls, that they have no way left them, but to appeal in prayer to the Lords allseeing eye, to judge of the false charges of men, and devils; and sometimes of their corrupted tempted consciences, accusing them when they should excuse, disquieted when they should rest in God; Hence, why art thou so sad O my soul, and why art thou disquieted within me? trust still in God. Psal. 42. 5. and verse 7. Deep calleth to deep. and verse 8. My prayer shall be to the God of my life. That Tepilla, or appeal prayerwise unto the Lord as one that heareth, where the right lieth, helped much. Sometimes we know not what to ask as we ought, but the spirit itself maketh intercession for us with sighs and groans that cannot be uttered, Rom. 8. 26, 27. and he that searcheth the heart, knoweth what is the mind of the spirit. So said Paul's faith, so saith the faith of each gracious suppliant. 3. Faith in God's all-sufficiency is requisite, 3 In God's all-sufficiency. wherefore Christ teaching us to pray, teacheth us to look at God, as one whose is the kingdom, and the power, and the glory, Mat. 6. 9, 13. compared. Hence, the lowest room, and one days residence in God's house of prayer, is desirable to David. Ps. 84. 10. He believed that God is a sun and a shield, and would withhold no good thing from them that walk uprightly. verse 11. Moses prayeth to the Lord for mercy, as one whose mercy would fill all the desires and corners of their souls. Psal. 90. 14. O satisfy me early with thy mercy. None are more selfe-empty and needy then true suppliants, and therefore faith in Gods all sufficiency is most needful to them. None are more sensible of their utter inability to withstand the force and guile of their soul's enemies, and so need such a faith the more: yea, the truth is, true suppliants use not to seek of God this or that so much, as God and Christ in that which they seek of him; God in a spouse, in a friend, in liberty, in health, in ordinances, in comforts, and the like; and therefore they must needs eye the Lord as all in all, and all without him to be nothing; yea, in a barren land where no desirable comforts are; and can then in seeking him by faith be satisfied with him, as with marrow and fatness, Psal. 63. 1, 2, 3, 5. etc. 4. Faith in God's Almightiness is requisite in prayer. Paul, who bowed his knees 4 In God's Almightiness. (or prayed) unto the Father of our Lord Jesus Christ, Ephes. 3. 14. he looketh on him, as one who was able to do exceeding abundantly above all that we can ask or think, according to the power that worketh in us, ver. 20. So Jehoshaphat in his prayer, argueth by faith with God thus, (2 Chron. 20. 6.) And in thy hand is not there power and might? that is, there is. So Jeremy in his prayer, Chap. 32. 16, 17. I prayed unto the Lord, saying, Ah Lord, behold thou hast made the heaven and the earth by thy great power and outstretched arm, and there is nothing too hard for thee. Sometimes God's suppliants are put hard to it in the course of their prayers; the last grain of their faith and patience seemeth to be put into the scale: their pressures are such, that they even squeeze them to the last drop of their faith and patience; there appeareth but some small spark thereof under the ashes: they seem to cease in some fainting fits, to be even departing, only some gasping, panting symptoms left of life therein; namely, some workings of faith in God's Almightiness, that he is yet able to help and secure them. A may be, a possibility in respect of God's Almightiness, is eyed by faith, and that carrieth them out in prayer. Sometimes the very faith of God's suppliants is at a stand, at a non plus, in regard of God's will, it is an [if] to them whether he will help; yet they believe he can help, and therefore pray; as he did, Matth. 8. 2. Lord [if] thou wilt, thou canst make me clean: and such a faith in the Lord's Almightiness doth great things by prayer: For hence that, I will, be thou clean, saith Christ, & immediately his leprosy was cleansed. v. 3. He who prayeth in faith of God's power, shall have beyond his faith the benefit of his gracious and energetical will. So the Centurion in his prayer to Christ believeth that if he but will his servants cure, he can work it, he can even command it by his sovereign word. Matth. 8. 8. Speak the word only, and my servant shall be whole. He is not sure that he will give out that energaticall word, but if he would but speak the word, he concludeth that he hath power over all desirable blessings, as servants at his command even as his soldiers were at his beck, v. 9, 10. And Christ approveth of this his faith in his sovereign power, saying, Verily, I have not found so great faith, no, not in Israel. So the man mentioned, Mark 9 22, 23, 24, 25, 26. he maketh a request to Christ for his child, but at first questioned Christ's power, saying, If thou canst do any thing, help us; and so long his request took not; but being quickened up by Christ's word to faith in his power, that he could do any thing for them, and to expect any thing from him in such a way of believing, if thou canst believe, (namely, that I can do any thing for you) all things are possible to him that so believeth; then the man cryeth out with tears, Lord I believe, (namely, that thou canst do any thing for us) and so getteth the blessing he prayed for: where prayers are put up in faith, believing all things are possible to the Lord believed in, and attainable upon believing in him; there all things are possible and attainable to such a faiths-request. Sometimes the suppliants of God deal with God in prayer about intricacies, where the determinations of the will of God seem or are hid, and obscure, yea for such good things as come within the reach of his power; and herein it were sad with them, if faith in God's power might not, or did not relieve them. Yea, sometimes they deal with God about cases wherein the Lord cometh to express his will and mind to the contrary, and yet faith in God's Almightiness putteth words into their mouths, and biddeth, and encourageth them to speak, and to pray to him, and to try it out with him, even in such cases. When God telleth Moses that he will smite the people, and disinherit them. Num. 14. 11, 12. Yet because Moses believed the greatness of God's power, which might else be dishonoured, he pleadeth that the nations will say, that because the Lord was not able to bring them into the promised land, therefore he slew them, and then betaketh him to this hold; Let the power of my Lord be great, according as thou hast spoken: the Lord is long suffering and of great mercy, forgiving iniquity, etc. He looked at him as now able to fulfil the other part of his revealed will, even to be a God pardoning his people's sins. This set the Ninivites a praying, when yet God had said, yet forty days and Niniveh shall be destroyed. Jonah 3. 3, 4, 5. Yet for aught any knew to the contrary, God might show them mercy, verse 8, 9 who can tell if God may not turn and repent of his fierce anger, that we perish not, and their prayers took effect, verse 10 God repent of the evil that he had said. Besides, true seekers of God are continually sensible of mighty, adverse powers of darkness against them, so that if they had not faith in God's almightiness overmatching those powers, they would not pray without ceasing. 5 Faith in the gracious nature, and disposition of God, as in his love, mercy, bounty, compassion, long-suffering, goodness, is required. Nothing more usual with the Saints in their prayers mentioned throughout the scripture, then to set their faith on work in prayer upon the gracious nature of God. I need not mention the scriptures. In this ocean faith can freely swim, and bear up all the suppliants burdens, and packets. In this holy chancery court, and court of grace, it can have right in any cases, which concern the soul. Nothing more suitable to the hungering and thirsting desires of suppliants, and nothing more sweet, and satisfying, than the marrow and fatness of God's loving kindness, Psal. 63. 1. to 5. The upright remember the love of the Lord more than wine, Cant. 14. A poor suppliant seeth here by an eye of faith the true riches which his soul needeth, and that it is here ready for him, that God is rich in mercy to all that call upon him. So did David, Psal. 86. 41. This is a spiritual all-heale to the poor diseased, wounded soul, crying to God for cure: therein it seethe, and eyeth the particular salves, that are most suitable to the several sores of which it complaineth: when the people of God are tossed with tempests of troubles, and temptations, as they were Isai. 44. 11. yet they eye this as a sweet and safe harbour; if they can but put in here, they are sheltered in all weathers; if they can but cast the anchor of faith and hope here, they can ride it out securely, and without hurt or losses from any winds which blow: 6. Faith in God's simplicity is required. 6 In God's simplicity. Solomon in his prayer looketh at God as always acting, and all act, one whose eyes were open night and day. 1 King. 8. 29 so the Psalmist, Psal. 65▪ 2. and thou that art hearing (ever hearing) prayers, to thee shall all flesh come. The like faith in the eternity, and immutability of God, and in his faithfulness in what he is to his poor redeemed ones, and in what he saith to them, and doth for them in a way of grace and favour, is needful. Habbakuk in his prayer maketh use of the eternity of God, Hab. 1. 12. Art not thou from everlasting, oh Lord my God, my holy one? we shall not die. Nehemiah in his prayer improveth God's faithfulness, chap. 1. 4. O God, that keepest Covenant and mercy for them that love him. Those afflicted souls mentioned Psal. 102. do in their prayer improve by faith God's unchangeableness. Thou art the same, and thy years have no end, verse 24, 25, 26, 27. The suppliants themselves, and their cases vary much, and suffer many changes, but faith in these encourageth them to hold on in incessant prayer to the Lord. We might have instanced in the particulars of faiths improvements of the relative nature of God, in prayer: as that of a Father, of a Saviour, Redeemer, and the like, as is often mentioned in Scripture, as Jer. 14. 8. Esa. 63. 15, 16, 17. and 64. 8. etc. but I shall forbear: proceed we therefore 7. In the Lord Jesus. to the second branch of faith required in prayer, namely Faith in the Lord Jesus, Heb. 7. 23. Christ is able to save such to the uttermost which come unto God by him. Out of Christ God is a consuming fire, and if we eye him as such a one only, we are driven from him rather than drawn to him. Daniel craveth all things for the Lords sake, Dan. 9 17. David requesteth mercies of the Lord for his words sake, or as in 1 Chron. 11. 9 for his servant's sake; the saints of old looked in their prayers towards the temple. 1 King. 8. 29, 30. 35, 38. So Jonah chap. 2. 4. Now the temple was a type of Christ, Christ spoke of the temple of his body, Joh. 2. It was not enough for the Israelites to cry out of wounds, nor for Moses to pray with them, or for them, but they must look to the brazen Serpent, Numb. 21. 7, 8, 9 which in Joh. 3. 13, 14, 15. is made a type of Christ: Christ is the altar whereon we offer all our spiritual sacrifices, if acceptable, Heb. 11. 12. And if we do in offering them but touch this blessed altar by faith, that sanctifieth them. Exod. 29. 37. The best incense of our prayers needeth sprinkling with Chists blood. As was typed in that Exod. 30. 10. No intercourse twixt God and us but by the means of this blessed ladder whose foot is on earth, and top reacheth unto heaven, Gen. 28. 12. with Joh. 1. end. A third branch of faith required in 8 In God's promises. prayer, is faith in God's promises; especially in such promises as do respect our personal and particular cases and complaints. Jehosaphat in his prayer maketh use of a suitable promise, respecting the present case about which he then besought the Lord, 2 Chron. 20. 6, 7, 8, 9 saying, if when evil cometh upon us, as the sword, etc. we stand before this house, and in thy presence, and cry in our afflictions unto the●, than thou wilt hear and help. When David also is to seek the Lord for mercy upon his house, he improveth a promise of God made to that end, 2 Sam. 7 27. For thou O God hast revealed it unto thy servants, saying, I will build thee an house: therefore hath thy servant found in his heart to pray this prayer unto thee. The Lord is so abundant as in goodness, so in truth, Exod. 34. 6, 7. that at every paths end, in the way of grace, and race of godliness he hath placed some well of salvation, some spring of consolation, quickening and encouragement in Christ to go therein without fainting. All his Ordinances, and precepts, have their promises annexed to the faithful observance thereof, and no one ordinance hath more gracious promises made to the conscionable attendance thereupon then this of prayer. This of prayer; as it is that which in special putteth much honour upon God, so the Lord hath honoured it with many goodly, glorious, encouraging promises; now faith maketh use of this blessed treasury, bequeathed in the Lord's Testament to prayer, or to his suppliants prayings: Faith wisely layeth out and bestoweth this holy stock, here and there, in this and that case, as need requireth: hardly any prayer case to be supposed, but there are promises here and there scattered in the word of God, which speak to that very case, if not directly yet by necessary consequences: Now by that grace of Faith, the godly make suitable improvement thereof, and where the case requireth, drawing such spiritual conclusions from them, as put them upon the pleading such holy maxims before the Lord, the Lord seethe it meet to bond the people's desires within these holy limits of his promises, and it is faith that helpeth us to keep within compass in our prayers. And surely there is no language more sweet and acceptable to God then to speak to him in our prayers, in this holy language of his spirit and word, in his own language: if we speak in our prayers not otherwise then the Lord himself speaketh in his promises, there shall be a sweet consort of voice begun by the spirit in the promises, seconded by the spirit of faith in the Saints prayers, and answered by God in his providences. 4. The last branch of faith required in prayer, 9 In God's providences. was faith in God his providences; the Saints in their prayers mentioned in scripture have used thus by faith to improve the providence of God, as Psal. 22. 4, 5. Our fathers called upon thee, and were delivered. Isai. 64. The real respects which the Lord bears to his people's prayers, are practically demonstrated in the providence of God, providences of mercy respecting prayer cases, are but the promises of God made thereto, acted and executed: Every such providence is an Oracle of God instructing or encouraging us. Faith is a spiritual recorder in the soul and conscience sanctified, it registereth, writeth and noteth down by the finger of the spirit on the table of the heart, such observable and useful passages; and faith calleth for conscience to read them over, as need requireth. There are no cases now, but what in substance have been heretofore, there is nothing new under the Sun. And the Lord in like cases cannot vary, but ever carrieth it like himself, so that faith makes great advantage hereof in prayer; the spirit of God he leadeth suppliants in the same tract of holy requests for the substance of them, and what wonder if the same answers, and issues are, may be, must be by faith expected: precedents in prayer cases, as they are rules to us, so are they arguments with God in our holy plead with him in our prayers for his mercy. It is so with men in their Courts and pleas, Precedents in such and such a King's reign, in such a suit, thus and thus issued, according to such or such a Statute, not repealed, are casting matters in law suits; and so it is verily in our suits in heaven's Court, for this or that relief which we crave: precedents of providences improved by faith are a currant Gospel plea. The second thing propounded comes The work of faith in prayer. now to be handled, namely what is the work and business of faith in prayer? Prayer is called the prayer of faith, James 5. 15. as if faith were and indeed is the chief instrument of the holy Ghost in the souls of the suppliants to do all in prayer. Let us instance in some particular good offices which faith doth do in and for the souls of Gods poor suppliants in this work and business of Prayer. 1. Faith is a monitor, to instruct and 1. It instructeth▪ inform the soul truly and throughly of such things as are most suitable and helpful to this holy work: Hence we read of the Psalmist, in his secret lifting up of his heart to the Lord in the night season, he saith, His reins instructed him, Psal. 16. 7. This knowing grace of faith in his heart, was the Spirits instrument to teach him. Faith is called the wisdom of the just, Luke 1. 17. the wisdom of justified persons by Christ, to which they were to be converted, there spoken of: and as other wisdom, so this in special is profitable to direct our minds and mouths: It is faith which giveth the soul the truest survey which it hath faithfully made of its emptiness and neediness. It is faith which most fully and convincingly informeth the soul of the fullness and freeness of the riches of Grace in God and Christ, and of his sutableness to us, considering our cases and conditions: It is faith that telleth the soul of its interest and encouragements in the mercies of God, and merits of Christ, and in the Covenant of grace, and any particular branch thereof, so far as the same doth concern its perfect cases about which the soul comes to God in Prayer. Faith in Prayer acteth as a Queen, and 2. It injoineth. (as I may say) a mother grace, to order, and enjoin, and excite each praying grace unto its proper work therein. When Faith is stirring, it doth in a manner speak, and charge Desire to do its office; reach out thy hand, open thy mouth wide, enlarge thyself (O Desire) to crave these and these mercies which the soul needeth, which the Lord is ready to give. And Love, do thou the like, never a more lovely object presented to thee from one who so dearly loveth the soul wherein thou art. Zeal, be thou fervent, put an edge upon Desire and Love; the case so requireth, the mercies are near, its pity they should be lost for want of putting to a little more strength to wrestle for them. Humility, stoop thou the heart, fall down, be low and vile before one that is so glorious. Fear, awe thou the heart, let it tremble in the presence of the holy One of Israel. Joy, do thou enlarge the heart in the sense of mercies already gotten by prayer, and more mercies are at hand. Hope, stand thou on tiptoe, and look up, and look out; for verily mercy is not far off: the Lord is near such secret motives and whispers of faith that are in the souls of God's suppliants; their spirits are encouraged and moved variously to act in prayer from that faith which they have in the Lord when it is exercised. Look as David's faith in the love of God towards him, occasioned & made that speech in his soul, when to praise God; so that David from the strength of his faith therein speaketh to his soul, And all that is within him to praise his Name, Psalm 103. 1. The like speech doth faith occasion in a gracious heart, when to pray, requiring all within the same to be employed in furthring the work. So when David is to make his prayer to the God of his life, in faith that God will command loving kindness to him, Psalm 42. 8. here is a charge given in his heart to attend it patiently and hopefully, and distempers are commanded to stand by the while, v. 11. 3 Faith in Prayer is a moderation to regulate 3. It doth regulate. and rectify the souls pleas; yea, to dictate Arguments to back those holy pleas. Prayers of Faith use to be pleading prayers, filled and carried on in lively reasonings with the Lord. And because ofttimes the spirit of a Suppliant may be even nonplussed almost, and not know how to carry it on, by reason of secret cavils raised in the heart, whether from Satan, or distrust, or otherwise; Faith then stepping forth, and whispering some spiritual and suitable answers, cleareth up the mist upon the Spirit, and the mistake and sophism, and so the soul is a fresh carried on in his pleading with God. Psalm 77. 7. Will the Lord cast off? etc. this was secretly whispered by distrust, as if God would cast him off: but will he do it for ever? and so ver. 8, 9 David his spirit was pinched in these reasonings and cavils; at present he could not positively answer that God would not do so: the cavil of distrust became a real question to his tempted, deserted spirit, by reasoning so much with that whilst he was crying to the Lord, ver. 1 but faith gave light to the case, and upon discovery he perceived that these were but cavils of an infirm spirit of his own. ver. 10. The case is resolved and determined through the help and light of Faith exercised, and acted and standing up, which before sat silent; and he concluded this was his infirmity. Faith is a Second to the soul in its holy wrestle and plead with God to secure it in its suits, both in point of assistance persuading with the heart, that the Lord will prepare the heart to seek him, and so the rather to prevail, Psal. 10. 17. And in point of Assurance, 1 John 5. 15. it is the speech of faith, We have what we ask of God. It is as sure as if it were already granted. And so in point of Acceptance, ver. 14. We know he heareth. ver. 7. Now when at any time the spirit of a Suppliant beginneth to give out, when any fainting fit is upon it, than faith reneweth the charge upon the Lord, taketh up the holy weapons which the spirit of the Saints began to lay by, the Arguments which it was ready to forgo, and now the soul gathers up itself afresh, and plyeth the Lord with renewed strength of holy requests: at this pass was Jonah chap. 2. 4, 7. he said, he was cast out, yet would look again to the Lord; and ver. 7. when fainting, and when faith minding him afresh of something in the Lord, he is revived, and sends up many Supplications to him. What, give out? will Faith say, nay fie for shame. It claps the soul on the back, (as I may say) and bids it cheer up, wrestle one bout more, pursue once again; it may be, nay, it is likely thou wilt prevail, nay, thou shalt indeed prevail. 4. Faith in prayer is an Agent for the 4. It pleadeth soul to improve and plead all the foregoing principles, and spiritual Topick places mentioned. That of God's gracious disposition it is a large field and very fruitful in prevailing Arguments, when improved by faith: so is that of God his All-sufficiency, All-mightiness, Eternity, Immutability: and so is that of Christ considered in his Offices, Merit, Mediation, and Intercession: the Promises of God likewise are several heads of holy pleas: Faith improveth them wisely, and seasonably, and suitably, as the cases of the same require. It would be improving them all, in and through the Lord Jesus, for the souls secure and support in this Ordinance of Prayer, verifying that Isai. 12. 3. Drawing water out of the wells of Salvation. 5 Finally, Faith in prayer becometh (as it were) the common pledge between the 5. It undertaketh. Lord and the Suppliant; that each shall do right in all that hath been pleaded. Faith undertakes to become bound, and to be a pawn to the soul, that the Lord for his part will do what is meet, and what becometh him for the soul. And again it engageth itself to the Lord, that by his help the soul shall attend to its duty, which concerneth it. See Psalm 55. 3. David's faith you see there, pawneth its credit that the Lord will not, shall not say him nay; My voice shalt thou hear, O Lord: and then faithfully promiseth on David's behalf, that he will and shall rightly order his prayer, and so wait and leave it with the Lord, and unto thee will I direct my prayer, and look up. 3. In the third place we come to consider of some useful Helps unto sincere Suppliants Helps to saith in prayer. Faith in prayer. The Helps and Encouragements to faith in Prayer may be such as these. 1 Let us take and make all holy advantage of the least may be of Mercy, where on 1. Improve every may be of mercy. we may ground an expectation of a gracious success and answer of our prayers. We may, yea must do thus. Meek ones must seek the Lord, hoping for his mercy when there is but a may be of being hid from the Lords anger, Zeph. 2. 3. Thus did the Ninivites: no body could tell they should be delivered, nor assure them of mercy if they did sue for it; but yet none could tell the contrary, none could say peremptorily they should perish without remedy. If it be but a Who can tell, it is a ground of mighty prayers, and may cherish a spark of hope therein of success, Jonah 3. Isaiah must lift up his prayer, albeit it be but a may be, that God would hear the blasphemous speeches of Rabshekah, against which he was to bend his prayers on Israel's behalf, 2 Kings 19 4. A very peradventure of prevailing in prayer will set Moses a praying, Exod. 32. 30. No Scripture telleth thee that thou art a castaway, many Scriptures give thee grounds of a may be at least of salvation. Let that therefore raise thee, though troubled sore, to look and wait for a gracious answer of thy prayer. 2. Labour to be stored with suitable Promises to your prayer cases: it will be our 2. Store up suitable promises to prayer cases wisdom to lay up such knowledge of such words of Grace, Prov. 10. 14. Jehosaphat was not to seek of a Promise suitable to that he was to pray for, 2 Chr. 20. Nehemiah had a like promise ready written on the table of his heart, Nehem. 1. 8, 9, 10. And be we well acquainted with the Attributes of God, which are virtually Promises and props to our faith in Prayer. Moses in his prayer maketh use of them for that end, Num. 14. 17, 19 And the Saints oft elsewhere in the Scripture. 3. Improve we former experiences, both of our own and others of the gracious 3 Improve former experiences. deal of God with us in way of prayer, for merely (as well as otherwise) they work hope. Psal. 6. 9 The Lord hath heard the voice of my weeping, he will hear my prayer. David's experience of God's merciful and faithful performance of all the desires of his soul for him, will make him cry to him with much confidence, Psal. 57 1, 2. We may not rest in mercies and blessings received, but we may and must be encouraged from them to reach after and wait for more, if we never had tasted of his goodness to us, when we sought him, yet were we to expect and wait for his gracious answer: but tasting and seeing how good the Lord is by experience, it is then a blessed thing to trust in him. Ps. 34. 4. 8. We may well trust him and rest on him as a God hearing prayers, when we have tried him to be such a one; or else it will be a shame, if speaking it in his word that he is such a one, and then speaking it over sensibly in his works that he is such a one, yet he cannot be believed. If any, surely such as by experience know the name of God (have proof of that or any other title or Attribute or word of his wherein he maketh himself known to us) they will trust in him. Psal. 9 10. Gracious answers of prayer given to the Saints, are precious pledges of our interest in the covenant of grace, and in God as our God, and so we are to look at them, and be encouraged by them, Zach. 13. 9 We are also to quicken up our confident expectations of a gracious issue of our prayers from other experiences therein: so the Saints used to do in their prayers mentioned in Scripture, Psal. 74. 1. 13, 14. and oft elsewhere; for indeed the Lord in giving answers of Grace to any of his children, hath regard to the good and encouragement of them all: that which the Lord did for, and spoke to supplicating, wrestling Jacob, (Gen. 32.) he eyed others that were to come after him therein. Hosea 12. 4. He had power over the Angel, etc. and there he (that Angel the Lord himself) spoke with [us,] not with him alone. The regard which the Lord hath to the prayers of destitute ones, is written and recorded for the generation to come, to make a comfortable use thereof, Psalm 102. 17, 18. if one of Gods chosen one's fare well in their holy approaches to God, the Prophet will put it plurally in the conclusion; he draweth from thence, Psal. 65. 4. (the former part of the verse compared with the latter part) we shall be satisfied with the goodness of thy house. 4 Improve we conscionably the Intercession 4. Improve Christ's Intercession. of the Lord Jesus for us. When he was on earth he prayed for us, as you may see in John 17. To be sanctified by his Truth, to be kept from the evil of sin, Apostasy: we pray for union and communion with the Lord Jesus, such as is very strong, comfortable, and constant whilst we are here, and the eternal enjoyment of the Lord Jesus in another world, but fear lest our sins might intercept and frustrate our prayers; but Christ telleth us (and for our comfort, that our joy may be full,) Joh. 17. 13. what is the sum of what he intercedeth with the Father for on the behalf as of his Apostles, so of all Believers, vers. 20, etc. We will and must needs confess, that Christ's prayers were without exception, and that the Father always heard him, John 11. How well is it then for us that the Lord Jesus hath with acceptance prevented us, and these mercies are already begged by Christ, and granted of God to our hands? Surely, the Lord hath heard Christ in the desires which he as Mediator expressed to the Lord, that we and our services, and so our prayers might be accepted; of which that in Isaiah 49. 8. is prophetically spoken, compared with 2 Cor. 6. 2. we may well expect that in our holy approaches and make out to God for mercy, we come in a time of acceptance, since the Lord hath heard Christ bespeaking of it: if the Lord the rather honour the Lord Jesus, because in the days of his flesh he made intercession for Transgressors, Isaiah 13. 12. (therefore shall he divide the spoil, etc. because he did so) surely we may well expect the success thereof, and to share in those spoils, if we are strong and earnest wrestlers with God in his name for the same. Solomon's request for the grant of their prayers, in their several cases, which are mentioned 1 Kings 8. and which are granted, chap. 9 3. were shadowing Types of what the Lord will condescend to in all his suppliants cases, at the request of this our blessed Solomon, Psalm 72. but especially improve his present Intercession and appearing before God for us now in Heaven, Heb. 7. 25. Look as whilst the people were praying without, the Priest was offering Incense within the Temple, Luke 1. 9 10. So is Christ in that glorious Temple above appearing before God for us, whilst we are a praying. That was a shadow of this, Heb. 8. 5. the Saints Prayers are committed to him there, as his charge, according to his Office to which the Lord hath appointed him, to offer them up with the Incense of his own meritorious sufferings, Rev 8. 1, 3. they cannot then but succeed well. At that time when the Lord should be corporally absent from his Disciples, he made account that was a special speeding time in their Prayers, John 16. 26, 27. 5 Contemplate and let your spirits dwell 5. Contemplation upon the eight following particulars 5. Consider that God is a God hearing prayers. much upon these considerations. 1 What a suitable name the Lord assumeth, and by his own dictate, writing and seal alloweth to be challenged; namely, A God hearing Prayers, Psalms 65. 2. Hearing prayer, showing it is his usual work, his constant exercise, his inseparable property; nor saith he whose prayers, as excluding thine or the prayers of any other poor soul which in truth desire to seek him. It is recorded of Augustus, That he never sent away any Petitioner sad from him; and dost thou think, that the Lord of bowels, that is rich in mercy to all that call upon him, Psal. 86. 5 can or will? 2 To whose requests the Lord hath given 2. Whose cries and prayers he doth hear (at least) some audience? even to the rude moans of beasts and other dumb creatures, Psalms 145 15, 16. Job 38. 41. And as Christ reasoneth thence, Luke 12. 14. God feedeth the Ravens, and are not you much better than they? So may I say here, God heareth the Raven's cries, will he not hear the Righteous cries? It is but Righteous, as well as an act of grace in him so to do. Psal. 145. 15, 16 He filleth the desire of every living thing; and ver. 17. Is righteous in all his ways. No wonder then if as ver. 18, 19 he be nigh unto all such as call upon him to fulfil their desires. The cries of mere natural men, as they are his creatures, and in helpless conditions, look out to him for succour, as many rude Mariners are so heard, Psalm 107. 23, 28 he will give some audience even to hypocrites prayers, Psalms 78. 34, 35, 36, 37, 38. and surely he that out of his overflowing bounty will hear (as far as he may) such persons prayers, they shall have that benefit of his common audience and providence, albeit not of his peculiar and saving respects of grace. He is not unwilling to hear his people's requests, when not so rightly principled, as that noble Jew, who would scarce believe without signs showed, yet was so heard in his requests for his son, Joh. 4. 48, to 53. or if rightly, yet not so throughly principled as Cornelius, who yet was not so cleared in that great Article of faith then in question, that that Jesus of Nazareth was the Messiah: hence that Acts 11. 13, 14. with Acts 10. 2, 3, 4, 5. or if so principled, yet at present under much distemper of corruption; and yet when praying, even than God hath overlooked all that, and judged of them by their better part, and taken their prayers then made kindly. Such was David's secret prayer at that instant, when changing his behaviour, or favour, as if he had not been the man he was, yet accepted, Psalm 34. title, with ver. 4. Those that in their affliction are so distempered with infirmities of distrust or discontent, it may be that they cannot speak freely to God in prayer, but sigh; yet heard, Rom. 8. 18, 26, 27. Moses when in such a pet, yet the Lord picketh out what he would have craved, and granteth it, Exod. 5. 22, 23. compared with chap. 6. 1. and Numb. 11. 11, 12, 13, 14, 15. with ver. 16, 17. their cry was with much distemper, as appears by their words to Moses, Exod. 14. 10, 11. yet heard and granted; and God the rather shown all those after signs and wonders on the Egyptians, in answer even to that distempered cry to him by the Israelites, many whereof were truly godly: see Nehemiah. 9 9, 10. halting Jacob, yet wrestling in prayer, though lamely, is heard: yea when too curious in his inquiry, Gen. 32. 28, 29. yet is blessed in regard of his prayer before. Sparks of grace amongst an heap of ashes are acceptable. 3. Consider what kind of prayers have 3. What kind of prayers he heareth. found special acceptance with God: such as have been rather sighs and groans, then express prayers; he hears the prisoners groans, Psal. 102. 20. the needies sighs, Psal. 12. 5. Such as have been but Ejaculatory liftings up of the soul unto God in mental desires, Psalms 145. 18, 19 Jonah 2. 1. Such as have been but a poor chattering and muttering of something in the ears of God, Isaiah 38. 5, 14. Such which have been but an abrupt and broken expression or two from a truly broken spirit, as the contrite Publicans, Be propitious to me a sinner, Luke 18. 13, 14. The converted Thief's, Lord remember me in thy kingdom, Luke 23. 42, 43. but a long look of the body and soul towards God; They looked to thee and were not ashamed, Psa. 34. 4, 5 And Jonahs' look towards God in Christ, typed by the Temple, Jonah 24. 7. that took well with God; yea Prayers of the Saints in a dream, as was that of solomon's, have found good acceptance, 1 Kings 3. 5, 9, 10, 11, 12. after that Solomon awoke, ver. 15. Not that any should think it enough to sigh or groan and not utter their souls in words to the Lord; but if, like the Shunamite the soul of any be troubled within them, that they cannot utter their hearts, 2 Kings 4. 27. or like David, so troubled in spirit that they cannot speak, Psal. 77. then it is comfortable to consider, that yet in such cases sighs are successful. Neither may any abuse what we said of the Publican and the converted thief, and to content themselves to speak some few words constantly, and there rest as if all were well: no, but if we are younglings in Christianity, babes in Christ, know that our heavenly Father also, (as other fathers do in theirs) he delighteth as much and sometimes more, in the broken language and lispings of his little ones, and of his sick ones, though elder in prayers, craving this or that in their broken fashion, and rather making signs for what they would have, then able fully and plainly to express their mind to him; then he doth in the more fluent expressions of sundry others: not but that he useth in his own season to enable such stammerers also to speak more plainly, Isai. 32. 4. 4 Consider what account God doth 4. Consider what esteem God hath of prayer. make of his people: they are his choice allowed Suppliants, Zeph. 3. 10 his royal Priests, 1 Pet. 2. 9 persons sequestrated for such holy ends. Psalm 4. 3. Zach. 13, 9 his beloved ones. Hence that strong expression of Christ, encouraging to expect hearing of our prayers, I say not that I will pray to the Father for you, (namely, as now whilst on earth) for the Father himself loveth you, John 10, 26, 27. as if that were that strong motive, which will farther his gracious audience of his servants prayers. What will not love grant? 5 Consider what account the Lord makes 5 What esteem he hath of his Saints prayers. of his people's prayers. They are his delight, Prov. 15. 8. as sweet music in his ears, Revel. 5. 1. They are memorials before him, ever in his eye, minding him of what is meet to be done for his people, Acts 10. 4. They are as a Recompense to him, he liketh to be paid in his deuce in prayers also. Psal. 116. 12, 13. he thinketh we never pray enough, John 16 13, 14. Hitherto you have asked nothing, (namely, in comparison,) open thy mouth wide. Psal. 81. Mercy accompanieth prayer; if the Lord would turn away the one, yet not the others pleas, Psalms 66. 20. 6 Consider what measures the Lord 6. What measures he keepeth in his respects to prayer keepeth in his respects to prayer: He heareth sometimes before we call; preventeth his people with goodness, Isaiah 65. 24. Sometimes even whilst praying they have answers of grace, ibid. Sometimes when his people seek him for pardoning grace, and the manifestation thereof, he showeth mercy even above their thoughts, Isaiah 55. 6, 7, 8, 9 giveth them, as above what they ask, so beyond their thoughts and expectations, Eph. 3. 20. Wherefore raise up our expectations in this way of seeking the face of God, touching his gracious disposition to hear and help us, and when we have got up our thoughts therein to the highest, yet believe it, he hath mercy and answers of grace for us above our thoughts. 7 Consider what method God continually and infallibly useth in his respects to 7. What method he observeth in his respects to prayer prayer: namely, first to incline hearts to be cordial and serious in prayer, and then to give his promised mercies, Psalms 10. 17. Jerem. 29. 11. 12. The nearer and surer mercies are, the more praying motions and workings there are then in our hearts. Both are to the same mercy, as one works to help to pray, and to hear prayer. Mercy would not be at work with us in the one, if the other part of God's mercies work were not to be effected. Lastly, That we may clear up our fainting 8. Consider the Parable Luk, 18 1. to 9 spirits and drooping hearts, in expectation of faith, that our prayers shall not fail of good success from God, consider of that Parable of our Lord Jesus, which he for this purpose propoundeth, Luke 18. 1. ad 9 A Judge, a man, comes off to hear a poor suppliants request; and will not God, a Father, do much more for his? An unjust Judge hears, and will not a just and righteous God hear the cries of his poor ones? One that was a hater and disregarder of men, and of his own name, yet hears; and will not God and Christ hear, whose delight is to be with men? Prov, 8. One that was utterly averse from hearing, [He would not hear:] one to whom ask was a trouble, [This widow troubleth me] yet at length grants the request of her which sought to him. How much more will the Lord, to whom prayer is a delight, and whose property it is to be hearing, (even ready to hear) prayers? surely he will hearken to his suppliants requests much more. One that while he denied and delayed his Petitioner, considered it not till afterward, [Than he considered with himself,] and he cometh off: How much rather will the Lord, who wisely weigheth all circumstances and inconveniences in case of too long delay to hear? Isai. 57 17. He will surely fulfil his people's desires. One that in granting his Petitioners desire, merely to avoid disquiet, (Lest she should weary him out with her outcries) he hearkens; and will not God, who delighteth in mercy, do much more for his precious ones? One that is solicited by (a certain widow) one no way allied to him, (coming to him without any other Intercessor to plead her cause) yet he cannot deny her Petition: and can or will the Lord deny his own dear children, which come to him in the name of him in whom he is well pleased; yea, and have the Lord himself to intercede for him? Touching the last thing propounded, very briefly. The Marks of one praying in faith Marks of praying in faith. are these. 1 When a soul is borne up, and carried 1. Praying amidst discouragements. on in praying, amidst discouragements to pray. If he pray without ceasing when yet there are so many things sometimes which may seem to occasion ceasing to pray, save that he prayeth in faith. When we are hindered and opposed in it by Satan and others, yet a Joshuah stands before the Angel notwithstanding Satan's resistance, Zach. 3. 1. or like him in Mark 10. 47, 48, 51, 52. we continue crying, Jesus have mercy on us, even when others would forbid us: when we are delayed and held off from our desired answers, and left in some deeps of affliction in the interim. and yet trusting in the Lord in Prayer, We will wait, Psalm 136. 1, 2, 3, 4, 5. When the Lord is long silent, yet we will not be silent, but plead, How long Lord? Psal. 13. 1, 2. When denied of God as the woman of Canaan, as if we had no part in the mercy we ask, it were not for us, yet we continue ask, Matth. 25. 25. 26, 27. Surely there is faith emboldening thereunto, verse 28. When we seem to be kerbed and silently rebuked, as the friend wished not to trouble his friend, yet will not give over his suit, Luke 11. Surely he thinks he speaks to a friend within, or else he could not, would not then continue ask. 2 When we pray with some more than 2 Praying with boldness usual boldness and liberty of speech▪ as sometimes in an awful and spiritual manner, we are wondrous free to plead with God, more than at other times, now is faith stirring in such a Prayer, 1 John 3. 21, 22. Eph. 3. 12. 3 When we pray with a kind of delightful 3 Praying with heart calmness calmness and stillness of spirit, not tossed like waves in prayer, through the power of unbelief, Jam. 1. 6. 4 When in setting ourselves sometimes to pray to the Lord, and petition him, 4. Prayers turned into praises we are even ready to make a holy digression and diversion, and turning our intended Petition into melting, admiring praises of God; as oft times spiritual Christians have experiences thereof, surely than faith is stirring. So Christ turning himself to approach to God, John 11. 41, 42. saith, I thank thee Father,— that thou always hearest me. CHAP. V Of Humility required in Prayer. WE have entered upon the discourse of things propounded touching the conditions required for the incessant performance of the duty of prayer, and have dispatched the first, namely, Faith. And now we are to speak of the second condition thereto required, and that is Humility. It is the desire of the humble which the Lord heareth, Psal. 10. 17. and his people that pray are to humble themselves, and then the Lord promiseth them hearing. 2 Chron. 7. 14. But Humility in prayer consisteth. for our better proceeding in handling this condition of prayer, Let us consider, 1. Wherein that Humility which is required in prayer doth consist? 2. When Humility expressed in prayer may be discerned to be saving? 3. Why this Humility is required to prayer? 4. What are useful helps and means furthering such humility in prayer? To the first, we say, Humility required in prayer consisteth in these six or seven things. 1. In low thoughts of ourselves to attempt 1 In low thoughts of ourselves as unmeet to pray. or set about such a duty. When we are going about it, we judge ourselves most unmeet and unworthy in ourselves to speak to the Lord; as we are employed in praying, still the serious and sensible thoughts of our own worthlessness dwells with us, and works on us. That justified suppliant mentioned, Luke 13. 13, 14. standeth a far off and would scarce lift up his eyes to heaven, he thinks he is not worthy to come nearer: let others go as high as they please; as for himself, he will take the lowest room in God's house. It is more than he is worthy of to be admitted to come there at all, and heaven is too glorious a place in a manner for him, a wretch as he hath been to be so bold; he hath sinned against heaven, it is better for him to look on the dust, yea, to kiss and lick the dust. In the words which the wiseman speaketh prayer-wise unto Christ) that Itheil, he that was his God, and that Vcall, that mighty one,) Prov. 30. 1, 7, 8, 9 You see how humbly he prefaceth in his speech (so far as directed to him in way of prayer) as verse 2, 3. he professeth he is more brutish than any man; and hath not the understanding of a man, so unfit and unworthy doth he see himself, to speak either of Christ in an instructive way, as verse 4, 5, 6. or to Christ in a supplicating way, ver. 7, 8, 9 The Disciples having been at prayer with Christ, they see so much weight in the duty, and so much excellency in the due exercise of the gift and grace of Christ in prayer, that they look at themselves as most unfit to pray as they ought, and therefore entreat his help and direction, Lord teach us to pray. Luke 11. 1. The Psalmist beginneth his prayer in a kind of expostulation with God, Psal. 22. 1, 2. and pressing of God with examples of his mercy to others in like cases, verse 4, 5. But if thou think he is too bold with God, and keepeth not his due distance, he will profess that for his own part, he is a worm and no man, verse 6, 7. he judged himself, as infinitely unworthy to stand upon terms with God, so even unfit to make comparison with others, verse 5, 6. But I am a worm, and no man: what ever our fathers were, yet I look at myself, as fit to creep on the earth, and feed only upon the dust, in respect of the guilt of sin laid upon me, (for if you apply it to Christ the antitype, God laid upon him the iniquity of us all, Isai. 53. 6. but we intent it of the Psalmist rather himself:) then as a man to lift up myself to heaven; and therefore am justly made the reproach of men, ibid. No sooner do the Saint's essay to draw near unto God, but the beams of the glory of God reflect upon the faces of their souls, which do thus awe and abase them; they see in the glass of that excellency their own vileness. 2. In abased thoughts of ourselves 2 In low thoughts of ourselves when herded. when we do get any thing of the Lord by prayer. True it is, humble ones do speed best of all others in prayer: but yet, as mercies of prayer found them, so they leave them humble. When Abraham hath gained upon the Lord by prayer, Gen. 18. 26. yet then, nay then especially is Abraham lowest and vilest in his own esteem, than verse 27. he saith, and seethe he is dust and ashes. He than considereth what he is in himself, whence he came, and whither he must, notwithstanding the favour which he findeth with the Lord; he knoweth no cause which should move the Lord to give any answer of mercy to so mean an one as himself, but his rich grace, (What is in dust to move respects in God to it?) and secretly presenteth it as a plea to continue such undeserved mercy to such an one, from that which moved the Lord to begin to respect his prayer. Thus David Psal. 34. 4 when he had gained by his prayer, and God was found of him, yet verse 6. he putteth an humble Emphasis upon the matter, this poor man cried. That they, verse 5. (even better men than he, such as had walked worthy of God, and of his grace,) looked unto the Lord in prayer, and were encouraged by answers of favour, was no wonder; but that this poor man, that he poor wretch, as he esteemeth himself, one that (as in the title of the Psalm) saith, he changed his favour and was not like himself, in that case at Gath, 1 Sam. 21. 13, yet he to cry unto the Lord, and be heard, this is a wonder of grace to him. After Ephraim hath prayed for turning grace from God, Jer. 31. 18. and is answered, v. 19 then is he abased, yea more abased in his own sight then before. When the Church upon her request is drawn unto her beloved, Cant. 1. 4. then she cryeth out of her blackness. verse 5. Humblest Christians are the soundest and healthiest in spirit, and as showers and blasts of affliction and temptation do not much annoy them, so neither do warming gleams and shines of mercy distemper them, still they are humble; they are square men, nothing comes amiss to them, they will fall right which way ever they are cast, if lowly. Look as vessels whose sails are filled, if well ballasted, they run a more steady course; so is it here with the Saints, when they pray with full sailed joy of faith, yet when this holy ballast of humility is in the hold of the heart, and not merely aloft in show above decks, appearing to men: they are not soon lifted up with every good success they meet with, but keep low, and deep, and carry it evenly with the Lord, as humbly, if not more humbly than before. The Saints know well they are but beggars, and stand in need of much; they praise not their good prayers, but their good Master for the alms of grace which they get: Not unto us, and because once was too little to set forth their own unworthiness of any mercy, they repeat it again, not unto us, but to thy Name give glory, etc. Psal. 115. 1. Liitle cause to be proud of a trade or art of such holy begging, albeit through the bounty of God it proves gainful. 3. In affectionate amplifications of 3 In affectionate amplifications of our vileness, and of God's grace. our own vileness, and God's mercy and excellency. As beggars which use to make very lamentable relations of their own miseries, but yet giving their benefactors all their titles to the full. So those in Psal. 115. 1. ingeminate the expression of their own utter unworthiness. Not unto us, not unto us. And the Publican in his prayer speaks of himself, as a sinner, none else such a one as he, Luke 18. 13, 14. So the Prodigal in his request to his father, acknowledgeth his extreme and unparallelled sin, and unworthiness. Luke 15. 18, 19 So those converts, Jer. 31. 18, 19 Do the like: such like amplifications being as so many forcible arguments in their prayer, with themselves, to further compunction, and contrition in them; and with God, to further their participation of the benefit of his compassions. Out of the abundant heart-abasement the mouth speaks. As pride is large in speaking for self, so is humility in declaring against self. 4. In framing all our pleas in our petions formâ pauperum, in the manner of poor 4 In framing all our petitions formâ pauperum. undone persons; and pleading for mercy in regard of our extreme misery. That we are under woeful captivity and oppression, not of Turks, and such like, but even of spiritual enemies of our souls, corruptions of nature, temptations of Satan, etc. which are far more grievous. That we have sustained losses in soul that are almost inreparable, lost the goodly patrimony in our first parents of God's favour and image, which never can be sufficiently bewailed; yea haply have lost that little light, and life, and comfort of grace through some ill course we took since the Lord set us up again, and trusted us with a new stock of grace; yea, are strangely run behind hand with God; yea, we are extremely in debt by our sin to divine justice; yea, we are afflicted with many spiritual diseases and distempers, and sorely wounded in our spirits, through some sad foils of the enemies of our souls, and in all we are utterly insufficient to recover ourselves, yea, and helpless, and shiftless, in the very use of such means as might tend thereunto. We see indeed, that if we could believe, that would secure us, but yet are not able; if we could so earnestly wrestle for, and breath after help of God in Christ, we might have relief; but see also that of ourselves we cannot do so much, but as we are able through the might of God. We tell him of our grievances, and plead our miseries, and spread them before him, and his people, if they may move to mercy, and so wait his gracious leisure for the same. Jeremiah pleads for mercy to him and his people, because their backslidings were many. Jer. 14. 7. David pleads for pardon because his sin is great, Psalm 25. 11. and craveth mercy because a poor shiftless stranger, and sadly gone to decay, Psal. 39 12, 13. So Psal. 38. 1, 2. intreateth the Lord to forbear to go on to afflict him, because his arrows stick fast in him; he is sorely wounded already, ver. 2. he is sick in body and spirit. ver. 3. he is already fallen under a burden that is too heavy for him, ver. 4. and ver. 6. his back is already ready to crack under his pressures, and so on with such like sad pleas taken from his forlorn condition, he presseth God for mercy in that Psalm. 5 In much inward brokenness and relent 5. In heart brokenness therein of spirit. Hence that smiting upon the breast in the Publicans prayer, Luk. 18. 13, 14. There, there lay his sin and misery, there was his wound and burden; little did men think what he felt and saw. Ah that breast of his, how had it harboured rebellion formerly against God his heart within was smitten for it, whereof his breast smiting was but a shadow. Psal. 51. 17. A broken and contrite spirit is the all of his Sacrifice and prayer. Surely that heart is low in prayer, and brought down to the dust, which is broken as it were to dust. What ever speech humble ones have in prayer, it is sure they have sighs attending. If the Dovelike Spirit of Christ breathes in them, they will be breathing out Dovelike moans and groans in the ears of God. The Psalmist speaketh not so much of Gods hearing of the words of the humble, as the desires; he heareth the desire of the humble: If they do fall short at any time through some occasional impediments of expressions, yet broken hearted desires, expressed in groans are present and stirring, and they are to God as prayers, Psal. 10. 17. The groan of the prisoners are the prayers of the afflicted and destitute, Psal. 102. 17, 20. in God's account. 6 In a meek and quiet submission, and 6. In a quiet submitting to the Lord amidst discouragements. bearing all discouragements without quarrelling against God, nay, awfully clearing the Lord therein. If rated like beggars, if rebuked, if upbraided, if delayed, if denied, yet putting up all contentedly. The reproachful name of a dog moveth not the humble suppliant; she taketh it very well, and maketh good use of it, and doth not mutiny against the Lord Jesus for it. Mat. 15. 27. They in Judges 10. hear and bear, and take all that well, which the Lord in a holy upbraiding way speaketh. Judges 10. 11, 12, 13, 14, 15. They yield to all, as so, and just, if worse with them from the hands of God than it is: but yet with the leave of his mercy, they crave his favourable acceptance of their request, ibid. If humble ones come to Christ in prayer or otherwise, surely they come with holy dispositions to stoop to any yoke and burden of Christ, which he will lay upon them, as well as desire to have their own burdens taken off by him, Matth. 11. 28, 29. They may indeed plead with God, why he carrieth it so towards them: as Psal. 22. 1, 2. but they are clear in it, that he cannot but carry it well, albeit the particular cause they know not: So Psalm 22. 3. But thou art holy: and however it cometh about, that such divine forsakings are occasioned, yet still thou art holy and spotless, and pure in all thy dispensations. 7 In a real preferring others prayers before 7. In a real preferring others prayers before one's own our own. Thus the humble Centurion in his request he had to make to the Lord Jesus, he thought better of the Jews prayers then of his own, as being in his own sight a most unworthy Gentile, Luke 7. 3, 7. Not that under this pretence men should in a way of voluntary humility repair to deceased Saints, that is idolatrous humility; yea, even the madness of persons then living. So Hezekiah preferreth Isaiahs' prayer before his own, and therefore sends solemnly to him to lift up his prayer in the case of Judah, Isaiah 37. 1, 2, 3, 4. So the Church preferreth the prayers even of her young daughters (not so well instructed as herself) before her own, in that Cant. 5. 8. And the Psalmist reckoneth the prayers of his fathers as far more excellent than his, Psalm 22. 2, 5, 6. And the like did David in comparing his own prayers with others, Psal. 34. 5, 6. True it is, Pride and Hypocrisy will counterfeit this, as they that preferred Jeremiahs' prayer before their own, and therefore so earnestly do seem to desire it, Jerem. 42. 2. and the proud false hearted Simon Magus doth the like in regard of Peter's prayers, Acts 8. 24. But this was but an extorted act, wrested from horror of heart: and others in a complimental way, and for fashion's sake, or that they might seem to be humble persons may carry it thus too; but it is not inwrought in their spirits. Touching the second, When humility Marks of humility in prayer as saving in prayer may be called saving? I answer, first Negatively, and then Affirmatively. 1. Negatively. 1 That expression of 1. Not to desire others prayers. Humility is not always saving, when a person questioning the worth and validity of his own prayers, doth desire the benefit of others prayers; for then that act of Pharaoh in desiring Moses prayers, and Jeroboam the Prophet's prayers (1 King. 13. 6) had been saving. Nor 2. Is that always saving when 2 Not in words to ascribe all our good to the Lord. one carrieth it so in prayer, as ascribing all to the Lord in what good he partaketh of. The unjustified Pharisee will in words attribute all to God, that he is not as other men are, Extortioner, etc. Luke 18. 10. 14. yet with a proud spirit disdaining others, which in his esteem are not so good as himself. 3. Not to be afraid to come before the Lord. Nor 3. Is that always saving, when one is fearful to come to God in prayer, out of sense of great distance betwixt God and him; as the slothful servant which durst not trade thus with God in prayer, (as well as otherwise) Luke 19 21. Or like him whom the fear of the Majesty, Word, Presence and Justice of God, as a King, striketh him speechless, Matth. 22. 11. he cannot, dare not open his mouth to plead for his mercy. Nor 4 Is that always saving, when any 4. Not merely to make large confession of sin, or mournful complaints, to fast, to be of dejected countenance, to weep in prayer. prayer doth express several semblances of Humility: as when any is large in confession of their sin: as many of those that are brought in as confessing their sin in such a sort; as Isaiah 59 12, 13. yet few or none of them savingly interceding and pleading with God in prayer; hence that wonder, that he found no Intercessor. v. 16. or when any utter before the Lord many sad complaints of themselves, and their misery, and that in a mournful manner: in their prayers in appearance they will roar like Bears, and mourn sore as Doves, as sundry of those did mentioned, Isai. 59 11, 16. and such like were many of them that did not savingly complain or bewail their sins, albeit they did as Ezek. 7. 16. compared with the 17, 18, 19 and chap. 8. 18. Nor when persons set apart solemn days, and that frequently, for a more seemingly humble seeking of God in prayer; as that proud Pharisee and unjustified person did fast twice a week, Luke 18. 12. Nor when sad countenances and dejected looks are adjoined in such solemn times of prayer. There is an hypocritical affected sadness of countenance charged upon those false hearted professors in their days of fasting and prayer, forbidden to sincere ones, Matth. 6. 16. No nor when tears and weep are joined to such prayers, are they always expressions of saving humility therein required: albeit some of those were sincere, yet surely some of that people which wept so sore, upon that confession of sins made, Ezra 10. 1. and in that solemn time wherein all Israel were gathered to Mispeh to pray, 1 Sam. 7. 5, and there even poured out waters, so abundantly did they weep on that fast day, ver. 6. were not sincere therein, but many of them did it from common principles, and not saving. 2. I answer, Affirmatively. Humility expressed in prayer is then saving. 1. When a gracious Christian abaseth But 1. Self abasement in prayer. himself in prayer; and is not merely abased: when he is a stirring agent, by the lively power of the graces of God in him to abase himself; he useth means, layeth many Arguments together for that purpose, and is not barely a Patient therein. Thus did the Publican in his prayer, he smote on his breast, and that not to seem to be humbled; but as one outward help to himself to be abased, Luk. 18. 13. Hence the conclusion of Christ in ference to the humble manner of seeking of God's face, He that humbleth himself shall be exalted. The Pharisee he layeth all such materials together in his prayer. ver. 11, 12. as did rather tend to lift up his spirit, which was high enough in itself, and needed not such stirrups. When humility is wrought in prayer, as out of the fire, yea, gained out of much contrary opposition, a Christian finding his heart senseless, unaffected, and unbroken, he taketh such pains with his heart in prayer, and wrestles so with God and his own spirit, that it relenteth, and melteth, and falleth before God. Thus did those of Ephraim, they cease not bemoaning themselves, and charging their stiffneckednesse, and unbrokennesse so deeply upon themselves, and pressing the Lord for a more serious and through bringing of their hearts to a relenting, repenting frame, Jerem. 31. 18. whilst that they prevail with God, and their own souls, and are more throughly abased, ashamed, and confounded in their own sight before the Lord, v. 19 2 When a Christian is in a holy wise ashamed 2. Inward holy shame even to look God in the face. before God in prayer, even so much as to look him in the face. That humble Publican that was so ashamed in his prayer, in the sense of his extreme vileness, and unworthiness in himself, he is justified, Luke 18. 13, 14. he thought earth and hell below were more suitable to his case and deserts, and the judgement of God there (and thence looketh down thitherwards) than heaven's glory and grace. Thus that precious Suppliant Ezra in his prayer professeth, he was ashamed, and blusheth to lift up his face to heaven, Ezra 9 6. Thus the Publican, and converted Prodigal, he is even ashamed to own the name of a son; to be called, or be as an hired servant is too good for him, he thinketh, and speaketh so in his prayer. Luke 15. 19 The woman that came to Christ, she is even ashamed to come before him, to behold his blessed countenance, but standeth behind him. Luke 7. 38. And she sped well in the desire of her soul, for the comfortable manifestation of her pardon, she secretly sought for. Saith Christ, verse 48, 50. Thy faith hath made thee whole. 3. When a man in or upon his prayer 3 A holy awe in and after prayer. is affected and awed with much holy trembling: thus that humble Suppliant in Luke 18. 13. He is even afraid to lift up his eyes to heaven, durst not do it, such awful rays in the glorious purity, majesty and excellency of the Lord did he behold by an eye of faith, and he is justified therein, verse 14. That godly Prophet in his Prayer, Hab. 3. 1, 2. and in the mention of divers things touching God his providence and proceed, his belly (he saith) trembled, and rottenness entered into his bones, verse 17. Thence that believing Centurion, after he had sent to Christ to entreat his gracious presence, and coming for the help of his servant, as in a holy wise jealous of himself, and what he had done, whether he, so unworthy an one, had not made too bold with the Lord Jesus, to desire him to come under his roof; he sendeth a second message, therein professing his unworthiness that Christ should condescend so far to the desire of so unworthy an one as he judged himself to be, Luke 7. 3. compared with verse 6, 7. 4. When a man in prayer is much in begging pardon of sin, and the reconciliation 4 Greatest earnestness in begging pardon of sin, the benefit of Christ's righteousness, etc. of his soul to God in Jesus Christ. Thus the Publican, justified in that way of prayer mentioned, Luke 18. the main and in a manner only matter of his desires was, that God would be propitious to him a sinner; for so the Greek word signifies, or be reconciled to him, and have mercy on him, in covering all his sins in Christ, the favour and mercy of God in Christ Jesus, as a propitiation for sins, is all in all with him. When a child of God is in great afflictions of outward as well as inward man, yet the favourable remembrances, and merciful respects of Christ to a poor converted sinner, even in tortures, it is all in all. The converted thief desireth not to be saved or exempted from any justly deserved censures of God or man, but only favour with Jesus Christ. Luke 23. 39, 41, 42. The other wretch was all for his own ease, and for to continue in the world; he careth not for the favour of Christ, as sometimes the Psalmist did, Psal. 63. 1, 3. The loving kindness of God in any condition is better than life; to live in the love and favour of Christ, is more than ten thousand lives to him: yea, so the Lord will be merciful to him in the main of his soul, he careth not what becomes of his bodily life, when called to sacrifice the same. An humble child that cryeth out when he is whipped, yet careth more for his father's favour, then is troubled about his whipping. 5. When a Suppliant of God doth not propound to him in his prayer matters too 5 Praising of the least degrees or portion of mercy. high for him, things that are above his reach, or his measure, or his condition, or his calling, or the present necessity whereof he is sensible; but he will be glad of smallest mercy, children's crumbs, yea, such as are to others refuse, despicable blessings, are in high esteem with him in his desires: crumbs that fall from the children's table she craveth in Matth. 15. 26. and is accepted and approved in the manner of her praying. verse 28. Some children it may be will scorn to have only bread for their food in the father's house; but the humble Prodigal in his penitent motion which he meaneth to make to his father, will be glad of that, yea of the coursest of the household bread, and far in the house, hirelings bread yea he would be glad to have of the refuse, and leave, and spare even of hirelings bread. Luke 15. 17. Make me as one of thy hired servants, namely, in their allowances, as well as services; as one of them, albeit as the meanest kitchin-boy, (as it were) the poorest, most despised cutter of wood, and drawer of water, etc. Beggars ask but a piece of dry-bread, a cup of small beer, or water; any old cast clothes, and the like mercies and blessings in God his house, which others it may be account too slightly of, these humble suppliants will highly prise, and earnestly crave of the Lord: and whatsoever they press after in spiritual blessings in Christ, yet in temporals they use to be very modest; neither poverty, nor riches, but Lechem Chukki, the bread of his portion, & dimension, that is the matter of humble Agar's prayer. Prov. 30. 7, 8. So Jacob, if God, or (prayer-wise,) O that God would give me bread to eat, and raiment to put on. Gen, 28. 20. In spirituals indeed they are still more needy, and craving, hunger and thirst after righteousness, that is their most ordinary, usual and continual daily desire, like hunger and thirst, the ordinary and daily affections in the body. Matth. 5. 6. 6. When a Christian amidst all vilifiings of himself in prayer, is ready to exalt 6 An acknowledgement of greatest love in smallest mercies. the Lord, and to acknowledge much love and mercy of God, even in the smallest fruits and benefits thereof: whatsoever stout vagrants and bedlams do, which will disdainfully cast scraps at their feet, yet poor hungerbitten beggars will not do so, but be very thankful for smallest courtesies. So it is here, the guiding of a faithful Eleazar in his way, will make him bow his head in way of thankfulness to the Lord, that so graciously answered his prayer therein. Gen. 24. 48. O how will Gods humble Suppliants exalt and magnify the Lord for blessings of a meaner nature, even temporal as well as spiritual blessings! as David for promised blessings to his house, cryeth out, who am I, and what is my house, that thou hast brought me hitherto? 2 Sam. 7. 18, etc. and 1 Chron. 24. 11, 12, 13, 15, 16. He exceedingly amplifieth the kindness of God to him and his people, even in regard of temporal blessings he wonders at the greatness of God his mercy to him and them, even therein ibidem verse. 14, 15. And when such of God his Suppliants do not far so well at the door of mercy, as they could desire, and as sometimes they have done, yet they will not go away muttering, but even then will speak well of God, and grace, and mercy, and the covenant and way of God, etc. The Psalmist, in Ps. 89. 49. cryeth out, Lord where are thy former loving kindnesses? yet concludeth, (verse 52.) thankfully, notwithstanding all the sad passages of providence before mentioned. Blessed be the Lord for evermore, Amen, and Amen. 7, When a Suppliant having prayed pathetically, 7 Looking through all our melt unto mere Grace for the success. with much fervency and brokenness of heart, yet as one which seethe the emptiness of his prayer, even at the best, he goeth out of that, resteth not therein; but as if he had not prayed in such sort, he runneth to the Name of the Lord, he looketh for nothing, but from the rich and free grace of God in the Lord Jesus, as Daniel Ch. 9 3. 4. He is at it with God in such like humble prostrating his souls desires to him, but in the close professeth the supplicaons which were presented, (though with much brokenness of heart doubtless) yet were not for any righteousness of their own, (whether of person, or performances, or prayers,) but for his mercy's sake. v. 18. And v. 17. desireth audience for the Lord sake, for Christ's sake. And ver. 19 for his name sake; so Ezra, albeit he had been weeping and casting himself down before God in prayer, Ch. 10. 1. yet ch. 9 last, he concludeth, that he and the people in respect of themselves, are before God in their trespasses, and cannot stand before him, by reason of the breach of covenant with God, which he had then bewailed. verse 14. Now touching the third thing propounded, Humility required in prayer, Because 1 Humble prayers speed best. why this humility in prayer is required? I answer briefly; 1. Because prayers put up in and with such humility, they do ever speed best. Mark 7. 29. For this saying, go thy ways, the devil is gone out of thy daughter, for what saying? namely, that verse 26. wherein she taketh the name of a dog so quietly, and meekly & craveth the very portion of dogs in a manner, the mercies slighted by the children: The Lord will not look at what the proud bring to him, but hath respect to the lowly, to strengthen them with grace and peace in their souls. Psal. 138. 3. 6. to perfect all that concerns them; verse 8. The lowly strangers see how the Lord welcomes them in prayer, Isai. 56. ver. 6, 7. The penitent Prodigal that speaks in such a vilifying way of himself to God his father, Luke 15. 18, 19 sees how royally and richly he is entertained by the Lord, like as by that father, verse 22, 23. the costliest robes of grace, and delicatest of mercy in Christ, are readily brought forth to such; greatest mercies are granted to such, as pardon of sin, and the like. Luke 18. 13, 14. Yea, in such a lively and convincing manner exhibited, as that they shall carry it home with them, the sight and light thereof shall stick by them; he went home justified: they shall in a holy triumphant wise carry home the garland of grace and peace, for which they wrestled with God in prayer: whereas in defect of Humility no prayers, nor tears of a proud Esau shall avail. Heb. 12. 17. The Pharisees repair so diligently to pray to the temple is to little purpose, whilst he doth not humble, but rather exalt himself therein. Luke 18. 10, 14. God will not approve of any such men's persons, or prayers; and such a non-justified estate is a sad abasing of such, ibid. as the gracious acceptance of the persons and prayers of humble ones in Christ Jesus, is an high degree of honour and exalting to them. 2. Because the servants of God are 2 Then are humble ones themselves. never more themselves, as such, then when humble in a way of seeking the face of God. When the converted Prodigal, and Publican cometh to rights, to himself, then in that frame, he betaketh himself to this work. Luke 15. 17, 18, 19 Assuredly penitent dispositions work then strongly, zeal and holy indignation against sin, and ourselves for it, are then stirring, then is faith, and love doubtless active, and putting forth themselves in our souls. 3. Because an humble frame of heart 3 It putteth most honour upon God and Christ. in prayer putteth most honour upon God, and Christ, and mercy, and grace, as all in all. Aga● in that frame thinketh that it will put the largest heads, and ripest wits in the world to it, to conceive or express the glory of God in Christ. Proverb. 30. 2, 3. compared with the 4 ●h. And he will magnify the purity, perfection, and stability of his word. verse 5. see verse 1, 7, 8, 9 Asaph when in that frame of heart, Psal. 73. 22. then who but the Lord of heaven and earth with him, and in his desire! verse 25. and if such a poor soul get any mercy by prayer, of all others he will use it best, and give God the most glory of it, and for it, as might be showed in divers instances. 4 Because such a kind of spirit in 1. It fitteth us most for mercy. prayer, it doth fit us most for the mercies of prayer. Hence it is compared to hunger, which as it is good sauce to the body, and prepareth it well for its meat, so doth it fit the soul for its desired food of grace and mercy. Hence is that opposition Luke 1. 53. betwixt the hungry and the rich, and yet rich is rather opposed to poor, because indeed the poorest in spirit, the beggars in spirit are the most hungry. Look as the emptying of a vessel fitteth it for being filled with precious liquor; so humility by emptying the heart of all self-strength, self-confidence, selfsufficiency, self-righteousness, self-willedness, and self-conceit, it fitteth the soul in prayer for what it doth pray for. The heart of the humble is a prepared heart; as to pray to God, so likewise to receive and improve the mercies which it seeketh in prayer; such an one is most flexible and ready both to use the best means to obtain the mercies desired, and to walk worthy of them when obtained. So Job 7. 20. I have sinned, what shall I do to thee, O thou Preserver of men? As touching the last thing propounded; Helps to humility in prayer. namely, What Helps and Means we should use to further such Humility required in prayer? I answer, 1. Set faith on work, as we shown at 1. Faith in the Lord. large the last Lecture. Faith in God's Promise and Providence made David pray so humbly, as one not worthy to speak more to God, or receive more from him, 2 Sam. 7. 18, 19, 27. That made the Prodigal to throw down himself in such sort, and humbly to seek his father's favour, considering in him a father's bowels, yea which possibly might move towards him; he is apprehensive likewise that he hath all he needeth, and that moveth and furthereth him therein, Luke 15. 17, 18, 19 So it is here, the Publicans faith in that propitiatory merit and mercy causeth him so to speak, as Luke 18. 13. It was faith that set the woman a begging, in that humble and lowly, as well as earnest manner, Matth. 15. 26, 27, 28, The faith of that woman was the instrumental means of her salvation, Luke 7. 50. that was the means of that her silent, humble approach to the Lord, ver. 38. It is faith which taketh a true measure, both of God and of ourselves, and thereby furthereth such humility. 2 Get our hearts filled with love to the Lord. Love is a stooping grace, it will 2. Love to the Lord. make a Christian think meanly of all he saith or doth in behalf of Christ whom he loveth, that he never speaketh nor doth enough for him. Love will make a man amplify his worth and excellency, and glory, and even be speaking well, even the best of him; and that will surely make him carry it submissively to him, as very loath to displease or dishonour him; and when at any time a Christian wrongeth or offendeth the Lord, Oh how will love occasion self-loathing and displeasure, and distaste, and trouble for it! The Lord Jesus in giving that answer in that poor woman's hearing, Luke 7. 47. Her sins which are many, are forgiven her, for she loved much; sheweth, that love also set her on work in such humble and melting sort to express the secret desires of her soul unto him, touching the conserving and clearing of her Justification, ver. 38. 3 Be we sincere in heart in our prayers 3. Sincerity. which we make. The sincere hearted Publican will humble himself in seeking of God's favour by prayer, when the leaven of hypocrisy, will heave and puff up that Pharisee whilst he is praying, Luke 18. Sincerity will make us in prayer speak all freely and ingenuously on the part of God, and Christ, in way of good; and on our own part in way of our evil and emptiness; it will make men of yielding and flexible tempers, and cause persons to be open and plain hearted with the Lord; and that they shall not refuse or be unwilling to take any shame before God. 4 Improve we the thoughts and serious 4. Thoughts of our need, and God's greatness considerations of our needy conditions, as likewise of the greatness of God. The Saints are styled such as are beggars in spirit. Matth. 5, 3. hungry, ver. 6. Luke 1. 53 Destitute ones, Psal. 102. 17. such as whose best habilements are rags, Isaiah 64. 6. Clay vessels, the Lord our potter, ver. 8. Dust, Gen. 18. 27. and such like: the consideration whereof kept those Saints of God, as Abraham and the rest, humble in their prayers. When we look at this ragged condition of ours, it will make us remember ourselves, and keep us humble in our Supplications. 5 Spread we much our own and Ancestors 5. Thoughts of our Ancestors sins. sins before the Lord when we are to pray. And thus did Daniel, chap. 9 thus did Ezra, chap. 9 The very serious mention and meditation of an offence of a child of God against his Father, will make a Regenerate nature begin to work, and then will issue such holy blushes in the face of an ingenious Christian. If through the wily slights of Satan, and our deceitful hearts, we should begin to gaze on our goodly feathers, and have some rise of spirit in way of pride, yet at the sight of this black foot of ours we should then assuredly fall in our spirits. 6 Take we all holy advantages of such 6. Taking advantage of melting workings in ourselves. melting, weeping plights, in which we are sometimes above others. David's heart being in that humble plight upon occasion of a good word of the Prophet, sent to him from God, than David goeth in and prayeth, and then he carrieth it so humbly, 2 Sam. 7. 18, 19, etc. When Ezra upon the hearing of the evils among them, was put into that abased frame, Ezra 9 3. then he falleth into that humble sort to pray before the Lord, ver. 5, 6. etc. So whilst Nehemiahs' heart was even broken at the present hearing of the sad news, he forthwith setteth himself in solemn wise to pray and weep before the Lord, Nehem. 1. 2, 3. compared with verse 4, 5. etc. Albeit such melting desires and inclinations should haply be raised from other causes, or spiritual miseries, yet being stirring already they may the better be spiritualised. There are times when we are so strangely stupefied, that scarce any thing will affect us, but when affected seriously with any thing, it is an advantrge (if improved wisely) to turn such waters, (the sluices being now opened) into the right channel. 7 In our secret approaches to the Lord, 7. Premeditation. spend some time in serious premeditations, it will help to put us into a more serious frame of spirit, and that is the next neighbour to an humble and sensible plight. It will add plummets to fleety, lofty spirits; especially if we seriously consider of his Majesty and Sovereignty before whom we come; surely that will help to bring us on our knees: The sight of the King's Colours will doubtless make all, but some presumptuous, careless, stout spirits to lower their sails, even when they are going on full sailed in prayer. CHAP. VI Of Sincerity required in Prayer. HAving spoken in part of the third general thing propounded, touching the conditions required to the incessant practice of this Duty of Prayer; and therein handled two of those conditions required, namely, Faith, and Humility: we come now to a third; namely, Sincerity, or Purity, or Integrity. The approved Suppliants are such as call upon God out of a pure heart, 2 Tim. 2. 22. such as call upon him in Truth, Psal. 145. 18. The prayer of the upright is a delight to the Lord, Prov. 15. 8. Prayer that is pure, Job 16. 17. For our better handling of this Requisite to prayer, consider we 1 Wherein this Purity, Integrity, and Sincerity required in prayer doth consist? 2 Why the Lord requireth it? 3 What are the Marks of it? 4 What Means and Helps there are to it? 5 And lastly; what Motives may stir us up to endeavour it? To the first we answer, That such Sincerity consisteth in these six or seven Sincerity consisteth things. 1 In carrying on the whole business of 1. In praying as to God. prayer as to God. Whether we confess our sins and miseries, or crave redress of them; whether we ask such or such blessings or favours for ourselves or others: or whether we bless the Lord for Grace already vouchsafed us, for what else we do in Prayer, we are to carry it with such awe and reverence as those which are speaking to God; and with such intention, and attention, and observance as those that are now to deal with God; and to keep our true distance, neither heartlesly distrustful and dismayed, and yet not heedlessly, and presumptuously, or malepertly bold with God; Afraid of him, yet not terrified by him; solaced in him therein, yet trembling before him; satisfied in him, yet unsatisfied in continued desires of mercy from him; resting on him, yet restless: and albeit restless, as pressing upon him for mercies we need, yet resting on him quietly for the same. Having such apprehensions of God in the duty as befitteth him, and as are suitable to us, to the Duty, to the present work and workings therein. If we confess our sins, we are sensibly apprehensive of his Purity and Majesty offended thereby; of his Goodness and Patience abused thereby; of his privity to them all, in their circumstances; of his sin-revenging Justice due thereto, of his sole prerogative to pardon the same, of his readiness in Christ to do it. We are seriously apprehensive of the vileness of such sins, of our own loathsome nature, whence they did arise, and our hearts rise up in holy indignation and detestation of them, and ourselves for them: whilst we mention the same, we bleed over them in our spirits, could even tread upon ourselves, and take a holy revenge on ourselves for the same: and all the melt and breathe of our spirits in the mention of our sins they are still as to God: When we mention such and such wants of such and such mercies we crave, all is carried as to God. We have suitable workings in our minds; we eye him as full of all grace and mercy, as treasuring up all that fullness in the Lord Jesus, as willing and free to communicate the same, as real in his Promises of the same; and the like might be said in the rest. Psalm 5. 3. David saith, he will direct (or orderly settle, prepare, and address) his prayer to the Lord. And Christ would have such as pray, to pray to their Father which seethe in secret, Matth. 6. 6. Job would order his cause before the Lord, Job 23. 4. 2 In carrying on the whole business of 2. In doing it as from God. prayer as from God: as praying in the Spirit, Eph. 6. 18. Praying in, or by the dictate & direction of the holy Ghost, Jud. 20. Christians are to drive this holy trade with God, but yet as with his own talents and commodities. Luke 19 16. Lord, thy pound hath gained ten pounds (saith the good servant.) We should wrestle in and by prayer with God, but as in and by his strength. Hosea 12. 3. By the Lord will his people make mention of his name in prayer, or any other ordinance of his. Isai. 26, 13. 3. In carrying on the whole work of 3 In doing it as for God. prayer, as for God alone. The Suppliants of God bring their prayer, not as their offering, so much as God's offering; Zeph. 3. 10. they do indeed lift up their prayer, as did the Prophet, Isai. 37. 4. and their heart in prayer, yet so, as withal exalting God in both. He is extolled with their tongue, in their crying to God with their voice. Psal. 66. 17. The Saints confess their sins, that God may be cleared in his proceed. Psalm 51. 4. Express his mercies in prayer, not to set forth their own praise and commendation as did the Pharisee, Luke 18. 10, 11, 12. But that the Lord rather may be glorified, and that the heart in the mention thereof may be awakened to give him glory, and therefore they use in the mention thereof sensibly to immix the mention of their own vileness and wretchedness. If they request of God such and such mercies, yet it is that the Lord may occasionally be the more honoured in granting the same to them, whether the mercies be of a spiritual or temporal nature. Albeit the mercies they crave, and immunity from the miseries which they complain of to the Lord be the matter of their prayers, yet not the sole motive. Self is not the great wheel which setteth all the wheels of their hearts going, nor is self the centre in which those many lines of their spirits and prayers do end and meet, but rather the respect to the Lord, and his name, favour and presence, these are all in all. They are a generation not of falseseekers in their prayers, but of seekers of the face of the God of Jacob. Psal. 24. 6. and having pure hearts therein, they do not lift up their souls to vanity. ver. 4. The main of their desires, is that the Lord Jesus, the man of God's right hand may be glorified, and that the mighty hand of God may be with him in his government; and if he be exalted, that shall and will engage them the rather to be thankful to God for it, Psal. 80. 17, 18. The making of the refused stone, the headstone of the corner, is that wonder of grace in which they thankfully rejoice. Psal. 118. 22, 23, 24. David wisheth that guilt removed, not merely because it lay as so sore and heavy a burden upon his conscience, or that he would have ease of the terrors thereof, but that in being eased and freed thereof, he might be the freer to sound forth the praises of God. Psal. 51. 14. He would have his former joy again, not because he made any idol of his comforts, and was all for comfort in his spirit, for he is as earnest for a clear and sound heart, verse 10. But that he may be more active for God in giving some honour to him in other sinner's conversion whom he had haply hardened by his sin, etc. verse 12, 13. He would have his mouth opened, verse 15. Not to be more free and cheerful of speech, but that his lips might set forth God's praise. The sons and daughters of God pray for preservation from, or deliverance out of temptations, and afflictions inward and outward, (as in the petition of the Lords Prayer) but with a first and main respect and desire that the name of God may be hallowed, sanctified, honoured therein; they pray for the remission of their sins, and the comfortable manifestation thereof, not merely because they are damning, but because detestable to them; not because terrors to them simply, but that God in his gracious and free pardon of them may have his name hallowed; and for that cause do they pray for all temporal blessings for them in their callings and conditions, under the notion of daily bread. The Godly power out prayers, not so much as expressions of their desires of observance thereof from God, as of obedience therein unto God. Nor merely as helping means of future, but also as an homage of love for past mercy. David will call upon God, because he loveth not himself, but him. Psal. 116. 1, 2. 4 In being as ready pressed to a serious 4 In like conscience of use of means. use of all other means to obtain mercies prayed for, and avoid miseries bewailed; as to pray for the one, and against the other. Abel bringeth himself with his offering, both are equally at the beck and service of God, so did not Cain. Gen. 4. 4. They offer themselves in with their prayers, and such like service, as the main sacrifice, willing to prove what is the holy, and acceptable and perfect will of God. Rom. 12. 1, 2. And therefore no wonder they are pressed to use any holy means to further what they ask of God. Their heart and hand is (as I may say) combined to, and joined with their tongues. If they cry for wisdom, they bring their instruments to dig and search for the precious mines thereof. Prov. 2. 3, 4. Their prayers are called seeking, Isai. 55. 6. because they are ever attended with searching in all corners, in every means if they may find out, and light of the mercies they pray for. And they are comprehended under the notion of that hungering, Matth. 5. 6. that will break thorough even stone walls, any difficult lets, but it will come by the food it craveth. Many instances hereof might be given; but more hereof when we come to speak of that case about use of means. 5. In not hiding any thing from God, as unwilling or not desiring his privity 5 In hiding nothing from God. thereto, but at least endeavouring to open all to him, declaring our ways to him. Psal. 119. 26. Pouring out our hearts to him. Psal. 62. 8. And where we fall short, craving a further discovery of ourselves by and to the Lord. Psalm 139. 23, 24. When Job would clear his integrity, and prove his sincerity, he doth it, professing that he covered not his transgressions as Adam, Job 31. etc. Sincere ones are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as would be, and have all in them seen of God: as persons held to the sun-light, perspicuous, transparent, yea in all their spots; Suppliants being much in commerce with God, they have experience of his all-searching and all seeing eye, and cannot but will and desire his search. Psal. 139. 1, 2. 23. verses compared. They are acquainted with his admirable faithfulness and cordialness to them, and therefore are not loath to have it thus, but glad of that opportunity. They find they pay dearly for any contrary acts of guile, and beholding withal the happiness of plain dealing with God in their words and walks, they cannot but desire and endeavour the same. Psal. 32. 2, 3, 5, 6. 6. In harbouring nothing willingly 6 In harbouring no sin, hindering answer of prayer. and knowingly in themselves tending to hinder audience and acceptance of their persons and prayers by the Lord, or free access to the Lord and to his gracious throne. The Psalmist declareth that the unfeignedness of his prayer, in that he dare make that appeal to the Lord, and is purposed not to offend so much as in a word. Psal. 17. 1, 3. And Psal. 66. 15. The sincerity of his heart in prayer appeared, in that he, albeit he had evil in his heart dwelling there, yet was not the same had in respect by him. Hence that putting away of iniquity required in persons which are intended to pray. Job 11. 13, 14, 15. hence the holy clearing of the Saints, (as it is called 2 Cor. 7. 11.) when entering upon prayer, by premising & prefacing their self-condemning confessions, as in Ezra, Daniel, and others: Hence that casting up accounts when persons are then to offer up their gifts; then is the remembering time of what was not taken such notice of before; When thou offerest thy gift at the Altar, and there remember'st, etc. Matth. 5. 23. When to lift up our hands and our hearts unto God in the heavens, then if ever there is, or aught to be searching and trying of our ways, Lam. 3. 40, 41. we are to draw near with our hearts sprinkled from an evil conscience, and privity to any known sin approved in us or by us. Heb. 10. 22. Sincerity in prayer loathes to mean rebellion, when it speaks repentance, to cry my Father, and yet do evil to the utmost. Jerem. 3. 4, 5. Sincerity will hearty complain of any lets to the free passage of prayer, and account the same its great burden and misery, as Lam. 3. 8, 44. but it will never connive or wink at them, or give free way to them. Sincerity is very real, not intending speech with God. so much as success from God, and therefore will not, dare not, cannot own any spiritual make-bates. 7. In avoiding all affection of any expression in prayer. In hypocrisy there 7 In avoiding all affected expressions in prayer. is affectation; hypocrites are stage-players, which albeit they are illiterate dunces many of them, yet will be highflown sometimes in their expressions, their mouth speaketh great swelling words when they speak to men or God, or else they fail of their use and aim. Judas 16. And in all affectation there is some hypocrisy, be the persons who they will be that are therein exercised. Sincerity will account those Gentile-like esteemed flourishes of rhetorical ingeminations, but vain repetitions. Matth. 6. 6, 7. not expecting that the Lord should be moved by any such like vanity. ibid. Sincerity loathes and fears to compliment with the allseeing and faithful God. The lips of the Saints in their prayer, are as as a thread of scarlet, not stuffed out with the gouty rhetoric of man (for it is in comparison sthe high and holy language of the spirit, no better) but with the pure spun spiritual eloquence of God, Cant. 4 3. Thy lips are a thread of Scarlet. Now to answer more briefly to the second thing propounded: The Reasons Reasons of sincerity in prayer why God requireth Sincerity in our prayer, may be such as these. 1 Because Purity and simplicity is most 1. Sincerity is most suitable to God's nature to whom we pray. suitable to his nature with whom we have to do in prayer: as a simple pure Spirit, he will be worshipped in spirit and in truth, John 4. 23, 24. He seeketh most that part of his Image of Truth and Purity, in any person or performance. Such doth the Father seek to worship hiw, ibid. Truth in the inward parts is that which he eyeth and desireth Psalm 51. 6. The more of that therein, the more approved, the more delightful to him: The words of the pure are (to God also) pleasant words, Prov. 15. 26. His Image in his children is lovely. The child that is likest his Father, is most made of. The purity and sincerity of the people of God is reckoned their perfection, albeit they have many imperfections attending their persons and performances. Thence are the godly called the perfect, 1 Cor. 2. 6. Besides, Purity and Sincerity is most suitable to Christ our High Priest, who was holy and undefiled, Hebr. 7. 26. And God would have his Priests, his Saints, an holy Priesthood, and so conformable to him, 1 Pet. 2 3. Besides, there is Truth, Reality, Seriousness, and Solidity in all we eye and improve in prayer; and therefore no wonder if God will have us carried with an answerable frame of spirit therein; the Priest of our Profession is what he is really, Truth itself, John 14. 6. The meritorious Sacrifice was real and true; it was the Sacrifice of himself, Hebr. 9 26. The Covenant of Christ's blood, a real, ratified, forcible Testament, Hebr. 8. 6. and chap. 9 17. etc. The way made for us a true and living way, and therefore we may well draw near to God with true hearts, Heb. 10. 16, 17, 19, 20, 21, 22 verses compared. 2 Because Sincerity ever useth to put 2. Sincerity strengtheneth our prayers. to all its strength in prayer; and that is it which the Lord liketh best. Hypocrisy divideth; James 1. 6, 8. and that doudling and dividing maketh weak work. It is not potsherd strength, which is but brittle, and will not abide any knocks, Prov. 26. 23. Burning lips in zealous expressions, joined with a wretched false heart, are but like a pot sheard covered with silver dross; but Sincerity is single and unanimous in all its actions, and so its united force must needs be more available. 3 Because Sincerity putteth a holy grace 3. Sincerity most graceth our prayers. upon, and force into our words in Prayer. Hence that strength ordained in the mouths of babes, entire and sincere ones, Psal. 8. 2. Grace of the lips is joined with pureness of heart, Prov. 22. 11. And as earthly Kings befriend that in their Petitioners, so doth the Lord in his. Hence is it that David pleads his unfeigned speaking to God in prayer as an Argument with God to hear him, Psal. 17. 1. 4 Because prayers of sincere ones are 4. Sincerity getteth most in prayer. ever of most public use and good, and that is a thing the Lord greatly liketh. A pure handed and hearted Job praying to the Lord, shall deliver the Island where he is thereby, Job 22. 27, 30. by the blessing of the upright the City where they are is exalted, Prov. 11. 11. Touching the third thing propounded: the Marks and Characters of Sincerity in Marks of sincerity in prayer prayer are such as these. 1 When the main and choice materials 1. When the materials in prayer are the best things of our prayers are right and holy things. Psalm 17. 1, 2. When our hungering desires expressed in prayer, are after Righteousness, they are surely such as are accounted of God sincere, Matth. 5. 6. when in prayer also we first and chief seek the kingdom of God, Matth 6. 33. the light of God's countenance, Psal. 4. 6. not as the most do, some worldly good, ibid. When we mind not base, common metal, brass or tin, etc. but Gold and Silver, precious Materials, requests of weight and worth with God; it argueth we have some spiritual measure of Sincerity and Purity within, when we trade with God, not about trifles but pearls of great price; it argueth we are not Pedlars, Mountebank hypocrites, but solid and substantial Merchants and Citizens of Heaven. 2 When our whole man doth act in prayer; 2. When the whole man acteth in prayer▪ understanding, and judgement, and conscience, and will, and affections, they do their parts in it, and are joint Petitioners and Suppliants, Psalms 109. 4. But I prayer, saith David, he was all prayer, or all of David, or in David, was herein employed. Psalm 119. 58. With my whole heart (saith he) have I entreated thy favour; the soul and spirit, all the inwards, and the sublimest parts of the Church are employed therein, Isaiah 26. 9 If this little world in man, this little Commonwealth in a Christian become a joint Solicitor unto our heavenly Sovereign, surely this King of Saints will account of the requests serious, and the Solicitor entire therein; as earthly Kings do the joint Petitions of whole Bodies, and Counties and Countries. When every string in the Instrument sounds its part and keeps due proportion, both the Instrument is right tuned, and the Music and Lesson played is fullest of true harmony. So it is here, the Saints when entirely and wholly exercised in the prayers they make, surely they are sincerely employed therein. When all within the soul, as bound by Oath, and Vow and Covenant unto the Lord; to deal truly in matters touching him and us, do agree in what they present and utter before him, surely than it will pass for a true verdict, as in other cases it doth with men. 3 When in praying still we endeavour to 3 When we still strive to pray to purpose. do it to purpose, or else we are to ourselves as if we had not prayed. Righteous ones will pray effectually, James 5. 15, 16. if they pray, they lift up a prayer unto the Lord, 2 Kings 19 4. When a Factor or servant will not leave trading or working until he make something of it, you will say then he is honest, and just in his calling or dealing; like Abraham's servant, he prefers his Master's occasions which he was to dispatch, before his very food, Gen. 24. 33. and verse 49. as he was serious in speaking his errand, so in pressing for his answer; and when he hath done, hastes to make return thereof to his Master, ver. 56. so it is here in serving God with our spirits in prayer, Rom. 1. 9 They are true and trusty Soldiers to their Commander and Country, which will not out of the field without some Trophies of Victory; like those which when thereto enjoined and adjured (1 Sam. 14. 24, 26.) though the honey would even drop into their mouths, as they were in the pursuit of the enemy, yet they mind the completeing of the Victory, albeit with some denials of themselves in their present refreshments. So it is here, when we are sincerely set to seek and wrestle for mercy, we will not away without a blessing in and by it. Or as a Pleader is honest in soliciting a Client's case, when he will not cease pleading until he have brought the same to some comfortable issue; so is it with the spirit of a Christian, which is mainly employed by us in this holy pleading work; the more serious, resolute and unmoveable it is therein or therefrom, without some good success, the more sincere. 4 When we strain not much to speak 4. When we strive to speak as it is with us more than is, or otherwise then it is, either in the general bend of our souls, or then is in the present desires of our spirits, or then is in the sense or feelings, or fears, or griefs, or workings of our hearts; but speak as things are to us and with us. It is not so much the strength of brains and judgement, or memory, that prompteth the mouth to speak, to fill up time with airy expressions, as the strength of heart workings, of holy desires and griefs, etc. which put the people of God upon uttering what they do in prayer; they had rather cease, after some serious strive to the contrary, against distempered, senseless spending of time in mere words without spiritual life, then go on in such sort, albeit they may seem to themselves or others but in an ill pass at present by reason thereof. I opened my mouth and panted (saith he, Psal. 119. 131) for I longed for thy Commandments. Strength of holy desires after Grace, to understand, believe, and practise the Word of God more, made him be so large and zealous in his prayers, out of the abundance, not of his head, but of his heart, his mouth thus speaketh. Hence the Saints prayers are called their desires, Psal. 145. 18 and 10. 17. 5 When we are most frequent and fervent 5. When most frequent and fervent in secret prayer. in secret prayers of all other prayers. As it is said of grief, so is it true of prayer, He prayeth most truly and sincerely, that prayeth most secretly. Hence our Saviour doth oppose secret prayer to hypocritical praying, Matth. 6 5, 6. Slye false dealers will be careful and very exact in what they speak when witnesses are by; but honest men will be as exact in what they speak to another all alone. So is it here; many, it may be, which carry it with much Zeal and circumspection before others, yet in their Closets if they do pray at all, it is so flatly, so drouzily, so curtly, so carelessly, that it is as good as no prayer at all. Let such look to their spirits whether all be right within. Whatsoever false hearted spouses may seem to speak so and so lovingly & loyally to their Spouses before others, that such as are by would take them to be very chaste and faithful, and kind; yet if in secret, they carry it otherwise, their honesty may well be suspected. So is it here, if Christians should carry it in expressions in prayer with others as if very loyal to the Lord Jesus, but in secret it is quite otherwise, their hearts are not so entire and honest as becometh their profession. Verily, sincerity is plain and open hearted, and surely never more than when alone with God its friend. Sincerity in prayer, is simplicity and singleness in prayer; and therefore will be the same every where. If praying with others, striving still to speak with such life and power, and holiness as is meet: and if alone praying, it will put us upon the like seriousness of attentiveness, and intentiveness in, and on the duty in hand. 6 When we can in prayer be as earnest 6 When as earnest in prayer for others, 〈◊〉 for enemies, as for our 〈◊〉 for others, as for ourselves; yea, we can be very serious in wrestling with God for such as have injured us; and that not so much that we may be less molested by them as that the Lord Jesus may be magnified in them. The very thoughts what a mighty conquest the Lord would work in their conversion, what a glorious name he might get thereby, what a foil it would be to the Devil's kingdom, power and policy, etc. this putteth spirits into their prayers for them. David, albeit he had many things lay heavy upon himself, as appears in the whole 51. Psalms, yet vers. 18. he prays for, and is mindful of Zion and of the Churches good. Self hath less ground work and foot hold in prayers for others, than those which are for ourselves. The Lord Jesus maketh account that they had need be perfect as their heavenly Father is (in their measure and proportion of perfection) that love and wish so well to their very enemies, Mat. 5. 44, 48. Lastly, When we are as ready to praise 7. When as ready to praise God, as to pray to him. God for mercies received, as to pray to him for what we want. Godly Esther and Mordecai are as solicitous and careful that they and others with them may have their solemn Thanksgiving days, for the gracious deliverance for which they had prayed and fasted, as ever they were of the days of Prayer and Fasting, Esther 9 22, 29, 31. verses compared. Self will be sometimes prayer full, and so will hippocras, because its good and suitable to both; satisfying the desires of both, and furthering the ends and aims of both may come in thereby: But sincerity is that which is and will be praiseful and thankful. An honest and poor man will scarce ever forget a special kindness showed to him by another at his request in a time of his necessity; when ever he meeteth his friend, he will be thanking him a long time after; and when he is with others, he will be thankfully acknowledging the same to the great commendation of that his friend. But a Counterfeit, a Vagabond, a Rogue, for whom you do any office of love, you shall hardly ever see, or hear of him more, when he hath gotten his pennyworths of you he is gone, unless he need you again; he returns not to acknowledge it, albeit at the present he give you good language, So is it here, a Christians grace and sincerity thereof is more tried when he getteth prayer blessings, then when he wanteth the same. Self being empty prayeth, but self when full looketh but to his own satiety: but self-denial the daughter and handmaid of Sincerity, will not be so circled within the compass of self in his prayers. Look as it is in a Prospective glass, if you turn the wrong end foremost, great things will seem very small, and things that are nearest will appear, as a far off, and small things will hardly be discerned. So is it here; when self and hypocrisy are to look upon mercies of prayer; great ones are but little and small mercies, none at all, etc. but sincerity taketh the truest survey of them all in their dimensions, & colours, and therefore no wonder if it be thankful; sincerity will bear such true and full witness to our extreme misery in ourselves, that the light and white of mercy, compared with this darkness and black, will prove very amiable and praiseworthy▪ Sincerity will truly and faithfully compare our worthiness and utter unworthiness at our best, with Christ's glorious merit and worthiness, that the eye of the soul that looks on, cannot but discern praise worthy glory therein. Greatness and absolute Sovereignty, and independency in the Lord, and unutterable nearness and dependency in us shall truly be presented and compared in a sincere hearted Suppliant, and can he be other then very thankful? Self, (which prompteth a false hearted Christian to speak for blessings) will be Judge too of the same. And there is little likelihood of right judgement to proceed from so bloody and ungrateful an Umpire; and if not rightly judged of, what thanks to be expected? But sincerity judgeth of divine blessings by the Rules of the Spirit and Word of God. The spring of Sincerity in Prayer riseth from God; and therefore it will assuredly return to God in praises which are suitable. Luke 17. 13, 15, 19 The sincere Samaritan Supplicant is as loud in his praises of God, as ever he was in his prayers, but so were not the other. Let us now briefly speak to the two last things propounded, first of the Means and Helps to further Sincerity in prayer, and then of the Motives to stir us up to the same. Helps to Sincerity and Purity in prayer Helps to since●●● in prayer. may be such as these. 1 Labour to be sincere in other passages 1 Be sincere in 〈◊〉 other acts of our lives. and practices of our life to Godward, and to manward. When Sincerity is interwoven in this whole piece of our lives and conversations, it will show itself in this part of it. Sincerity and right things should be our constant and daily study. The thoughts of the Righteous are right, Prov. 12. 5. and therefore no wonder that the words of the pure are pleasant words, Prov. 11. 26. When men love pureness of heart in all their courses, there will be a grace and savour thereof in all their discourses with God or men, as Prov. 22. 11. when persons double in some things with God and their own souls, they will do so in other things likewise. James 1. 8. A double minded man is unstable in all his ways: Hypocrisy is leaven. Luke 12. 1. if you lay it, and hid it, and suffer it to lie in one part of the lump of your conversation, it will spread, and sour all the rest soon, James 4. 2, 3. compared, prescribing the remedy of that guileful ask to spend the blessings of God upon their lusts. verse 23. He instanceth the double minds that such have, and they must purge themselves of their double mind in all other things if ever they would approach and draw nigh to God in prayer rightly, and not ask amiss; and for this purpose get we our hearts and hands rid of what ever sinful defilements which do foment that doubling with God, and hindereth this integrity in prayer. If men in any kind retain the same, they will ask amiss, ask things with a false adulterous heart; ibid. verses 23, 4. compared. We shall never make straight steps in this part of our christian race, if that which is lame be not healed. Heb. 12. 13. If the feet of our affections be diseased, we can never wrestle with God so stably, but shall halt therein, as well as in other of the ways of God. 2. When at any time we espy any flaws or doublings with God in prayer, (as the 2 Be truly abased for any guile therein. best sometimes may espy some guileful slight and overlinesse therein) be we greatly abased for the same, as James wisheth such as ask amiss, and such false spirits therein, James 4. 2, 3, 4. or such as would be rid of such doubling guileful distempers, verse 8. to be afflicted and mourn: namely, for that doubling with God and their own souls, when Christians pay dear for such slyness and slightness, they will surely take heed thereof; the more bitter it becomes, and grievous to their palate, the more will they leave it and loathe it. It is to be feared that many Christians which see such slyness and guiliness in prayer, they are content sometimes that they have prayed, albeit the same were a shell and shadow of the duty, and the pith and substance thereof were wanting; or if they be troubled lightly & slightly with it, all is not well with them, that they deal not so faithfully with God and their own souls, yet they are not throughly stirred up with serious grief and holy indignation by reason thereof, and therefore go on oft times in such a way. If guile of spirit were so exactly and throughly examined and sentenced, and holy revenge taken upon it, such a cheater would not so much haunt the hearts of christians in this and other of the ordinances of God as it doth. And to this let me add, that we carefully and resolutely resist Satan when at any time, then, or afterwards, he doth tempt us to this guiliness and false-heartedness in our talking with God in prayer: give not the least way to it, but when at first you perceive the tempter busy that way, to put us upon sinister ends in our requests, or any sly dealing with God and our souls in prayer, away with it, strongly and seasonably bend we all our strength against it, discover to God by humble and solemn confession that treacherous motion, cry out upon it, pursue it, and never leave till we have sent it packing with shame and loathing of heart. Hence is it that James wisheth such as were so guilty in their prayers they made, James 4. 2, 3, 4. to make use of that remedy, Resist the devil, namely, in his temptation thereunto, and he will fly from you, verse 7. and espying such like wiliness of spirit in our prayers, let us be willing to be crossed in any such requests as we make with such a spirit, for verily God will not grant such desires to us if he love us, Jam. ●. 3 & if we do or should do it, it would be worse for us. Many of the Saints see cause to bless God afterwards, that the Lord did not grant such or such requests of theirs, perceiving that indeed their heads were not right therein; and 'tis well for them that God will cross them in any sinful desires of theirs, yea, it would be better for us that God should fall upon us with some good downright blows, whilst we carry it thus wilily with him in any of our prayers, (as usually he doth deal with his servants, under such distempers. Wars came upon them, many contentions amongst them, they that doubled and divided so with God, they were divided amongst themselves, and not so true to each other, James 4. 1, 2, 3, 4. but as a remedy of that inward cause of these outward disorders and mischiefs. This Apostle wisheth such, (and let us follow his counsel) Submit we ourselves to God, verse 7. and humble ourselves under any such divine providence, verse 10. see that it is good, say it is good, and then we shall he better. 3. Labour to be of an humble and lowly heart 3 Bee of an humble spirit in prayer. in our prayers, and we shall pray the more honestly & entirely. They are ever proud spirits that have such selfe-aims and sly respects to their own names or such good blessings as the main in their prayers, which may make them seem some body amongst men, what ever approbation therein they get with God. James telleth those he mentioned, that they were of adulterous spirits, James 4. 4. that they asked and had not, as ask amiss, out of base respects: and verse 2, 3. & verse 6. he telleth them more plainly that they would be above others in gifts and repute, and estate, etc. Envy setteth them on work, verse 5. they are proud, and therefore God resisteth them in that way of ask; but humble ones get the grace of him which their hearts seek. Humble ones have no such wily fetches and reaches, but are plain hearted: they are such which are lifted up, whose hearts are not upright within them, in any things what they say or do, Heb. 2. 4. 4 Bee we of believing spirits therein. 4. Get and exercise more faith in the Lord. So much unbelief in our ask, so much doubling with God, James 1. 6, 8. Unbelief is never cordial, but slavish and selfish. Faith will cause a through opening of the heart to God. Psal. 62. 1, 8. We shall then draw near to God with the truest hearts, when with most assurance. Heb. 10. 22. There is secret Atheism of heart or infidelity, and much unbelief, in that any at any time dare to double with God in speaking to him, making God like to man, which might be mocked and deluded with goodly words and pretences, and not to be a searcher of their heart and reins; else men durst not make so bold with him, to baffle with him to his face. David, one that had made too bold to affirm that of his integrity, of his hatred of God's enemies, Psal. 139, 22, 23. qualifieth it with a plain hearted motion to him, whom he knew was privy to his spirit, to search it, and see whether there were any way of wickedness in him, and to steer his course for him in the right way. Where faith is, love will attend and show itself; love useth still to be candid and cordial, and entire in all its speeches to him whom the soul loveth, the more that aboundeth, the more sincere. When the Apostle prayeth that the Philppians may be sincere (in all their words, and walks, respecting God, themselves, or others,) he prayeth that their love may abound; then will they approve the most excellent things. The best way of praying to God, serving of God, and walking with God. Philip. 1. 9 10. Motives to sincerity in prayer, may be Motives to sincerity. It will argue Gods effectual speaking to us, and ours to him. such as these. In that it will be an argument of a saving and sound fruit of Gods speaking unto us, and of our effectual speaking to him. The former is evident; when our prayer language is sincere, surely God hath turned unto us some pure lip, some soulsaving ministry. Zeph 3. 9, 10. Such of the Cities of Egypt as should be converted savingly, the Prophet saith, they should (as a fruit thereof) speak the language of Canaan. Isai. 19 18. Especially in worshipping God in prayer, there they should not speak half the language of Ashdod, (as it were) and half the Jews language, like those Nehem. 13. 24. half carnal language, natures, sins, the world's language; but at least in the desire and endeavour of their souls they speak the language of the holy Ghost, pray in the holy Ghost. And the latter is as evident; truth in our seeking of God, and mercy in God's answers, will surely meet together as in other cases they do Psal. 85. 10. The Lord himself maketh it an argument of his respect to his people's desires, in that they are children that will not lie, Isai. 63. 8. and giveth it as a pledge when they may expect infallibly that he will answer their prayers, namely, when they are cordial and entire in seeking of him, when they seek him with all their heart. Jer. 29. 11, 12, 13. And the Psalmist maketh his cordial and entire seeking of God, to which his very conscience was privy, and the Lord much rather, as an argument with God, to pray for respect to his desires. Psal. 119. 10, 94. Sincerity and integrity in our speeches is amiable to men, to all sorts of men. Proverb. 16. 13, and 24. 26. and the God of truth is not less, but more delighted in the words of truth. Hence it is that upright hearted Supplicants, they are (and well they may be) freest and boldest of all others with the Lord. Such as come with true hearts, come with much confidence, Heb. 10. 21. they can and dare walk at liberty when conscious to their integrity, that they seek the statutes of God. Psal. 119. 45. Consciousness of secret guile, it will appall a man, when to deal with an allseeing God. Hypocrites are afraid, Isai. 33. 14. but are persuaded, that such as speak uprightly may come near to God boldly, and converse with him safely, albeit in respect of his justice a consuming fire, verse 15. But amongst them, who may or dare come near him with such stubble? verse 14. and if they durst be foolhardy as senseless ones are, yet it would be to no purpose, salvation which they might desire, would be far from such persons, as seeking not God but themselves. Ps. 119. 155. 2 In that God will cover a great deal 2 Where this irs God will cove. many failings of weakness in their persons and in their Prayers, where yet there is sincerity in the bent of their desires. True it is, that their sincerity in their prayers is a special preservation against any ruling evils in them. They that seek God with their whole heart, they do no iniquity, Psalm 119. 2, 3 God is engaged to protect and preserve them from such swervings. Hence that plea, Psalm 119. 10. 94. When Christians do not deal cordially and plainly with God and their own souls in the request they put up against their sins▪ and for God's grace, they do but strengthen then the part of sin; pretending to speak against it, and not doing it cordially, it provoketh God to leave them to such lusts, and to receive a due recompense of such spiritual Treachery, from such secret Traitors: but as for the Saints that are cordial with God in Prayer, albeit they escape that mischief of ruling evils, yet are they perplexed and molested with indwelling distempers, which haunt them and pursue them hard at heels, even to the very door of Grace, to which they repair in prayer; and herein is the kindness and compassion of God to them, that he overlooketh these their distempers in prayer, and owneth the meaning of his Spirit in theirs therein, Rom. 8. 26. and Psal. 34. Title, with verse 45. God looketh at the bend of such a heart, and by that measureth out to them mercy. 1 Kings 8. 39 Do according to his ways whose heart thou knowest. God searcheth the heart both of sincere and false Christians, in all their do to give to every one according to his ways, Jerem. 17. 10. to the false heart, indignation and wrath, but to them that are sincere, eye and aim at, and seek for glory; to them he giveth honour and immortality, Rom. 2. 7. For of all others, upright ones have the successful influences of all others prayers with them, and with their prayers; each sincere one prayeth that God would do good to them, Psalm 125. 4. As for others, they are left to be discovered, and left to such courses at the length, as shall declare them▪ to be evil doers, verse 5. The Many are the evils of hypocrisy in prayer. continuance of God's faithfulness to sincere ones, is the joint request of all that are godly, and the several Petitions of each of them, Psal. 36. 10. 3 Consider of the evils of hypocrisy in prayer. God esteemeth basely of such prayers, as but dross of some Silver, Prov. 26. 23. It is but as a stinking savour, and steam rising from a dead rotten person, Matth. 23. 27. He eyeth us then as speaking lies rather than uttering prayers, because we pretend to pray, and worship, and serve God, but do indeed therein but serve our own base lusts, become Petitioners for them, Hos. 7. 13, 14. and James 4 2, 3. and that we speak against God rather than for God. They lied against me, saith God, Hos. 7. 13. yet in pretence cried to him; but in truth they did not cry to him, when they howled on their beds: their ends were carnal, ibid. and they make God a God that were as carnal as they; a God that would further the desires of lusts; else why do they petition him thereto? and this is to belly the Lord, and the Lord useth to answer such according to their heart desires, according to their heart Idols, and not their lip hypocrisies, Ezek. 14. he giveth them up to their lusts: they secretly choose Delusions, notwithstanding other pretences of sacrificing, Isaiah 66. 3. and the Lord chooseth to let them have their choice, verse 14. and at length taketh away that good that they seem to have, and to prayer they become as speechless, outed of all their ability to pray Math. 22. 11. CHAP. VII. Of Watchfulness required to Prayer. HAving handled three of the Conditions required to the incessant practice of this Duty of Prayer, we come now to speak of the fourth and last Requisite thereto, namely, Watchfulness; which is threefold: 1. Watching unto prayer, Ephes. Prayer watching threefold. 6. 18. 2. Watching in prayer, Coloss. 4. 2. 3. Watching after prayer, Psalm 130. 1, 2, 5. In which let us consider severally three things. 1 The Nature of the Duty in the three forementioned branches thereof. 2 The Reasons and Motives urging to the practice thereof. 3 Some Helps furthering the performance of the same. Watchfulness unto prayer consisteth Watching unto prayer consists 1. In readiness to take all prayer seasons. in these four particulars. 1 Being of a wakeful spirit, ready and fit to take the due seasons of prayer, as the Lord requireth, Isaiah 55. 6. Call upon him while he is near, as the Saints usual practice is: and that is a part of their special privilege for to do. They call upon God in a time wherein he may be found, Psalm 32. 6. There is a morning of opportunity which David will take for prayer, Psalm 5. 3. True it is, that God is up before us, he is stirring early for his people's help, as soon as the face of the morning, or season of showing mercy to them appeareth, he helpeth them, Psalm 46. 5. but yet we may not be up in our spirits; we had need rouse up our hearts, as being too oft drowsy at such times, and not watching for the first daybreak of a season of mercy. So that look as David did when to praise God, that are we to do when to pray to him, Awake early, Psal, 57 7, 8. There is much spiritual sluggishness cleaveth to the spirits of the best in spiritual services: as sometimes the eyes of their bodies were covered with sleep when they should have prayed, Mat. 26. 4. so is it too oft with our spirits when they are not in wakeful plight. That Godly Matron when to utter a Song of Praise to God, see how she doubleth, and redoubleth the word Awake; Awake, awake Deborah, Awake, awake, utter a Song. Judg. 5. 12. It is not a little calling that will awake our slumbering, heavy eyed spirits. Sometimes they call up a sleeping Jonah to arise and call upon his God, Jonah 1. 6. Zachary must be roused out of his sleepiness to observe the Vision, by the Angel, Zach. 4. 1. When the Lord Jesus would hear his Dove's voice in prayer, Cant. 2. 14. see how oft he calleth to her to arise and come away, verse 10, 13. Sometimes the Spirit of God in their consciences and spirits themselves calleth them up to attend this holy employment, if any morning light of approaching grace peepeth forth, or season of doing the Lord service in prayer is observed, as in Deborah, and David, and others of the Saints. If ever our spirits had need be up and ready, they had need be so when we are to pray. A sleepy spirit will scarce speak sense (as I may say) to God in prayer. It is burdensome to a friend to stand listening to a sleepy broken discourse, consisting of half words and sentences indistinctly placed and uttered in his ears, albeit it be by his friend. So is it in a like spiritual, disorderly drowsy praying and speaking to the Lord: as men in a sleepy fit, rather lose something they got in their hand, then get more unto the same by craving it in such a drowsy sort: So is it here, we are losers and not gainers by prayers whereunto our spirits are not wakened to be fit to speak to the Lord as becometh him & us. 2 In heeding to make use of all holy and 2 In taking all prayer advantages. special advantages unto prayer that Divine Providence offereth. When Christians wait for such items of Providence, such speaking invitations to Prayer, than they watch unto prayer indeed. As at other posts of the doors of Christ, so at this are the Saints to watch and wait, Prov. 8. 33. 34. Albeit the Lord, in respect of his own disposition to mercy, be always ready to hear and help his people, yet he is not always to be spoken withal for that end; neither are we so fit to speak to him. At sometimes again it is in our hearts to pray to the Lord, as David said, he found in his heart to pray that prayer to God, 2 Sam. 7. 27. At other times that advantage was to seek. It requireth much holy skill and care, to espy and discern advantages to prayer. A wand'ring, watchlesse, spiritless, sluggish eye observeth them not, espieth them not, discerneth not the same. 3 In observing narrowly & distinctly what In minding all prayer occasions. necessary & weighty occasions of prayer we have, searching our ways for that purpose, and then lifting up heart and hand in prayer, Lam. 3. 40, 41. Like Pleaders, Saints ought to be good Students, that they may be the fit to plead: we are to study our hearts and lives, and the cases of both, before we plead them. Or look as Trade's men do look over and set their marks upon their parcels ere they do retail them: so in this case ought the Saints to look over the particulars of their hearts, and lives, before they do trade with God▪ in prayer about the same. 4 In observing wisely the frame of spirit In minding the plight of our spirits when to pray. in which we are, when we are to address ourselves to prayer; how fit we are, or unfit for prayer; how far lively, or listlesse or dead hearted; how far tender, or otherwise senseless; how far serious, or slighty; what faith is stirring, or what distrusts, doubts or temptations: and like other Musicians, which when they are to play, as they are about to tune their Instruments, they make use of their musical ear, attending how far each string is in tune or no, too high or too low, too sharp or too flat; So is it here in the Suppliants of God, which are Harpers, as we have showed, it is their peculiar property and gift above other men; they have (as I may say) a musical ear, an attentive discerning spirit, and can tell when their spirits are prepared or unprepared, and how far forth prepared or not prepared to seek the Lord. David had not only a forelook to that, that his heart might be prepared to praise God; but he had a reflect look upon the same, and giveth his censure upon it, that as far as he could judge, his heart was in indifferent good tune to praise God, Psalm 57 7. And the like observation did the Church make of her heart when to seek the Lord; strong and lively desires of God and his favour were stirring in her, and she is resolved to improve them that way to the utmost. How many people, which pretend to be seekers of God, are utterly careless in making these observations, and being thus heart awaked for this duty? which I leave to their own consciences seriously to consider. But the people of God ought thus to watch unto prayer; it appeareth: We ought to watch unto prayer, because 1 It's a special help to Pray. 1. In that it will be a special help to pray pertinently, awfully, seriously, and sensibly. If we would pray in the spirit, with the help, life, and power of the holy Ghost in a spiritual and heavenly manner; we had need watch unto prayer, Eph. 6. 18. praying in the spirit, watching thereunto, etc. 2. In that it will much help spiritual 2 It helpeth inlargements in prayer. inlargements, and continuance in the act of prayer; and prevent straightenings and inconstancy, praying always with all manner of prayer, and watching thereunto, are joined; yea it will help our skill in prayer, we shall pray in the spirit in that sense, even in and with the skill thereof. The best students are, or may, or will be the best pleaders in this way of prayer. 3. In that it will be a special means to 3 It helpeth success in prayer. make our prayers more availing, and successful, both in the exercise of our faith, and hope, and patience: such watching unto prayer. Ephes. 6. 18. Helpeth to farther that mentioned, ver. 15, 16, 17. as might be evinced in many particulars, if need were. 4. Watching in prayer consisteth in 4 Watching in Prayer consisteth in a wakeful spirit throughout the duty. the general, in a wakeful spirit throughout the duty. When the eyes of those which see are not dim in this ordinance, as not in others, but are increased in a right carrying on of the duty, and making holy observations thereupon. Isai. 32. 3. So far as any sluggishness stealeth upon us we are ready to shake it off, and to rouse and raise up our spirits in this holy work. Look as the good Prophet, even whilst the Angel talked with him, was as one in a sleep, and stood in need to be waked to attention, Zech. 4 1, 2. So may it be with our spirits, whilst we talk with the Lord in prayer: we should indeed be of wakeful spirits therein, but oft times we are watchlesse, and spiritually sluggish. 1. In a careful heeding and ordering Particularly, 1 In heedful ordering prayer expressions: our expressions in prayer. As not in vowing, so neither in praying, we are not to be rash with our mouth, careless what expressions we use unto the Lord. Eccles. 5. 2. As men that speak to Kings and Princes, weigh all their words heedfully, lest while they seeking to request his favour, provoke him to displeasure by any unseemly and disorderly expressions; so ought men to heed what they speak to the great God of heaven. It is an argument of a stupid, and in a manner athiestical spirit, not to heed what we utter before God in Prayer, so we fill up time with words. It is a high provocation and contempt of the holy One, when men will make so bold with his pure ear and eye, as to use such expressions in speaking unto God, which they would be loath, yea would blush to speak in the hearing of mortal men. If of every idle, or frothy, impertinent, unprofitable, unnecessary word spoken at other times, and that unto men, we must give account at the day of judgement, Matth. 12. 36. And that we must be justified or condemned according to the savouriness, solidness, and spiritualness, or the contrary unsavouriness, and unsuitableness of our words, verse 37. What may we think will be the censure of idle, unsavoury, impertinent expressions used in prayers, if not sound repent of, if we judge not ourselves for them. if we reform not the same by a more watchful regard, what and how we speak unto the Lord? When David is to pray, Ps. 141. 2. He desires the Lord himself to set a watch before his mouth, and to keep the door of his lips. The Saints are very tender, and awful, and solicitous of what they speak in prayer to the Lord; they are sensible of such weight in this duty of watching in prayer, that they think it is a work which requireth the skill and wisdom of God to help therein. David is very sensible that he runs many hazards, if rash and heedless therein, & yet seethe that he hath no sufficiency to set or keep this holy watch at the door of his lips, to take due care what expressions came out of that door, and how many or how few; to restrain and keep in a doors any unseasonable and unsuitable words, which with the first would be coming forth even then, when he should be most savoury and spiritual. The Saints in prayer they are shooting and darting upwards, and had need to keep their eye on the work as well as on the mark; they had need observe what darts they direct thither, and how they levy them. 2 In attending carefully to the manner of the working of our hearts and spirits 2 In observing the workings of our spirits in Prayer. in prayer. David observed his whole heart to be stirring in his prayer, Psal. 119. 58. 145. and what strength of desires he had therein, verse 131. Psal. 17. 1. He observed how entire and sincere his heart was in his prayer: a watchful Christian will observe whose hands are to the souls petition, whether the several affections, the mind, etc. do join therein. And as Musicians improve their musical ear in tuning to play; so whilst playing, they listen what strings sound harmoniously, and which are not touched, and sound not at all; so it is here in praying. 3. In observing carefully and seasonably what want there is of meet stirring of 3 In minding what is wanting or amiss in prayer. heart in prayer, and what impediments, and unmeet thoughts, and suggestions, or affections, are stirring therein: the Church and people of God observed, that their spirits were hardened, straightened, and wand'ring, and complain thereof: Why hast thou hardened our hearts from thy fear? Hezekiah observed, what distrustful thoughts were working with him in his sickness, albeit he prayed then for recovery. Isai. 38. 2, 3. compared with ver. 9, 10, 11. etc. Asaph observed carefully all the passages of his distempered spirits workings, and the distempered reasonings which he had whilst he sought the Lord, as Psal. 77. from the 1. to the 11th verse. and Psalm 116. 4. 11. Albeit he prayed for deliverance, yet than he perceived the distempered speeches of his distrustful heart▪ and the like. Psal. 31. 22. A watchful Christian observeth what jarrings are in the harp-strings, the heartstrings (as I may call them) whilst he is harping, whilst he is praying, or praising God. He observeth who would be fingering the instrument of his spirit, or the pins or strings of it, whilst he is playing, or rather praying; he marketh who cometh in to interrupt his spirit whilst it is speaking to God in prayer. Some intruder will assuredly be crowding in upon the people of God, in their retired discourses with the Lord, but a wakeful spirit espieth and rebuketh them. 4. In a heedful and wistly observing, 4. In observing the hints of grace given in Prayer. and viewing, and prying into such spiritual hints, Items and motions of God, which he giveth and maketh unto us in prayer, or any divine beams of grace, or glimpses, or smiles of favour, which even in a transient way, we meet withal therein. Albeit the the Lord, the Saviour of his people be but as a way-faring man, who maketh very short stages with them, yet a watchful Jeremiah observeth and improveth such journeying, travelling calls and stages of the Lord. Jer. 14. 8. Sometimes whilst the people of God are ask, the Lord speaketh to them to ask on; and a watchful David will hear that, Psal. 27. 7. he was crying, ver. 8. the Lord bids him seek his face; he heareth and doth it. verse 9 etc. If but a harbinger, or any Post of heaven do but call upon such watchful Christians, they espy them, and inquire more of them. Whilst that Generation are seeking the face of the God of Jacob, Psal. 24. 6. a motion is made for preparation to entertain the King of glory in his ordinance. Lift up your heads ye gates, and the King of glory shall enter in. verse 7. They hear what was spoken, and inquire farther about the same, verse 8. Who is the King of glory? Now how many drowsy formalists neglect this holy watch in prayer, in all the several particulars, we may easily guess: but I shall leave them to he awakened by the Lord. Reason's moving the people of God Reasons of watching in Prayer. 1. Because God hath fitted his Saints for it. to watching in prayer, may be these: 1. In that the Lord hath gifted his Saints and people with eyes within, fitting them to observe themselves, as in all other actions, so most of all in the acts of his worship; hence those living creatures in the Church are represented with eyes within, when about the worship of God, Revel. 4. 8. etc. They are fools, which when religiously exercised, consider not what evil they do therein, how vain, or slight, or stupid their spirits are therein, Eccles. 5. 1. But the Saints are the wise ones, which have their eyes in their heads, fit to improve them in discerning of what passeth, Eccles. 2. 13. The watchman in the soul of a natural man and hypocrite is blind, or at best sleeping, and therefore observeth not who passeth to and again through the soul; but the conscience of a Regenerate man sitteth upon the Watch-Tower, the candle of the Spirit is lighted up, his eye is single, he hath a seeing eye from the Lord. 2 In that the Lord is a glorious, heavenly, 2. The Lord is an All seeing God. and Allseeing God, and well may we then mind what we speak and think in prayer before him. If that we ourselves do not observe our hearts, how, or whither, or to what they are carried out in prayer, yet he doth, and he will discover us to our shame, how our spirits were exercised in our prayers, Psalms 78. 34, 35 36, 37. and James 4, 2 3. 3 In that God breatheth, or answereth, 3, The Lord is free in his workings and answers. or smileth when he pleaseth. Sometimes when we are addressing ourselves to pray, he will hear before we call, Isaiah 65. 24. He will meet him that gladly worketh righteousness; even in the half way will he meet such a one. A Suppliant had need then be a man which mindeth and remembreth the Lord in his ways, Isai. 64. 5. The Prodigal himself when about to solicit and sue for his Father's favour, shall perceive his Father coming to meet him, Luke 15. 18, 19, 20. Sometimes whilst we are speaking in prayer, the Lord giveth gracious answers in the items, and motions, and persuasions of his spirit in ours, Isai. 65. 24. We had need then in this part of our course, observe the gale of the Spirit of God, and how it wheeleth about this way or the other, how it turneth or returneth in the breathing of it; that we may be ready to catch this prosperous wind in the sails of our spirits, and keep still our sails full. 4. In that the enemies of our souls and 4. Our souls enemies than watch us an ill turn. supplications, do then watch their opportunities to annoy and disturb us in prayer, and to tempt, and to distract us with troublous perplexing thoughts, or to delude us with groundless comforts. The Fowls will be lighting on Abraham's Sacrifice, but a watchful Abraham soon espieth them, and driveth them away, Gen. 15. 10, 11. 5 In that our hearts are naturally 5. Our hearts are then very apt to start aside. slight and slippery, and false in the performance of this, as in the practice of other holy duties; they are apt to step aside from the tract of such a straight path in the way of Grace. David was privy to it, and therefore desireth the Lord to order his steps in the word, Psalms 119. 133. Sometimes the heart seemeth to be brought to some good bent to God and good, and yet then is apt to crack and start aside; as was said, Psal. 78. 57 David saith, he found in his heart that he might pray to God. 2 Sam. 7. 27. He light of such a heart by hap, (as we say) or upon serious and long seeking of such a heart, for the Hebrew word will bear both. It is one of the holy chances (if I may so call it) that any of us overtake a heart filled with holy praying dispositions. It is so slippery this way, that if we look not strictly to it, when we think we have got hold and made stay of our wand'ring spirits (such they are as far as carnal) yet they will then steal away from us, and leave us; and when they are but a little while gone aside, it is very difficult to recover sight or hold of them again for such holy employment: albeit we should seem to lay a lock and chain upon them, by our holy resolutions and vows; yet verily our hearts have their picklocks, and the devil for a shift will lend them a file: there is no keeping of them from their natural wander, without a very strict hand and vigilant eye kept over them. That slippery flitting disposition of heart, which ruleth in hypocrites, doth at least dwell in the dear children of God, so that it is partly in them, which is abundantly fulfilled in hypocrites: their goodness, good thoughts and workings in the ways and Ordinances of God, are sometimes too like unto morning clouds, which mount heaven-ward in appearance, but forthwith vanish out of sight, Hos. 6. 4. 6 In that God and Christ watch then 6. The Lord than doth watch to help and hear us, and Angels to observe and help us. to give us a lift in prayer, that our spirits may be more and more elevated, and to be then whispiring items of Grace to us, to rescue us from oppositions of the wily enemies of our souls and the like: he waiteth to be gracious to us then, in hearing and helping us at the voice of our cries, Isaiah 30. 18, 19 He observeth carefully the resistances made by Satan against his Joshuahs', Zach. 3. 1, 2. As he saith of vowing, we may say of praying, Say not before the Angel, it was an error. a careless rash expression of our minds. We should so carry it before Christ the Angel of the Covenant, in such Religious acts, as those that have been conscientiously heedful, the rather therein; yea in that when we are Religiously exercised in prayer, and such like worship of God, some of the blessed Angels are then and there waiting and observing of us, what we do, and how we carry it; and they are waiting on the Lord there, ready to be employed in any service for our good. As when Joshuah is so employed, as Christ was there ready for his succour; so were there some which stood before him, some blessed Spirits ready to be commanded in any service for Joshuah, Zach. 3. 1, 2; 4. verses compared. There is an Angel of God ready at hand whilst Daniel is praying to minister encouragement to him. Dan. 9 20, 21. May not we then well watch in prayer, when the Lord himself thus waiteth upon us, and the blessed Angels are watching the grant of a Commission from God for our good? 7 In that watch in prayer much helpeth 7. It much helpeth our comfort and confidence in and after prayer. both our comfort and confidence, in and after prayer, when hereby we become more assured of our conscionableness in our praying unto God. Paul had observed how he was carried in prayer, and that his spirit was duly employed in that service, and therefore dareth to appeal boldly unto the Lord, and call him to witness, in what sort he had mentioned the Romans in his prayer, Rom. 1. 9 Our waitings in this way of crying and calling upon God, is a pledge and fruit of God's waitings to be gracious unto us. Isaiah 30. 18, 19 verses compared. We may best know the state of our souls, by observing what we are usually in our prayers. David gathers by this, he was one of those godly ones set apart for God, Psal. 4. 3. Look as skilful persons may gather the state of the body by the beat of the pulses, so may a wise, and judicious, and vigilant Christian, by observing how his spirit usually worketh in prayer. Watchfulness after prayer doth likewise consist in these four particulars. 3. Watching after prayer consisteth 1. In diligent attention to keep up such 1 In due care to keep up praying dispositions after prayer. praying dispositions fresh and lively, which were operative in us, in our prayers. It is a great part of a Christians wisdom, when he hath gotten an advantage against a slight or formal spirit, or any enemies to prayer, now to stand his ground, and manage this holy victory; and when his heart is got upon the wings, so to keep it; but neither will be effected without a watchful heed thereto. When David was in that praying and praising frame, as one suspecting the fidelity of his own spirit, and his own sufficiency to maintain the same, he intreateth the Lord to keep the same in his servants heart for ever. 1 Chron. 29. 18. A praying frame is so sweet, that gracious hearts would ever be in such a plight, if it might be, and they take all the care they can that they may be so; they therefore crave and improve the faithfulness and wisdom of God for that end. Great is the insufficiency and inability of the best to keep up their own spirits therein. Even praying Moses, albeit he held up long, and strongly in prayer, yet his hands wax heavy; such is the infirmity of the best, that they are not able to hold it out long with strength of elevation of spirit in any holy exercises. Care must be taken both to keep and hold such a sublimity of spirit. Exod. 17. 12. A stone is brought to bear up Moses hands, the strength and stability of that tried stone, 1 Peter 2 4, 5, 6, 9 Is to be improved by such, which as a holy Priesthood, would hold on offering acceptable sacrifice of prayer or praise. And as this care is to be took, that whilst we are actually praying it may be thus; so even afterwards, we are to look well to it, that our praying spirit be not weakened, and grow weary, that it flag not, flack not, fail not; (as the force of the Greek word beareth, Luke 18.) When a motion is made by the Lord to David, to hold on yet seeking of God as he had already done, he was awake to hear, and improve, and followed the motion. For such is that which is employed in that mentioned passage, Psal. 21. 8, 9 compared. 2. In looking heedfully and hopefully 2 In listening after the returns of our prayers. after our prayers, and listening still when God will answer us by his word and spirit, and accordingly observing how far forth he doth not answer us, David he is careful to order his prayer rightly, so when he hath done, to look up, to wait and see what becometh thereof. Psalm 5. 3. and Psalm 85. 8. The Psalmist will hearken (after he had prayed, as verse 7. etc.) what God the Lord will speak. Watching after our prayers and the success thereof, is as the watching of the night-watchman watching for morning. Psal. 130. 1, 2, 5. O how eagerly do such of the Saints desire the dayspring of the least shows and out-breaking of the light of the Lord Jesus! how earnestly do they attend the scattering of the night mists and clouds of their troubled, tempted spirits? How oft do they look out to espy the least peep of the dawning and the least out-lookings of the daybreak and morning light? When they have knocked at the door of grace, they listen after the least moving of the door of grace, the least noise, or news, or sign, or pledge of the gracious approaches of the Lord to them. Hence is it that on the one hand, when the Lord is silent, or when the prayers of the Saints take not according to the desires of the Saints, they observe it, and acknowledge it; as the Prophet Lament. 3. 8. perceiveth that the Lord giveth not such gracious entrance and entertainment to his and the Church's prayers. And Psal. 80. 4 they observe the frowns of the Lord, notwithstanding their prayers. And Isai. 26. 16, 18, they observe that no such desired deliverances were wrought by their prayers. On the other hand Paul he observeth how long the Lord was silent; he kept true account how oft he sought God without answer given, and then he mindeth the answer which at length was given. 2 Cor. 12. 8, 10. They that love the Lord Jesus their Spouse will look after their love-letters which they have sent, and carefully attend and await the answer returned. If our heavenly Father should by his spirit put the question in our hearts, what we have done with our petitions, where we have left them? we may upon observation and knowledge answer, that we have left them in the hand of the Lord Jesus our elder Brother. And if we be questioned how we have disposed of our sacrifices, we may confidently answer, we have delivered them, and left them in the hand of our blessed Highpriest, and do await the success. 3 In a judicious eyeing, examining and owning after gracious Items 3. In a judicious eyeing, examining and owning of after Items, or occurrents, wherein an answer of our prayers is involved, as in secret pacifying of the heart amidst his sad stormy grief of spirit. He thence gathered that the Lord had heard the voice of his weeping. Psal. 6 8, 9 He observed that after he had prayed against his enemy's plots and whispers, they did not triumph in the attaining of their intended mischievous desires, and gathers that the Lord did therefore hear his prayer. Psal. 41. 5, 7, 10, 11. compared. David observes the sweet quiet of spirit which he had after his prayer against the rage of his enemies, and gathers thereby that the Lord hath heard him Psal. 3. 1, 4, 5, 6. Paul seethe and feeleth strength in and from the Lord against his temptations, and gathereth therefore that God had heard his prayer against the same, albeit the temptations were not removed 2 Cor. 12. 8, 9 David being in a pit of fear, and rescued and freed of his horrors, and his spirit more established in the ways of God, he seethe that he waited not for his answer of prayer in vain, but that he got it at last, Psalm 40. 1, 2. he observeth how he is quickened and strengthened with the might of God in his spirit, and by that perceiveth God had heard his cry, Psal. 138. 3 When before prayer he was, as in outward distress, so in inward stress and perplexity, and after he had prayed, he perceiveth how he is every way outwardly and inwardly enlarged, he concludeth, that the Lord hath heard him, Psal. 118. 5. and sundry other like instances might be given hereof. As Lovers will be opening the boxes wherein are their Letters, and reading, as the superscription and direction on the outside, so that which is written within: so will the Saints be looking into the providences of God, and see and hearken what they speak, and what of God's mind and grace in answer to their prayers they may perceive. Or as Petitioners to earthly Lords, will be enquiring of every one of his Attendants and Servants which comes from his presence after their Petitions have been carried unto them, what the Lord saith touching their requests, whether he hath read it, how he accepteth it, whether they bring not the answer thereof from him, and the like? So is it here, Heaven's Petitioners will be examining and enquiring into, and of all, after providences occurrent without them, and motions made within, What news from heaven? 4 In a vigilant care to keep with us what 4. In a due care to keep the experimental successes of our prayers by us, for our holy use. answers and Trophies of prayer we have gained, in safe custody, and lively and fresh vigour, sweetness, and efficacy. The Lovers of the Lord Jesus, they will keep such Love-letters and Answers by them, and will ever and anon be reading them over with as much delight and content as at the first, and haply at a second perusal and review, they take notice of some precious, pithy passages, that at the first more cursory looking over, they observed not; and it may be at a third time still they perceive, it breatheth more love▪ and more in this or that pathetical expression, then at a first, yea, or second view they were ware of. Answers of prayer are like to friendly tokens of the Lords special love to them, and how every vigilant friendly seeker of Jesus Christ, he owning and looking over and over these bowed pieces of his coin, which at this or that time he hath sent them by such or such a good hand, in such or such an Ordinance, or Providence, or work of his Grace. How will they make conscience of keeping the love of the Lord Jesus engraven upon their hearts, if he was lately with them, and spoke kindly to them in prayer? Oh how they will familiarize with him by reviewing and reviving, and speaking over in their hearts his last expressions which he used; a word spoken to them in mercy is carefully kept by them, Luke 8. 15. incorporated into their very hearts, James 1. 21 Hence also the Church who had so wished for Christ's company, Cant. 8. 1. O that thou wert as my brother, etc. verse 4. professeth her care to keep Christ with her, and that nothing provoke him to be gone from her, verse 4. I charge you O daughters of Jerusalem, that you stir not up nor awake my Love till he please. Paul, long after that answer mentioned before, 2 Cor. 12. 9 he kept the joy of it, witness that joy of his in his trials, verse 10. Therefore I take pleasure in reproaches, etc. Reasons to move the godly thus to watch Reasons of watching after prayer. 1. We are the Lords children, subjects, servants. after prayer, may be these. 1. In that our condition is the condition of children, subjects, servants, beggars, and therefore we may well attend the good pleasure of our heavenly Father, Lord and Master, to give answer to our requests: the poor are Expectants, Psal. 9 18 David praying to the Lord as his King, Psalm 5. 3. saith, ver. 3. He will look up. Psal. 123. 2. As the eyes of servants look unto their master's hand, so our eyes wait upon the Lord, etc. 2. In that it is certain God will give an 2. It's certain God will seasonably hear. answer of grace to his Saints prayers, albeit it may be long first; yea, in that the Lord ofttimes deferreth his answers, it the rather calleth for our waiting. Habakkuk having prayed against the Church's enemies, chap. 1. 12, 13. etc. Wherefore lookest thou upon them that deal treacherously? etc. chap. 2. 12 saith, I will stand upon my Watch-Tower, and will watch to see what he will say unto me: He will use all pains, patience, and vigilancy to observe the issue of his requests; and verse 2 he hath some answers, The Lord said unto me, Writ the Vision, etc. verse 3 The vision is yet for an appointed time, though it tarry, wait for it; and verily, sooner or later faithful prayers do speed. Isai. 45. 19 I said not to the seed of Jacob, Seek my face in vain. Psalm 85. 8. I will hearken what God the Lord will speak, for he will speak peace to his Saints. Micah 7. 7. I will wait for the God of my salvation, my God will bear me. God hath wisely appointed hearing times, when answers are most suitable and grateful to his Saints, and honourable to him and to his Grace, therefore we may well attend the same. Psalm 5. 3. My voice shalt thou hear in the morning (that is seasonably) and in the morning will I direct my prayer unto thee, and will ●ook up. None are josers by being the Lords waiting men or women. The expectation of the poor shall not perish (or fail) for ever, Psal. 9 18. 3 In that such watching, and waiting 3. It's a sign of mercy towards us, and of grace in us. after our prayers, it is a comfortable pledge of Mercy to us, and Grace in us. Answers of prayer are assuredly near us when we have hearts to wait for them earnestly, and attentively. Habakkuk standeth, and sitteth not long upon his Watch-Tower, is not long in that waiting posture, without his answer, as before shown from Hab. 2. 12, 13. The speaking Vision will come, if we wait for it, and they only whose faith telleth them that God will hear, and will speak peace to his Saints, they harken, they wait for him, Micah 7. 7. Psalm 85. 8. It is a sign that we do truly and fensibly feel the pinching wants of mercy, and that the desires of grace have some strength as well as truth in them, when we are so industriously heedful and attentive in listening for answers of prayer; they come not idling to mercy's doors, or as men who have no weighty soul businesses to dispatch: for them well they might stay there, as men do in a formal course of prayer, but they would not wait. Waiting Christians make not light of their prayers, but look at them as precious, in that they in such sort look after their returns, and the answers of such Messengers. 4. In their answers of prayer, which by this holy watch are met withal, and 4. It's many ways helpful to us in our praises, faith, and courage. observed: They are of all others most precious and useful to us; they greatly enlarge to praise God, and walk worthy of him. Continue in prayer, watching therein with thanksgiving, Col. 4. 2. Who more thankful than such watching Suppliants, who observe how and wherein God hath heard them? Psalm 22. 24. When the afflicted cried to him, he heard, verse 25. My praise shall be of thee; and Psalm 116. 1. I love the Lord because he hath heard my voice, etc. Answers of prayer heeded and observed. greatly strengthen and arm a gracious person against Satan's wily cavils and rebukes, Hab. 2. 1. I will watch to see what he will say to me, and what I shall answer when I am reproved. It's pity to see how many precious souls, which out of ignorance or mindlessness of this duty of Watching, or out of improvidence and negligence in oft reading over these lines of God's love, written and sent in, are foiled in temptations. Answers of prayer attentively observed, they strengthen our faith for the future, and much encourage us to pray in greatest straits, and saddest hours. Psalm 6. 9 The Lord hath heard my Supplication, the Lord will hear my prayer. Psalm 118. 56. I called upon the Lord in distress, and he answered me; the Lord is on my side, I will not fear what man can do unto me. When we look not after our prayers, both we and others also lose much of the benefit thereof. Answers of Prayer are in God's intent of public use. God spoke with us, (say they) when yet he spoke with wrestling Jacob, Hos. 12. 4. God's hearing of the prayer of the destitute, concerneth all others in like case, Psalm 102. 17, 18. He will regard the prayer of the destitute, ver. 18 This shall be written for the generation to come. Much sadder would the case of many an afflicted soul have been, if godly David and others had not been watchful had not observed, and by the Spirits guidance had not recorded the varieties of their prayer cases, carriages, conflicts, comforts, answers and issues? 5 In that its the part of the more wise 5. It's our wisdom▪ & means of increase of experimental knowledge and judicious of the Saints so to do, and that by doing whereof they grow most in experimental knowledge of the Lords giving. As the wisest men with men, are those that take most heedful observations of the carriages and issues of humane Transactions, so are they the wisest and experimental knowing Christians, who most attentively mind these holy Transactions betwixt them and God, and God and them. Hence the Psalmist among other passages, speaking of manifold answers of prayer in Psal. 107. 6. Then they cry unto the Lord in their trouble, and he delivereth them; so ver. 13, 19, 28. he closeth the Psalm with this, Who so is wise and will observe these things, even they shall understand the loving kindness of the Lord. To conclude, we would have God to mind our prayers, and desires of answers, wherefore look that we heed our answer of prayers, if worth the waiting for, Prov. 13. 12. When the desire cometh it is a tree of life. Harvest answers of seed prayers will fully recompense our pains and patience, and therefore as other seeds-men we may well wait for the precious fruit thereof. Now for the third thing propounded. Helps to such holy watching. The Helps of such holy Watching, are: 1. Sobriety, which is joined to prayer▪ 1. Sobriety. watchfulness. 1 Pet. 4. 7. Be sober and watch unto prayer. Spiritual drunkards, distempered persons with Lusts, they regard not what they say, even to God himself. Such as are most moderate and mortified in their thoughts about common matters here below, have little else to mind then their souls, how they prosper in their holy converse and commerce with the Lord. 2. Bodily watchfulness: both are aimed 2. Bodily watchfulness. at under that Mat. 26. 40, 41. Watch and pray lest ye enter into temptation. The eyes of the mind are hardly watching, when the eyes of the body are scarce waking. Now for this end use seasonable hours for prayer, neither too early nor too late. 3. An heavenly frame of spirit. Angels are 3. An heavenvenly frame. very vigilant, Mat. 18. 10. Their Angels are always beholding the face of my heavenly Father. A godly man's Watch-Tower is a sublimer station and condition than is usual; earthly, sensual, worldly spirits are not fit to keep this holy watch. 4. A wise and awful frame of heart, apprehensive 4. Holy prudence. of the weight and worth of prayer, of the glory and greatness of God; an holy ability and skill to espy, discern, and judge of things that differ, whether workings, or motions: the wiser Christians (as I said) are most observing of such things, Psal. 107. 4. 5. Composedness of mind and thought, together with earnestness of desires and deep 5. Composedness of mind. sensibleness of our present pinching, and pressing necessities. David praying in deeps, brings in a night Watchers case, often exposed to extremities; is in a night watchers posture, watcheth for morning break of gracious answers and items from God, Psal. 130. 15. 6 An holy keeping ourselves in a constant 6. Keep up this holy watch in other things and general watch of spirit in other things and passages of our Christian work and way. Watch unto, in and after hearing the Word and reading of it, conference about it, meditation upon it, and practising of it, etc. Deut. 6. 25. We must observe all the Commandments of the Lord. PART. III. 1 Thes. 5. 17. Pray without ceasing. Cases of Conscience respecting PRAYER. CHAP. I. Touching unregenerate Persons Prayers. HAving handled the two former parts respecting the duty itself of prayer, and the modification and qualifications thereof, we now come to the last part of this discourse about prayer, namely, to speak to some cases of Conscience, considerable in the incessant practice of this duty of prayer. The first case respecteth the persons, Quest. 1 which are to obey this indefinite injunction; whether only regenerate persons are bound thus to pray? or that it be not also a duty which lieth even upon unregenerate persons to endeavour obedience to this injunction, Pray without ceasing: or if such persons should endeavour the practice of this duty, how far forth they may come up to it, and be carried out in the obedience thereof; and likewise what success may come thereof, whether their prayers may not be heard and answered of God, or how far forth (at least) God may hear, and answer, even their prayers? The case itself doubtless may lie sad upon some spirits, which either suspecting, or concluding, out of some dismal horrors of heart, their estate to be but of the estate of mere natural persons, they question whether the injunction do lay a bond upon them to obey it, albeit, it may be, they would desire to come up to the obedience of it; especially, considering that the Scripture requireth that such as pray, should pray in faith, and believe that they shall receive what they ask. Mark 11. 24. Whatsoever ye ask, believe that ye receive them, and ye shall have them. And this they cannot do, finding no assurance of any interest in God, nor being able to persuade themselves that Christ died for them in particular, and through this mistaken fancy, that there can be no true faith without such a firm persuasion and assurance that Christ is theirs, (which is rather a reflect then direct act of faith, and which rather followeth after some time and strength of faith, acting upon Christ in a holy casting the soul upon Christ alone for mercy, and leaving upon him all the help and salvation which they desire) thus are they kept off, and scarce dare to pray, conceiting that they are not qualified and fitted yet for it: they cannot lift up pure hands without doubting. Besides, God saith, that the prayer of a wicked man is an abomination to the Lord. Proverb. 15. 8. And they think that they are such wicked ones in themselves, and can or will God take a prayer in good part from such wicked ones as they are? Surely no. Neither will Satan the enemy of prayer neglect the opportunity to present to them the strictest of the qualifications required of such as seek God by prayer, and that unless they could come up to that strictness of the rule, (which is laid straight that the people of God may by little and little come as near to it as they can) and that forthwith, at first setting about the work, etc. it is not for such as they are to attempt the same; and better were it for them to sit still and be silent; and so would (if possible) take them off from using means to be better, and make them resolve never to seek after a better estate than what they are in already; the devil knowing right well, that God who ordereth such or such an end of good to his people, ordereth such and such good means to be used, for attaining of that end. But such suspicions of tender hearts, being most what groundless surmises, need not, must not discourage any from prayer, in whom the Lord hath wrought a pliableness of heart to the mind of God therein, and a desire to obey his injunction thereof, this is to them as an inward call and invitation of God to call upon him. The more tremblingly they set about this duty with sense both of their own unworthiness and unfitness to perform it, the fit they are for it. And suppose the worst, that their surmises are grounded, yet verily, the more sad they see or suspect their estate to be, the more need have they to seek God by prayer. When wicked Simon Magus did discover the naughtiness and falseness of his heart, Simon Peter doth not now forbidden him to pray, but he enjoineth him to pray God, if perhaps the thought of his heart may be forgiven him. If there be any possibility of a man's salvation, if there be but a perhaps left of pardon, and that of one at present in the gall of bitterness, and bond of iniquity; as such a one is bound to repent, so also to pray. Acts 8. 21, 22, 23. Some will be ready to put off these injunctions of prayer, as such as concern Puritans; but as for such as they are, what boot is it for them to pray? It was reckoned among the profane speeches of them of old, Job 21. 14, 15. What profit should we have if we pray to him? Yea, but some now adays hold it as their judgement, that it is to no purpose for unregenerate persons to pray; because indeed they are got bound to pray. They were as good join in the rest of the speeches there condemned and branded for profaneness, and stand up against the holy Ghost, charging the profane speeches of those unregenerate ones: and maintain them in it, that they ought not to desire the knowledge of God's ways, they ought not to serve him, they ought not to pray to him and therefore may say to God, depart from us, for we desire not the knowledge of thy ways: and what is the Almighty, that we should serve him? and what profit is it if we pray to him? An unregenerate heart who of itself is averse from any way of God, and would not be subject to the law of God, would gladly have such a Tenent to hold up against God and his servants, to excuse them from seeking unto God by prayer, as not bound to do it. Let us therefore give answer to the several branches of the case propounded, and show, 1. That an unregenerate person Unregenerate Persons are bound to pray. because, is bound to pray. 2. That such a one may be strangely carried out in prayer, 3. That God may hear and answer his prayer. 1. Then, that an unregenerate man is bound to pray, is evident from this indefinite injunction, Pray without ceasing; whether regenerate or unregenerate. The wicked man, who Isai. 55. 7. is charged to forsake his evil ways and thoughts, is first charged, verse 6. to seek the Lord whilst he may be found, to call upon him whilst he is near. Psal. 65. 2. All flesh shall come to thee, whether they are good or bad persons. For First it is a duty which lieth upon 1 Prayer is natural worship required of all sorts in the first commandment. all men, as created and made by God. It is a natural worship. It is that which the law of nature, as well as that of the word of God doth put men upon. Hence even the most Pagan people all do call upon some God. Jonah 1. 5. The mariners cried every man to his God. Isai. 45. 20. They pray to a God that cannot save. Among other things contained in the Law, they do this also by nature. Rom 2 14. If they omit calling upon God, their natural conscience will accuse them for it; or if they do call upon God, it will so far excuse them and encourage them in it, v. 15. other natural men which live under the light of the word, if they neglect it, they sin both against the light of nature, and the light of the word of God. Heathens and other naurallmen will be damned for this sin of not calling upon God. Hence are they twice imprecated against, as under that consideration of not ho nouring of God, so of not calling upon him; as highly sinning in the one as well as in the other. Psal. 79. 6. and Jer. 10. 25. Pour out thy wrath upon the Heathen that know thee not, and the Families that call not on thy Name. Unregenerate persons, as well as others, are bound by the first commandment, to have no other Gods but God, and therefore bound to worship the Lord only, and no other God but him alone; and therefore to love him and no other God, to fear him and no other God, to trust in him and no other God, to pray to him and no other God beside him, etc. as they are bound to make no graven images of God, to worship the true God only with his own instituted worship, and not any other of men's inventing; and as they are likewise bound not to take God's name in vain, etc. 2. Prayer is a means ordered by the Lord, even for the obtaining of regenerating 2 It is an instituted means of Grace and Blessing to them. grace. Ezek. 36. 26. A new heart will I give you, etc. compare this with verse 27. Thus saith the Lord, I will yet for this be sought (or inquired of) by the house of Israel to do it for them. God will give even first grace, in the use of his own appointed means, and that is in a way of seeking for it. Hence also God owneth this as his own appointed means for obtaining other blessings of his, as deliverance from dangers, supplies of wants, and the like, albeit the persons which pray are unregenerate. So when Seamen of all sorts, whether ungodly or godly, are in storms and dangers, they cry unto the Lord in their trouble, and he bringeth them out of their distress, Psalm 107. 23. 28. If it were simply sinful in them, being unregenerate, to cry and pray to God, he would never thus encourage them or others in their case to cry then unto him. 2 Chron. 26, 5. Vzziah sought God in the days of Zechariah, and when he sought the Lord, God made him for to prosper; if he had been downright godly, he had sought God all his days: yet though an hypocrite (so unregenerate) as long as he doth that which is for the matter of it right in God's sight, ver. 4. (which is expounded ver. 5. He sought God) God prospereth him. Vzziah did what was right in God's sight, as Amaziah his father did, which was not with a perfect heart for the manner of doing it, 2 Chron. 25. 2. yet seeking of God even by such a one, whose heart is not perfect with God, is in itself considered, that which is right in God's sight, and a due and direct means to prosper, in what such a one taketh in hand. Exod. 22. 27. When he So Exod. 21. 22. 23. Deut. 15. 9 & 24. 15 cryeth unto me (namely, as one oppressed, as one in necessity, be he who he will be, Regenerate or Unregenerate) I will hear him, for I am merciful. That scoffing lad Ishmael was an Unregenerate person, yet when in distress and crying, to God Gen. 21. 17. Fear not (saith the Angel to Hagar his mother) for God hath heard the voice of the lad where he is; if it had been simply sinful and that which Ishmael ought not to have done, the Angel would never have encouraged Hagar from such an Argument, as Gods hearing Ishmaels' cry 3 God may and doth bestow praying abilities 3. God may & doth give them praying abilities to be improved. upon Unregenerate persons. He giveth to some the gift of prayer, to whom he never vouchsafeth the spirit of prayer. The gift of prayer is as common to hypocrites, as the gift of Prophecy. Not every one that saith to me, Lord, Lord, (is large and earnest in prayer to me) shall enter into heaven, Matth. 7. Unregenerate Ministers, Magistrates, Parents, Masters, Tutors, may have such a gift of Prayer, by the use whereof others may be instructed, helped and encouraged in a way of Prayer, yea in a right way of prayer; and if he give such a gift, surely he requireth the use of it. That slothful servant, albeit a Reprobate, yet having such a like gift and Talon, he is damned for not improving it, Matth. 25. 30. 4 That practice or religious performance 4. The omission and neglect thereof is charged on them as their sin. must needs be a Duty, even of unregenerate persons, the omission or neglect whereof is charged by the Lord upon them for their sin, (for if it were not an Anomy or Transgression of some rule of God, it could not be sin:) but the omission or neglect of prayer, or calling upon God, even by Unregenerate persons, is charged upon them by God as their sin; therefore the performance of that service of calling upon God was their Duty. The Assumption is evident, when the Apostle would prove the unregenerate Jew and Gentile to be under sin, Rom. 3 9 he proveth it ver. 11. by this, out of Psalm 14. 2. There is none that understandeth, there is none that seeketh after God. And Psal. 14. 4. The workers of iniquity have it charged upon their very consciences, as that which they cannot but know to be their sin, that they call not upon God: Do not the workers of iniquity know, that they eat up my people as bread? They call not upon God; and Psal. 10. 4. It's charged as the pride of the wicked, The wicked is so proud, that he seeketh not God: The like charge see Jer. 10. 21. Hos. 7. 7. Zeph. 1. 6. and Job 27. 10. The hypocrite that is blamed for ceasing to call upon God (Will he always call upon God?) should rather have been blamed for calling upon God at all, if it had not been any duty of his to pray. To like purpose we might argue, That the neglect of it by the Unregenerate, as well as Regenerate Jew's▪ is bewailed by Daniel, as their sin: ergo, the contrary was their Duty, Dan. 9 13. All this is come upon us, yet made we not our prayer to God. Besides also, if it had not been in itself good, and a duty, even for an Unregenerate person to pray, but had been in itself sinful; the Psalmist never need to have made that Imprecation against him in Psal. 109. 7. Let his prayer be turned into sin. Besides, the Psalmist would never have urged God so to affright and persecute his enemies by his judgements, that they might at length be forced to seek his name, if it had been in itself sinful, Psal. 83. 15, 16. Obj. Prov. 15. 8. The prayer of the wicked is an abomination to the Lord. Answ. So is the Ploughing of the wicked sin, Prov. 21. 4. Not simply in themselves, for then an unregenerate man should not blow, nor labour in his Calling; yea, he should not eat his meat, nor sleep; etc. For to the impure and unbelieving is nothing pure, Titus 1. 15, 16. But it is so in respect of the defects of other qualifications, required to the holy use and exercise of such things; namely, want of faith, love to God, repentance for sin, etc. Their Sacrifices were an abomination to the Lord, Isaiah 1. 11, 12, 13, 14, 15. yet in themselves commanded duties, and enjoined to every Jew, whether he were Unregenerate or Regenerate. God once enabled Adam, and in him all his posterity, to call upon him; and though he and we in him are become Bankrupts, and disabled to do that service and homage, yet our Lord and Master may, and doth require it of us, and accounteth it our sin to neglect it. It is every one's duty to understand, and so to believee in God, as well as to seek him; but the omission of that Duty of understanding and believing God, hindereth not, but that the omission of that other duty of seeking God becometh a sin to every one. Rom. 3. 9 11. 2. An Unregenerate man may be strongly and largely carried out in prayer, as it's Unregenerate persons may be large in prayers. said of them, Psal. 78. 36, 37. who did but flatter God with their mouth, for their heart was not right with him; They sought God early, ver. 34. namely, when he slew them, when they were in fear of their lives: So may profane Mariners be very earnest in prayer then, Psal. 107. 28. Cry unto the Lord. So Prov. 1. 27, 28. When your fear cometh, etc. then shall you seek me early, but shall not find me. Those in Isai. 58. 2, 3. they joined long and large prayers with their Fasts. An hypocritical Pharisee could not spend his time in his Fasting days, unless enlarged in prayer, Matth. 6. 16. Those hypocrites that devoured widow's houses, they had such a gift in prayer, that they could be very large and long in prayers, Matth. 23. 14. And for a pretence make long prayers. 3 Unregenerate persons may be full of praising and thankful expressions in their They may be large in praising God. prayers. The unjustified Pharisees prayer was rather a Thanksgiving, Luke 18. 10, 11 He prayed thus, God, I thank thee, I am not as other men, etc. Those unregenerate ones among the Jews also, which cried so earnestly, Exod. 14. 10. they did sing as loud as Moses and Aaron. Psal. 106. 12, 13. Then believed they his words, and sang praises to him; but not rightly, for verse 13, but incontinently they forgot his works, and waited not for his counsel; verse 15. They lusted in the wilderness, and tempted God in the Desert; of whom the Apostle speaketh, 1 Cor. 10. 9 Only lest what is now said, may raise some doubt in the hearts of any truly Regenerate, the example of the Differences betwixt the thanksgivings of the Unregenerate, and those of the Regenerate. Pharisees thankful Prayer, will yield matter of distinction and differencing of the Unregenerate person in his praises from the Regenerate. 1 The Unregenerate person in his thanksgiving before God, pretending to lift up God in his praises, doth intent to lift up or exalt himself. Hence Christ who knew the spirit of this Pharisee in his praises of God, rendereth him thus, Luke 18. 14. Whosoever exalteth himself. 2 The main in their eyes, and so in their thanks, is some inherent excellency, not those imputed mercies, not Christ and his Righteousness, and propitiation, and the pardon of sin, God's favour, acceptance, etc. No word of these in the Pharisees thanks, but that I am not as others, unjust, I fast, I pay Tithes, etc. They are the Saints, whose hearts being most affected with those mercies, do break out into cordial prayers for them. 3 Such men use to rest in some common eminencies and excellencies above others. The Pharisee passeth others, he is not as other men, and that sufficeth him: no word of a serious petition for the supply of such or such wants, of this or that grace, or for the increase thereof, or for the subduing of such or such corruptions. He grounds his rejoicing upon another's falling short of him, upon others falls into such sins from which he is restrained; as Gal. 6. 4. He shall have rejoicing in himself, and not in another. 4 Such men respect more the gift, than the Giver, and trust more in that, then in him. They trust in themselves that they are righteous, when they say, God, we thank thee, Luke 18. 9, 11. compared. They make the gifts their God, and they adore and admire the Giver only for the gifts sake, and do not admire the gifts for the Givers sake, as true Converts, and Spouse like spirits use to do, but harlot like they do otherwise. 5 Such men are very ambitious in their thankful acknowledgements. They make Gods praises but as a stirrup to get up into men's esteems, and as a bridge by which to convey to themselves humane praises; Hence this Temple acknowledgement, and in the most conspicuous place of it. 6. Such men will in the midst of their thanksgivings, be with heart and mouth too (sometimes) censuring, and putting contempt upon others, falling short (as they conceive) of their excellencies; yea, albeit those others be better men than themselves, as this gracious Publican was, than the Pharisee: so saith this seemingly thankful Pharisee, God I thank thee, I am not as this Publican, not such a varlet, not such a wretch, etc. 3. Unregenerate men may be carried out with some faith, as well as fervency in their prayers. As Luke 17. 12, 13, 14, 3 They may pray with some kind of faith. 15, 17. The nine, as well as the tenth, who was truly gracious, cry as loud as he, and believe as strongly upon the word of Christ as he, that the Lord Jesus had granted their request of healing, and go a great way to Jerusalem as men already cured, to show themselves to the Priest (as the manner than was) when yet they were not then actually cured; they set forward in the journey upon that errand, upon confidence of Christ's word, as if they had been cured at the very instant wherein he spoke, and yet not at that very instant, but afterward, even as they journeied towards Jerusalem from that part of Samaria, were they actually cured. As an unregenerate man, one who hath not love, may have the gift of the faith of miracles, so as to remove mountains. 1 Cor. 13. 2. So may they exercise that faith in such a way expecting answers of prayer in cases of wonder. They that cast out devils did it by invocation upon the name of the Lord, accompanied with such ● faith for hearing them, and helping them. Mat. 7. 22. And in thy name cast out devils. And as an unregenerate man may have that common temporary faith, believe for a time. Luke 8. 13. So may he for such a time act such a faith in prayer, or the like, albeit it be in matters only of a common nature, and not such as are properly saving; as for clearing up pardon of sins, subduing secret corruptions, sanctifying of afflictions, an holy rescue or issue from temptations, or the like. Touching the third thing propounded, God may be said in some sense to hear their prayers, praying with others. I say, God may in some sort, and in some cases hear unregenerate men's prayers; both such prayers as they put up to the Lord with others, or by themselves alone. Prayers put up by them with others, may be heard in a saving way and manner by the Lord; albeit not in a saving manner to themselves, yet in a saving way to the Saints which join with them in the prayers which they put up. Matthew (chap. 3. 5, 6) saith, the Centurion came unto Christ beseeching him to heal his servant, but Luke 7. 3, 4, 5. expoundeth it, that he sent to the Elders of the Jews to beseech Christ to do it. He joined with them in the request, it was his, but it was presented by those proud hypocritical and unregenerate Elders, who breathed none of the Centurion's faith, or humility, as appears by their plea with Christ from the Centurion's worthiness, saying, that he wa● worthy that he should do this for him, yet th● Lord Jesus heard, & graciously answered th● good Centurions hearty desire, & consente● to the substance of the prayer. They that presented the poor palsy man to Christ with a tacit desire of cure, he had (some o● them at least) a faith of miracles for his cure; but the man himself no doubt had a further desire, even of his souls cure, with the pardon of his sins, and when Jesus saw their faith, Mark 2. 5. he saith to the sick of the palsy, (as Matthew hath it, chap. 9) Son, be of good cheer, thy sins be forgiven; the man's grievous disease might trouble his friends; but this was his greatest trouble, in the want of pardon of sins, and his desire and faith was accordingly carried out, and this soul mercy of his pardon and peace is given in as an answer in common to them all. When he saw their faith he saith to the palsy man, Son, thy sins be forgiven thee. Abiathar, who proved a treacherous and bad man, (1 Kings 2. 26.) yet if he made inquiry of God for his counsel about distressed David, (1 Sam. 30. 7, 8.) or about David in a straight, (2 Sam 2. 1.) God giveth a gracious answer for David, who by him seeketh unto the Lord for his counsel; and surely the desires of saith are acceptable to God, and successful, whether expressed in others prayers, wherein believers join, or in their own alone. Psalm 145 19 He will fulfil the desire of them that fear him: The fruit of no one ordinance of God doth depend merely and only upon the worthiness and goodness of such as chief act in it. Christ authourised the twelve Disciples, and Judas among the rest, to preach the Gospel. Matth. 10 4. 7. And so, as that if they came to worthy ones, humble souls, ready to receive their doctrine, their peace was to come upon them, verse 13. If the house be worthy, let your ptace come upon it, even all kind of bliss to their souls also, which you petition for in your prayers, and hold forth in your preaching, that shall come upon it. Let the Preacher be unworthy himself, yet if the hearers be worthy, their peace cometh on them. The Gospel, and Gospel-ordinances are the power of God to salvation to the believing hearer and partaker, be the Minister regenerate or unregenerate. The cup in the Lord's Supper, is the Communion of the blood of Christ to the worthy receiver, be the Minister, whom the people called to dispense the same to them, regenerate or unregenerate. 1 Cor. 10. 16. and so in prayer: Gods compassions are to his people's miseries, for redress whereof the prayer is made, be the man that is the mouth of the people therein, Godly or ungodly. Notable is that example of wicked Jehonhaz, 2 Kings 13. 4. Jehoahaz besought the Lord, and the Lord heard him: for he saw the trouble of Israel, wherewith the King of Aram troubled them. Nor would God ever show such respect to prayers put up by unregenerate persons in behalf of his people or any of them, if it were (as some say) a sin to join with an unregenerate Minister, Parent, Master, Husband, etc. in their prayer. And since every Hypocrite, how godly soever he is taken to be by the most judicious Christians, yet he is an unregenerate person, if an hypocrite; and since he that we judge to be truly godly, yet it's very possible he may be an hypocrite, we cannot be infallibly sure in any ordinary way of another's saving estate, but only in the judgement of charity we may esteem such or such a one truly godly: so that if we sinne if we join in prayer with an unregenerate person, we cannot assure ourselves but that we sin in joining with any other at all, because we cannot ordinarily be so assured, that another with whom we would pray, is regenerrte; and so a man must now turn an absolute separatist indeed. As for other prayers, which do more personally Praying by themselves also. respect themselves, and are uttered by themselves, albeit the parties be unregenerate, yet the Lord may hear the same; the Lord as a Master, grants the request of that hypocritical servant, though not as a Father. Matth. 18. 26, 17. and verse 32. O thou wicked servant, I forgave thee the debt, because thou prayedst me, etc. So those rude They are then heard. mariners, crying in distress, are heard of the Lord. Psal. 107. 28. So was mocking Ishmael heard in his cry. Gen. 21. 17. God may, and doth put forth wonderful works for persons which cry to him as they are the children of men, albeit not as the children of God, many of them. Psal. 107. 15, 21, 31. O that men would praise him for his wonderful works which he doth for the children of men! Though those that sought him, when he slew them, had not hearts right with God, Psal. 78. 34, 36, 37. compared, yet he being full of compassion forgave their iniquity, (i. e. as to the punishment deserved by it, even utter ruin, he passed over that,) he destroyed them not utterly, verse 38. God liketh also to own the righteous causes even of unrighteous persons, and to set himself against their affliction. Job 34. 27, 28. They have caused the cry of the poor to come to him, and he hath heard their cry. So Exod. 22. 22, 23. Though many of the children of Abraham, of Isaak and Jacob in Egypt's bondage, were themselves unregenerate, yet they crying also, were heard, out of respect to their godly Ancestors, and the covenant of God made with them, Exod. 6. 5. I have heard the groan of the children of Israel, and have remembered my covenant. Sometimes God heareth such persons prayers the rather, that they may afterwards be instruments of his people's good; and sometimes that he might the rather encourage all sorts to pray to him. Psal. 65. 2. O thou that hearest prayers, to thee shall all flesh come. Sometimes the persons at present unregenerate, yet are elect, and God in hearing them, will look to his own thoughts of prayer which he hath towards them, and so will be found of those which sought him not aright. But in case the parties be reprobates, what hearing God doth afford to any prayers of theirs. It is first in common things, and such, which (at least) are not properly In common, not in things properly saving. saving mercies unto them, for so God heareth not sinners: if any object, that evil servants pardon, granted upon his request. Matth. 18. 32. I answer, the Master forgave him the debt, not simply, but in respect of the consequent vassalage and imprisonment presently deserved by it. Matth. 18. 25. or as some interpret the place, to be spoken in reference only to the main intent of Christ, that if a man forgive not his neighbour offending, and begging his mercy, God will never communicate to him any saving benefit of his mercy in Christ. An implacable spirited Christian is at present in a state of damnation. 2. The hearing which the Lord doth By God as a Master, not as a Father. lend to such, is from his general providence and pity, and rather as a Sovereign and Master, then from any particular grace, and as a Father; for so he heareth not sinners, yea he heareth them, rather to leave them without excuse, and to take a fuller blow at them afterwards, as in the case of that evil servant, Matthew 18. the end. 3. The Lord useth not to give any suitable They receive not Grace answerable. grace as the success of their prayers; so he heareth only Saints, and not sinners, especially reprobates; he changed not the servants heart with his condition, Mat. 18. nor theirs, Psal. 78. 37, 38, 39 4. God sometimes heareth them in They are heard in wrath. displeasure and anger. Hosea 13. 10, 11. I gave them a king in mine anger. Psal. 106. 15. He gave them their desire, but sent leanness into their soul; their soul is blasted, they were hardened in pride and security thereby, and the thing itself given is blasted to them in the use of it, becoming a snare, and vanity, and in the deprival of it vexation of spirit. CHAP. II. Touching Distractions in Prayer. WE are now to proceed to other cases of Conscience, arising in the incessant carrying on of the weighty duty of prayer. The second case now to be handled is, touching Distractions, or Impertinent thoughts, and workings of spirit, which disturb and molest us in prayer: wherein, demand will be made of three things. Touching, 1 The Causes 2 The Cure Quest. or remedy thereof. 3 The success of such prayers, wherein such distractions are found. Touching the first we say, the causes General causes of distractions in prayer. of such distractions are either such as are more general or more particular. The more general causes are two. 1. Satan that enemy to prayer, the Author of all confusion, and so of this confusion Satan. of the spirit in prayer; that fowl who stealeth away what is spoken to the heart by God in the word, he is as busy to steal away the good motions of the spirit, stirring us up to speak to God in prayer. Satan is at hand to tempt when we are in hand with prayer. If we will draw near to God in prayer▪ we may expect the tempter to approach some way or other to disturb us▪ by some sinister subtle suggestions or other. We must resist the devil in such like distracting motions when we are drawing nigh to God. Jam. 4. 7. Resist the devil, and he will flee from you. And verse 8. Draw near to God, etc. If we will pray with all manner of prayer, we had need be armed against such like wily assaults of Satan, which tend to annoy us therein. Eph. 6. 11, 18. compared. Look as Act. 16. 16, 17, 18. still when the Apostle and his company were to go to prayer, the devil in his instrument, the maid possessed, maketh a disturbance with her impertinent speeches; so is it here, if the devil can help it, some thing or other shall be set on work to breed distraction, or occasion disturbance to us in prayer, or he himself will be suggesting something to molest us. 2. The unregenerate part of man. When 2 The unregenerate part in man. at any time we should do any good, whether it be to pray, or the like, evil will be present with us, as he complained. Rom. 7. 21. When I would do good, evil is present with me: that sink of natural corruption will then especially cast out its unsavoury smells, when so raked into by holy humble acknowledgements and deprecations, this dunghill will then be sending out his vapours, even when the heart is heated and warmed in prayer by the spirit; when a commanding power of grace is stirring in the heart, the unregenerate part will be raising these munities. Rom. 7. 23. I see another law in my members, rebelling against the law of my mind: Paul found it so, and who doth not find it so in continual experience? If the spirit do break any long silence in the heart, and will be speaking, corruption will talk as loud as the spirit, and if it can, drown the noise and voice of the spirit, that the heart may not distinctly hear what the spirit doth teach the heart to speak to the Lord. The flesh will be lusting against the spirit, so that we cannot speak to God, or do any service for him, in so free and spiritual manner as we (as regenerate) do desire. Gal. 5. 17. All evil thoughts which boil out of the spirit, rise out of that inward spring, and so these evil thoughts which disturb us in prayer, they spring from the same fountain, Mark. 7. 21. out of the heart proceed evil thoughts, etc. The unregenerate part in the best, savoureth not such a spiritual way of God, as is the conscionable exercise of ourselves in prayer, that begetteth that natural slipperiness in spiritual things, whence it is that good motions are not so rooted, and dwell not so long with us. This is that which would be breeding and feeding a disposition in the best, to be soon satisfied with spiritual things, and so to abate of the earnest, and intent pursuit after the same. The strength of this natural By as will too oft show itself in the Saints, that whilst their spirits are carried out with some might of the hand of the spirit of God towards the mark in prayer, this draweth the mind away, and the deceitful heart of many will be slyly flinging something or other in the way to cause a rub, and to slack or divert the straight course of a regenerate man in prayer. More particular causes of such distractions Particular causes thereof. in prayer, are these: 1 Natural hypocrisy, and falseness of heart; want of soundness in the feet of 1 Natural hypocrisy. our affections, will make us go crippling and blundring, and stumbling, even in this plain even way of prayer, and a small push will turn us aside, and cause the mind and heart to divert from the holy way, in which they were going. Heb. 12. 13. lest that which is lame, be turned out of the way. And as Prov. 28. 7. As the legs of the lame, so is a parable in a fools mouth; a fools mouth cannot, will not utter spiritual things so closely and concisely, but will be intermingling impertinences; so is it here, so far as this sinful guile, (which indeed is but folly) doth take place. As where ruling hypocrisy doth possess a man, that man is very fickle and unstable, he is in and out, off and on, in every thing he saith or doth: now he will be as one speaking or doing well, and now again the contrary. James 1. 8. That double minded man is unstable in all his ways: so is it in part, where tyrannising hypocrisy domineereth over any poor soul, it will cause many diversions and much unsteadiness in the mind in the best services. Where the spirit is hypocritical, there will the heart and mind be constantly gadding, and far off, when the lips are near God in seeking of him. Jer. 12. 3. Thou art near in their mouth, and far from their reins. And Matth. 15. They draw near me with their lips, but their hearts are removed far from me. When the heart is divided, as Hosea speaks, chap. 10. 2. surely the mind will be so too. That part of man which is not for God will never be long with him, but ever starting from him in any Ordinance, and so in this. Though the heart, as sincere in part, put the mind upon thinking of suitable things to the prayer in hand, yet the heart, as wily and guileful also in part, will be employing the mind in other thoughts also: and so far as there is division of mind, there is a distracted mind, or a mind drawn divers ways. 2 Distrustful care for outward things. 2. Distrustful care: Thence is the mind as a meteor (as is the Greek phrase, Luke 12. 28, 29) pendulous and wavering, now up, now down, now turning this way, now that, keeping no certain course in this, or in any other way of God. Look as that care of his about his Inheritance, distracted his mind in hearing God speak to him, Luke 11, 13, 14. (whence that interruption of Christ in his preaching,) Master, (saith one than) bid my brother divide the inheritance; so doth the like cause work a like effect in our speaking to God in prayer. It is a sad and dangerous character of a thorny Professor, when constantly as any seed of the Word is shooting up in any Ordinance, such thorny distempers and distractions spring up with it, Luke 8. 7. Yea, when they commonly over-top the same, and good things in prayer, hearing, meditation, etc. come thereby to be choked and stifled in our minds or hearts. When the mind is in a manner drunk with cares of this life, it will go on reeling and staggering in the choicest paths of God: or if from such a worldly spirit, we make rash and sudden eruptions unto Prayer from heat of worldly businesses, when the mind but then was reaking hot, and sweeting in them, the steem and savour thereof will surely annoy us in prayer so soon after: our businesses, which we talked with so earnestly but then, they will be calling after us again, as having somewhat more to say to us. The Vessels of our minds will taste too much of that strong liquor, which can hardly be emptied out so soon. Look as it is with a man, who is not throughly waked from sleep, his head is most apt to be filled with fumes, and his tongue to speak impertinently: so is it here, when we are not throughly roused from carnal occasions and thoughts about them; our minds will be full of impertinent thoughts. And as other dreams come from multitudes of business, and busying of the mind, Eccl. 5. 2, 3. so here, from such like busying of the mind but then, we shall pray but dreamingly and distemperedly. When we have been so intently studying but then, such a point respecting the world, we shall not so soon be drawn to think so intently and fixedly of better subjects. 3 Discontent with our present condition. As discontented Jonah, how is his 3. Discontent. prayer stuffed with distempered expressions springing from distempered thoughts, Jon. 4. 1, 2. Grace and discontent pulled Rachel's spirit divers ways; now tumultuous thoughts against her husband, now envious thoughts against her sister, and now better motions of the Spirit to counterwork the same: So that she in that case might be said to be in great wrestle in prayer also, Genesis 30. 8. Discontent is a mutinous distemper, and will be casting tumults, even in our best times of praying, etc. All the days of such afflicted ones are evil, Prov. 15. 15 Discontent, as a mighty vapour in the heart that is penned in, and there hath lain long, will at length be breaking out, and will cause Earthquakes in the heart of long continuance, which will strangely vary the motions of the heart this way and that way, and ofttimes rend it. It will make a man mentally, ever wand'ring, and so liable to all sorts of temptations, at all times, and in the best Ordinances, Prov. 27. 8. As a bird wand'ring from her nest, so is a man wand'ring from his place. Discontent taking off the mind from its basis and centre of quiet submission to God's mind and will, the mind knoweth not where to fix. A discontented Christian is neither pleased with himself, nor any thing he hath or doth, no not with his very praying; and no wonder then if so distempered in it. The ground of discontent is distrust: and what is of a more wavering nature then that? It maketh a man like the troubled sea when it cannot rest so long as such blasts are upon his mind. It maketh the workings of his mind like the waves of the sea, very independent, and sometimes thwarting each other. Jam. 1. 6 Nothing wavering; that is, nothing doubting or distrusting, which is indeed the wavering of a troubled Sea wave. 4 Inordinacy of affection, whether of 4. Inordinacy of affection. desire, or fear, or love, or joy, or grief, or anger, etc. The Lord Christ when to raise Tabithae, he will put out the Minstrels and the Mourners, which made a confused noise; no good to be done unless these be stilled. No raising up of a dead spirit in prayer unless all such inordinacies be secluded. Such inordinacies in the heart will hurry the mind with them, and make that inordinate too. If they give respite to the mind to be busied a little in any Ordinance, yet they cannot spare or forbear its service long. They carve and cut out so much work for the mind, that it can scarce have leisure for more spiritual Employment. Yea, the very mouth and tongue, which should be in any Ordinance as the pen of a ready writer, shall be ever and anon jogged by them; yea, they will be inditing, suggesting and inserting ever and anon their matters, whilst the spirit of a sanctified Christian is inditing the more weighty messages of the soul to be dispatched to heaven by this sure and speedy Messenger Prayer; and it's well, if through the tumultuous noise of these distempers, the mind be not so disturbed, that men sometimes in prayer speak nonsense. And as in Feverish distempers, the Patient's thoughts are slippery, slighty, and independent, and their discourses accordingly as full of impertinencies. So is it here, amidst those feverish distempers of the soul. Inordinacies of Affection they are the souls Diseases, and a Christian sick of such Diseases will be followed ever and anon with impertinencies of thoughts in best services. 5 Any spirit of Lust. This maketh Christians of good hopes, as clouds which are 5. Lust. driven hither and thither of contrary winds: Judas calleth those lascivious professors, Clouds carried about of winds, Judas 12. also wand'ring Stars; their minds cannot be fixed and intent in any Duty of piety. They do not, cannot keep in the right Eclipctic Line, but wander from that constant course which Jesus Christ the Sun of Righteousness constantly kept. That wildfire will be burning, whilst the Incense of prayer is offering and burning. Look as it is with the boiling pot, the scum of it will be rising up, together with the meat therein: So is it here, even when a Christians heart is or should be boiling up good matter in prayer, such a filthy scum as this is will be rising up in the spirit together with it. Or as it's said of the Harlot, She watcheth her times to call and entice passengers to her, which were going right on, Prov. 9 15. So is it here, these Bawds and Panders in the soul, they will be inveigling and enticing the mind and heart to withdraw the same from their intent going on in prayers; or any other good way of God to the end that they may be nought with them. As it's said of that old Beldame and grand Strumpet Concupiscence; A man is tempted when he is drawn away of his own Lust and enticed. So is it here, in this daughter of that mother of Fornications; it will be enticing the soul, and drawing it away from any way of God, and then tempt it. 6 A spirit of Error, This maketh Christians 6. Error. also like clouds, as Judas speaketh of erring persons, Judas 8, 12, 13. Unclean Opinionists, they are or will be Dreamers, as Judes' phrase is, These are filthy Dreamers, dreaming continually in every thing they say or do. Their thoughts will be incongruous in their best employments. As it is with persons benighted, they are aptest to wander from any right path wherein they were going: so is it with a mind benighted and bemisted with darkness of error; that mind will hardly keep on its way in prayer, or any other Ordinance long, but will have his sinful vagaries. Or as a man whose head is filled with wine or strong drink, his head being giddy he goeth reeling along. So is it with Christians besotted with error, their giddy brains will not suffer them to be solid, distinct, exact, and intent in their thoughts in the good ways of God; they will be stumbling with their feet, and stammering with their tongue, making at best but rude and broken work of it in their prayers and performances. Such persons are ever unstable souls; They beguile unstable souls, 2 Pet. 3. Their very minds are unstable in any thing that is good. They are vain in their imaginations, Rom. 1. Belial, the spirit of confusion of mind, heart, and way, is where a spirit of Error dwells. 7 Family contention. It is a continual 7. Family contention. dropping, Prov. 19 13. It will make breaches into the very spirit also of the other yoke fellow; yea, divide and distract it in prayer, as well as other services. 1 Pet. 3. 7. to orderly dwelling together of Christian yoke fellows this is adjoined, That your prayers be not hindered; neither by distempering your spirits who are to join in prayer, nor by distasting the Lord, so as he will not give a ready answer thereto. It's hard for him who is in the Family to mind the cases of each one therein, but in minding the contentions therein, some distemperrd thoughts will be arising in him. If the very repetition of an offensive matter passing 'twixt two friends, is so apt to breed a fresh distance, by renewing the former apprehensions of the offensiveness thereof; whence that Prov. 17. He that repeateth a matter separateth chief friends; then in the best men and in the best duties, it is a wonder if reminding and rementioning family contentions, there be not found some tang and touch of distempered movings and muse. 8 Spiritual drowsiness, sluggishness, 8. Sluggishness and slightiness of heart. When heart and mind is of a drowsy temper, it is of a dreaming temper, full of impertinent fancies even when to be employed in prayer, or the like; yea, if both body and soul be not in a waking and watching plight, the soul will be apt to be hurried with impertinencies, temptations. Matth. 26. 41. Watch and pray lest ye enter into temptation. Now touching the second thing propounded, Remedies against distractions in prayer, even the Remedies of such distractions in prayer. Let but diligent heed be taken, and conscionable endeavour used against each of the former occasions and causes thereof, and it will help to redress the same. Espy out and bewail the secret guile and wiliness of heart, get your heart rid of those distrustful cares, of that Disconcontent and inordinacy of affection; banish that spirit of Lust and of Error from your souls, beware of that family contention, and that spiritual or corporal supineness, and you will in a good measure get rid of such distractions in prayer. But yet for our better help herein. 1 Make conscience of holy and due Holy ●●●paration unto prayer. preparation of ourselves unto prayer. Exod. 34. 3. Moses must come alone to God, and leave the flocks. Jacob ferrieth over all belonging to him on the other side of the river, before wrestleth with the Angel. Gen. 32. Abraham leaveth the servants, and the Asses at the foot of the hill, when to go to sacrifice to the Lord. Gen. 22. David had got his heart into a very serious and fixed frame, for that praising part of his prayer, and yet as thinking that all too little, saith, he will yet rouse himself up to that work. Psal. 57 7. O God my heart is fixed, my heart is fixed, I will sing and give praise: and verse 8. I myself will arise right early. So good Deborah rouseth up herself amain to power out praises to the Lord, Jud. 5. 12. Awake, awake Deborah, awake utter a song. A gracious heart should think itself never enough awaked to such holy work, experience of Saints will prove it: and when they can by grace get their minds and hearts a little sequestered to consider seriously of the work they are going about, and of God and Christ before whom they come, and of themselves who are to come before the Lord, and the like, before they actually address themselves to solemn prayer; how intently, and spiritually, and strongly they are wont then to be carried through the duty: and all other times, when they more suddenly and inconsiderately set upon prayer, how unprofitably they are wont to spend such a time; and how many hurries of spirit, this way and that way, they are cumbered with, and much ado to make any thing of it at such times. 2. Spiritual wisdom is another help; 2 Godly wisdom. Godly wisdom will choose places for prayer, which are freest from any distracting occasion: Hence Christ so often repairs to the mountain to pray. Wisdom will seasonably discern a deluding, cheating thought, yea, though it come with its vizard, or with its painted face, wearing in view the very livery of our heavenly Father; and much readier will it espy other thoughts, which would slyly withdraw our minds by little and little from the present business of our souls. Wisdom is before him that hath understanding, Prov. 17. 24. whilst the fools eyes are wand'ring in the corners of the world, The wise Christian keeps his eye from gadding after vain objects, and keeps it rather intent upon wisdom's works and ways. The heart of the wise is at his right hand, the instrument of action. Eccles. 10. 2. He hath his heart and spirit at an holy beek, to be employed as wisdom shall direct, as there is need of the exercise of thoughts, or desires, or grief, or joy, or fear, or anger, in an holy way or work, a truly wise Christian hath them at hand to do their several homage to the Lord, being thereto commanded by his spirit. The wise man's eyes are in his head. Eccles. 2. 14. The truly wise Christian hath the ready and seasonable use of the eyes of his mind and understanding, holy thoughts and apprehensions are not to seek when the Lord calleth for the use thereof, as in prayer or the like; but they are then active, and so ready to keep out worse or unjust thoughts. A wise Christian being also privy to his own inability to keep his heart close to God; he betaketh himself to the Lord, as he did, Psal. 86. 11. Unite my heart to fear thy name. He would have the Lord to keep his heart close to any part of his fear or worship, that it scatter not, wander not therefrom. Intruders cannot get in unseen, and untaken notice of whilst this lightsome, watchful grace is employed, as they will in darker places. This skilful Pilot at the helm, by keeping its eye upon God's compass, avoids many yawes, and much lee-way in a gracious Christians course, in prayer, or otherwise, which other unwise Christians make. 3. Wathfulnesse, which is the seasonable 3 Watchfulness. and practical use of that holy wisdom upon every occasion. This will be examining such as knock at the door of the heart, whilst the spirit is talking with God in prayer. Those godly Church-officers described, Revel. 4. 6, 8. with their eyes before and behind, and within also, to observe all without, and as well also within themselves, they go on uninterrupted in the worship of God, as though their cry was but one and the same continued cry night and day: They rest not night nor day, saying, Holy, holy, holy, Lord God Almighty, which is, and was, and is to come. This pondering the path of our feet is a help to going right on in this or any other way of God without diversions from it, or stumbling in it. Prov. 4. 26, 27. Ponder the path of thy feet, and let all thy ways be established. Turn not to the right hand nor to the left; the former is the means to the latter. A good watch at the City gates, the outlets and inlets of suggestions to the mind, or motions from it, will keep us from trouble-Cities, such trouble-souls, as are these distractions, and help rid them of such Vagrants as they are. Such holy, careful oversights of the banks, will prevent the dividing of the streams and issues of our minds (even our thoughts) that they run in no other channel and way than is meet for them. When we go to prayer, we are assaying by the ladder Jesus Christ to climb up to heaven, and this holy care of our feet keeps them from slipping, and us from falls. Look to thy foot when thou goest into the house of God, namely, to worship God in prayer or otherwise, Eccles. 5. 1. When we go to pray, we go spiritually to blow, and this holy minding of our work, and our hand, helpeth to keep us in our right furrow. 4 Holiness and heavenliness of heart. 4. Heavenlines of heart. The nature of prayer is a lifting up of the heart; the more elevated that is therefore, the more fitted to pray aright. Who more free from any distractions in prayer, than Christ the holy one of God? Who go on more strait in their holy course without any digressions, than those heavenly spirits described, Ezek. 1. 9 A heavenly heart is so much in heaven at other times, and on other occasions, that it will be very loathsome to it to be then in earth, when to be so solemnly exercised in so heavenly a discourse with God: Holy things and thoughts are made so natural to such a soul, and so familiar to it, that they will more easily be spoken with, and more readily be speaking with us in prayer. God hath such a ones heart, and therefore his eyes will be fixed and intent upon this or any other way of his. Prov. 23. 26. My son, give me thy heart, and let thine eyes observe my ways. Such a heart is filled with spiritual materials, and when well warmed in this, or other like holy exercises, it will boil up little else but good matter, as he said, Psalm 45 1. My heart boileth up (so it is in the Hebrew) good matter; and such a ones tongue will be also as the pen of a ready Writer, not often making so much as a wry dash, in presenting the souls occasions before the Lord, ibid. As a well builded ship deeply and richly laden, healeth not so much, nor maketh not so many yawes, and is not put to it to make so many boards and tacks to recover and keep its course, but will lie nearer the wind, even when its scant, and keep a straighter course than other vessels. So is it here with a well composed, well principled heart, it will steer a straighter course, and freer from digressions and distractions in prayer. Or as a person that hath his pocket filled with pieces of Silver, and here and there a brass farthing possibly amongst it; if he be to trade for wares, will mostly pluck out silver; whereas another that hath most brass money in his purse, and very little silver, will hardly pull out any other then brass. So is it here, when spiritual and heavenly minded Christians are to trade with God in prayer, they present little else to the Lord then what is spiritual and suitable to their work in hand. Out of the good Treasure of their hearts, they bring forth good things, Matth. 12. 35. yea, good thoughts too, as well as words; whereas a more worldly minded Christian, when to pray, presents little else but what savours of the world, especially in his thoughts: as Psalm 37. 31, it's said of the spiritual person, The Law of God is in his heart, none of his steps shall slide: no not so oft or much slip, when to go on in this or any other path of God. God himself is more engaged to keep such a heart from wand'ring from any of his Commandments which is devoted to him. Hence that plea of his, Psalm 119. 10. With my whole heart have I sought thee, O let me not wander from thy Commandments. 5 Holy Zeal. When there is an holy ardency 5. Holy Zeal. of indignation against the least evil and impenitency arising in prayer, it's a means to redress the same. When Christians do not barely fall out with any such evil, but abhor it, hate evil as hell, (as the Greek word in Rom. 12. 9 signifieth) then will they more immovably cleave to this or any other good, for they are joined there; Abhor that which is evil, cleave to that which is good, or be glued to that which is good, so as not to be stirred from it. A zealous Suppliant espying any such impertinency in prayer, presently falleth fowl of it, cryeth out upon it, pursueth it with exclamations, censureth it in all its aggravations, and so gaineth more intentness of spirit, and seriousness of lively affections in the duty then before. Zeal is bold and courageous, and will not basely yield to any such intruder, but thrust them out of doors, looking at them as attended with a whole crowd of other like disturbers, ready to press in at their heels, if once permitted entrance into the soul of a Christian exercised in prayer. Look as the cutting or cropping off unprofitable sprouts, putting forth here or there, upon their first appearance, causeth the tree to grow the straighter, and to bring forth more seasonable fruit. So is it here, when by Zeal we cut off impertinencies at their first appearing, we bring forth more seasonably the fruits of every praying grace and disposition. And look as 2 Kings 6. 32, 33. when they were serious in that weighty discourse, there was charge given to handle that turbulent messenger roughly at the door, to prevent his Mstaers coming in at his heels. So is it here, when at this pious conference with God, any such unseasonable motions are zealously repulsed, it preventeth more sad disturbance in the duty. Albeit Abraham's zeal could not hinder the fowls from lighting upon his Sacrifice, yet will it not suffer them to rest there, but driveth them away, Gen. 15. 10, 11. Zeal also will make a godly Christian remove all causes and occasions of disturbance: As Paul, out of his zeal useth means to cast the devil out of the possessed maid, which occasioned that disturbance daily to them when they went to prayer, Act. 16 16, 17 18. As we went to prayer a certain damsel possessed, etc. cried, etc. and Paul being grieved in spirit, said to the spirit, Come out of her. 6 Peace of conscience and calmness 6. Peace of conscience. of spirit. If noise without disturb and distract us in prayer, much more clamorous noise within. The heart in hurries of conscience unpacified in the blood of Christ, in a pit of noise (as the Psalmists phrase is in the Hebrew, Psalm 40. 2.) hath not its go established: He brought me out of the horrible pit, and established my go. When God brought David out of the pit of noise, then, and not till then, were his go established; then did his mind and heart take more fixed and straits steps in the ways of God. If the blood of Christ doth not speak such good things which further in us prayer, the blood of Abel, or the guilt of sin, will speak that which will startle us and stumble us whilst at prayer: and the poor soul will be more taken up with listening to these cries, and with perplexed thoughts what answer to make to such pinching Objections thence, then be able to hold out its attentions to what he was to speak further unto the Lord. When Asaph was so beset with fears about his main estate, (as Psalm 77. 1. to 10) his prayers were rather reasonings to and again, with inward cavils raised from his own infirmity of unbelief, then distinct requests. When the heart is shackled with such bindding griefs and fears, it cannot go, much less run so sturdily in this, or any other way of God, but will be blundring and staggering in mind and heart: whereas peace and joy in God, they fit and free us for a steady and speedy motion in this or any other way of God, Psal. 119. 32. I will run the way of thy Commandments, when thou hast enlarged my heart. 7 Faith is a help against distractions in 7. Faith. prayer. That preserveth from wavering in mind or heart in prayer. James 1. 6, 8. But let him ask in faith, nothing wavering, etc. especially if a Christian stir up himself to act and exercise his faith in such promises wherein the Lord undertaketh for his poor servants to help them against such distractions. Jerem. 31. 9 With supplications will I lead them in a strait way wherein they shall not stumble. Isaiah 30. 21. Thou shalt hear a word behind thee saying, This is the way, walk in it, when thou turnest to the right hand or to the left; and so be speedily set to rights in mind or heart in God's ways when at any time starting aside, Isaiah 40. 31. They shall mount up with wings as Eagles; soar aloft with winged thoughts and affections in Gods holy ways. Ezek. 36. 27. And I will put my Spirit within you, and cause you to walk in my Statutes and to keep my Judgements and do them; his Spirit shall keep his people's minds and hearts, intent and attended in his ways. 8 The fear and awe of God. Which as 8. Fear of God it helps to make through work in the things of God; whence that Phil 2. 12. Workout your salvation with fear and trembling: So in this, it maketh us full of holy jealousy, lest we should any way come short of what God requireth of us in it; or in stead of pleasing him therein, carry it so as to displease him. And as other fears call in, and confine all the thoughts to be exercised about the objects which are in their view, as matters of dread: so in this holy fear, lest we should sin against the Lord in our approaches to him, it fasteneth the mind to attend to that end. This is a jealous Grace, and therefore will be suspecting every impertinent thought, and examine it, and awaken the soul to take notice of it, and to take speedy order with it. Hence is it that by the fear of the Lord men come to departed from all manner of evil of sin. 9 Lastly, Love of God, of Christ, and of the duty itself. Love itself is glue, and 9 Holy love. bond, and all; a very strong engaging, and endearing tye: it is an overcoming delightful affection, so that the mind will not so soon wander from its pleasing objects and actings, Love of God and good is so unsatisfied an affection, that the exercise of all the thoughts in their utmost intentness, at such praying times, seemeth unto love too slender, short and narrow for its Employments. Hence that speech of Love, Psalm 63. 7. Thou hast been my help, and in the shadow of thy wings will I rejoice; and yet ver. 8. as not having enough, saith, My soul followeth hard (or cleavingly) after thee. Psalm 116. 1. David professeth, I love the Lord; and ver. 16. Truly Lord, I am thy servant, thy servant; and ver. 17. I will call upon the name of the Lord. Love maketh him wholly for God, and that in a way of prayer also; so in love to the Duty of Prayer itself; if that David can say, (Psa. 119. 30) I have chosen the way of Truth, he can also say, ver. 31. I have stuck to thy testimonies, If the soul make choice of Prayer for a lovely Ordinance, it will not be lose in it or from it, but cleave close to that holy exercise when called to it. As love of Christ will constrain Paul to attend to speaking of Christ, so as others may have soul benefit, 2 Cor. 5. 14. The love of Christ (saith he) constraineth me; so will this work the like holy attention to the work of this holy speaking to God in the name of Christ. As it is with the burning glass, by it the scattered beams of the Sun being more united, come to kindle upon combustible matter; so is it here, it cometh to pass, through this grace of love, that the scattered dartings, motions, and thoughts, like beams of the mind, are so gathered and kept in one, and so set and fixed upon the hearts desires expressed in prayer, that our hearts come to be even fired and inflamed spiritually: or as other heat, it doth congregare homogenea, and disgregare Heterogenea: So is it with this heat of holy love in prayer. It is an active instrument and means to compose and compact the good thoughts and stir of the mind and heart, which are suitable to the expressions in prayer, but to scatter and remove impertinent and unsuitable motions and workings of our spirits therein. Touching the third thing propounded; The success of prayers pestered with distractions. Distractions nullifying the force of prayers namely, the success of such prayers, which are pestered with distractions. I answer, 1. That some kind of distractions in prayer; are such as do sorely undermine, if not wholly overturn the saving issue of any such prayers which they do accompany: and these are of four sorts. 1. Such as are constant and commanding 1. When constant, commanding▪ and general. distempers, usually and in a manner constantly carrying all gainsaying motions before them, yea, such distractions as are universally overspreading; as the duty of prayer, so all other Duties. These argue ruling hypocrisy, and an Unregenerate estate. When the eyes of the mind of any person, which is to have to do with any of the ways of wisdom, are so constantly and prevailingly wand'ring in the corners of the earth, that person is a fool, a natural man, Prov. 17. 24. The eyes of the fool are in the corners of the earth; namely, when he should have to do with wisdom, as the opposition showeth; but wisdom is before him that hath understanding. Jerem. 12. 2. They are sheep for the slaughter of judgement, whose trade and way that is, there mentioned, Thou art near in their mouth, but far from their reins: When their mouth maketh the godliest mentions of God in prayer, (or the like) of God's nearness to them, yet even then he is far from their hearts and thoughts. 2 Such distractions as are despised in the 2. When despised and constantly neglected. persons eyes in whom they abound, he is careless of them: This verifieth that Prov. 19 16. He that despiseth his ways shall die; be they the ways of his mind, or heart, or lip, or life, if he never regard whether they be regular or irregular, he is a child of death. When such words get up, grow fast, yea, and overgrow his better things, and he regardeth it not, surely, such a professors end will be miserable. Prov. 24. 31, 33. The sluggards vineyard is covered over with nettles, and yet a little sleep etc. 3 Such as notwithstanding which, yet the heart is quiet. Prov. 24. 31, 33. it breaketh 3. When leaving the heart quiet. not his sleep, it molesteth not his ease, nor is he so much as willing that such spiritual mischiefs and evils should disquiet him; he is all for ease, and will not have that disturbed; ver. 33. Yet a little sleep, etc. such a ones case is sad. God regards not him nor any thing he saith, but eyeth him as a loathsome sluggard fit for ruin. 4 Such as overcome the soul, and by degrees 4 When overrunning the heart. eat out the very motions and dispositions to prayer, or any other good work; ibid. compared with Prov. 21. 25. such a sluggard had his desires, but even his desires too are overcome with such distempers, The desire of the sluggard killeth him, for his hands refuse to labour. 2 There are some other distractions in prayer, which may stand with hopeful Others not bindring answers of prayer successes of the prayers annoyed by them. As 1. Such distractions in prayer which are 1. If resisted. strongly resisted, prayed against, and bewailed. Albeit sometimes by their violence they captivate us, so that as he said, The good we would do we cannot, because of that present evil; Rom. 7. 21. And this part of the law of our members rebelleth against the law of our minds; is quite cross to the bent of our spirits, as spiritual. ver. 23. whence with Paul, as verse 24. we are ready to cry out, Wretched men that we are, who shall deliver us from the body of this death. 2 Such as are frequently overcome, so 2. If frequently overcome. that notwithstanding that opposition of the Spirit in us by the flesh, yet the flesh hath not its will of us, Galat. 5. 19 The Spirit lusteth against the flesh; namely, so as to put it to the worst. 3 Such which at the first arising of them do amaze and appall the heart, and 3. If amazing the heart. so Satanical, and not ours. 4 Such as are mainly occasioned from bodily distempers, melancholy, unwonted 4 If occasioned from bodily a●ls. drowsiness, sickness, pains, etc. in which case he pitieth us as a father his children, remembering our frame that we are but dust. Psal. 102. 13, 14. as in sick Hezekiahs' chatterings, etc. Isai. 33. 8. 5. Such which are occasioned by some 5 If occasioned by outward occurrents. outward occurrents, as the disturbance occasioned at that prayer and fasting. 1 Sam. 7. 5, 6, 9, 10, 7, 8. compared, so by sudden outcries, accidents, etc. CHAP. III. Touching good things suggested in prayer, and how discerned to be, or not to be delusions. A Third case of conscience about prayer, Quest. 3 now to be considered of, is touching things materially good, which are suggested in prayer, how they should be discerned to be, or not to be delusions. Before we lay down the marks of differencing Things materially good may be moved in prayer, and not from a good principle & cause. these motions materially good, from those which are so formally; we must premise that such good things for the matter of the motions may be suggested and raised up in the spirit of a Christian, when praying to God, and yet not spring from the spirit of God. Even such like motions may be raised from our own natural spirits, as far as they are carnal, and likewise they may be cunningly propounded by Satan. And because this to some may seem strange, that good motions should be suggested to God's people, or to others, whilst exercised in so good a work, and yet the same not to come from a good spirit, let us evince it a little from Scripture examples and grounds. That such motions may come from our They may arise from man's deceitful heart. own hearts, as they are carnal, will appear by the character of man's heart in its self considered, and as far as natural, Jer. 17. 9 The heart is deceitful above all things, and desperately wicked. Surely, if the heart could not play such a cheat as this, that speech would be too hyperbolical. When David sought God in and about his soul's cases, he had experience of such seemingly friendly counsels to do this or that, to take this course for his succour, and that whereby the Lords displeasure might be removed, but by his complaint of them, it appeareth he found them deceitful counsels; he is weary of such heart-counsels, saying, Psalm 13. 1, 2. How long shall I take counsel in myself? When David was in so sad a case as he mentioneth, Psalm 42. 1, 2, 3, 4. one might think sad muse and thoughts being so suitable to his case need not be suspected to be sinful, yet David perceived that those he had were tainted, and therefore chideth his soul for them, verse 5. Why art thou so sad, O my soul? when Asaph was crying to God in prayer in that sad condition, Psalm. 77. 1, 2, &c he had motions in his mind then, propounding grounds of comfort whilst he sought God; for he saith, I sought God, my soul refused to be comforted, verse 2. Again at the same time, he had other motions crossing the former, and persuading that it was not for such a wretch as he, who had lost God's favour, to take hold of comfort, and these motions prevailed against the other; for he saith, I sought the Lord, my sore ran, and my soul refused to be comforted: both motions had their probable grounds of equity and truth, but could not be both from a good principle. He had also in his prayer many thoughts of Gods past mercies to him, yet other motions and inquisitions are made in and by his spirit, which make him but the more troubled and overwhelmed amidst his complaints, verse 3. I remembered God and was troubled, I complained and my spirit was overwhelmed. True it is, that the thoughts of God's mercies, together with the serious muse of our vileness and unworthy walkings, they work kindly, when they humble us, and break our hearts, but it is never of God that they should overwhelm us, as these did this good man. The like might be said of such motions, demanding, will the Lord cast off for ever, is his mercy clean gone for ever? Albeit he doth cast off, and his mercy be gone, to sense at present, yet is it so for ever? was there any hurt in these? yea verily, Asaphs own conscience being Judge afterwards, verse 10. And I said, this is mine infirmity. Psal. 39 3, 4, 5, 6. David hath motions in his heart which put him upon that, Lord make me to know mine end, and it was materially a good thought which he expresseth, man at his best estate is vanity: yea, but David's heart was too hot within him, it was distempered heat against the prosperity of the wicked at which he was troubled, and these are but the sparklings of that wildfire, he doth as good as pray to hasten his own end; but he correcteth himself presently. But now O Lord, what wait I for? etc. he thinketh it more needful to exercise faith and patience, then to be so hasty and discontented. Job uttered many things (out of the abundance of his troubled heart,) before the Lord which were materially good. Job 13. 20, 21, 22. and 14. 1, 2, 3, 14, 15. compared with chap. 15. 12. but his heart did but carry him away in sundry of them. A heart transported by a distemper may make religious motions, and put upon religious expressions. The spirit of good Moses that man of God suggested things considerable, and put him upon uttering the same before the Lord in prayer. Numb. 11. 12, 13, 14. Have I conceived this people? &c whence should I have flesh to give them, & c? I am not able to bear this people alone; yet verily, by that which the 15. verse mentioneth, it appeareth that his spirit was not regular and spiritual therein, but carnal; If thou deal thus with me, kill me I pray thee. The Spirit of the Disciples moved them to pray as is mentioned, Luke 9 52. 54. Lord wilt thou that we command fire to come down from heaven upon them, as Elijah did. The ground and warrant seemed weighty and rational, verse 33, The Samaritans did not receive him, yet they were deluded and mistaken, in listening to these motions of their own distempered spirit, as verse 55. Jesus rebuked them, saying, ye know not what spirit ye are of. Whilst Jacob was praying so well, Gen. 32. 28. As a Prince saith the Angel, hast thou prevailed with God. Yet an unseasonable and unsuitable, and unwarrntable motion, materially good, ariseth in a his heart, whence that further request uttered by his lips, Tell me, I pray thee, thy name. ver. 29. A desire to know more of so glorious and gracious a one, as the Lord was, who would suspect that, or any thing which it moveth, yet verily curiosity blended and mingled itself therewith; hence so checked: Wherefore askest thou after my name? verse 29. Jeremy whilst he is praying humbly, Jer. 15. 15. Remember and visit me, take me not away in thy long suffering; yet behold a tincture of a distemper though fair faced ariseth therewith, and moveth him to speak thus, verse 18. Wilt thou be altogether to me as a liar, and as waters that fail. The disciples Acts 1. 6. seem to themselves to have good ground for that desire and motion. Lord, wilt thou at this time restore the Kingdom of Israel? but were transported with curiosity, and thence that secret check of Christ, verse 7. It is not for you to know the times, etc. And as man's heart can thus sophisticate, so Satan he can inject and suggest things They may come from Satan. materially good to our minds. Thus when Christ had been fasting (and praying too) in the wilderness, he suggesteth a piece of Scripture to his mind. Matth. 4. 1, 2, 4, 5. It is written, he shall give his Angels charge over thee, etc. Thus whilst Joshuah is before God, Satan can present to him his sins, and charge his heart and thoughts with them, and that groundedly, for Joshua was clothed with filthy garments, Zech. 3. 1, 2, 3. 4. & the Lord also addeth, I have caused thine iniquity to pass from thee. And what humble soul but would be ready to judge it meet to think of its sins? When to come before the Lord with that holy zeal of the Church of Corinth, against the incestuous Corinthians sin, 2 Cor. 7. 11. Satan by his wiles would be transporting the same beyond bounds of compassion and charity, 2 Cor. 2. 6. Sufficient is such a ones punishment inflicted of many, ver. 7. So that contrariwise ye ought rather to forgive him, and comfort him, lest he be swallowed up with overmuch heaviness. And ver. 11. Lest Satan should get an advantage, for we are not ignorant of his divices. The poor penitent Corinthians sin was very great, and his sorrow needed to be exceeding great, and he was moved to sorrow exceedingly, and is there any evil in this? yes, a device of Satan to carry him out in his very sorrow for his sins beyond all bounds. The man Gabriel, an angel of light, brings a gracious message to Daniel in prayer. Dan. 9 20, 21, 22, 23. Satan can imitate the like message at the like time, for he can transform himself into an angel of light, 2 Cor. 11. 13, 14. as his Ministers can, like those of Jesus Christ, speak things materially good to the outward ear, which are formally Satanical, ibid. The like legerdemain can that old deceiver play, in reference to our inward senses, verifying that, Proverbs 17. He that speaketh truth showeth forth righteousness, but a false witness deceit; namely, when in pretence he holdeth forth righteous things. The Saints are most endangered by such a white devil, being more ware of him when he speaketh like himself. It was the devil in the poor possessed man, who made that motion in him, to do homage to Christ, Mark 5. 5. When he saw Jesus a far off, he ran and worshipped him. He also moved another such a like person to go to the Synagogue as outwardly to obscure the Sabbath exercises. Mar. 1. 21. Christ entered into the Synagogue on the Sabbath day, and taught: and ver. 23. There was there in the Synagogue a man of an unclean spirit. The devil also could strongly move such a one to make for substance a goodly confession: for the man cried out, saying, I know thee who thou art, the holy One of God. But this was whilst the Auditors should have been harkening to Christ's doctrine, and joining in his prayers sanctifying the action. Whilst the Apostle and his company were at prayer Satan moved the possessed Damosel present to expressions in substance good, saying, these men bring unto us the message of salvation, and are the servants of the most high God. Act. 16. 16, 17. when praying dispositions in those there present had been more suitable. So that it concerneth us the more to endeavour to a clear discerning of any such delusive motions, materially good, from such as are truly good and heavenly. A mistaken devil entertained for an angel of light is most mischievous, and not easily excluded, when once admittted. Such comfort or counsel slyly suggested, will not so soon be rejected, but being admitted for good, is apt to be maintained. The good witches (as they call them) which will tell men news of lost things, and how to right injuries done, are most mischievous, as bewitching, and besotting the spirits of such as listen to their counsel, they are poisoners. Revel. 21. 8. Greek. Hence the devils instruments, Heretics and Schismatics, which propound Scripture grounds for what they hold forth, these beguile and hurt more souls than other wretches; they bewitch people: Galat. 3. 1. Who hath bewitched you? These flatterers spread a net for men's feet, Prov. 29. 5. Seven abominations are in the heart of Satan and his subtle Instruments, when they make their voice gracious; as the Hebrew hath it, Prov. 26. 15. If Satan could not, or did not set a good face upon his Treacheries to men's souls, and cover all with the mantle of good and pious motions, he would not so properly be said to deceive the whole world, Rev. 12 9 But to come to the Marks of distinction Marks of such like motions when delusive. and of discerning of this highest strain of the sophistication of our spiritual enemies, through suggestions materially good. 1 Such motions, materially good, which 1. When they do but steal away the heart from prayer. steal away the heart from the duty of prayer in hand, though possibly the Duty be carried on but in an overly manner by reason of those motions; such are Satanical: on the contrary, motions which tend to farther intentness, and attentnesse thereon, they are of God. The Spirit of God is a faithful and wise guide, and useth not to lead the Saints about, or in by ways, but in straight paths, right on by all his motions. The Spirit of God leadeth the sons of God in a direct way of crying, Abba, Father. For as many as are led by the Spirit of God, they are the sons of God▪ And ye have received the Spirit of Adoption, whereby we cry, Abba Father, Rom. 8. 14, 15. Isaiah 30 21. Thou shalt hear a voice behind thee saying, This is the way, walk in it, when thou turnest to the right hand or to the left. The Spirit moveth nothing to draw us out of the way of God, but to put us into it, and being in it, to move us to keep on. When a man in prayer hath his imagination working and exercised about good notions for godly discourse, for expatiating on some good subject of meditation or preaching; and that in such sort, as he cannot, and doth not mind scarcely what he is saying or doing before God in prayer, these thoughts and motions are delusive. 2 Such motions as come into the heart 2. When they are too violent with such violence, that they occasion inward hurries of spirit by them, and thereby breaking off the very duty sometimes; these though materially good, yet are delusive and satanical. As when in prayer strong motions are suggested, pretending to put us upon being affected with sorrow for some past evil, or fear about some evil imminent, yet so, as the same are pressed and followed with such violence that they bend and tend to amazement and swallowing up of spirits, these are delusive. Such were those motions in Asaphs heart, whilst seeking God, which so troubled him, that he was overwhelmed, Ps. 77. 2 In the day of my trouble I sought God; and verse 3. I complained and my spirit was overwhelmed. Such were the motions to the humbled Corinthian, when so violent, that he was like to be swallowed of overmuch heaviness about his sinful and sad estate, 2 Cor. 2. 7. Satan's divices were in it for his own advantage, ver. 11. Lest Satan get advantage, for we are not ignorant of his devices, The Lord never useth to maintain contention to cause the spirits of his people to fail, Isaiah 57 16. I will not contend for ever, lest the spirit should fail before me: nay, rather the Spirit of God useth, when such troublous motions grow strong and very heavy, to put under his hand to revive the Saints spirits when ready to give out through such hurries of sad pressures of heart. Isai. 57 15, 16. To revive the spirit of the humble, for I will not contend for ever, lest the spirit should fail before me. Hence that Psalm 94. 18, 19 In the multitude (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) of my wretched thoughts, thy comforts delight my soul. The Spirit of the Lord will indeed suggest motions of fear, but not such as tend to make us break off through their violence, but sweetly rather to draw us to hold on in the way of God. Jer. 32. 40. I will put my fear into their hearts, that they shall not departed from me; he gently leadeth his flock as a shepherd, Isaiah 40. 11. Yea, if the motions were to confidence in God, or joy in God, but with such violence, as to drive men into strange ecstasies, they are to be suspected. So in motions putting upon just anger for the ground of it; but with so much violence as not to be kept within bounds of godly moderation, and temperature of compassion: so in motions putting upon desires of something in its time, way, and proportion very desirable; but so all upon the spur, and with so much imperiousness upon the spirit, as though all present service of God, and all other thoughts, must forthwith give room and place to this motion, which is enough to prove the same to be delusive; the Spirit of God using to work regularly and calmly, even when he worketh most strongly. Sure it is, that it is not one and the same Spirit, that speaketh to a man's spirit, which whilst it was but then called upon to speak to the Lord about such a business of weight, it is now in such haste and hurry called off to run a long tract of mental discourse, so hotly and so closely, with some other matter: but Cheater like rather, coming galloping to overtake the honest Traveller, and falling in with him, he must all on a sudden, be over entreated to step aside to take his kindness, and then he shall be told he shall on again, and dispatch his business in time good enough; when it proveth rather to the poor Traveller's loss in the close on every hand. 3 Such motions, which are empty notions, carrying a show of Scripture language, 3. When they are but empty notions. but are not Scripture; haply some piece of Scripture joined with something else, whereof the main is left out: So the Devil at first sight seemed to suggest that Scripture, Psalm 91. 11, 12, He shall give his Angels charge over thee, etc. Matth. 4. 6. but look it over again, and you shall see the main limitation of the Promise, To keep thee in all thy ways, is left out; as something is added of the Devils own in bringing this to back the temptation of Christ, Cast thyself down, for it is written, He shall give his Angels charge over thee, etc. Thus here is chaff mingled with God's Wheat. Yea here is a pretence of a Scripture, when in the terms of it there was no such Scripture. Scripture in the devil, or in his Instruments mouth, is as the Parable in the fools mouth, Prov. 26. 7. Like to the legs of the lame, which are not equal, but halting. It is pretended, Thus saith the Lord, by the false Prophets, Jer. 23. 17. They say, The Lord hath said, etc. but ver. 28. God counts it all but chaff, a mere empty husk, What is the chaff to the wheat? The like may be said of Jerem. 28. 13. and 1 Kings 22. 11. they did but pretend the word and counsel of God, Thus saith the Lord, it was not really so. 2 Thess. 2. 11. God sends (in a judicial way) strong delusions, that they should believe a lie. It were not a delusion if better things were not held forth; yea, but indeed and in truth it's nothing else but a very lie, though backed possibly with the Scripture of truth, wrested and abused. The devil's Imps, to seduce the better, pretend the liberty of Jesus Christ, but indeed and in truth, its servitude to the flesh, 2 Pet. 2. 18, 19 So Satan himself would be beguiling of Christians with his delusive shadows of God's grace, counsels, comforts; but they who harken to such lying vanities forsake their own mercy, Jonah 2. 8. But such things which the Holy Ghost suggesteth, they are realities, regularities, solidities. The Spirits suggestions carry a real port of divine Majesty and Sovereignty, and many times in the very mentioning of them doth he effect what he represented to the mind. Psal. 42. 8 The Lord will command his loving kindness in the day time, (and not barely hint it;) yea so effectually, that a Song of praise for it followeth, And my Song shall be with me, etc. 4 Such motions, in show possibly Scripture, 4. When any way cross Scripture. yet really suggested to cross other Scripture counsels, reproofs, comforts, commands or threats; or coming cross to principles of Faith, or light, or peace, and experience received from God, such motions are delusive and Satanical. Such were those suggested to Christ, whilst spiritually exercised in the wilderness, Matth 4. 6 crossing that Scripture vers. 7. Thou shalt not tempt the Lord thy God. It's a deluding spirit, it setteth the blessed harmonious Scripture against itself. When Scriptures are set on the devil's rack, by himself immediately, or by his Instruments mediately, it's still devilish, 2 Pet. 3. 16. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They put them on the Rack as they do other Scriptures, albeit to the perdition of such hucksters. Thus the Devil by the false Prophet pretends divine Authority and Warrant, for that which was directly contrary to Divine Authority. Jerem. 28. 11, 14. Hannaniah saith, Babel's yoke shall be broken in two years, and that the Lord saith it; but God by Jeremiah saith, No: and as Satan doth thus mediately by his Instruments, so he useth to do more immediately by himself: But as for the Spirit of God, he being a Spirit of Truth, can suggest nothing but what is consonant unto truth; What he heareth (saith Christ) that he shall speak, Joh. 16. 13. And being a Spirit of Wisdom, he cannot speak contradictions to what himself indicted and inspired, as he did the Scriptures, 2 Pet 1. 21. he is a witness, 1 Joh. 5. A faithful witness speaking the truth, the whole Truth, and nothing but the Truth, and the same constantly: As it's said of the true witness, Prov. 21. 28. He that heareth speaketh constantly. I deny not, but that in some extraordinary cases God may say to Abraham, That in Isaak shall thy seed be called, etc. Gen. 21. and yet chap. 22. bids Abraham, kill that his Isaak, before Isaak had any child, and so seemingly crossing his Promise, yea, and his Precept too, Thou shalt not kill: but this was for trial sake. Heb. 11. 17. By faith Abraham when he was tried, offered up Isaak Nor do such extraordinary cases cross the tenure of ordinary rules, which we are to attend, and by which we are to judge of the regularity or irregularity of suggestions or actions. 5 Such motions which leave no impression 5. When leaving no holy impression upon the soul. upon the mind, but are forthwith forgotten, they are delusive. Satan is sometimes compared to lightning, Luke 10. what lightsome motions he maketh, they are but flashes soon gone; the Spirits motions are abiding reflections of Sunlike beams. Satan as a fowl will be present at Religious exercises, Matth. 13 4, 19 compared, (the fowls attending the Sour, are interpreted the wicked one attending the Ministers in their preaching, and hearers in their hearing the Word.) But whatsoever flatter he maketh in men's minds, they are but vagrant and transcient move; but it's otherwise with suggestions truly divine. When such a motion and word is spoken from heaven to Christ, Thou art my Son, etc. Luke 3. 21, 22. and the Spirit abideth upon him too, that argued that it was indeed a divine attestation, John 1. 32. When in keeping the Commandments of Christ from love to him (as that command of Christ for prayer, John 16 23, 24. or the like) the Lord so showeth himself and his gracious counsels to us, that he abideth with us, the suggestions of such comfortable things to our hearts in prayer, are of God indeed. Joh. 14. 21. 23. I will manifest myself to him, we will come and make our abode with him. When a word is so spoken once to us inwardly or outwardly, that it is heard twice by us, verily God spoke that word to us indeed. Psal. 62. 11. God hath spoken once, twice have I heard it, that power belongeth to God. When Solomon is praying in his dream, and the while precious and sweet motions are suggested to him to ask what God shall give him, & when he asks wisdom, it's said to him that he hath that granted, and more, 1 Kings 3. 5, 9, 10, 11, 12. with ver. 15. and this doth nor vanish as a dream, but leaveth such an impression upon him, that when he awoke, the light, heat, and life thereof abideth; so that he must to Jerusalem and offer sacrifice there, in regard thereof; this was indeed of God. So in that Item of God to Paul whilst he was praying, 1 Cor. 12. 8, 9 He said to me, my grace is sufficient for thee, my strength is made perfect in weakness: this so stuck with Paul, and so warmed him, that he breaketh out thus; most gladly therefore will I rather glory in my infirmities, etc. he rightly therefore concluded that the Lord said thus unto him. Whilst Jacob is wrestling with the Lord, that is told him, that he should prevail with men. Gen, 32. 28. and the motion clavae to him, and in confidence of the truth of it, he now dareth to meet his brother Esau, verse 32. of whom before he was so afraid. 6. Such motions which leave the 6 When leaving the heart barren. heart barren, when yet they swim aloft in the brain plentifully, are delusive: as those lying Items suggested to the ear from Satan's instruments, they please, but profit not. Jer. 23. 32. Therefore they shall not profit this people at all; So these of Satan leave the heart fruitless. Satan's sweet bits, they nourish no more the soul, than those of that dissembling Churl do the bodies of his guests. Prov. 27. 8. Like his sorcery of bringing a fair woman to another's bed, which in the morning proved a carcase. Satan's flattering motions when ever suggested, are but as other flatteries, a pleasing song, and cheering blaze, but ending soon after in sadness and smoke. Eccles. 7. 5, 6. The song of fools is like the crackling of thorns under a pot. Like those that in seeking God, Hosea 5. last, (in their affliction they will seek me early) they had such motions of returning to God, Hosea 6. 1. Come let us return to God; and of following on to know him, verse 3. Then shall we know if we follow on to know the Lord; but verse 4. their goodness was like the early d●w, and clouds vanishing away. So Psalm 78. 34. in seeking God when he slew them, they had motions materially good stirring, as verse 35. For they considered that God was their rock, and the high God their redeemer. But their heart was not right with God, neither were they steadfast in his covenant. It was then without force upon their hearts, which indeed were never sincere and serious, but deceitful. But when the spirit moveth upon the face of our souls in any ordinance, whether it be in and by motions of conviction, or consolation, it maketh the spices flow out, it causeth the various graces of God in the soul to give their fragrant smell. Cant. 4. 16. Awake O North wind, and blow O South upon my garden, that the spices may flow out. When Christ cometh to us in prayer, or in any other of his holy ordinances by the motions of his spirit, he cometh as showers that water the earth, Psal. 72. 6. the force thereof mollifieth our souls and makes them fruitful. Isai. 44. 3, 4. 7. Such motions which are various, confused 7 When confused. and independent one upon the other, or upon the present business which then we are in hand with in our prayers. Such, albeit they may be for the matter of them good, yet being not distinct, methodical, or seasonable, they are not from God's spirit, but from some other delusive spirit. Such Items are not words upon the wheels, in due order, according to our particular suits, etc. which are then in motion and agitation. Christ's lips when he speaketh to us more immediately by his spirit, or otherwise, they are as lilies, dropping sweet smelling myrrh. Cant. 5. 13. His words and motions come not in heaps, but orderly, drop after drop, and pertinently; as of the same myrh-like nature all of them, as he guideth his truly wise servants, so that their tongue useth knowledge aright, Prov. 1●. 2. so the fruit of his lips by his spirit floweth forth aptly, dependingly, in a right order, season and manner: but those of a delusive spirit, they are like sea▪ waves, tumultuous, independing, in no certain course or channel. 8. Such motions materially good, which 8 When puffing up the heart. put us upon high thoughts of ourselves, and of our good estates, which heave up our spirits, they are delusive; like those in Zedekiah who was confident that the Lord moved him to speak, 1 Kings 22. 11. Thus saith the Lord, saith he, and that his spirit had been with him, verse 21. yet see how proud he was, and how he despised Micaiah, who indeed was moved by God's spirit to speak, he smote him on the check, saying, which way went the Spirit of the Lord from me, to speak unto thee? The spirits motions in prayer tend to humble rather. As in Abraham's praying, and saying, which am but dust. Gen. 18. 26, 27. Those lily like drops from Christ's lips, of which we spoke from Cant. 4. 13. they are as myrrh; of a holy funeral, abasing, and mourning use, as myrrh used about dead bodies to keep them from putrefaction. 9 Such motions materially good, suggested in prayer, which put us upon any breach 9 When putting upon breach of relations. of special relations, or duties of our callings, are delusive. As when Jonah thinketh how merciful a one God is, and thence is put upon it to turn aside from his calling to pray at Niniveh, Jonah 4. 2. O Lord, was not this my saying, when I was yet in my country, therefore I fled before unto Tarshish, for I knew that thou are a gracious God and merciful, slow to anger, and of great kindness, and repentest thee of the evil. Or if a private man should be followed in prayer with Scriptures, urging him (as he thinketh) to cast off civil subjection to higher powers, such as 1 Cor. 7. 23. Be not the servants of men. Or Mat. 17. 16. Then are the children free; or if some private man should be moved in prayer very strongly, to kill such or such a wicked Ruler, from ehud's example. Jud. 3. 15. Such like motions would be found to be delusive. The Apostle to prevent such abuses, saith, 1 Pet. 2, 16, 17. As free, but not using your liberty as a cloak of maliciousness. 10. Such things materially good as are 10 When tending to justify any unwarrantable practice. moved in prayer, either to justify some former evil thing in us, as Jonah in his prayer now mentioned, Jonah 4. 2. he reviveth in his mind those former thoughts of Gods gracious nature, as a plea whereby to have justified him in that refusal to obey his call to Niniveh: O Lord, was not this my saying? etc. Or when they are moved to ground some present distempered request in prayer, as that pretended humble motion of Jobs in prayer. Job 7. 11, 17, 18. What is man that thou visitest him? brought in (as it may seem) to back his distempered desire not to live any longer in such misery, expressed, verse 15, 16. I loathe to live, my days are vanity: and verse 17. what is man? etc. So 1 Kings 19 4. distempered Elias saith, he is no better than his fathers; good: yea, but it's brought in to plead that God would dispatch his life; O Lord take away my life, for I am no better than my fathers; and this was delusive. Lastly, when God in judgement ordereth 11 When tending to harden a person in some unsafe way. it to some false and perverse seekers of him, that some things which they conclude to be good shall be suggested to them, whilst seeking of him; but in judgement for some inordinacy, or hypocrisy in their requests, and so in wrath not in mercy. God had once told Balaam enquiring of him that he should not go with Balaks messengers, Num. 22. 12. Thou shalt not go with them: and yet out of his covetous mind and desire of the wages of unrighteousness, he will go again to move him for his counsel about going, verse 19 Tarry ye here, (saith he, to Balaks second messengers) this night, that I may know what the Lord will say more to me. and ver. 20. God came to Balaam at night, and said to him, if the men come to call thee, rise up and go with them. Balaam was inordinately set to go, and God when he again inquireth about going, doth in judgement bid him go. For ver. 32. The angel telleth him, behold, I went to withstand thee, because thy way is perverse before me. Ezek. 14 47. Every one that putteth the stumbling block of his iniquity before his face, and cometh to the Prophet to inquire of him concerning me, I the Lord will answer him that cometh by myself, according to the multitude if his idols. And as God dealeth judicially with such rotten hearted ones, enquiring after his counsel in the word, he in like sort dealeth with like persons enquiring after his counsel in prayer. CHAP. IU. Touching use of means with prayer. WE are now to proceed to some other cases of conscience about prayer. A fourth case is, how far forth means are Quest. to be used together with our prayers? In Answer whereunto, let us show, 1 That Answ. means are to be used with prayer. And 2. how they are to be used. Touching the former. That means are to be used with our Means to be used with prayer. prayers; It is clear in all instances of the Suppliants of God in their prayers, and in Christ's example also, using the means with his prayers. Nehemiah, as he prayed that he might be improved as an instrument of good to his distressed countrymen; so also did he use his interest in his Lord and Master the King, to further him therein. Nehem. 1. and 2. 4, 5, 6, 7, 8. show: and when he was in hazard by reason of his enemy's powers and policies, as he prayeth with the people, so he setteth a watch. Neh. 4. 9 Nevertheless we made our prayer unto our God, and set a watch against them night and day, because of them. Ezra and the rest had confessed the sins of the people, but must use the means to reform the same. Ezra 10. 1. Now when Ezra had prayed, etc. Shechaniah answered, now therefore let us make a covenant with our God to put away the strange wives: and from v. 3. Arise, for this matter belongeth to thee, etc. Abraham's servant with his prayers for success in the business of procuring a wife for Isaak. Gen. 24. 12, 13, 14. He useth the means to speed therein, he bestoweth bracelets upon her, when he began to perceive her to be the woman. v. 21, 22, 23. etc. Paul with his prayers that the Philippians love may abound. Phil. 1. 9 10, will use exhortations too for that end, Phil. 2. 1. Christ when to raise Lazarus, as he will pray, so commanded that the stone be removed from the grave. Joh. 11. 38, 41. And with his prayers for the not failing of Peter's faith, etc. Luke 22. 31, 32. He useth that means of recovering words also. Let us add three or four Reasons hereof, Reasons; because, 1 God ordinarily effecteth our desires by means. why means must be used with prayer. 1 Because ordinarily God giveth us in the blessings which we seek of him in the use of means If David pray for a victory over the Philstins, God will give it him, but he must listen to the noise in the tops of the mulbery-trees to know when he must fall on, as he must first fetch a compass, the better to lie in ambush. 2 Sa. 5. 23, 24. 25. So he shall recover all upon his prayer and inquiry that the Amalekites took from Ziklag. 1 Sam. 8. But he will use means to come upon them where they are securely, by making use of the information of that Egyptian soldier of theirs whom they left behind. ver. 11, 15. Jacob shall prevail over Esau, having prevailed over God. Gen. 32. 32. But will use the means by a large gift to pacify his brother's wrath. Paul hath a promise of the lives of all in the ship, Acts 27. 24, 25. Yet some means, as that of that boat must not be used; ver. 31, 34. and other means more unlikely must be used for the safety of all, ver. 44. they that can swim must do it, and the rest get upon boards, and pieces of the wrack to the shore. Not a bone of Christ shall be broken, yet God ordained it that he should be dead, before they came to hasten his death by breaking his bones, as they did the others. Jon. 19 33, 35. compared. Of those that the Father gave me, have I l●st none; according as it is written, Joh. 18. 9 Yet will he use the means, that his weakly disciples may at that present escape that temptation of suffering. ver. 8. God delighteth to bless the use of means as his own ordinance, he will be seen to be all in means and over means, and will have his people discern the sweet accord betwixt the first and the second causes. 2 Because the more costly and difficult 2 Use of means maketh mercies more valued. mercies are to us, the more they are prized by us, and they stay and stick the longer with us. Hezekiah hath means prescribed for his recovery, which God could have wrought without them, but his recovery is thereby the more memorable. Abraham's servant with prayer using sundry means, had made many more affecting observations, of speaking providences for accomplishing his business, and did the more thankfully admire God therein, and repeat the same the more feelingly for others benefit. See Gen. 24. 21, 22, 23, 24, 25, 26, 27. 50, 52. There are more conspicuous varieties of God's wisdom, grace, power and truth in such a way. Both the means and the mercies which we obtain in and by prayer, with use of means, are more suitable to our humane condition here; when means are used by us, we are often minded of the mercies received thereby, by like cases and means occurring, and are fit to mind others thereof occasionally. 3 Because the Saints using means with 3 The Saints are the more quieted in the successes. their prayers, are quietest and most at peace in the issues thereof, whatsoever they prove, and are strongly armed against objections impugning their fidelity to God, themselves, or others; being thereby also sensed against temptations to discontent, etc. Hannah having prayed by herself, and having set good Eli also on work with God for her also, she is quiet, 1 Sam. 1. 13, 16, 17, 18 David after he had with his prayers to defeat Ahithophels' counsel, (2 Sam. 15. 31. Lord turn Ahithophels' counsel into foolishness) used means to escape Absoloms bloody Army, martialling his own Army for that end, 2 Sam. 18. 1, 2, 3, 4, 5. how quiet he is, Psa. 3. title, compared with v. 1, 2, 3, 4, 5, 6. showeth. A Psalm of David when he fled from his son Absolom, v. 5. I laid me down and slept, etc. he can then sleep as sweetly in his Tent, as in his Palace. 4 Because the Saints using means with their 4. The Saints than come to have the things themselves, or as good. prayers, are sure either of the good things they seek, or as good, and the Lords blessing upon them. Abraham's servant, Nehemiah and others had the very mercies they sought. Paul and Moses had the good of that which they sought, 2 Cor. 12. 8, 9, 10. Deut. 34. God gave not Paul the desired deliverance from the evil he complained of, but yet giveth him grace sufficient to guard and support him against his temptations. Moses shall have all in a view at a distance, which they had who went into Canaan, Deut. 3. 23, 28 David earnestly desired to have built God a Temple, It was in his heart so to do, and accordingly he made ready, 1 Chron. 28 2. yet ver. 3. he must not build it; but 1 Kings 8. 17, 18. God honoured him in selecting his son Solomon to do it; ver. 19 and he farther honoured David with a glorious testimony of his gracious acceptance of such desires and endeavours of his to have done it, even as if he had actually done it, v. 18, yea he honoured him with that divine discovery of all the platform of that goodly fabric that albeit Solomon shall erect it, yet David shall have the honour above him in all matters concerning the framing of it, 1 Chr. 28. 19 Abraham is denied his desire in Ishmael, Gen. 17. 18. but its fully made up in the blessing upon Isaak, and Ishmael some way also fared the better for it, v. 6. As touching the other particular, namely, Rules about the use of means. What Rules are to be attended unto, in our using of the means with our prayers. I answer: 1 Sanctfie even the very means which 1. Sanctify even them by prayer. you use, with prayer for a Blessing upon them. So did Nehemiah, his petition to the King was sanctified by his petition to the King of heaven, Nehem. 2. 4, 5. So I prayed unto the God of heaven, and then I said unto the King, etc. and Ezra 8. 21. those godly Jews sought God by fasting and prayer, for a right way of proceeding in their return into Judea. Asa will set the battle in array, as the means, but yet sanctify it by prayer, and yet then also profess, it is all nothing without the Lord, 2 Chron. 14. 10. 11 We have no power, help us O Lord our God. And indeed when Christians sanctify the means by prayer, they acknowledge God as All in All, even in the means as well as the end; this will prevent using of unlawful means. If Abraham, Isaak, Rebecca, and Jacob had done so, they had not used those poor shifts mentioned, Gen. 12. and 20. and 26. and 27. not better then lying. Besides, it will prevent a blast upon that which means may bring about without such prayer to sanctify the same: when we use means with success in our desires, without prayer, we either want the comfort of the thing attained, or it is unexpectedly snatched from us; or it is some way perverted to some unwarrantable use or rather abuse thereof. 2 Be we choice, prudent, and pious in making use of the means, we pitch upon, and 2. Use the best means. as pious and prudent in the manner of using the same. Neither choose nor use any unlawful means, as Rachel and Sarai did, to give their maids to their husbands, to attain their desire of children by them. Or as David in danger at Gath, supplicating for deliverance, but scrabling too as the means. Nor are we to use any unsuitable or unseasonable means, or lawful pertinent means unlawfully or unseasonably, but use lawfullest and likeliest means. As Mordecai with prayer used Queen esther's interest with her husband King Ahashuerus; and Jacob with his prayer sends Esau a Present, a gift using to prosper whithersoever it goeth. 3 Look we that there lie no fault or sin upon us, in such sort as might blast both our 3. Remove what might blast the means praying and means using also. As in Joshuahs' crying whilst achan's sin lay upon the Congregation, Josh. 7. 10, 11, 12, 13. Why criest thou?— Israet hath sinned, etc. So the Israelites for avenging that horrid crime of Bejamin, Judg. 19 gather an Army, and pray too; but for sins among them, and too much trusting to their numbers, etc. twice blasted, Judg. 20. Hence when godly Ezra would use means for their safe return to Judea, he putteth his company upon solemn humiliaation of themselves before God, Ezra 8. jest their sins might waylay them. 4 Use the means in faith. Set faith on 4. Use means in faith. work, as well in the use of means as of prayer. Nehemiah prayeth, setteth a strict watch, encourageth all sorts to fight, but all in faith, Our God shall fight for us. Neh. 4. 9, 13, 14. compared. Moses cryeth, Ex. 14. 15. so did the people, Neh. 9 9 and withal Moses useth means prescribed of God for to pass thorough the red sea, Exod. 14. 26. he stretcheth out his hand over the red sea to divide it; but all this was in faith, looking through all their prayers, and all secondary means, unto the Lord as All in All: By faith they passed through the red sea, Heb. 11. 29. Asa setteth the battle in array, and prayeth, but resteth neither on his warlike power nor on his prayers, but on the Lord alone, We rest on thee, 2 Chro. 14. 10. 11. And indeed we have need to use means in faith, looking through means and resting on the God of them, and on his promise for succeeding the same. Jacob prayeth as well after he had pitched upon the means of pacifying Esau as before, and yet resteth on the charge of God that he should return; and his promise That he will be with him and do him good, Gen. 32. 10. and on that ver. 28. With men thou shalt prevail, compared with verse 30. Use the means also in faith, respecting the warrantableness thereof, lest in that respect what is not of faith become sin to us. And let all be done in faith also, eyeing and owning God in all successes of prayers and means, as the chief, as all. So Exod. 15. 1. etc. He hath triumphed gloriously, the horse and rider hath he thrown into the sea. 5. Be diligent and patiented in using means, 5. Be diligent and patiented therein. waiting upon God for the success, as they do that dig for Mines, Prov. 2. 3, 4. Our eyes wait on thee, as the eyes of the handmaid upon her Mistress, etc. Psal. 123. 6 In using means be we submissive. Bind 6. Be submissive to God therein. not God to our praying, or means using, much less to this or that means, or manner, or season, either of the use, or of the success of the same; but leave all with the Lord, to do, delay, or deny as he pleaseth. Even Joab spoke nobly herein to his brother, 2 Sam. 10. 12. Be of good courage, and let us play the men for our people, and for our God, and the Lord do that which seemeth him good. This he spoke after he had used all warlike means for a good success, mentioned v. 10, 11. David, though he so earnestly desired, and industriously endeavoured to build a Temple, and was denied the success as to himself, yet resteth quiet and satisfied in God's mind touching his son, and his acceptance of him for other service, although not for that. So Paul denied of that he so earnestly begged and endeavoured, yet rests quiet in God's answer. My grace is sufficient for thee; saying, 2 Cor. 12. 9 10. Most gladly therefore will I rejoice in my infirmities. 7 When means have been thus used with 7. If means prosper not, search out the cause. prayer, and yet do not succeed, search out the Cause, be humbled for it, and redress it; find out the Achan that troubleth Israel, and execute holy vengeance upon him, Josh. 7, and be not discouraged then to go on using means, as Joshuah useth stratagems to take Ai and the men thereof, who had the better but then of Israel, Josh. 7. & 8. compared. So did Israel after their twofold defeat by Bejamin, humble themselves greatly before God, inquire his counsel, and use stratagems against Bejamin, and prospered, Judg. 10. So Paul hiadred oft from going to the Romans to do good among them; albeit he prayed and endeavoured it yet was ready to it still, Rom. 1. 10, 11, 13, 15. CHAP. V About time time spent in Prayer. HAving briefly dispatched this Case, about the use of means with prayer, we shall go on to speak to a fifth Case, namely, concerning the time to be spent in prayer, Quest. 5, How long, or how short we may be in prayer? About time in prayer. Much time to be spent in prayer. For To which I answer, more generally, That the space of time is not fixed, or limited but the Text plainly showeth, that much time is to be spent in prayer: Pray without ceasing, implieth, be much in prayer; spend much time about it. For 1. The heart is not so suddenly or easily gotten upon the wing; yet 1. The heart is not soon elevated. in that doth the nature and life of prayer consist. It is a lifting up the heart, I lift up my heart to thee; that is, I pray, Psa. 25. 1. We pray indeed when our hearts are elevated in prayer. Many weights are ofttimes upon our spirits to press them down, which are not so easily removed; many bonds, yea knots in these cords, straightening our spirit, which are not not easily unlosed, we need enlargement of our hearts to run any such way of God's Commandments. We would, as men sometimes in their sleep, feign cry, but there is such a weight upon our breasts that we cannot; deadness seizeth upon us, and much rubbing is needful ere life is recovered: dulness annoyeth us, and much whetting is requisite ere our hearts get a spiritual edge upon them: we may say with the Church, Quicken us, so will we call upon thee, Psa. 81. 18. and as Eccl. 10. 7 If the iron be blunt, the more pains is taken to sharpen it, so it is here with our blunt spirits in prayer. 2. The necessities of the souls of the best, 2. The souls weighty necessities call to it. are so many and weighty, that a little time will not suffice to express them; yea it being the trade of a gracious soul to be thus merchandizing, his work and business being to be thus pleading, his calling as a Saint being to call upon God; surely a little time should not be taken up in this his proper employment. 3. As the time in prayer is managed and improved, all the rest of our time is either 3. As time is husbanded in prayer, other times are better spent. blessed or blasted to us. That morning that the soul speeds well, that day all goeth the better; and on the contrary, if Jacob see God's face in prayer the night before, he is confident to speed well the next morrow, Gen. 32 30. If the Instrument of a Christians spirit be not well tuned in prayer, truly he will make but bad music of it all the day after in his calling and employments. If we speed not well at heaven's Court, we shall not do so well in earth's Country: If at this holy Mart and Port we get not well stored, and full lading, we shall make but poor Markets elsewhere. But to answer more particularly. Sometimes We are to be long in prayer in case in special sort we are to be long in prayer; other times there are, when its meet to be but short. We are to be long in prayer. 1. When some extraordinary occasion of 1. Of more than ordinary occasions. the Church or Commonwealth, or of our own or other Christians call for it. Prayer of eight hours long was made on that Fast day Neh 9 3. Nehemiah himself spends whole days in prayer and fasting, Neh. 1. 4. Prayers stretched out upon the Tenters (as the Gr. word is Act. 12. 5.) was made by the Church for Peter's enlargement. Upon the calling of Christ's twelve Disciples, he spent a whole night in prayer, Luk. 5. 12, 13. and so in Families, Christians for a time are to be as only sequestered to prayer and fasting, sometimes 1 Cor. 7. 5. Abstain with consent for a time that you may give yourselves to prayer. Ezra 8. 21. 2. When strong and long temptations 2. Of special temptations. are upon us, Luk. 22. 44. Jesus Christ in that strong and bloody conflict in his soul, being in an Agony he prayed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; in a more extended manner: Then the Psalmist cryeth himself hoarse with long crying, when in these quagmires, that deep pit, those deep waters, Psal. 69. 1. 2, 3. I sink in the mire, I am weary with crying, my throat is dry? Lord in trouble they have poured out a prayer to thee, Esa. 26. 16. They do not only barely drop, but plentifully pour out prayers. Then Psal. 102. Title A prayer of the afflicted, when in distress he poureth out his complaint, etc. and that prayer following is longer than others. When Satan, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law Adversary doth extend his Pleas against us, it's meet that we should enlarge our Counter Pleas for our own souls; as the powers of darkness do lengthen and multiply their wrestle, so must we our counter wrestle of Prayer. Eph. 6. 12. 18. We wrestle with principalities, and powers, and rulers of the darkness of this world. Praying with all manner of prayers. etc. 3. When some sad trials and sufferings 3. Of Eminent trials. are Eminent and approaching, then will Jesus Christ spend night after night in prayer, not long before his bitter sufferings. Compare Luk. 21. 37. with chap. 22, 23. For my love they are my Adversaries. (saith he Psa. 109. 4.) but I pray, or I give myself to prayer, whilst they are treacherously plotting my ruin. We must lay in a stock, a store, a magazine of prayers, against such a spiritual siege, and sorest sufferings; wherein, if not then so fit to pray, we may have the benefit of former prayers. 4. When we are in any special spiritual 4. Of spiritual Frames. Frames, then spread out your sails and hoist them up to receive and improve the wind, as long as any spiritual gales last. When liberty of speech is granted and given us, then speak on. When the Cloud filleth the Temple, now is a time if ever, for Solomon to make his long prayer there, 1 Kings 8. 10, 11, 12. 22. when we are filled with the spirit, we may well continue pouring out prayer. 5. When we are not like to live long: Christ knowing he had but few days to 5. Of death not far off. live, spent the more time in prayer. Luke 21. & 22. compared with 1 Pet. 4. 7. now the end of all things is at hand (at least to us in particlar) therefore be sober, and watch unto prayer. If Heaven's pleaders have but a little while allotted them, they had not need lose any of that little time to plead in. When such spiritual Merchants are shortly to go out of this country of trading so by prayer, they had need bestow themselves to purpose. When these travailours are so shortly to take their long journey home, they had need improve every sand of Time's hourglass, for the dispatch of the remaining part of their prayer-businesse here. Sickness alloweth but little respite and free space for prayer. Other work of the poor soul is so various then, and perplexing, that it taketh up the whole man to dispatch that. And indeed when sincere ones have not long to live, they are the fit for prayer. When the Saints are near the Ocean of Eternity, than the Rivulets of Grace in their souls wax stronger. Weakly persons which are Godly, are so often minded of Eternity, and Perpetuity, as times successors, that they bore an Image of Perpetuity; it is deeply Instamped upon them in their Spirituals. Obj. But some will say, shall not Suppliants then wander and vanish into forbidden Repetitions, if they are long in prayer? Answ. 1. The Saints are and may be Repetitions in prayer lawful. helped with such holy variety, that unlawful Repetitions may be avoided, as might be evinced by many Reasons, if need were. 2. We distinguish of Repetitions in prayer: some are lawful, some are unlawful: The Scripture frequently giveth us instances of lawful Repetitions, as Amos 7. 2. 5. It is twice repeated, by whom shall Jacob arise, for he is small. And in Solomon's prayer, 1 Kings he oft repeateth this clause: then hear thou in Heaven thy dwelling place, and forgive, etc. vers. 30. 39 etc. of this sort of lawful Repetitions in prayer, are these. First, such which are wrung from the strength of pinching necessities, or temptations: as when Christ was so hard bestead First which are wrought from extremities. in the Garden, he oft, even a third time spoke the same words, Entreating his Father, that if it were his will, that the Cup might pass, Mat. 26. 39 42. 44. and chap. 27. 46. Eli, Eli, Lamasabachthani, My God, My God, why hast thou forsaken me. So Paul in a like sort besought God thrice in the same manner, 2 Cor. 12. 7, 8. For this thing I besought the Lord thrice that it might departed from me: like children in great pain, when they are to tell where it is, they iterate and reiterate this cry, O here, here, here, O here: or like men in a ditch, or among thiefs iterating this out cry, help, help, help; or as prisoners in straits, crying, bread, bread, for the Lords sake bread, a little bread for Christ's sake; or as it is with men, when their house is on fire in the night, they cry fire, fire, fire. Secondly, such Repetitions wherein the heart is carried out with equal Secondly, wherein the heart is lively. strength, of feeling and holy affections. at a third, as at a first time; so was Christ in his Iterated cries. He made supplication with strong crying and tears. So Dan. 9 17, 18, 19 often Iterateth, O Lord hear: when there is in a gracious supplicant so much strength of love, desire, and esteem, and suitable wreaching after mercies begged, that the soul is not content to speak once, but it must speak it over and over again. As friends when commending some business of greatest weight to their friends care, they will be often repeating, be sure you forget me not in such or such a thing. So is it here in making known our requests to God. Or as it is with a cry uttered with greatest strength, it causeth the Iteration of a like Echo: so is it here when repetitions in prayer, are the Echoes of strong cries of spirit; as it is when a Ball is banded with great strength, it maketh many rebounds: so is it when the heart is carried out with great strength of holy affections, it is apt to make these holy rebounds of such repetitions; or as a Bell which having been but then ringing, doubles and redoubles its knoles, from the strength put forth in its ringing; So will the gracious heart be giving many reiterated lifts, and those sounding out in like expressions of the lips in prayer. Hence that reiterated desire of the Saints, Psal. 72. 19 Amen and Amen. 3. Such Repetitions in prayer are lawful, 3. Which spring from saith exercised which spring from some strong workings of saith, in the expectation of mercies: such was that Iterated cry and prayer, Amen, even so (which is the sense o● the same) Come Lord Jesus, come quickly, as believing Christ's word then mentioned, Lo I come quickly, Revel. 22. 20. So Psal. 89. 50, 51. the Psalmist concluding that God had heard his prayer, saith, Blessed be the Lord, Amen, and Amen. such was that frequent repetition of david's in his prayer to God to bless his house, as building upon the truth of his promise for that end: of which see 2 Sam. 7. 25, 26, 27, 29: thus is faith letting down the same bucket into the well, which is presented to it when the believing soul heareth assuredly that its friend, the Lord is within hearing, It knocketh thus again and again, in the same sort as before. 4. Such repetitions in prayer which 4 Which spring from love. spring from love, or are accompanied with special delight and spiritual stirring of heart in the very mention thereof: such was their reiterated cry in solemn worship of God, Holy, holy, holy, Lord God Almighty; Revel. 4. 8. such strains of love and holy delight may often be reiterated in holy musical divisions (as I may call them) albeit there be little variation. Look as where a speech is pleasing, a motion is wont to be made to hear that over again; so here, the spirit of Christ liking to hear us speak so very favourly and sincerely in this or that passage in prayer, may bid us speak that again. In sundry passages of the Saints prayers, the holy Ghost in special manner spoke in them and with them, and such like double speeches of God's Saints and Spirit speaking together, may well be repeated. But yet there are Repetitions in prayer Repetitions in prayer unlawful. 1 When affected. which are unlawful, as, 1. Such which are affected: as, strains of eloquence, uttered in a Rhetorical way. Such were those of the Gentiles, Matth. 6. 7, 8. Use not repetitions as the Heathens. These may please men's ears; but in prayer, whereas suppliants should be most humble and selfdenying, they are loathsome to the Lord. 2. Such Repetitions which are vain, 2 When vain. Matth. 6. 7. Use not vain repetitions: vain, that is, empty, frothy, impertinent, unprofitable repetitions, wherein is no spiritual life, heat, vigour, nor yet solidity nor integrity. 3. Such repetitions which are Idolised, 3 When Idolised. Matth. 6. they think they shall be heard for their much babbling: to conceit that God would not, or could not take notice of our wants, unless we should word it in that sort with him, is a great dishonour to his free and rich grace, and to his faithful and watchful care and respect to his suppliants: or to rest and trust in our Repetitions, that God will the rather regard us, is to make God like a mortal man. 4. Such Repetitions which spring from 4 When from hypocrisy. hypocrisy, namely from secret desire to seem to be fervent in prayer, or to be thought of others to spend much time in prayer, or to stop the mouth of an accusing conscience, which would else be quarrelling at persons if too brief in prayer: and therefore to fill up times, men will be making such repetitions of the same things and phrases, in their prayers; such like repetitions as these are sinful and heathenish: men thereby take God's name in vain, abuse his holy ear, willing to draw him to listen to babble, they derogate from the glory of God's wisdom, would make God to be one that is dull of hearing or conceiving, as childish as the sons of men; like an Idol Baal, 1 King. 18. needing long and loud crying to awaken him by a vain reiteration, O Baal hear us. Such cast disparagement and dishonour upon the renowned Ordinance of Prayer, making it to be but as empty expense of time in airy, vain, and vanishing expressions. So much for the answer to the former part respecting length of prayer: Now consider in what cases, and with what Cautions we may be short in prayer. We may be short in prayer in case of bodily Ails. We may be short in prayer, 1. in case of bodily sickness, pain, Faintness, and death▪ approaching, Dan. 10. 16. 17. How can thy servant talk with this my Lord, there remaining no strength in me. Sick Hezekiah and Jacob were short in prayer, Esay 38. 1, 2. Heb. 11. 21. Jacob worshippeth God leaning on his staff. 2. In case of pressing occasions, unavoidable 2 Of pressing occasions. by ordinary prudence or providence: when the Philistims came suddenly upon Samuel and upon Saul in prayer they soon dispatch, 1 Sam. 7. 14. 3. In case of prevailing indisposedness 3 Of prevailing indisposedness. of heart to pray; after much strive to pray, yet distempers and hurries of spirit abate not: better then be short, then multiply words in any senseless and tumultuous manner, and take Gods Name in vain. 4. In case a Christian be personally persecuted, 4 Of personal persecution. and may not stay long in one place. 5. In case the prayer to be made be 5 Of Occasional prayer. only occasional, above that of our ordinary course. In such a case Hezekiah is short, 2 Kings 19 14. to 20. and 2 Chro. 30. 20, 21. Only in spending so little time in prayer, take we these Cautions. Cautions touching short prayer. 1 That it be not usual. 1. That it be not ordinary and usual with us so to do, but rather occasional: to be ordinarily so brief in prayer, would argue strangeness and unacquaintedness with the Lord, men not using to hold any long discourse with strangers. It would manifest suspicion and distrust, and slighting of God; as men that use to speak either seldom, or but little at once, with persons they suspect, or dare not trust, or who are not regarded. Besides, it would evidence a self-ful spirit; they have little business with the Lord, and therefore will not exchange many words before him: however, it will be an argument at best, of slender abilities and weakness of mind, that they cannot hold any long discourse with God. 2. That it be not out of a worldly 2 That it be not so from a worldly spirit. spirit, so earnest and intent upon the world, as affording scarce time for God or good; family and closet services of God, must therefore be dispatched usually in haste and a hurry: there are so many that call upon such persons without, that they have not leisure or list to be with God in prayer, within: they are so familiarly and fully employed with these new friends, that they speak but by snatches with God. They are so much abroad, that they can be but little at home: when these choking weeds of the world spread so fast, & so far, that they crowd and thrust the good grain, herbs and fruits into a very narrow room and compass. 3. That it be not from negligence 3 It be not from sleightness. or sleightness, yea or from profaneness of spirit, supposing that such a short good-morrow, or good-even will serve the Lords turn well enough. 4. That it be not out of improvidence, 4 That it be not from improvidence. when by the use of godly foresight, wisdom, and prudence, such straits of time for prayer might have been prevented: for that will sadly afflict and abase a Christian, if he be indeed gracious and tender-hearted. CHAP. VI About pleading in Prayer. WE have already spoken to some Qu. 6 Cases of conscience considerable, About pleading in prayer. in the incessant practice of this duty of prayer. A sixth Case cometh now to be spoken to: namely, touching holy pleading with God in our prayers. Wherein let us consider and clear, 1. That we must use holy pleas in prayer. 2. What pleas we may use therein. 3. What Rules we are to attend unto in our pleading with God in prayer. Now first, that we may and must plead That we must plead in prayer. with God in prayer, Esay 1. 18. God saith to penitent ones, Come let us reason together. God reasoneth with us by his word and providences, outwardly; and by the motions of his spirit, inwardly: but we reason with him, by framing (through the help of his Spirit) certain holy arguments, grounded upon allowed principles, drawn from his nature, name, word, or works: And it is condemned as a very sinful defect in professors, that they did not plead the Church's case with God, Jer. 30. 13. There is none to plead thy cause, that thou mayest be bound up. If you pursue the examples of the most famous & prevailing suppliants of God, recorded in Scripture rolls, you shall find them using holy pleas in their prayers for themselves or others. Thus did Abraham, Gen. 18. 25. Shall not the judge of the whole earth do right? So Jacob, Gen. 32. 9, 12, 13. Which saidst, return to thy Father's house. And saidst, surely I will do thee good. Which is, as if he had said, Lord, I undertook not the journey upon my own head, but thou badest me go, and I have thy word for a good success: and therefore I look thou shouldst bear me harmless, and bless me in this undertaking. So Moses, David, Daniel, and others, their prayers are full of holy pleas. And that we may strengthen this by two or three reasons, consider: Reasons. 1 It's an argument of familiarity with God. acquaintance, and friendship thus to plead with God in prayer: and therefore most suitable to this holy talking with God. As men use to plead with such as they are most intimate withal, so is it here: Hence the Saints, which have been men inward with the Lord, to whom he hath made himself most known, and opened his mind and bosom to them, and they theirs to him; they ever use the most pleas with God in their prayers. What mere men more intimate with God, than Abraham, Moses, and David? and who pleaded it more stoutly & freely with him, than they did. This is a branch of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we have through Christ, and it being so dear a bought privilege, we may well improve it to the utmost, Ephes. 3. 12. By whom we have free access with confidence. Heb. 10. 19 By the blood of Jesus we have access with boldness unto the holy place. 2. It will be an argument of fervency 2 Of Fervency and holy seriousness in our spirits in prayer, to back the same with prevailing pleas. As it is in all petitioners amongst men, suing for things they most strongly desire. 3. It will be an argument of our careful and serious minding, and recording of 3. Of holy minding of God's word and works. what the Lord holdeth forth in his word, or works, for our encouragement in our prayers. Hence when the Ministers of the Church, are wished to be Pleaders in the Church's Case; they are called Remembrancers, Recorders, and therefore men fittest to plead, yea persons called to plead with the Lord for his people. Esa. 62. 6, 7. Ye that make mention of the Lord keep not silence, Give him no rest, etc. and the Hebrew Affix, doth show their eminency in it: the Word [Mazkir] there mentioned, is for such a one, who by his office did note down all the memorable matters of the King, and used to suggest to the King seasonable Items of things to be done accordingly, Esa. 36. 3. 2. Sam. 8, 16. But three or four things may be objected against the necessity of such pleading. Objections against pleading in prayer. Obj. 1. Jesus Christ is the common pleader and Advocate for his people, 1 John 2. 1. If we sin we have an Advocate with the Father, Jesus Christ the righteous. What need they then do any more, then barely present their requests unto God in his name. Answ. True, Christ's office is to present our requests to God, which we bring before him, but withal also to perfume those holy pleas with the odour of his merit and mediation: The Lord Christ meant to pray the Father for them, but yet will have the Disciples in his name to ask more to purpose then ever they had done, joh. 16, 23. 24. Hitherto ye have asked nothing in my name; ask (that is more freely and fully, and strongly) that your joy may be full: yea, he is an Advocate to solicit and plead on our behalf, as well our pleas for what we sue for, as the suits themselves. Obj. 2. God is not as man, hard, but rather easy to be entreated, as being much more merciful, and wise, than any of the sons of men: whose wisdom from above, is to be easy to be entreated. Besides, as men, the more entire and sincere they are, the more candid they are, in ready answers to others desires, which they may grant. They will not assent to carry it otherwise then they intent: no more will the Lord, but as he is, so will Mich. 7: 18: Esa. 65. 14: he show himself to be, ready to show mercy, and ready to forgive, and therefore what need such a urging on pleading. Answ. True, the Lord is thus ready to help and hear; yet who more full of pleas for his mercy then David, the Penman of the Holy Ghost, in ascribing this to God, that he is ready to forgive, and plenteous in his mercy to all that call upon him. Psal. 86. 5. in that very place he pleadeth: incline thine ear and hear, why so? for I am poor and needy. vers. 1. and preserve thou my soul; why so? for I am thy servant and trust in thee. vers. 2. etc. Be merciful to me O Lord, why so? for I cry to thee continually. vers. 3. And rejoice the soul of thy servant, why so? for unto thee O Lord, do I lift up my soul. Verse 4: which is backed with another argument from this very gracious disposition of God. vers. 5. For thou Lord art good and ready to show mercy, and rich in goodness to all that call upon thee. This readiness then to mercy must not hinder, but further the Saints pleading in prayer, and help to find the more Argument, whereby to plead with God therein. Jesus Christ knew that his Father always heard him. joh. 11. 42. yet in that his solemn prayer recorded, joh. 17. how many Arguments doth he use, to strengthen his Petitions, as to glorify him, verse 4. 5. Father glorify thy Son: why so? The Hour (or the Time) is come, Ibid. And verse 4. 5. I have glorified thee on Earth: And I have finished the work thou hast given me: And now (or therefore) glorify me, etc. & V 21. Let them be one in us: why so? That the world may know thou hast sent me. V 24. Let them be with me to behold my glory: why so? For thou lovedst me before the world was. Surely God himself must needs be ready to do what himself willeth, yet as one stirring up himself to act, he argueth with himself, Esay. 51. 9 Awake, Awake, O Arm of the Lord; why so? Art not thou it that hast wounded the Dragon? and verse 10. Art not thou it that hast dried up the Sea. So Esay 63. 8. For he said, Surely they are my people, children that will not lie, So he was their Saviour, and Psal. 12. 5. For the sighing of the poor, and cry of the needy, I will arise, saith the Lord, and set him at liberty from him that puffeth at him. God glorifieth his readiness to mercy; in that we no sooner plead for it, in our prayers, but he showeth mercy. Esay 65. 14. Whilst they yet speak; I will hear. Psal. 65. 2. O thou that art hearing prayers. It is the Lord who prepareth our hearts in prayer, and furnisheth them with holy pleas; and it is the rather a pledge that he is ready to hear the pleas of his own spirit. The Lord may, and sometimes doth prevent his people with mercy. Esay 61. 24. Before they call, I will hear. Yet ordinarily he will have us to pray and plead first, ere he will answer us. Christ prevented Zacheus, and bade himself to his house, Luke 19 5. Zacheus, come down quickly, for I must abide at thine house to day: yet usually he went to no house, but he was first invited; which maketh way to answer another objection. Obj. 3. God may and doth bestow upon his people many desirable blessings, without so much a do, in pleading for them: The penitent thief did but say, Lord, remember me when thou comest into thy Kingdom, and Christ presently answered him, This day shalt thou be with me in Paradise. Luke 23. 42, 43. and the Publican did but cry, Lord be merciful to me a sinner, and he went away justified, Luke 18. 13, 14. And David did but in a short ejaculatory Psal. 3 way seek the Lord, and he delivered him from all his fears. Answ. 1. Some extraordinary examples do not take away from the force and course of an ordinary rule, in this business of prayer, nor any other. 2. The cases of the Saints may be such, and so circumstantiated, that a few broken expressions may be as much, yea more in them, and from them, than many pleas in themselves or others, in other cases, and at other times. As in the poor thief, encompassed with so much sense of guilt of his former lewd courses, with bodily tortures, fear of death, etc. So in David, in that instant when he changed his behaviour before Abimelech, Psal. 34. title. So in cases of poor tempted Saints, under bonds, bolts, and keepers, (as it were) and with heavy weights upon their spirits, They make short cries in depths, Psal. 130. 1. 3. God will sometimes order passages for peculiar examples of his royal bounty, that none may glory in man, nor in prayers, nor in pleas, although acted therein by the spirit of grace: and that none may be dismayed, albeit they cannot sometimes plead the cases of their souls. 4. The Scripture in recording the Saints prayers, doth not always express all, but rather setteth down the sum and substance of what was uttered by them. 5. In short prayers there may be couched many pleas, as in that of the Publicans prayer, wherein almost every word includeth a secret plea. As that term of [Lord] is a plea of respect to an humble servants request: so that [be propitious] includeth pleas from Gods own mercy, and Christ's merits. So that [to me a sinner] that is, chiefest of sinners, it was a very plea for grace to him that was such a one in his own sight and sense. To be sure he had a pleading spirit in him. Obj. 4. God is not as man to be moved by our pleas, but abideth unchangeable in his purposes of what he will do: so that as he said to Samuel touching Saul, 1 Sam. 16. 1. Why mournest thou for Saul, seeing I have rejected him? God is not as man to repent, what pleas soever are made to the contrary, 1 Sam. 28. 15. God answereth me not (saith Saul) neither by Vrim, nor by Prophets. Lord, Lord, (plead they in Luke 13. 25, 26.) have we not eaten and drunken in thy presence? And Matth. 7. 21, 22, 23. Have we not prophesied in thy name, and in thy name cast out devils? but both in vain: I know you not (saith the Lord) depart from me, etc. Ans. 1. It's true, Amidst God's divers expressings of himself to us, sometimes as frowning, sometimes as smiling, there is no change with God; God is the same when he carrieth it to us as willing, or when as unwilling to hearken to us: because by an immutable act of his counsel he ordered it to carry it so diversely towards us in his dispensations. 2. It's true also that there is nothing done in time, but the Lord decreed it immutably before all time; as that he would confer upon his people such and such a mercy, but in such a way of moving them to pray and plead for it. 3. It's true also that there is a time when pleas avail not: as, 1. For a time: and so the Lord may express distaste, and carry it as one that is angry with his own, yea when pleading in prayer. The Church pleadeth, Psal. 80. 1. Hear: why so? O thou shepherd of Israel etc. yet vers. 4. expostulateth, Why art thou so long angry with the prayers of thy people? yet were their pleas, and prayers, and tears treasured up for a fit season of help. 2. For ever: namely in case of expiration and ending of the date of the day and season of grace with any, Prov. 1. 28. They shall seek me early, and not find me. 4. Albeit the Lord be not moved by our pleas; yet are our pleas his ordinance, and therefore we are to attend thereto: and they are an ordinary way and means, in the use whereof God will give promised mercies; yea, they are a means which the Spirit of God maketh use of to move and quicken up our sense and feeling of such and such wants, our desire of such and such mercies, and our faith in such and such promises or attributes of God, (or the like) to put us upon the serious urging of such and such holy pleas in our prayers. Now we come to the second thing propounded, namely, what pleas we are to use in our prayers to the Lord. There are in arguing the cases and intricacies of our souls, spiritual Topick places (as I may call them) certain radical notions in God and Christ, and the Word, which yield fruitful and forcible arguments, in this our holy discourse and reasoning with God: true it is, that it is not every puny in Christianity that can raise so aply, seasonably, strongly, plentifully, and graciously, such prevailing pleas: some are but Juniors and Freshmen in the school of Christ; others are Signior Students in this holy Logic: there is much skill required to become one of Heavens Barristers. But for the better help and direction in Pleas with God respecting himself, as from his own name. this Art, and fruitful practice thereof, let us reduce these pleas to three heads. Some respect God, some ourselves, some others. Briefly then of some pleas respecting God, and there we find the Scripture recording some approved, and (as I may say) unanswerable pleas. As first, the engagement of his own name in the cases before him. When a petitioner hath such skill in pleading his suit, that he can prudently involve the petitioned party in his case, and so make it as well the case of the petitioned, as of the petitioner: this with men is undeniable pleading; So is it here with God, thus Exod. 32. 11, 12. Why doth thy wrath wax hot, etc. Wherefore should the Egyptians speak and say, for mischief did the Lord bring them out to slay them in the mountain, etc. As if he had said, Lord, I say not how the name of thy grace, wisdom, faithfulness and long-suffering, may suffer in the eyes and hearts of thy professed people, if thou shouldest deny my request; but consider what a disparagement it will be to thy glory, in the eyes of thy enemies, to deal so strictly with thy people; men are forbidden to lay a stumbling-block before the blind; and will God lay such an occasion of offence and falling in the way of blind Egyptians. The like plea is used in Psal. 79. 9, 10, 11. Help us for the glory of thy name, purge away our sins for thy name's sake: wherefore should the Heathen say, where is there God? Render to them the reproach wherewith they have reproached thee, O Lord. So Psal. 74. 18. 19, 22. and in many other places to like purpose. The cases wherein God's name and glory is in any special sort engaged, are of greatest weight and concernment, and therefore none necd be afraid or ashamed to plead them in such sort before the Lord: in such pleas truly, if the Lord should deny his Saints, he should deny himself. And the self-denial of the Suppliant shines forth the more in such pleas, when he pleads the case, not so much in reference to himself, as to the Lord himself, and to his name. Secondly, the suitableness of the relation His relation to us and fitness to help us. betwixt God and us, as Psal. 79. 9 Help us, O God of our salvation. Deliver us for thy name sake. As if they would say, thou stilest thyself the God of our salvation: we by thy grace do eye and own thee as such a one; wherefore show that thou art such a one by saving of us: let it appear that it is no empty title. And what is more suitable to a God of salvation, then to save his people? or wherein shall that Name of thine be more magnified, then in thy delivering thy people? So Esay 63. 16. Doubtless thou art our father, our Redeemer, etc. As if they had said, O Lord, we have no other but thee; of whom should children seek for relief, or from whom should they expect succour but from their father? Now, we are resolved to own no other for our father but thee, and can a father be cursed to his poor desolate, disconsolate, sick, or sad children, when it is in his power to relieve them? To this we may add the suitableness of the mercies we ask of God, unto him, and unto us. So Numb. 11. 17, 18, 19 Let the power of my Lord be great, as thou hast said, the Lord is long-suffering, and of great mercy, forgiving iniquity, etc. pardon, I beseech thee, the iniquity of thy people. As it is suitable to a sinning people to get a pardon, so it is most suitable to a sin-pardoning God, to give forth a pardon to them. So Psal. 130. 4. But there are forgivenesses with thee, that thou mayst be feared. I need not speak more in this case, or so much as scruple it, that thou shouldst be strict upon a poor desolate tempted creature, to mark what is done amiss, and so to proceed to condemn or confound such a one as I am; for there are Forgivenesses with thee: the manifold pardons that I need for my manifold and multiplied sins, are in readiness in abundance with thee: thou canst not deny the benefit thereof to me in my case; I will and do conclude it as a granted case, there are forgivenesses with thee: What then? that thou mayst be feared. Thus the Faith of Heaven's suppliants will be coming within God, and will be framing good conceits of God, and telling him how well they are persuaded of him, and of his generous nature, that if he deny them he should disparage himself in their eyes, who had better thoughts of him. As Paul, desiring Agrippa's becoming a Christian, he windeth him in by his holy Rhetoric, thus, Believest thou the Prophets? yea, I know thou believest: so that if Agrippa deny this, he must in a manner weaken his own esteem: so when the Saints in their prayers and pleas hold forth their faith in God, as such or such an one, in his gracious nature, the Lord useth not to exercise himself short of their apprehensions; but it is for his honour to make good the utmost of his people's desires and expectations of Faith. Thirdly, the little gain that the Lord The little gain the Lord will have by our ruins. would have by denying his people, in the mercies they request. David beggeth his own life of God, using this plea, What profit is there in my blood? Psal. 30. 9 So did the captive Church plead, Psal. 44. 12. Thou sellest thy people for nought, and dost not increase thy wealth thereby. So then, poor Saints of God, when they come and tell the Lord in their prayers, that indeed he may condemn, or confound, or cut or cast them off, he may continue to frown upon them, and to withdraw his spirit from them; he may deny such and such requests of theirs, for such and such just causes, in them; but what will he gain thereby? he may gain many praises etc. by hearing them, and helping them; but what good will it do him to see them oppressed by the enemies of their souls? or what delight would it be to him to see them sighing, and sinking, and fainting under sad pressures etc. this is an allowed, and a very successful kind of pleading. We might instance in many other pleas respecting God, as that Esay 63. 15. Where is thy zeal, and thy strength, the sounding of thy bowels, and of thy mercies towards me? are they restrained? These are prevailing pleas, since the Lord can as soon cease to be, as cease to be zealous of his own glory, in his people's welfare; since he neither wanteth power nor will to help them in any needful case which concerneth them: for he hath strength, and therefore is able, and bowels of compassion and tender mercies, and therefore is willing to answer and secure his people. Yea, every Attribute and Title of God, and every promise is a several plea, which God cannot deny. The second sort of pleas respect the Saints themselves which plead, and they Pleas respecting us: are of two sorts: First, some respect the dependency and neediness of our condition. As our neediness, as we are creatures. Secondly, others the good of grace shining forth in us. Of the former sort let us instance in these: 1. It may be, and hath been pleaded, that we are Gods creatures; both considered as men, and as Saints by calling: we are the workmanship of his hands, and as such plead for his gracious respects. Job 10. 9 Thou hast made me as the clay, and wilt thou bring me to dust again? As if he should say, thou hast been at such cost and pains to make me, and now wilt thou altogether mar me by afflictions and temptations? so the Church pleadeth Esay 64. 8, 9 But now thou art our Father: we are the clay, thou art the potter: be not wroth very sore. Which is as much as to say, Fathers do not use to be irrevocably displeased with their children, nor will they correct them without measure, or whip them to death. Potter's do not use to conceive so deep a distaste against a poor vessel of clay, as to rage's against the same, without all respect to their own credit, or to their own workmanship: and therefore surely thou our heavenly Father and Potter canst not, wilt not do thus. Thus David pleads his Fashioning by God, Psal. 119. 73. Thy hands have made and fashioned me, give me understanding, that I may learn thy Commandments. God himself maketh it an argument to himself, why he will bear his people, Esay 46. 3, 4. I have made, and I will bear: even I will carry, and will deliver you. And it is a prevailing reason with God, not to contend for ever, lest the soul should fail before me (saith he) and the spirit which I have made, Esay 57 16. so would God have this an argument to help the weakest faith, to expect its desires above all its fears. Esay 43. 1, 2. But now thus saith the Lord, that created thee, O Jacob, and he that frmed thee, O Israel, Fear not. And so V 7. For I have created him for my glory, I have form him, yea I have made him. And therefore surely the Saints may well urge this, in any like case, in prayer. 2. We may plead the imbecility and We are frail creatures. frailty of our natures. So job pleadeth for the speeding of Gods manifesting of his pardoning and reconciling grace to him. job 7. 21. Why dost thou not pardon my transgression, and take away mine iniquity? for now shall I sleep in the dust, etc. As if he had said, Lord if ever thou intendest (as I am persuaded thou dost) to renew the former beams of thy favour, and pardoning mercy, thou hadst not need to defer too long, lest it come somewhat too late; for ere long I shall return to my dust. This is David's plea in the like case, Psal. 39 12, 13. Keep not silence at my tears, for I am a stranger with thee. Spare me a little, that I may recover my strength, before I go hence, and be no more. So job pleadeth this, job 13. 25. Wilt thou break a leaf driven to and fro? and wilt thou pursue dry stubble? What credit it is to so great a Majesty as thou art, to show thy power against a poor leaf? or to run after a poor leaf, which every puff of wind whisketh hither and thither? or is it any honour so much as to a man, to be cutting and hewing a poor leaf, which can make no resistance? Thus Abraham pleadeth for Audience and patience in hearing him: because he is but dust and ashes, of little substance, & short continuance before the Lord, if the Lord please now to hear him whilst he is before him, he is not like to trouble him long; it is but a very little and he is gone: he is but weak, and it is not much discouragement in denial of requests, which he is able to bear. Gen. 18. 27. And the Lord hath sanctified this plea, as an argument to himself to show his servants mercy. Psal. 103. 13, 14. He pitieth those that fear him; for he knoweth our frame, he remembreth that we are but dust. So Esay 57 16. I will not contend for ever, for the spirit should fail before me. This prevaileth with the Lord, not to charge too hard upon his poor people. 3. Plead we the extremities of our miseries, We are in extremities. inward or outward: our extremities being Gods opportunities of hearing and helping us, Psal. 27. 16. Have mercy upon me, O Lord; why so? for I am desolate. And Psal. 143. 7. Hear me speedily, O Lord, why so? my spirit faileth. I have but a little spirit left, O Lord, to breath after thee, and speak to thee, let me not spend that in waste: Lord, my soul is dying away, speak Lord, answer Lord, before I faint quite away. A gracious answer, Lord, would even fetch life in me again: and nothing else but that will recover me: and therefore hear me speedily, a poor dying, sinking, fainting spirit, O Lord I entreat thee. So Psal. 69. 12. Save me, O God, for the waters are come even to my soul: I sink in the deep mire, where is no standing. This plea in effect is thus, Lord I am ready to drown; if ever thou wouldst save a poor perishing servant of thine, save me: my troubles and temptations are too deep for me, I am ready to sink over head and ears in them, and therefore Lord reach hither thy gracious hand, and bear up my head above water, lest otherwise I miscarry: but especially, if such extremities continue, the continuance of them may be pleaded. Such is Hemans plea, Psa. 88 14, 15. Lord, why hidest thou thy face from me? I am afflicted and ready to die, from my youth up, whilst I suffer thy terrors I am distracted: and God maketh this an allowed plea to himself, of showing his people mercy in such a case. Esay 42. 19, 20. I have a long time holden my peace. Now will I destroy and devour at once. And I will bring the blind by a way they know not, etc. Christ the Angel useth this plea Zech. 1. 12. O Lord of Hosts, how long wilt thou not have mercy on Jerusalem, against which thou hast had indignation these threescore and ten years? 4. Plead we our helplessness in our We are helpless otherwise. selves, and in any other besides himself. So Psal. 22. 11. Be not far from me, for trouble is near: for there is none to help. So jer. 14. 22. Are there any among the vanities of the Gentiles, that can cause rain? or can the heavens give showers? Art not thou he, O Lord our God? therefore we will wait upon thee: for thou hast made all these things. So 2 Chro. 20. 12. We have no might, we know not what to do, but our eyes are unto thee. Either then thou must help, O Lord, at this dead lift, or else thine enemies will prevail. So Psal. 60. 11. Give us help against trouble, for vain is the help of man. When people are in a perishing condition, it must not keep them from making out to God, but they must take this to bottom their requests upon for mercy; their spiritual oppressors and oppressions must make them repair to the Lord, and that will prevail for succour, from that great one the Lord Jesus. They shall cry unto the Lord, (Esay 19 20.) because of the oppressors, and he shall send them a Saviour, and a great one, and he shall deliver them. Psal. 72. 12. It is engaged concerning Christ the true Solomon, He shall deliver the needy when he crieth, the poor also and him that hath no helper. He cannot forget the cry of his sucking shiftless babes, that hang upon the breast, and can no more shift for a living then a poor infant. God himself urgeth his people to come to him, with this plea in their mouths, Hos. 14. 2, 3. Take unto you words and say, Take away all iniquity, and receive us graciously. For in thee the fatherless find mercy: The like is done Jer. 3. 23. Truly in vain is salvation hoped for from the hills: truly in the Lord our God is salvation. So is the Lord himself moved hence to help his people. Esay 63, 5. And I looked and there was none to help; and I wondered that there was none to uphold, therefore mine own arm brought salvation to me. And Deut. 32. 36. The Lord shall repent for his servants, when he seethe their power is gone. 5. Plead the greatness of our sins, not to keep us from mercy, but to prevail Our sins have been many and great. for it. Psal. 25. 11. Pardon my sin, why so? for it is great. Psal. 41. 4. Heale my soul, for I have sinned against thee. Jer. 14. 7. Do thou it for thy name's sake: for our backslidings are many, we have sinned against thee. This is a strong plea, when sincerely urged, by an humble and contrite spirit. It glorifieth God as one that is abundant in goodness, rich in mercy, and one with whom are forgivenesses and plenteous redemption; and it honoureth Christ as infinite in mercy. Hence also the Lord himself when he would stir up himself to choice acts of mercy to his poor people, he first aggravateth their sin against him to the highest, and then expresseth his royal act of grace to them. So Esay 43. 22, 23, 24, 25. Thou hast not called upon me, O Jacob, but hast been weary of me, O Israel, thou hast not honoured me with thy Sacrifices; but thou hast made me to serve with thy sins, and wearied me with thine iniquities: I, even I am he, that blotteth out thy transgressions for my name's sake. The latter sort of pleas, respecting our The good of God's grace, as Gods stirring us up to plead with him. selves, or the good of grace in us, are 1. God's own stirring us up to pray for such mercies. When a petitioner can plead with God, Lord, I come not to thy blessed Court without thy sending for. It was thou which appointedst me to come to thy door of grace; else I had not come; thy Spirit moved me, thy promise encouraged me so to do: and therefore, O Lord, I expect the fruit of my coming and request. So David pleadeth 2 Sam. 7. 27, 28. Lord, thou saidst this and that touching my house, and therefore hath thy servant found in his heart to pray this prayer. And so Psalm 27. 7, 8. He pleadeth, Thou saidst, seek my face; and my heart answered, Thy face Lord will I seek. And well may this be pleaded, in that God useth not so to stir up, and strengthen us to seek him, but when he intendeth to be found of us. Psalm 10. 17. Thou wilt prepare the heart, thou wilt bow thine ear to hear. Jerem. 29. 11, 13. Then shall ye seek me, and find me, when ye shall search for me with all your heart. And God maketh it an argument to himself, that if he say to any inwardly as well as outwardly, seek my face, he that speaketh righteousness cannot speak thus to them and frustrate their prayers, and so bid them seek his face in vain, Esay 45. 19 I said not to any of the seed of Jacob, seek my face in vain; I the Lord speak right things. If Ahashuerus bid his Spouse to ask, surely he will not fail to grant her petition, Esther 7. 1. so here. And as when Christ called the blind man to come to him to tell him his grievance, it was truly said to him by them, Be of good comfort, rise, for he calleth thee, Mark 10, 49. so it is in this case. Secondly, our waitings, and the expectations Our waiting upon him. of Faith which the Lord wrought in us, may be pleaded. That a King should occasion a petitioners expectation of bounty, and fail him, were not seemly; it were strange. Hence Asahs' plea, in his prayer for help, Help Lord; why so? for we rest on thee, 2 Chron. 14. 11. So Psalm 119. 66. Teach me good judgement and knowledge, for I have believed thy Commandments. And Psalm 25. 2, 3. My God I trust in thee, let me not be confounded. And Vers. 5. Led me forth in thy truth, For on thee do I wait all the day. And Vers. 20. Let me not be confounded, for I trust in thee. And Vers. 21. Let uprightness preserve me, for my hope is in thee. And Psalm 143. 8. Let me hear thy loving kindness in the morning, for in thee is my trust. And it is an argument with men; such a one doth depend upon me, and I have passed my word to do such or such a thing for him, and he cometh to meet me, according to my own appointment, at such a time, in expectation of what I promised; and therefore I cannot, may not, must not fail him. So it is with God, Esay 26. 3. Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusted in thee. And Psal. 10. 14. The poor committeth himself to thee. Thou art the helper of the fatherless. Thirdly, we may (in all humility) The breaking of our hearts before him. plead our heart-breakings and weep in sense of want of mercies which we crave, and our pant and faintings after the same. As Psalm 39 12. Hold not thy peace at my tears. And Psalm 51. David, who groundeth all his pleas only upon the free grace of the Lord, Vers. 1. Have mercy upon me, according to thy loving kindness, etc. yet Vers. 17. he pleadeth the brokenness of his heart, The Sacrifices of God are a broken heart; a broken and a contrite spirit, O Lord, thou wilt not despise. It is a moving argument with a compassionate father, when his child craveth this or that with tears, from him, not then to deny him. In such a case, a father will be ready to say, alas my dear child, thou shalt not blubber thy cheeks any longer; come, do not thus mar thy face with weeping, thou shalt have what thou cravest: so doubtless is it with the Lord towards his children. When Ephraim smites upon his thigh, is ashamed, and even confounded, because he bore the iniquity of his youth, Jer. 31. 19 how this took with God we may perceive by what himself replieth, Vers. 20. Is Ephraim my dear son? is he a pleasant child? for since I spoke against him, I earnestly remembered him still: therefore my bowels are troubled for him, I will surely have mercy upon him, saith the Lord. So Esay 38. 5. Isaiah is bid to go to weeping Hezekiah, and tell him from God, I have heard thy prayer, I have seen thy tears. As if he had said to Isaiah, Go run to yonder child of mine, bid him not weep so sore; tell him, he shall have his request. So Psalm 6. 8. The Lord hath heard the voice of my weeping. And V 9 The Lord hath heard my petition. His prayer and petition itself spoke, and his tears also spoke aloud in God's ears, and prevailed for audience. Fourthly, the integrity of our hearts The integrity of our hearts and ways. and ways, in former workings after God and service for God, may by faith in Christ, as all in our justification, be also pleaded. Esay 38. 3. Remember that I have walked before thee in sincerity, etc. Psal. 71. 17, 18. O Lord, thou hast taught me from my youth, and hitherto I have declared thy wondrous works: Now also, when I am old and grey headed: O God, forsake me not. Psalm 119. 10. With my whole heart have I sought thee, O let me not wander from thy Commandments. The Lord himself maketh it to himself a motive, to show mercy to his people. Esay 63. 8. They are children that will not lie: so be became their deliverer, Jer. 2. 2. I remember thee, the kindness of thy youth, etc. only we must use this plea more rarely and sparingly, in a selfdenying way, in faith in Christ's righteousness, as made ours. The like also may be said of our integrity with men, which in some cases, as of reproach, slander, or injurious dealing from men, may be by way of appeal, pleaded before the Lord. Jer. 15. 15. Know, O Lord, that for thy sake I have suffered rebuke. Psalm 26. 1. Judge me, O Lord, for I have walked in mine integrity. Fifthly, we may plead our sufferings, Our sufferings. especially those that are most directly and properly for God and his cause. Other sufferings also may be pleaded, as Nehem. 9 32, 33. Let not all the trouble seem little to thee, which hath come upon us. Howbeit thou art just in them. Psalm 90. 15. Make us glad according to the days wherein thou hast afflicted us. But especially plead those which are undergone for the Lords sake. Psalm 44. 22, 23. For thy sake are we killed all the day long. Awake, why sleepest thou? Sixthly, our former experiences of mercy Our former experiences. in like cases may be pleaded, as Esay 63. 15. Where is the sounding of thy bowels and of thy mercies towards me? are they restrained? Which is as much as to say, Lord, thou hadst wont to be a compassionate God, I have had experience in various conditions and cases of thy bowels; how cometh it to pass that they are so shut up now? So Psal. 71. 17, 18. Thou hast taught me from my youth up, forsake me not now when I am old. Psalm 61. 23. Led me to the rock that is higher than I: For thou hast been a shelter to me. Lastly, the great good which we might both get and do, may be also pleaded: The good that we might get and do. God put that plea in their mouths, Hos. 14. 2. Take away iniquity, and receive us graciously: why so? so will we render the calves of our lips. And Vers. 3. We will no more say to the works of our hands, ye are our Gods. Psalm 119. 33. Teach me, O Lord, the way of thy Statutes, and I will keep it to the end. V 34. Give me understanding, and I shall keep thy law. Psal. 51. 12, 13. Restore to me the joy of thy salvation: Then will I teach sinners thy way. And as the Saints may plead the good which they may do, if answered: so that good of inward quickening, encouragement, and enlargement which they may thereby receive, Psal. 90. 14. O satisfy us early with thy mercy: why so? so shall we rejoice and be glad before thee all our days. A third sort of pleas are those respecting Pleas respecting others. As their experience of a like help. others: which are these. 1. Others experiences of the like mercy in like cases: as Psal. 119. 132. Be merciful to me, as thou usest to do to those that love thy name. Lord, do not change thy wont, do to me as thou hast ever done to others in my case. Let not me be the first Anomalon. 2. Others discouragements, or encouragements Their discouragements or encouragements in ours. in ours. Psal. 69. 6. Let not them that wait on thee be ashamed for my sake. 29. Let thy salvation (O God) set me up on high: why so? vers. 32. The humble shall see this and be glad. If thou hear me, others will be encouraged; or if not, they will be ashamed. 3. The subtle and malicious desires of Enemy's plots and desires. ours and God's enemies: Ah Lord, our miseries snares, fears, straits, temptations, and falls, they are that for which they plot and wait, and are ready to reproach us with; and therefore the rather tender our case. Thus may we plead, as others have done, Psal. 27. 11. Make my way plain, because of my enemies, Ps. 38. 16. I said hear me lest otherwise they rejoice over me, Psal. 39 8. Deliver me from all my transgressions, make me not a reproach to the foolish. Now touching the last thing propounded, namely, the rules which we are to attend to in pleading in prayer, they are these: 1. Look that we plead in faith; yea, with some strength of faith, acted suitably Believingly. to our pleas. Esay 53. 15, 16, 17. Where are thy bowels towards me? Doubtless thou are our Father: Why hast thou hardened our hearts from thy fear? 2. Look that we do it with holy skill, Improving those promises or Attributes Skilfully. of God, which are most suitable to our present cases, which are most strongly speaking, most apt to move, at least ourselves to believe, and such as used to prevail that way formerly. So did the Church, Esay 63. 15, 16, 17. 3. Look we be submissive in our pleas, and not inordinate, impatient, or distempered. Submissively. Moses was somewhat distempered in those pleas, Exod. 5. 22, 23. Wherefore hast thou evil-entreated this people? why hast thou sent me? and Numb. 11. 12, 13, 15. Whence should I have flesh for so many? I am not able to bear the burden alone. If thou deal thus with me, kill me. 4. Look that we be humble and selfdenying Humbly. therein, and come not to God to stand upon terms with him, or to chop Logic (as we say) with the holy one. Job was too blame herein, job 23. 4, 5. and so were they Esay 58. 3. Wherefore have we fasted, and thou regardest it not? So Matth. 7. 21. Have not we prophesied in thy name, and in thy name done wonderful works? 5. Look that we be sincere in our pleas, Sincerely. that there be nothing lurking with us, and too well approved by us, which may be counterpleaded against us, and that justly by our own consciences. As Esay 58. 3, 4. Behold ye fast for strife. So Matth. 7. 22, 23. Depart from me ye workers of iniquity. CHAP. VII. About straightenings in Prayer, and their Causes, Cures, and Differences. HAving spoken of sundry cases of Conscience touching the incessant practice of this duty of prayer: we come now to speak of the seventh Case considerable therein, namely, concerning straightnings incident to the Saints in prayer: and therein we shall inquire of Quae. 7 About the Saints straightenings in prayer. the Causes, and then of the cures, and then of the differences of these straightenings, incident to the Saints from that Judicial speechlessness of hypocrites and reprobates. But first we shall premise and prove that the Saints may be straitened, and have their mouths in a manner shut up in prayer. This is too evident in ordinary experience; and it were most sad, if such as were sometimes shut up that they cannot pray, yea and that some continuance of time, should be concluded to be therefore none of Gods called and chosen ones. David's mouth was in this respect shut, and therefore he intreateth the Lord to open it for him. Psal. 51. 15. And hence also Asaph complaineth of his being spiritually shut up, Psal. 77. 4. I am so troubled that I cannot speak. Hence even the Saints are described under the notion of prisoners, Isai. 61. 1. and whose experience doth not at some time or other seal to this? But come we to consider things in the order as they were propounded: and first of the causes of such straightenings, and they are three; Causes of straightenings in prayer. 1. God's withdrawing and shutting up. God, Satan, and ourselves. 1. God is a cause: he withdraweth his Spirit, the Author and efficient of all all our liberty of speech, or steps which respect the welfare of our souls, 2 Cor. ●. 17. Hence called the free spirit, from the effect, because it freeth us to speak or do any thing to or for God, which he calleth us unto, Psal. 51. 12. David wanted, and in his own sense had lost this spirit, in such like efficacies of it, and in the supporting influence thereof: yea the Lord sometimes layeth some spiritual bonds upon some of his professed people. Hence that complaint of the Church, Why hast thou hardened our hearts, from thy fear? Isai. 63. 17. She found herself clung up in the ways of God. The Lord which sometimes opens the hearts and spirits of men, can and doth other times shut them up, so as none but himself can again open them. Revel. 37. He shutteth, and nono can open. Sometimes some of Gods own professed people, which are not bound by any Church for sins deserving the same in the nature of them, but being hid from the eyes of men, they cannot sentence the persons guilty thereof: yea, but the Lord ordereth the matter so, that they go conscience-bound, and excommunicated by God for the same. So was David after his fall, and before his confession of the same, which (as it is probable) was not till a good space after, even after the birth of the child which he had adulterously begotten, 2 Sam. 12. 13, 14, 15. O how a Christians spirit is hampered at such a time in and by the cords of his own sin! how is he bound up in petition and confession, having no list to pray; and when he is at prayer, no life or delight in it! If he come to pray, he hath little or nothing to say, his words stick in his teeth (as it were) his thoughts are not at liberty to attend his words, his affections are not stirring, he cannot get his heart to be affected. If he do strive, it is but as against the stream; he would fain weep sometimes over his condition in his prayer, but cannot: he is often pressed in spirit, to make his moan thus and thus to God; but when he cometh to it, his spirit is shackled, and he can but shake his chains before the Lord: his faith was in a dead sleep in his prayers, he cannot tell how to apprehend any thing of God or Christ, (in a manner) therein, but is in his own sight like an Atheist: the promises which sometimes have been a great support unto him, now he is not able to see any thing in them, or to make any thing of them: his mind is full of hurries, but at no liberty to fix upon God or his Covenant, yea he is not free to desire grace and redress, as formerly: his conscience passeth by him whilst he is upon his knees, and often upbraideth him with his sin or sins, but will scarce afford him any friendly word of direction what course he should now take to mend himself. God seethe his servants sometimes play the spend thrifts, and running into arrearages with him, and then he will lay them under restraint for a time, till they do humble themselves in serious manner to him; or he taketh notice that they wax wanton, and begin to abuse their inward freedom, or are not so thankful for it; and in such a case he will cut them shorter, and abridge their former liberty: or else he observeth much proneness in them to turn such grace of his into wantonness, to grow secure & slighty, if not proud and self-conceited, by occasion of that liberty of spirit which sometimes they have in prayer: for the redress and prevention whereof, he shutteth them up, and keepeth them short, that if they have any liberty that way, it shall be only as they stand in great need of it: It is probable it might be Hemans ease, who being a man of rarest abilities, (as appeareth by 1 Kings 4. 31.) he might happily have run more riot, if not restrained and kept short, and under. Psal. 88 8. God will by such restraints warn them from their own gift of prayer, that they may not rest in it, or trust to it, and he will make them know whence is all their freedom in prayer, and prize it more, when they shall again be enlarged, and cause them the rather to see how God owneth them thereby, and so put them upon a freer owning of him, by occasion of his losing even these spirit bonds. Truly Lord I am thy servant, thou hast loosed my bonds. Psal. 116. 16. In a word, the Lord will by such straightenings have them know their dependency, as upon him, so in part likewise upon their fellow brethren and sisters, and to see a need of the help of their praying abilities, as Cant. 5. 8. Now if there be ever brother or sister (as there are ever some) at liberty, when some others of their brethren are confined, & under some restraint, their liberty yet is welcome news, & putteth some life into these poor prisoners at the grates, and now must they be speedily called and spoken with to remember their poor brethren, and to take the next opportunity to bespeak their liberty, and to get a grant from God for their speedy release; Like Absalon, when not suffered to come at Court, earnestly sending to Joab, a Courtier, and one that had the liberty of the presence-chamber, to speak to the King for him, that he may have free access to him as formerly, 2 Sam. 14. end. 2. Satan, he sometimes surpriseth the 2 Satan: Saints, they are in his hands, he hath them, Luke 22. 31. and then you see in the instance of those Disciples, that they are so heart-bound this way, that they could not watch or pray, no not for the least space of time; no, nor when in the most danger, Matth. 26. 40, 41. Yea albeit there were some stir in their spiritual part to the contrary, fain they would have prayed, but could not, their spirit was willing: the Lord gave leave to Satan to hamper them a little, and to correct their former prefidence, pride, and carnalness, Luke 22. 24. Matth. 26. 8, 9, 10, 35. Sometimes the Saints are Just Captives under the hands of their spiritual enemy, Esay 49. 24. Sometimes the devil layeth a snare for them, and so they are entangled, and straitened thereby, namely by raising carnal fears, or cares in them, or by increasing or strengthening them being raised, 1 Tim. 6. 9 Prov. 29. 25. or, he doth peradventure hurry them into some slowes of temptation, in which they sink and stick fast, and cannot scarce speak or stir. Psal. 69. 2, 3. The Psalmist was so hampered and bemudded through temptation, that he had no list to cry or pray, I sink in the mire, I am weary of my crying. 3. Ourselves: and so our straitning in 3 Ourselves, prayer is caused 1. From some lust or sin, unto which by some lust. our hearts are let out; some deceit of sin causeth such benumbing and stupifying of the sinews and spirits of the soul of a Christian, that he cannot bestir himself in any such holy service as prayer is. Heb. 3. 13. Lest any be hardened by the deceitfulness of sin. And look as it is said of the wicked, that he is bound by the cords of his own sin, Prov. 5. 21. so is it true in part in the Saints themselves: and as it was with Simon Magus, he being under the bond of iniquity, under the binding power of covetousness, and pride, he could not pray (for his heart) himself, but beggeth Peter's prayers, Acts 8. 23, 24. So is the same in part verified, in respect of some degree of straightenings, occasioned from like sins in them, albeit not in like power: such sins will bind, both by their hardening power, as before was said, and by their terrifying perplexities, which they may occasion in the soul; for as legal terrors in the strength of them, are imbondaging and binding to the spirits of men under the power of them: hence that of the spirit of bondage to fear, Rom. 8. 25. So any other fears occasioned by sin, which are not so properly legal, yet they are in this sense binding to the Saints ofttimes. Hence Asaph is so troubled with perplexing fears, in the sight and sense of his sin, that he cannot speak to God, namely with that freedom and liberty of spirit and speech which formerly he did, Psal. 77. 4. 2. From some carnal distempered griefs which do contract our spirits (as spiritual) as griefs do the natural spirits, as we are naturally such; in sufferings, we cannot utter our minds, Rom. 8. 18, 26. When a discouraging sinking fainting frame of spirit seizeth on us, it is with us as it was with Daniel, we are not able to speak to the Lord, Dan. 10. 16, 17, 19 the Disciples under that frame could not pray, although enjoined by Christ, Luke 22. 40, 45. Aaron could neither speak, nor do aught before God that day, when too much oppressed with grief about his son's death, Levit. 20. 19 3 From our straitning of God, and of his Saints or servants. When we straiten 3 Straitning of God, or of his Saints and servants. the spirits motion in meditation, or otherwise, then cannot we hold on either in praying to God, or praising of him; they cannot pray indefinitely, or in every thing give thanks, which quench the spirit. Hence when the Apostle exhorteth to these, he dehorteth from this, (1 Thes. 5. 17, 18.) as a bar thereto; when the spirit is penned up in us, then doth he leave us. He is a free spirit and will be at liberty where he dwelleth and abideth; and when we allow not room to him, he will be gone, and then our spiritual liberty goeth away with him: or if we are straitened toward Gods poor afflicted Saints, truly God will leave us to straightenings in prayer. Hence if those the Prophet spoke to, will enlarge their bowels to the poor▪ draw out their souls to the needy, he promiseth in the name of the Lord, that their spirits shall be free, and ready to pray, and that the Lord will be as free, and as ready to answer, Isai. 58. 9, 10. else if otherwise with them, no wonder that they set times apart to fast, but are not enabled to pray suitably. ver. 3. They were like tongueless bulrushes in comparison of true Suppliants, they could bow down the head, but not sincerely open the mouth in prayer to the Lord, verse 5. 4 From distrust and strength of unbelief, 4 Distrust. an unbelieving Zachariah shall be dumb. Luke 1. 22, 20. Men under the power of unbelief are wholly shut up, Rom. 11. 32. he hath shut them up in unbelief; so is it partly manifest in this business of prayer. None are so free to pour out their hearts upon all occasions in prayer, as they that trust in God. Psal. 62. 8. Trust in the Lord at all times, and pour your hearts to him; when faith is not stirring in the soul to take hold of God, a praying spirit is not stirring to call upon God. Isai. 64. 7. When a professed people of God through distrust secretly think that God's hand is shortened, it is no wonder then, that even God by his spirits motions doth call on them, and invite them to prayer, or the like, that they have no list to that, nor are they free to make a suitable answer therein unto the spirit in their prayers: whence that complaint and expostulation of God, Isai 50. 2. Wherefore when I called, was there none that answered? Distrust doth limit, confine, and straiten the power, mercy and truth of God, the merit and mediaion of Christ, the latitude and virtue of the covenant of grace, which should be the foundation of the souls enlargement in prayer. Psal. 78. 41. they limited the holy one of Israel. It is by faith only that we comprehend those dimensions in the Lords love, etc. Eph. 13. 18, 19 without which the soul cannot see or conceive any such height, or length, or breadth, or depth, and know the love of Christ, as passing knowledge. That he may dwell in your hearts by faith, that ye may comprehend with all Saints what is the height, and length, and breadth, and depth, and know the love of Christ which passeth knowledge. 5 From an unsettled and unstable frame 5 An unsettled and unsuitable spirit. of spirit, whether in respect of the practice of the duty, or in respect of the place of our abode. Proverb. 17. 24. When a man is (as it were) upon journeying still, his prayers are suitable to those travellers, whose spirits use not to be enlarged in prayer, through the many occasional hurries of their spirits. 6 From resting in former inlargements, 6 Resting in former inlargements. or present preparations to prayer, this stoppeth the flowing and spreading of holy desires to grace, yea, it banketh out the continued course of the spirits influences. 7 From carelessness and improvidence, 7 Carelessness and improvidence. either in putting ourselves upon straits of time, and so the duty is performed in a hurry; and no wonder the spirit in such a case, as penned up; from so specious a pretence at first, There is not now time, therefore what need inlargements? Brevity is more seasonable; and so by frequent inuring ourselves to be thus straitened outwardly for a time, our spirits by little and little are conformable thereunto: or in heedless admiring other vain and impertinent thoughts which take up room in the soul, that they crowd better thoughts into corners. 8 From curious puzzling ourselves about 8 Curiosity. comprehending and conceiving of God, without reference to the present matter in mention in prayer. In this work, after the soul hath in vain toiled itself, and made nothing of it, it gathereth to itself discouragement, and hath no list to speak any more in so Athiestical a sort as at such a time it will be apt to conclude: whereby it cometh to pass that the wheels of the soul wanting the oil of joy and delight, they stick and cannot be readily turned about. Such straining of our strings too high, doth but occasion some cracking in them, and thereby our music is marred for that time; when our spirits are once nonplussed, (as they will soon be in such transcendent mental discourses of a subject past their comprehension or inquisition) they then blush, and the shame thereof putteth them to silence, like some petitioner to a King, so taken up in speaking to him with many circumlocutions touching his excellency, majesty, greatness and glory etc. that he hath forgot what he came about, and is not able to recover expressions of his request: so is it here. The second thing propounded now cometh Helps against straightenings in prayer. to consideration, namely, the means of cure of such straightenings in prayer, and they are these: 1 Be we sensibly apprehensive of the sad and evil plight of a spirit straitened in prayer. Such prisoners which mourn in the 1 Sensible apprehensions of the evils of such straightenings. sense of their thraldom, and of their penned and confined condition, are in the ready way to liberty in all the ways of God, and so in this of prayer. Is. 61. 1. A broken heart will break this deep silence: and to help our apprehensions herein, consider but how sad it is to be tongue-tied otherwise, Mark 7, 32, 34. The Lord Christ sighs over it, and you see with what difficulty it is cured, ibid. Such are usually as deafish in hearing the word as they are spiritually tongu-tyed, they are straitened in hearing as well as praying dispositions: the Saints are never more enlarged in praying, then when their spirits are much straitened, quickened, and enlarged Evils of such straitning. in hearing; and so on the contrary, men that have ears but hear not, have not spiritual use of their ears: they have mouths and speak not, they have not the fruitful use of their mouths in prayer; yea, such a dumb distemper in prayer, is attended with spiritual lameness, and halting in the ways of God; in walking wherein they make little progress. Hence is it that the Prophet prophesieth of spiritual dumbness and lameness to be cured at once, Isai. 35. 6. How miserable and uncomfortable is the case of a man otherwise dumb, every one will easily conceive; and truly this spiritual tongue-tied condition far exceeds the misery of that, as might be easily demonstrated. When a man which hath spoken, is taken speechless, how sad is it accounted in all that behold it, or hear of it? Alas saith one▪ heard you not of such a sad thing befallen such a one? he hath lost his speech: if he could but express his mind, it would never grieve his friends so much; but alas, he is suddenly taken speechless; so might much more be said of such a Christian. Hence a speechless condition is inflicted upon the unprepared guest, as a sad Omen and forerunner of his after doom. Matth. 22. 12. It was the next and first effect of divine wrath upon such professors, and it is well if it be not the case of many that hear me this day. Ah, how sad is it to hear one's tongue cut out? (as I may say:) nay, suppose it be but gagged by the enemies of our souls, like notorious thiefs; first, robbing us of the treasure of our peace, & leaving us Conscience wounded, and then gagging of us, lest by our outcries unto heaven they should soon be pursued and attached, and executed. O the weight such poor souls feel! but know not how to remove the same! they would feign cry, as men oppressed in their sleep, and tell how sad it is with them, but they cannot. What, to be thrown into a dungeon and to be in a manner forbidden all means to send to, or speak with, either our heavenly father, or our elder brother, and chief tried friend Jesus Christ! How sad is this? What, not to be so much as at prison liberty, even to beg out of the very grate? This is most sad: sure we are in for some great matter of fact, else we should not be left under such straits. Begging is but a poor trade, you will say; yea, but whilst we are at liberty to beg for our soul's livelihood, it is comfortable, it is hopeful; but when even that poor trade faileth us, verily all will yield that this case is much to be lamented. O how must such needs waist and pine away, like that dumb person mentioned in the Gospel? Mark 9 17, 18. How will such run upon desperate adventures, like him that sometimes casteth himself into the water, sometimes into the fire, and what more contrary one unto the other? Yet verily, if not upheld, thus will these do in that want of this free spirit: a free spirit it is an upholding spirit from all such distempers. How unthankfully do such walk, if their mouths be not opened? God hath little praise from them. Open thou my lips, and my mouth shall show forth thy praise. Psal. 51. 15. Sad are their cases all the while, all these sweets are in their sense, at least in their experience restrained from them, whilst their hearts are hardened, congealed, (as it were) shut up, fast closed. Isa. 63. 15, 17. The Church which complaineth of her heart as hardened, complaineth likewise of God's mercies as restrained from her: this black of a straitened spirit will appear the more, by comparing of it with the white of a free spirit, which is free in prayer, and other holy Duties. What David said of his case is true in this, that it argueth that the Lord delighteth in us when he delivereth us ever and anon from this straitened condition, and setteth us at a holy liberty in our spirits, the Lord delighteth in such of his people, whom he admitteth and enableth to be so free in opening their minds and heart unto him; and as David saith, Psalm 18. 32, 33. God girdeth me with strength, and maketh my way perfect, maketh my feet like Hinds feet; so may we apply the same to this case, that verily the Lord maketh our way perfect when there are no more such blunders therein, and he communicateth special strength to us, when we can more freely without such stops, lets and abruptions, and restings, keep on in this part of our Christian course and race; yea, and it is an Argument, that we shall by him be enabled to do great things when he thus enlargeth our steps; ibid. v 35, 36, 37. He setteth me on High places, and thou hast enlarged my steps, etc. And that the Lord hath known our souls in adversity, he hath owned us, and so also will when in this wise also he setteth our feet in a large room Psalm 3 1. 7 8. Thou hast known my soul in adversity; thou hast set my feet in a large room. I have urged this the more to be so apprehensive of the evil of this imprisoning of our spirits in prayer, if ever we mean to get at liberty, because there are a sort of Spiritual Prisoners, whose hearts and spirits are shut up in prayer, and other holy Ordinances, and yet they lay it not to heart; or when they perceive and feel themselves to begin a little to be restrained, they are but slightly affected with it; they think all is not well with them indeed, or so well as formerly, and wonder what is the matter that they are not so free and so much carried out in prayer as heretofore, but it may be this is but nine days wonder to them, and so by degrees their spirits are still more and more straitened, and then they begin to have more serious troubles and fears about the same, what the issue thereof may prove; and sometimes their fears are more desperate, lest the Lord hath thus laid them up, as intending ere long to proceed against them in a way of wrath and justice, and then they begin to bestir themselves and make out for help. But if this straitning continue long with them, than haply, as it is with prisoners, which although at their first coming into prison, it seemed somewhat strange and sad to them, which but then walked at liberty, to be thus cooped up, and they many times sadly bemoan their case; yet having been long in prison, than they begin to grow more resolute and desperate, and are less solicitous of using means to get out. So is it here with many Christians; at first they are much troubled at their straightenings in Prayer, but when they have been a long time shut up in their spirits, truly than they are apt to grow more desperate, and secretly to think and conjecture, that there is little hope now, that they should recover their former freedom of spirit: they have used such and such means, but all in vain, they seem but to strive against the stream in wrestling in their poor measure with God and themselves for their liberty, and therefore they were as good even to be content and quiet, and so suffer their sins like Dallilahs to lull them asleep, and to bind them in such sort, that their strength departeth from them, and they are made a miserable prey and reproach unto the enemies of their peace. So much of this first Means of cure. 2 Plead it with God, that his Promise 2. Plead Gods Promise to enlarge us. and Covenant is to enlarge us. Jer. 31. 9 If he will lead us with Supplications, then with multiplied enlarged expressions of our hearts in Prayer; if with weep too, then with enlarged affection also. For what God promised to them of old, he is the same to make it good to us, as need requireth: I will (saith God) lead them with weeping and supplications in a straight way wherein they shall not stumble. Yea, set we our faith on work; enforce such suitable Promises made to persons even in their sad plight, upon our own hearts: let them shamefully give God the lie, If they do, if they dare to deny to expect freedom by virtue of the same. Since the Lord Jesus is anointed, appointed, and fitted of God for this very purpose, to speak, and that effectuallly, liberty to the Captives indefinitely; surely then to such poor souls as are spirit and heart-bound, groaning under, and mourning over the same as their extreme misery, Isai. 61. 1. God is verily faithful in his promise, to make the dumb to sing and speak forth his praise for Gods opening their mouths, loosening their tongues in his Service, Isai. 35. 6. Yea, but will some poor soul say; I have given just cause of this my Imprisonment, I am in for debt and delinquencies, I am justly inhibited and restrained my former freedom of spirit, and therefore what have I to plead? Answ. We will grant all this, and if thou have nothing to plead, then cry, Guilty, and confess all is just, and put thyself upon the King and Judge's mercy; yet withal plead the benefit of the King's pardon, and of his Royal Clemency, engaged in the word of a King for the deliverance of just Captives, Isai. 49. 24, 25. This Promise being as well verified in the delivery of imprisoned and captivated spirits, as in that of Babel's Captives of old, which were justly delivered for their sins. Imitate David herein, whose case was a like case; after his grievous fall he felt himself in the net, his spirit strangely hampered, entangled, and bound up; yet he purposeth that he would constantly wait and expect, and look for his liberty again, Psal. 25. 11. My eyes are even unto the Lord, he shall pluck my feet out of the net. So do you; and albeit while you plead and urge your case before the Lord, and press the same upon your own spirit, yet you seem to yourself but hard and slight; as the Church whilst and when pleading strongly, yet cryeth out of her hardness of heart, Isai. 63. 15, 16, 17. Why hast thou hardened our hearts from thy fear? etc. yet cease not to do it still; and when at any time you do get hold of any word of Grace, and grant of your liberty from the Lord, hold it fast, and be not beaten out of the same by any cavils of the enemies of your peace. If when we go on in this, or any other way of God, we would not have our steps any more straitened, take fast hold of any item of God's mind, of Grace; and if we once get such a gracious Instruction and Information of God's love in his Promise, set home by his spirit, then keep it, for the very life and livelihood of our souls depends thereon. Prov. 4. 12, 13. When thou goest, thy steps shall not be straitened: Take hold of instruction, let her not go, keep her as thy life. 3 Improve we the Offices of Christ 3. Improve the Offices of Christ for this end. for this end; for (as was but now hinted) the Lord Christ was anointed and designed to this work of procuring prisoners liberties: he is given of the Father for that end, Isai. 42. 6, 7. And if to free Spiritual prisoners at their first conversion; when they are under such strong iron bolts and gyves, and yet he doth it; What can he, what will he not do for such as he can once so set at liberty? but since that time they are haply held under some smaller cords for a time; and be it that we are justly under such a spiritual restraint for our Covenant breaches, etc. (as was before mentioned from Isai. 49. 24, 25.) yet inasmuch as the Lord Jesus is given to be a Deliverer of all spiritual prisoners, by being given to become their Covenant: Isai. 42. 6, 7. and 49 8, 9 Therefore the Lord supposeth, that such a let shall not hinder the free passage of his promised grace to such, I will give thee for a Covenant to bring the Prisoners from the Prison. The Lord Jesus he even begged this Office, that he might have the honour of this gracious work of delivering the poor darkened, straitened spirits. Hence Isai. 49 8. The blessed Father is brought in as speaking to the blessed Son, saying, I have heard thee, etc. and I will give thee for a Covenant, etc. (ver. 9) that thou mayst say to the Prisoners, Go forth; and to them that are in darkness, Show yourselves; and when he mentions his saying so, he meaneth his operative word of command of their liberty, who are ashamed to show their heads in respect of the sense of their own misdoings. Improve the Priestly Office of Christ. Improve his Priestly Office and the Priestly Merit and Mediation, and Intercession of the Lord Jesus for this end; for so in a special manner is he given as a Covenant for this purpose, Isai. 42 6, 7. He is our Surety, and such a Bail as the blessed Father will not refuse. His suffering, as one dumb before the Shearer, Isai. 53. 7. and as one from whom God withdrew for a time, Matth. 27. 46. hath merited and purchased our liberty to approach, and freely to pour out our souls before the Throne of Grace, Heb. 10. 19, 20. Ephes. 3. 11. He was forsaken for a time, that we might not for ever be forsaken. By the Blood of his Covenant it cometh to pass that the Lord delivereth his Prisoners, not only from a Babylonish, but from all other imprisoned conditions of soul or body, Zech. 9 11. therefore let all the poor Prisoners of God, which are Prisoners of Hope, turn hither as to their strong Hold, v. 12. So did Hezekiah when not able to speak out, or pour out his heart distinctly and freely before the Lord, but in an abrupt manner; and when held under the pressures of his heart, he cryeth out for the benefit of this his Surety, I am oppressed, O Lord, undertake for me, Isa. 38. 14. Improve we the Intercession of Christ for this likewise; whereby the Lord Christ is fully able to deliver and rescue us from this or any other bondage: He is able to save them to the utmost that come unto God by him, forasmuch as he ever liveth to make Intercession for them, Heb. 7. 25. Improve his Prophetical Office also for this purpose, Inasmuch as the blessed Father High Prophetical, and that he might bring about liberty for all spiritual prisoners, he hath given him to be a light to them, Isai. 42 6, 7. and experience proveth it, that no sooner doth the Lord become light to poor deserted, tempted one's, but they regain liberty of spirit likewise; it is the Son that maketh any free indeed, but it is by discovering some special part of that mind, and Covenant, and Promise of God; they come to know more of his Truth, and that truth so made known to their souls, that doth set them free in this kind as well as otherwise, Ye shall know the Truth, and the Truth shall make you free, Joh. 8. 32. They are the Scruples, and Objections, and mists which are in the mind, which keep the spirit so straight laced; and so long as that darkness remains, that prison state of soul remaineth too. Isai. 42. 7. and them that sit in darkness out of the prison, when they are cleared up, than those binding fears and griefs of distrust vanish, and the Spirit is sweetly at liberty again, to pray more freely, or to do any other spiritual service. In a word, Improve we the Kingly Office His Kingly Office. of the Lord Christ for the same purpose. The Lord Christ is a true Solomon, which openeth his mouth for the dumb, Prov. 31. 8. That spiritual bondage of the poor soul, it hath been occasioned either through some violence of temptation and corruption, or through some wily deceit of their own hearts, drawing them to give at first but a little way to slightness and remissness in prayer, or to some other distemper; and then to suffer ourselves to go on a little in some such unsafe way, until we have been so entangled in the snare of slightness, that we know not how to get into a serious and fervent frame; yea, but the Lord Christ as the Antitype of Solomon, he is promised, that he shall redeem his from deceit and violence, Psa. 72. 14. And as the Antitype of Hezekiah under his Government, the tongue of his stammering subjects, such as are spiritually tongue tied, etc. yet their tongue shall be free and ready to speak plainly of God or to him, Isai. 32. 4. The tongue of the stammerers shall be able to speak plainly. 4. Improve others liberties of the Throne 4. Improve others liberty of God's Throne. of Grace. The Lord ever useth to keep some in his Churches at liberty for this very end; sometimes it is the turn of such his subjects and favourites, and household servants to have the liberty of the King's Court and presence-Chamber; sometimes again some others are thereto admitted; now seek we them out, inquire out such Princely spirits, who may open their mouths for you which are dumb persons, Prov. 31. 8. Look as imprisoned Joseph made use of the Butler's liberty to be a mean of his, Gen. 40. So do we in this case: he that had such an impediment in his speech, he had got others to speak for him, Mark 7. 32, 33. And those dumb ones which had friends to bring them before Christ, and to cast them down before him, they got cure, and were enabled by Christ thereupon to speak, Matth. 15. 30, 31 So will it be here in like case. 5. Be we sincere and cordial with God in 5. Be we sincere in prayer. our approaches to him: consciousness thereunto, and conscience thereof greatly furthereth our liberty of spirit. David who made conscience to seek God's Statutes, and was conscious to himself that he did what he did from obedience and respect unto the words and commands of God, he saith, that therefore he will walk at liberty, Psa. 119. 45. When a Christian is conscious to himself of any witting carelessness in the service of God, or any secret Treachery and falseness of heart in his grounds or aims therein, this appaleth him; and so straitneth him. 6. Improve we heedfully the Word 6. Improve the Word preached or read. preached and read. When we continue in Christ's word, attending to it, and on it, than we come to know the Truth, and to be set free, Joh. 8. 31, 32. We gain oft times many precious loosening of our spirits in the attentive use of the Word preached, Mat. 16 19 Our spirits and consciences so freed on earth are the freer in heaven too, in respect of their free approaches thither, and suitable entertainments thence. 7. Lastly, Repair and cherish we our Joy 7. Cherish holy joy. in God, and Christ, and his Covenant; and our hearts being thereby enlarged, will be freer to run in this, or any other way of God's Commandments, Psalms 119. 32. I will run the ways of thy Commandments when thou hast enlarged my heart. The third thing propounded cometh Differences betwixt others straightenings and that of the Saints; which now to be answered; namely, How this straitning in prayer, incident to the Saints, may be discerned from that judiciary speechlesness mentioned, Mat. 22. 12. He became speechless. And from that sad doom of hypocrites, whose gifts of prayer, and the like, come to be so miserably diminished, & so far to decay, that they cannot pray in any sort as formerly, their gift is in a manner taken from them, Mat. 13. 12. From him shall be taken away even that which he hath. To which I answer. 1. That the straitness incident to the Saints it is not perpetual; albeit they are kept a 1. Is not perpetual. while under some restraint, yet they are many times set at liberty again, Isai. 61. 1. As David and others have been, and are. True it is, that some of the people of God may lie longer by it than others, and God may keep their feet in the stocks (as Jobs phrase is, Job 13.) longer than others, for wise and holy ends; some again are shut up less while, yet both the one and the other are enlarged at length. They for a time be bound asn iearth, so in heaven, like Excommunicants; but yet as that bound incestuous Corinthian, was again loosed, 2 Cor. 2 so is it with these. But it is otherwise with Reprobates and Hypocrites when Judiciary straitning seizeth upon them. These chains of theirs are chains of darkness, and in them are kept too, without bail or mainprize; Their straitning groweth fast upon them, until that after a while both their words, and will, and spirit, and all fail them in prayer. 2. That is not total and universal as is 2 It is not total the other. That speechlesness in hypocrites is accompanied with binding hand and foot, Matth. 22. 12, 13. In all Ordinances as well as prayer, their spirits are shut up, and to no service of God are they free; but the Saints when straitened in prayer, yet oftentimes meet with some enlargement of heart in meditation, as the Church which found not God in public or private Ordinances. Cant. 3. 1, 2, 3, 4. yet in reflecting Meditation upon what the Watchmen the Ministers spoke, therein she found Christ. Sometimes in conference with other Christians whilst sadly complaining of their deserted estate, even therein they meet with Christ. 3 The occasion of that in the Saints, 3. Hath not the like occasions; as, Reigning unbelief. may be some particular defeat in them, or some particular distemper on their part. But the cause of this in the other is a total want of true Faith and Repentance; they have not that wedding garment, Matth. 22. 11, 12. and hence become speechless, when called to an account for it. Or Unprofitableness. some universal barrenness and unprofitableness, as in the slothful servant that doth not at all, or to any purpose improve his Talon, and therefore it is taken from him, Matth. 25. 18, 28. and chap. 13. 12. But from him that hath not shall be taken away that which he hath. Or it is occasioned by some Implacableness high-handed contempt of reconciliation to some of God's people whom they have injured, who thereupon commit their cause to God as the Judge of all; and God thereupon as a Judge, delivereth them over to perpetual imprisonment, as Matth. 5. 24, 25, 26. Or else it is occasioned from some gross, contemptuous, undervaluing, and unworthy Hard thoughts of God. apprehensions of God; as when the Hypocrite conceiveth God to be a most hard and unmerciful Master. Matth. 25. 24, 25, 28. Or else a man is haply of an unmerciful and implacable spirit towards others, and therefore God justly delivers him to a perpetual imprisoned condition, even in this life in respect of his Spirit, like to that Matth. 18. 30, 34. Or it may be such a one Resting in gifts received. doth wilfully rest in some sprinklings of gifts of grace received, without due care of continual supply for the future as well as for the present. They care not for a heart as well as a brain Treasury, and so like foolish virgins come at length to be fatally scanted of oil. Matth. 25. 3, 4, 8. When there is no care of multiplying, and adding to grace received, they come at length to lose their light, and vigour of gifts, as 2 Pet. 1. 5, 6, 7. 8. but he that lacketh these things (or holy additionals mentioned) is blind, or cannot see a far off, etc. 4. The ministry of God's servants useth 4 Is not usually by the ministry of the word. not to bind, but rather to lose those; ever and anon they meet with some word of Grace that enlargeth their heart to God-ward, and in his ways. Christ by his ministers saith to such sometimes, as Isai. 49. 8, 9 Go forth, be not ashamed to show your faces before the Lord. The Gospel preached by the spirit of Christ effectually proclaimeth their liberty. Isai. 61. 1. Joh. 8. 31. But these are bound by the servants of God which were sent out to lose others, Matth. 22. 10, 13. some Prophet is made an instrument as to shut their eyes, and ears, so their hearts and mouths: Isai. 6. 10. Some Peter, some minister in his preaching bindeth them, Matth. 16. 19 5. The former in their straightenings are very sensible of the burden and evil thereof, 5 Is not accompanied with senselessness. of it. although not able to get at liberty. Such prisoners are broken hearted and do mourn, Isai. 61. 1, 2. when they cannot utter their minds in prayer, they can sigh, Rom. 8. ●6. when their mouths are not open to those free will offerings of prayer and praise mentioned Psal. 119. 108. Yet they offer that sacrifice of a broken heart, Psal. 51 15. compared with verse 11. yea, it maketh them meek or submissive to any course that God would take with them. Isai. 6. 1, 2. And they make it the main of their begging then (then in a manner) that they might be enlarged, and free to speak to God, especially to his prais in their freedom. Open thou my mouth, etc. Psal. 51. 15. & 142. 7 But the other are in a manner wholly sottish and senseless, and speechless, Mat. 22. 12. and therefore doomed to a place and state of weeping afterwards. verse 13. 6. Those are prisoners of hope, and 6 Is not final. now and then suffered to walk abroad, yea, to come into their Lords gracious presence. Zech. 9 12. But these are for ever thence. forward excluded Gods gracious presence. They are taken away, cast out. Mat. 22. 13. Heb. 10. 26 27. Those have sometimes some crevices and glimpses of light, yea, of the light of God's countenance, as through the grates at least. Cant. 2. 9▪ But these are cast into utter darkness, therein to reside and abide. Matth 22. 13. CHAP. VIII. About inlargements in prayer, when saving. WE are (God willing) to dispatch the handling of some other cases, in carrying on this weighty duty of prayer. The eighth case now to be considered of, is touching inlargements in prayer, how Case. 8. About inlargements in prayer, which are saving: when they are for the manner, they are discerned to be from saving and peculiar principles of grace, and differenced from those which are but from natural, carnal or common causes. In answer whereunto, we must premise, that persons may be strangely enlarged in prayer, sometimes from principles that are not saving. The Pharisees made long prayers. Mat. 13. 14. But from a principle of hypocrisy, ibid. From carnal and sinful aims. ibid. And for a pretence make long prayers. From pride, as in those rhetorical ingeminations, Matth. 6. 7. from error, as trusting to such inlargements, thinking to be heard for their much speaking. ib. id And for those in Is. 1 15. they made many prayers, or multiplied petitions, as the Hebrew phrase imports: some from carnal emulation of some famous men in the Church will strain this way; some from delusive raptures, may be wonderfully enlarged in their expressions in prayer, yet none of these in the right. Now saving inlargements in prayer may be discerned from those that are common, 1. They are free, not forced or strained, 1 Free. Cant. 4. 11. As the droppings of the hony-comb, not needing squeezing, or as the pouring out of water, or oil, which runneth down naturally and freely. Isai. 26. 16. They poured out a prayer to thee. So Psal. 102. the Title. Not but that such inlargements do ofttimes issue from foregoing struggle and conflictings with much opposition, and many intervening lets, yea, and are not also without sundry present difficulties; yet the spirit is free at such times, and as far as it is spiritual it is delightfully drawn forth therein. 2. They are sweet, solid, sappy, lively, 2 Lively. strengthening inlargements, as honey or milk, Cant. 4. 11. and that not only to us, but to others that join with us. The Church's lips when exercised in prayer, as well as preaching▪ run down like the best wine, causing the lips of those that are asleep to speak. 3. They are seasonable inlargements. 2 Seasonable. As when God in his providence calleth to them in special sort, whether in way of confession of sins, or of God's mercy; or in a way of petition for mercies, for ourselves or others. Thus Solomon, Ezra, Daniel and Christ were then in special wise enlarged. These fruits of the lips of the Saints are brought forth in season. Psal. 1. 3. 4. They are most what secret closet-inlargements. 4 Secret. There David prayeth and cryeth aloud; there do they pour out largely their secret whispers. Isai. 26. 16. in the Hebrew, the same word with 2 Sam. 12. 19 as hath been formerly showed. Zech. 12. 10, 12, 13. 5. They are contrite melting inlargements. Zech. 12. 10. Not some few drops 5 Contrite. of either, but abundance of such a spirits influences, it is poured out; they are led as with supplications, so with weep adjoined to their enlarged prayers; such were those of Christ, his strong cries were with tears likewise. Heb. 5. 7. His lips in prayer dropped sweet smelling myrrh, betokening some holy bitterness or brokenness. 6. They are obediential inlargements. 6 Obediential. David as he offereth a multiplied freewill offering, Accept the free will offering of my mouth, so he desired to be taught his further duty, and teach me thy judgements Psal. 119. 108. As he opens his mouth to express his enlarged desires largely, so is it out of obediential long to do the will of God, ver. 131. I opened my mouth and panted, for I longed for thy commandments. Lastly, they are thankful inlargements. 7 Thankful. Psal. 51. 15. Open thou my lips that my mouth may show forth thy praise: if his mouth be opened, it will appear in his praises: and Psal. 71. 8. the Psalmist's mouth is filled with praise, his praise is a fruit and concomitant of the delivery of his imprisoned spirit. Psal. 142. 7. 2. By the matter of them. 1. The most 2 By the matter. 1 Respecting our sins. acceptable inlargements being mostly and best seen in sensible aggravations of our own wretchedness, as in Ezra and daniel's examples, Ezra 9 Daniel 9 Jer. 3. 21. the choice matter of their supplications and enlarged prayer, is, touching the perverting of their way, and their forgetting of the Lord, Oh how long will a contrite Suppliant be here in making sad commentaries upon his own wretched heart? what large declamations will he make against his own sins? 2. In sensible amplifications of God's 2 Gods grace. grace and mercy to us, as in David, of which his Psalms are a plentiful proof. The love of God maketh him eloquent in setting out the beauty and excellency thereof to the life. 3. In spiritual pleas, especially for spi-spritual 3 Spiritual mercies. mercies, of which the prayers of David and of other God's servants are full. 4 In the cases of afflicted, tempted one's, especially of afflicted Churches. Oh! 4 The afflicted or tempted one's cases. how large and unwearied is a gracious Nehemiah in such a case! he will spend days in dilating upon so sad a theme in the ears of the Lord. Nehem. 1. 3, 4. The substance of the largest prayer that is recorded to be made by Solomon, concerneth most what the cases of afflicted one's in some kind or other. 1 Kings from the 31. verse to 54. 3. By the occasional rise of them. 3 For the occasion of them. The enlargement of the Saints in prayer being occasioned. 1 By afflictions. Afflicted Hannah 1 Afflictions, was large and long in prayer, insomuch that Eli observing her moving her lips so long, saith, how long wilt thou be drunken? 1 Sa. 1. 14, 15. When David's spirit is so hard bestead, then doth he power out a complaint. Psal. 142. 2, 3. And when so persecuted and reproached, then is employed in little else but praying. Ps. 119. 4. And this argueth that some spiritual principles are within, that such griefs and ails enlarge their hearts; which naturally rather contract the spirits of men, and silence them, as in hypocrites which are then straitened. Bonds of afflictions are bonds to their spirits, they cry not when God bindeth them. Job 36. 13. But afflictions sanctified to the saints, make them more in prayer. 2 Conquest of temptations. 2. By the conquest of some foregoing sad temptation, or upon the remove of some sad desertion, and after some foregoing straightenings, and silencings of them. Then it is not a supplication, but they are supplications. Hence David is large in supplicating. Psal. 130. 1, 2, 3, 4. And is bend to spend in a manner his whole time in prayer, after he had got the start of such trials. Psal. 116. 1, 2, 3. 10, 11, 12, 13. 3. By the bringing home of some 3 Some promise set home. word of promise to the heart. When David doth pray for a free spirit, and to have his mouth opened, he prayeth that he might hear of gladness, have some quickening, healing promise spoken and manifested to him as the means thereof. Psalm 51. 8, 12, 15. verses compared. 4 By some special sense of love to the 4 Love to the Lord. Lord. Hence when the Lord setteth forth the lips of his Spouse, so freely dropping sweet and savoury expressions before him. Cantic. 4. 1. He magnifieth her love therein, how fair is thy love? love is unsatisfied; it thinketh it hath never spoken enough of its mind to the Lord, that it hath never talk enough with him, that it is never near enough to him, that it hath never hold enough of him, that it hath never love-tokens enough from him, that it hath never sufficiently declaimed against all distancing treacherous distempers and sins, and that it hath never spoken sufficiently in his praises; so that when it is stirring in the Saints, no wonder if then they are so large, and enlarged in their prayers. A fourth way of discovery of such inlargments 4 For the issue of them; effectual. to be right, is by the issue of them, being in the Saints a successful prevailing for conquering graces over their distempers, over their corruptions, over their temptations of fear, care, grief, distrust, and the like; besides, the obtaining of quickening, comforting grace, for doing or suffering the will of God, and depending upon the promises and faithfulness of God in Christ. The fruit of the Saints opening their mouths in enlarged prayers, is God's gracious filling of them with such like grace Psal. 81. 10. Open thy mouth wide, and I will fill it. The fruit of jacob's long continued Supplications, that night the Angel wrestled with him, you see what it was; his distrust and carnal fears of Esau were removed, his Faith and Joy are revived, and the like, Gen. 32. 24, 26, 28, 30. CHAP. IX. About Melt in Prayer. A Ninth Case is about Melt in prayer, How they may be discerned to be from saving principles, and not from the moving nature of some pathetical expressions in prayer, or from some common natural passion, or melting disposition, and aptness of nature to tears. This case is of weight, and its dangerous being deceived herein, in the semblance of that which ordinarily faileth not of acceptance with God: yea never, when such melt in prayer are in truth. God eyed with a gracious aspect Hezekiahs' tears he shed in his prayers, 2 Kings 20. 5. and heard the voice of David weeping in his prayer. Psal. 6. 8. Before we come to give a particular answer to this case, we must premise, 1 That God maketh use sometimes of pathetical expressions to break his people's hearts, when they are more hard, and stupid, and sleighty. And therefore often in the Prophets there is much use made thereof for the like purpose. Jeremiahs' lamentations abound therewith: yea, the Lord maketh use of natural temper and disposition this way, sanctifying a natural, soft, tender, melting disposition, as well as any other. 2 Corinthians 5. 17. All things become new. 2 That yet it is very possible, that men may be melted in prayer from such common cause; some from mere natural tempers, some from carnal grief, as those grieved women whose husbands abusing of them by marrying others in their life time, they made them cover the Altar of God with tears. Mal. 2. 13. Some from the affecting and moving nature of the notions in prayer, (especially praying with others) as notions pleasing a curious fancy, or illuminating their minds in material passages, or setting forth to the life some sad afflicting matter, etc. Many of those which with the rest of the Congregation at Mizpeh wept abundantly at the religious exercises there, they even drew water, the text saith, 1 Samuel 7. 5, 6. Verily, in many, this was from such like common principles, albeit in others it were from holy and spiritual causes; yea, some may from some sudden ecstatical joys conceived, upon some mistaken apprehensions and feelings in prayer, as Benjamin wept for joy. Genesis 45. 14. (which yet had a real ground in him,) so these from mistaken grounds of joy. But that we may come to some answer When melt ●● prayer are not merely from force of natural temper, or from pa●h●ticalnesse of expressions. 1 When more melted, yet fewer of pathetical expressions used. to he case. 1 When more expressions, and more pathetical are used by ourselves or others in prayer, yet not like melting attend; and when at other times there are fewer such like expressions, yet there are more melt accompanying the same: yea, when expressions which are more obvious, and not so pathetical, yet melt us: then surely doth it evidence that your melt are not wrung from us by any force of expression, but from some inward better principle. The Father of the possessed child in his request unto Christ for its cure, had many more moving expressions Mark 9 21. Ofttimes he hath cast him into the fire, etc. If thou canst do any thing, have compassion on us. (Besides those, Verse 17 18.) then he used, verse 24. yet in mentioning of those wherein a Father's bowels might have flowed forth into tears, he is not melted. But the in gracious expressions he used in his prayer to Christ, verse 24. Lord I believe, help mine unbelief. Therein he breaketh forth into tears. 2. When melt whilst we pray are in 2. When melt prevent prayer and expressions. a manner without expressions; or do at least prevent our expressions in prayer; such melt are from more inward principles then moving expressions. As in the woman which silently begged the clearing of her justification to them, as appeareth by our Saviour's answer to her silent and secret desires, Woman, thy sins are forgiven thee. Luke 7. 48, 50. yet v. 38. she is there weeping behind him, without expressing in words her hearts desire. David's tears (its likely) first spoke, ere he uttered his heart; and his tears called out expressions, his expressions did not provoke and urge his tears. Psal. 6. 8, 9 Jacob wept and prayed, Hos. 12. 4. he was weeping ripe, even as he went about to pray; his heart was so full, that it issued out at his eyes, before his mouth could utter forth his desires and ails. 3. When they are most spiritual things, 3. When the most spiritual expressions melt us most. or strains in prayer, which most affect and melt us therein. Here nature is purblind and deaf, and senseless, as above its element. Or when such passages be in prayer, wherein nature and self is most vilified, and the Lord and his grace is most exalted, than we are usually most melted; then fear not any force of expressions, or strength of a natural melting temper to be chief in such melt. Such was Ezra's weeping in his prayer, Ezra 10. 1. And how much he exalted God, and his rich grace, and abased man and self in his expressions, the ninth Chapter vers. 8, 9, 10, 13, 14, 15. will make it appear. 4. When they are no sudden starts of 4. When more tears than words. melt, here or there, as some affecting or nature-moving matter is mentioned: nor are they some light, flitting, vanishing dew, but they are more continued and abundant; their prayers which melt kindly (albeit they are not always so spiritual, yet) sometimes are sealed with tears: so that their prayers at some such times are rather weeping then words. Psal. 6. 8. Hezekiah said little, but wept sore, or much, 2 Kings 20. 2, 3 5. Ezra began and ended meltingly, Ezra 10. 1. & 9 5. compared. 5. When such melt are not land-floods, 5. When melt are more usual, rare, unusual things (as are all forced things, which are not natural to regenerate spirits, considered as regenerate) but they are more frequent and constant, & therefore they are joined in Jer. 3. 21. & 31. 9 weeping and supplications; as if inseparable in a manner, and led with weeping and supplications, as in the usual way which the Lord guideth them: yea, when such melt are opportune and seasonable, holding some gracious proportion to the occasions which are offered, and which fall into tears and melt, as in Ezras more than ordinary weeping, when a more than ordinary cause thereof was given, Ezra 10. 1. So in Nehemiahs' weeping with his prayers sundry days which he set apart for fasting and prayer for the calamities of the people of God in his native Country. It is the trade of the Saints, a part of their spiritual calling and husbandry, to be ever and anon sowing such seed tears. Psal. 126. 5, 6. They are mourning beggars, Matth. 5. 3, 4. Blessed are the poor in spirit: blessed are the mourning. 6. When such melt are not merely 6. When heart droppings. rain-dews and distillations, (as I may call them) when they are not mere notional fleeting things, but they are heart-drops; the heart is poured forth in and with them; they proceed from, and are joined with a melting, tender, contrite heart, as in Josiahs' request, which he made and God heard, 2 Kings 22. 19 I have heard thee, saith God; yea, but his prayer is not there recorded; true, but a prayer its likely he made when his heart melted so before God; else what was it which God heard? or wherein is it said that God heard him? when all suitable workings in spirit do accompany such melt in prayer, when there is strength and savour of spirit suitable to melt in prayer, then are they right, as in Christ. Heb. 5. 7. He made supplications, with strong crying and tears. 7. When they are not unprofitable melt, 7. when like seed-teares, fructifying. but seed-teares, there comes much good fruit after them, as fruitful, upright, even walkings with God and men: conscientiousness and tenderness of the least blunders in or at the ways of God, or any path thereof: these are fruits of God's covenant of grace; he useth to lead his own in such sort, with such weep in their supplications, as that they keep the closer to, and the more directly and inoffensively in the way that he hath appointed. jerem. 31. I will lead them with weeping and supplications in a straight way. Lastly, when they are melt of faith 8. When melt of faith and love. and love: when the Lord Christ would show the rise and root of the woman's weeping, in presenting her secret desires of his mercy, he instanceth in her love: She loved much, Luke 7. 48. in her faith, v. 50. Thy faith hath saved thee. Compare that with v. 38. She stood behind him weepping, and washed his feet with her tears. Thus that poor man, when in a believing frame in his prayer to Christ, than he cried out with tears, Mark 9 24. When in prayer the Saints are apprehensive by faith, that notwithstanding their unworthiness and rebellions and backslidings, yct the Lord is willing to hear them and accept of them, or return to them, and the like; then are their hearts full, than what with grief and shame, in sense of their own vileness, and joy in the intimations of the favour of God in Christ towards them, they are dissolved into tears. CHAP. X. In what way we are to conceive of God in prayer. A Tenth Case is about the thoughts which we are to have of God, when About conceiving of God in prayer. we do pray: it being requisite that such as worship God in prayer, should in some measure be apprehensive, and able to conceive of God whom they worship, john 4. 22. We know what we worship. Now for answer hereunto observe these Rules. 1. Look we do not conceive of God under any shape or resemblance: as God 1. Think not of him under any likeness or shape. gave rules of worship to his people of old by voice; but in giving the same he represented no similitude of himself unto them: so are his people in like manner to perform obedience to those Commandments of his without framing to themselves either inwardly or outwardly any similitude of God, Deut. 4. 12. & 15. v. compared. In seeking the Lord we ought not so much as to think that the Godhead can be resembled any way to any other thing, Acts 17. 27. 29. verses compared. This was one main rise of Idolatry in practice, to make a mental Idol of God; when men would not glorify God, in worshipping of him as such a one as he made himself known in his very works, even as an Almighty one, but would strain to fancy things of him beyond his revealed will, to seem to be men of a deep search and reach, and of profound and exquisite understandings and capacity: then did they vanish in such imaginations touching the nature of God, and were more and more dazzled and darkened, and (in the just judgement of God) given up to mis-shaped apprehensions and idolatrous practices, Rom. 11. 21, 22. All things without God are finite, & too short a portraiture of an infinite Majesty. In all comparisons there must be some proportion and equality: Now, unless we could equal God to any thing, how can he be likened to it? Esay 40. 18, 25. 2. Look that we do not go about to 2. Pry not too far into his Deity. comprehend in our minds his glorious Essence, prying too far into his Majesty, and the like: his Godhead is one of the invisible things of God, and must no further be reached after by our shallow and dark minds, then as shining forth in the works and word of God, Rom. 1. 20. If we go any further, we shall become vain in our imaginations, vers. 21. Who can by search find out the Almighty to perfecton? job 11. 7, 8, 12. we should show ourselves in affecting such wisdom to be but vain men. Ibid. jacob when he was at prayer, was a little too busy herein, and too inquisitive after the name or nature of the Son, or Angel of God; and therefore is rebuked for ask his name: yet his weakness is passed over, and the Lord blessed him notwithstanding, Gen. 32. 29, 30. But rather in our approaches unto God, conceive we of him in his back parts, in his glorious Attributes: Conceive of him as one not to be fully conceived by us, and so pray to him with such apprehensions of him. Moses did desire in prayer to have God to show him his glory: his invisible being and Majesty was too much for him to ask, or to have answered: God telleth him, he could not see his glory and live; man's finite understanding and spirit would be swallowed up, and confounded therein, Exod. 33. 18, 20. but his goodness, and name of grace, his back parts are fit objects for Moses to contemplate upon, and to behold, vers. 19 25, compared with Chap. 34. 5, 6: When God came down to his people that they might worship him, Exod. 11. he came down in a Cloud, that their prying eyes or spirits might be bounded: the Altar of Incense, where the Incense of prayer was to be offered, was before the Veil that was by the Ark of the testimony, before the Mercy seat, Exod. 20. 6. God would have his servants to behold and mind him in their prayers; but yet his Mercy seat was covered with Cherubs wings, they might not pry too far: and indeed it is but an endless work; we may weary ourselves in this maze of the divine nature, but make nothing of our work when we have done. It is a fruitless bootless work, no good cometh of it, but amazement and discouragement: we shall but reflect upon ourselves as if we were very Atheists: conceiving and believing nothing at all of God, when we go about to conceive more of him then is meet. When at any time the Saints of God, out of a witty kind of reasoning of their deceitful hearts, persuading that it is meet that we should conceive of God, to whom we pray, and the like, (which is in a sense true) do lance out in their slender skiffs or Canoes into this vast Ocean, without the Cord and Compass of the Scriptures: now if any gust of temptation arise (as twenty to one but it doth) how are they amazed and affrighted, and know not where they are, nor how to get safe ashore again, having forgotten the work they intended at the first? and commonly the work and business of prayer is for that time disappointed, and left undone, or as good, being never at such a time performed to any purpose. Besides, the advantage we give to the enemy of peace and truth hereby, which is great; and if no worse thing follow, yet we get a check from God for our labour, as Jacob, Gen. 32. 29. and Manoah, are reproved for ask after the name of that Angel the Son of God, which was secret, judg. 13. 17, 18. Why askest thou after my name, since it is secret? 3. Conceive not God absolutely, as out 3. Think of him relatively as such or such a one to thee in Christ. of Christ, but as in Christ, and so merciful, gracious, and abundant in goodness and truth. We must look, as they of old, to the glory of God, in offering up our spiritual Incense; but as in Christ, considered as Mediator, who is that Mercy seat; for so the Hebrew Capporeth, translated usually by the Septuagint, by the word Hilasterion, and approved by the Holy ghost, Heb. 9 5. which in Rom. 3. 25. is applied to Christ, whom God hath set forth to be Hilasterion, the mercy seat, or merciful Covering, or propitiation for our sins; or that Capporeth, to which Gods Priests must look when offering their Incense of prayer, Exod. 30. 6. & 25. 20, 21, 22. compared. We are not taught in the Lord's prayer to look at, or think of God absolutely, but relatively, as a father; namely, in Christ. Our thoughts of God must be suitable to our worship of him in prayer; which is a coming to God not immediately, nor absolutely considered, but in and by Christ. Heb. 7. 25. Which eome to God by him. 4. Let us not too much beat our thoughts about particular and personal apprehensions of God, or conclude that we are 4. Go not too far in personal thoughts of God. Atheists in defect thereof: but be satisfied in conceiving and believing that of him, that he is, and that he is a rewarder of such as seek him, Heb. 11. 6. with such other general apprehensions, which serve to keep the heart humble, awful and attentive: namely, that he to whom we pray, is such a God, which seethe and knoweth all our secrets, our thoughts, wants, and sins, and the like: that he is such an one that is with us wherever we are; and that we are in him, and live by him; that he observeth what, and in what manner we do any service before him, that he is a very holy God; that he is such a one which comprehendeth us, albeit we cannot so fully comprehend him; and that therein lieth our bliss, Psal. 139. 6. and so throughout the Psalm: & 2 Sam. 7. 20. & Acts 17. 27, 28, 29. Fix we our minds sometimes upon God under one, and sometimes under another of such like notions touching him; and let the awe and impression of God, either as one that is most holy, or that is most wise, or that is most mighty, carry us as far along as the Lord helpeth, and then consider of him under some one or other like notion; and in our prayers carry that along in our minds as far as we can; and if our spirits wax flat, or slight notwithstanding, try them with thoughts of God under some other notion, as before mentioned. 5. Look that we limit not God to our 5. Limit not God to our conceivings. shallow comprehensions of him; but in all our thoughts of him, conceive of God as infinitely above all our conceivings: as Agur did, Prov. 30. 1, 2, 3, 4. yet conceive of him to be one that is ready, yea who is engaged to teach us to conceive and know him; Heb. 8. 10, 11. and to do for us above what we are able to ask or think of him, Eph. 3. 18, 19, 20. 6. Let us with wisdom proportion out 6. Think of him suitably to our needs of him. our conceivings of God, under such a notion of his name and nature revealed in his word, as is most suitable to that which we are about in prayer. When God had proclaimed divers Attributes and Branches of his Name, Moses doth not go about to fill his mouth or his mind with them all at once, but selecteth out of them all, such a one as is most suitable to the request he hath hereupon to make for himself, and for Israel; which was, that God would pardon their iniquity, Exod. 24. 8, 9 which was suitable to one of the last mentioned Branches of the name of his grace, namely, that be was one forgiving iniquity, transgression, and sin, Vers. 7. and the like course doth hetake in that prayer of his mentioned Numb. 14. 17, 18, 19, 20. We are to glorify God in prayer thus, according to what we know of him. Rom. 1. 21. especially to improve that of God's nature, by which he hath practically discovered himself to us; conceive of him as we have found of him by experience, and as we are convinced he hath carried himself towards us: have we found the experience of his wisdom? pray to him as one infinitely wise: have we tasted of the fruits of his faithfulness? pray to him as such a one, and that part of his Name wherein he hath last held himself forth unto our hearts & spirits, in a convincing manner; and with which we are last affected most of all; worship him, and pray to him under that notion, but especially consider and conceive of him in the glorious and precious dimensions of his love, Eph. 3. 18, 19 that we may comprehend with all Saints what is the height, and length, and breadth, and depth, and to know the love of Christ, which passeth knowledge. 7. Let holy admiration ever and anon 7. Let our thoughts of him issue in holy admiration. upshot our conceivings of God, as it did in David, Psalm 139. 1, 2. compared with v. 7. 17. whether shall I go from thy spirit? or glorious Deity; he looketh at it as wonderfully, and unexpressibly filling all places; and verse 17. he cannot express the thoughts of God towards him. And likewise let humility and reverence attend the same. Ibid. SO it was in Habbakkuks' prayer, wherein he is carried out to a glorious conceiving of God: Hab. 3. 1, 2, 3. his heart the while trembling, verse 16. The incomprehensibleness of God, and his unsearchable excellency, must make men therefore fear him. Job 37. 23, 24. Let our shallowness in conceiving of God drive us more out of ourselves, and abase us much that we know so little of him, and inflame us with desire after that time when we shall in a glorious manner conceive of him: we understand but as Children, but in part, in comparison of that time when we shall know the Lord as we are known by him, according to the measure of our capacity, 1 Cor. 13. 12. CHAP. XI. How and in what order we are to direct our prayers to the Persons of the blessed Trinity. THe last Case briefly to be spoken unto, is, how, and in what order we are to divide our prayers to the persons of the blessed Trinity? and whether we may not single out any one of the persons, to whom we may direct more immediately such or such a prayer. This Case hath some more difficulty in it then the former, yet I will endeavour to lay down the Answer thereunto, as briefly as I can in these following conclusions. 1. That in all parts of Divine worship, and so in this of prayer, the Trinity in Unity, 1 So think of God in prayer as one in Essence, yet three in Persons: and so as three in persons, that he is but one in Essence. and Unity in Trinity is to be worshipped and respected; and therefore we are not so to fix our thoughts on God as one; but rather to have this meditation and thought attending, that this one God in Essence is in personal proprieties three subsistences, really distinct nor yet are we so to let our thoughts expatiate and feed themselves in muse upon the blessed persons as distinct in personal proprieties, but still with an attending apprehension of them as one in Essence, one Jehovah, one God and no more. He to whom the Scripture applieth the property of begetting, he is Jehovah, God the Father, and not the Son, or the Holy Ghost, to whom that property in reference to the eternal begotten of God is never ascribed: he to whom the Scripture giveth the property of being the only begotten son of God; he is Jehovah, God the Son, and no other person: the Scripture ascribing that propriety of Communication of the divine being, in a way of begetting to none other: and so he to whom the Scripture applieth that propriety of proceeding, he and only he is God the Holy Ghost: the Scripture applying to none other of the persons that propriety of Communication of the Divine being in a way of proceeding, or being as it were breathed forth from the father; and therefore is called his spirit, Nom. 8. 11. and from the Son; therefore is called the Son's Spirit, Gal. 4. 6. yet the same holy Scripture never mentions but one Jehovah, or any more than one God, even when it mentions him in personal distinctions three, yet Essentially but one, 1 john 5, 7. and no otherwise surely are we to worship him, or to conceive of him in our worship. Let the beams of the glorious Unity of the Deity lead us in worshipping of, or praying unto God, to the consideration of the blessed Trinity; and let the mention or Meditation of the Trinity of the persons in our prayers lead us forthwith to this glorious Unity in the Deity. 2. In our prayers fix not our eyes or 2 So think in prayer of some one Person in the Trinity as thereby to be led to the other two. minds so upon one of the glorious Persons, as not thereby to be led to the contemplation and consideration of the other; or direct any prayer so to one person in the blessed Trinity, as not to exclude the other: The Father being in the Son, and the Son in the Father, and the Holy Ghost in them both: john 14. 10. we cannot look at one, and behold one by a spiritual eye, but we must eye the other and be led to the other, as our Saviour reasoneth, to prove that if they had seen him, they must see his Father also, verse 9, 10. compared: They which look at Christ as their Mediator, must see and eye the Father, as giving of him so to be; yea and at the Holy Ghost as one who with the blessed Father sent and consented to his designment to that office, as the Lord Christ saith, Esa. 48. 16. and now the Lord God and his spirit hath sent me: yea they must eye the Holy Ghost as that blessed spirit and more immediate efficient, by whose power and grace they thus come to the Lord, and are enabled to pray to him, or look to him; we cannot look aright to the blessed Father, but we must look to him as it were through the blessed Son; neither can we look upon the Son but by the Spirit. As he said in that case 1 Cor. 12. 3. so may l in this: If we worship God as our Father, with whom we have Union and Communion, we believe him to be so to us in his Son, and that this Union and Communion is effected by the Holy Ghost: so that if we worship God aright, we worship each person in the Trinity in any one person, as Concauses of our Sonship, and union with God the Father as first in order regenerating and adopting of us, the Son as one in and by whom we are redeemed and reconciled, and for whose sake we are accepted with God, and expect to be heard; the holy Ghost as the immediate efficient of and with the blessed Father and Son of our calling and adoption, etc. and therefore is he called the spirit of Sonship, as the Greek word signifies, Rom. 8. 15. see Tit. 3. 5, 6. and he by whom more immediately we are enabled to pray to the Father in the name of his blessed Son, Rom. 8. 26. true it is that a Christian may not in every particular petition or confession, particularly and distinctly consider of the other two persons in that one person, to whom more properly he directeth his prayer, but yet he must in the general bend of his mind and spirit do it and intent it. 3. That in order we are first to direct 3. Direct we our prayers to the Father as first in order of the persons. our prayers to the blessed Father; yet not as first or chief in honour and dignity above the other two (for even the Son who albeit as man and as Mediator he be inferior to the Father, John 14. 28. yet as God and as the Son of God he is equal with him: John 5. 18. Phil. 2. 6. and the Son is to be honoured, as equal with the same honour as the Father, john 15. 23.) but as first in order of subsisting; according as the Scripture in two places, where the order of the blessed persons is set down, the Father is first set down in order of witnessing, 1 John 5. 7. and in invocation and worship. Mat. 28. 19 as first in order to be mentioned and invocated: and as he is the first in order, who was displeased, and to whom we are first in order reconciled in Christ; and who is first in order pleased on him, Col. 1. 19, 20. yea who first in order among the persons laid the foundation of our Redemption: ibid. and therefore to him is ascribed the work of giving his Son, John 3. 16. and of sanctifying or anointing and appointing the Lord Christ to his Office of Mediator, (albeit, as was said, the holy Ghost be not excluded, but included, as acting in the blessed work, Esay 48. 16) so are we in that order to worship him and to breath after nearest fellowship with him, through Christ by the help of his blessed spirit. 4. In singling out any one person in 4. In singling out some person in the blessed Trinity, let it be the Father most usually. the blessed Trinity, we are to pitch most usually upon the Father as he to whom we direct our prayers through the mediation of Christ, and by the help of the holy Ghost: that is the rule and method prescribed by Christ to ask the Father in his name, john 16. 23. and suitable is and hath been the usual practice of the Saints: and yet in such directings of prayers most what as to the Father, in the general intention of their spirits, do the Saints mind and eye the other two persons, and include them as jointly worshipped; and therefore in their Prefaces of prayer ofttimes mention expressly, that blessed God one in Essence, yet three in persons, as he to whom they speak, and in the close they subscribe glory to the blessed Father, Son, and Spirit, three persons yet one God, etc. 5. We may single out the Son of God the Lord Christ, as he to whom we occasionally 5: We may pray unto Jesus Christ. present some special request, either by way of Apostrophe, whilst we are directing our prayers to the Father, or in way of ejaculation: as did Stephen, Acts 7. 59 Lord Jesus receive my spirit: and so in the instance of that short prayer of the converted thief, Luke 23. 42, 43. Lord remember me when thou comest into thy Kingdom; and so in that short prayer of jacobs', the Angel which hath delivered me from all evil bless thee, Gen. 48. 16. this Angel was Christ: the Father never being called an Angel in Scripture (that I read of) or being said to be sent of any other of the persons; nor do I find where the holy Ghost is called an Angel, and a created Angel surely it was not: It being unlawful to jacob as well as to any others to worship Angels; Col. 2. 18. and in more continued and solemn wise did Abraham pray to that Angel, which in the same chapter is called the Lord; which indeed was Christ by the reasons foregoing: Gen. 18. end, to him did jacob pray and make supplication, by the space almost of the whole night, Gen. 32, from verse 24 to the end, compared with Hosea 12. 3, 4. yea, he had power over the Angel, to him is the prayer of the afflicted made, Psal. 102. which was to jehovah verse 1. which was God the Son, verse 24. 25, 26, 27. compared with Heb. 1. 10, 11, 12. read, and peruse, and consider the places at your leisure, and the primitive Saints they are said to call, not simply and only upon the name of the Father, but of the Lord Jesus Christ: for it was the Lord Jesus whom Saul persecuted that appeared to Saul: Acts 9 5, 6. and after wards to Ananias verse 11. it was the Lord whose Saints Saul so much injured verse 10, and upon whose name such as called, Saul had commission to bind, verse 14. see verse 15. 17. so 1 Cor. 1. 2. and the reasons hereof are evident. Because 1. Prayer is due to God. 1. Because prayer is a divine worship of God as God; and therefore due to the Son, and so to the holy Ghost as well as to the Father, Rom. 10. 13, 14. 2. We are baptised into the Name of the Son, and the Holy Ghost, as well as 2. We are baptised into the Son's name. into the name of the Father: and therefore both the Son and the Holy Ghost likewise may be particularly and personally invocated, and worshipped as well as the Father. 3. We are to believe in the Son, and 3. We are to believe in Christ particularly. so in the Holy Ghost as well as in the Father, and that personally and particularly: and therefore so are to pray to either, john 14. 1. That which the Apostle expoundeth of the Gentiles trusting in Christ, Rom. 15. 12. the Prophet expressed of their seeking to him, Esay 11. 10. so that they are inseparably due to one and the same Christ, upon one and the same ground. See Rom. 10. 13, 14. . It is supposed, that he on whom men call, he must be believed on, or else he cannot be called upon by any; and when the Apostle in the vers. 13. mentions the Name of the Lord, as that which is called upon, he in vers. 14. expoundeth it to be meant of the Lord himself: to call upon the Lords Name, is to call upon himself. 4. The Lord Christ promiseth that he himself will do what we ask, john 12. 4. Christ promiseth to hear our prayers. 13, 14. and therefore he may be sought to do the same; and indeed he thereby proveth himself in that Chapter to be equal with the Father, by this argument, because petitions shall not only be granted in his name, but by him: neither doth he make account that this is any disparagement to the Father, but a glorifying of him: Ibid. I will do it that my Father may be glorified: What we have said, to prove, that in our prayers we may single out the Son of God, may serve to prove the same may be done to the Holy Ghost: and more arguments might have been added if need were. Against this which we have spoken, it Object. may be objected: we are to ask all we do ask in the name of Christ; and therefore how can we be said to ask him, or pray to him? john 16. 2. To which I answer: 1. The Lord Christ Answ. is asked or prayed unto in that prayer 1. Christ is prayed to in the prayers made to God. that is put up to the Father in his Name, john 16. 23. Christ speaking of the time after his Resurrection and Ascension, saith, In that day ye shall ask me nothing: or (which he makes all one) Verily ye shall ask the Father nothing in my name, but he will give it you. He is glorified as God, in that all is done with God in his Name, and for his Father. For albeit it be sometimes said for Abraham and David's sake God will do this or that; yet this is meant in reference to God's covenant of grace with them, and so to Christ properly, in whom that Covenant is ratified, Gal. 3. 17. They called on the Name of the Lord jesus in all places. 1 Cor. 1. 2. Yet surely they broke not that rule. john 16. 23. they called on the Father in Christ's Name also, yet are said to call on Christ's Name, even in their calling upon God in his Name: and Christ as God is also called upon, in that his Father as God is also called upon. 2. In all external worship of God, one 2. The Trinity undivided in worship. person of the Trinity being named, the other are understood, and are not to be excluded. 3. If Christ be considered as the Son 3. Christ is prayed to as God, not as man. of God in Essence the same with the Father, He is he to whom we come, etc. coming in prayer to the Father: if considered as Mediator, God incarnate, God and man, He is he by whom we come to the Father, Heb. 7. 25. & 1 Tim. 2. 5. and look as it is another part of his divine glory ascribed to him, Phil. 3. 21. which is true of him as the Son of God, he by his divine power doth subject all to himself: and yet in another consideration and respect, namely, as Mediator, he hath all things subjected to him of the Father, 1 Cor. 15. 28. so it is here in this part of his glory, as the Son of God he may be, he must be prayed to, which is God and man in one person; but is not prayed to as man, but as God. So much be spoken to this weighty duty of prayer, and to the incessant practice thereof. FINIS.