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 joine 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 hardneth luke-warme and back-sliding Christians in their neutrality of respect to the parts of publick worship and profaner persons in their grosser neglects and contempts thereof When they see Professours haply of note and name bee so slack and slighty in their attendance thereon 3. The ordinary practise of such carelesse coming 3. It s a symptom of a bad estate to joine in publick prayer before other publick worship performed in the assembly is a speaking symptome of an evill 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 publick spirit love to the publick good through sense of publick evils and that they have little love to publick ordinances or delight in publick fellowship with the Saints as being so constantly carelesse of seasonable addressing themselves to publick prayer wherein all those are to the life expressed 4. Such cannot so groundedly expect a 4. Strips us of a publick blessing blessing upon other Publick ordinances then dispensed as the word preached or the like which regard not to joyne in Publick Prayer for the same Wherefore let all such who professe the feare of God be afraid any more to grieve his spirit or the spirits of his Saints by any such remissnesse and slacknesse in attending upon an ordinance so precious and prevailing with the Lord yea let them blush that in Popish times of superstitious blindnesse so many should from blind zeal bee so forward in awaiting Latine 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 bee no more forward to improve that liberty of pure worship of God as other wayes so in Publick Praier 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 publick prayer exhort all the people of God to seasonable conscionable attendance upon Publick 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 Publick 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 faithfulnesse in bringing us strangers into his holy mountain according to Isaiah 56. 7. and is as ready to make us joyfull in his house of Prayer if we are not wanting to our owne soules God honours this part of his worship before others and therfore by a synechdoche 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 burnt offerings saith God there shall be accepted For my house shall be called an house of Prayer Look then that wee 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 Prayse 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 bee ready to give a lift to such honour of his name Yea wee shall come to have more abundant honour by it in the eyes of others to be stiled 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 priviledge of the Saints purchased at a deare rate by Jesus Christ by whose cause it is that their enmity being slaine Eph. 2. 16. both such as were nigh and such as were a farre off verse 17. through him have both an accesse by one spirit unto the Father verse 18. and are fellow-Citizens verse 19. And as such they trade with God publickly as well as privately in praier 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 againe by it and many a back-sliding Christian raised up againe 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 goe also CHAP. IIII. Of Private or Family Prayer HAving spoken of the first branch of continued Prayer even Publick Prayer we must now speak of Private or Family Prayer required also implicitely 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 dutyes in their seasons Of extraordinary Family Prayer such as to which fasting is joyned is that 1 Cor. 7. 5. That ye may give your selves to fasting and prayer namely considered as members of the family privately as of the Church publickly whether upon occasion of removal which may and must be done by one family alone sometimes as well as by many families joyning together at other times Ezra 8. 25. That we may seek a right way for us and our little ones c. upon occasion also of publick losse 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 Ordinarie private Praier in families is either occasional or more properly oeconomical occasional Private
thou wilt Come into all my Treasures of Grace and take even what thou desirest Godly desires knock and make a noise in Gods 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 meanes of opening of the gate and door of Mercy in Jesus Christ We pass by other names given to Prayer as that of seeking asking calling opening of the mouth wide running to the Lord for counsel referring ones 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 hide any thing from the Lord whereby their prayers become no prayers their Worship vaine whilst digging deep to hide the counsels of the heart from God Isaiah 29. 13 15. compared with Psal 119. 26. I have declared my wayes to thee that is prayed and thou heardst me Prayer is a shewing of God our waies 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 our selves 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 sinnes which were chiefly his the Hebrew word signifieth a telling of some new thing Davids prayer and confession is not a high-way rode and some one track of confession but it is a telling him of any new fresh acts of sinne 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 soules causes without all cover-shames or so much as a ragge of selfe or flesh cleaving to them All things are naked to him with whom Obs we have to doe 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 doe not dare not goe about to hide or desire that ought in their hearts should bee 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 wisedome and omniscience seeth unto a more special energetical veiw of the eye of Gods compassion and love Psal 80. 14. Behold and visit this vine Psal 119. 132. Look upon mee as thou usest to doe on those that feare thy name Isay 63. 15 16. Looke downe from heaven c. where are the sounding of thy bowels c. 3. In that they doe thus in way of an ordinance of God which he doth eye and owne as opening of their heart to God Psal 62. 8. Poure 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 injoyned 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 quickned to behold Gods mercifull and energetical view of the same hence that perswasion 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 Gods spirit acteth and worketh therein It is prayer in the holy Ghost Rom. 8. 26. The spirit maketh intercession in us the spirit of praier 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 oyle to anoint these messengers of the soul that they might flye the faster to Gods throne It is spiritual in the matter of it things of Gods Kingdome 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. Spirituall in the motive and ground-work 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. Faithfull opening that is unfeigned without reservations c. 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 aire or as at an uncertainty where or to whom In the name of Christ There is a holy renouncing of our selves and our owne worth and strength and a resting and trusting upon the Lord Jesus onely through whom we come to the throne of grace and for whose sake alone wee plead for and expect audience and acceptance yea and assistance With an eye to seasonable help Our Our eyes are unto the Lord until hee shew us mercy Psal 123. 1 2. Thus much concerning prayer in generall We might give sundry reasons to inforce Reasons why we must pray this duty Taken 1. From God absolutely and relatively 1 From God considered who is thereby
by whom shall Jacob arise for he is small or as the sudden stroak of God upon Pelatiah whilst Ezekiel was prophecying turneth his speech to the Lord Ah Lord God wilt thou make a ful 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 foure and twenty houres 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 doe not now and then each day trie whether our hearts be gone out of call after vaine objects will they not else be too fast wedged in worldly affairs unlesse now and then hereby loosened a little But for the fastning 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 injoyned 1. It s well for the Saints that God requireth and owneth this duty of God is a very precious priviledge 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 himselfe 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 wee may ever and anon talke thus with our heavenly and gracious Soveraigne and others in our very company neither heare nor mark it As Nehemiah did in the kings presence he prayed to the Lord of heaven and the king not privy to it Nehemiah 2. 4. As we walke in the way with others wee may exchange a few of these holy speeches and yet keep our way and discourse with them little doe carnall persons think how many of these holy lifts sometimes gracious and spiritual persons occasionally cast into their company have whilest 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 returnes also thereof which fill their hearts with heavenly joy wherewith a stranger doth not intermeddle Yea in their sleep the Saints may thus bee talking with God 1 King 3. 9. it was in a dreame 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 hee 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 Gods Asahs and Jehoshaphats Davids c. of whom you heard if this were not prevailing prayer what should desolate Jonah in the whales belly also doe Jonah 2. 1. He prayed but in this sort What shall poor Jeremiah in the dungeon doe but hereby you see hee 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 c. Some freinds would sometimes give a world to exchange a word or two with a choice freind 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 lye here thus If my Father if my Brother did but know of it I am sure they would relieve mee in my straits though I am now a Turks slave yet I have such and such friends in such a countrey which would ransome mee c. 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 doe 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 bee malicious persecutors will be throwing the saints into a Jayle amongst a company of rogues which will scoffe at the very mention of prayer now welfare this part of Gods revealed wil injoyning ejaculations for prayers also the poore Saints may then poure out these prayers to their God in which such a hellish crue 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 onely 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 mindes to the Lord or like the Publicane not daring in a manner to speak much but in short to bespeak mercy as to chiefe of sinners is it then not well for such that O Lord bee mercifull 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 mindes 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 uselesse 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 sinnes 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 passe for currant with the Lord Numb 11. 12. Moses cryed to the Lord and the fire was quenched sundry think Paul fared the better for
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 housholds according to their eating Exod. 12. 4. they were to provide a Lamb for their houshold 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 houshold 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 houshold 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 meanes families have become Churches Rom. 16. 4 5. The second Reason is taken from the proportion 2 They are in extraordinary family praier 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 then 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 publick praier of our private Worship and seeking of the Lord in a private manner to that of seeking God in publick 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 shew 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 joyn in family prayer and praises for them Both children servants and so journers were thankfully to rejoyce before the Lord upon this ground because God blessed his peoples Increase and the labours of their hand Deut. 16. 12. 14 15. The fifth Reason Because the whole 5. They are all lyable to family guilt houshold 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 judgment on the family Quest Supposing some of the servants bee Quest ungodly must a godly Guide pray with them Answ 1. Care would be had that wee look out the faithfullest to dwell with us Answ 1 Psal 131. 6. 2 If others be cast upon us yet we are to joyne with them at this family Worship because they are not to be denied the help of any appointed Meanes which may further their Spiritual good as in publick 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 bee more obstinate and either refuse to joyn 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 meeknesse 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 houshold as he calls himself Matth. 20. 25 did not refuse to pray with them though Judas was amongst his houshold Disciples and he knew him to be a Divel 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 meanes used to reclaime them should not abide in any godly Davids 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 Abrahams 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 Jacobs 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 shew 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. Diverse there were for divers dayes absent from their families attending upon Christs 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 c. 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 goings 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
not for this people yet verse 19 20 21 22. he is at it againe beseeching of God for his Names sake not to abhorre 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 turne away this wrath from them yet Lord thou knowest all their counsell against me to slay me forgive not their iniquity c. God is long before he inflicts his curse My spirit shall not alwayes strive with man yet his dayes shall be an hundred and twenty years Gen. 6. 3. We may then bee 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 bee 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 doe Imprecations had certainly miscarryed 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 storme 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 soules 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 then their persons against whom we pray 2 Sam. 15. 3. Turn this counsell of Achitophel into foolishnesse Acts 4. 29. Lord behold their threatnings Psal 7. 9. Let the wickedness of the wicked come to an end It is the wickedness and the enmity of Gods wicked enemies which most properly striketh at God which is most mischeivous to the Church and most hurtfull 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 Lyons 5. Pray against the enemies of God 5 We imprecate conditionally suppositively and conditionally namely if they persist in their emnity against God that they be implacable that they bee reprobates persons devoted to ruine and ripe for it David prayeth against the inraged enemie that God would judge them Psal 7. 6. but verse 12 If he turne not God wil 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 eying this or that person in particular Deut. 33. 11. Smite through the loynes of those that rise up against him that they rise not againe Moses did not eye one enemy of Levi more then another So Numb 10. 35. Let them that hate thee flye 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 selfe 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 Gods promises wherein he ingageth himselfe 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 Gods glory and the churches good end in such imprecations the glory of God and the Churches good and as Pauls 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 doe it in faith Psal 36. 11 12. Let not the foot of pride come against me There are they fallen and he by faith seeth them fallen against whom he prayed Psalm 10. 15. Breake thou the arme of the wicked verse 15. The heathen are perished out of his land Yea that it be with holy griefe of heart that wee 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 mercilesse 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 doe it with griefe 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 freinds as those of Meros which should have helped the Lord against the mighty were cursed Judg 5. 23. Psal 69. 20. I looked for some to take pity but there was none c. 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 then oyle yet were they drawne swords Such as can use all fraudulent expressions to insinuate to murther soules Psalme 10. 7. and verse 8. They lurk and lye in wait to take all advantages to murther the innocent yea their very souls if it were possible as well as their bodies by wily tricks to draw them to sinne against their consciences verse 9. They would bee drawing them into their net Yea verse 10. Hee crowcheth and humbleth himselfe that the poor may fall And verse 12. Arise O Lord
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 peoples prayers They are his delight Prov. 15. 8. as sweet musick 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 Recompence to him he liketh to be paid in his dues 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 turne away the one yet not the others pleas Psalm 66. 20. 6 Consider what measures the Lord 6. What measures he keepeth in his respects to praier keepeth in his respects to prayer He heareth sometimes before we call preventeth his people with goodnesse 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 sheweth 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 praier prayer namely first to incline hearts to be cordial and serious in prayer and then to give his promised mercies Psalm 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 successe 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 Judg hears and will not a just and righteous God hear the cryes 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 asking 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 denyed and delayed his Petitioner considered it not till afterward Then 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 peoples desires One that in granting his Petitioners desire meerly to avoid disquiet Lest she should weary him out with her out-cryes 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 allyed to him coming to him without any other Intercessour to plead her cause yet he cannot deny her Petition and can or will the Lord deny his own deare children which come to him in the name of him in whom he is well pleased yea and have the Lord himselfe to intercede for him Touching the last thing propounded very briefly The Marks of one praying in faith Marks of praiing in faith are these 1 When a soul is borne up and carryed 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 hindred and opposed in it by Satan and others yet a Joshuah stands before the Angel notwithstanding Satans 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 denyed 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 asking Matth. 25. 25. 26 27. Surely there is faith emboldning thereunto verse 28. When we seem to be curbed and silently rebuked as the friend wished not to trouble his friend yet will not give over his suite Luke 11. Surely he thinks he speaks to a friend within or else he could not would not then continue asking 2 When we pray with some more then 2 Praying with boldnesse usual boldnesse and liberty of speech as sometimes in an awful and spiritual manner we are wondrous free to plead with God more then 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 stilnesse of spirit not tossed like waves in prayer through the power of unbelief Jam. 1. 6. 4 When in setting our selves 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 then faith is stirring So Christ turning himselfe to approach to God John 11. 41 42. saith I thank thee Father that thou alwayes hearest me CHAP. V. Of Humility required in Prayer WE have entred 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 usefull 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 our selves to attempt 1 In low thoughts of our selves as unmeet to pray or set about such a duty When wee are going about it we judge our selves most unmeet and unworthy in our selves to speak to the Lord as we are imployed in praying still the serious and sensible thoughts of our owne worthlesnesse 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 goe as high as they please as for himselfe hee will take the lowest roome in Gods house It is more then 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 hee hath been to be so bold he hath sinned against heaven it is better for him to look on the dust yea to kisse 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 hee prefaceth in his speech so far as directed to him in way of prayer as verse 2 3. hee professeth hee is more bruitish then any man and hath not the understanding of a man so unfit and unworthy doth he see himselfe 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 praier 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 intreat 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 hee is too bold with God and keepeth not his due distance hee will professe that for his owne part he is a worm and no man verse 6 7. he judged himselfe as infinitely unworthy to stand upon termes 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 my selfe as fitter to creep on the earth and feed onely upon the dust in respect of the guilt of sinne 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 intend it of the Psalmist rather himselfe then as a man to lift up my selfe to heaven and therefore am justly made the reproach of men ibid. No sooner do the Saints essay to draw near unto God but the beames of the glory of God reflect upon the faces of their souls which doe thus awe and abase them they see in the glasse of that excellency their owne vilenesse 2. In abased thoughts of our selves 2 In low thoughts of our selves when heard 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 mercyes 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 owne esteeme then verse 27. he saith and seeth he is dust and ashes He then considereth what he is in himselfe whence he came and whither he must notwithstanding the favour which hee findeth with the Lord he knoweth no cause which should move the Lord to give any answer of mercy to so meane an one as himselfe 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 hee had gained by his prayer and God was found of him yet verse 6. hee putteth an humble Emphasis upon the matter this poore man cryed That they verse 5. even better men then he such as had walked worthy of God and of his grace looked unto the Lord in prayer and were incouraged by answers of favour was no wonder but that this poor man that he poor wretch as he esteemeth himselfe one that as in the title of the Psalm saith he changed his favour and was not like himselfe 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 blacknesse verse 5. Humblest Christians are the soundest and healthiest in spirit and as showres and blasts of affliction and temptation doe not much annoy them so neither doe warming gleames and shines of mercy distemper them still they are humble they are square men nothing comes amisse to them they will fall right which way ever they are cast if lowly Look as vessells whose sayls are filled if well ballasted they run a more steady course so is it here with the Saints when they pray with full sayled joy of faith yet when this holy ballast of humility is in the hold of the heart and not meerly aloft in shew above decks appearing to men they are not soon lifted up with every good successe they meet with but keep low and deep and carry it evenly with the Lord as humbly if not more humbly then before The Saints know well they are but beggers and stand in need of much they prayse not their good prayers but their good Master for the almes of grace which they get Not unto us and because once was too little to set forth their owne unworthinesse of any mercy they repeat it againe not unto us but to thy Name give glory c. 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
our selves 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 amplifie his worth and excellency and glory and even be speaking well even the best of him and that wil surely make him carry it submissively to him as very loath to displease or dishonor 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 womans 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 expresse 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 Gods favour by prayer when the leaven of hypocrisie 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 yeilding 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 Gods greatnes considerations of our needy conditions as likewise of the greatnesse of God The Saints are stiled such as are beggers 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 praiers When we look at this ragged condition of ours it will make us remember our selves 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 risings 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 our selves melting weeping plights in which we are sometimes above others Davids heart being in that humble plight upon occasion of a good word of the Prophet sent to him from God then David goeth in and prayeth and then he carryeth it so humbly 2 Sam. 7. 18 19 c. 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. c. So whilst Nehemiahs heart was even broken at the present hearing of the sad newes he forthwith setteth himself in solemn wise to pray and weep before the Lord Nehem. 1. 2 3. compared with verse 4 5. c. 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 spiritualized There are times when we are so strangely stupified 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 sluces 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 Soveraignty before whom wee come surely that will help to bring us on our knees The sight of the Kings Colours will doubtlesse make all but some presumptuous carelesse stout spirits to lower their sails even when they are going on full sail'd 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 Meanes and Helps there are to it 5 And lastly what Motives may stir us up to indeavour 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 confesse our sins and miseries or crave redresse of them whether we ask such or such blessings or favours for our selves or others or whether we blesse 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 heedlesly and presumptuously or malepertly bold with God Afraid of him yet not terrified by him sollaced in him therein yet trembling before him satisfied in him yet unsatisfied in continued desires of mercy from him resting on him yet restlesse and albeit restlesse 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 sutable 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 Goodnesse and Patience abused therby 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 readinesse in Christ to do it We are seriously apprehensive of the vilenesse of such sins of our owne loathsom nature whence they did arise and our hearts rise up in holy indignation and detestation of them and our selves for them whilst we mention the same we bleed over them in our spirits could even tread upon our selves and take a holy revenge on our selves for the same and all the meltings and breathings of our spirits in the mention of our sins they are stil 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 sutable workings in our minds we eye him as full of all grace and mercy as treasuring up all that fulness 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 adress his prayer to the Lord. And Christ would have such as pray to pray to their Father which seeth 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 owne talents and commodities Luke 19. 16. Lord thy pound hath gained ten pounds saith the good servant Wee 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 Gods 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 Hee is extolled with their tongue in their crying to God with their voyce Psal 66. 17. The Saints confesse their sins that God may be cleared in his proceedings Psalm 51. 4. Expresse his mercies in prayer not to set forth their owne 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 vilenesse and wretchednesse 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 bee of a spiritual or temporal nature Albeit the mercies they crave and immunitie from the miseries which they complaine of to the Lord bee the matter of their prayers yet not the sole motive Selfe is not the great wheel which setteth all the wheels of their hearts going nor is self the center in which those many lines of their spirits and prayers doe 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 doe not lift up their soules to vanity ver 4. The maine of their desires is that the Lord Jesus the man of Gods 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 ingage them the rather to bee thankfull to God for it Psal 80. 17 18. The making of the refused stone the head-stone of the corner is that wonder of grace in which they thankfully rejoyce Psal 118. 22 23 24. David wisheth that guilt removed not meerly because it lay as so sore and heavy a burden upon his conscience or that he would have ease of the terrours thereof but that in being eased and freed thereof he might bee the freer to sound forth the prayses of God Psal 51. 14. Hee would have his former joy againe not because he made any idol of his comforts and was all for comfort in his spirit for he is as earnest for a cleare and sound heart verse 10. But that he may be more active for God in giving some honour to him in other sinners conversion whom he had haply hardned by his sin c. verse 12 13. Hee would have his mouth opened verse 15. Not to bee more free and chearfull of speech but that his lips might set forth Gods 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 maine respect and desire that the name of God may bee hallowed sanctified honoured therein they pray for the remission of their sinnes and the comfortable manifestation thereof not meerly because they are damning but because detestable to them not because terrours to them simply but that God in his gracious and free pardon of them may have his name hallowed and for that cause doe they pray for all temporal blessings for them in their callings and conditions under the notion of dayly bread The Godly powre out prayers not so much as expressions of their desires of observance thereof from God as of obedience therein unto God Nor meerly as helping meanes of future but also as an homage of love for past mercy David will call upon God because hee loveth not himselfe 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 meanes to obtain mercies prayed for and avoid miseries bewayled as to pray for the one and against the other Abel bringeth himselfe 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 maine 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 meanes to further what they ask of God Their heart and hand is as I may say combined to and joyned with their tongues If they cry for wisedome they bring their instruments to dig and search for the precious mines thereof
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 purenesse 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 owne soules they will do so in other things likewise James 1. 8. A double minded man is unstable in all his wayes Hypocrisie is leaven Luke 12. 1. if you lay it and hide it and suffer it to lye in one part of the lump of your conversation it will spread and sowre all the rest soon James 4. 2 3. compared prescribing the remedy of that guileful asking 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 amisse and for this purpose get we our hearts and hands rid of what ever sinfull defilements which do foment that doubling with God and hindreth this integrity in prayer If men in any kind retain the same they will ask amisse ask things with a false adulterous heart ibid. verses 23 4. compared We shall never make streight 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 waies of God 2. When at any time we espy any flaws or doublings with God in prayer as the 2 Be truely abased for any guile therein best sometimes may espy some guileful slightings and overlinesse therein be we greatly abased for the same as James wisheth such as ask amisse and such false spirits therein James 4. 2 3 4. or such as would bee rid of such doubling guileful distempers verse 8. to be afflicted and mourne namely for that doubling with God and their owne soules when Christians pay deare for such slynesse and slightnesse they will surely take heed thereof the more bitter it becomes and grievous to their palate the more will they leave it and loath 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 bee troubled lightly slightly with it all is not wel with them that they deal not so faithfully with God and their owne souls yet they are not throughly stirred up with serious griefe and holy indignation by reason thereof and therefore goe 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 Sathan 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 busie that way to put us upon sinister ends in our requests or any sly dealing with God and our soules 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 guily in their prayers they made James 4. 2 3 4. to make use of that remedy Resist the divell namely in his temptation thereunto and he will flye from you verse 7. and espying such like wilinesse of spirit in our prayers let us bee willing to be crossed in any such requests as we make with such a spirit for verily God wil not grant such desires to us if he love us Jam. â— 3 if we do or should do it it would be worse for us Many of the Saints see cause to blesse God afterwards that the Lord did not grant such or such requests of theirs perceiving that indeed their heads were not right therein and t is well for them that God will crosse them in any sinfull desires of theirs yea it would be better for us that God should fall upon us with some good downeright blowes 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 devided 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 mischiefes This Apostle wisheth such and let us follow his counsell Submit wee our selves to God verse 7. and humble our selves under any such divine providence verse 10. see that it is good say it is good and then we shall he better 3. Labor to be of an humble and lowly heart 3 Bee of an humble spirit in prayer in our praiers and we shal pray the more honestly intirely They are ever proud spirits that have such selfe-aims and slie respects to their own names or such good blessings as the main in their praiers which may make them seeme 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 asking amisse out of base respects and verse 2 3. verse 6. he telleth them more plainely that they would be above others in gifts and repute and estate c. Envy setteth them on work verse 5. they are proud and therefore God resisteth them in that way of asking 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 doe Heb. 2. 4. 4 Bee wee of believing spirits therein 4. Get and exercise more faith in the Lord. So much unbeliefe in our asking 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. Wee shall then draw near to God with the truest hearts when with most assurance Heb. 10. 22. There is secret Atheisme of heart or infidelity and much unbeliefe in that
Heathens These may please mens eares but in prayer whereas suppliants should be most humble and self-denying they are loathsome to the Lord. 2. Such Repetitions which are vain 2 When vain Matth. 6. 7. Vse not vain repetitions vaine that is empty frothy impertinent unprofitable repetitions wherein is no spiritual life heat vigour nor yet solidity nor integrity 3. Such repetitions which are Idolized 3 When Idolized Matth. 6. they think they shall be heard for their much babling to conceit that God would not or could not take notice of our wants unlesse we should word it in that sort with him is a great dishonour to his free and rich grace and to his faithfull and watchfull 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 mortall man 4. Such Repetitions which spring from 4 When from hypocrisie hypocrisie 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 briefe 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 sinfull and heathenish men thereby take Gods name in vaine abuse his holy eare willing to draw him to listen to bablings they derogate from the glory of Gods wisdome would make God to be one that is dull of hearing or conceiving as childish as the sonnes of men like an Idol Baal 1 King 18. needing long and loud crying to awaken him by a vain reiteration O Baal heare us Such cast disparagement and dishonour upon the renowned Ordinance of Prayer making it to be but as empty expence of time in aiery 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 Ayls We may be short in prayer 1. in case of bodily sicknesse pain Faintnesse 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 staffe 2. In case of pressing occasions unavoydable 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 indisposednesse 3 Of prevailing indisposedness of heart to pray after much strivings 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 personall persecution and may not stay long in one place 5. In case the prayer to be made be 5 Of Occasionall prayer onely occasionall 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. Onely in spending so little time in prayer take we these Cautions Cautions touching short prayer 1 That it be not usuall 1. That it be not ordinary and usuall with us so to doe but rather occasionall to be ordinarily so brief in prayer would argue strangenesse and unacquaintednesse with the Lord men not using to hold any long discourse with strangers It would manifest suspition and distrust and sleighting of God as men that use to speak either seldome or but little at once with persons they suspect or dare not trust or who are not regarded Besides it would evidence a self-full spirit they have little businesse with the Lord and therefore will not exchange many words before him however it will be an argument at best of slender abilities and weaknesse 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 imployed 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 choaking weeds of the world spread so fast so far that they croud and thrust the good grain hearbs and fruits into a very narrow room and compasse 3. That it be not from negligence 3 It be not from sleightnesse or sleightnesse yea or from prophanenesse of spirit supposing that such a short good-morrow or good-even will serve the Lords turn wel enough 4. That it be not out of improvidence 4 That it be not from improvidence when by the use of godly foresight wisedome and prudence such streights 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 practise of this duty of prayer A sixth Case commeth now to be spoken to namely touching holy pleading with God in our prayers Wherein let us consider and cleare 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 sinfull defect in professours that they did not plead the Churches case with God Jer. 30. 13. There is none to plead thy cause that thou mayest be bound up If you persue the examples of the most famous prevailing suppliants of God recorded in Scripture roules you shall finde 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 doe right So Jacob Gen. 32. 9 12 13. Which saidest return to thy Fathers house And saidest surely I will doe thee good Which is as if he had