transparent gold and to 〈◊〉 conversing with him whose fellowship is of mo 〈…〉 infinite worth then all imperiall dignities 〈◊〉 Christian that is much exercised in prayer m 〈…〉 have this to say when he is passing thorow tâ—â— gates of death to long endless eternity thâ—â— he is now to change his place but not his coâ—pany Heaven may be to him but a blessed t 〈…〉 sition to a more constant and immediat enjoâ—ment of God O? what a blessed day suppo 〈…〉 ye it shall be when ye shall be altogether wiâ—â— out the reach of the necessity of this duty a 〈…〉 noble exercise of the grace of prayer For tho 〈…〉 it be a blessed and most divine exercise yet 〈◊〉 involves an imperfection in its bosome and 〈◊〉 it must needs pass away when that which is p 〈…〉 fect shall come 1 Cor. 13. 10. O! to be muâ—â— in correspondance with him and in mainta 〈…〉 ing communion and fellowship with him A 〈…〉 of him and it were to the half of his Kingdom 〈…〉 yea more whatsovever ye ask in his Name accâ—â—ding to his will and what he sees fit in his wisd 〈…〉 for your good believing be will grant it to y 〈…〉 Math. 21. 22. and will not at all deny yo 〈…〉 We conceive there is not such a comprehensiâ—â— promise annexed to any duty as this in a maâ—ner it is the sweet compend and epitome of 〈◊〉 Christian promises What is included here 〈…〉 All things no doubt for your good are he 〈…〉 included and nothing of that kind is excludâ—â— We confess if our enjoyments were regulate aâ—cording to our desires they should come s 〈…〉 short of that which we stand in need of a 〈…〉 much more they should come short of that which he is willing to give and therefore we are blessed in this that he walketh not in his â—ispensations to us by the rule of our desires but by that precious rule of his free and condeâ—cending grace for he is able to give unto us â—xceding abundantly above all that we are able to ask or think Eph. 3. 20. If you would ask what â—s the great and eminent exercise which a Christian ought to have while he is here below Believe it I could give no answer so suitable as prayer this noble and precious exercise of this grace of prayer And if it were asked secondly what ought to be the great and eminent exercise of a Christian while he is here It is prayer And if it were asked thirdly what it ought to be It is only prayer Prayer above all things and above all things prayer I mean true serious sincere and nor hypocritical prayer a pleasant retiring and diverting our selves from all other things to wrestle with God to leave our servants and our asses at the foot of the mount untill we go up and worship God and â—ury our idols under the vale of Sichem and to wash our selves from our pollutions when we go up to Bethel to return from the confused â—oise of the multitude of our affairs unto the pleasant delighting our selves in God A Christian the sound of whose feet is much heard in â—he streets of New Jerusalem who in a manâ—er is anticipating the time of his endlesse enâ—oyment of it and who is dayly bringing down heaven unto earth or rather elevating himself towards heaven hearing of such an endâ—esse command at this pray without ceasing 〈◊〉 Rom. 20. 12. is constrained to cry forth Lord what is man that thou should be mindfulâ— of him Or the son of man that thou should vis 〈…〉 him and that thou hast so highly magnified him 〈◊〉 Ps. 8. 4. I conceive if a Christian would loo 〈…〉 upon all his duties of Religion under a righ 〈…〉 notion and apprehension certainly he will â—sapnâ—ther take them up as his dignity then his du 〈…〉 and rather as the singular tokens and significâ—tions of the infinite respect and love of God towards him then any way given and commandeâ— him Seeing by the practice of them we shoulâ— testifie our thankfulness and obedience towardâ— him surely it were our servitude and noâ— our liberty to be freed from this blessed anâ— glorious yoke of his commandements O! wh 〈…〉 a bondage were it for an immortal soul not a 〈…〉 wayes to be living in a direct line of subordinâ—tion to him But a natural man hearing of th 〈…〉 decree and command of God coming forth Pr 〈…〉 without ceasing will cry out This is a hard saying who can hear it Joh. 6. 60. We ought t 〈…〉 study to be subordinate to God in subjectio 〈…〉 unto nothing which may hinder our subordâ—nation to him and to make use of all things iâ— subordination unto him And he who accoun 〈…〉 the service of the Lord a wearinesse and do 〈…〉 snuff at it as it were and who never knew whaâ— it was to be bound in spirit till he go to praye 〈…〉 believe me that man is not much taken up iâ— the obedience of this noble and most excellenâ— commandment Pray without ceasing Now being come to the words having spokeâ— at large of that radical and noble grace of Faithâ— we are come to speak of this excellent grace oâ— Prayer and I would have none of you mistaâ—ing the nature of this command or excelleâ—â— grace or to conceive that the Apostle doth here so compendize and abridge Christians duties as to confine them within this one duty grace of Prayer so that we should constantly and perpetually be taken up in this exercise 〈◊〉 so neglect the exercise of all other duties No surely this is not the meaning of the words for the words going before the Text may remove this mistake Rejoyce evermore 1 Thes. 5. 16. but we conceive it holds out these things to us First that in all our lawful diversions and interruptions from this divine exercise and imployment in this noble duty grace of Prayer we may be keeping our selves in a praying frame and disposition so that when occasion presents it self to us we may retire our selves from the noise of our secular affairs and converse with him A practice much unknown to the most part of the Christians of this generation who betwixt the times of their conversing with God and their addresses to his Throne gives their hearts leave to wander after many vain impertinencies and to rave abroad in the path of their Idols and to intangle themselves with the affairs of this world so that in a manner they are incapacited for this holy and divine exercise of the duty of Prayer which doth require much divine abstractednesse from the world and the things thereof and much composedness of spirit in which our involving of our selves too much in our affairs that do but by the way belong unto us doth so much interrupt and hinder us And this exhortation Pray without ceasing holds forth unto us that there is no condition nor estate of life wherein we can be placed that exeemeth us from
decision this shall be a great Item of your diâ—â—ay that you have prayed so much or rather that you have profaued his Holinesse 〈◊〉 which you pretend to love so much O than all of us were not almost but altogether perswaded to be Christians Seeing Christ doth offer that precious dignity to make us not only sons in law to a King which ought not to seem small in our eyes but also to make us Kings and Priests â—nto God can we refuse such an offer aâ— this â—ight he not summond the heavens and the â—arth and angels and our brethen who are â—ow above to behold a wonder yea and no doubt it is a wonder that any of us should â—light such an offer Now if any of you would ask at â—e that queâ—â—ion what is and should be the native exercise 〈…〉 f a Christian while he is here below in the â—nd of his exile and a stranger from his fathers 〈…〉 ouse Whether he should exercise himself in 〈…〉 ging or in praying We answer that prayâ—r iâ— and should be the main exercise oâ— a Christian while he is here below in the land of h 〈…〉 exile and is a stranger from his fathers hous 〈…〉 when the promises are not yet accomplish 〈…〉 nor all the prophesies fulfilled We confess 〈…〉 the exercise of joy and of rejoycing in Go 〈…〉 ought to be a necessary duty and exercise o 〈…〉 Christian We may sing the songs of these eâ—cellent Musicians and heavenly Harpers th 〈…〉 stands upon the sea of glasse having harps in th 〈…〉 hands And our songs which is here below 〈◊〉 only different in degrees their songs are o 〈…〉 higher key and our songs are of a lower ke 〈…〉 though we confesse they are more expert 〈◊〉 that divine arte for wee oftentimes spill o 〈…〉 songs in the singing of them as likewise th 〈…〉 are most constant in that blessed exercise b 〈…〉 â—alace we are oftentimes constrained to ha 〈…〉 our harps on the willow trees while we sit 〈◊〉 â—hese rivers of Babel But if we would pra 〈…〉 more we should pray more and if we did p 〈…〉 more we should praise more O! but pray 〈…〉 would furnish us matter of new songs eve 〈…〉 day and if we were much in that exercise 〈◊〉 might have that blessed Psalm to sing He h 〈…〉 put a new song into my mouth even praise unto 〈◊〉 Lord. I think a Christian may examine hims 〈…〉 by this unâ—rring rule of his growth in gra 〈…〉 he may know it by the exercise of secret pray 〈…〉 this is the pulse of a Christian by which 〈◊〉 may know his constitution and the slow be 〈…〉 ings of the pulse of the Christians of this ge 〈…〉 ration doth prove this unto us that grace in a remarkable decay it is groaning with 〈…〉 â—s as the groans of a wounded man O! but if 〈◊〉 were more obedient unto this precious coâ—mand Pray without ceasing our grace might 〈◊〉 more vigorous and our bed might be green and we might be bringing forth fruit even in our old age But now to that which we shall insist mainly upon in going through this duty and grace of prayer beside these things that we spoke at the last occasion viz. what are these strong impediments and obstructions that doth imped and hinder a Christians access unto God in his secret retirements in prayer If we were asked at When did we last behold him We may say that which Esther spake to the servant of Mordecay It is thirty dayes since I did behold the Kings face But alace our lot of lamentation and defection from God may ascend to a higher pitch yea it is many thirty dayes since we did â—ehold the King O! but we are great strangers in heaven and though we should be eternally so we could nor debate with his Justice The first impediment that obstructs a Christians liberty in having accesse to God in his secret devotions is that woful and carnal design which he doth propose to himself in the exercise of that duty we are low in our designes which makes us low in our enjoyments this â—s clear James 4. 3. where this is given as a reason why we do not receive that which we pray for We ask amisse to spend it upon our â—usts We pray in secret that we may be more â—â—tted to pray when we go abroad and thereby â—et applause hence it is that so much of Christians pursuits are rather taken up in seeking after the ornaments of prayer then after the â—race of prayer rather to pursue after these â—hings that are adorning in it then these things â—hat are saving in it and even oftentimes the Ministers of the Gospel have that wofull enâ— proposed to themselves How oftentimes doth our heart speak that which Saul said to Samuelâ— Honour me this day before the people and Elders 〈◊〉 Israel And I think this is an evil which Christians may easily discern and take up whetheâ— or not they do propose themselves as the las 〈…〉 and ultimate end of all their devotions Anâ— one that hath this woful qualification he do 〈…〉 resent and grieve more for his publick stra 〈…〉 nings and bonds then for these which he hath in private Are there not many of us here wh 〈…〉 will rise up from secret prayer under the un 〈…〉 denyable convictions of much distance from God and yet never know what it is to hatâ— anxious thoughts about it O! when did absence from Christ in our secret retiremen 〈…〉 make us forget to eat our bread Ah! that sicknesse of love whether it is gone We are s 〈…〉 unto death of imaginary health and we wi 〈…〉 that that sickness of love were more epidemi 〈…〉 and universal in those dayes which were not sicknesse unto death but for the glory of G 〈…〉 And in our publick straitnings when we coâ—verse one with another how much will 〈◊〉 grieve and repine though we confesse these a 〈…〉 rather the grievings of our pride then of o 〈…〉 love rather lamentations because of the lo 〈…〉 of our reputation then because of the losse 〈◊〉 our absence with Christ One that hath th 〈…〉 woful qualification of proposing themselves 〈◊〉 the end of their devotions they may likewiâ—â— know it by this that when they are strait 〈…〉 in their publick approaches to God and wh 〈…〉 others are enlarged they envy and fret th 〈…〉 are rather indued with envy then a holy e 〈…〉 lation which proveth unto us that we are 〈◊〉 great in the Kingdom of heaven because we are not much taken up to glorifie God which hath given such gifts to men but we sit down at his wise and wonderfull dispensations that he hath given unto others five talents and to us but one so that oftentimes we are provoked â—o that impious course as to bind up our talent â—n a napkin and to dig in the earth and hide our Lords money Studying by that practice to appropriat the estimation of humility
sometimes hear 〈◊〉 prayers and yet make a long time to interv 〈…〉 before he give the sensible return and ans 〈…〉 of that prayer this is clear from Dan. 10. 12 〈◊〉 where it is said to Daniel That from the 〈◊〉 day that he afflicted his soul his prayers and s 〈…〉 plications were heard and yet it is one 〈◊〉 twenty dayes before the answer and return his prayer did come These are two dist 〈…〉 mercies to the Christian the hearing of 〈◊〉 Prayer and the receiving the answer and re 〈…〉 of his prayer which he hath prayed for A 〈…〉 it is clear from Psal. 34. 6. This poor man cr 〈…〉 and the Lord heard him and saved him out of his trouble We shall say this secondly that there is a eat and vast difference betwixt the returns prayer and the delayes of the returns of it 〈…〉 d yet it were a bad inference to infer that God 〈…〉 th deny to give us the answer of our prayâ—â—s though he delay them a while or to say 〈…〉 t we can have no answer at all though we 〈…〉 nfesse that is the common place from which 〈…〉 ristians doth bring all their arguments to 〈…〉 ove that their prayers are not heard even the â—lay of the answer and return to their prayers 〈…〉 d this is clear from Rev. 6. 10 11. Where the 〈…〉 ls of these that are crying to God for the re 〈…〉 ge of their blood upon the earth their prayer heard and yet withall they are desired to stay 〈…〉 ittle untill their brethren that are to be slain 〈…〉 ould be fulfilled and then their prayer shall be 〈…〉 filled and accomplished unto them There is this thirdly that we shall speak to 〈…〉 d it is this That sometimes our prayers may 〈◊〉 both heard and answered and yet we will 〈…〉 t believe that it is so when we are waiting 〈◊〉 the distinct and solide apprehension of this 〈…〉 rcy and we conceive that this is either oc 〈…〉 sioned through the greatnesse of affliction 〈…〉 on a Christian and the continuance of his 〈…〉 oke as it is evidently clear from Job 9. 16 17. 〈…〉 here Job saith If I had called and he had anâ—â—ered me yet would I not believe that he had 〈…〉 rkened unto my voice And he gives this to the reason of it For he breaketh me with a 〈…〉 pest and multiplieth my wounds without caâ—se 〈◊〉 this may be the reason of it likewise Why 〈…〉 en our prayers are both heard and answered 〈◊〉 believe not that it is so and it is because of 〈…〉 e want of the exercise of waiting for 〈◊〉 answer and that we are not much taken up 〈◊〉 expecting a return from God to our prayerâ— and therefore when our prayers are heard 〈◊〉 answered we cannot believe that it is so There is this fourth thing which wee sh 〈…〉 speak to concerning the returns of prayer th 〈…〉 the prayers and petitions of a Christian ev 〈…〉 while he is under the exercise of misbelief th 〈…〉 may be heard and taken off his hand as it 〈◊〉 clear from Psal. 116. 11 12. I said in my ha 〈…〉 all men are liars But there is a sweet and precious experience which followeth that W 〈…〉 shall I render to the Lord for all his benefits 〈◊〉 wards me And this is clear from Jonah 2. 〈◊〉 compared with verse 7. where he saith I 〈◊〉 cast out of thy sight and yet he saith in verseâ— When my soul fainted within me I remembred 〈◊〉 Lord and my prayer came in unto thee unto th 〈…〉 holy Temple Now to give some answer to the quest 〈…〉 which we proposed how one may know wh 〈…〉 ther or not his prayers be answered First 〈◊〉 Christian be enlarged and enabled to go on 〈…〉 duty though he do not receive a sensible maâ— festation of the grant and acceptation of 〈◊〉 prayer but in a manner he is denied of 〈◊〉 answer and return of it yet if he do attain 〈◊〉 such a length as to pray without ceasing and 〈◊〉 have strength to accomplish this duty of pray 〈…〉 that is no doubt a clear token and evid 〈…〉 that your prayers and supplications are h 〈…〉 by God and in his own and appointed 〈◊〉 these prayers of yours shall be answered 〈◊〉 this is clear in Psal. 138. 3. where David giv 〈…〉 this as a token and evidence that his pray 〈…〉 were heard and answered In the day wh 〈…〉 cryed thou answeredst me And what is his argument that he bringeth to prove this that his prayer was answered It is and strengthnedst me with strength in my soul. Certainly it is a bad sign and an evil token that your prayers are not heard if because he denieth your suit and petiition for a time ye leave off the exercise of the duty of prayer and faiâ—t in the day of your adversity There is a second thing by which you may know whether or not your prayers have met with a return and answer from God and it is this If your prayers be suitable unto his own word and agreeable unto his holy and most divine will and pleasure then you may be perswaded of this that God hath heard your prayers this is abundantly clear from 1 John 5. 14. And this is the confidence that we have in him that if we ask any thing according to his will he heareth us Certainly it is difficult and exceeding hard we confesse for a Christian to exercise faith upon the sure word of prayer abstracting from all other grounds But if we would have our faith elevated and raised to so divine a pitch we would believe this precious â—â—uth that what soever we ask according to his will he â—eareth us and that he will answer our supplications therefore will ye wait patiently and faithfully upon God There is this third thing whereby you may know whether or not your prayers be heard â—â—d it is if ye have delight and spiritual joy in â—he exercise of this blessed duty of prayer though ye have not the return and answer of your prayers yet it is an evidence and token that your prayers are heard and you shall shortly have an answer given to them and when ye lose your delight in duties which ye once attained to then ye may be afraid thereat There is somewhat of this hinted at in Job 27. 9 10. where Job giveth this as a reason and ground that he will not hear the prayer supplication of the hypocrites because he delighteth not himself in the Almighty Inferring this much that if he would delight himself in God then he would hear his prayer and give him a return and answer to it There is this fourth thing whereby you may know whether or not your prayers are heard and answered and it is when your sadnesse and anxiety about that which you were asking from God in prayer is removed and takes away this is clear from 1 Sam. 1. 18. when this is given as an evidence that