paying her life for it though for her Nero. We cannot lay out too much strength in obtaining objects of so great worth Fifthly There are many and prodigious sins cry aloud to God in your own breasts families place and Country yeâ— Nation wherein you live we are like the land of Egypt which though it bring forth multa salubria yet withall it brings forth plurima venena in our Garden are many pleasant Flowers but withal more poisonful unsavoury weeds if we look within or without almost all things are to be sound as the Physitians facies hypocratica of a dying man very gastly and tantum non deadly the whole head is sick sin cryes aloud and if you be not earnest indeed will out-cry your prayers Sixthly By this means we declare at what rate we value Gods savour and mercies A fervent request doth advance the person and thing petitioned for It is an argument we disesteem and undervalue the blessing that we think may be obtained by slender petiâ—â—ns as if the purchase we were about would not quit the cost nor be worth the pains that is required for it When Callidius the Roman Oratour pleaded a cause but faintly and expâ—essed little or no affection Tully told him that sure he was not in earnest otherwise the tide of affection would have been up in like manner it is an argument we reckon not much the blessing when we are faint in our pursuits after it Seventhly Fervent prayer is best and most effectual like an arrow shot with full strength and a ship carryed on with full sails Powder and shot in the Musquet will do no execution unlesse the Souldier gives fire well Prayers without fervency are but as powder and shot without fire they will never go off so as to reach Heaven or our wants Of all elements that of fire is neerest Heaven and the more fire in any thing the higher it ascends Heaven-ward cold and sluggish prayers have so much earth in them that like the Grashopper if they mount a little upward they are presently down again fall short of Heaven Of all warlike Engins your Granadoes and Fire-works are of most force and of all prayers those that have most fervency are most effectual Lastly The Lord will have you to be fervent First To the end you may so much the more anger and astonish the Devil who is eaten up with envy to see God so much honoured the inward heat and voice of the heart he cannot hear divine at it he may but outward expressions he doth note and observe Secondly To give good example to the Church who are much moved and stirred up by prayer especially if it be fervent as in the body of an Army concurrent shoutings of Souldiers do as it were infuse mutually spirits into one another Thirdly To bring the heart into a better temper which is enlarged and made more capable of spiritual blessings by this fervency A zealous petitioner is but preparing and enlarging his rooms to store up the return of his holy adventures Thus you may answer the question of the rich man What shall I do because I have no room to bestow my fruit A manifest sign they were never gotten by prayer it makes room before the blessing comes he that is much in fervent prayer shall never be brought into such a streight of vexing cares And thus you have the third Quere dispatched and it shall now suffice onely a little to clear your judgments and help you in practice by some presidents I refer you to Moses Exod. 32.11 12 13. he doth as it were put God to it to free himself as if Moses his Devotion were stronger then Gods indignation To Joshuah c. 7. v. 6 7 8 9. he rent his cloaths fell to the earth on his face before the Ark of the Lord c. there is fervency in the very manner and so in the matter of his prayer Alas O Lord God wherefore hast thou at all brought this great people over Jordan to deliver us into the hands of the Amorites What shall I say when Israel turneth their back before the enemy What wilt thou do unto thy great Name To David in most of his Psalms To Ezra c. 9.56 O Lord God of Heaven the great and terrible God c. Let thine ear now be attentive and thine eyes open that thou maist hear the prayer of thy servant which I pray before thee day and night And to Daniel c. 9. v. 3 4. He set his face to seek the Lord by supplication and prayer with fasting sackcloth and ashes saying O Lord the great and dreadful God keeping Covenant and Mercy c. we have sinned and committed iniquity and have done wickedly c. as you may farther read I come to a fourth Quere viz. Qu. 4 Fourthly How may a man keep his heart in this height of heavenly fervour and that constantly for sometime it is so Ans I answer First By soundnesse and depth of spiritual union between Christ and the soul who is the Fountain of spiritual life and heat as the Sun is the Fountain of all life and heat to sublunary things as also between you and the members of Christ where you live they pray most fervently that love most entirely therefore S. Pâ—ter adviseth men and their wives to live lovingly together lest their prayers should be hindred How much enmity and strangenesse do hinder prayers the common enemy of mankind knoweth well enough he is busie in sowing cares and glad to see men divided for then they cannot use this spiritual weapon against him nor weild this instrument one of the chiefest Engines to batter down the gates of Hell To make much of those that are godly is a ready way by allurement to make others good let this band be strong and your prayers cannot be weak Secondly By dependance on the strength of God and not upon your own abilities or graces this is to fetch fire from Heaven because no sacrifice must be offered up with common fire Our strength is weaknesse and it is one of Gods names the Strength of Israel 1 Sam. 15.19 When the wheel is set on going the soul set on work how long will it hold to its motion No longer then turned by the same hand that first moved it We shall soon work out the strength received and therefore to maintain the vigour of a fervent course there must be renewing strength from Heaven every day This David knew and therefore when his heart was in good frame as ever he felt it and his people likewise by their free-will-offering declared so much in themselves yet even then he prays that God would keep this for ever in the imagination of the thoughts of the heart of his people and establish their heart in them 1 Chron. 29.18 He adored the mercy that made them willing and then implores his farther grace to strengthen them Would a Christian pray Where else will he finde materials for his prayer Alas he
AN USEFUL TRACTATE TO Further Christians of these dangerous and back-sliding times in the Practice of the most needful Duty of PRAYER Wherein are discover'd the nature necessity and successe of FERVENT PRAYER Many Objections answered several Practical Cases of Conscience resolved and all briefly applied from this Text viz. James 5.16 The effectual fervent-prayer of a righteous man availeth much Being the substance of several Sermons Preached in the Town of Columpton in Devon By William Crompton M. A. Minister of that part of Christs Church there John 16.23 And in that day ye shall ask me nothing Verily verily I say unto you Whatsoever ye shall ask in my name he will give it you Coloss 4.2 Continue in prayer and watch in the same with thanksgiving London Printed by J. H. for Philemon Stephens at the Gilded Lion in S. Pauls Church-Yard 1659. ALthough there be many excellent Treatises already printed concerning Prayer yet this ensuing Discourse hath a peculiar excellency in it for which it deserves to be bought and diligently perused And let me assure the Reader that he will neither repent of his mony nor his pains and that it will be his happinesse to be transformed into the doctrine herein delivered Febr. 15. 1658. Imprimatur EDM. CALAMY I Have perused this Treatise of Prayer from the beginning to the end and I conceive it will be good service to God and his Church in the making of it publick not so much because of the delight it will yield to those that read it as because I hope the holy directions which are herein given will be of much avail to teach men to pray so that their prayers may be the Lords delight Pro. 15.18 ARTH. JACKSON Pastor of the Church of Faiths under Pauls Januar. 19. 1658. TO THE VVORSHIPFUL ROBERT COCKRAM Esquire his honoured Patron with the rest of my constant Auditours in the Town and Parish of Columpton The dew of Heaven be your portion as the beauty and fatnesse of the earth is your habitation grace mercy and peace be upon the heads and hearts of you all that love Christ Jesus in sincerity BEsides my readinesse to gratifie the desire of some among you and willingnesse to give some signal of my unfeigned love to you all I have been easily induced to publish the following Treatise by these following considerations viz. 1. That I might the better confirm these things wherein you have been instructed * Luke 1.4 and not seem to labour altogether in vain by bestowing so much time on that which was to vanish in the hearing a sad lot which waits on the best things committed to leaking ears as water poured into a vessel full of chinks 2. That I might benefit those absent yea if it may be the people that are yet unborn Psal 102.18 3. That I might leave a memorial with you whenever it shall please the Lord of the Vineyard whose I am to call me off from you and so supply my absence though by death speaking to you when I cannot see you yea living with you when dead and laid in the dust †Sic Mathaeus cum praedicasset Hebraeis ad gentes ire pararet utile judicavit si iis quos corpore deserebat aliquid memoriale doctriâ—ae suae relinqueret Ut Bel lib. 4. de verb. Dei non scrip c. 4. notavit ex Eusebio 4. Because the matter thereof is weighty and the designe of no small consequence it is to guide you in your going to God how to converse with him to manage well your performances in which if you are defective the whole will be unprofitable Religion is curious clock work if but one wheel fail so wâ—ll all the rest and as one string in a Lute dissonant and unharmonious to the rest corrupteth the whole Musick There is in every duty absolutely required righteousnesse quoad substantiam operis and no lesse quoad modum the matter and the manner are of equal concernment the flie in the Apothecaries ointment and miscarriage in the Christians performance render both unsavoury If you are resolved to the duty as I hope you are and more Practitioners in it see here what it is will adorn your sacrifice why it must be so accommodated and how it may be discerned besides other things which occur for your information therein There are its true other more excellent Discourses of this nature extant some of the same metal bearing a better stamp but this I commend to you soonest because your own it is hony that was gathered for your use milk drawn from your own brest and therefore most proper for you it is a sheaf gathered out of your own field a dish taken from your own table if it be not so well filled as might be expected so circumstantiated as the subject doth deserve you cannot despise it except you blame your selves who chose the Cook Accept it then with the same love it is offered read it with the same diligence you heard it If any among you may be informed convinced confirmed resolved comforted quickned by any thing here presented I shall account a sufficient recompence and rejoice that I have not run in vain And now my Beloved since I have opportunity suffer me in the eye of the world to exhort you The publishing of these things was chiefly intended for you let it be your care to be the principal Proficients by it here is a talent committed to your careful improvement lay it not in a napkin hide it not in the earth Now be doing move Planet-like uniformly Covet grace rather then gifts as to pray more fervently though lesse notionally yet strive to come behinde in no spiritual gift Be men of excellent spirits and expresse sincerity by your fervent endeavours after communion with God and fellowship with Christ Like the Eagle soar aloft but out of love to Heaven Trade for grace your trading on earth is slack unprofitable Let your conversation be now where you would have it to be shortly when you shall be here no more be not slack in closet-services do not you as others that restrain prayer before God but continue in prayer and watch in the same with thanksgiving O pray continually and that not out of form but feeling Serve God faithfully keep close to Christ your Captain Stand in your order O 't is a stragling age fly not from your colours quit your selves like men and men of valour souldiers in the spiritual war for Christ and his truth manifest your actual membership of the Militant Church be mindeful of the yet suffering body of Christ join your mutual forces for her help fervent prayer will do it be not weary nor wanting But my-thinks I hear you reply and say with Samuel God forbid that we should sinne against the Lord in ceasing to pray I will therefore dismisse you with prayer to God for you in the words of old Eli Go in peace and the Lord of Israel grant you your Petitions which you have
or shall so ask of him for your selves or others To his Grace I leave you and remain Your most affectionate Pastor Devoted to the service of your faith W. Crompton Mr FORD'S PREFACE TOUCHING The ensuing Treatise and the Subject thereof I Need not commend the Subject of this Discourse to any that confesses there is a God He that hath but so much Divinity as to acknowledge a Deity must needs grant Prayer to be a necessary duty For the usefulnesse I appeal to all that have found the benefit of it by experience And they are such as count of no enjoyment but what is the fruit and return of prayers It may be truly said of Prayer It is not more our duty then our priviledge T is as one saith piae mentis cum Deo colloquium The converse and commerce that a gracious soul on earth hath with God in Heaven A priviledge indeed as great as we are here capable of that we may come to God as children to a father and speak to him as a man speaketh to his friend Now he that hath but so much leasure and patience as will give him leave to peruse this short Discourse will finde many encouragements to presse the performance of this duty and many helps to direct him in it It s aim and scope is nothing else but to teach us to pray It meddles with no controversie only resoves a Case or two in order to practice the design of it being only to learn us how to reason the case and plead our cause with God In one word It shews nothing but the practice of Religion in one great and necessary part of it And if those who pretend most to godliness would fall closer to their work in the practice and think more of expressing the life and power of it in effectual-fervent-prayer the duties of personal relations and particular callings I am sure they should finde more sound peace and comfort then now they do in many frivolous controversies and perverse disputings For foolish questions do but puff men up in pride and self-conceitednesse whereas effectual-fervent-prayer and practical godlinesse edifie and establish in grace render men approved to God and amiable in the sight of all that have to do with them T is very remarkable what the reverend Authour observes in this ensuing Treatise That whilst we are quarrelling and striving one with another we can never wrestle and strive with God as we ought to do in Prayer And then what marvel is it if iniquity do abound and the love of many wax cold as it doth But I shall Preface no more Let it suffice to say of this Treatise that it is short and sweet Hath in it plenty with much variety and all couched into a narrow compass so as the Reader is in no danger of being cloyed as some guests are wont to be at a great Feast where the sight of so much as is served in takes off their stomacks that they can eat little Here is enough and no more of what is singularly useful for all that have but a minde and good will to pray And in testimony hereof I subscribe my self an hearty well-willer to the publication of this Treatise and the Readers due improvement of it Tho. Ford. Exceter Decem. 16. 1658. Mr. SAUNDER'S PREFACE Christian Reader IT was the respect I had to the Reverend Authour and the content I took in the perusal of this Tract being therewith entrusted by him before it was committed to the Presse rather then expectation to adde reputation to it by prefixing my name that drew this Epistle from me But if the matter treated of meet with the better entertainment from any by this means I shall count a little time and pains well spent As for the subject 't is such as needs not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Letters of commendation 2 Cor. 3. â— or any Panegyrick to usher it in to an honest heart Yet in our giddy-headed times 't is its lot with all other the sacred institutions of Christ to have its legitimatenesse made matter of dispute yea zealously impugned We read of Hereticks very ancient called Euchitae that held men must be ever praying Aug. de Haer l 1. De quibus etiam Epiphan but who ever heard before men should never pray Yes for there is no new thing under the Sun * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. strom lib. 7. Clemens Alexandrinus mentions an old Heresie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That men should not pray at all God gives blessings unaskt Prayer therefore is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superfluous Our unhappy times have given a resurrection to this monstrous conceit I take thee Reader to be a Christian and if thou be so indeed thou knowest thou canst no more be without Prayer then thou canst be without thy food 'T is not so much thy duty as thy priviledge Wouldest thou please God I know thou wouldst The Prayer of the righteous is his delight Prov. 15.8 'T is like honey drops Cant. 4.11 Sweet to his taste Incense to his nostrils Psal 141.2 Dionis Carth. in Matth. Carthusian observes that of all other Christian services Prayer only is compared to incense In it we strive with God but he likes such striving Haec vis Deo grata est says Tert. This force is grateful to God Wouldest thou glorifie God and pay him the homage thou owest him This is Census subjectionis nostrae our suit fine or homage in which God has the glory of all his Attributes returned him Solater on Psa 116. pag. 194. his All-sufficiency Omnipotency Omniscience Love Mercy Dominion Truth Is Heaven shut against thee This is Clavis Coeli as Austin The key of Heaven Not of the aerial only it opens that as Elias prayed for rain and it came yea and an Heathen Emperour M. Aurelius relates how that in the German Expedition Tert. ed sâ—â—p c. 4. in apolog cap. 5. Justia Mâ—â— Apol 2. Euseb l. 5. cap. 5. the Christian souldiers by their prayers made the clouds to yield down water to his Host ready to die for thirst But 't is Clavis Paradisi the key of Paradise too by this key maist thou get into Gods presence and have what thou wilt of him 'T is Res omnipotentissima Luthers devout Hyperbole a kinde of omnipotent thing which makes God himself to say Sine me Let me alone Exodus 32.10 It does with reverence be it spoken strangely charm the Majesty of Heaven The word which is rendred Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—cantatio Iâ—cantam mum Dâ—us ipsâ— qâ—i nullis câ—â—â—â— se vâ—â—bus superarâ— potest Pâ—â—icani pâ—â—â—bus 〈◊〉 Hiâ—â—â—on Epist. Isa 26.16 signifies a charm Fearest thou the Devils assaults 'T is Flagellum Satanae as Austin a whip for Satan and a bulwark for thee that is says Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not to be broken not to be shaken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the same Father a strong weapon 'T is
both offâ—nsive and defensive Desirest thou sweetest communion with thy blessed Saviour here on earth This is Osculum pacis as an Antient styles it The kisse of peace with which the soul kisseth the lips of her beloved 'T is Sabbathum animae as another calls it the souls sabbath Wouldst thou visit Canaan before hand and get to Heaven once before thou come to settle there Prayer is scala Coeli a Ladder for thee 'T is Ascensus intellectus ad Deum The ascent of the minde to God Damascen's definition To be short 't is a Catholicon good for every thing and nothing good without it All things are sanctified by it 1 Tim. 4.4 5. Weems Christ Synag Sâ—ct 3. Paragâ— 5 All things upheld by it The Jews have a saying sine stationibus non subsisteret mundus The world would not endure without Standing Gnammuda standing is one of the seven names they give to Prayer without this the world would not stand This rich treasure Reader is here put into thine hand with direction how to use it Here is not Novum any thing new but perhaps Novè good old truths in a new and delightful dresse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Reverend Authour hath in this little piece well mixed utile dulci thou canst not mâ—sse desired content in reading it nor can I choose but heartily commend it to thy serious perusal Read and practice but remember write over thy closet door what the Jews use to write about the doors of their Synagogues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. They expresse it by this Abbrâ—viature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the first letter of each word Bux oâ—s de Abbr. Heb. A Prayer without affection is like a body without a soul Maintain inward warmth of devotion in thine heart he that does not Loquitur non precatur as says Salvian he talks he does not pray if thou do Gen. 32.28 Thou shalt be caled Israel because as a Prince thou shalt have power with God and with men and thou shalt prevail That thou mayest is the hearty desire of him who is Desirous of the prosperity of thy precious and immortal soul RICH. SAUNDERS A TABLE OF THE CONTENTS THe Introduction and opening of the Text. pag. 1 Two Doctrines from it viz. First That when we have to do with God in prayer it is our duty to make use of fervency Secondly that righteous mens prayers are powerful and effectual 5 The first point opened and proved 6 Prayer described to be a fervent expression of holy desires to God only by Jesus Christ. 7 This description of Prayer explained in the several branches of it viz. 1. It is a fervent expression Wherein is enquired First What this fervency is Answered in three particulars Secondly When are men said to be fervent in prayer p. 10. Answered in seven things Thirdly Why men must be thus zealous p. 19. Made good by eight reasons following 1. Not because God like man stands in need of it 2. Because the Lord loves an importunate sutor 3. Because he that asketh any thing coldly asketh a denial 4. The matter about which you are emploied is weighty 5. There are many and prodigious sins crying 6. By this means we declare at what rate we value Gods mercies 7. Fervent-prayer is most effectual 8. There are other reasons why the Lord will have it so First So much the more to astonish the Devil Secondly To give good example to the Church Thirdly To bring the hearâ— into a better temper p. 26 The Doctrine farther cleared by Scripture-Presidents p. 27. Fourthly How may a man keep his heart iâ— this height of heavenly fervor and thaâ— constantly for sometimes it is so Answered 28 Use 1. To condemn the Roman society and too many formal Protestants 33 A formal Christian described in five particulars 1. He is destitute of spiritual life and heat 2. He saith or repeats prayers often but without zeal 3. He is taken up with self-seeking and variety of distracting cares 4. He is oppressed with corruption and carried away with a violent stream of wordly cares 5. He is not in charity with his neighbour Use 2. To excite men to the duty of fervent prayer p. 35 Directions for that purpose in three things To which are annexed three serious motives 38 One weighty Objection answered viz. These fervent expressions are not always successeful a time may come when a Moses and a Samuel may not be heard 42 The second branch of the description of Prayer viz. Of holy desires how to be understood They must be holy for Person Principle Matter and End 43 First The Person must be holy Farther explained by enquiring first What an holy heart is Secondly Why prayer must come from an holy heart 46 Secondly The Principle must be holy Vnder which head is discovered First Why Prayer must come from a spiritual principle Secondly How Prayer coming from the Spirit may be discerned 49 51 Thirdly Desires must be holy for the Matter of them and that 1. In the ground 2. In the matter instanced in several particulars p. 53 Fourthly Desires must be holy for the end Where is discovered 1. When a mans end is holy 2. Why it must be so To which reasons are given both Philosophical and Theological 56 57 Use 1. For correction of those that pray but in a cold manner ib. Marks of such indisposednesse to prayer 60 61 Use 2. For instruction in two things 1. All prayer will not serve the turn 2. Learn the art of praying 62 The third branch of the dâ—scription of Prayer Vnto God 65 Prayer must be directed to God only Reasons of it 66 Only by Jesus Christ â—8 Where is enquired First What it is to offer up prayers by Christ Secondly Why it must be so Use 1. Shews the misery of gracelesse persons in that they cannot prâ—y See it discovered in two things Use 2. To shew the duty of all to amend their praying 74 To whâ—â—â— are annexed Objections to be answered viz. First What need this ado lesse pains may serve the turn God knows our wants and he will do what seemeth good in his sight 75 Secondly Some say they cannot pray or at least not according to this description of Prayer 76 Thirdly Many that have used thus to pray have proved counterfeits Ergo c. 81 Fourthly Many we see have blessings of all sorts who yet never did nor could pray thus for them 82 Fifthly Should we practise this duty every day as is pressed it would waste and spend our spirits hinder us in our callings and expose us to the derision of others 84 Cases of Conscience to be resolved viz. First What should a man do that cannot utter his minde he wants fit words for such a presence 89 Secondly What should he do that findes his heart unfit and altogether indisposed for prayer especially with such holy fervency 92 Thirdly I am distracted with vain thoughts and terrified with strange fears especially
knows not how or what to pray for as he ought God puts words into his mouth and these would freeze there and never vent did he not by the same influence of some heart-heating affections prevail to thaw the tap In a word a Christian hath not a spark of this fire on his own hearth except some that is strange fire which will not serve the turn he must fetch it from Heaven continually Thirdly By a continual supposal that the present opportunity may be the last how earnest would you pray how fervent would you be were you to dye presently provided this be in earnest settled on a grounded knowledge of your mortality the uncertainty of the last hour else this also will degenerate into formality Fourthly By weighing the causes moving unto and requiring this fervency as fear of Gods displeasure of the curse of the sentence of death and of Hell following Want of Gods image and love of Christ and his grace imminent judgments hanging over our heads ready to fall every moment with some hope of speeding in our requests knowing who hath said Ye shall reap if you faint not Fifthly By a true love unto that we pray for Strong affections cause fervent prayers True love makes weak things strong it is as an addition of fire to the flame It was love to God that made Moses so fervent Mary Magdalen so earnest It hath a constraining vertue it made the dumb son to speak Love if true will make a man do that 's beâ—ond his power as the Corinthians when they were poor in estate yet were rich in liberality Christ loving Lazarus well wept and groaned in spirit when he prayed for him and so did David for his son Where affection is wanting there will be cold praying we see it in sutors among men Sixthly By a proposal of some moving presidents as of a poor man that comes to your door for an alms hear how he cries with hands and eyes lift up he multiplieth and continueth Petitions For the Lords sake for Christs sake some relief Of one naked and almost starved see and behold he will have no denial Or of a condemned prisoner at the bar his knees are bowed to the ground as if his heart would touch the Judges feet his hands elevated his looks ruful his eyes full of distilling tears his words earnest and constant Mercy O Merciful Judge save or I perish Set these patterns before you and make their case your own Be earnest the matter is weighty you must either speed there or no where now or never I shall apply this in a few things Use 1 First The Use may serve to condemn as the society of Rome requiring and resting in the work done whether mighty or weak hot or cold they enquire not so the number and tale be up So too many among our selves that content themselves with a cold and carelesse form of praying a bedulling strain like the pace the Spaniard is said to ride Let us take a character of them First Such as are destitute of spiritual life and heat who have no grounded hope in any promise of speeding How should they pray lively that want life When life goeth out of the body it groweth cold and so where the life of grace is not all is cold no vigour no zeal in the discharge of duty The dead do not praise thee neither can they pray unto thee O Lord Secondly They are meerly formal in Prayer who say or repeat Prayers often but without any zeal or serious bent of minde to the passages thereof as if they cared not whether they were heard or no. Negare docent qui frigide rogant Such persons do far rather suggest a denial then move pitty it was hinted before Thirdly All they who are wholly taken up with self-seeking and variety of distracting employments so that they spend most of their strength about the perishing comforts of this life such are the malicious envious covetous and voluptuous men and women Moses was fervent in Prayer hot in the cause of God but in his own the meekest man on earth his heat was not spent for himself it was reserved for God Therefore our Saviour checks his Disciples when they would pray down fire from Heaven upon the Samaritans telling them they knew not what spirit they were of In our own businesse and wrongs our heat should be hid and as it were wrapt up in the embers but when Gods honour is endangered or obscured then should our fire break forth nay it will if we have any as Cyril sometimes advised Theodosius Fourthly They are cold in prayer who are oppressed with corruption or are carried away with the violent streams of worldly cares for the present they are all choaking and quenching as water abateth the heat of the fire or else lie under desertion or a divine restraint as Jeremiah was often forbid if not disabled to pray in some cases and for some people Fifthly They that are not in charity with their neighbours Love â—s the bond of perfection and the heat of the soul no love no heat so much want of heat as is want of love Forgive and it shall be forgiven Confesse your fâ—ults one to another and pray one for another James 5.16 Be reconciled then come and offer Matth. 5.24 God will not appear to Abraham till Lot and he be agreed Jacob being reconciled to hiâ— brother first builds an Altar Prayer offer'd up with uncharitable hands though otherwise most excellently accomplished is but as sounding brasse and a tinkling Cymball Secondly The Use serves to advise Use 2 excite and quicken you When you pray do it with all your might Water runs most swiftly and strongly when it swells over its own banks and is mounted above its chanel so will our souls move and apprehend with most strength when they are lifted on high and tend to God Be not like the glow-worm fervent in appearance onely take you heed of Jehu's countenance full of flushing heat and Nabals heart as cold as the stone Bid defiance to Laodicean luke-warmnesse Remember the sweet perfumes under the Law were burnt before they ascended Hoc agite Attend on your selves when you call upon God to attend you lest frequency diminish fervour which should encrease it and custome take away the sense When you are to go with a Petition to Christ to be presented to the Father First Let the minde be withdrawn from all prevalency of lust though from the presence it cannot Of worldly employments say as Abraham to his servant with the asses Stay here while we go yonder and worship These Birds would rob Abraham of his Sacrifice Call in and concenter your thoughts as men do the Sun-beams into a burning glasse Have your hearts at your right hand with Solomons wise man or else be sure of this that which is upmost will be out ever and anon distracting dragging downward and cooling your prayers Secondly Be well verst with that Divine Rhetorick in the
wings on which it mounts toward the object desired Holy they must be for Person Principle Matter and End First The Person must be holy Under the Law the Swan which was white in feathers was yet reputed unclean and unmeet for sacrifice because the skin under them was black Religious workings stand in Gods account according to the qualification of the workman either for acceptance or rejection These fervent expressions must come from an holy heart they are not the childe of wit and phantasie but the rapture of an elevated spirit the heavenly dew of a good heart Psal 66.18 If I regard iniquity in my heart the Lord will not hear my prayer To explain this branch we may enquire fitly First What this holy Heart is Qu. 1 I Answer 1. Ans It is in Scripture discovered to be a broken contrite heart a self-condemning self-crucifying sinne mortifying-heart Prayer comes for mercy and must bring a vessel to hold it and that is a broken heart a paradox in nature but not in grace Deus non infundit oleum miserecordiae nisi in vas contritum the sacrifices of God are a broken spirit An heart that by passing under the hammer of the Law and through the melting fire of the Gospel is divided from the band of sin which is a fruit of that sweet Spirit of grace promised Zach. 12.10 11 12. The Spirit of grace and supplication and whereby they shall look on him whom they have pierced and they shall mourn for him c. It hides nothing like a broken vessel le ts all run out opens and spreads all its vilenesse before the Lord As water mire stones heterogeneals which were inseparably congealed in a hard bound frost yet they all lie loose when there comes a kindly thaw so in the heart that was once congealed in the mire and dregs of sin c. and with penitentiall brokennesse is kindly thawed and dissolved the sins that before stuck fast in the soul now lie loose the spirit longs to be rid of them all and so becomes more capacious Broken language if from a broken heart is acceptable 2. It is an humble flexible heart waiting for and ready to receive divine impressions like softned wax and as melted mettle will run into any mould an holy heart will be ready to bend and bow as God will have it Acts 9.6 What wilt thou have me to do As if he should say Lord do but thou command me and I am ready to obey Lord give me ability to do what thou commandest and then command me what thou pleasest as Austin once of himself A carnal heart waits for and embraceth the commands of sin and an holy heart waits for and is ready to receive the commands of Christ to stoop to that service which bears Gods superscription on it 3. It is a chaste clean heart wholly dedicated to God that loveth no evil in motion or action Create in me a clean heart Psal 51.10 Holinesse is a cleansing thing 2 Cor. 7.1 As a good wife is towards her husband such is the holy heart to Christ espoused it is to him The carnal heart hath many lovers but the holy heart hath one whom it loveth even Christ 2 Cor. 11.2.4 It is an heavenly heart Words deeds behaviour not onely in sacred but in civil affairs are heavenly Phil. 3.20 Our conversation is in Heaven i. e. Habitually Corpore ambulamus in terra corde habitamus in coâ—lo saith Augustine The body is on earth but our heart in Heaven as the pearl that grows in the Sea but shines as the sky O the preciousnesse of an holy heart A person thus rightly qualified for prayer is more honourable more excellent then his neighbour Qu. 2 Secondly Why must Prayer come from an holy heart Ans First Because a carnal heart destitute of renewing grace and spiritual life cannot rise to close with such a spiritual duty A natural man receiveth not the things of the Spirit 1 Cor. 2.14 Light and darknesse may as soon come together and agree An holy heart may make a carnal prayer but a carnal heart can never make an holy prayer so as to ascend high enough Nothing can work beyond the activity of its own principle A bullet flyeth no farther then the force of the powder carrieth it and where prayers come from nature onely they go no farther then nature can carry them Secondly Reigning sin in the heart out-cryeth your prayers especially the sins of pride and anger Jam. 4.6 God resisteth the proud 1 Tim. 2.8 I will that men every where pray lifting up holy hands without wrath If your sins be hearty your prayers cannot be hearty If the sin of one man may hinder the prayers and endeavours of many how much more will many sins hinder the prayers of one Reigning sin is like many great Ordnance charged and planted on high mountains they make a great noise like thunder which confounds and swallows up lower and smaller cries Sin unto prayer is as Garlick to the Loadstone renders it flat and dead Thirdly The person must be accepted before the prayer and none are accepted but such as are sanctified by faith in Jesus Christ Therefore prayers must come from an holy heart John 15.5 He that abideth in me bringeth forth much fruit Gen. 4.4 The Lord had respect to Abel and then to his offering Prayer from a wicked heart is like a jewel put into a dead mans mouth loseth all its vertue * The Naturalist saith a precious jewel put into a dead mans mouth loseth its worth and vertue so doth prayer in the mouth of a man spiritually dead The prayer of the wicked is abominable Prov. 21.27 But if the tree be good the fruit will be good You must be in Christ before you can do or obtain any good this way Through him we have accesse with confidence unto the Father Ephes 2.18 Fourthly Because the Lord is holy and cannot endure sin especially in Petitioners God hates sin naturally where ever it is like as we hate poison whether it be in a Toad or Princes Cabinet Yea he hateth it more then the Devil Can a Prince endure a Petitioner that shall bring his greatest enemy with him in his hand even into his presence Or can any Petitioner think so to prevail No As in a wound the plaister prevails not whilest the iron remains within so neither can prayer while sin rankleth God will not hear a good motion from a bad mouth He will hide his eyes while your hands are full of blood You love my profest enemies more then me will God say your bosome sins above your requests Therefore go and be reconciled put away your sins and then come and offer Thus much for the first branch the Person must be holy Again Secondly The Principle must be holy Your desires must be the issues of grace dictated by the Spirit of Christ we know not how or what to ask without his assistance Rom. 8.15 26. Here
repent yet sin again A. 1. A truly gracious soul though it sin yet it makes no league oâ— peace with sin but keeps the war on fooâ— still As Hannibal took an Oath to his father to maintain perpetual hostility with Rome So have gracious souls covenanted with â—od to wage a perpetual war with sin though it sometime receives a foil and losse yet thereby it is more enraged against the adversary Carnal counterfeit persons once foiled seldome come on again but the true penitent riseth and fights most valiantly doubles his guard after unwarinesse strengthens the battle after a blow laying on more strongly after sin hath been too hard as we see in Peter and Paul and many other Scripture-examples 2. True grace gets advantage by the stirring and sometimes prevailing power of sin which meer nature cannot do it alwaies loseth the heart is made worse sin loved holinesse loathed some degrees more and security surpriseth the soul When as in gracious hearts every thing falleth out otherwise the heart is made better sin more loathed holinesse prized some degrees more the soul strengthned like the Giant Anteus who in his wrestling with Hercules is seigned to get strength by every fall to the ground The Third Grace required to be acted in prayer is humility which may serve as the pins of Jacobs Ladder whereby the soul climbeth up to Heâ—ven He that would leap highest must stoop lowest God exalteth the humble whilst he resisteth the proud and sends them empty away As men use to lay up the richest wine in the lowest Ceâ—lars so doth God the choicest mercies in humble and lowly hearts Christ when he was upon the earth did most for those that were humble and so continues to do The truly humble soul is Gods second Heaven I will dwell with the contâ—â—â—e spirit The Valleys shall laugh with satnesse when the Hills are barren And this Grace may be discerned thus First By a grateful disposition for former favours Of old a peâ—ce-offering was appointed to be joineâ— with the trespasse-offering to teach the Church ever to join praise with prayer But the proud heart hath never enough is ever unthankful Secondly By a mean and low conceit of your selves and your own unworthinesse before God Like that of Abraham Gen. 18.27 that am but dust and ashes or of David â—o foolish was I as a beast before thee and Agur Prov. 30.2 I am more brutish then any man or as that Martyr who cried out Gehenna sum Domine c. Lord thou art Heaven but I am as bad as Hell Tantillitas nostra said Ignatius of himself and his Colleagues the humble man like Paul doth not elevate but aggravate his sins against himself vails all the top-sails and sits down in the dust Job 42.6 Mine eye seeth thee therefore I abhorre my self in dust and ashes when he had a glorious apparition of God he vanished into nothing in his own thoughts The stars vanish when the Sun appears and our poor Candle vanisheth into a disappearance when the glory of God ariseth in the thoughts of the humble Thirdly By this when heavenly Objects appear in our eye great and beautiful more and more As in David Psal 4.6 who preferred Gods favour to all things and in Paul Phil. 3.8 who counted all things but dung in comparison of the excellency of the knowledge of Christ He undervalues a whole sky full of stars to one Sun of Righteousnesse And as holy Lambert None but Christ none but Christ To them that believe he is precious they can see those beauties and excellencieâ— in him that are not discovered to others To unbelievers heavenly objects are as orient pearls in an heap of sand and a Mine of gold covered over with rubbish and earth Fourthly By meeknesse and readinesse to yield in all your own causes but resolutenesse in the cause oâ— God in behalf of his truth Moses one of the meekest men on earth yet who more hot and zealous in the service of God The three children Dan. 3.16 are well resolved in the like case and will not suffer truth to fall for them Luther regards not himself nor the rich presents but is eaten up with the zeal of Gods house Fifthly By a patient waiting upon God till the time appointed He that believeth will not make hast to step aside through indirect means to obtain what is prayed for or promised not sorcery charms witchcraft to finde things lost to obtain health or grow rich who art thou that fearest God and obeyest the voice of his servants and yet walkest in darknesse wait upon God and stay thy self on the Lord. We reâ—d of Zachary that he prayed for a childe heretofore while there was any ordinary ground of hope but after as it is probable left off that suit but not waiting what God would do for him and he had his request at last Prayers are often granted long before manifested Thus must grace be exercised in acceptable prayer it is the Palaestra the Arena the Artillary-yard of all our graces in which they must shew their activity And thus much may suffice for the discovery of the Conditions required in prayer In the last place we come to the Motives not to the reading or repeating saying over of prayers onely not to a cold carelesse performance of this duty at all but to fervent praying this is praying with power whereof that passage is fitly verified and rightly to be understood Acts 9.11 Behold he prayeth Saul struck to the ground remained three days without sight and did neither eat nor drink but behold he prayeth i. e. with all his might as one that taketh no denial To pray fervently is the point in hand first undertaken and hitherto prosecured And to this there are seveâ—all Motives and they may be taken â—irst From the Lord to whom we must pray Secondly From men Thirdly â—rom prayer it self First From the Lord and then you may take into consideration such Motives as these 1. He commands that you should pray to him as you love him i. e. strongly vehemently and constantly My son give me thy heaâ— It is a special part of Divine worship and if you make conscience of any duty you will of this especially Hos 14.2.2 He delights in earnest and zealous prayers and petitioners God is not a man who may be tired with uncessant suits and frequent visits Prov. 25.17 as was the unjust Judge and the Disciples with the poor womans cries repeating the same request over and over Such were Moses and David highly commended of God for their skill art in praying one the meekest man on earth thâ— other a man after Gods own heart and he can deny them nothing provided they referre the time and measure to him As men take delight in the deep-mouâ—h'd hound and the shrill sound of the Trumpet and the loud report of the Piecâ— so doth God take delight in the fervent reports of his people 3. He is ready to return answer
bosom open 2. A means it is richly to supply all your wants Prayer like the Heavens hath influence on all things below it as appears from the Prophetick Prayer of Solomon 1 Kings 8. And the practise of David in the book of Psalms and of Agur Prov. 30.8 It brings and keeps the heart in good temper and fills it with Spiritual joy and sweetnesse John 16.24 Ask and your joy shall be full No sorrow can stand before the God of consolation Davids heart was more oft out of tune than his harp he prayes and then cries Return to thy rest O my soul In many of the Psalms the beginnings are sull of trouble but by that time he hath prayed a while the ends are full of joy and assurance Psal 6.22 51. It fastneth on us as with Spirituall buckles all our Spiritual armour and sets God on work for us It is a lock for the night and a key for the day to open Gods treasury and let in the beams of the Sun of righteousnesse upon us Thirdly Consider what need you have to pray to God fervently If you knowingly weighed what a great work you have to do in a short time and in what danger you are upon the brink of Eternity and Satan goes about seeking to devour you say then have you not cause in respect of your selves to work in prayer 2. Motives may be taken from consideration of others whether â—nemies or friends Enemies you have many to your persons profession and practice in close following the Captain of your salvation Jesus Christ Psal 3.1 Many there are that rise up against me 2 Chron. 20.12 O our God wilt thou not judge them we have no might against this great company that cometh against us neither know we what to do but our eies are upon thee Your friends are sick in body or troubled in minde with fears doubts desertions and suggestions carnal or Satanical as Paul was 2 Cor. 12.9 Persecuted and imprisoned as Peter was Acts 12.5 or lying under heavy rods one way or other perhaps imployed about weighty matters by sea or land tending especially to unthrone Satan to root out Anti-Christ and to enlarge the Kingdom of Christ Such moving objects you have enough at home and you may hear of more abroad The great dangers we are sensibly in by reason of sin and enemies should move and awaken us to improve all our interest in Christ to save us or else we perish and so be made the woful'st spectacle that was ever yet beheld A fruitfull land makes he barren for the sins of the people that dwel therein May not we tremble to think what will befall us To close this Can you see God dishonour'd Satan advantaged to domineer a flourishing Church endangered a dear Country like a mother bleeding to death a brother nay many brethren oppressed distressed and yet be silent Can you hear of what is preached on house-tops without sighing Can you look on the dolefull face of things with dry eyes O hard-hearted Christ hath some great work in hand a great and effectual door is opened and there are many adversaries and will you not so much as pray to God for help They are cursed with a bitter curse which come not in to help the Lord against the mighty A third and last sort of Motives are taken from Prayer it self such kind of praying First It distinguisheth between the gracious and the gracelesse soul it declares the sacrifice to be more excellent Cain offered a sacrifice as well as Abel but saith put the difference As faith puts a difference between the works of Heathens and the works of Christians though not for the matter yet for the manner so do faithfull fervent prayers between the sound and the rotten Christian It puts a difference betwixt the Abba-fathers of a child and the Ave-Maries of a superstitious Papist betwixt the devotion of a Saint and the devotion of a sinner the crie of a Saint and the howlings of an hypocrite these make a great and long noise the other only send up strong cries as well and more in private then in publique Secondly It is ever effectual and hath been most successfull Vitus Theâ—dorus speâ—king of the prayers Luther made in reference to a Diet at Ausburg wherein matters were like to go against the Protestants wrote thus Non dubito quin illius preces magnum momentum ad desparatam hanc causam comitiorum sint allaturae he doubted not but Luthers prayers would go near to turn the stream No man ever thus sought help of God in vain Witnesse Abraham Moses Joshuah Elijah a man subâ—ect to like passions with us Hannah Daniel with thousands more who were sent away as Ruth from Boaz with their bosom full of blessings as Mephibosheth from David with a royall revenue as Achsah Calebs daughter from her father with upper and neather springs or as Moses from the mount with their faces shining A Christian cannot want supplies so long as he can pray for them as they were wont to say of the Pope he could never want money so long as he could hold a pen in his hand to write for it When the man can find a fervent-praying heart God will find a pitying heart and a supplying hand The Ark and the Mercy-seat were never nor ever shall be separated Obj. But such as you instance for successe of prayer were all extraordinary eminent men good and holy while I am mean poor vile and cannot hope to prevail as they Ans 1. I would know who they are that have most need of mercy and are so prest to use strength and fervency with God as penitent sinners throughout the whole book of God Paenitens loco justi apud Deum a penitent sinner is just in Gods account As Manasses the Publican Mary Magdalen the thief on the Cross sinners in grain yet humbled and accepted As for Abraham and Moses and the like they were holy men indeed as there are many in the world now though not so eminent yet as acceptable to God and as powerfull in praying as they were 2. I say that the successe and effectualnesse of pâ—ayer is not so much from the faith and fervency of the Petitioner as from the mercy of God and merit of Christ Cry and pray fervently unto God and rest on the promises Obj. But I am streightned and want time to pray morning and evening as you direct Ans 1. Have you time for other businesse to eat drink sleep labour and take your pleasure and none to pray Have you time to game and drink to buy and sell and none to pray This is the part of a worldling of the man of this life 2. Wisely improve your time and beware of contracting upon your selves that burden of oppressing varieties which keep men down and imploy them in such an excesse of matters in the earth as with that Duke of Alva they have no time to mind or look up to heaven 3. Redeem
my will be done And hence that request of Bernard to his friend whom he had advised for strict and holy walking cum talis fueris memento mei i. e. When thou art such a one remember me in thy prayers All Gods family-servants are Israels prevailers with him Secondly They have the Spirit of prayer whereby they are enabled to cry powerfully Abba Father As the Spirit wrought powerfully in those men who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moved by the holy Ghost to speak the Word of God to men so it works powerfully in all righteous men speaking to God The Spirit doth both disponere and excitare give the habit and the act also brings the fuel of good desires into the soul and there sets it a burning so that in a sense they are the prayers of Christ indited by the Spirit put up in his Name and presented by â—his mediation And it cannot otherwise be but that they should find the way back again and reach that bosom whence they came These waters will rise as high as the fountain especially being conveyed by such a Conduit-pipe If the holy Spirit be the Inditer the Son the Advocate the Father the Register of the Saints prayers whatever weaknesses there be if not wilful they cannot non-suit them in that Court He cannot dislike the petition which himself hath framed Prayer is the counterpane and reflection of his own good pleasure and he can no more resist it than his own will Thirdly They have disposed and enlarged hearts though not alwaies alike Utinam eodem ardore orare possim saith Luther The more they pray the better it is with them in that regard The Lord doth enlarge their hearts that they may pray and then by prayer that enlargement is encreased that they may be fitted to receive more blessings Prayer doth not merit mercy but sits us for mercy empties the heart of self and takes in the more of God Fourthly There is nothing that can totally and finally hinder them whilst Christ Heavens Favourite and Master of requests is their friend and husband whilst the blessed Spirit is their assistant and no sin beloved Distracted and weakned they may be but wholly disappointed and kept off they cannot be The Use followes And it may serve First To let us see what to expect from the prayers of too many among usâ— those birds without wings and messengers without feet good for nothing at all Divide us into four sorts viz. Prophane Civil Formal and penitent We find the first sort pray not at all the second repeat a prayer the third sort make a prayer but the last sort only pray in Faith and power The prayers of unrighteous persons are little worth confundunt opera sermonem their works confute their words sâ—ith Hierom. And as Tacitus speaks of some words of Tiberius Preclara verba c. They are good words but not sutable to him and the reason he gives is because ad haec caetera non conveniunt his other words and actions are not of the same stamp This we may read in many Scriptures Isa 1.15 When you make many prayers I will not heâ—r your hands are full of blood Jer. 7.9.16 Will ye steal murther c. and come before me Jer. 14.10 11 12. See the place Secondly What you must do that you may be powerful and effectuall in prayer viz. 1. Get this qualification be righteous men You must lay aside all your sins not for a time only as 't is said of the snake that she laies aside her poyson whilst she drinketh Or as the Persians who kill all their venomous creatures one day in the year and after that suffer them to swarm as before nor blot out the old score to begin a new one as 't is said of Lewis the eleventh of France that when he had done evil he would kisse his crucifix and then God and he were good friends as he thought and so might go to his old work again but for ever in desire and endeavour Is not this the fast that I have chosen to loose the bands of wickednesse and to undo heavy burdens and to let the oppressed go free that ye break every yoke Is it not to deal thy bread to the hungry c. Isa 58.7.55.7 Let the wicked forsake his way c. Then shall thy light break forth as the morning c. Then thou shalt call and the Lord shall answer thou shalt cry and he shall say here I am Your stubbornnesse and pride must submit or else never hope to speed all your time and strength is spent in vain When you spread forth your hands to me I will not hear I will hide mine eies from you while your hands are full of blood Sin is a devil in the air to hinder the ascending of prayer a thick cloud to stop the Sun-shine of mercy That which was noted of Coâ—sar may be here applied when one that was up in Arms against him yet at the same time sent him a Crown Coesar sends back the Crown with this message Let him return to his obedience and then the Crown may be accepted Certainly whatever means we use to obtain favour and prevail with God remaining in our sins had we Crowns to dedicate to his honour all would be in vain Then turn from sin 2. You must pray in a time while he will be found Isa 55.6 and call upon him while he is neer In giving you peace and liberty in the Ordinances while the Spirit strives lovingly and the Angel moves the water God cals waits Grace is dispensed the door is open whilst the day continues a time may come when he may not be found a black night may come and hide his gracious presence the Sun and the Stars may be turned into blood Lose not opportunity be gathering Manna whilst it fals call upon him Say his own beauty mercy goodnesse moved you Where these are joined there is a promise of good successe they neveâ— yet failed this better deserves then any an affix of probatum est saepissimè 1. When they are join'd in Persons so that the petitioner be penitent and the penitent a petitioner such as see their sâ—ns convictingly and distinctly such as bewail and flie to the fountain opened for sin and for uncleannesse may run and reâ—d comfort Isa 1.18 Matth. 21.22 Joâ—n 15.7 A penitents prayer doth presuppose a promise though not alwaies in particular yet alwaies in general which is sufficient 2. When they are general in a Nation when those that sit in the throne as stars in the superiour Orb leâ—d the way and give light and influence in the power of godlinesse splendour of grace and gracious performances to deny themselves in all hurtful vanities and prâ—y fervently as did Jehosaphat 2 Chron. 20.3 c. When there is a Court-reformation and a Country-reformation when young and old in City Church and State reform and cry fervently to God when all join in acting as well as in
at one time what is inevitably lost at another You may be assured in the word of truth and experience there is no hinderance of work nor losse of time in continuing this exercise Gods blessing doth more then recompenâ—e such expences A whet is no let I come now to the second Doctrine viz. That righteous men are very prevalent in prayer While mens hands are full of blood the Lord will not heâ—r Isa 1.15 If I regard iniquity in my heart c. Psal 66.18 Impenitent persons such I mean as are so in act or disposition either they pray not at all they that have done evil hate the light lest their deeds should be reproved Joh. 3.20 The guilt of sin redounding and resting on them doth discourage such from prayer and makes them willing to grow strangers to God as a trespasser of his neighbour useth to say I have done so or so against you and am ashamed to look you in the face Or else they pray in a cold fâ—int manner for form rather then out of love and such prayers ascend not Now for the penitent righteous persons they are fervent in prayer wrestling with Jacob striving with Paul and sweâ—ting with Christ As the tribes Acts 26.27 are said to serve God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a stretching forth themselves with all their might And their prayers are worth something Witnesse the prayers of Moses Joshuah Elijah Daviâ— Daniel Paul no such extraordinary presidents but that a true penitent skilled in prayer and closing with the promises may prevail as much with God now aâ— they did then Coldnesse and infidelity are the main causes of so much fruitlesse praying and want of skill to observe returns when they are fruitfull doth occasion unthankfulnesse and uncheerfulnesse in good men For a further illustration of this Doctrine it will do well to enquâ—re First Wherein are the prayers of the righteous so prevalent Secondly Why First Wherein are they so effectual A. The answer may be thus They are effectual both to remove judgements and procure mercies The work of prayer in the former will discover the later It is effectual to remove judgements and consequently to bring mercies Amos 7.1 to the 7. It removed the judgements of the grashoppers and the fire as Jonah prayed and removed a double death that had seized on him It is the best Lever at a dead lift It loosed the iron chains and opened the iron gates unlocked the windows of heaven Est clavis instar quâ Dei penetralia aperiuntur Jamblicus Instead of a key wherewith Gods Cabinet is opened The Prophet Amos knew this full well and therefore sets to work in good earnest as when a Cart is in a quagmire if the horses feel it coming they 'l pull the harder till they have it out so he Prayer overcomes enemies Achitophel withers before the prayer of David The huge Army of a thousand thousand Ethiopians ran away like cowards before the prayer of Asa Luther having prayed earnestly to God in his chamber for the Churches successe came down saying We have overcome we have overcome And so accordingly it proved Marcus Aurelius being in the field with his Army and in a great streight for water commanded his Christian band to pray unto their God in that distresse they presently fall down where they stood and behold a plentifull shower followed immediatly with thunder and lightning upon the enemy called by him therefore from that time Legio fulminatrix the lightning Legion Constantine would have his Effigies made kneeling whenas other Emperours had theirs standing triumphing to shew that he got all his Victories by prayer Euseb lib. 2. cap. 12. reports of him that he never took any war in hand but first presented his earnest prayers to God Statis temporibus quotidiè solus cum solo Dâ—o loquebatur Fox in Martyr relateth that the victory against Cedwell and Penda in the time of the Saxons was ascribed to the prayers of Oswald and the like of Allured against the Danes What was said of the wicked Psal 57.5 Their tongue is a sharp sword swords are in their lips may be truly said of the tongues and lips of Gods people in prayer they are as two-edged swords in their hands to execute vengeance Of all weapons there is â—one like to this Again prayer is effectual to heal the sick 2 Chron. 7.14 If my people which are called by my Name shall humble themselves and pray and seek my face c. then I will hear from Heaven forgive their sins and heal the land Gen. â—0 17 We find that Abraham prayed and the Lord healed Abimelech Jam. 5.15 The prayer of Faith shall heal the sick and if they have committed sins they shall be forgiven them And so shall be healed on both sides Anointing will not do it prayer will not do it but the prayer of faith shall The story of Luther is well known how by his prâ—yers he recovered Theodorus Vitus of a consumption after the Physitians had given him up for dead Such strong breathings like strong winds whilst they are up keep great showers from falling and can blow away the blackest cloud yea blow the most smarting wounds whole Such sweet lips are ever dropping balm into the wounds of a people You see the prayers of the righteous are effectual to procure blessings for the well-being of the common body It is this that raises storms to drive away enemies and prosperous gales to bring mercy and relief It was the prayer of England that scatteâ—ed the Spanish Armado like a mist I have read of Theodosius who being once dangerously beset with enemies turned himself to God by prayers fasting and tears the Lord was entreated to raise a tempest in the face of the enemy to their discomfiture and to turn Arbitiâ— one of their Câ—ptains to his side as Socrates relates it Herein are the prayers of the righteous effectuall Secondly Why are their prayers so effectual Ans First Because all righteous persons are in house and Covenant with God and therefore poweâ—fully-effectuall They are neer to him dearer than Heaven and Earth Now a domestick Attendant can ever prevail more with the Lord than a retainer only Their prayers go up as pillars of Incense and come before the Lord as the sound of many waters Sozomen reports of Apollonius that he never asked any thing of God but obtained it Hic homo potuit apud Deum quod voluit reâ—orded of Luther he could have what he would of God What Zedekiah saiâ— to his Courtiers hypocriâ—ically God saith to his servants seriously The King câ—â— deny you nothing The Courtier that is a fâ—vourite gets more of his Pâ—ince many times with one request than an huâ—bandman or tradesman can attain unto by twenty years labour So doth the righteous man obtâ—in at the hands of Goâ— having the Royalty of his eâ—r Henâ—â— that transcendent rapture of Luther in a certain prayer of his fiat voluntas mea Domine Lord let