Stevens ejaculatory praier at his death Lord lay not this sin to their charge And assuredly many of the blinded Jews who ignorantly crucifled the Lord of glory fared the better for the ejaculatory prayer of Christ Father forgive them for they know not what they doe Luk. 23. 34. Witnesse the conversion of thousands of those who had a hand in crucifying the Lord Jesus Acts 2. 36 37 38 39 40 41. verses compared Other Saints likewise fare the better for this that the ejaculatory prayers of others of their brethren for them are acceptable prayers to God Onesiphorus will fare the better for the short prayer of Paul at the very day of judgment 2 Tim. 1. 18. The Lord grant that he may find mercy at that day How well then is it in all respects that God will have his Saints praying continually with ejaculatory prayer also 2. In that it is a service which the Lord Second Motive It is that upon which the spirit putteth us often by special motion of his Spirit put his saints upon oft times as well as by general command requireth the same Let me hear thy voice saith Christ to his people Cantiâ— 2. 14. To which the Church answereth in an ejaculatory prayer verse 17. Turne my beloved and be thou like a Roe So Cantic 8. 13. The Lord putteth them upon speaking to him Let me hear thy voice to which they returne an ejaculation ver 14. Make haste my beloved now it will not bee safe to neglect any such motions made by the Lord and by his spirit lest being grieved he withdraw from us 3. In that the most spiritual persons Third motive it is that which the choysest Saints practise much have been and are thus exercised in those holy ejaculations as was Christ as Luke 3. 21. When he was baptised he so prayed when those Disciples returned with that successe he lifts up his heart Luk. 20. 21. I thanke thee O Father Lord of heaven and earth So John 2. 27 28. Father glorifie thy name And so Luke 23. 31. Father forgive them for they know not what they doe So Matthew 26. 46. My God my God why hast thou forsaken me So Luke 23. 46. When to leave the world Father into thy hands I commit my spirit Thus David and Nehemiah and Moses and others who were most spiritual how oft were they thus praying 4. In that ejaculatory prayer hath prevailed Fourth Motive it s very prevailing with God with God for great things persons have been healed of plagues As upon such a prayer of Hezekiah 2 Chron. 30. 18 19 20. verses God hearkned and healed the people Wonders have been done by it as when upon such a Prayer of Isaiah the Sun goeth backward 2 Kings 20. 11. Isaiah cryed unto the Lord and the Sun went back ten degrees Such wonders were done hereby at the red Sea Nehem. 9. 9. as formerly was shewed Now in the second place consider of some Helps to pray thus 1 Heavenly mindedness Helps to help us this way 1 Get and maintain a spiritual frame of heart walk much with God in Meditation and the like and frequent occasion will be offered of such like talking with him A heavenly heart will be often lifted thus heavenward When Simâ—on was in such a frame then Lord lettest thou thy Servant depart in peace Luke 2. 29. So when John is in a like frame then Come Lord Jesus Come quickly Revel 22. 20. One Ejaculation or other ariseth out of the heart in such a frame and as a branch thereof get our hearts weaned from the things of the world be as one leaving the world and then an old Jacob will be mounting thus Gen. 49. 18 Lord I have waited for thy Salvation David who was a weaned child was much in holy Ejaculations so was Davids Lord who was so much above the world such have most to do in Heaven and therefore so oft moving that way 2 Get a humble soft heart sensible of sins and self emptinesse Broken hearts will bee often breathing out Ejaculatory sighs and requests The humbled Thief upon the Cross and Publican in the Temple had their Ejaculations 3 Keep in life and light as much as may 3 Sense of Gods love be the sense of the love of God in Christ when the Church is in Christs armes and as in his bosome then she hath her Ejaculatory request Set me as a seal upon thy arm c. Cant. 8. 5 6. This stirreth up holy love in us to God and that will be making ever and anon abrupt expressions of its desire to him Touching the third thing consider of these Cautions Cautions 1. That it bee not too seldom 1 Content not our selves that more rarely wee have some one lift this way but be ever and anon sending up some short requests unto the Lord foure times in one Chapter is Nehemiah doing thus upon several occasions 2 Look that we do it not in a Petitionary 2. That it bee not only in a Petitionary way way only but praising way as well So David Psalm 8. 3 4 5. When I see thy Heavens c. I said What is man that thou art thus mindful of him So Jesus Christ I thank thee Father Lord of Heaven and earth that thou hast hid these things from the wise and prudent and revealed them to babes Luke 10. 21. and John 11. 41 42. Father I thank thee that thou alwayes hearest me 3 Look that be not a bare formal cry 3. That it be not in an affected way for fashions sake a customary Lord have mercy upon me or Lord blesse me or the like in a morning or at going to bed resting therein as if now some goodly service were done or that sufficeth or a more forced out-cry to God occasioned from sudden terrors or distrusts and the like or an hypocritical semblance of a heart lift to heaven by an affected lifting up the eys when in others company or in a seemed squeezing out a hollow hearted sigh in stead of such cordial Ejaculations to which we have been all this while exhorting Lastly Look that none under this pretence 4 That it thrust not out Solemn praier lay aside the due and constant exercise of publick or private Praier in a more continued way Let not one duty justle out another Continued Praier in solemn manner is our duty as well as Ejaculatory Prayer as God willing we shall see in the following part of this Discourse we are the rather to make conscience of Ejaculatory Praier that we may be sit for solemn Prayer and we are so to pray in a continued Prayer as it may leave us sending up our after Ejaculations unto heaven CHAP. III. Touching more solemn and continued Prayer and particularly of Publick Prayer WE have spoken of Ejaculatory Praier proceed we now to consider of Solemn and continued Praier which is either Publick or Church Praier Private or Family Prayer Secret or Closet Prayer Begin
may well be so called for 1. As that was so this to be presented by all sorts poor or rich none exempted from it 2. As those Offerings were costly to all sorts considering their several abilities so are these Spiritual Sacrifices 1 Pet. 2. 5. witnesse the suppliants tears sighs strivings pleadings c 3. As they were free services Lev. 1. 3. So are these Christs Suppliants are free Sacrificers Psal 1103. Hebr. Their spirit is forward to pray Matth. 26. 41. To will is present with them Rom. 7. 8. 21. Their Prayer is their gift Matth. 5. 24. 4 As those were to be clean and pure so are the Saints Prayers Job 16. 17. Also my Prayer is pure Mal. 3. 1 2 3 4. 5. If we should compare Prayer with their particular Offerings it would answer to this name As their Mincah or Meat Offering Psal 96. 8. All the Subjects of Christs Kingdome must bring an Offering Mincah into the Courts Mal. 1. 11 The converted Gentiles will bring an Offering or Mincah to the Lord meaning especially this holy Offering of Prayer which as that of old 1. Is to be of fine flower Levit. 2. 1. and well sifted tryed and refined in all the particulars and parts of it and mens aimes in it We should not ask amiss either unlawful things or though lawful yet to spend upon our Lusts James 4. 2. It must be mingled with the oyle of Grace and gracious affections 3 Also perfumed with the sweet Frankincense of Christs Merit and Mediation applyed by faith 4. All seasoned with that holy salt of gracious expressions outwardly Col 4. 2 3 6. and mortified desires and affections inwardly Mark 9. 49. 5 Avoiding the honey of humane Eloquence or affectation of expression but especially of inordinate desires or lusts We might also compare it with other of their Offerings but shall forbear remembring this only that we speak thus in reference to these as part of their Worship and not as Types of Christ Prayer is called Incense Psal 141. 2. Let 2 Prayer Incense my Prayer come before thee as Incense Mal. 1 11. In every place pure Incense shall be offered to thy name Rev. 5. 8. Vials full of odors which are the Prayers of the Saints Look as that was compounded of very costly materials Exod. 30. 34. so is a Spiritual Prayer as they were smal beaten so in this matters are not rudely and confusedly but deliberately advisedly preparedly and very particularly presented before the Lord. The Saints in their Prayers have also their hearts broken and bruised and parcelled out sutably to the very particulars mentioned in Prayer nor is the fire of the Spirit and of holy Zeal wanting therein which cauâ—eth them to send out holy vapors of fragrant spiritual sighs and desires before the Lord and whilst these spiritual Priests are through faith exercised offering up this their holy Incense upon the Altar Jesus Christ there is but a step as it were 'twixt them and heaven that Holy of Holies O how neer are the Saints so exercised to Jesus Christ as that covering Mercy-Seat What precious answers of grace receive they oftentimes from the Oracle of God! How speedily do their holy odors pierce and pass into the Holy of Holies into Heaven Prayer is called a lifting up of the soul and 3 Prayer a lifting up of the heart and soul to God of the heart Psal 25. 1. Vnto thee O Lord do I lift up my soul i. e. to thee do I pray So Psal 86. 4. and 143. 8. The work of Prayer being not so much to lift up eyes and hands and voice as to lift up the heart and soul and as if we had not prayed when our spirits were not elevated Surely that work whereby the souls of Gods Suppliants when sinking when cleaving to the dust are raised up is a great work yet Hannahs Prayer did it She looked no more sad 1 Sam. 1. 15 18. compared The like lift was Davids Prayer to him in that sad plight from under those grievous weights upon his spirit Psalm 6. 1 2 3 4 8. yea hereby Gods Suppliants do get above worldly cares fears and distractions Phil. 4 6 7. Be careful for nothing meaning inordinately but in every thing make your request known by Prayer c. And the peace of God c. shall keep your hearts and minds The work of Prayer is not to move or remove God he is in one mind he is still the same but to move and remove our hearts neer to the Lord and then have we prayed to purpose when by Prayer our hearts and spirits are in a more sublime and celestial frame when we are more above natural carnal and formal self when more off and above the world and all the incouragements and discouragements of it when in and by Prayer we have recovered yea haply exceeded our former lively apprehensions of and affectious to the Lord Jesus our former strength and bent of spirit to his favour and wayes c. For then our hearts are indeed lifted up yea prayer is not only a lifting up of the heart effectivè because when duly performed it doth thus lift it up but it is so formalitèr because the very forme nature and essence of a spiritual prayer lyeth and consisteth in the heavenly movings workings and approvings of the mind and heart as spiritual toward God and Christ in the several expressions of their desires Gracious suppliants as such they mount up with wings as Eagles Esay 40. 31. They approach to the Lord Jer. 30. 21. Draw near to the Lord Psal 73. 28. They flye to heaven for refuge Heb. 6. 18. They flie to the Lord for refuge David who in Psal 143. 8. pleadeth for favour and salvation because hee lifted up his soul to the Lord in the 9th verse reneweth his plea in this expression because he did flye to the Lord to hide him Prayer is called meditation Ps 5. 1. Consider 4 Prayer 2 Meditation my meditation i. e. my prayer Gen. 24. 63. Isaak went out to meditate or to pray so that prayer is not lip-labour if rightly performed but it is a work of the mind exercised herein It is blamed in hypocrites worship and prayer which is therefore accounted null vaine that they draw near with their lips but their hearts are far from God Esa 29. 13. Prayer in the rise of it is a studyed work many a thought spent before hand about the sins which the Saints confesse about the wants which they expresse upon the mercies which they doe acknowledge upon the purity majesty immensity all-sufficiency fidelity and bounty c. of the Lord to whom they pray the beauty and fulnesse c. of the Lord Jesus in whose name they pray yea immediately before they pray they have their preparatory musing of what of whom and through whom they are to ask and as they are praying their minds are attent and intent upon what they pray for yea they usher in their
spirit and the like She received not correction she drew not neer to her God ibid. Eliphaz gathered that Job was neglectful of prayer because so querulous and as he thought repining at Gods dealings with him Job 15. 3 4 5. c. Surely thou casteth off fear and thou restrainest prayer should a wise man dispute with words not comely c. 3 Such omit prayer who are ready upon 3 Distrust every occasion to distrust God in his promise or providence Zeph. 3. 2. She trusted not in the Lord she drew not neer to her God 4 When Professors are so very hard to 4 Hardness of heart be convinced of a sin as sins of worldlinesse pride oppression error impatience and the rest Job 15. 4. Thou casteth off fear Thou restrainest Prayer for thy mouth declareth thine iniquity seeing thou hast chosen the tongue of the crafty ver 5. To evade and avoid the just imputations as he thought of hypocrisie This argueth also omission of prayer 5 So is oppression one of another an 5 Oppression Argument thereof Psal 53. 4. They eat up my people they call not upon God 6 Backsliding and Lukewarmness in 6 Backsliding Religion also argueth the same these two are joyned Zeph 1. 6. Such as are turned back from the Lord and those that have not sought the Lord. So is that of not inquiring after him namely of his Servants I fear these backsliding times are not such praying times as formerly 7. The sad temptations which are too rise 7 Sad temptations among Professors argue omission and neglect of prayer Watch and pray that yee enter not into temptation Matth. 26. 41. Yea but it appeared that against that third admonition of Christ they did neglect to do it yea Peter who was personally admonished What Peter Couldst not thou watch But ah the advantages which presently Satan got against the Disciples and against Peter above all the rest witnesse his third denyal of Christ In a word The 8 Denyal of blessings little success we oft times find in our weighty endeavours argueth that we ask not and therefore have not any choice blessing thereon Jam. 4. 2. Ye war and get nothing because ye ask nothing Touching the second thing the case of such persons is sad both in respect Evils of sin in neglect of prayer 1. Of Evils of sin accompanying the same 1 Such are far from experimental knowledg 1 Ignorance of God and of his wayes The Heathen that know not God who call not upon him Jer. 10. 24. 2. Such are secretly Hypocrites yea very 2 Hypocrisie Atheists who make not conscience of Prayer It is the Atheist in heart who in his heart saith There is no God Psal 53. 1. Who calleth not upon God ver 4. 3. Such are under some deep measure of 3 Stupidity hardness of heart yea of wilful hardning themselves they cast out all motions in them arising from any fear of God who restrains Prayer 4. Such are in a ready way to blaspheme 4 Contempt of God God and his wayes Job 21. 15. What is the Almighty that we should fear him or what profit should we have if we pray to him They are in a ready way to cast God quite out of their thoughts Psal 10. 4. these two are joyned He will not seek after God God is not in all his thoughts But at best 5. Such are surely weary of God Thou hast not called upon me O Jacob 5 Wearinesse oâ— God but thou hast been weary of me O Israel Isai 43. 22. And what a sin and shame is it to be carelesly weary of God the God of our Mercy Micah 6. 3. 2. The case of such who omit and neglect Evils of sorrow in neglect of Praier prayer is sad in respect of the Evil of sorrow Such as call not upon God are often times in causless horrors and have little quiet or peace in their spirits Psalm 53. 4 5 They call not upon God and then are they in fear where no fear is And to say no more Such will in time come under that dreadful imprecation Jer. 10. 25. Pour out thy wrath upon the families which call not upon thy name and so may come to lye open to a more full measure of the wrath of the Almighty then other men And so much of Prayer in general CHAP. II. Of the diverse kinds of Prayer And first of Ejaculatory Prayer HAving spoken of Prayer in general we come now to speak of the species and sorts of Prayer and therein first of sudden or Ejaculatory Prayer In respect of which we may be said to pray and must also pray without ceasing He who enjoyneth us indefinitely to pray without ceasing commandeth us also to pray in an ejaculatory way Ephes 6. 18. Pray with all Prayer or all manner of Prayer and so this also Ejaculatory prayer is either mental only or vocal also Ejaculatory prayer Mental is a short yet serious and sincere lifting up of the hearts desires and ailes unto the Lord the mind as it were inwardly uttering the same to him Thus Jehoshaphat cryed to the Lord 2 Chron. 18. 31. And thus Samson called upon the Lord and said in Gods hearing not in the lads hearing that led him O Lord God remember me c. Judg. 16. 28. Thus Nehemiah chap. 2. 4 5. praied unto the God of Heaven yet the King then present neither heareth a whisper nor seeth any motion of his lips whilst Nehemiah is thus speaking a word or two of moment to the King of Kings Moses his mental speaking to God was a loud cry in the Lords ears he spake nothing vocally yet Exod. 14 15. Why cryest thou saith the Lord Believers are to God through Christ a spiritual Temple and house that within this house also in the innermost part thereof this holy incense of Ejaculatory Prayer may be offered to the Lord with acceptance 1 Pet. 2. 4 5. Ejaculatory Prayer vocal is a holy Apostrophe or turning ones speech to God Ejaculatory Prayer described prayer-wise in some short yet pithy expressions from what a gracious person is think ing saying doing or suffering Thus Jacob breaks off his continued speech in blessing his sons turning himself to God O Lord I have waited for thy salvation Gen. 49. 18. So Isaiah from threatning the Assyrians Isai 33. 1. turneth prayer-wise to God v. 2. O Lord be merciful unto us So Micah in like sort chap. 7. 13 14. Feed thy people with thy rod. Thus Christ breaketh off his speech to his Disciples and turneth it to his Father John 12. 26 27 28. Father glorifie thy name c. Thus Luke 22. 40 41 42. From reproving his fellow doth the penitent Thief turn his speech to Christ Lord remember me in thy Kingdom Thus Nehemiah amidst his reforming work oftentimes turneth him to God thus Remember me O my God concerning this c Nehem. 13. 13 14 21 22. Let us now speak
Lord be Judge betwixt Israel and Ammon Judg. 11. 27 Israel injuriously begirts Judah and no other help for them but this Judah cryed unto the Lord Enemies 2 Chron 13. 14 15. Pharaoh with an huge host hath Israel at an advantage and they must needs then thus crye out unto the Lord. Enemies unexpected scornes of the Saints put the Saints upon these short appeals Nehem. 4. 4 5. Hear Oh our God fâ—r we are despised Their sudden affrighting of them doth as much they all made us afraid Now therefore O our God strengthen my hands Neh. 6. 9 The present hearing of the Princes good will to the Commonwealth put forth godly Subjects then present to affix their Ejaculatory Amen thereto 1 Kings 1. 36. Amen the Lord thy God say so too A sudden hand of God upon others put godly Judgments God Moses upon it thus to pray for Miriam O Lord heal her c. Numb 12. 13. and godly Hezekiah to pray for his people The good Lord pardon every one that prepareth his heart to seek the Lord though not so prepared And the Lord hearkned and healed the people 2 Chron 30 18 19. Any sudden notice of some special service of God unto Special services which some of the Saints are addressing themselves must needs put others that hear thereof by such sudden lifts of their hearts to give them a lift therein Is David going to a solemn Sacrifice godly Aâ—aunah will thus wish him good speed 2 Sam. 24. 23. The Lord thy God accept thee Eli perceiving Hannahs Prayer-business 1 Sam. 1. 16 cannot but add his fiat also ver 17. The God of Israel grant thee thy petition Sudden weighty changes of some of the Saints in their Changes outward condition put others that hear of it upon this holy service of love to them as Boaz his godly neighbours Ruth 4. 11 12. The Lord make this woman like Rachel and Leaâ— c. Sudden and unexpected Kindnesses others kindnesses shewed to the Saints will put them to speed such a kind of Messenger as this to heaven presently to tell their Father of it Ruth 2 19 20. Naomi seeing Boaz his kindness to his daughter Ruth saith Blessed be he of the Lord that hath not left off his kindness to the living and to the dead Besides even one Ejaculation of the Saints Continuation of Prayer puts them upon making more upon praying thus also without ceasing One Ejaculation begetteth another Isai 26. 9. With my soul have I desired thee in the night yea with my spirit within me will I seek thee early because they had thus prayed they will pray yet more Psal 62. 1 Hear my cry attend to my prayer yet no words there of mentioned and ver 2. From the end of the earth will I cry he had thus cryed and he will therefore cry againe and again As billowes of ten ptation ever and anon stop his mouth and â—nâ—errupt him so as he now and then doth but peep above water and get breathing space he will thus cry Lead me or guide me or carry me to yonder rock which is higher then I. Hence Jonah in his perishing condition mentioneth his Praiers plurally there were many of these short Praiers like Messengers sent Poste in some great and present stress one after the other to speed succor from heaven Jâ—n 2. 1. 2 7. My Praiers came in unto thee Yea these holy Traders with Heaven using to make as quick returnes as speedy dealings thus with the Lord as they gain upon the Lord they are suddenly sending for more and bespeaking yet more blessing from him When Moses by his short Prayerâ— hath got a grant of God My presence shalâ— go with thee Exod 33 12 13 15 16. compared then doth he in a holy wise grow upoâ— God He hath one short yet no smal requesâ— more ver 18. I beseech thee shew me thy glory And chap. 34. 9. he hath another requesâ— yet more Pardon our iniquities and take uâ— for thine inheritance So Abrahams shorâ— requests as they are granted Gen. 18. so they multiply If there be fifty Lord in Sodom wilâ— thou not spare it and then if but forty five then if forty then if thirty then if twenty then if ten Thus much also be spoken to shew the necessity Reasons why 1 From the honor it puts on God of this Duty in sundry respects Let us now briefly add a Reason or two yet further to enforce this duty The first is taken from the nature and property of this duty which honoureth the Lord in a special manner as a glorious In his immensity and Omniscience Spirit which needeth not any words of ours to express what we would to him He can hear the holy language and speech of our spirits he understandeth the meaning of sighes not to be expressed Rom. 8. 26. Ejaculatory Prayer proclaimeth the Lord that he is not as the Idol Gods who needeth not to be awakened by loud out-cryes as 1 Kings 18. 27 as Elijah derided Baals Priests wisheth them to cry aloud c. Who needeth not to be carryed up and down as dunghil Gods do Jer. 10. 5. No this proclaimeth to all the world that the God of the Saints is an all-seeing God espying the least moving of their desires to him that he is in all and through all and filleth every place yea that he is a very present help at any dead lift that he is a God hearing Prayers all sorts of Prayers the shortest of them If Ephraim but lisp and wisper out Turn thou me and I shall be turned c. God saith I have surely heard him Jer. 31. 18 19 20. If Israel take unto them words prayer-wise though but short Take away all iniquity and receive us graciously c. God can and will say I have surely heard him and observed him Hos 14. 1 2 3 8. This glorifieth him as one who assuredly waites to be gracious that any such cry and whisper as this is of the Saints is attended by him Isai 30. 18. The Lord waits to be gracious and ver 19 is a demonstration thereof The Lord will be very gracious at the voice of thy cry The second Reason is taken from the precious fruits of the conscionable exercise 2 From the Fruits of it It s a means of this duty of such sudden and short lifts of the heart to the Lord. 1. It is a very special means to keep our 1 To keep us Spiritual hearts very Spiritual and savoury when so often in heaven taking some short turnes with God and Jesus Christ When so oft with God distances will not so easily grow when conversing so with God there is more of his brightness more of his Image upon such an ones face and heart When gracious persons are ever and anon making such holy stands and pawses of spirit lest being let go too long and at too large a teather they grow unsavoury they are kept
O God lift up thy hand and verse 15. Break thou the arme of the wicked Such enemies who professing the true religion yet against their owne light will be plotting all the wayes they can aginst the Saints and to reproach and to disgrace the wayes of God Jer. 18. 18 19 21. these are very like the Devil transforming himselfe into an angel of light but against his light using all his wiles to insnare souls and bring them to like perdition with himselfe These doe the more mischeife to the Church and people of God and possibly cause many truly godly ones through their wiles to go halting and bleeding to their graves 3. Against mocking scoffing and insulting enemies who like Tobiah and Sanballat 3 Mocking insulting enemies doe deride and jear at the gracious practises of the Saints as they did at that good work of theirs in building Jerusalems walls Nehem. 4. 2 3. But verse 4 5. Heare O God for we are despised and turn their reproach upon their owne heads Psal 69 10. When I wept and fasted that was to me a reproach or ver 11. I became a proverb to them And verse 26. They talk to the greif of them whom thou hast wounded verse 27. Add iniquity to their iniquity c. Such as are ready to gnash their very teeth at the righteous and to make themselves merry at any evill befalling them Psal 35. 16. Hypocritical mockers in feasts who gnash their teeth upon me they open their mouth wide against me and said Aha aha our eye hath seen it verse 26. Let them be ashamed and brought to confusion together that rejoyce at my hurt Such are old standers in the ways of sinne and have long walked in the counsels of the ungodly and now taking up their rest as it were in the way of scorning at God and good Psal 1. 1. These have most venome in them that can laughingly smile on the Saints when yet they had rather be gnashing their teeth at them and so are riper for Gods curse as even ready to glory in any wicked pranks which are played against the Saints 4. Against apostatized enemies As 4 Apostatized enemies an Achitophel a Judas Psal 55. 12 13. 14 15. An Alexander 2 Tim. 4. 4. Alexander hath done me much hurt the Lord reward him according to his deeds Such do much hurt indeed they know the wayes of the Saints they are most imbittered against them Like Christians turning Turkes proselited pharisaical persons more hellish in their malice and fury against the godly then Turks or Pharisees themselves Math. 23. 15. the sweetest wine turning the sharpest vinegarlike spirits against the Saints 5. Against such as apparently oppose rather 5 Enemies against God in Saints persons God in their persons then the persons themselves opposing persons every way amiable in their eyes for parts parentage good behaviour and repute and only because godly and so hating them without any personal cause Psal 69. 4. onely for Gods sake they reproach them verse 7. Because they pray and fast that is to their reproach verse 10. Let the table of such become a snare c. verse 22. Psal 35. 7. Without cause on my part they have hid for me their net c. Therefore let their way be death And verse 20. They devise deceitfull matters against them that are quiet in the land Persons that meddle not with others or other matters but have their conversations in heaven they themselves cannot charge them to bee turbulent but they are pious they are conscientious that is enough against them in such mens eies yea where-ever or in whomsoever such persons see the image of God they doe like their father the Devil maligne it Yea though they gaine neither credit nor profit by maligning such persons as the Devil himselfe doth not but are rather losers by it yet they are well appayed if they can but wreak their despight upon the Saints let the ways of such be slippery the angel of the Lord persecute them Ps 35. 6 7. c. 6. Against such enemies who are so 6 Enemies past the reach of mans justice great that they are even past the reach in a manner of humane justice none other left in a manner to break their teeth but God onely Such as say wee will speak and doe thus and thus with them and let us see the proudest He of them all which dare contradict or oppose us Our tongues are our owne who is Lord over us As for the Saints they make a puffe at them such poor snakes as they are and some vilest persons haply being exalted to the highest place of rule such wicked enemies walk on every side without curb or controule Now it is high time for the poore and needy to cry against them and God will arise at their cry Psal 2. 3. 12. 4 8. with 1. 5. verses compared In this case Christ maketh it the Saints duty to cry night and day for vengeance against such enemies And God at length will hear them Lu. 18. 1 2 3 7 8. Bloody minded Joab being too mighty to be reached by King Davids justice is prayed against 2 Sam. 3. 29. Let this blood rest on the head of Joab and verse 39. I am this day weak though anointed King and these men the sons of Zerviah bee to hard for me The Lord shall reward the doer of evill according to his wickednesse 7 Enemies with whom divine justice hath begun 7. Against the enemies of God which divine justice hath already found out and begun to seize upon If the fire of God hath begun to kindle on them and in them we may blow it up by this holy breath Psal 21. 9. c. and verse 13. compared If God sheweth that it s his will to cut down such ripened stalks we may help onward to their cutting downe if he hath begun to wound such mad dogs such wolves such serpents we may help to kill them outright If he hath routed such Midianites our prayers must help for the chase of them When persecuting Babylon is once begun to be battered at and closely besieged through Gods sin revenging hand Then the inhabitants of Zion shall say the violence done to me and to my flesh be upon Babylon and my blood upon the inhabitants of Chaldea shall Jerusalem say Jer. 51 31 32 33 with 34 35. Lastly against general enemies such as 8 General enemies Antichrist the Saints may and must all and every one of them muster up al their spiritual forces against such an enemy To conclude Quest It may be demanded When the Quest Saints prayers against the enemies of God may be sayd to be heard or how it may be known that such judgements as the Lord inflicteth upon his enemies are fruits and issues of the Saints prayers Answ I answer 1. When God bringeth Answ strange judgments upon persons prayed Such prayers answered when strange judgements come upon them against As Hezekiah
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
musings 8 Spiritual drowsinesse sluggishnesse 8. Sluggishness and slightiness of heart When heart and mind is of a drowzie temper it is of a dreaming temper full of impertinent fancies even when to be imployed in prayer or the like yea if both body and soul be not in a waking and watching plight the soul wil be apt to be hurried with impertinencies temptations Matth. 26. 41. Watch and pray lest yee enter into temptation Now touching the second thing propounded Remedies against distractions in praier even the Remedies of such distractions in prayer Let but diligent heed be taken and conscionable indeavour used against each of the former occasions and causes thereof and it will help to redresse the same Espy out and bewaile the secret guile and wilinesse of heart get your heart rid of those distrustful cares of that Disconcontent and inordinacy of affection banish that spirit of Lust and of Error from your souls beware of that family contention and that spiritual or corporal supineness and you wil in a good measure get rid of such distractions in prayer But yet for our better help herein 1 Make conscience of holy and due Holy â—â—â—paration unto prayer preparation of our selves unto prayer Exod. 34. 3. Moses must come alone to God and leave the flocks Jacob ferrieth over all belonging to him on the other side of the river before wrestleth with the Angel Gen. 32. Abraham leaveth the servants and the Asses at the foot of the hill when to goe to sacrifice to the Lord. Gen. 22. David had got his heart into a very serious and fixed frame for that praising part of his prayer and yet as thinking that all too little saith hee will yet rouse himselfe up to that work Psal 57. 7. O God my heart is fixed my heart is fixed I will sing and give praise and verse 8. I my selfe will arise right early So good Deborah rowseth up herself amain to powr out prayses to the Lord Jud. 5. 12. Awake awake Deborah awake utter a song A gracious heart should think it self never enough awaked to such holy work experience of Saints will prove it and when they can by grace get their minds and hearts a little sequestred to consider seriously of the work they are going about and of God and Christ before whom they come and of themselves who are to come before the Lord and the like before they actually addresse themselves to solemne prayer how intently and spiritually and strongly they are wont then to bee carryed through the duty and all other times when they more suddenly and inconsiderately set upon prayer how unprofitably they are wont to spend such a time and how many hurries of spirit this way and that way they are cumbred with and much adoe to make any thing of it at such times 2. Spiritual wisedome is another help 2 Godly wisedome Godly wisedom will choose places for prayer which are freest from any distracting occasion Hence Christ so often repaires to the mountaine to pray Wisedome will seasonably discern a deluding cheating thought yea though it come with its vizard or with its painted face wearing in view the very livery of our heavenly Father and much readier will it espy other thoughts which would slyly withdraw our minds by little and little from the present businesse of our souls Wisedome is before him that hath understanding Prov. 17. 24. whilst the fools eyes are wandring in the corners of the world The wise Christian keeps his eye from gadding after vaine objects and keeps it rather intent upon wisedomes works and wayes The heart of the wise is at his right hand the instrument of action Eccles 10. 2. He hath his heart and spirit at an holy beek to be imployed as wisedom shall direct as there is need of the exercise of thoughts or desires or griefe or joy or feare or anger in an holy way or work a truely wise Christian hath them at hand to do their several homage to the Lord being thereto commanded by his spirit The wise mans eyes are in his head Eccles 2. 14. The truely wise Christian hath the ready and seasonable use of the eyes of his mind and understanding holy thoughts and apprehensions are not to seek when the Lord calleth for the use thereof as in prayer or the like but they are then active and so ready to keep out worse or unjust thoughts A wise Christian being also privy to his owne inability to keep his heart close to God he betaketh himselfe to the Lord as he did Psal 86. 11. Vnite my heart to fear thy name He would have the Lord to keep his heart close to any part of his fear or worship that it scatter not wander not therefrom Intruders cannot get in unseene and untaken notice of whilst this lightsome watchful grace is imployed as they will in darker places This skilfull Pilot at the helm by keeping its eye upon Gods compasse avoids many yawes and much lee-way in a gracious Christians course in prayer or otherwise which other unwise Christians make 3. Wathfulnesse which is the seasonable 3 Watchfulnesse and practical use of that holy wisedome upon every occasion This will bee examining such as knock at the door of the heart whilst the spirit is talking with God in prayer Those godly Church-officers described Revel 4. 6 8. with their eyes before and behind and within also to observe all without and as well also within themselves they goe on uninterrupted in the worship of God as though their cry was but one and the same continued cry night and day They rest not night nor day saying Holy holy holy Lord God Almighty which is and was and is to come This pondering the path of our feet is a help to going right on in this or any other way of God without diversions from it or stumbling in it Prov. 4. 26 27. Ponder the path of thy feet and let all thy wayes be established Turn not to the right hand nor to the left the former is the meanes to the latter A good watch at the City gates the out-lets and inlets of suggestions to the mind or motions from it will keep us from trouble-Cities such trouble-souls as are these distractions and help rid them of such Vagrants as they are Such holy careful oversights of the banks will prevent the dividing of the streams and issues of our minds even our thoughts that they run in no other channel and way then is meet for them When we go to prayer we are assaying by the ladder Jesus Christ to climb up to heaven and this holy care of our feet keeps them from slipping and us from falls Look to thy foot when thou goest into the house of God namely to worship God in prayer or otherwise Eccles 5. 1. When wee go to pray we go spiritually to plow and this holy minding of our work and our hand helpeth to keep us in our right furrow 4 Holinesse and