frequent and fervent 5. When most frequent and fervent in secret praier in secret prayers of all other prayers As it is said of grief so is it true of prayer He prayeth most truly and sincerely that prayeth most secretly Hence our Saviour doth oppose secret prayer to hypocritical praying Matth. 6 5 6. Slye false dealers will be careful and very exact in what they speak when witnesses are by but honest men will be as exact in what they speak to another all alone So is it here many it may be which carry it with much Zeal and circumspection before others yet in their Closets if they do pray at all it is so flatly so drouzily so curtly so carelessely that it is as good as no prayer at all Let such look to their spirits whether all be right within Whatsoever false hearted spouses may seem to speak so and so lovingly loyally to their Spouses before others that such as are by would take them to bee very chaste and faithful and kind yet if in secret they carry it otherwise their honesty may well be suspected So is it here if Christians should carry it in expressions in prayer with others as if very loyal to the Lord Jesus but in secret it is quite otherwise their hearts are not so intire and honest as becometh their profession Verily sincerity is plain and open hearted and surely never more then when alone with God its friend Sincerity in prayer is simplicity and singlenesse in prayer and therefore will be the same every where If praying with others striving still to speak with such life and power and holinesse as is meet and if alone praying it will put us upon the like seriousness of attentiveness and intentiveness in and on the duty in hand 6 When we can in prayer be as earnest 6 When as earnest in prayer for others 〈◊〉 for enemies as for our 〈◊〉 for others as for our selves yea we can be very serious in wrestling with God for such as have injured us and that not so much that we may be lesse molested by them as that the Lord Jesus may be magnified in them The very thoughts what a mighty conquest the Lord would work in their conversion what a glorious name he might get thereby what a foil it would be to the Divels kingdome power and policy c. this putteth spirits into their prayers for them David albeit he had many things lay heavy upon himself as appears in the whole 51. Psalm yet vers 18. he prayes for and is mindful of Zion and of the Churches good Self hath lesse ground work and foot hold in prayers for others then those which are for our selves The Lord Jesus maketh account that they had need be perfect as their heavenly Father is in their measure and proportion of perfection that love and wish so wel to their very enemies Mat. 5. 44 48. Lastly When we are as ready to praise 7. When as ready to praise God as to pray to him God for mercies received as to pray to him for what we want Godly Esther and Mordecai are as solicitous and careful that they and others with them may have their solemne Thanksgiving dayes for the gracious deliverance for which they had prayed and fasted as ever they were of the dayes of Prayer and Fasting Esther 9. 22 29 31. verses compared Self will be sometimes prayer full and so will hypocrise because its good and sutable to both satisfying the desires of both and furthering the ends and aimes of both may come in thereby But sincerity is that which is and will be praiseful and thankful An honest and poor man will scarce ever forget a speciall kindnesse shewed to him by another at his request in a time of his necessity when ever he meeteth his friend he will be thanking him a long time after and when he is with others he will be thankfully acknowledging the same to the great commendation of that his freind But a Counterfeit a Vagabond a Rogue for whom you do any office of love you shall hardly ever see or hear of him more when he hath gotten his penny-worths of you he is gone unlesse he need you again he returns not to acknowledge it albeit at the present he give you good language So is it here a Christians grace and sincerity thereof is more tried when he getteth prayer blessings then when he wanteth the same Self being empty prayeth but self when full looketh but to his own satiety but self-denyal the daughter and hand-maid of Sincerity will not be so circled within the compasse of selfe in his prayers Look as it is in a Prospective glass if you turne the wrong end formost great things will seem very small and things that are nearest will appear as a far off and small things will hardly be discerned So is it here when self and hypocrisie are to look upon mercies of prayer great ones are but little and small mercies none at all c. but sincerity taketh the truest survey of them all in their dimensions colours and therefore no wonder if it be thankful sincerity will bear such true and full witnesse to our extreme misery in our selves that the light and white of mercy compared with this darkness and black will prove very amiable and praise-worthy Sincerity will truly and faithfully compare our worthiness and utter unworthiness at our best with Christs glorious merit and worthinesse that the eye of the soul that looks on cannot but discerne praise worthy glory therein Greatness and absolute Soveraignty and independency in the Lord and unutterable nearness and dependency in us shall truly be presented and compared in a sincere hearted Suppliant and can he be other then very thankful Selfe which prompteth a false hearted Christian to speake for blessings will be Judge too of the same And there is little likelihood of right judgment to proceed from so bloody and ungrateful an Umpire and if not rightly judged of what thanks to be expected But sincerity judgeth of divine blessings by the Rules of the Spirit and Word of God The spring of Sincerity in Prayer riseth from God and therefore it will assuredly return to God in praises which are sutable Luke 17. 13 15 19. The sincere Samaritan Supplicant is as loud in his praises of God as ever he was in his prayers but so were not the other Let us now briefly speak to the two last things propounded first of the Means and Helps to further Sincerity in prayer and then of the Motives to stir us up to the same Helps to Sincerity and Purity in prayer Hâ—lps to sinceâ—â—â— in prayer may be such as these 1 Labour to be sincere in other passages 1 Be sincere in 〈◊〉 other acts of our lives and practices of our life to Godward and to manward When Sincerity is interwoven in this whole piece of our lives and conversations it will shew it self in this part of it Sincerity
on the one hand when the Lord is silent or when the prayers of the Saints take not according to the desires of the Saints they observe it and acknowledge it as the Prophet Lament 3. 8. perceiveth that the Lord giveth not such gracious entrance and entertainement to his and the Churches prayers And Psal 80. 4 they observe the frowns of the Lord notwithstanding their prayers And Isai 26. 16 18 they observe that no such desired deliverances were wrought by their prayers On the other hand Paul he observeth how long the Lord was silent he kept true account how oft he sought God without answer given and then he mindeth the answer which at length was given 2 Cor. 12. 8 10. They that love the Lord Jesus their Spouse will look after their love-letters which they have sent and carefully attend and await the answer returned If our heavenly Father should by his spirit put the question in our hearts what we have done with our petitions where we have left them we may upon observation and knowledge answer that wee have left them in the hand of the Lord Jesus our elder Brother And if we be questioned how wee have disposed of our sacrifices we may confidently answer we have delivered them and left them in the hand of our blessed High-Priest and do await the successe 3 In a judicious eying examining and owning after gracious Items 3. In a judicious eying examining and owning of after Items or occurrents wherein an answer of our prayers is involved as in secret pacifying of the heart amidst his sad stormy griefe of spirit He thence gathered that the Lord had heard the voice of his weeping Psal 6 8 9. Hee observed that after he had prayed against his enemies plots and whispers they did not triumph in the attaining of their intended mischievous desires and gathers that the Lord did therefore hear his prayer Psal 41. 5 7 10 11. compared David observes the sweet quiet of spirit which he had after his prayer against the rage of his enemies and gathers thereby that the Lord hath heard him Psal 3. 1 4 5 6. Paul seeth and feeleth strength in and from the Lord against his temptations and gathereth therefore that God had heard his prayer against the same albeit the temptations were not removed 2 Cor. 12. 8 9. David being in a pit of feare and rescued and freed of his horrors and his spirit more established in the wayes of God he seeth that he waited not for his answer of prayer in vaine but that he got it at last Psalm 40. 1 2. he observeth how he is quickned and strengthned with the might of God in his spirit and by that perceiveth God had heard his cry Psal 138. 3 When before prayer he was as in outward distresse so in inward stresse and perplexity and after he had prayed he perceiveth how he is every way outwardly and inwardly enlarged he concludeth that the Lord hath heard him Psal 118. 5. and sundry other like instances might be given hereof As Lovers will be opening the boxes wherein are their Letters and reading as the superscription and direction on the outside so that which is written within so will the Saints be looking into the providences of God and see and hearken what they speak and what of Gods mind and grace in answer to their prayers they may perceive Or as Petitioners to earthly Lords will be enquiring of every one of his Attendants and Servants which comes from his presence after their Petitions have been carried unto them what the Lord saith touching their requests whether he hath read it how he accepteth it whether they bring not the answer thereof from him and the like So is it here Heavens Petitioners will be examining and enquiring into and of all after providences occurrent without them and motions made within What news from heaven 4 In a vigilant care to keep with us what 4. In a due care to keep the experimental successes of our prayers by us for our holy use answers and Trophees of prayer we have gained in safe custody and lively and fresh vigour sweetnesse and efficacy The Lovers of the Lord Jesus they wil keep such Love-letters and Answers by them and will ever and anon be reading them over with as much delight and content as at the first and haply at a second perusal and review they take notice of some precious pithy passages that at the first more cursory looking over they observed not and it may be at a third time still they perceive it breatheth more love and more in this or that pathetical expression then at a first yea or second view they were aware of Answers of prayer are like to friendly tokens of the Lords special love to them and how every vigilant friendly seeker of Jesus Christ he owning and looking over and over these bowed pieces of his coyn which at this or that time he hath sent them by such or such a good hand in such or such an Ordinance or Providence or work of his Grace How will they make conscience of keeping the love of the Lord Jesus ingraven upon their hearts if he was lately with them and spake kindly to them in prayer Oh how they will familiarize with him by reviewing and reviving and speaking over in their hearts his last expressions which he used a word spoken to them in mercy is carefully kept by them Luke 8. 15. incorporated into their very hearts James 1. 21 Hence also the Church who had so wished for Christs company Cant. 8. 1. O that thou wert as my brother c. verse 4. professeth her care to keep Christ with her and that nothing provoke him to be gone from her verse 4. I charge you O daughters of Jerusalem that you stir not up nor awake my Love til he please Paul long after that answer mentioned before 2 Cor. 12. 9. he kept the joy of it witnesse that joy of his in his tryals verse 10. Therefore I take pleasure in reproaches c. Reasons to move the godly thus to watch Reasons of watching after prayer 1. We are the Lords children subjects servants after prayer may be these 1. In that our condition is the condition of children subjects servants beggars and therefore we may well attend the good pleasure of our heavenly Father Lord and Master to give answer to our requests the poor are Expectants Psal 9. 18 David praying to the Lord as his King Psalm 5. 3. saith ver 3. He will look up Psal 123. 2. As the eyes of servants look unto their masters hand so our eyes wait upon the Lord c. 2. In that it is certain God will give an 2. It s certaine God will seasonably hear answer of grace to his Saints praiers albeit it may be long first yea in that the Lord oft-times deferreth his answers it the rather calleth for our waiting Habakkuk having praied against the Churches enemies chap. 1. 12 13.
improved and honoured And secondly from Christ 2 From Christ whose office it is to take these sufferings from his people and present them before his Father and who hath through many difficulties made this way for his people that they may freely and familiarly thus talke with God and open their wants to him Thirdly from the Spirit of God whose office 3 From the Spirit among other things it is to help and inable the Saints to the conscionable performance of this duty Fourthly from 4 From the Saints the Saints themselves 1. Their necessities call for it 1 Their necessity 2 Their ingagements 2. Their manifold ingagements to the Lord require it 3. They have praying graces inabling 3 The praying graces as 1 Faith them to it as 1. Faith prayer is in this respect also the prayer of faith Jam. 5. 15. Faith is an emptying grace giveth the most sensible and lively veiw of the souls wants and nothingnesse to supply them otherwise presenteth the Lord in all his freenesse fulnesse and faithfulnesse for the souls sutable supply Secondly Love Psal 116. 1. I love the 2 Love Lord therefore will I call upon him or pray Love of the Lord filleth the soule with desires and breathings after union and communion with him whom the soule loveth Cantic 3. 1. and 4. 16. Let my Beloved come into his garden Love is open hearted would unbowell the soule to her Lover Jesus Christ and to the Father by him love is fruitfull and in holy wise eloquent in its gracious expressions to him Thirdly zeal this is attended with vehement 3 Zeal desires 2 Cor. 7. 11. yea what vehement desire yea what zeal that blessed fire will cause such holy smoak in the weakest Christian Isay 42. 3. and that will soon sparkle out in holy supplications that will be mounting upward spiritualizing and lifting up the heart thus heaven-ward Fourthly holy jealousie and fear of God 4 Jealousie we may put them together thou castest off fear thou restrainest prayer unlesse feare be thrust out of doores that will put the soule upon prayer other jealousie fills mens heads and hearts with motions so doth holy jealousie with praying motions and matter The more wee suspect our selves the more are wee in these holy inquiries of God Holy jealousie is an utter enemy to carnal security presumption self-fulnesse and confidence the very bane of prayer 4. Their spiritual calling as Saints calleth 4 Spiritual calling for their drawing thus near to God for their offering up these spiritual sacrifices and offerings acceptable to God by Jesus Christ 1 Pet. 2. 5. As being spiritual Preists yea as sonnes and children they must thus owne their Father in crying Abba Father Gal. 4 6. and as subjects honour their blessed King by becoming his humble petitioners the believing penitent thiefe upon the Crosse performed this as his homage to Jesus Christ as King of Saints hee prayeth Lord remember mee when thou comest intâ— thy Kingdome Luk. 22. 43. The fifth Reason may be taken from thâ— enemies of prayer the devill flesh thâ— 5 From the enemies of prayer world which oppose the same upon all occasions and seek in speciall sort to hindeâ— the conscionable practise of it as mighâ— be shewed in many patticulars so thaâ— it the more concerneth us to attend it elsâ— would not they bee so busie to divert uâ— from it or distract or discourage uâ— in it The sixth Reason may bee taken from 6 From prayer it self prayer it selfe as spiritually performed in that it is so acceptable to the Lord so prevailing with him unto admiration for any thing which is according to his will as might be abundantly shewed in particular instances But in as much as in handling the particular kinds of prayer wee have more occasion to presse upon the conscience we shall here but name such things as might inforce to the duty Let us onely now make one use of what Vs Reproving neglect of prayer hath been said and that in way of reproofe of Gods owne professing people who are too ready also to neglect and omit this duty of prayer Isay 43. 21 23. But thou hast not called upon me O Jacob that was very greivous to God when a people whom he hath severed into Church estate with an aime at his praise as verse 21. yet they should neglect to honour him in conscionable calling upon him Such as we are are looked upon by others as a praying people but ah that the world were not mistaken in us what wonder is it if many professors excell no more in the things of God if they are not much in prayer One of the Ancients used to say if I see a man not delighting in prayer I conclude he is one of no inward excellencies nay is it any wonder to see many Congregations rather Spitals of poor decrepit decaied diseased Christians then gardens where are goodly fragrant thriving plants As the body without the soul is dead unserviceable yea stinketh in others nostrills so are we as loathsome in Gods sight without the true exercise of prayer which as some have called it is as it were the soule of our soules some of the Ancients have called prayer the physick of the soule and truely such it is it will by the blessing of God purge heale recover quicken and strengthen a very weakly Christian as experience witnesseth But what will become of other distempered relapsed professours who use not this holy course of physick is it wonder that such dye become twice dead Some have called praier the sun and light of the soule and truely in a sense it is so but how darkely and sadly must they needs walk and how often will they be stumbling and falling dangerously How little spirituall work will they do for Christ in whose Horison this sun of prayer is setting if not already set and from whom this lightsome and life-giving ordinance is removed Others have called prayer the nerves and sinews of the soule and truely so it is prayer holdeth altogether in us keepeth all in due place and strength and they must needs grow loose and weak who make not continual use thereof upon all occasions But that this admonition bee not as an arrow shot at Rovers let us shew first some symptomes of this spiritual evill of omission of prayer and so who are the persons concerned herein and shew some particular branches of the evill of it Touching the former first such are surely Signes of neglect of Praier 1 Disobedience carelesse of drawing neer to God who are not pliable to the whole will of God Zeph. 3. 2. She obeyed not the voice she drew not neer to her God Conscionable praying would inure us from our hearts to say Thy will be done and accordingly in heart to endeavour it 2 Such omit prayer who walk not humbly 2 Impatience in afflictions such as are full of impatience discontent tumultuousnesse of
alone praying he hath a new name given him he is told he hath prevailed with God Gen. 32 27 28. Then is Daniel told that he is greatly beloved and his prayers heard Dan. 9. 20 22. Again they have this honor put upon them to have choicest secrets revealed to them as to Gods friends in a corner those three Worthies severally praying have this secret given unto them Daniel 2. 19 20. and Jeremiah calling upon God all alone in prison hath great and wonderful things shewed him that he knew not of Jer. 33. 1 2. Peter when alone praying hath the mystery of the bringing in of the Gentiles revealed to him Acts 10. 9 10 11. yea such in special shall have thir honour of deteining of the Lord when he carrieth it â—s willing to be gone Let me go saith Christ to Jacob I will not let thee go until thou blesse me nor did he Gen. 32. 26 27. 28 29. Let me alone saith God to Moses but he suffers himself then and afterwards to be staied from going on his course of displeasure against the people by Moses his wrestling with him as we say hand to hand Ex. 32 10 11 12 13. Deut. 9. 13 14 18 25 26 27 28. compared I held him Cantic 3. 4. by the exercise of faith in prayer The Lord knoweth not how to leave a praying suppliant or to proceed in a way of displeasure against him and is not all this then well for the Saints that each Saints prayer in secret is an ordinance of God and a very acceptable service unto him Let us wind all up with a caution or Cautions two annexed 1. Look that it be not alone secret prayer 1 In secret affect secrecy in respect of the place apart from others but in respect of our desires and indeavour as much as may bee of privacy That as Christ saith of secret fasting and prayer in an extraordinary way Matth. 6. 15 16 17. wash thy face and anoint thee with oyle that thou appear not to men to fast so avoid lowdnesse of voice when alone or if melted in secret let it not bee perceived if you can that you have been weeping yea if you cannot goe aside unobserved of some in the house let us even wish that we might so pray alone that none might know how oft or how long we are therein if any secret motion arise to think of what others will think of us let us abhor the thought of it else if in secret our hearts desire others to take notice of us that desire maketh it before God as if we prayed in the street corner 2 Avoid customarinesse 2. That wee vanish not into customarinesse in praying in our closets going aside thither to pray for fashions sake living in good families and seeing others goe aside for that end we doe it too or wee have been trained up to it and so we will hold it on as a custome Yea lest we goe about it as a more formal task which if we but performe let it be well or ill we mind it not regard it not so we doe it we are satisfied if we doe it not indeed wee are troubled but in all not moved from any principle of love and longing after communion with the Lord in it or prevailing with God through grace by it for pardon of this or that sinne we groane under or supply of this or that spiritual want over which wee mourne Verily such customarinesse will Evils of customariness in it Listlesnesse to prayer produce other evils as listlesnesse to pray even when got into our closets such will have so little of God in their customary seekings of him that they will have little incouragement to set about seeking of him It will also cause slightnesse in praying The Slightnesse in praier formalists praier is called vanity Job 35. ver 13. And if slight in praying usually as sleighty in praising None saith seriously at Praises Exercises of repentance Hearing of the word least where is he that giveth us songs in the night verse 10. 11 12 13. compared Such are as sleighty in setting upon the work of through repentance Such as sleightly complain of their pining away in their sinnes Ezek. 33. 10. and are therefore so roused up to turne unto the Lord as even too well content to dye in their sins verse 11 12. Turne you turne you why will you dye c yea they are as sleighty in hearing the word of God as though but hearing onely some musical song which as we say goeth in at the one eare and out at the other Ezek. 33. 30 31 32. yea commonly such are very serious in some way of Seriousness in some sinne sinne against God Jer. 3. 4 5. Wilt thou not from this time cry namely in this sleighty fashion my Father Behold thou hast done evil as thou couldst Yea such are wont to be serious in discontented complaints of God in his dispensations of providence as that his way was not equal when 't is their owne wayes rather which are unequal as those sleighty complainers of their sinnes Ezek. 33. 10. are bold to charge God verse 17 20. as if his wayes were not equal CHAP. VI. Of Prayer of Intercession and Imprecation HAving spoken of the sorts of prayer in generall we come to speak of the parts which are of special consideration in these sorts of prayer especially of solemn and continued prayer and letting passe those which respect our selves we shall onely single out those two respecting others viz. Prayer of Intercession and Imprecation Concerning prayer of intercession wherby upon all occasions we are bound to pray for others good we shall not mention the persons especially concerned in it as Magistrates Ministers Parents Masters Husbands and all other superiours for their inferiours as also their inferiours respectively for their superiours or any other special relations as of friends kindred for their friends and the like of which Scripture instances are plentiful but we shall consider it generally as that which respecteth all sorts of godly persons nor shall we spend time in urging reasons and motives from the honourablenesse of this holy service of love in it self the advantageousnes of it to the persons themselvs who so plead for others welfare every way the sutableness of this to that matchless pattern thereof in the Lord Jesus and the mighty things which have been done for others thereby and the like But shortly come to lay downe First some rules to guide us in it Secondly some meanes to help us in it Thirdly some markes to discover our gracious speeding in it Touching the first thing propounded observe Rules about praying for others we these rules in it 1. Attend the times and observe them when the Lord is in any more special manner with us by his spirit and quickning presence and when our hearts are got near Mind when God is near us and we him and then do it to him
by special stirrings of faith and love such times sometimes the Saints here met withall They are as in Christs lap upon their spouses knee in their beloveds bosome Cantic 8. 5. and would yet be nearer to him The Church is leaning upon her beloved yet saith set me as a seale upon thine arme and upon thy brest and then makes that gracious motion to her beloved verse 8. We have a little sister and shee hath no brests what shall we doe for her in the day she shall be spoken for As she is ready to do her part so shee would have him doe his part for the others good when the daughters of Jerusalem find Christ when he meeteth them then they must in their prayers tell him of the Churches sad case that shee is sick of love Cantic 5. 8. Moses will take the advantage of Gods being so near him and speaking to his heart Exod. 33. 13 14 15 16. to speak for his presence with the rest of Gods people If thy presence goe not with us carry us not hence And Exodus 34. 8. 9. And Moses made haste and bowed himselfe to the earth and worshipped and said O Lord I pray thee if I have found favour in thy sight that the Lord would now go with us and pardon our iniquity and our sin and take us for thine inheritance It were pity that the Saints would not improve their waiting months upon the king of Saints to move him as well for others as for their owne good The King at Esthers banquet expecteth Esthers requests for her people so doth the Lord at such time especially look â—hat some should make intercession Isai 59. He expecteth that some should aske him of â—hings to come concerning his Sons and his daughters Isai 45. and pray for the peace â—f Jerusalem Psal 122. 6. 2. When others are under any special Pray for them whe 2 deserted tempted or afflicted desertions or temptations or in any helpâ—ess desolate disconsolate conditions as when the Lord is withdrawn from them My â—eloved had withdrawne himselfe Cantic 5. â— 8. Tell him that I am sick of love When under reproaches and indignities offeâ—ed the Saints from others which by their â—rofession and place should doe better ofâ—ices for them as when the Church is smitâ—en and wounded by the watchmen and her â—aile taken away by the keepers of the walls â—hen tell My beloved I am sick of love saith â—he When others are deeply sensible of their â—eed of Christ and nothing else will conâ—ent them but Christ then they are sicke of â—ove then tell Christ of it ibid. When â—he displeasure of God himselfe is breaking or broken out against Gods owne people â—hen if Moses have interest in God he must downe on his knees for Israel Exodus 34. 13 14 15. c. and Exodus 34. 8 9. then Aaron must haste to offer incense Numb â—6 Then Job must offer for his friends Job 42. 8. When enemies are ready to swallow up the Lords heritage then Isaiah must lift up his prayer for the remnant of God Isaiah 37. 4. When persons of choicest use are in greatest hazards through the rage of persecutors then prayer is made without ceasing for Peter by the Godly Acts 12. 5. When people want a fruitfull ministery like brests pray for them especially Cant. 8. 8. Matth. 9. 36 38. Pray then that the Lord would thrust forth labourers into his harvest in divers other like sad cases of the saints 3. Be we serious and not slighty in pleading for others Lift up thy prayer for the 3 Pray for them with fervency remnant that is left Isai 37. Wrestle together in prayer for me Rom. 15. 30. if wee should seeme therein to get a foyle yet get up againe and trye it out a little more with God for them especially in difficult cases Abraham followeth Christ with prayer upon prayer even for Sodome Gen. 18 the end Isai 62. 6 7. Give the Lord no rest until hee make Jerusalem a praise in the earth 4. Take we advantage of the least may-be 4 Take the advantage of a may-be of mercy and possibility of speeding to set up upon this service of love for others in any case whatsoever though not alwayes desired thereto by others but especially when thereto moved by them Isai 37. 4. It may be the Lord hath heard Rabshecahs word in ver 5. Wherefore lift up thy prayer for the remnant that is left Exod. 32. 30. Moses said unto the people yee have committed a greivous sinne but now I will goe up to the Lord peradventure I may pacifie him c. Helps to pray for others 1 Brotherly-love Touching the second even helps to further us in this duty 1. Cherish we brotherly love and kindness and charity Love the Church and people of God his Jerusalem and you will pray for them Psal 122. 6. Love your enemies and you shall pray for them Matth. 5. 44. The Centurion will be suing to Christ for his servant who is very deare to him Luke 7. 2. If we love others wee will every way seek not our own things so much as theirs 1 Cor. 13. It s Jonathan who loveth David will bee a petitioner to his father for him 1 Sam. 19. 4 6. and 20. 30. And Esther who loved her people will not bee content to ask her owne life but theirs also of the king Esther 4. 11 16. and 5. 1 2 3. So it is in this case in our requests to the Lord for others if we love them Moses will have no greatness of his founded in his peoples ruine nay hee refuseth an offer thereof so hee may bespeak mercy for his people Exodus 32. 10 11. and Numb 14. 11 12. True suppliants can sometimes be earnest for others when more sparing in suing for themselves 2. Be as much acquainted with and 2 Knowledge of others conditions especially of the good in them well informed in other estates as you can especially espy and inquire out all the good which is in them The knowledge of others miseries as the eye affecteth the heart openeth those sluces then whereby it cometh to be poured out for them this brought good Nehemiah upon his knees when hee had certain information of Jerusalems calamities He sate downe and wept and fasted and prayed Nehem. 1. 1 2 3 4 5 c. Hence the direction confesse your faults one to another and pray one for another James 5. 14 15 16. The best of us are much lead by sense others cases of which wee have but some general informations doe not so affect as those of whose particular cases wee have better knowledge knowledge also or hope at least of the good of grace which is in others doth much quicken us to pray for them From the day that Paul heard of the faith of the Colossians and Ephesians how importunate is he in prayer for them Col. 1. 3 4. Ephes 1. 15 16. The report of Philemons
lesse run so sturdily in this or any other way of God but will be blundring and staggering in mind and heart whereas peace and joy in God they fit and free us for a steady and speedy motion in this or any other way of God Psal 119. 32. I will run the way of thy Commandments when thou hast inlarged my heart 7 Faith is a help against distractions in 7. Faith prayer That preserveth from wavering in mind or heart in prayer James 1. 6 8. But let him ask in faith nothing wavering c. especially if a Christian stir up himself to act and exercise his faith in such promises wherein the Lord undertaketh for his poor servants to help them against such distractions Jerem. 31. 9. With suplications wil I lead them in a straight way wherein they shall not stumble Isaiah 30. 21. Thou shalt hear a word behind thee saying This is the way walk in it when thou turnest to the right hand or to the left and so be speedily set to rights in mind or heart in Gods waies when at any time starting aside Isaiah 40. 31. They shall mount up with wings as Eagles soar aloft with winged thoughts and affections in Gods holy wayes Ezek. 36. 27. And I will put my Spirit within you and cause you to walk in my Statutes and to keep my Judgments and do them his Spirit shall keep his peoples minds and hearts intent and attent in his wayes 8 The fear and awe of God Which as 8. Fear of God it helps to make through work in the things of God whence that Phil 2. 12. Workout your salvation with fear and trembling So in this it maketh us full of holy jealousie lest we should any way come short of what God requireth of us in it or in stead of pleasing him therein carry it so as to displease him And as other fears call in and confine all the thoughts to be exercised about the objects which are in their view as matters of dread so in this holy fear lest we should sin against the Lord in our approaches to him it fastneth the mind to attend to that end This is a jealous Grace and therefore will be suspecting every impertinent thought and examine it and awaken the soul to take notice of it and to take speedy order with it Hence is it that by the fear of the Lord men come to depart from all manner of evil of sin 9. Lastly Love of God of Christ and of the duty it self Love it self is glue and 9. Holy love bond and all a very strong ingaging and indearing tye it is an overcoming delightful affection so that the mind will not so soon wander from its pleasing objects and actings Love of God and good is so unsatisfied an affection that the exercise of all the thoughts in their utmost intentness at such praying times seemeth unto love too slender short and narrow for its Imployments Hence that speech of Love Psalm 63. 7. Thou hast been my help and in the shadow of thy wings will I rejoice and yet ver 8. as not having enough saith My soul followeth hard or cleavingly after thee Psalm 116. 1. David professeth I love the Lord and ver 16. Truly Lord I am thy servant thy servant and ver 17. I wil call upon the name of the Lord. Love maketh him wholly for God and that in a way of prayer also so in love to the Duty of Prayer it self if that David can say Psa 119. 30 I have chosen the way of Truth he can also say ver 31. I have stuck to thy testimonies If the soul make choice of Prayer for a lovely Ordinance it will not be loose in it or from it but cleave close to that holy exercise when called to it As love of Christ will constrain Paul to attend to speaking of Christ so as others may have soul benefit 2 Cor. 5. 14. The love of Christ saith he constraineth me so will this work the like holy attention to the work of this holy speaking to God in the name of Christ As it is with the burning glass by it the scattered beames of the Sun being more united come to kindle upon combustible matter so is it here it cometh to pass through this grace of love that the scattered dartings motions and thoughts like beams of the mind are so gathered and kept in one and so set and fixed upon the hearts desires expressed in prayer that our hearts come to be even fired and inflamed spiritually or as other heat it doth congregare homogenea and disgregare Heterogenea So is it with this heat of holy love in prayer It is an active instrument and means to compose and compact the good thoughts and stirrings of the mind and heart which are sutable to the expressions in prayer but to scatter and remove impertinent and unsutable motions and workings of our spirits therein Touching the third thing propounded The success of prayers pestered with distractions Distractions nullifying the force of praiers namely the successe of such prayers which are pestered with distractions I answer 1. That some kind of distractions in prayer are such as do sorely undermine if not wholly overturne the saving issue of any such prayers which they do accompany and these are of four sorts 1. Such as are constant and commanding 1. When constant commanding and general distempers usually and in a manner constantly carrying all gainsaying motions before them yea such distractions as are universally overspreading as the duty of prayer so all other Duties These argue ruling hypocrisie and an Unregenerate estate When the eyes of the mind of any person which is to have to do with any of the wayes of wisdom are so constantly and prevailingly wandring in the corners of the earth that person is a fool a natural man Prov. 17. 24. The eyes of the fool are in the corners of the earth namely when he should have to do with wisdom as the opposition sheweth but wisdom is before him that hath understanding Jerem. 12. 2. They are sheep for the slaughter of judgment whose trade and way that is there mentioned Thou art neer in their mouth but far from their reins When their mouth maketh the godliest mentions of God in prayer or the like of Gods nearnesse to them yet even then hee is far from their hearts and thoughts 2 Such distractions as are despised in the 2. When despised and constantly neglected persons eyes in whom they abound he is careless of them This verifieth that Prov. 19. 16. He that despiseth his ways shall dye be they the wayes of his mind or heart or lip or life if he never regard whether they be regular or irregular he is a child of death When such words get up grow fast yea and overgrow his better things and he regardeth it not surely such a professors end will be miserable Prov. 24. 31 33. The sluggards vineyard is covered over with nettles and
time approaches when the promised mercies to the poor blinded Jewes shall be accomplished and what more seasonable work of love can we do for the Lord or them then to be now much in praying Oh that the salvation Psalm 14. 7. of Israel were come out of Zion In a word Let all the enemies of England old or new to Commonwealth or Church know that Churches of praying Believers are terrible as so many Armies with Banners as so many thundring Legions Let them tremble to think that what ever breaches they have occasioned amongst the Lords people yet that there is a considerable stand of resolute ones left right bred Israelites notable good wrestlers and as special prevailers with God I believe that the Churches enemies the Prelates and others of Englands enemies to their Civil State have been forced to see or feel the force of Saints Prayers We may set God to work pardon the expression in these dangerous times to Church and Commonwealth by our Prayers as hee did of old in like case Psalm 119. 126. It is time for thee Lord to work for they make void thy Law Wherefore Christian Reader albeit others have written worthily about this Subject of Prayer in their times yet let it not seem unseasonable to thee or bee unaccepted by thee that I also though the most unfit and unworthy to attempt so great a work do at this time likewise bring in Evidence with other Witnesses to the same Truth concerning the Nature Necessity Excellency and Efficacy of holy and spirituall Prayer and that I also according to that small measure of Light and Grace received of the Lord doe hereby endeavour to stir up thy pure mind by way of Remembrance that thou mayest bee mindfull not alone 2 Pet. 3. of their Writings but especially of the words before spoken both by the Prophets and Apostles concerning this Subject of Prayer that as in Preaching upon it here the Lord was pleased to blesse that Discourse of Prayer to sundry Souls so if it may be his gracious pleasure it may bee of lively and effectual use to thy souls welfare and peace Which shall bee his prayer who is Thine in the Lord Jesus THOMAS COBBET Lyâ— in New-England the 24. of October 1653. The Heads of the Chapters the particular Contents whereof stand in the Margin of the Book at their proper places which they refer to PART I. Chapt. 1. THe several Reasons of prayer taken from God Christ and the Holy Spirit and from Saints themselves also from the necessities of and engagements unto prayer Chap. 2 Ejaculatory prayer is described the excellency of it is showen in that it is the Saints first and last holy breathing the Alpha and Omega of Solemn prayer Chap. 3. The Requisites unto publick prayer are handled Chap. 4. The duty of Family-prayer is handled Chap. 5. Handling the duty of Closet-praier Chap. 6. The Rules about praying for others is handled and also of prayer of Imprication against others PART II. Chap. 1. Is shewne wherein Importunity in prayer consisteth Chap. 2. Handling the Opportunities of praier Chap. 3. Sheweth what it is to pray indesinently and not to give out in prayer Chap. 4. Touching faith in prayer and the necessity of it and what faith is required in prayer Chap. 5. Sheweth wherein Humility in prayer consisteth Chap. 6. Sheweth wherein Sincerity in praier consisteth Chap. 7. Sheweth a threefold watchfulnesse in praier is required and wherein it consisteth PART III. Chap. 1. Touching unregenerate persons prayer and that they are bound to pray Chap. 2. Touching distraction in prayer and the causes thereof and what distractions nullifie prayer Chap. 3. Shewing that things materially good suggested in prayer may be delusions Chap. 4. Shewing what means are to be used in praier Chap. 5. About the time that is to be spent in prayer which is to be much Chap. 6. Shewing the necessity of pleading in prayer Chap. 7. Shewing the causes of straitnings in prayer Chap. 8. About inlargements in prayer which are saving Chap. 9. About meltings in prayer which are from saving principles Chap. 10. Shewing how to conceive of God in prayer Chap. 11. In what order we are to direct our prayers to God GOSPEL INCENSE OR A DISCOURSE About PRAYER Delivered in sundry Lecture Sermons from 1 Thes 5. 17. Pray without ceasing PART I CHAP. I. Touching Prayer in General NOT to spend time in analysing the Chapter In this Text you have two parts 1. The Duty enjoyned Pray 2. The modification of the Duty Without ceasing In the former also you have 1. The Soveraign commanding this Duty even God the Father yea Jesus Christ his Son who by his Spirit sent Paul his Apostle to deliver this piece of Message 1 Thess 1. 1. 2. The Subjects injoyned this Duty the Church of Thessalonica jointly and severally and so in in them all other Churches of Christ and Members of them yea all Christians whatsoever whence observe That Incessant Prayer or Prayer without Doctr. ceasing is a duty which the Lord requireth of all and every one of his people in a special manner Luk. 21. 36. Pray alwaies Luke 18. 1. He spake a Parable to the end that men ought alwayes to pray Rom. 12. 12. Continuing instant in Prayer Col. 4. 2. Continue in Prayer Eph. 6. 18. Praying alwayes c. For the better and fuller handling of this weighty service of Prayer consider 1. Of the Duty it self Prayer 2. Of the Modification of the performance of it scil Without ceasing 3. Of the conditions required to such incessant Praying 4. Of some cases of Conscience respecting that incessant exercise of our selves in it Touching the Duty it self Prayer let it be considered 1. More Generally in the nature of it both as held forth in several names given to Prayer in Scripture and in a short definition thereof 2. More Particularly 1 In the sorts and species of it as 1. Sudden or ejaculatory Prayer 2. Set and solemn Prayer and that either publick or Church Prayer private or family Prayer secret or closet Prayer 2. In the parts of Prayer which albeit many yet wee shall briefly only consider of Prayer 1. Of Intercession 2. Of Imprecation Prayer is a duty very many wayes enobled and honoured of God and his people and as that which is of large use and extent whose worth is not knowne nor easily decyphered whose nature is not readily conceived or described and yet that which should be most familiar to the Saints it is set forth in Scripture by many names Let us then read over the Titles of this royal work It is called an Offering Zeph. 3. 10. My 1 Prayer an Offering Suppliants shall come and bring mine Offering or they shal in a solemn reverent and cheerful manner pray unto the Lord even as the Godly use to bring the Lords Offering to him Isaiah 19. 21. The converted Egyptians will do Sacrifice and Offering make Prayer their spiritual work and businesse And Prayer
a little of the excellency The excellency of Ejaculatory Prayer and necessity of the duty of praying without ceasing in an ejaculatory way give Reasons for it and apply it The excellency hereof may appear both by the Nature and by the rise of it It is as I may say the first breath of a Regenerate man as soon as a It 's a Saints first breathing man is born again he thus at least cryeth Abba Father In that ye are the sons of God he hath sent out the spirit of his son into your hearts crying Abba Father Gal. 4. 6. And when his body breathes its last this is a gracious persons last breathing Hence such It is a Saints last breathing parting cryes of Gods children at the stake in the flames amidst the stones on a Cross c. Lord receive my spirit into thy hands I commend my spirit And such were Stephens who was stoned calling on the Lord and saying Lord Jesus receive my spirit Lord lay not this sin to their charge The last words of the Worthies of God we account to be most memorable and to have some spiritual excellency instamped upon them and these words are such like Ejaculations If it were possible to hear the last whispers of the Saints souls as ready to leave their bodies they would be found to be such like breathings of their desire to him to whom they are going Ejaculatory Prayer also is the first and last of set and solemne It is the α and ω of Solemn Prayer Prayer when rightly performed God prepareth the heart of the humble to pray acceptably even by these preparatory liftings up of the heart a prayer-wise Psal 10. 17. The heart is first thus prepared then the hand that way stretched out Job 11. 13 Look upon Solomon in that presidental prayer of his 1 Kings 8. 22. his hands spread to heaven before he spake shewed where his he art was lifted before hand The last also of Solemn prayer is issued in an Ejaculation an Ejaculatory Amen comprehending the closing desires and feeling motions of faith to all before pleaded for All the prayers of a gracious Suppliant are not ended with his continued speech in prayer no his heart is lifting and lifting as you see a bel-rope oft hoising up after you have done ringing the bell Many a long look and heart wish followeth such an ones desire to heaven and all together come before the Lord for mercy Hence the Lord as hee is nigh to them that call upon him so he fulfilleth the desires of them that fear him Psal 145. 18 19. Solomons heart was as well left in heaven after the end of his prayer whereof his fixed eyes there was a speaking sign 1 King 8. 54. as gotten thither before he began ver 22. Ejaculatory prayer It is the spirits of solemn prayer is the very quintessence of solemn praier it is the very spirit into which that is distilled and resolved When a gracious persons heart is left in heaven uttering its after-requests now praier was well carried on These shorter postscripts written after the other longer letter indited by the spirit and directed to the Lord they have ever something of note and worth This epitomâ— of praier how solid is it So much for a taste of the nature of it Let us withall consider of this holy dutiâ— It is the eccho of the spirit of ejaculatory praier in the spring and rise thereof and namely those lively and forceable â—â—bounds of the gracious spirit of a Saint of God moved by the hand of the spirit of God Ejaculatory praier is the harmonious sweet-sounding eccho of the spirit fore-speaking to the heart â—hen thou saidst Seek my face there is the Lords voice my heart answered thy face Lorâ— will I seek there is the eccho Psal 27. 8. David before he is solemnly praying as afterward he is v. 9 10. He turneth his speech to the Lord telling him what his heavenly desires say I will seek thy face or my hearts desires are so to doe Ejaculations It is the venting of a heart full of the spirit are the spiritual ventings and breathings of a gracious heart filled with the wine of the spirit Eph. 5. 19. very precious verie pleasant to the taste of the Lord. Sometimes the Saints hearts are so filled with a spirit of holy joy sometimes of praise sometimes of love to the Lord that variety of holy desires pressing fast on they are forced to give them vent by short ejaculations Ejaculations are the holy evaporations of a heart throughly warmed with some special workings of faith and love of Christ When Davids heart is thus boyling hot Psal 45. 1. he breaketh off his discourse from Christ verse 2. and breatheth out such holy desires unto Christ verse 3. gird thy sword upon thy thigh c. and verse 4. Ride prosperously And then on againe to his discourse verse 5 6 7 8 9 10. Ejaculations are the holy sparks ascending up one after another from the stirring of the fired coales of the Spirit in the heart From the holy admiration of God and his goodnesse power wisedome faithfulnesse c. proceed holy ejaculations From that transcendency of Gods dispensations to Asaphs reason who had his hearts fore-discourses about the same proceeds that Verily or neverthelesse God is good to Israel Psal 73. 1. From Micahs admiring at the unparallel'd grace of God Mic. 7. 18. Who is a God like unto thee verse 19. Hee telleth the Church what God will doe hee will turne againe and will subdue our iniquities and then maketh his Apostrophe to the Lord Thou wil t caâ—t all their sinnes into the depth of the sea and verse 20. Thou wilt performe the truth to Jacob. God calleth for these holy Apostrophes from this ground of admiration at his marvellous providences Psal 66. 3. Say unto God how terrible art thou in thy works The excellency of this fruit must needs partake of the excellency of such a root as is an admiring frame Ejaculations arise from the spiritualizing of the heart upon any occasion As when It s the first fruit of a spiritualized heart David is spiritual in contemplation of the works of God Psal 8. 3 4. When I consider thy heavens c. his heart in ejaculatory wise saith Lord what is man that thou art thus mindfull of him So when he was in a lively manner musing upon the immensity of God Psal 139. 1. to 17 Hee thence breaketh out thus How precious are thy thoughts to me oh God! From the veiw taken of Gods justice or mercy or from any holy discourse with others about the same or from singing and sounding forth Gods praises wherein the Saints are spiritual ariseth some holy ejaculations or other In all these and each of these was Deborah so spiritual Judg. 5. from verse 1. to the last whence that ejaculatory praier of hers So let thine enemies perish oh Lord but let those that
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
by whom shall Jacob arise for he is small or as the sudden stroak of God upon Pelatiah whilst Ezekiel was prophecying turneth his speech to the Lord Ah Lord God wilt thou make a ful end of the remnant of Israel Ezek. 11. 13. Yea will not variety of afflictions some outward Variety of Afflictions some inward which once in every foure and twenty houres are wont to befall us put us upon it to cry as sometimes the Church did in hers Behold O Lord See and consider Lamentations 1. 9 11 20. As Jesus Christ did in his when inwardly loaded as well as outwardly afflicted Matthew 26. 47. My God my God why hast thou forsaken me And whither also will our spirits wander betwixt our solemn praying in the morning and that at evening if we doe not now and then each day trie whether our hearts be gone out of call after vaine objects will they not else be too fast wedged in worldly affairs unlesse now and then hereby loosened a little But for the fastning of this exhortation and the right managing of the duty exhorted unto let us lay down 1. Some motives to it 2. Some Motives helps and means for it 3. Some cautions about it Touching the Motives consider 1. That this precept and duty injoyned 1. It s well for the Saints that God requireth and owneth this duty of God is a very precious priviledge to the Saints they of all others may well be forward to this duty in that it is well for them that ejaculatory prayer is acceptable prayer a choice service which the Lord himselfe appointeth and delighteth in it is well for us brethren and sisters that we may thus speak and converse with our God when none either thinketh or knoweth of it wee may ever and anon talke thus with our heavenly and gracious Soveraigne and others in our very company neither heare nor mark it As Nehemiah did in the kings presence he prayed to the Lord of heaven and the king not privy to it Nehemiah 2. 4. As we walke in the way with others wee may exchange a few of these holy speeches and yet keep our way and discourse with them little doe carnall persons think how many of these holy lifts sometimes gracious and spiritual persons occasionally cast into their company have whilest they are with them It is meat and drink which they know not of communing with one that is invisible They may have sweet answers and returnes also thereof which fill their hearts with heavenly joy wherewith a stranger doth not intermeddle Yea in their sleep the Saints may thus bee talking with God 1 King 3. 9. it was in a dreame when God said unto Solomon ask what I shall give thce verse 5. and he did so verse 15. and he awakened and behold it was a dream a sign then that hee was that while as in a sleep when praying and yet so graciously accepted and answered ver 10 11. And alas what else would have become of Gods Asahs and Jehoshaphats Davids c. of whom you heard if this were not prevailing prayer what should desolate Jonah in the whales belly also doe Jonah 2. 1. He prayed but in this sort What shall poor Jeremiah in the dungeon doe but hereby you see hee doth well enough Lam. 3. 55 56. I called upon the name of the Lord out of the low dungeon and thou heardest my voice c. Some freinds would sometimes give a world to exchange a word or two with a choice freind of theirs in their extremity If I could but send or speak with such a one will such say I need not I should not lye here thus If my Father if my Brother did but know of it I am sure they would relieve mee in my straits though I am now a Turks slave yet I have such and such friends in such a countrey which would ransome mee c. Yea but the Saints need not say so the Saints are never so hard put to it but if they want opportunity more solemnly yet this way they may be telling their heavenly Father and friend Jesus Christ how it is with them And is not this well for them yea verily Alas what should dumb ones doe whose tongues the enemy cut out or if not gag them if yet there were no means left of speaking with their heavenly Father but blessed be God there is this way left to such It may bee malicious persecutors will be throwing the saints into a Jayle amongst a company of rogues which will scoffe at the very mention of prayer now welfare this part of Gods revealed wil injoyning ejaculations for prayers also the poore Saints may then poure out these prayers to their God in which such a hellish crue cannot well interrupt them they may hear them sigh it may be or see them weep but judge that as arising from other causes which indeed and in truth is some sigh of love holy longing admiration or the like a precious melting of faith in their hearts amidst these short heart speeches with the Lord. Sometimes the Saints are like Hezekiah as well oppressed inwardly as outwardly that they cannot in a continued way pray but onely in an abrupt and broken way chatter and that within themselves and at length get out Lord I am oppressed undertake for me and they are like babes in Christ and can but brokenly stammer out their mindes to the Lord or like the Publicane not daring in a manner to speak much but in short to bespeak mercy as to chiefe of sinners is it then not well for such that O Lord bee mercifull to me a sinner is such an acceptable prayer with God yea verily it is well for the Saints when to leave the world when neither they can speak to be understood of any friend nor their friends to them albeit both may desire it with their mindes and spirits and have audience and acceptance and indeed if this were not so acceptable a duty many a blessed soul sylloqui with God of the Saints living and dying were made null and uselesse And is it not well then for the Saints that ejaculatory prayer is acceptable prayer yea it is very well in these and other respects and truly though it be as I may say ill for some notorious enemies of God yet this is so for the Saints can soon do their errand and in a very few words too As David did Achithophels 2 Sam. 15. 31. It is well also for many a man who is yet in his sinnes or at least under captivity to some distemper that ejaculatory prayer of the Saints is of such a nature they at Taberah had been consumed else when once the fire of God was kindled amongst them if Moses his ejaculatory cry had not been a prayer of the right stamp and full weight to passe for currant with the Lord Numb 11. 12. Moses cryed to the Lord and the fire was quenched sundry think Paul fared the better for
speedily to pray before the Lord say the Gentiles and to seek the Lord I will go also 2. It is a scandalous evil it offendeth the 2. It s matter of just offence to others godly part of the assembly which are there seasonably to joine in the duty And the officers also whose spirits they are not to grieve Heb. 13. 17. For the unseasonable coming in of some and then of others disturbeth Ministers and people present and occasionally hindereth their continued fervency and interrupteth attention upon that worship in hand it occasionally hardneth luke-warme and back-sliding Christians in their neutrality of respect to the parts of publick worship and profaner persons in their grosser neglects and contempts thereof When they see Professours haply of note and name bee so slack and slighty in their attendance thereon 3. The ordinary practise of such carelesse coming 3. It s a symptom of a bad estate to joine in publick prayer before other publick worship performed in the assembly is a speaking symptome of an evill estate in persons guilty of it Christ hath had little power on their hearts who are no more ready and forward sacrifices Psalm 110. 3. Such upon whom he hath power being willing and forward that way it strongly argueth that such want a publick spirit love to the publick good through sense of publick evils and that they have little love to publick ordinances or delight in publick fellowship with the Saints as being so constantly carelesse of seasonable addressing themselves to publick prayer wherein all those are to the life expressed 4. Such cannot so groundedly expect a 4. Strips us of a publick blessing blessing upon other Publick ordinances then dispensed as the word preached or the like which regard not to joyne in Publick Prayer for the same Wherefore let all such who professe the feare of God be afraid any more to grieve his spirit or the spirits of his Saints by any such remissnesse and slacknesse in attending upon an ordinance so precious and prevailing with the Lord yea let them blush that in Popish times of superstitious blindnesse so many should from blind zeal bee so forward in awaiting Latine service to say nothing of other service Common-Prayer lately discarded in attending whereupon too many have placed their main Religion and Christians in these precious times of Gospel light and liberty should bee no more forward to improve that liberty of pure worship of God as other wayes so in Publick Praier which both Christ hath purchased so dearly and for which the Saints have wrestled so much with God and conflicted with so many difficulties with men The second Use therefore may serve to The second use of exhortation to attend upon publick prayer exhort all the people of God to seasonable conscionable attendance upon Publick Prayer presented in an holy manner in his Churches by such as the Lord calleth thereunto let not God have any cause to complain that Publick calling upon God is out of request with us Esay 43. 22. he accounteth we are weary of him if neglectful of that Thou hast not called upon me O Jacob but thou hast been weary of me O Israel Surely the Lord hath magnified his faithfulnesse in bringing us strangers into his holy mountain according to Isaiah 56. 7. and is as ready to make us joyfull in his house of Prayer if we are not wanting to our owne soules God honours this part of his worship before others and therfore by a synechdoche putteth it for his whole worship his house of worship he calls an house of yrayer as being a choice part of his worship Neglect that neglect all as being that which instrumentally putteth life and lustre into all other parts of worship their burnt offerings saith God there shall be accepted For my house shall be called an house of Prayer Look then that wee put special honour upon this ordinance Yea these instrumentally occasion more honour to God Prayers made in Zion have their answers God is a God honouring Church-Prayer also and therefore hath Church-Prayses too Prayse waiteth for him in Zion Psal 65. 1 2. As gifts are bestowed by occasion of many so thanks come to be given by many 2 Cor. 1. 11. And who would not then if they love the Lord bee ready to give a lift to such honour of his name Yea wee shall come to have more abundant honour by it in the eyes of others to be stiled and owned as under God helpers to them in the attaining of such and such begged blessings you also helping by your Prayers saith Paul to the Church of Corinth In a word it is the priviledge of the Saints purchased at a deare rate by Jesus Christ by whose cause it is that their enmity being slaine Eph. 2. 16. both such as were nigh and such as were a farre off verse 17. through him have both an accesse by one spirit unto the Father verse 18. and are fellow-Citizens verse 19. And as such they trade with God publickly as well as privately in praier for the furtherance of the whole Cities good and every part thereof There is a City treasury of Prayers from which oft times even other decayed Citizens instrumentally get relief Many a decayed Parish as I may call it in the great City of God in the Church universal is raised againe by it and many a back-sliding Christian raised up againe by it as others keep that blessed stock going for us so should we for them And as a means the more to farther us this way let every gracious person make conscience to quicken up each other to this duty So these converts do Zach. 8. 21. Come let us go speedily to pray before the Lord I will goe also CHAP. IIII. Of Private or Family Prayer HAving spoken of the first branch of continued Prayer even Publick Prayer we must now speak of Private or Family Prayer required also implicitely in this undefinite injunction Pray without ceasing respecting the families in the Church Family prayer distinguished of Thessalonica as well as the whole Church collectively considered Family Prayer is either extraordinary or ordinary both are dutyes in their seasons Of extraordinary Family Prayer such as to which fasting is joyned is that 1 Cor. 7. 5. That ye may give your selves to fasting and prayer namely considered as members of the family privately as of the Church publickly whether upon occasion of removal which may and must be done by one family alone sometimes as well as by many families joyning together at other times Ezra 8. 25. That we may seek a right way for us and our little ones c. upon occasion also of publick losse of some pious rulers as those of the Jews did for Josias 2 Chron. 34. 24 25 26. unto which allusion is made Zach. 12. 11 12. And many other occasions might be instance on this way Ordinarie private Praier in families is either occasional or more properly oeconomical occasional Private
way 2 Sam. 11. 2. had he been praying alone it had been well for him And though Joshuah praying alone was assaulted by Satan Zach. 2. 1. yet the issue was good Christ the Angel took part with him pleaded for him ver 2. put more honour upon him verse 3. 4 5. Christ himself men with many temptations from Satan when alone in the wildernesse but came out as a glorious Conqueror and full of the Spirit he went thither full of the Spirit Luke 4 1. and verse 14. he came out full he lost nothing thereby in the close no more do his Members proportionably Satan would that way debar us from 〈…〉 â—e could 2 It is Satans slight to present such scarebags in our way of drawing neer to God in Praier but we must resist him in them Jam. 4 7 8 It is a sluggards trick to fancy such Lions in the way to deter us from the same Prov. 26. 13. 3. Prayer of it self is rather an occasion Praier prevents or removeth temptations to prevent and remove then to raise up temptations Matth. 26. 41. Pray least ye enter into temptation It helps us to put on and improve our spiritual Armor against them Ephes 6. 18. Some will object their want of ability to pray alone Object 4 1 If children of God you have in you a Inability to pray childs spirit enabling and putting you upon Answ 1 praying to God as to a Father Gal. 4. 6. If children then crying to God The particular daughters of Jerusalem though not so fully acquainted with Christ yet the Church looketh at them as able to pray in some measure and therefore commendeth her case to their prayers Cant. 5. 8 If yee find my Beloved tell him namely in your prayers that I am sick of love 2 In case of great inabilities and infirmities The Spirit will help our infirmities yet the Spirit will help the Saints to groan out their complaints to the Lord in such sort as the Lord will accept Rom. 8. 26. 3 Let the weakest of the Saints so far Exercise will encrease abilities as their minds and hearts are apprehensive of this or that failing lust defect and spiritual ayle or evil put that into as good expression as they can in secret before the Lord and though at first their tongue can but stammer out their soules cases yet in a short time that tongue of the stammerer shall be able to speak plainly Isai 32. 4. At first you may be timorous but within a while you shall attain that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liberty of speech and spirit in prayer Ephes 3. 12. As young Scholers at first are timorous to speak without book and apter to stumble and stammer in it but in a little time by exercising themselves to it wax more able and bold exact and large therein So it is here in the matter of praying as I may say without book As walking with wise men increaseth wisdom Prov. 13. 20 so walking with the wise God in secret calling upon him encreaseth our holy skil and abilities of talking with him in prayer Some will object especially in this Object 5 Countrey want of conveniency of Inconveniency of place a place to bee retyred in solitary Prayer 1. God required the Jewes of old to Answ 1 build their houses with battlements which as they were places of safety Deut. 22. 8. so secrecy fit for retirednesse in Prayer whence it was that Peter in that house at Joppa getteth him in thither to pray alone Acts 106. 9. Such as are able are supposed The able must get a fit closet by Christ Matth. 6. 6. to have a convenient closet with a door to shut it for secrecy in Praier And it would be a shame for Christians to have private places for their very Swine to sheep or their Cattle to feed in free from anoyances of wind or weather that they should not make some shift to get some retired place to seek the face of God therein 2 If it were supposable which hardly is that Christians cannot have such a place within doors at home or abroad yet Isaac can get him into the field to pray Gen. 24. 63. Christ can go apart into a Mountaine to pray Luke 6. 12. any solitary place in a Wilderness will serve Christs turn to be alone praying Luke 5. 16. The Lord can and sometimes doth make any solitary place when his Saints are praying to be to them a very corner of Heaven as Jesus Christ when praying in the Mountain was transfigured Luke 9. 28 29 30. Many a precious meeting may and doth the Lord sometimes give his poor Suppliants when all alone praying under some solitary Rock or by some swamyside or thicket or the like Let us now apply what hath been said touching this Duty of Secret Prayer 1. Let this serve for Reproof to such Professors which are shamefully to blame in Vse 1 the neglect of Closet Prayer by themselves Neglect of closet prayer reproved alone How many are so surcharged with worldly cares and employments that they will scarce afford themselves time to attend upon either Church or Family Prayer but if they sometimes be praying there yet seldome or never take time solemnly to seek the Lord alone How do many here in New England though able to do otherwise if but willing build their houses so as if they intended to shut Closet Prayer out of doors How do many look at Closet Prayer to be at the best but a Free-will-Offering as they term it which they offer if they will but look not at it as a Duty which they must attend upon all occasions Surely such are little sensible of their heart-plagues for Such as neglect it are senseless of heart-plagues then would they alone one by one make Prayers and Supplications 1 Kings 8. 38 39 How little do such love the Lord that they are afraid to talk too much or too secretly Have little love to God with him Surely such have at most but some few drops of the promised spirit of Supplication for if they had plenty of that Have little of the spirit of prayer spirit poured out upon them they would be exercising the same apart Zech. 12. 10 11 12 13. No wonder if such are not led in a way of Supplication in secret as well as otherwise that they are ever and anon stumbling in matters of judgement or practise Are oft falling into sin Jer. 31. 9. Nor is it wonder that we have so many lukewarm Professors amongst us if so few that make conscience of calling upon Are lukewarm God even in this sort also Hosea 7. 7 8 9. Such as make not conscience of calling upon God publickly privately and secretly either are or will soon prove as a cake halfe baked Such are not led by rivers of water into a fruitful way who are not led in a way Are unfruitful of weeping and supplications Jerem.
faith and love makes Paul echo forth the sound thereof in the ears of God by praying for him Philem 4. 5. And it would be good to keep a fresh memorial of others graces as Paul did of those in the Thessalonians whence it was that he was so earnest for them in his prayers 1 Thes 1 2 3. 3. Prize we grace in others as well as 3 Prize grace in others in our selves 2 Cor. 9. 14. And by their prayer for you which long after you for the exceeding grace of God in you 4 Put we our selves in others stead So 4 Put we our selves in others stead Jesus Christ teacheth us in the Lords prayer to be our selves needing dayly bread and remission of sins and reseue from the evil of temptations if others be so So Moses Let the Lord go with us and pardon us Exod 34. 8 9. So Daniel puts himselfe in the number and case of such and such suffering ones Dan 9. 4 5. c. 5 Look we maintain an holy life in prayers respecting our selves When the root Keep lively in praying for our selves of a spirit of Prayer is kept fresh and springing it will be sprouting forth into all the variety of the branches thereof respecting others as well as our selves If that pipe be kept open it will be conveying waters of Grace to others houses and hearts as well as our own If the Spring Tide be up our neighbours creeks as well as ours will be supplyed with waters The supplies of the oyle of Grace from the Lord of the whole earth will be beneficial to the whole Candlestick the Church and the several Bowles and Lamps of it Zech. 4. 2 3 11 12 13. We cannot as members of this body sensibly think or speak for our selves but more or less we shall bee mindful of other parts and members of the body of Christ in special sort 6 Put wee one another upon praying 6 Put we one another upon it one for another Heb. 13 18. Pray for us saith the Apostle Lay open your cases one to another begging each others prayers Tell my Beloved saith the Church that I am sick of love Cant. 5 8. Many hands contribute this way even to a poor decayed Christian and will help him into a way of spiritual trading with God as formerly As many Simples put togethet will make soveraign Physick to recover a sick man so I may say of particular mens prayers meeting in one fâ—rther others souls welfare and health Some Favourites Prayers may help others who may be under some displeasure of the Lord to come into renewed terms of favour with him upon requests made for them Therefore as Mordecai will set Esther on work to intercede for him with the King and for his people so should we crave the prayers of such who are upon better termes possibly with the Lord then we our selves are at present God himselfe sends Jobs three friends under his present distastes for not speaking so rightly of him as Job had done unto Job who though he had miscarried yet had made his peace again with God and he must pray for them Job 42. 1 2 3 4 5 6 7 8. Job must break the ice to clear their passage Even the injurious Gibeonites must in case blesse Israel or else they are not to look to speed so well from the Lord 2 Sam. 21. 1. 2 3 4. c. God will have all the members of Christ to see the need and use of other members even the meanest as the Church of Jerusalems daughters to tell Christ in their praiers of her condition Cant. 5. Touching the third thing the Marks Marks of praiers heard for others of our prayers speeding for others and that the favours shewed to others are fruits of our prayers are 1 When God stirreth up their hearts for 1. Others faith that we shall be heard for them whom we pray to be by faith perswaded that God will hear us for them Phil. 1. 19. For I know that it shall turn to my salvation through your prayers Philem. 22. For I trust that through your prayers I shall be given to you When God doth thus send word before hand and give notice to his Saints what he meanes to do for them at the request of such or such of their brethren it is a pledg that the ensuing success was that way brought about 2 When God in the conferring of such 2 Others faith that we were heard for them and such mercies upon others doth secretly and strongly perswade them that they are the fruit of the prayers of such and such of his servants for them it is verily so indeed As when Paul is perswaded that his liberty and life restored and the gracious fruits thereof that they were the fruits of the Corinthians and others prayers a gift bestowed by the means of many and you also helping by your Prayers 2 Cor. 1. 10 11. As when a King shall send word to some Subjects of his that he hath done thus or thus for them because of the request of such or such of his Courtiers Or as a School-master shall tell his Scholers who begg'd their play day So here in such holy motions in others hearts the Lord signifieth to them that such or such a refreshment enlargement and succour in such or such temptations are issues of the requests of such or such of his servants for them 3 When God stirreth up injured persons 3. When they are the prayers of injured persons by them they pray for to pray feelingly and fervently for such as have wronged them as Job for his friends Job 42. 8 9. The Prayer of Christ for many of his Persecutors Father forgive them c. Luke 23. 34. It took well witnesse that blessed change wrought in many of them so soon after Acts 2. 36 37 38 39. This fruit of Divine love in the Saints argueth a root of it in the Lord himself toward such persons for whom they make such requests and such strong living currents and rivers of kindnesse and compassions argue an Ocean of the same bowels in God towards them such love speeches being dictated by the special motions of Gods Spirit are wont to be owned by the Lord. 4 When some are stirred up to earnest Prayer for some one or more for whom 4. When persons prayed for are praied for as well by many others as by us many others of the Saints unspoken to haply and unthought of do in like sort intercede with God When many help this way toward the bestowing of one and the same gift it seldom faileth 2 Cor. 1. 11 You also helping by your prayers viz. together with others in like sort stirred up in other places to pray for the same gift There is ever most of God in such unanimity and accord When the Spirit of the Lord doth thus tune many hearts as several Instruments to answer one another when the same Lesson of the Spirits setting
ver 18. Come now and let us reason together c. And then onely it is seasonable to pray when wee lift up our hands and hearts Psal 66. 18. If I regard iniquity in my heart the Lord will not hear my prayers Josh 7. 10 11. Wherefore lyest thou thus upon thy face Israel hath sinned Job 11. 13 14. If thou preparest thy heart and stretchest out thy hand toward heaven if iniquity be in thy hand put it far away else all that is to no purpose God heareth not sinners h. e. imponitent ones John 9. 31. It is no fit season for us to goe a wooing to Christ if not clear of privy leagues with any of our lusts not is it seasonable to trade with the Lord in prayer if we have any kind of traffique with his proclaimed enemies 3. When wee are under any special 3 When under special hurries of lusts power of passions and distempers and as then not seeing the sinne of them to lift up wrathfull hands is unacceptable and so unseasonable 1 Tim. 2. 3. Lift up pure hands without wrath It is not seasonable to offer up our sacrifice with such common yea wild-fire Such leaven of wrath and malice is apt to sowre our very Mincah and maketh it come as out of due season Such was the petition of James and John to Christ Lu. 9. 54 55. Wilt thou that wee command fire to come down from heaven to consume them Such were Jobs petitions Job 3. from verse 3. to verse 11. Such was that of Jonah chap. 4. 3. Take away my life from me Look as it is in a strong blustring time knocks at the doore are scarce heard if at all so is it here the noyse of our distempers outsoundeth the voice of our knocking 's in such like prayers It were better to pause a while till the blustering noise be abated And as Revel 9. 1 3. Silence was made a while before that the holy incense was offered so should it bee here 4. When our heads and hearts are over-full 4 When under hurries of occasions and even sore charged with carnal occasions and inordinate thoughts about them it is not so seasonable to go abruptly from such a crowd and throng into the holy presence of the Lord without some pause It is most unseasonable to enter upon so holy a discourse with God with so many batlers attending us when there should be but one speaker Eccles 5 1 2 3. Such rashnesse is irregular and therefore unseasonable such a foolish seekers prayer will be no better then a dreame arising from multitude of businesse stuffed with multiplicity of unseasonable impertinent and independent expressions 5. When we come to pray in remediless 5 When praying in remediless cases cases or for persons past recovery Jer. 11. 14 Pray not for this people for I will not hear them when they cry unto me for their trouble 1 Sam. 16. 1. How long wilt thou cry for Saul seeing I have rejected him 6. When wee will be praying at such 6 When praying whilst other ordinances cal for our attendance times wherein other ordinances doe call for our attendance As when we will be praying at home when we should rather bee in the publick assembly or praying in our closets when religious family-exercise requires our presence Now let us consider of prayer-seasons Most seasonable to pray offered by the Lord which hee requireth us to take These opportunities are either generall or special The general opportunity 1 When God is near us more generally by his word of prayer is that general Season of grace held forth in the offers of the dispensations of the Gospel Isa 1. 5 6. Seek him whilest he may be found Whilst God may be found it is a season to seek him Isai 21 12. If you will inquire returne come Whilst the Prophets incourage to come 't is a season to inquire Our calling and cry is but the echo of the Lords call Psal 27. 8. When thou saidst seek my face my heart answered thy face Lord will I seek Its the season of the echo to wait upon the voice a demand of grace upon a former offer of it it s very seasonable This blessed day work is most sutable to the day time of the Gospel and grace of God But besides this general opportunity there are some more special praying seasons Ps 31. 8. For this shal every one that is godly pray unto thee in a finding time as it is in the Hebrew As bountifull Princes have their so the Lord hath his special seasons for petitioners to come in with their suits and have each their dayes of audience Our blessed Father hath his set dayes of paying to each child his portion of mercy blessing upon demand and suit for it Now these special seasons of prayer are of three sorts 1. When God in special sort is near to us Or secondly we in special sort near to him Or thirdly in case of emergencies or special necessities calling for speedy help First when God in special is near to 1 When more specially God is near us â—A us then call upon him while he is near Is 55. 6. The Lord as our gracious king goeth his holy progresse and now he is nearer this people and such and such subjects and now againe he is nearer to others Let each accordingly take and observe their particular seasons of holy approaches to him with their suits If the loadstone be near the very iron moveth the approaches of the Lord to us have or should have this holy magnetical attractive vertue to draw us near to him in Prayer 1. Now the Lord is thus in special 2 By some special act of mercy sort near to us by some special mercy vouchsafed to us as when answering to former prayer or the like Psal 34. 18. The Lord is nigh to them that are of a broken heart Yea but wherein or whereby doth he shew that he is nigh to them It followeth He saveth such as be of a contrite spirit Gods ordering some special favour to his people by his providence is called his visiting of his people The Saints repairing to the Lord with earnest fervent Prayer is called their visiting of the Lord. Isai 26. 16. Lord in trouble have they visited thee how tbey have powred out a prayer to thee c. When God first beginneth to give us a gracious visit it is seasonable and sutable for us to give him prayer-visits Exod. 33. 17. And the Lord said unto Moses I will do this thing also which thou hast spoken verse 18. And Moses sayd I beseech thee shew me thy glory Moses made Gods time of giving to bee his opportunity of begging mercy If ever the Saints hearts are filled with love it is when they partake of manifest tokens of the Lords love to them and if ever it be a season of this friendly talking with God or praying 't is then when in such a friendly
frame Psal 116. 1. I love the Lord because he hath heard my voice And verse 2. therefore will I call upon him or speak lovingly to him Words spoken to God in love or from love to him come the most seasonably for they are ever well taken they are taken in love by the Lord. When the Lord in his providence bestoweth upon his people something whereon the image of his special favour is instamped it is a time in special to acknowledge the Lord by prayer as praying is called Prov. 3. 6. In all thy ways acknowledge him even by prayer of faith Secondly the Lord is thus near to us by 2 By special motions of his spirit any special motions of the spirit especially such as put us upon prayer when the Lord doth inwardly speak even to our hearts such like words as Isai 43. 11. Ask of me touching my sons and daughters and concerning the work of my hands command ye me or when Christ by his spirit saith to our hearts as sometimes he did to them by word of mouth Joh. 16. 23 24. Hitherto yee have asked nothing Ask that your joy may bee full Or as hee said to his people Cant. 2. 14. Let me heare thy voice for it is sweet it is now a time to speak to the Lord that we seeme not to slight him When thou saidst namely by the spirit inwardly as well as by the word outwardly seek my Psal 27. 8. face my heart answered thy face Lord will I seek If that holy motion to Solomon 1 Kings 3. 5 9. Ask what I shall give to thee c. made even a sleeping-time a supplicating-time much more may holy motions of God this way make our waking-times our wrestling seasons Such drops of a spirit of prayer are handsells and pledges of large powring out of that spirit upon us if thankfully received and improved Zach. 12. Such solliciting directions given us from the Lord argue that assuredly it is both a praying and speeding time If the Lord prepare the heart if he fit it and put it upon prayer teach it how to pray He surely boweth the eare to heare Psal 10. 17. It is Esthers time to ask when King Ahasuerus himselfe putteth her upon it What is thy petition and it shall be granted thee and thy request it shall be performed Esther 7. 2. So is it here And let none abuse this to strengthen any fond Grindletonian conceit that we must never pray till wee find the spirit first moving us to it It is our opportunity indeed of prayer when the spirit moveth thereto but not the onely season of prayer as wee have in part shewed and must further mention other seasons thereof as well as that Wee must sometimes pray that we may pray and when as we are apt to judge our selves that wee are most unfit to pray then to pray that wee may become fit to pray As by speaking men are fitted to speak by running to runne by wrestling to wrestle by labouring to labour Thirdly he is thus near us by some special 2 By some special promises made ours word of his mouth especially by some gracious promise spoken and manifested to us and that also is a special season for prayer 2 Sam. 7. 27. For thou O Lord God hast revealed to thy servant saying I will build thee an house therefore hath thy servant found in his heart to pray unto thee It s a season of this holy talking with God when he first enters speech with us by some such words of his grace It s seasonable to open our mouths wide and receive grace and peace when the Lord setteth open any such golden pipe of both as is the Promise the Gospel is in every part of it the ministration of the spirit 2 Cor. 13. 8. and of life verse 6. and of faith Rom. 10 8. and of peace Esai 57. 19. The words of Gods grace pacifie and still the tumults in the soul and inlarge and quicken the heart Now if ever it bee a season to speak to the Lord in praier it is when unmannerly distempers which too often silence us at best retreat and are put to silence and when our hearts are set at an holy liberty to powre out themselves before the Lord. Fourthly the Lord is near his people 4 By some fatherly correction when he visits or afflicteth them What shal I answer him when he visits or afflicts Job 31. 14. and Job 7. 18. What is man that thou shouldest visit him The Lord is then near to us to try us to take an account of our wayes to correct our mis-doings to observe how we carry it under affliction to comfort and support us in affliction to sanctifie affliction to us and to save and deliver us out of the same and therefore in special sort it is seasonable to cry unto him and to ask a correcting father forgivenesse Jam. 5. 15. If any be afflicted let him pray Psal 50. 15. Call upon me in the day of trouble and I will heare thee and thou shalt glorifie me God doth then speak to us by his rods Micah 69. It is therefore seasonable then to answer him in our praiers If ever a gracious heart bee humble sensible serious and lively it is then when in affliction when in the fire Such a time of pangs is a time of crying out to the Lord when God visiteth Saints by affliction it is seasonable for them to visit him with prayers Isai 26. 16. Lord in trouble have they visited thee they powred out a prayer to thee when thy chastning was upon them 5. The Lord is near to us by some special deliverance out of affliction this is 5 By some special deliverance likewise the Lords visiting time when hee cometh to see us Zeph. 2. 7. For the Lord their God shall visit them and save them from their captivity If God wil thus visit his vine the people of God look at themselves as ingaged to call upon him Psal 80. 14. 18. compared Behold visit this thy vine quicken us so will we call upon thee When the winter of the Churches afflictions and captivity is over Christ expecteth to heare his Churches voice in prayer Cant. 2. 10 14. Zach. 13. 9. I will bring that third part through fire and they shall call upon me A person newly delivered out of this pit Job 33. 24 36. Hee shall pray unto God and he will be favourable unto him Little do Christians sharing in a time of the Lords clemency and pity in their deliverance from sick-bed and other notable hazards of life and livelyhoods know what a fair opportunity they have now in their hands to speak for further mercy so as to speed and how much they lose if they grow slighty or negligent in improving such an importunity of praier when if ever praying dispositions stir afresh in them 6. God is thus near us when his time 6 By accomplishing his promises actually of special
into some heinous sin as other speech is sometimes lost by bodily falls so is this by such spiritual falls So David after his 2 By reason of sad falls great fall into the sinnes of murder and adultery lay speechlesse in this respect for a while Psal 32. 3. When I kept silence my bones waxed old so do dangerous declinings and backslidings in religion occasion some Backsliding temporary cessation of solemne prayer hence Isai 43. 22. Thou hast not called upon me O Jacob but hast been weary of me O Israel So Isai 64. 7. There is none that calleth upon thy name that stirreth up himselfe to take hold of thee Great guilt breedeth great horrour and great despondency of mind and heart which with unbeliefe blending it selfe causeth poor Christians even to give off prayer in their desperate fits Look as Heathen Tully said to his brother I would pray to the Gods for those things but that they have given over to hear my prayers or as desperate Saul perceiving Strength of unbelief God answereth him no more will goe to him no more to inquire 1 Sam. 28. So it is thus far forth with the Saints so far as desperate dispondencies grow upon them and represent the Lord to their souls as all justice they dare not come to him in these fits Sometimes they pore too much upon discouragements which they meet with in Discouragements prayer within themselves also as that they pray with so many distempers and distractions intermixed and with so little life or liberty of spirit or comfort or quiet or faith or good successe and the like that as good never a whit as never the better and they are even loth sometimes to goe apart to pray And sometimes Christians fall into some such errours touching prayer Errours as for a time doe take them off from it imagining that God being a spirit must be worshipped only in spirit and truth and so not by any bodily worship That bodily exercise even in prayer profiteth not that all outward forms of worship are abolished The Christians must have some immediate light of the spirit and unwonted suggestions putting them upon prayer if at any time they doe set upon prayer if at any time they doe set upon prayer These and sundry like delusive principles too rife in these latter dayes make too great and too long interruptions with too many hopefull professours in this holy exercise of solemn prayer 2. To pray indesinently is to maintaine 2 To maintain a praying spirit praying dispositions that albeit we actually pray not without intermission or doe nothing else but pray as those fanatical Euthites of old yet in the inward frame and bent of our heart wee cease not prayer There is still a spirit in us crying Abba Father Gal. 4. 6. a disposing us upon all occasions to goe to God as a Father in prayer Christians of all sorts both Ministers and others must have their vials full of prayers ready still to powre them out albeit they actually doe not powre them out without intermission They are to be ready evermore to offer up those holy odours and that holy incense though not alwaies actually offering the same Revel 5. 8. The church in its members must have honycomb-lips ready to drop this sweet wholsome hony of prayer albeit they bee not dropping the same every moment Cantic 4. 11. Thy lips drop as the hony-comb And good reason is it why each gracious person should maintain alwayes a praying frame in their hearts for a praying frame is a most A praying frame a most filial frame son-like child-like frame If ever the love of sons and daughters of God be stirring in them it is then if ever their hearts are filled with holy awe of God and faith in him it is then if ever they are ready to doe any thing for God it is then The same spirit which is to them a spirit of sonnes a spirit of adoption acteth in them as a spirit of Prayer and where there is a spirit moving to Prayer or cry Abba Father there is a spirit of adoption Rom. 8. 15. Againe a frame of Prayer is the most A most sweet and comfortable frame sweet calme and comfortable and thence in Rom. 8. 15. opposed to the spirit of bondage working feare amazing discouraging sinking fear But this breeding and feeding filial boldnesse and freenesse with God as a child with his Father Againe it is a most free and best priviledged frame of spirit and hence also A priviledged frame opposed to that servile frame and imbondaging fear ibid. Is any free to pray free in praying surely those imbondaging cords of slavish distempers are broken in sunder A praying frame is likewise a most evangelical An evangelical frame frame being redeemed from the lawes rigour and confinement we are most at liberty to addresse our selves thus as children to our heavenly Father Gal. 4. 5 6. To redeeme them that were under the law that we might receive the Adoption of sonnes and because yee are sonnes God hath sent forth the spirit of his Sonne in your hearts crying Abba Father A praying frame is also a most heavenly A heavenly and gracious frame and gracious frame A spirit of grace and a spirit of supplication or a spirit disposing or carrying out to powre out holy Supplications are inseparable companions Zech. 12. 10. I will powre out upon them a spirit of grace and of supplication No grace is wanting where a spirit of prayer is not wanting All and every grace is stirring where that spirit of praier is working A praying frame is an humble frame of heart the Saints never mourne more savingly over their sinnes even as crucifying the Lord Jesus then when in such a frame ibid. A praying frame is a believing frame An humble and believing frame and a believing frame is a praying frame then have they the most clear and effectual views of him whom they have pierced ibid. To conclude this a praying frame both furthers our delight in prayer and maketh it every way more easie pleasant to us that we are not so apt to give out through emergent difficulties or discouragements therein yea and it furthereth the good successe of our praier with the Lord himselfe Quest How may a believer maintain in Quest himselfe a praying frame Answ 1. Let such as would hold up Answ 1 such a blessed frame in their hearts be daily Helps to maintain a praying frame sucking from the flowers of Gods providences and promises some spiritual sweetnesse and then our spiritual combs will bee dropping ripe Droan-like Professors whilst they neglect this and live upon an old stock of grace or comfort received they grow altogether listlesse to prayer they have enough already what need they ask more But this Bee-like diligence in the Saints will make their lips like the dropping hony-comb whence that by way of allusion Cantic 4. 11. And this
24 25 26. he maketh a request to Christ for his child but at first questioned Christs power saying If thou canst doe any thing help us and so long his request took not but being quickned up by Christs word to faith in his power that hee could doe any thing for them and to expect any thing from him in such a way of believing if thou canst believe namely that I can doe any thing for you all things are possible to him that so believeth then the man cryeth out with teares Lord I believe namely that thou canst do any thing for us and so getteth the blessing he prayed for where prayers are put up in faith believing all things are possible to the Lord believed in and attainable upon believing in him there all things are possible and attainable to such a faiths-request Sometimes the suppliants of God deale with God in prayer about intricacies where the determinations of the will of God seeme or are hid and obscure yea for such good things as come within the reach of his power and herein it were sad with them if faith in Gods power might not or did not relieve them Yea sometimes they deal with God about cases wherin the Lord cometh to expresse his will and mind to the contrary and yet faith in Gods Almightinesse putteth words into their mouthes and biddeth and incourageth them to speak and to pray to him and to try it out with him even in such cases When God telleth Moses that he will smite the people and disinherit them Num. 14. 11 12. Yet because Moses believed the greatnesse of Gods power which might else be dishonoured hee pleadeth that the nations will say that because the Lord was not able to bring them into the promised land therefore he slew them and then betaketh him to this hold Let the power of my Lord be great according as thou hast spoken the Lord is long suffering and of great mercy forgiving iniquity c. He looked at him as now able to fulfill the other part of his revealed will even to be a God pardoning his peoples sins This set the Ninivites a praying when yet God had said yet forty dayes and Niniveh shal be destroyed Jonah 3. 3 4 5. Yet for ought any knew to the contrary God might shew them mercy verse 8 9. who can tell if God may not turne and repent of his fierce anger that we perish not and their prayers tooke effect verse 10 God repented of the evill that he had said Besides true seekers of God are continually sensible of mighty adverse powers of darknesse against them so that if they had not faith in Gods almightiness overmatching those powers they would not pray without ceasing 5 Faith in the gracious nature and disposition of God as in his love mercy bounty compassion long-suffering goodnesse is required Nothing more usuall with the Saints in their prayers mentioned throughout the scripture then to set their faith on worke in prayer upon the gracious nature of God I need not mention the scriptures In this ocean faith can freely swim and bear up all the suppliants burdens and packets In this holy chancery court and court of grace it can have right in any cases which concerne the soule Nothing more sutable to the hungring and thirsting desires of suppliants and nothing more sweet and satisfying then the marrow and fatnesse of Gods loving kindnesse Psal 63. 1. to 5. The upright remember the love of the Lord more then wine Cant. 14. A poore suppliant seeeth here by an eye of faith the true riches which his soule needeth and that it is here ready for him that God is rich in mercy to all that call upon him So did David Psal 86. 41. This is a spirituall all-heale to the poore diseased wounded soule crying to God for cure therein it seeth and eyeth the particular salves that are most sutable to the severall sores of which it complaineth when the people of God are tossed with tempests of troubles and temptations as they were Isai 44. 11. yet they eye this as a sweet and safe harbour if they can but put in here they are sheltred in all weathers if they can but cast the anchor of faith and hope here they can ride it out securely and without hurt or losses from any windes which blow 6. Faith in Gods simplicity is required 6 In Gods simplicity Solomon in his prayer looketh at God as alwayes acting and all act one whose eyes were open night and day 1 King 8. 29 so the Psalmist Psal 65 2. and thou that art hearing ever hearing prayers to thee shall all flesh come The like faith in the eternity and immutability of God and in his faithfulnesse in what he is to his poore redeemed ones and in what he saith to them and doth for them in a way of grace and favour is needfull Habbakuk in his prayer maketh use of the eternity of God Hab. 1. 12. Art not thou from everlasting oh Lord my God my holy one wee shall not dye Nehemiah in his prayer improveth Gods faithfulnesse chap. 1. 4. O God that keepest Covenant and mercy for them that love him Those afflicted soules mentioned Psal 102. doe in their prayer improve by faith Gods unchangeablenesse Thou art the same and thy yeares have no end verse 24 25 26 27. The suppliants themselves and their cases vary much and suffer many changes but faith in these incourageth them to hold on in incessant prayer to the Lord. We might have instanced in the particulars of faiths improvements of the relative nature of God in prayer as that of a Father of a Saviour Redeemer and the like as is often mentioned in Scripture as Jer. 14. 8. Esa 63. 15 16 17. and 64. 8. c. but I shall forbear proceed we therefore 7. In the Lord Jesus to the second branch of faith required in prayer namely Faith in the Lord Jesus Heb. 7. 23. Christ is able to save such to the uttermost which come unto God by him Out of Christ God is a consuming fire and if we eye him as such a one only wee are driven from him rather than drawn to him Daniel craveth all things for the Lords sake Dan. 9. 17. David requesteth mercies of the Lord for his words sake or as in 1 Chron. 11. 9. for his servants sake the saints of old looked in their prayers towards the temple 1 King 8. 29 30. 35 38. So Jonah chap. 2. 4. Now the temple was a type of Christ Christ spake of the temple of his body Joh. 2. It was not enough for the Israelites to cry out of wounds nor for Moses to pray with them or for them but they must look to the brazen Serpent Numb 21. 7 8 9. which in Joh. 3. 13 14 15. is made a type of Christ Christ is the altar whereon wee offer all our spirituall sacrifices if acceptable Heb. 11. 12. And if we doe in offering them but touch this blessed altar
soul for the comfortable manifestation of her pardon shee secretly sought for Saith Christ verse 48 50. Thy faith hath made thee whole 3. When a man in or upon his prayer 3 A holy awe in and after prayer is affected and awed with much holy trembling thus that humble Suppliant in Luke 18. 13. He is even afraid to lift up his eyes to heaven durst not doe it such awfull rayes in the glorious purity majesty and excellency of the Lord did he behold by an eye of faith and he is justified therein verse 14. That godly Prophet in his Prayer Hab. 3. 1 2. and in the mention of divers things touching God his providence and proceedings his belly he saith trembled and rottennesse entered into his bones verse 17. Thence that believing Centurion after hee had sent to Christ to intreat his gracious presence and coming for the help of his servant as in a holy wise jealous of himself and what he had done whether he so unworthy an one had not made too bold with the Lord Jesus to desire him to come under his roofe he sendeth a second message therein professing his unworthinesse that Christ should condescend so far to the desire of so unworthy an one as he judged himself to be Luke 7. 3. compared with verse 6 7. 4. When a man in prayer is much in begging pardon of sinne and the reconciliation 4 Greatest earnestnesse in begging pardon of sin the benefit of Christs righteousnesse c. of his soul to God in Jesus Christ Thus the Publican justified in that way of prayer mentioned Luke 18. the maine and in a manner only matter of his desires was that God would be propitious to him a sinner for so the Greek word signifies or be reconciled to him and have mercy on him in covering all his sinnes in Christ the favour and mercy of God in Christ Jesus as a propitiation for sinnes is all in all with him When a child of God is in great afflictions of outward as well as inward man yet the favourable remembrances and mercifull respects of Christ to a poore converted sinner even in tortures it is all in all The converted thiefe desireth not to be saved or exempted from any justly deserved censures of God or man but onely favour with Jesus Christ Luke 23. 39 41 42. The other wretch was all for his owne ease and for to continue in the world he careth not for the favour of Christ as sometimes the Psalmist did Psal 63. 1 3. The loving kindnesse of God in any condition is better then life to live in the love and favour of Christ is more then ten thousand lives to him yea so the Lord will be mercifull to him in the maine of his soule hee careth not what becomes of his bodily life when called to sacrifice the same An humble child that cryeth out when he is whipped yet careth more for his fathers favour then is troubled about his whipping 5. When a Suppliant of God doth not propound to him in his prayer matters too 5 Praising of the least degrees or portion of mercy high for him things that are above his reach or his measure or his condition or his calling or the present necessity whereof he is sensible but he will bee glad of smallest mercy childrens crummes yea such as are to others refuse despicable blessings are in high esteeme with him in his desires crummes that fall from the childrens table she craveth in Matth. 15. 26. and is accepted and approved in the manner of her praying verse 28. Some children it may bee will scorne to have onely bread for their food in the fathers house but the humble Prodigal in his penitent motion which hee meaneth to make to his father will bee glad of that yea of the coursest of the houshold bread and fare in the house hirelings bread yea hee would bee glad to have of the refuse and leavings and spare even of hirelings bread Luke 15. 17. Make mee as one of thy hired servants namely in their allowances as well as services as one of them albeit as the meanest kitchin-boy as it were the poorest most despised cutter of wood and drawer of water c. Beggers ask but a piece of dry-bread a cup of small beer or water any old cast clothes and the like mercies and blessings in God his house which others it may be account too slightly of these humble suppliants wil highly prize and earnestly crave of the Lord and whatsoever they press after in spiritual blessings in Christ yet in temporals they use to be very modest neither poverty nor riches but Lechem Chukki the bread of his portion dimension that is the matter of humble Agars prayer Prov. 30. 7 8. So Jacob if God or prayer-wise O that God would give mee bread to eat and raiment to put on Gen 28. 20. In spirituals indeed they are still more needy and craving hunger and thirst after righteousnesse that is their most ordinary usual and continual daily desire like hunger and thirst the ordinary and daily affections in the body Matth. 5. 6. 6. When a Christian amidst all vilifiings of himselfe in prayer is ready to exalt 6 An acknowledgement of greatest love in smallest mercies the Lord and to acknowledge much love and mercy of God even in the smallest fruits and benefits thereof whatsoever stout vagrants and bedlams doe which will disdainfully cast scraps at their feet yet poore hunger-bitten beggers will not doe so but be very thankfull for smallest courtesies So it is here the guiding of a faithfull Eleazar in his way will make him bow his head in way of thankfulnesse to the Lord that so graciously answered his prayer therein Gen. 24. 48. O how will Gods humble Suppliants exalt and magnifie the Lord for blessings of a meaner nature even temporal as well as spiritual blessings as David for promised blessings to his house cryeth out who am I and what is my house that thou hast brought me hitherto 2 Sam. 7. 18 c. and 1 Chron. 24. 11 12 13 15 16. Hee exceedingly amplifieth the kindnesse of God to him and his people even in regard of temporall blessings hee wonders at the greatnesse of God his mercy to him and them even therein ibidem verse 14 15. And when such of God his Suppliants doe not fare so well at the doore of mercy as they could desire and as sometimes they have done yet they will not goe away muttering but even then will speake well of God and grace and mercy and the covenant and way of God c. The Psalmist in Ps 89. 49. cryeth out Lord where are thy former loving kindnesses yet concludeth verse 52. thankfully notwithstanding all the sad passages of providence before mentioned Blessed be the Lord for evermore Amen and Amen 7 When a Suppliant having prayed pathetically 7 Looking through all our meltings unto meere Grace for the successe with much fervency and brokennesse of heart
our selves and thereby furthereth such humility 2 Get our hearts filled with love to the Lord. Love is a stooping grace it will 2. Love to the Lord. make a Christian think meanly of all he saith or doth in behalf of Christ whom he loveth that he never speaketh nor doth enough for him Love will make a man amplifie his worth and excellency and glory and even be speaking well even the best of him and that wil surely make him carry it submissively to him as very loath to displease or dishonor him and when at any time a Christian wrongeth or offendeth the Lord Oh how will love occasion self-loathing and displeasure and distaste and trouble for it The Lord Jesus in giving that answer in that poor womans hearing Luke 7. 47. Her sins which are many are forgiven her for she loved much sheweth that love also set her on work in such humble and melting sort to expresse the secret desires of her soul unto him touching the conserving and clearing of her Justification ver 38. 3 Be we sincere in heart in our prayers 3. Sincerity which we make The sincere hearted Publican will humble himself in seeking of Gods favour by prayer when the leaven of hypocrisie will heave and puff up that Pharisee whilst he is praying Luke 18. Sincerity will make us in prayer speak all freely and ingenuously on the part of God and Christ in way of good and on our own part in way of our evil and emptiness it will make men of yeilding and flexible tempers and cause persons to be open and plain hearted with the Lord and that they shall not refuse or be unwilling to take any shame before God 4 Improve we the thoughts and serious 4. Thoughts of our need and Gods greatnes considerations of our needy conditions as likewise of the greatnesse of God The Saints are stiled such as are beggers in spirit Matth. 5 3. hungry ver 6. Luke 1. 53 Destitute ones Psal 102. 17. such as whose best habilements are rags Isaiah 64. 6. Clay vessels the Lord our potter ver 8. Dust Gen. 18. 27. and such like the consideration whereof kept those Saints of God as Abraham and the rest humble in their praiers When we look at this ragged condition of ours it will make us remember our selves and keep us humble in our Supplications 5 Spread we much our own and Ancestors 5. Thoughts of our Ancestors sins sins before the Lord when we are to pray And thus did Daniel chap. 9. thus did Ezra chap. 9. The very serious mention and meditation of an offence of a child of God against his Father will make a Regenerate nature begin to work and then will issue such holy blushes in the face of an ingenious Christian If through the wily slights of Satan and our deceitful hearts we should begin to gaze on our goodly feathers and have some risings of spirit in way of pride yet at the sight of this black foot of ours we should then assuredly fall in our spirits 6 Take we all holy advantages of such 6. Taking advantage of melting workings in our selves melting weeping plights in which we are sometimes above others Davids heart being in that humble plight upon occasion of a good word of the Prophet sent to him from God then David goeth in and prayeth and then he carryeth it so humbly 2 Sam. 7. 18 19 c. When Ezra upon the hearing of the evils among them was put into that abased frame Ezra 9. 3. then he falleth into that humble sort to pray before the Lord ver 5 6. c. So whilst Nehemiahs heart was even broken at the present hearing of the sad newes he forthwith setteth himself in solemn wise to pray and weep before the Lord Nehem. 1. 2 3. compared with verse 4 5. c. Albeit such melting desires and inclinations should haply be raised from other causes or spiritual miseries yet being stirring already they may the better be spiritualized There are times when we are so strangely stupified that scarce any thing will affect us but when affected seriously with any thing it is an advantrge if improved wisely to turn such waters the sluces being now opened into the right channel 7 In our secret approaches to the Lord 7. Premeditation spend some time in serious premeditations it will help to put us into a more serious frame of spirit and that is the next neighbour to an humble and sensible plight It will add plummets to fleety lofty spirits especially if we seriously consider of his Majesty and Soveraignty before whom wee come surely that will help to bring us on our knees The sight of the Kings Colours will doubtlesse make all but some presumptuous carelesse stout spirits to lower their sails even when they are going on full sail'd in prayer CHAP. VI. Of Sincerity required in Prayer HAving spoken in part of the third general thing propounded touching the conditions required to the incessant practice of this Duty of Prayer and therein handled two of those conditions required namely Faith and Humility we come now to a third namely Sincerity or Purity or Integrity The approved Suppliants are such as call upon God out of a pure heart 2 Tim. 2. 22. such as call upon him in Truth Psal 145. 18. The prayer of the upright is a delight to the Lord Prov. 15. 8. Prayer that is pure Job 16. 17. For our better handling of this Requisite to prayer consider we 1 Wherein this Purity Integrity and Sincerity required in prayer doth consist 2 Why the Lord requireth it 3 What are the Marks of it 4 What Meanes and Helps there are to it 5 And lastly what Motives may stir us up to indeavour it To the first we answer That such Sincerity consisteth in these six or seven Sincerity consisteth things 1 In carrying on the whole business of 1. In praying as to God prayer as to God Whether we confesse our sins and miseries or crave redresse of them whether we ask such or such blessings or favours for our selves or others or whether we blesse the Lord for Grace already vouchsafed us for what else we do in Prayer we are to carry it with such awe and reverence as those which are speaking to God and with such intention and attention and observance as those that are now to deal with God and to keep our true distance neither heartlesly distrustful and dismayed and yet not heedlesly and presumptuously or malepertly bold with God Afraid of him yet not terrified by him sollaced in him therein yet trembling before him satisfied in him yet unsatisfied in continued desires of mercy from him resting on him yet restlesse and albeit restlesse as pressing upon him for mercies we need yet resting on him quietly for the same Having such apprehensions of God in the duty as befitteth him and as are sutable to us to the Duty to the present work and workings therein If we confess our
c. Wherefore lookest thou upon them that deal treacherously c. chap. 2. 12 saith I will stand upon my Watch-Tower and will watch to see what he will say unto me He will use all pains patience and vigilancy to observe the issue of his requests and verse 2 he hath some answers The Lord said unto me Write the Vision c. verse 3 The vision is yet for an appointed time though it tarry wait for it and verily sooner or later faithful prayers do speed Isai 45. 19. I said not to the seed of Jacob Seek my face in vain Psalm 85. 8. I will hearken what God the Lord will speak for hee will speak peace to his Saints Micah 7. 7. I will wait for the God of my salvation my God will bear me God hath wisely appointed hearing times when answers are most sutable and grateful to his Saints and honourable to him and to his Grace therefore we may well attend the same Psalm 5. 3. My voice shalt thou hear in the morning that is seasonably and in the morning will I direct my prayer unto thee and will â—ook up None are Iosers by being the Lords waiting men or women The expectation of the poor shall not perish or fail for ever Psal 9. 18. 3 In that such watching and waiting 3. It s a sign of mercy towards us and of grace in us after our prayers it is a comfortable pledg of Mercy to us and Grace in us Answers of prayer are assuredly neer us when wee have hearts to wait for them earnestly and attentively Habakkuk standeth and sitteth not long upon his Watch-Tower is not long in that waiting posture without his answer as before shewed from Hab. 2. 12 13. The speaking Vision will come if we wait for it and they only whose faith telleth them that God will hear and will speak peace to his Saints they hearken they wait for him Micah 7. 7. Psalm 85. 8. It is a sign that we do truly and fensibly feel the pinching wants of mercy and that the desires of grace have some strength as well as truth in them when we are so industriously heedful and attentive in listning for answers of prayer they come not idling to mercies doors or as men who have no weighty soul businesses to dispatch for them well they might stay there as men do in a formal course of prayer but they would not wait Waiting Christians make not light of their prayers but look at them as precious in that they in such sort look after their returnes and the answers of such Messengers 4. In their answers of prayer which by this holy watch are met withall and 4. It s many wayes helpful to us in our praises faith and courage observed They are of all others most precious and useful to us they greatly inlarge to praise God and walk worthy of him Continue in prayer watching therein with thanksgiving Col. 4. 2. Who more thankful then such watching Suppliants who observe how and wherein God hath heard them Psalm 22. 24. When the afflicted cryed to him he heard verse 25. My praise shal be of thee and Psalm 116. 1. I love the Lord because he hath heard my voice c. Answers of prayer heeded and observed greatly strengthen and arm a gracious person against Satans wily cavils and rebukes Hab. 2. 1. I will watch to see what he will say to me and what I shall answer when I am reproved It s pity to see how many precious soules which out of ignorance or mindlesnesse of this duty of Watching or out of improvidence and negligence in oft reading over these lines of Gods love written and sent in are foiled in temptations Answers of prayer attentively observed they strengthen our faith for the future and much encourage us to pray in greatest straits and saddest hours Psalm 6. 9. The Lord hath heard my Supplication the Lord will hear my prayer Psalm 118. 56. I called upon the Lord in distresse and he answered me the Lord is on my side I will not fear what man can do unto me When we look not after our prayers both we and others also lose much of the benefit thereof Answers of Prayer are in Gods intent of publick use God spake with us say they when yet he spake with wrestling Jacob Hos 12. 4. Gods hearing of the prayer of the destitute concerneth all others in like case Psalm 102. 17 18. He will regard the prayer of the destitute ver 18 This shall be written for the generation to come Much sadder would the case of many an afflicted soul have been if godly David and others had not been watchful had not observed and by the Spirits guidance had not recorded the varieties of their prayer cases carriages conflicts comforts answers and issues 5 In that its the part of the more wise 5. It s our wisdom means of increase of experimental knowledge and judicious of the Saints so to do and that by doing whereof they grow most in experimental knowledg of the Lords giving As the wisest men with men are those that take most heedful observations of the carriages and issues of humane Transactions so are they the wisest and experimental knowing Christians who most attentively mind these holy Transactions betwixt them and God and God and them Hence the Psalmist among other passages speaking of manifold answers of prayer in Psal 107. 6. Then they cry unto the Lord in their trouble and he delivereth them so ver 13 19 28. he closeth the Psalm with this Who so is wise and will observe these things even they shall understand the loving kindness of the Lord. To conclude we would have God to mind our prayers and desires of answers wherefore look that we heed our answer of praiers if worth the waiting for Prov. 13. 12. When the desire cometh it is a tree of life Harvest answers of seed prayers will fully recompence our pains and patience and therefore as other seeds-men we may well wait for the precious fruit thereof Now for the third thing propounded Helps to such holy watching The Helps of such holy Watching are 1. Sobriety which is joyned to prayer 1. Sobriety watchfulness 1 Pet. 4. 7. Be sober and watch unto prayer Spiritual drunkards distempered persons with Lusts they regard not what they say even to God himself Such as are most moderate and mortified in their thoughts about common matters here below have little else to mind then their souls how they prosper in their holy converse and commerce with the Lord. 2. Bodily watchfulness both are aimed 2. Bodily watchfulnesse at under that Mat. 26. 40 41. Watch and pray lest ye enter into temptation The eyes of the mind are hardly watching when the eyes of the body are scarce waking Now for this end use seasonable hours for prayer neither too early nor too late 3. An heavenly frame of spirit Angels are 3. An heavenvenly frame very vigilant Mat.
the unregenerate Jew and Gentile to bee under sin Rom. 3 9. he proveth it ver 11. by this out of Psalm 14. 2. There is none that understandeth there is none that seeketh after God And Psal 14. 4. The workers of iniquity have it charged upon their very consciences as that which they cannot but know to be their sin that they call not upon God Do not the workers of iniquity know that they eat up my people as bread They call not upon God and Psal 10. 4. It s charged as the pride of the wicked The wicked is so proud that he seeketh not God The like charge see Jer. 10. 21. Hos 7. 7. Zeph. 1. 6. and Job 27. 10. The hypocrite that is blamed for ceasing to call upon God Will he alwayes call vpon God should rather have been blamed for calling upon God at all if it had not been any duty of his to pray To like purpose we might argue That the neglect of it by the Unregenerate as well as Regenerate Jewes is bewayled by Daniel as their sin ergo the contrary was their Duty Dan. 9. 13. All this is come upon us yet made we not our prayer to God Besides also if it had not been in it self good and a duty even for an Unregenerate person to pray but had been in it selfe sinful the Psalmist never need to have made that Imprecation against him in Psal 109. 7. Let his prayer be turned into sin Besides the Psalmist would never have urged God so to affright and persecute his enemies by his judgments that they might at length be forced to seek his name if it had been in it self sinful Psal 83. 15 16. Obj. Prov. 15. 8. The prayer of the wicked is an abomination to the Lord. Answ So is the Plowing of the wicked sin Prov. 21. 4. Not simply in themselvs for then an unregenerate man should not plow nor labour in his Calling yea he should not eat his meat nor sleep c. For to the impure and unbelieving is nothing pure Titus 1. 15 16. But it is so in respect of the defects of other qualifications required to the holy use and exercise of such things namely want of faith love to God repentance for sin c. Their Sacrifices were an abomination to the Lord Isaiah 1. 11 12 13 14 15. yet in themselves commanded duties and enjoyned to every Jew whether he were Unregenerate or Regenerate God once inabled Adam and in him all his posterity to call upon him and though hee and we in him are become Bankrupts and disabled to do that service and homage yet our Lord and Master may and doth require it of us and accounteth it our sin to neglect it It is every ones duty to understand and so to believee in God as well as to seek him but the omission of that Duty of understanding and believing God hindereth not but that the omission of that other duty of seeking God becometh a sin to every one Rom. 3. 9. 11. 2. An Unregenerate man may be strongly and largely carryed out in prayer as it s Unregenerate persons may be large in prayers said of them Psal 78. 36 37. who did but flatter God with their mouth for their heart was not right with him They sought God early ver 34. namely when he slew them when they were in fear of their lives So may profane Mariners be very earnest in prayer then Psal 107. 28. Cry unto the Lord. So Prov. 1. 27 28. When your fear cometh c. then shall you seek me early but shall not find me Those in Isai 58. 2 3. they joyned long and large prayers with their Fasts An hypocritical Pharisee could not spend his time in his Fasting dayes unlesse enlarged in prayer Matth. 6. 16. Those hypocrites that devoured widowes houses they had such a gift in prayer that they could be very large and long in prayers Matth. 23. 14. And for a pretence make long prayers 3 Unregenerate persons may bee full of praising and thankful expressions in their They may be large in praising God prayers The unjustified Pharisees prayer was rather a Thanksgiving Luke 18. 10 11 He prayed thus God I thank thee I am not as other men c. Those unregenerate ones among the Jewes also which cryed so earnestly Exod. 14. 10. they did sing as loud as Moses and Aaron Psal 106. 12 13. Then believed they his words and sang praises to him but not rightly for verse 13 but incontinently they forgat his works and waited not for his counsel verse 15. They lusted in the wildernesse and tempted God in the Desert of whom the Apostle speaketh 1 Cor. 10. 9. Onely lest what is now said may raise some doubt in the hearts of any truly Regenerate the example of the Differences betwixt the thanksgivings of the Unregenerate and those of the Regenerate Pharisees thankful Prayer will yeild matter of distinction and differencing of the Unregenerate person in his praises from the Regenerate 1 The Unregenerate person in his thanksgiving before God pretending to lift up God in his praises doth intend to lift up or exalt himself Hence Christ who knew the spirit of this Pharisee in his praises of God rendreth him thus Luke 18. 14. Whosoever exalteth himself 2 The main in their eyes and so in their thanks is some inherent excellency not those imputed mercies not Christ and his Righteousnesse and propitiation and the pardon of sin Gods favour acceptance c. No word of these in the Pharisees thanks but that I am not as others unjust I fast I pay Tithes c. They are the Saints whose hearts being most affected with those mercies do break out into cordial praiers for them 3 Such men use to rest in some common eminencies and excellencies above others The Pharisee passeth others he is not as other men and that sufficeth him no word of a serious petition for the supply of such or such wants of this or that grace or for the increase thereof or for the subduing of such or such corruptions Hee grounds his rejoycing upon anothers falling short of him upon others falls into such sins from which he is restrained as Gal. 6. 4. He shall have rejoicing in himself and not in another 4 Such men respect more the gift then the Giver and trust more in that then in him They trust in themselves that they are righteous when they say God we thank thee Luke 18. 9 11. compared They make the gifts their God and they adore and admire the Giver onely for the gifts sake and do not admire the gifts for the Givers sake as true Converts and Spouse like spirits use to do but harlot like they do otherwise 5 Such men are very ambitious in their thankful acknowledgments They make Gods praises but as a stirrup to get up into mens esteemes and as a bridg by which to convey to themselves humane praises Hence this Temple acknowledgement and in the most conspicuous
the dayes of such aflicted ones are evil Prov. 15. 15 Discontent as a mighty vapour in the heart that is pent in and there hath lyen long will at length be breaking out and will cause Earthquakes in the heart of long continuance which will strangely vary the motions of the heart this way and that way and oft-times rend it It will make a man mentally ever wandring and so lyable to all sorts of temptations at all times and in the best Ordinances Prov. 27. 8. As a bird wandring from her nest so is a man wandring from his place Discontent taking off the mind from its basis and center of quiet submission to Gods mind and will the mind knoweth not where to fix A discontented Christian is neither pleased with himselfe nor any thing he hath or doth no not with his very praying and no wonder then if so distempered in it The ground of discontent is distrust and what is of a more wavering nature then that It maketh a man like the troubled sea when it cannot rest so long as such blasts are upon his mind It maketh the workings of his mind like the waves of the sea very independent and sometimes thwarting each other Jam. 1. 6 Nothing wavering that is nothing doubting or distrusting which is indeed the wavering of a troubled Sea wave 4 Inordinacy of affection whether of 4. Inordinacy of affection desire or fear or love or joy or grief or anger c. The Lord Christ when to raise Tabithae he will put out the Minstrels and the Mourners which made a confused noise no good to be done unlesse these be stilled No raising up of a dead spirit in prayer unless all such inordinacies be secluded Such inordinacies in the heart will hurry the mind with them and make that inordinate too If they give respit to the mind to be busied a little in any Ordinance yet they cannot spare or forbear its service long They carve and cut out so much work for the mind that it can scarce have leisure for more spiritual Imployment Yea the very mouth and tongue which should be in any Ordinance as the pen of a ready writer shall be ever and anon jogged by them yea they will be inditing suggesting and inserting ever and anon their matters whilst the spirit of a sanctified Christian is inditing the more weighty messages of the soul to be dispatched to heaven by this sure and speedy Messenger Prayer and it s well if through the tumultuous noise of these distempers the mind be not so disturbed that men sometimes in prayer speak non-sense And as in Feaverish distempers the Patients thoughts are slippery slighty and independent and their discourses accordingly as full of impertinencies So is it here amidst those feaverish distempers of the soul Inordinacies of Affection they are the souls Diseases and a Christian sick of such Diseases wil be followed ever and anon with impertinencies of thoughts in best services 5 Any spirit of Lust This maketh Christians of good hopes as clouds which are 5. Lust driven hither and thither of contrary winds Jude calleth those lascivious professors Clouds carried about of winds Jude 12. also wandring Stars their minds cannot be fixed and intent in any Duty of piety They do not cannot keep in the right Eclyptick Line but wander from that constant course which Jesus Christ the Sun of Righteousness constantly kept That wild-fire wil be burning whilst the Incense of prayer is offering and burning Look as it is with the boiling pot the scum of it will be rising up together with the meat therein So is it here even when a Christians heart is or should bee boyling up good matter in prayer such a filthy scum as this is will be rising up in the spirit together with it Or as it s said of the Harlot She watcheth her times to call and intice passengers to her which were going right on Prov. 9. 15. So is it here these Bawds and Panders in the soul they wil be inveagling and inticing the mind and heart to withdraw the same from their intent going on in prayers or any other good way of God to the end that they may be nought with them As it s said of that old Beldam and grand Strumpet Concupiscence A man is tempted when he is drawn away of his own Lust and enticed So is it here in this daughter of that mother of Fornications it will be inticing the soul and drawing it away from any way of God and then tempt it 6 A spirit of Error This maketh Christians 6. Error also like clouds as Jude speaketh of erring persons Jude 8 12 13. Unclean Opinionists they are or will be Dreamers as Judes phrase is These are filthy Dreamers dreaming continually in every thing they say or do Their thoughts wil be incongruous in their best imployments As it is with persons benighted they are aptest to wander from any right path wherein they were going so is it with a mind benighted and bemisted with darknesse of error that mind will hardly keep on its way in prayer or any other Ordinance long but wil have his sinful vagaries Or as a man whose head is filled with wine or strong drink his head being giddy he goeth reeling along So is it with Christians besotted with error their giddy braines will not suffer them to be solid distinct exact and intent in their thoughts in the good wayes of God they will be stumbling with their feet and stammering with their tongue making at best but rude and broken work of it in their prayers and performances Such persons are ever unstable souls They beguile unstable souls 2 Pet. 3. Their very minds are unstable in any thing that is good They are vain in their imaginations Rom. 1. Belial the spirit of confusion of mind heart and way is where a spirit of Error dwells 7 Family contention It is a continual 7. Family contention dropping Prov. 19. 13. It will make breaches into the very spirit also of the other yoak fellow yea divide and distract it in prayer as well as other services 1 Pet. 3. 7. to orderly dwelling together of Christian yoak fellowes this is adjoyned That your prayers be not hindred neither by distempering your spirits who are to joyne in prayer nor by distasting the Lord so as he will not give a ready answer thereto It s hard for him who is in the Family to mind the cases of each one therein but in minding the contentions therein some distemperrd thoughts will be arising in him If the very repetition of an offensive matter passing 'twixt two friends is so apt to breed a fresh distance by renewing the former apprehensions of the offensiveness thereof whence that Prov. 17. He that repeateth a matter separateth chief friends then in the best men and in the best duties it is a wonder if reminding and rementioning family contentions there be not found some tang and touch of distempered movings and
Thus saith the Lord it was not really so 2 Thess 2. 11. God sends in a judicial way strong delusions that they should believe a lye It were not a delusion if better things were not held forth yea but indeed and in truth it s nothing else but a very lie though backed possibly with the Scripture of truth wrested and abused The divels Imps to seduce the better pretend the liberty of Jesus Christ but indeed and in truth its servitude to the flesh 2 Pet. 2. 18 19. So Satan himself would be beguiling of Christians with his delusive shadowes of Gods grace counsels comforts but they who hearken to such lying vanities forsake their own mercy Jonah 2. 8. But such things which the Holy Ghost suggesteth they are realities regularities solidities The Spirits suggestions carry a real port of divine Majesty and Soveraignty and many times in the very mentioning of them doth he effect what he represented to the mind Psal 42. 8 The Lord will command his loving kindness in the day time and not barely hint it yea so effectually that a Song of praise for it followeth And my Song shall be with me c. 4 Such motions in shew possibly Scripture 4. When any way crosse Scripture yet really suggested to crosse other Scripture counsels reproofs comforts commands or threats or coming crosse to principles of Faith or light or peace and experience received from God such motions are delusive and Satanical Such were those suggested to Christ whilst spiritually exercised in the wildernesse Matth 4. 6 crossing that Scripture vers 7. Thou shalt not tempt the Lord thy God It s a deluding spirit it setteth the blessed harmonious Scripture against it self When Scriptures are set on the divels rack by himself immediately or by his Instruments mediately it s still divellish 2 Pet. 3. 16. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They put them on the Rack as they do other Scriptures albeit to the perdition of such hucksters Thus the Divel by the false Prophet pretends divine Authority and Warrant for that which was directly contrary to Divine Authority Jerem. 28. 11 14. Hannaniah saith Babels yoak shall be broken in two years and that the Lord saith it but God by Jeremiah saith No and as Satan doth thus mediately by his Instruments so he useth to do more immediately by himself But as for the Spirit of God he being a Spirit of Truth can suggest nothing but what is consonant unto truth What he heareth saith Christ that he shall speak Joh. 16. 13. And being a Spirit of Wisdom he cannot speak contradictions to what himself indited and inspired as he did the Scriptures 2 Pet 1. 21. he is a witness 1 Joh. 5. A faithful witness speaking the truth the whole Truth and nothing but the Truth and the same constantly As it s said of the true witness Prov. 21. 28. He that heareth speaketh constantly I deny not but that in some extraordinary cases God may say to Abraham That in Isaak shall thy seed be called c. Gen. 21. and yet chap. 22. bids Abraham kill that his Isaak before Isaak had any child and so seemingly crossing his Promise yea and his Precept too Thou shalt not kill but this was for trial sake Heb. 11. 17. By faith Abraham when he was tryed offered up Isaak Nor do such extraordinary cases crosse the tenure of ordinary rules which wee are to attend and by which we are to judg of the regularity or irregularity of suggestions or actions 5 Such motions which leave no impression 5. When leaving no holy impression upon the soul upon the mind but are forthwith forgotten they are delusive Satan is sometimes compared to lightning Luke 10. what lightsome motions he maketh they are but flashes soon gone the Spirits motions are abiding reflexions of Sun-like beams Satan as a fowle will be present at Religious exercises Matth. 13 4 19. compared the fowles attending the Sower are interpreted the wicked one attending the Ministers in their preaching and hearers in their hearing the Word But whatsoever flatterings he maketh in mens minds they are but vagrant and transcient movings but it s otherwise with suggestions truly divine When such a motion and word is spoken from heaven to Christ Thou art my Son c. Luke 3. 21 22. and the Spirit abideth upon him too that argued that it was indeed a divine attestation John 1. 32. When in keeping the Commandments of Christ from love to him as that command of Christ for prayer John 16 23 24. or the like the Lord so sheweth himself and his gracious counsels to us that he abideth with us the suggestions of such comfortable things to our hearts in prayer are of God indeed Joh. 14. 21. 23. I will manifest my selfe to him wee will come and make our abode with him When a word is so spoken once to us inwardly or outwardly that it is heard twice by us verily God spake that word to us indeed Psal 62. 11. God hath spoken once twice have I heard it that power belongeth to God When Solomon is praying in his dreame and the while precious and sweet motions are suggested to him to ask what God shal give him when he asks wisedome it s said to him that hee hath that granted and more 1 Kings 3. 5 9 10 11 12. with ver 15. and this doth nor vanish as a dream but leaveth such an impression upon him that when he awoke the light heat and life thereof abideth so that he must to Jerusalem and offer sacrifice there in regard thereof this was indeed of God So in that Item of God to Paul whilst he was praying 1 Cor. 12. 8 9. He sayd to me my grace is sufficient for thee my strength is made perfect in weaknesse this so stuck with Paul and so warmed him that he breaketh out thus most gladly therefore will I rather glory in my infirmities c. he rightly therefore concluded that the Lord sayd thus unto him Whilst Jacob is wrestling with the Lord that is told him that he should prevail with men Gen 32. 28. and the motion clave to him and in confidence of the truth of it he now dareth to meet his brother Esau verse 32. of whom before he was so afraid 6. Such motions which leave the 6 When leaving the heart barren heart barren when yet they swim aloft in the braine plentifully are delusive as those lying Items suggested to the eare from Satans instruments they please but profit not Jer. 23. 32. Therefore they shall not profit this people at all So these of Satan leave the heart fruitlesse Satans sweet bits they nourish no more the soule then those of that dissembling Churle doe the bodies of his guests Prov. 27. 8. Like his sorcery of bringing a fair woman to anothers bed which in the morning proved a carcasse Satans flattering motions when ever suggested are but as other flatteries a pleasing song and chearing blaze but ending soon after in
Temple now is a time if ever for Solomon to make his long prayer there 1 Kings 8. 10 11 12. 22. when we are filled with the spirit we may well continue pouring out prayer 5. When we are not like to live long Christ knowing he had but few dayes to 5. Of death not far off live spent the more time in prayer Luke 21. 22. compared with 1 Pet. 4. 7. now the end of all things is at hand at least to us in particlar therefore be sober and watch unto prayer If Heavens pleaders have but a little while allotted them they had not need loose any of that little time to plead in When such spirituall Merchants are shortly to go out of this country of trading so by prayer they had need bestow themselves to purpose When these travailours are so shortly to take their long journey home they had need improve every sand of Times hour-glass for the dispatch of the remaining part of their prayer-businesse here Sicknesse alloweth but little respit and free space for prayer Other work of the poor soul is so various then and perplexing that it taketh up the whole man to dispatch that And indeed when sincere ones have not long to live they are the fitter for prayer When the Saints are neer the Ocean of Eternity then the Rivulets of Grace in their soules wax stronger Weakly persons which are Godly are so often minded of Eternity and Perpetuity as times successours that they bare an Image of Perpetuity it is deeply Instamped upon them in their Spirituals Obj. But some will say shall not Suppliants then wander and vanish into forbidden Repetitions if they are long in prayer Answ 1. The Saints are and may be Repetitions in prayer lawful helped with such holy variety that unlawful Repetitions may be avoyded as might be evinced by many Reasons if need were 2. We distinguish of Repetitions in prayer some are lawful some are unlawful The Scripture frequently giveth us instances of lawful Repetitions as Amos 7. 2. 5. It is twice repeated by whom shall Jacob arise for he is small And in Solomons prayer 1 Kings he oft repeateth this clause then hear thou in Heaven thy dwelling place and forgive c. vers 30. 39. c. of this sort of lawful Repetitions in prayer are these First such which are wrung from the strength of pinching necessities or temptations as when Christ was so hard bestead First which are wrought from extremities in the Garden he oft even a third time spake the same words Intreating his Father that if it were his will that the Cup might pass Mat. 26. 39. 42. 44. and chap. 27. 46. Eli Eli Lamasabachthani My God My God why hast thou forsaken me So Paul in a like sort besought God thrice in the same manner 2 Cor. 12. 7 8. For this thing I besought the Lord thrice that it might depart from me like children in great pain when they are to tell where it is they iterate and reiterate this cry O here here here O here or like men in a ditch or among thieves iterating this out cry help help help or as prisoners in straits crying bread bread for the Lords sake bread a little bread for Christs sake or as it is with men when their house is on fire in the night they cry fire fire fire Secondly such Repetitions wherein the heart is carried out with equall Secondly wherein the heart is lively strength of feeling and holy affections at a third as at a first time so was Christ in his Iterated cryes He made supplication with strong crying and teares So Dan. 9. 17 18 19. often Iterateth O Lord hear when there is in a gracious supplicant so much strength of love desire and esteem and sutable wreachings after mercies begged that the soul is not content to speak once but it must speak it over and over againe As friends when commending some business of greatest weight to their friends care they will be often repeating be sure you forget me not in such or such a thing So is it here in making known our requests to God Or as it is with a cry uttered with greatest strength it causeth the Iteration of a like Echo so is it here when repetitions in prayer are the Echoes of strong cryes of spirit as it is when a Ball is banded with great strength it maketh many rebounds so is it when the heart is carried out with great strength of holy affections it is apt to make these holy rebounds of such repetitions or as a Bell which having been but then ringing doubles and redoubles its knoles from the strength put forth in its ringing So will the gracious heart be giving many reiterated lifts and those sounding out in like expressions of the lips in prayer Hence that reiterated desire of the Saints Psal 72. 19. Amen and Amen 3. Such Repetitions in prayer are lawful 3. Which spring from saith exercised which spring from some strong workings of saith in the expectation of mercies such was that Iterated cry and prayer Amen even so which is the sence oâ— the same Come Lord Jesus come quickly as believing Christs word then mentioned Loe I come quickly Revel 22. 20. So Psal 89. 50 51. the Psalmist concluding that God had heard his prayer saith Blessed be the Lord Amen and Amen such was that frequent repetition of Davids in his prayer to God to blesse his house as building upon the truth of his promise for that end of which see 2 Sam. 7. 25 26 27 29 thus is faith letting down the same bucket into the well which is presented to it when the believing soule heareth assuredly that its friend the Lord is within hearing It knocketh thus again and again in the same sort as before 4. Such repetitions in prayer which 4 Which spring from love spring from love or are accompanied with speciall delight and spirituall stirring of heart in the very mention thereof such was their reiterated cry in solemn worship of God Holy holy holy Lord God Almighty Revel 4. 8. such straines of love and holy delight may often be reiterated in holy musicall divisions as I may call them albeit there be little variation Look as where a speech is pleasing a motion is wont to be made to heare that over again so here the spirit of Christ liking to hear us speak so very favourly and sincerely in this or that passage in prayer may bid us speak that again In sundry passages of the Saints prayers the holy Ghost in speciall manner spake in them and with them and such like double speeches of Gods Saints and Spirit speaking together may well be repeated But yet there are Repetitions in prayer Repetitions in prayer unlawfull 1 When affected which are unlawfull as 1. Such which are affected as streines of eloquence uttered in a Rhetoricall way Such were those of the Gentiles Matth. 6. 7 8. Vse not repetitions as the
out a complaint Psal 142. 2 3. And when so persecuted and reproached then is imploied in little else but praying Ps 119. 4. And this argueth that some spiritual principles are within that such griefs and ayls inlarge their hearts which naturally rather contract the spirits of men and silence them as in hypocrites which are then straitned Bonds of afflictions are bonds to their spirits they cry not when God bindeth them Job 36. 13. But afflictions sanctified to the saints make them more in praier 2 Conquest of temptations 2. By the conquest of some foregoing sad temptation or upon the remove of some sad desertion and after some foregoing straitnings and silencings of them Then it is not a supplication but they are supplications Hence David is large in supplicating Psal 130. 1 2 3 4. And is bent to spend in a manner his whole time in prayer after he had got the start of such tryals Psal 116. 1 2 3. 10 11 12 13. 3. By the bringing home of some 3 Some promise set home word of promise to the heart When David doth pray for a free spirit and to have his mouth opened hee prayeth that he might heare of gladnesse have some quickning healing promise spoken and manifested to him as the means thereof Psalme 51. 8 12 15. verses compared 4 By some special sense of love to the 4 Love to the Lord. Lord. Hence when the Lord setteth forth the lips of his Spouse so freely dropping sweet and savoury expressions before him Cantic 4. 1. He magnifieth her love therein how fair is thy love love is unsatisfied it thinketh it hath never spoken enough of its mind to the Lord that it hath never talk enough with him that it is never near enough to him that it hath never hold enough of him that it hath never love-tokens enough from him that it hath never sufficiently declaimed against all distancing treacherous distempers and sins and that it hath never spoken sufficiently in his praises so that when it is stirring in the Saints no wonder if then they are so large and inlarged in their prayers A fourth way of discovery of such inlargments 4 For the issue of them effectual to be right is by the issue of them being in the Saints a successful prevailing for conquering graces over their distempers over their corruptions over their temptations of fear care grief distrust and the like besides the obtaining of quickning comforting grace for doing or suffering the will of God and depending upon the promises and faithfulness of God in Christ The fruit of the Saints opening their mouths in inlarged prayers is Gods gracious filling of them with such like grace Psal 81. 10. Open thy mouth wide and I will fill it The fruit of Jacobs long continued Supplications that night the Angel wrestled with him you see what it was his distrust and carnal fears of Esau were removed his Faith and Joy are revived and the like Gen. 32. 24 26 28 30. CHAP. IX About Meltings in Prayer A Ninth Case is about Meltings in praier How they may be discerned to bee from saving principles and not from the moving nature of some pathetical expressions in prayer or from some common natural passion or melting disposition and aptness of nature to tears This case is of weight and its dangerous being deceived herein in the semblance of that which ordinarily faileth not of acceptance with God yea never when such meltings in prayer are in truth God eyed with a gracious aspect Hezekiahs tears he shed in his prayers 2 Kings 20. 5. and heard the voice of David weeping in his prayer Psal 6. 8. Before we come to give a particular answer to this case we must premise 1 That God maketh use sometimes of pathetical expressions to break his peoples hearts when they are more hard and stupid and sleighty And therefore often in the Prophets there is much use made thereof for the like purpose Jeremiahs lamentations abound therewith yea the Lord maketh use of natural temper and disposition this way sanctifying a natural soft tender melting disposition as well as any other 2 Corinthians 5. 17. All things become new 2 That yet it is very possible that men may bee melted in prayer from such common cause some from meer natural tempers some from carnal griefe as those grieved women whose husbands abusing of them by marrying others in their life time they made them cover the Altar of God with tears Mal. 2. 13. Some from the affecting and moving nature of the notions in praier especially praying with others as notions pleasing a curious fancy or illuminating their minds in material passages or setting forth to the life some sad afflicting matter c. Many of those which with the rest of the Congregation at Mizpeh wept abundantly at the religious exercises there they even drew water the text saith 1 Samuel 7. 5 6. Verily in many this was from such like common principles albeit in others it were from holy and spiritual causes yea some may from some sudden extatical joyes conceived upon some mistaken apprehensions and feelings in prayer as Benjamin wept for joy Genesis 45. 14. which yet had a real ground in him so these from mistaken grounds of joy But that we may come to some answer When meltings â—â— prayer are not meerly from force of natural temper or from paâ—hâ—ticalnesse of expressions 1 When more melted yet fewer of pathetical expressions used to he case 1 When more expressions and more pathetical are used by our selves or others in prayer yet not like melting attending and when at other times there are fewer such like expressions yet there are more meltings accompanying the same yea when expressions wch are more obvious and not so pathetical yet melt us then surely doth it evidence that your meltings are not wrung from us by any force of expression but from some inward better principle The Father of the possessed child in his request unto Christ for its cure had many more moving expressions Mark 9. 21. Ofttimes hee hath cast him into the fire c. If thou canst doe any thing have compassion on us Besides those Verse 17 18. then hee used verse 24. yet in mentioning of those wherein a Fathers bowels might have flowed forth into teares hee is not melted But the in gracious expressions he used in his prayer to Christ verse 24. Lord I believe help mine unbeliefe Therein he breaketh forth into tears 2. When meltings whilst we pray are in 2. When meltings prevent prayer and expressions a manner without expressions or doe at least prevent our expressions in prayer such meltings are from more inward principles then moving expressions As in the woman which silently begged the clearing of her justification to them as appeareth by our Saviours answer to her silent and secret desires Woman thy sinnes are forgiven thee Luke 7. 48 50. yet v. 38. she is there weeping behind him without expressing in words her
hearts desire Davids teares its likely first spake ere he uttered his heart and his teares called out expressions his expressions did not provoke and urge his teares Psal 6. 8 9. Jacob wept and prayed Hos 12. 4. he was weeping ripe even as he went about to pray his heart was so full that it issued out at his eyes before his mouth could utter forth his desires and ayles 3. When they are most spirituall things 3. When the most spiritual expressions melt us most or straines in prayer which most affect and melt us therein Here nature is purblind and deaf and senseless as above its element Or when such passages be in prayer wherein nature and selfe is most vilified and the Lord and his grace is most exalted then we are usually most melted then feare not any force of expressions or strength of a naturall melting temper to be chiefe in such meltings Such was Ezra's weeping in his prayer Ezra 10. 1. And how much he exalted God and his rich grace and abased man and selfe in his expressions the ninth Chapter vers 8 9 10 13 14 15. will make it appeare 4. When they are no sudden starts of 4. When more tears then words meltings here or there as some affecting or nature-moving matter is mentioned nor are they some light flitting vanishing dew but they are more continued and abundant their prayers which melt kindly albeit they are not alwaies so spirituall yet sometimes are sealed with tears so that their prayers at some such times are rather weeping then words Psal 6. 8. Hezekiah said little but wept sore or much 2 Kings 20. 2 3 5. Ezra began and ended meltingly Ezra 10. 1. 9. 5. compared 5. When such meltings are not land-floods 5. When meltings are more usuall rare unusuall things as are all forced things which are not naturall to regenerate spirits cōsidered as regenerate but they are more frequent and constant therefore they are joyned in Jer. 3. 21. 31. 9. weeping and supplications as if inseparable in a manner and led with weeping and supplications as in the usuall way which the Lord guideth them yea when such meltings are opportune and seasonable holding some gracious proportion to the occasions which are offered and which fall into teares and meltings as in Ezras more then ordinary weeping when a more then ordinary cause thereof was given Ezra 10. 1. So in Nehemiahs weeping with his prayers sundry daies which he set apart for fasting and prayer for the calamities of the people of God in his native Countrey It is the trade of the Saints a part of their spirituall calling and husbandry to be ever and anon sowing such seed teares Psal 126. 5 6. They are mourning beggers Matth. 5. 3 4. Blessed are the poore in spirit blessed are the mourning 6. When such meltings are not meerly 6. When heart droppings rain-dews and distillations as I may call them when they are not meer notionall fleeting things but they are heart-drops the heart is poured forth in and with them they proceed from and are joyned with a melting tender contrite heart as in Josiahs request which he made and God heard 2 Kings 22. 19. I have heard thee saith God yea but his prayer is not there recorded true but a prayer its likely he made when his heart melted so before God else what was it which God heard or wherein is it said that God heard him when all suitable workings in spirit doe accompany such meltings in prayer when there is strength and savour of spirit suitable to meltings in prayer then are they right as in Christ Heb. 5. 7. He made supplications with strong crying and teares 7. When they are not unprofitable meltings 7. when like seed-teares fructifying but seed-teares there comes much good fruit after them as fruitfull upright even walkings with God and men Conscientiousnesse and tendernesse of the least blunders in or at the wayes of God or any path thereof these are fruits of Gods covenant of grace he useth to lead his own in such sort with such weepings in their supplications as that they keep the closer to and the more directly and inoffensively in the way that he hath appointed Ierem. 31. I will lead them with weeping and supplications in a strait way Lastly when they are meltings of faith 8. When meltings of faith and love and love when the Lord Christ would shew the rise and root of the womans weeping in presenting her secret desires of his mercy he instanceth in her love She loved much Luke 7. 48. in her faith v. 50. Thy faith hath saved thee Compare that with v. 38. She stood behind him weepping and washed his feet with her teares Thus that poore man when in a believing frame in his prayer to Christ then he cried out with teares Mark 9. 24. When in prayer the Saints are apprehensive by faith that notwithstanding their unworthinesse and rebellions and backslidings yct the Lord is willing to heare them and accept of them or return to them and the like then are their hearts full then what with griefe and shame in sense of their own vilenesse and joy in the intimations of the favour of God in Christ towards them they are dissolved into teares CHAP. X. In what way we are to conceive of God in prayer A Tenth Case is about the thoughts which we are to have of God when About conceiving of God in prayer we doe pray it being requisite that such as worship God in prayer should in some measure be apprehensive and able to conceive of God whom they worship Iohn 4. 22. We know what we worship Now for answer hereunto observe these Rules 1. Look we doe not conceive of God under any shape or resemblance as God 1. Think not of him under any likenesse or shape gave rules of worship to his people of old by voice but in giving the same he represented no similitude of himselfe unto them so are his people in like manner to perform obedience to those Commandements of his without framing to themselves either inwardly or outwardly any similitude of God Deut. 4. 12. 15. v. compared In seeking the Lord we ought not so much as to think that the Godhead can be resembled any way to any other thing Acts 17. 27. 29. verses compared This was one main rise of Idolatry in practice to make a mentall Idol of God when men would not glorifie God in worshipping of him as such a one as he made himselfe known in his very works even as an Almighty one but would strain to fancy things of him beyond his revealed wil to seem to be men of a deep search and reach and of profound and exquisite understandings and capacity then did they vanish in such imaginations touching the nature of God and were more and more dazeled and darkned and in the just judgement of God given up to mis-shaped apprehensions and idolatrous practices Rom. 11. 21 22.