no nor when in the most danger Matth. 26. 40 41. Yea albeit there were some stirrings in their spiritual part to the contrary fain they would have prayed but could not their spirit was willing the Lord gave leave to Satan to hamper them a little and to correct their former prefidence pride and carnalnesse Luke 22. 24. Matth. 26. 8 9 10 35. Sometimes the Saints are Just Captives under the hands of their spiritual enemy Esay 49. 24. Sometimes the divel layeth a snare for them and so they are entangled and straitned thereby namely by raising carnall fears or cares in them or by increasing or strengthning them being raised 1 Tim. 6. 9. Prov. 29. 25. or he doth peradventure hurry them into some slowes of temptation in which they sinke and stick fast and cannot scarce speak or stir Psal 69. 2 3. The Psalmist was so hampered and bemudded through temptation that he had no list to cry or pray I sink in the mire I am weary of my crying 3. Our selves and so our straitning in 3 Our selves prayer is caused 1. From some lust or sinne unto which by some lust our hearts are let out some deceit of sin causeth such benumming and stupifying of the sinews and spirits of the soule of a Christian that he cannot bestir himselfe in any such holy service as prayer is Heb. 3. 13. Lest any be hardned by the deceitfulness of sin And look as it is said of the wicked that he is bound by the cords of his own sin Prov. 5. 21. so is it true in part in the Saints themselves and as it was with Simon Magus he being under the bond of iniquity under the binding power of covetousnesse and pride he could not pray for his heart himselfe but beggeth Peters prayers Acts 8. 23 24. So is the same in part verified in respect of some degree of straitnings occasioned from like sins in them albeit not in like power such sinnes will bind both by their hardning power as before was said and by their terrifying perplexities which they may occasion in the soule for as legal terrours in the strength of them are imbondaging and binding to the spirits of men under the power of them hence that of the spirit of bondage to feare Rom. 8. 25. So any other feares occasioned by sin which are not so properly legal yet they are in this sense binding to the Saints ofttimes Hence Asaph is so troubled with perplexing feares in the sight and sense of his sinne that he cannot speak to God namely with that freedome and liberty of spirit and speech which formerly he did Psal 77. 4. 2. From some carnal distempered griefs which doe contract our spirits as spiritual as griefs doe the natural spirits as we are naturally such in sufferings we cannot utter our minds Rom. 8. 18 26. When a discouraging sinking fainting frame of spirit seizeth on us it is with us as it was with Daniel we are not able to speak to the Lord Dan. 10. 16 17 19. the Disciples under that frame could not pray although enjoyned by Christ Luke 22. 40 45. Aaron could neither speak nor doe ought before God that day when too much oppressed with griefe about his sons death Levit. 20. 19. 3 From our straitning of God and of his Saints or servants When we straiten 3 Straitning of God or of his Saints and servants the spirits motion in meditation or otherwise then cannot wee hold on either in praying to God or praysing of him they cannot pray indefinitely or in every thing give thanks which quench the spirit Hence when the Apostle exhorteth to these hee dehorteth from this 1 Thes 5. 17 18. as a bar thereto when the spirit is pent up in us then doth he leave us Hee is a free spirit and will be at liberty where he dwelleth and abideth and when wee allow not room to him he will be gone and then our spiritual liberty goeth away with him or if we are straitned toward Gods poor afflicted Saints truely God will leave us to straitnings in prayer Hence if those the Prophet spake to will inlarge their bowels to the poor draw out their souls to the needy he promiseth in the name of the Lord that their spirits shall be free and ready to pray and that the Lord will be as free and as ready to answer Isai 58. 9 10. else if otherwise with them no wonder that they set times apart to fast but are not inabled to pray sutably ver 3. They were like tonguelesse bulrushes in comparison of true Suppliants they could bow down the head but not sincerely open the mouth in prayer to the Lord verse 5. 4 From distrust and strength of unbeliefe 4 Distrust an unbelieving Zachariah shall bee dumb Luke 1. 22 20. Men under the power of unbeliefe are wholly shut up Rom. 11. 32. he hath shut them up in unbeliefe so is it partly manifest in this businesse of prayer None are so free to powre out their hearts upon all occasions in prayer as they that trust in God Psal 62. 8. Trust in the Lord at all times and powre your hearts to him when faith is not stirring in the soul to take hold of God a praying spirit is not stirring to call upon God Isai 64. 7. When a professed people of God through distrust secretly think that Gods hand is shortned it is no wonder then that even God by his spirits motions doth call on them and invite them to prayer or the like that they have no list to that nor are they free to make a sutable answer therein unto the spirit in their prayers whence that complaint and expostulation of God Isai 50. 2. Wherefore when I called was there none that answered Distrust doth limit confine and straiten the power mercy and truth of God the merit and mediaion of Christ the latitude and vertue of the covenant of grace which should bee the foundation of the souls inlargement in prayer Psal 78. 41. they limited the holy one of Israel It is by faith only that we comprehend those dimensions in the Lords love c. Eph. 13. 18 19. without which the soul cannot see or conceive any such height or length or breadth or depth and know the love of Christ as passing knowledge That hee may dwell in your hearts by faith that ye may comprehend with all Saints what is the height and length and breadth and depth and know the love of Christ which passeth knowledge 5 From an unsetled and unstable frame 5 An unsetled and unsutable spirit of spirit whether in respect of the practise of the duty or in respect of the place of our abode Proverb 17. 24. When a man is as it were upon journeying still his prayers are sutable to those travellers whose spirits use not to bee inlarged in prayer through the many occasional hurries of their spirits 6 From resting in former inlargements 6 Resting in former inlargements or present
there in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then was Prayer made which was stretched out upon the Tenters not so much namely in the length and largeness of the intercessions of such as put up the same as in respect of the thoughts holy affections and exercise of the graces of the spirits of those godly Suppliants in their prayer So in Acts 26. 7. prayer was one speciall piece of that service intended in that there mentioned Our twelve Tribes instantly serving God day and night The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a stretched out manner serving God Psal 119. 145. I cryed with my whole heart Davids whole heart acted in that prayer with all earnestnesse his prayer was the common cry of all that was within him his desire love hope and all the graces of his spirit in his heart put forth themselves in his prayer So Rom. 12. 12. Continuing instant in Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 continuing with all your might in prayer The acceptable prayer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inwrought praier A prayer wherein all the active hands within the suppliant are set on work according as there it is said of him Coloss 4 12. Alwayes labouring fervently in prayer for you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrestling for you in Prayers A fervent Suppliant doth Wrestler-like bend and writhe and strain every joynt of the new man in their souls yea of their whole mind and heart so far as sanctified that they may take all helps and advantages of the Lord to prevaile with him in prayer All our lines must meet in this center of Prayer our whole man must wait upon this as the creature of the holy Ghost as it will share in this blessing so it must act in begging it and then it will put on the garment of prayses also for it Like as before the whole man went as it were in mourning weeds in the want of that blessing so the mercy will be sweetest to the whole man when it is thus holily imployed in the begging of it or if the mercy be delayed yet it can the more quietly sit downe in the want of it when it hath used Gods means for it A gracious Christian that prayeth much can want much hee hath that inward peace that guards his heart and mind from discontent Phil. 4. 6 7. Make your request knowne to God and the peace of God shall keep your hearts 2. Importunity in prayer consisteth in 2 In frequent renewing of our suits a frequent renewing of our suits when wee are at this holy work early and late the Psalmist was at it early when hee sayd Psal 88. 13 My prayer shall prevent thee and 119. 147. I prevented the dawning of the morning and cryed c. He was a good husband and earnest in this holy work who was at it so early a lively Christian will be up in his spirit and hard at this work when other lazy and drowzy professours are not stirring this way And verily hee had need be up betimes who preventeth the Lord with his prayer whose use it is before we call to answer us Isai 65. 24. Psal 21. 3. The importunate suppliant also will be late at it come for bread at midnight when he might have it inwardly suggested to him that he cometh unseasonably as that parable holdeth fotth Luke 11. 5. 8. He will pray with the first and with the last too he will pray againe and againe For this I besought the Lord thrice 2 Cor. 12. 7 8. His fresh suits freshen up the suppliants praying graces put a new glosse upon his faith love feare zeal holy desires and the like Sometimes the heart is more praying ripe then at other times importunity tryeth conclusions seeth how our hearts prayer-pulses beat at all times the heart is sometimes more full of holy motions and workings much more resolute more fixed upon God and good much more tender and sensible Importunity taketh all advantages of the heart of a Christian an importunate suppliant is wont to bee alwayes taking the skales and ballances into his hand and in his thoughts putteth in the mercies hee needeth and longeth for in the one skale and all his prayers pleas and tears for the same in the other And perceiving the mercies to weight downe all his praiers he then layeth in more prayers and sighs and yet alas they are not weight which makes him still to be laying weight after weight prayer upon prayer al his days Prayer is the souls messenger which it speedeth to heaven there to relate in the eares of its God and King the various cases which do concern it and as good speeding messengers are the most serious and the most serious messengers speed best so it is in the case of prayer yea as messengers are sent againe and againe till their errand bee fully told and their businesse dispatched or sufficient order raken for it so it is here Prayer after prayer is sent up to heaven until either the Lord doe what is desired or that which is equivalent to it as in Pauls case 2 Cor. 12. 7. hee said unto me my grace is sufficient for thee my strength is made knowne in weaknesse An importunate suppliant hath the art of praying and so hath his divers spiritual topick places as I may call them whence he frameth variety of holy arguments and pleas in prayer which is an holy reasoning with God as it is called he hath a great deal of spiritual eloquence and holy rhetorick so that hee is seldome nonplust in prayer but with sweet and apt variety of supplications is againe and againe pressing upon the Lord for mercy and when ordinary prayer seemeth not to prevail importunity in prayer will bee expressing it selfe in an extraordinary way fasting shall be joyned to crying mightily as Jonas 3. 6. and if our prayers alone prevail not it will make us goe another way to work with God even to set others on work to seek God with us and for us Cant. 5. 6 I sought him but found him not verse 8. If you find my beloved tell him I am sick of love 3. It consisteth in a holy impatience 3 An holy impatience of delay or denyall of an answer of delay or of denyal of our holy requests it maketh a gracious suppliant to stand as we say upon thornes the captive exile hasteth to be delivered Isaiah 51. 14. The Church is even sick of love for want of the desired presence of Jesus Christ Cant. 5. 8. Heare me speedily saith David my spirits fayle least I be like to one of those that go down to the pit Psal 147. 7. it is even death to such to be delayed much more to be denyed hence those frequent ingeminations How long Lord how long Ps 13. every day week or month is as seven to importunity love in the soul to the Lord his favours and fellowship keepeth due and true account how long he hath held us off and therefore
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
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
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
thou wilt Come into all my Treasures of Grace and take even what thou desirest Godly desires knock and make a noise in Gods ears and he opens to them He heareth the desire of the humble Psa 10. 17. They will come in where the Lord is Psa 38. 9 Lord all my desire is before thee The Saints sighs make a noise at Heaven gates and God cometh forth to them For the sighing of the Prisoners I will arise saith the Lord. Psal 12. 5. and Psal 79. 11. Let the sighing of the prisoners come before thee room for the sighing of the prisoners Lord yea their very tears too make a loud noise at this door and they have their voice also in prayer Thou hast heard the voice of my weeping Psal 68. No wonder then that effectual prayer consisting of all these be indeed a knocking and meanes of opening of the gate and door of Mercy in Jesus Christ We pass by other names given to Prayer as that of seeking asking calling opening of the mouth wide running to the Lord for counsel referring ones case to him the like Come we now to give a description of Prayer Prayer is a spiritual and faithful opening of the heart to God in the name of Christ A general description of Prayer with an eye at seasonable help and relief from him By heart we mean thoughts desires affections these wants and weaknesses and sins to which the heart is privy and of which it is sensible We call it an opening of the heart in opposition to hypocritical covering and attempts to hide any thing from the Lord whereby their prayers become no prayers their Worship vaine whilst digging deep to hide the counsels of the heart from God Isaiah 29. 13 15. compared with Psal 119. 26. I have declared my wayes to thee that is prayed and thou heardst me Prayer is a shewing of God our waies or as the Hebrew word beareth a telling or counting them one by one as if we pray indeed when we do from our hearts deal plainly and punctually with God therein when we leave out nothing which we know by our selves untold before him even in a particular manner whether respecting our wants our sins or the like so Psal 38. 18. I have declared mine iniquity meaning all and each of his sins there were some more special sins sinnes which were chiefly his the Hebrew word signifieth a telling of some new thing Davids prayer and confession is not a high-way rode and some one track of confession but it is a telling him of any new fresh acts of sinne Jer. 20. 12 To thee have I opened my cause or prayed to thee Prayer is an opening of the souls causes and cases to the Lord the same word in another conjugation is used for uncovering making bare and naked Gen. 9. 21. The Saints in prayer do or should nakedly present their soules causes without all cover-shames or so much as a ragge of selfe or flesh cleaving to them All things are naked to him with whom Obs we have to doe he is privy to our secrets how is prayer an opening of the heart to him Suppliants are said in prayer to open Answ their hearts to God 1. In that they doe not dare not goe about to hide or desire that ought in their hearts should bee hid from the Lord. It is their desire he should and they are very glad that he doth know all their heart their hearts are ready to break when they through temptation or desertion want prayer vent 2. In that it is their desire and endeavour to present all within their hearts which God by a general eye of wisedome and omniscience seeth unto a more special energetical veiw of the eye of Gods compassion and love Psal 80. 14. Behold and visit this vine Psal 119. 132. Look upon mee as thou usest to doe on those that feare thy name Isay 63. 15 16. Looke downe from heaven c. where are the sounding of thy bowels c. 3. In that they doe thus in way of an ordinance of God which he doth eye and owne as opening of their heart to God Psal 62. 8. Poure out your heart to him or pray to him And albeit their hearts are open to God before yet not actually opened in this way of injoyned expressing the same till they do thus pray 4. In that when prayer is duly performed as their minds and hearts are uttered and poured out as before the Lords face Psal 62. 8. or before him so are they in lively manner quickned to behold Gods mercifull and energetical view of the same hence that perswasion of David All my desires are before thee Psal 38. 9. It is a spiritual opening Spiritual in respect of the efficient and working cause Gods spirit acteth and worketh therein It is prayer in the holy Ghost Rom. 8. 26. The spirit maketh intercession in us the spirit of praier is acted in it Zach. 12. 10. Prayer is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in-wrought our spirits also as acted and improved thereby are at work in it My God whom I serve with my spirit Rom. 1. 9. Our hearts are as water poured out to waft along each petition and confession or as oyle to anoint these messengers of the soul that they might flye the faster to Gods throne It is spiritual in the matter of it things of Gods Kingdome Matth. 6. 33. or if other things yet under a spiritual consideration as according to Gods will and for his glory Spiritual in the manner namely in a sublime and elevated manner of performance Isay 37. 4. Lift up thy prayer Spiritual in the end a calling upon God whereby he is exalted Esay 12. 4. Spirituall in the motive and ground-work a command of God requiring a promise in encouraging Thou saidst seek my face my heart answered Lord thy face will I seek Psal 27. 8. for thou revealedst to thy servant saying I will build thee a house therefore hath thy servant found in his heart to pray this prayer 2 Sam. 27. 27. Faithfull opening that is unfeigned without reservations c. Prayer from unfeigned lips Psal 17. 1. To God not to Saints and Angels which neither know our hearts nor can help us Isay 63. 16. Though Abraham know us not And it is to God not as into the aire or as at an uncertainty where or to whom In the name of Christ There is a holy renouncing of our selves and our owne worth and strength and a resting and trusting upon the Lord Jesus onely through whom we come to the throne of grace and for whose sake alone wee plead for and expect audience and acceptance yea and assistance With an eye to seasonable help Our Our eyes are unto the Lord until hee shew us mercy Psal 123. 1 2. Thus much concerning prayer in generall We might give sundry reasons to inforce Reasons why we must pray this duty Taken 1. From God absolutely and relatively 1 From God considered who is thereby
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
Stevens ejaculatory praier at his death Lord lay not this sin to their charge And assuredly many of the blinded Jews who ignorantly crucifled the Lord of glory fared the better for the ejaculatory prayer of Christ Father forgive them for they know not what they doe Luk. 23. 34. Witnesse the conversion of thousands of those who had a hand in crucifying the Lord Jesus Acts 2. 36 37 38 39 40 41. verses compared Other Saints likewise fare the better for this that the ejaculatory prayers of others of their brethren for them are acceptable prayers to God Onesiphorus will fare the better for the short prayer of Paul at the very day of judgment 2 Tim. 1. 18. The Lord grant that he may find mercy at that day How well then is it in all respects that God will have his Saints praying continually with ejaculatory prayer also 2. In that it is a service which the Lord Second Motive It is that upon which the spirit putteth us often by special motion of his Spirit put his saints upon oft times as well as by general command requireth the same Let me hear thy voice saith Christ to his people Cantiâ— 2. 14. To which the Church answereth in an ejaculatory prayer verse 17. Turne my beloved and be thou like a Roe So Cantic 8. 13. The Lord putteth them upon speaking to him Let me hear thy voice to which they returne an ejaculation ver 14. Make haste my beloved now it will not bee safe to neglect any such motions made by the Lord and by his spirit lest being grieved he withdraw from us 3. In that the most spiritual persons Third motive it is that which the choysest Saints practise much have been and are thus exercised in those holy ejaculations as was Christ as Luke 3. 21. When he was baptised he so prayed when those Disciples returned with that successe he lifts up his heart Luk. 20. 21. I thanke thee O Father Lord of heaven and earth So John 2. 27 28. Father glorifie thy name And so Luke 23. 31. Father forgive them for they know not what they doe So Matthew 26. 46. My God my God why hast thou forsaken me So Luke 23. 46. When to leave the world Father into thy hands I commit my spirit Thus David and Nehemiah and Moses and others who were most spiritual how oft were they thus praying 4. In that ejaculatory prayer hath prevailed Fourth Motive it s very prevailing with God with God for great things persons have been healed of plagues As upon such a prayer of Hezekiah 2 Chron. 30. 18 19 20. verses God hearkned and healed the people Wonders have been done by it as when upon such a Prayer of Isaiah the Sun goeth backward 2 Kings 20. 11. Isaiah cryed unto the Lord and the Sun went back ten degrees Such wonders were done hereby at the red Sea Nehem. 9. 9. as formerly was shewed Now in the second place consider of some Helps to pray thus 1 Heavenly mindedness Helps to help us this way 1 Get and maintain a spiritual frame of heart walk much with God in Meditation and the like and frequent occasion will be offered of such like talking with him A heavenly heart will be often lifted thus heavenward When Simâ—on was in such a frame then Lord lettest thou thy Servant depart in peace Luke 2. 29. So when John is in a like frame then Come Lord Jesus Come quickly Revel 22. 20. One Ejaculation or other ariseth out of the heart in such a frame and as a branch thereof get our hearts weaned from the things of the world be as one leaving the world and then an old Jacob will be mounting thus Gen. 49. 18 Lord I have waited for thy Salvation David who was a weaned child was much in holy Ejaculations so was Davids Lord who was so much above the world such have most to do in Heaven and therefore so oft moving that way 2 Get a humble soft heart sensible of sins and self emptinesse Broken hearts will bee often breathing out Ejaculatory sighs and requests The humbled Thief upon the Cross and Publican in the Temple had their Ejaculations 3 Keep in life and light as much as may 3 Sense of Gods love be the sense of the love of God in Christ when the Church is in Christs armes and as in his bosome then she hath her Ejaculatory request Set me as a seal upon thy arm c. Cant. 8. 5 6. This stirreth up holy love in us to God and that will be making ever and anon abrupt expressions of its desire to him Touching the third thing consider of these Cautions Cautions 1. That it bee not too seldom 1 Content not our selves that more rarely wee have some one lift this way but be ever and anon sending up some short requests unto the Lord foure times in one Chapter is Nehemiah doing thus upon several occasions 2 Look that we do it not in a Petitionary 2. That it bee not only in a Petitionary way way only but praising way as well So David Psalm 8. 3 4 5. When I see thy Heavens c. I said What is man that thou art thus mindful of him So Jesus Christ I thank thee Father Lord of Heaven and earth that thou hast hid these things from the wise and prudent and revealed them to babes Luke 10. 21. and John 11. 41 42. Father I thank thee that thou alwayes hearest me 3 Look that be not a bare formal cry 3. That it be not in an affected way for fashions sake a customary Lord have mercy upon me or Lord blesse me or the like in a morning or at going to bed resting therein as if now some goodly service were done or that sufficeth or a more forced out-cry to God occasioned from sudden terrors or distrusts and the like or an hypocritical semblance of a heart lift to heaven by an affected lifting up the eys when in others company or in a seemed squeezing out a hollow hearted sigh in stead of such cordial Ejaculations to which we have been all this while exhorting Lastly Look that none under this pretence 4 That it thrust not out Solemn praier lay aside the due and constant exercise of publick or private Praier in a more continued way Let not one duty justle out another Continued Praier in solemn manner is our duty as well as Ejaculatory Prayer as God willing we shall see in the following part of this Discourse we are the rather to make conscience of Ejaculatory Praier that we may be sit for solemn Prayer and we are so to pray in a continued Prayer as it may leave us sending up our after Ejaculations unto heaven CHAP. III. Touching more solemn and continued Prayer and particularly of Publick Prayer WE have spoken of Ejaculatory Praier proceed we now to consider of Solemn and continued Praier which is either Publick or Church Praier Private or Family Prayer Secret or Closet Prayer Begin
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.
31. 9. Such have little love to others who are little with God apart in praier If we had more Have little love to others of Cornelius his spirit to be conscionably exercised in praying alone also we should have more love to Professors Full of Prayers and Alms fruits of Charity was his commendation Act. 19 2 4. And it is well if the Spiritual Chaldees the souls enemies are not gotten into such mens hearts as of old they did into the Temple yea and that God himself be not Ly open to desertion departed from such as of old from the Temple when this daily Sacrifice and Offering of holy prayer unto God ceaseth with them Surely Daniel was not of these mens temper who though he had such vast Imploiments Imitate not best examples as to take the accounts of the other Princes of the several Jurisdictions and many other State affaires to dispatch yet would not no not for one day no nor one time in the day omit this his constant exercising himself in secret prayer yea when it cometh to a matter of hazard of his life and all his worldly honours yet to forbear this his course of daily seeking of God in secret prayer he had not such a thought Why I need not thus hazard my self I may forbear praying thus to God in my chamber for a while It is but a matter of my own liberty I may pray thus but I am not bound to pray thus by any command of God No verily he saw more in Gods command then so which was of more Soveraignty with him then any earthly Monarchs command He will not only deny to pray to the King as a God which had been a sin of commission but he will not forbear for the Months space praying to the God of Heaven in his chamber which had been a sin of omission Isaac who had such weighty matters as the change of his condition to have occasioned some omission of his retired converses with God yet then also will not leave his usual work of going out into the field to pray Gen. 24. Nor will Jesus Christ whose example is a forcible Argument to urge our imitation of his holy practise he will not omit this holy businesse of secret prayer albeit he had many others of great moment to attend in their seasons hee will rather borrow time from his natural rest in the night if so fully imployed in the day Luke 21. 37 he will get up the earlier in the morning before day rather then want an opportunity for this holy exercise Mark 1. 35. yea when the multitude came together to hear him and be healed of him he will not omit this work but withdraweth for that end and they must stay the while Luke 5. 15 16. yea his chiefest Followers must be dismissed whilst be attends this holy practice Matth. 14. 22 23. And to conclude this Use It would be a shame Are worse then Papists that blind Papists and superstitious Votaries should be more zealous in their way of secret Devotions then we in our secret addresses in prayer to the Lord in the name of Christ Let it then in the second place serve for Exhortation to the conscionable practise of Vse 2 this Duty of secret Prayer If such an one as Let all be exhorted to this Duty Cornelius who had so many Martial occasions to with-draw him who also knew so little of Jesus Christ as that Messiah promised yet was so constant this way wee that enjoy far more helps and spiritual advantages may much rather do it Yea say too many now a dayes should Apostatize as did such like in Davids time Psal 55. 12 13 16. yet let us be the more resolute this way as he was verse 17. Evening and morning and at noon will I pray and truly if ever it were a time to be much with God in prayer together and asunder now is a time for it All the Saints hands in a manner are up in all places and doing exploits for God and it were a shame if ours only should be down especially when the Saints of God in other places think that we in special ply it hard in prayer together and asunder Let Civil Rulers ply it thus as that Magistrates President Daniel did as King David himself did as we heard Psalm 109. 4. hee saith he is Prayer as being more in that then in any other work but I prayer or I will give my self to prayer Constantine the Great as Eusebius telleth us would have this as his Portraiture a man on his knees praying to shew that was his usual practise and posture How oft was Moses the Magistrate with God alone in Prayer Let Ministers whose special Calling lyeth in Ministers this also to give themselves to prayer Acts 6. 4. Be much in it How often is Paul described as thus employed Rom. 1. 9. Ephes 1. 15 16. Philip. 1. 4 2 Timoth. 1. 3. Epaphras the Colossian Minister is commended for this also Colos 4. 12. Eusebius telleth us of James called Justus that his knees were growne hard and brawnie with being so much and oft this way employed And do not Ministers closet sins as vanity of mind vaine glorious reasonings of spirit listlesnesse sometimes to their holy work call upon them for closet study-prayers Doth not their weighty closet work call for this Is not Prayer as once Luther said the best Book in our Study Doth not Satan oft-times come into our studies to assault us in our work as sometimes hee did Joshuab the Priest in his and had we not then more need then others to bee found oft praying there The Lord vouchsafes oft-times to be talking in friendly sort with us in our Studies and it were pity and shame if hereby we should not maintain holy conference with him Who are more potent with God in publick prayer then such Ministers as wrestle it out most with God in secret praier The gracious language which there they learn from the Spirit of God and the choice lively and spirituall prayer-passages and expressions and pleas wherein the Lord breaths upon their hearts when alone are those wherein he is wont to breath upon the peoples hearts in publick prayer Who more prevalent with God then Paul and Peter this way exercised we as the friends of the Bridegroome as Eliezar was of old speed the better in our work of gaining some spouse for Christ that day for which we have been most earnest in secret prayer before hand The defect hereof too oft maketh our ministeriall work so unsuccessefull as it did that of the Disciples assaying to cast out a devill without praying before hand for it Matth. 17. 21. A Minister need not feare but hee shall preach well afterwards if the Lord help him to pray well before hand as Ministers have more advantage of privacy sc their people make account they improve it this way witnesse their frequent commending their cases to them to
spread them before the Lord in their prayers and therefore let them bee much with God in secret And let all our brethren and sisters All sorts for Christ brings us into his Chambers and every of them make conscience also of this duty of secret prayer the Lord Jesus bringeth us my brethren into his chambers where he delighteth most to be and rest and shew himselfe and secrets to his Saints Cantic 1. 4. and shall not wee hereby bring him into our chambers also the Lord hideth us in the secret place of his Hideth us in his secret place presence the secret chambers of his providence and protection are our chambers for our safety and honour Psal 31. 20. Esay 26. 20. and shall not our chambers be his for his use that wee there meet and talke with him in secret prayer and he with us by his gracious presence and answers Each particular Saint of God hath his Each Saint hath his chamber or mansion-house in Glory chamber as I may say his mansion-place of glory in which to praise God for ever Joh. 14. 2 3. Why shall not each Saint of God of what condition soever have here his retired oratory and place for secret praying unto God each of them are by their calling Gods hidden ones whilst here Psalme 83. 3. and let them be so in this Each Saint Gods hidden one Set apart for Gods Gods friends respect also by their secret repayres to the Lord in praier Each godly man in particular is set apart unto God Psalme 4. 3. and why then not more apart to pray to him we are his friends James 2. 8. John 15. 15 16. Cantic 5. 1 and let us then be his friends in a corner tell him our minds bee oft doing him this service of love in secret We are his spouses Hos Spouse 2. 19 20. now as Canticles 7. 10 11 12. The Church would have Christ goe aside as it were in private and there she will give him her loves so let us in secret give him this spouse-like love fruits of our lips in secret and there tell him all our hearts The spirit which is in the Saints is a free spirit Psal 51. 12 and truely there is the most free use and employment of that spirit in prayer when sequestred as from all occasions so from all other company Friends are most free and bold when alone so wee with the Lord when alone A gracious person is never more himselfe as gracious then when praying Psalm 109. 4. But I prayer saith he and truely never more seen to be such an one then whon praper or given to prayer in secret Hypocrites may and will pray and haply in private too but we must pray as most desiring privacy When the Lord would demonstrate to Ananias that Paul was converted he doth it by this argument for behold he praieth Acts 9. 11 it was alone in secret that hee Wicked ones have and serve their idols in â—ecret did thus he must inquire him out for hee was got into some corner of the house Let not wicked ones be more forward to set up an idoll in secret or to set up a false Christ in the chambers Ezek. 8. 8. Matth. 24. 26. then we to honour the true God and Jesus Christ thus in secret And that wee may yet a little further presse this so weighty a duty consider that it is indeed our priviledge in many respects ordered by the Lord in much wisedome and faithfulnesse for our good also as well as his glory that hee will have us thus to seek him by our selves alone in prayer For 1. Hee therein tendreth the very credit of his people They need not uncover their spiritual nakednesse before any man whatsoever nor all their personal plagues need be unbared before men it sufficeth that they have this priviledged precept to pray to their Father who seeth in secret and tell him all their hearts In Best for opening all their secrets some cases of personal sins against brethren personal confession of such sins is requisite and sometimes in case of some oppressing burthen upon our hearts wee are to goe to some faithfull Minister or experienced Saint of God and tell them our secret ayles but in ordinary course it sufficeth that wee tell the Lord in secret all our personall and particular failings and wants 2. If solitary Praier were not Gods Best for our necessities ordinance what should Gods solitary ones doe in sundry cases incident to them But now Jeremiah in a solitary loansome prison is encouraged Call upon me and I will answer thee Jer. 33. 13. Sometimes the Saints are like Pelicans and Owls in the desert Psal 102. 6. Well may they make their moans to the Lord but are of all others respect destitute Others would be like other birds fit to ho wt at them and make a wonder of them now welfare solitary prayer Sometimes the Lord worketh upon some one of the family a sonne or daughter or servant or the like the rest remain opposite to all good saying What profit should we have by praying unto God as they say Job 21. 15. nay now will such say of the other person we shall have him a precise foole a mopish sot father now is against child as Luke 12. 35. Now it is well that prayer in a corner where none seeth or heareth but the Lord is an acceptable service and ordinance The poor slave in the infidels family is now the Lords freeman for this business 1 Cor. 7. 21 22. So the poore Christian wife with whom her infidel husband liked to dwell though he yet like not her religion 1 Cor. 7. 13. she may pray alone with acceptance Banished John in Patmos may thus been in the spirit by himselfe alone Revel 1. 10. Manasseh in his fetters yet hath liberty all alone to make his praier to his God 2 Chr. 33. 11 12 13. If this had been no ordinance of God to what purpose had Davids couch-prayers been which yet prevailed Psalm 6. 6 7 8 9. Or how else had his cave-prayers ever come to be available as Psalm 142. title with verse 1 2. 3. If this had not been an acceptable ordinance there had not been such honorable records thereof kept by and with the Lord as 2 Chron. 33. 18 19. this is singled out amongst all that Manasseh did in his loathsome state in captivity as most notable and honourable and therefore is twice Best for the Saints honour repeated and his prayer and his prayer So Cornelius his prayers are as memorials before the Lord Acts 10. 2 4. 4 It is well for the Saints that this is an Ordinance in point of honour that God herein and hereby is wont to put upon them singly and severally as that hereby they come to have Testimonials from the Lord himself of the good of Grace which is in them and of their prevailing with him for desired mercyes Thus when Jacob is all
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
if by some awakening afflictions sent upon them they come to be roused yet it is too often their just doome to be earnest indeed but without any regard thereunto by the Lord. They shall cry but I will not hear Zeph. 7. 11. Isai 65. 13 14 But at best any degree of such a slighty spirit in prayer will become very grievous to us if truely gracious whence that way of complaint Isai 64. 7. There is none that calleth upon God no not one that stirreth up himselfe to take hold of Saddest heartgreifs God It is as grievous to such soules to have their spiritual joynts either bound or benummed as it is in a like case to men when their body hath its numb palsie when in prayer a gracious heart is ever reaching out to take an approaching mercy and then through a little incogitancy remisness the mercy is let slip and the advantage at that time lost it must needs bee grievous to the godly To the fourth Query Quest What means we should use to be Quest 4 importunate in prayer I answer get thee more abundant Answ knowledge of God and of our selves but Helps to importunity in prayer 1 Distinct knowledge of the Lord. especially acquaint our selves with Gods friendly and mercifull disposition towards us Luke 11. 7 8 5. verses compared Hee who was importunate for bread knew he was at a friends door like the Syrians hearing that the Kings of Israel were mercifull Kings this quickned them up to that earnestnesse in seeking their favour 1 Kings 20. 31. It will make a beggar earnest for an almes when he knoweth where a bountiful person liveth who is not wont to send any beggar away empty 2. Cherish wee hope of the Lords 2 Lively hope of mercy mercy to us Jonah 3. Let them cry mightily to the Lord verse 9. Who can tell if God will turne and repent the possibility that the Lord was within hearing and might open to the Ninivites made them knock so hard at his doore of grace 3. See wee bee sensible of our utter destitutenesse 3 Sense of our owne helplesnesse of what we are to ask of God and our shiftlesnesse to get it any other where or way Luke 11 3 6. Lend me three leaves for a friend of mine is come and I have nâ—thg to set before him Luke 15. 17 18 19. I perish for hunger I will arise and goe to my father and say make me as one of thy hired-servants Psal 143. 4. My heart is desolate within me ver 6. My soul thirsteth after thee When all other meanes and doors fail such spiritual beggars that one only door of grace is left for their reliefe or else they must famish how earnestly will it cause them to knock there Jer. 3. 21. A voice of weeping and supplication was heard verse 23. Truly in vaine is salvation hoped for from the hills Truely in the Lord our God is the salvation of Israel 4. Look that we account highly of the 4 High esteem of what is desired in prayer mercies we ask in prayer Prov. 2. 3. If thou cryest after knowledge and liftest up thy voyce after understanding verse 4. If thou searchest for her as silver and searchest for her as for hidden treasure The Church was sick of love Cant. 5. 8. and useth all meanes to find him and no wonder her beloved was the chiefest of ten thousand to her ver 10. 5. Take we holy advantages of the gales 5 Opportunity of prayer and movings of the spirit in prayer and of Christs approaches to us opportunity helps importunity in prayer Mat. 20. 30. And behold two blind men sitting by the way side when they heard that Jesus passed by cryed out saying have mercy on us O Lord thou Sonne of David And verse 32. And Jesus stood still and called them and sayd what will you that I doe unto you verse 33. they say to him Lord that our eyes may be opened When Christ by his spirit calleth us to him puteth us upon asking and when hee stands still waiting to be gracious to us now let him not goe till hee blesse us When beggars come whilst a bountifull person is giving out his dole to the poore or in dinner time when victuall is stirring they will not away without something so if we perceive the Lord to bee on the giving hand put in hard for a blessing 6. Improve we former advantages gotten 6. Improve experiences of God in and by prayer I will cry to God most high unto God who performes all things for me when we see crying will doe it will put us on not to spare for crying Now in this holy search after experimental knowledge of Gods grace wee now and then light upon a smaller vain of such treasure we will not spare any pains in digging when in our daily woing of Christ in praier we meet now and then with a smile and kiss and love-token it will make us follow our suit close 7. Goe we about prayer as our onely 7. Make praier our only businesse businesse which then wee have to doe ingaging our selves to attend it Saints are spiritual solicitours by their calling as Saints That which made Abraham so urgent in his request Gen. 18. 27. is this Behold now I have taken upon me to speake to the Lord. 8. Chide we our selves sadly and bee wee seriously abased for any sleightinesse 8 Chide our selves out of sleightinesse in prayer at any time in prayer as the Prophet complaining thereof Isa 64. We have now called upon thy name nor stirred up our selves to take hold of thee and Isa 63. 17. Why hast thou hardned our hearts from thy feare As Elisha was wroth with Joash for smiting but thrice and then staying 2 Kings 13 18 19. Saying thou shouldest now have smitten five or six times or as they did chide sleeping Jonah when hee should have been praying Jonah chap. 1. 6. Awake thou sleeper and call upon thy God So chide we our sleighty spirits to awaken unto prayer 9. Set we the examples of the most 9 Set before us the best examples of importunity in prayer importunate suppliants of God before our eyes James 5. 17. Elias prayed earnestly that it might not raine and it rained not a very dullard will pluck up his feet when he seeth how nimble his leaders are Lastly take heed of all such things as are enemies and impediments to Importunity Le ts to importunity in prayer 1 Inordinate desires after other things in prayer Such as are inordinate desires after other things we cannot to any purpose follow severall suits at once in severall Courts we cannot ply the worlds court and Gods too The messengers are sent out another way which should importune heaven and they cannot be here and there too whilst our winged desires are hasting after other things and booties we are slowest in moving heaven-ward with wings as Angels 2. Immoderate intentness
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
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
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
his people whom he admitteth and inableth to be so free in opening their minds and heart unto him and as David saith Psalm 18. 32 33. God girdeth mee with strength and maketh my way perfect maketh my feet like Hinds feet so may we apply the same to this case that verily the Lord maketh our way perfect when there are no more such blunders therein and he communicateth special strength to us when we can more freely without such stops lets and abruptions and restings keep on in this part of our Christian course and race yea and it is an Argument that we shall by him be enabled to do great things when he thus enlargeth our steps ibid. v 35 36 37. He setteth me on High places and thou hast enlarged my steps c. And that the Lord hath known our souls in adversity he hath owned us and so also will when in this wise also he setteth our feet in a large room Psalm 3 1. 7 8. Thou hast knowne my soul in adversity thou hast set my feet in a large room I have urged this the more to be so apprehensive of the evil of this imprisoning of our spirits in prayer if ever wee mean to get at liberty because there are a sort of Spiritual Prisoners whose hearts and spirits are shut up in prayer and other holy Ordinances and yet they lay it not to heart or when they perceive and feel themselves to begin a little to be restrained they are but slightly affected with it they think all is not well with them indeed or so well as formerly and wonder what is the matter that they are not so free and so much carryed out in prayer as heretofore but it may be this is but nine dayes wonder to them and so by degrees their spirits are still more and more straitned and then they begin to have more serious troubles and fears about the same what the issue thereof may prove and sometimes their fears are more desperate lest the Lord hath thus laid them up as intending ere long to proceed against them in a way of wrath and justice and then they begin to bestir themselves and make out for help But if this straitning continue long with them then haply as it is with prisoners which although at their first coming into prison it seemed somewhat strange and sad to them which but then walked at liberty to be thus cooped up and they many times sadly bemoan their case yet having been long in prison then they begin to grow more resolute and desperate and are less solicitous of using meanes to get out So is it here with many Christians at first they are much troubled at their straitnings in Prayer but when they have been a long time shut up in their spirits truly then they are apt to grow more desperate and secretly to think and conjecture that there is little hope now that they should recover their former freedom of spirit they have used such and such means but all in vain they seem but to strive against the streame in wrestling in their poor measure with God and themselves for their liberty and therefore they were as good even to be content and quiet and so suffer their sins like Dallilahs to lull them asleep and to bind them in such sort that their strength departeth from them and they are made a miserable prey and reproach unto the enemies of their peace So much of this first Means of cure 2 Plead it with God that his Promise 2. Plead Gods Promise to inlarge us and Covenant is to inlarge us Jer. 31. 9. If he will lead us with Supplications then with multiplyed inlarged expressions of our hearts in Prayer if with weepings too then with inlarged affection also For what God promised to them of old hee is the same to make it good to us as need requireth I will saith God lead them with weeping and supplications in a strait way wherein they shall not stumble Yea set we our faith on work inforce such sutable Promises made to persons even in their sad plight upon our owne hearts let them shamefully give God the lye If they doe if they dare to deny to expect freedom by vertue of the same Since the Lord Jesus is annoynted appointed and fitted of God for this very purpose to speak and that effectuallly liberty to the Captives indefinitely surely then to such poor souls as are spirit and heart-bound groaning under and mourning over the same as their extreme misery Isai 61. 1. God is verily faithful in his promise to make the dumb to sing and speak forth his praise for Gods opening their mouthes loosening their tongues in his Service Isai 35. 6. Yea but will some poor soul say I have given just cause of this my Imprisonment I am in for debt and delinquencies I am justly inhibited and restrained my former freedom of spirit and therefore what have I to plead Answ We will grant all this and if thou have nothing to plead then cry Guilty and confesse all is just and put thy self upon the King and Judges mercy yet withal plead the benefit of the Kings pardon and of his Royal Clemency ingaged in the word of a King for the deliverance of just Captives Isai 49. 24 25. This Promise being as well verified in the delivery of imprisoned and captivated spirits as in that of Babels Captives of old which were justly delivered for their sins Imitate David herein whose case was a like case after his grievous fall he felt himself in the net his spirit strangely hampered intangled and bound up yet he purposeth that he would constantly wait and expect and look for his liberty again Psal 25. 11. My eyes are even unto the Lord he shall pluck my feet out of the net So do you and albeit while you plead and urge your case before the Lord and presse the same upon your own spirit yet you seem to your selfe but hard and slight as the Church whilst and when pleading strongly yet cryeth out of her hardnesse of heart Isai 63. 15 16 17. Why hast thou hardned our hearts from thy fear c. yet cease not to do it still and when at any time you doe get hold of any word of Grace and grant of your liberty from the Lord hold it fast and be not beaten out of the same by any cavils of the enemies of your peace If when we go on in this or any other way of God we would not have our steps any more straitned take fast hold of any item of Gods mind of Grace and if we once get such a gracious Instruction and Information of Gods love in his Promise set home by his spirit then keep it for the very life and livelihood of our souls depends thereon Prov. 4. 12 13. When thou goest thy steps shall not be straitned Take hold of instruction let her not go keep her as thy life 3 Improve we the Offices of Christ 3. Improve the
meek or submissive to any course that God would take with them Isai 6. 1 2. And they make it the maine of their begging then then in a manner that they might be inlarged and free to speak to God especially to his prais in their freedom Open thou my mouth c. Psal 51. 15. 142. 7 But the other are in a manner wholly sottish and senselesse and speechlesse Mat. 22. 12. and therefore doomed to a place and state of weeping afterwards verse 13. 6. Those are prisoners of hope and 6 Is not finall now and then suffered to walk abroad yea to come into their Lords gracious presence Zech. 9. 12. But these are for ever thence forward excluded Gods gracious presence They are taken away cast out Mat. 22. 13. Heb. 10. 26 27. Those have sometimes some crevices and glimpses of light yea of the light of Gods countenance as through the grates at least Cant. 2. 9 But these are cast into utter darknesse therein to reside and abide Matth 22. 13. CHAP. VIII About inlargements in prayer when saving WE are God willing to dispatch the handling of some other cases in carrying on this weighty duty of prayer The eighth case now to be considered of is touching inlargements in prayer how Case 8. About inlargements in prayer which are saving when they are for the manner they are discerned to be from saving and peculiar principles of grace and differenced from those which are but from natural carnal or common causes In answer whereunto we must premise that persons may be strangely inlarged in prayer sometimes from principles that are not saving The Pharisees made long praiers Mat. 13. 14. But from a principle of hypocrisie ibid. From carnal and sinfull aymes ibid. And for a pretence make long prayers From pride as in those rhetorical ingeminations Matth. 6. 7. from errour as trusting to such inlargements thinking to bee heard for their much speaking ib. id And for those in Is 1 15. they made many prayers or multiplied petitions as the Hebrew phrase imports some from carnal emulation of some famous men in the Church will straine this way some from delusive raptures may be wonderfully inlarged in their expressions in prayer yet none of these in the right Now saving inlargements in prayer may be discerned from those that are common 1. They are free not forced or strained 1 Free Cant. 4. 11. As the droppings of the hony-comb not needing squeezing or as the powring out of water or oyle which runneth downe naturally and freely Isai 26. 16. They powred out a prayer to thee So Psal 102. the Title Not but that such inlargements doe ofttimes issue from foregoing struglings and conflictings with much opposition and many intervening lets yea and are not also without sundry present difficulties yet the spirit is free at such times and as far as it is spiritual it is delightfully drawne forth therein 2. They are sweet solid sappy lively 2 Lively strengthning inlargements as hony or milk Cant. 4. 11. and that not onely to us but to others that joyne with us The Churches lips when exercised in prayer as well as preaching run downe like the best wine causing the lips of those that are asleep to speak 3. They are seasonable inlargements 2 Seasonable As when God in his providence calleth to them in speciall sort whether in way of confession of sins or of Gods mercie or in a way of petition for mercies for our selves or others Thus Solomon Ezra Daniel and Christ were then in special wise inlarged These fruits of the lips of the Saints are brought forth in season Psal 1. 3. 4. They are most what secret closet-inlargements 4 Secret There David prayeth and cryeth aloud there doe they powre out largely their secret whispers Isai 26. 16. in the Hebrew the same word with 2 Sam. 12. 19. as hath been formerly shewed Zech. 12. 10 12 13. 5. They are contrite melting inlargements Zech. 12. 10. Not some few drops 5 Contrite of either but abundance of such a spirits influences it is powred out they are led as with supplications so with weepings adjoyned to their inlarged prayers such were those of Christ his strong cryes were with teares likewise Heb. 5. 7. His lips in praier dropped sweet smelling myrrhe betokening some holy bitternesse or brokennesse 6. They are obediential inlargements 6 Obediential David as he offereth a multiplied free-will offering Accept the free will offering of my mouth so he desired to be taught his further duty and teach me thy judgements Psal 119. 108. As he opens his mouth to expresse his inlarged desires largely so is it out of obediential longings to doe the will of God ver 131. I opened my mouth and panted for I longed for thy commandements Lastly they are thankfull inlargements 7 Thankfull Psal 51. 15. Open thou my lips that my mouth may shew forth thy praise if his mouth be opened it wil appear in his prayses and Psal 71. 8. the Psalmist's mouth is filled with prayse his prayse is a fruit and concomitant of the delivery of his imprisoned spirit Psal 142. 7. 2. By the matter of them 1. The most 2 By the matter 1 Respecting our sins acceptable inlargements being mostly and best seen in sensible aggravations of our own wretchednesse as in Ezra and Daniels examples Ezra 9. Daniel 9. Jer. 3. 21. the choice matter of their supplications and inlarged prayer is touching the perverting of their way and their forgetting of the Lord Oh how long will a contrite Suppliant be here in making sad commentaries upon his own wretched heart what large declamations will he make against his own sins 2. In sensible amplifications of Gods 2 Gods grace grace and mercy to us as in David of which his Psalmes are a plentifull proofe The love of God maketh him eloquent in setting out the beauty and excellency thereof to the life 3. In spiritual pleas especially for spi-spritual 3 Spiritual mercies mercies of which the prayers of David and of other Gods servants are full 4 In the cases of afflicted tempted ones especially of afflicted Churches Oh! 4 The afflicted or tempted ones cases how large and unwearied is a gracious Nehemiah in such a case hee will spend dayes in dilating upon so sad a theame in the ears of the Lord. Nehem. 1. 3 4. The substance of the largest prayer that is recorded to be made by Solomon concerneth most what the cases of afflicted ones in some kind or other 1 Kings from the 31. verse to 54. 3. By the occasionall rise of them 3 For the occasion of them The inlargement of the Saints in prayer being occasioned 1 By afflictions Afflicted Hannah 1 Afflictions was large and long in prayer insomuch that Eli observing her moving her lips so long saith how long wilt thou be drunken 1 Sa. 1. 14 15. When Davids spirit is so hard bestead then doth he powr
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
one that is ready yea who is engaged to teach us to conceive and know him Heb. 8. 10 11. and to doe for us above what we are able to ask or think of him Eph. 3. 18 19 20. 6. Let us with wisdome proportion out 6. Think of him suitably to our needs of him our conceivings of God under such a notion of his name and nature revealed in his word as is most suitable to that which we are about in prayer When God had proclaimed divers Attributes and Branches of his Name Moses doth not goe about to fill his mouth or his mind with them all at once but selecteth out of them all such a one as is most suitable to the request he hath hereupon to make for himselfe and for Israel which was that God would pardon their iniquity Exod. 24. 8 9. which was suitable to one of the last mentioned Branches of the name of his grace namely that be was one forgiving iniquity transgression and sin Vers 7. and the like course doth hetake in that prayer of his mentioned Numb 14. 17 18 19 20. We are to glorifie God in prayer thus according to what we know of him Rom. 1. 21. especially to improve that of Gods nature by which he hath practically discovered himselfe to us conceive of him as we have found of him by experience and as we are convinced he hath carried himselfe towards us have we found the experience of his wisdome pray to him as one infinitely wise have we tasted of the fruits of his faithfulnesse pray to him as such a one and that part of his Name wherein he hath last held himselfe forth unto our hearts spirits in a convincing manner and with which we are last affected most of all worship him and pray to him under that notion but especially consider and conceive of him in the glorious and precious demensions of his love Eph. 3. 18 19. that we may comprehend with all Saints what is the height and length and bredth and depth and to know the love of Christ which passeth knowledge 7. Let holy admiration ever and anon 7. Let our thoughts of him issue in holy admiration upshot our conceivings of God as it did in David Psalm 139. 1 2. compared with v. 7. 17. whether shall I goe from thy spirit or glorious Deity he looketh at it as wonderfully and unexpressibly filling all places and verse 17. he cannot expresse the thoughts of God towards him And likewise let humility and reverence attend the same Ibid. SO it was in Habbakkuks prayer wherein he is carried out to a glorious conceiving of God Hab. 3. 1 2 3. his heart the while trembling verse 16. The Incomprehensiblenesse of God and his unsearchable excellency must make men therefore fear him Job 37. 23 24. Let our shallownesse in conceiving of God drive us more out of our selves and abase us much that we know so little of him and inflame us with desire after that time when we shall in a glorious manner conceive of him we understand but as Children but in part in comparison of that time when we shall know the Lord as we are known by him according to the measure of our capacity 1 Cor. 13. 12. CHAP. XI How and in what order we are to direct our prayers to the Persons of the blessed Trinitie THe last Case briefly to be spoken unto is how and in what order we are to divide our prayers to the persons of the blessed Trinity and whether we may not single out any one of the persons to whom we may direct more immediately such or such a prayer This Case hath some more difficulty in it then the former yet I wil endeavour to lay down the Answer thereunto as briefly as I can in these following conclusions 1. That in all parts of Divine worship and so in this of prayer the Trinity in Unity 1 So think of God in prayer as one in Essence yet three in Persons and so as three in persons that he is but one in Essence and Unity in Trinity is to be worshipped and respected and therefore we are not so to fix our thoughts on God as one but rather to have this meditation and thought attending that this one God in Essence is in personal proprieties three subsistences really distinct nor yet are we so to let our thoughts expatiate and feed themselves in musings upon the blessed persons as distinct in personal proprieties but still with an attending apprehension of them as one in Essence one Jehovah one God and no more He to whom the Scripture applyeth the property of begetting he is Jehovah God the Father and not the Son or the Holy Ghost to whom that property in reference to the eternal begotten of God is never ascribed he to whom the Scripture giveth the property of being the onely begotten son of God he is Jehovah God the Son and no other person the Scripture ascribing that propriety of Communication of the divine being in a way of begetting to none other and so he to whom the Scripture applyeth that propriety of proceeding he and onely he is God the Holy Ghost the Scripture applying to none other of the persons that propriety of Communication of the Divine being in a way of proceeding or being as it were breathed forth from the father and therefore is called his spirit Nom. 8. 11. and from the Son therefore is called the Sons Spirit Gal. 4. 6. yet the same holy Scripture never mentions but one Jehovah or any more then one God even when it mentions him in personall distinctions three yet Essentially but one 1 Iohn 5 7. and no otherwise surely are we to worship him or to conceive of him in our worship Let the beams of the glorious Unity of the Deity lead us in worshipping of or praying unto God to the consideration of the blessed Trinity and let the mention or Meditation of the Trinity of the persons in our prayers lead us forthwith to this glorious Unity in the Deity 2. In our prayers fix not our eyes or 2 So think in prayer of some one Person in the Trinity as thereby to be led to the other two mindes so upon one of the glorious Persons as not thereby to be led to the contemplation and consideration of the other or direct any prayer so to one person in the blessed Trinity as not to exclude the other The Father being in the Son and the Son in the Father and the Holy Ghost in them both Iohn 14. 10. we cannot look at one and behold one by a spiritual eye but we must eye the other and be led to the other as our Saviour reasoneth to prove that if they had seen him they must see his Father also verse 9 10. compared They which look at Christ as their Mediatour must see and eye the Father as giving of him so to be yea and at the Holy Ghost as one who with the blessed Father sent and
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