THE SAINTS DAILY EXERCISE A Treatise concerning the whole dutie of prayer Delivered In fiue Sermons vpon 1 Thess. 5. 17. By the late faithfull and worthy Minister of Iesus Christ IOHN PRESTON Dr. in Divinity Chaplaine in ordinary to his Maiesty Master of Emmanuel Colledge in Cambridge and sometimes Preacher of Lincolnes Inne IAMES 5. 16. The effectuall fervent prayer of a righteous man availeth much PSAL. 66. 18. If I regard iniquity in my heart the Lord will not heare my prayer LONDON Printed by W. I. and are to bee sold by Nicholas Bourne at the South Entrance of the Royall Exchange 1629. TO THE READER Courteous Reader TO discourse largely of the necessity and vse of this peece of spirituall armour after so many learned and vsefull Treatises vpon this subiect may seeme super fluous especially considering that there is much spoken to this purpose for thy satisfaction in the insuing Treatise wherein besides the vnfolding of the nature of this dutie which is the Saints daily exercise and strong inforcement to it there is an endeavour to giue satisfaction in the most incident cases want of clearing whereof is vsually an hindrance to the chearefull and ready performance thereof In all which what hath beene done by this Reverend and worthy man we had rather should appeare in the Treatise it selfe to thy indifferent iudgement then to bee much in setting downe our owne opinion This we doubt not of that by reason of the spirituall and convincing manner of handling this Argument it will winne acceptance with many especially considering that it is of that nature wherein though much haue beene spoken yet much more may be said with good relish to those that haue anie spirituall sense for it is the most spirituall action wherein wee haue nearer communion with God then in anie other holie performance and whereby it pleaseth God to conveigh all good to vs to the performance whereof Christians finde most backwardnesse and indisposedness and from thence most deiection of spirit which also in these times is most necessarie wherein unlesse wee fetch helpe from heaven this way wee see the Church and Cause of God like to be trampled vnder feete Onelie remember that we let these Sermons passe forth as they were delivered by himselfe in publicke without taking that libertie of adding or detracting which perhaps some would haue thought meete for wee thought it best that his owne meaning should be expressed in his owne words and manner especially considering there is little which perhaps may seeme superfluous â—o some but may by Gods blessing be vsefull to others It would be a good prevention of manie inconveniences in this kinde if able men would bee perswaded to publish their owne works in their life time yet wee thinke it a good service to the Church when that defect is supplied by giving some life to those things which otherwise would haue died of themselues The blessing of these labours of his we commend vnto God the benefit of them vnto thee resting Thine in our Lord Iesus Christ RICHARD SIEES IOHN DAVENPORT THE SAINTS DAYLY EXERCISE THE FIRST SERMON 1. THES 5. 17. Pray continually THe Apostle here in the latter end of this Epistle heapeâ—… vp many precepts together and therefore we shall not need to seeke out the dependance of these words vpon those that go before or those that follow after Reioyce evermore â—…aith he Pray 〈◊〉 in all things giâ—… thankes for this is the will of God in Christ Iesus to you wards Wee are 〈◊〉 〈◊〉 〈◊〉 this Text 〈◊〉 this duty of of prayer 〈◊〉 coâ—… ended to vs and it is a commend from God himselfe delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be with our any great premises and reasons and indeed having therefore the more authority in it Pray Continually IN the handling of which we will do these three things First we will shew you what Prayer is Secondly why the Lord requires this at our hands for a man might obiect The Lord knowes my wants well enough he knowes my mind and how I am affected I but yet the Lord will haue vs to pray and to aske before hee will bestow it upon vs. And lastly what it is to pray continually For the first If we should define prayer in generall to you I would giue you no more but this description of it It is an expression of the mind to the Lord Sometimes by words sometimes without words but yet there must 〈◊〉 〈◊〉 〈◊〉 and some opening of the will to him I 〈◊〉 is the generall But now to know what a rigâ—… 〈◊〉 is what such a prayer is as God accepts 〈◊〉 〈◊〉 haue another 〈◊〉 which must haue 〈◊〉 ingredientâ—… into 〈◊〉 and so Prayer is nothing else but an 〈◊〉 〈◊〉 â—…ering of thâ—…se holy â—…d good dispositions to God that â—…rise 〈◊〉 〈◊〉 spirit 〈◊〉 the â—…generate part in the 〈◊〉 of 〈◊〉 Christ Where you are to obserue this That the prayers that wee make aâ—…e divided into one of these two sorts First Some are such prayers 〈◊〉 are the expression of our owne spirits the voice of our owne spirits and there iâ—… nothing but flesh in them such prayers as any naturall mâ—…n may make to the Lord. And these the Lord regards not hee knowes not the meaning of them that is he doâ—…h not accept them Secondly There are prayers that are the voice of Gods own Spirit that is such as arise from the regenerate part which is within vs which is quickened and inlarged to pray from the immediate helpe of the holy Ghost These prayers are onely accepted And of these it is said he knowes the meaning of the Spirit That is hee so knowes it and sees it that also he accepts it Therefore you shall see in Hosea 7. 14. when they prayed and prayed earnestly yea they set a day a part for prayer they called a solemne Assembly And kept a fast yet saith the Lord plainly yee did not call vpon me when you howled vpon your beddâ—… for saith he you assembled your selues for corne and for mine which any naturall man may doe And therefore saith he â—…t is but a â—…wling It is the voice of beasts to seeke for wine and oile and 〈◊〉 but he saith plainely you called not vpon â—…e when notwithstanding they spent a whole day in prayer But the meaning is that the Lord regardâ—… this as no prayer aâ—… all And therefore â—…o open a little this description vnto you for it is one 〈◊〉 〈◊〉 〈◊〉 wee haue to doe in the handling of this Text to describe to you the meaning of this precept what the nature of prayer is that you may know what kind of prayer it is that prevailes with God I say it is an expreâ—… of holy and good 〈◊〉 I vse that expression rather of dispositions then desores because theâ—…e is some part of prayer that stands in thanksgiving when you desire nothing at Gods hands but giue thanks
God heares it and will doe the thing observing the Cautions that we haue gives you â—…ofore that is for the meanes the manner the time and the measure for it cannot be but that when the heart is inlarged by Gods owne spirit that the prayer is an expression of holy desires the Lord alwayes heares that place is cleere for it Rom. 8. 27. that hee knowes the meaning of the spirit that is hee so knowes it that he hearkeneth to it that hee alwayes accepts of it and therefore when you come in such a case at any time that your hearts are inlarged in a speciall manner Marke I say when your hearts are inlarged in a speciall manner and that with holy desires certainely then God meanes to grant our requests he would not send his spirit to be an intercessor in your hearts if he did not meane to doe it for in that case hee withholds his spirit hee giues vs not that inlargement of heart onely this distinction must be carefully remembred you may be sometime very earnest the Parent may bee very earnest for his childe as David was for his And Moses for ought we see was earnest to haue gone into the land of Canaan they were things that they desired and yet that may be an expression of naturall desires In that case a man may bee very earnest and yet hee cannot build vpon it to say my heart is much inlarged in prayer and therefore I shall be heard but take in this when the heart is inlarged with holy desires and that in a speciall manner somewhat more then ordinary as that you see it is the worke of the spirit of God quickning your heart opening it wide strengthening and inlarging it and shâ—…pening grace and holinesse in you in those requests you put vp to 〈◊〉 in this case build vpon it your prayers are heard from that ground we haue given you bee knowes the meaning of the Spirit So much shall serue for those cases of Conscience in this spirituall duty of calling vpon God Now the last thing wee propounded was this What the qualification is that is required in our prayers for now we haue said so much of prayer it is a necessary thing that wee know what conditions are required that it may be acceptable And the first wee will commend to you that which is the ground and first in order before all the rest is that the person be right The prayer of the righteous prevailes much Iames 5. 16. The ground of it is this A man must first haue Christ before he can haue any thing else be hath given vs all things else with Christ. if 〈◊〉 haue all things else if we haue not him it is nothing All the promises you know are Yea 〈◊〉 Amen but it is in him so that wee must 〈◊〉 haue him And besides the generall Covenant must goe before the particular for the ground oâ—… all prayer iâ—…this or that particular promise but you 〈◊〉 firâ—… be 〈◊〉 the Covenant you 〈◊〉 〈◊〉 haue the generall Covenant belonging to you before you can haue the particular branches or it therfoe a man must be within the Covenant his person must be first righteous and be 〈◊〉 〈◊〉 therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this 〈◊〉 to thinke thus with himselfe he hopes his heart is sincere and his prayer is right and his ends are good for though all this were true yet if his person be not right God regards it not You know the blood of a sheep the blood of a swine they are both alike it may be the blood of the swine is better then the other yet the blood of the swine was not to be offered because it was the blood of a swine So in this case the praier of an vnregenerate man may be as wel framed for the petitions for every thing that is required immediately to a praier but the heart from whence it comes the person from whence it proceeds that is it that makes the difference and therefore that must be observed See the person bee right And therefore you shall finde Psalme 4. 3. David makes that the ground why his praier should be heard saith hee be yee sure that God hath chosen for himselfe the godly man And when I call vpon him I shall be heard for that is the ground that hee takes to himselfe that hee shall be heard that God hath chosen to himselfe the godly man As if he should say I am of the number and therefore you that are my enemies and thinke to prevaile against me I feare you not for I pray to a God that will dâ—…nd me I am a godly man and vpon that ground I beleeue that my praier is heard beloved otherwise though wee pray and pray hard yet out â—…anes câ—…y lowder then our prayers they â—…y downe 〈◊〉 prayers they make a greater noise then the 〈◊〉 that the noise that our 〈◊〉 make is like ant noise of a Thunder when the noise of our prayers is but like the crâ—…ckling of thornes that it cannot be heard for the noise that sin makes in the eares of the Lord. Thus it is in this case when we come before God in our sinnes when a man comes into his presence in his vnregeneracie But this is not all bee likewise a man that is within the Convenant may haue a particular sin as you heard heretofore that may intercept his prayers and that may hinder the blessing So that that sinne must be removed before his prayers can be heard It is true the sonne abides in the house for ever but yet the sonne may commit such 〈◊〉 offence that his father may vse him as a servant hee may deny his requests and refuse them when hee comes to seeks any thing at his hands And therefore there must be a particular reconciliation a particular repentance that sinne must be removed and done away that stands in the way And therefore this Method the Saints haue kept in calling upon God See in Denel and Eare all of them for the most part when they make any compleat prayer we see still they begin with humilâ—…tion and confession of sinnes And the reason of it is that their persons might be cleare and innocent that those 〈◊〉 might be removed which would stâ—…d in their way and likewise that is a ground of that in the 〈◊〉 Tim. 〈◊〉 8. saith the Apostle there I will thâ—… prâ—…ers bâ—… made in all places that you life vp pâ—… 〈◊〉 without 〈◊〉 and 〈◊〉 The meaning iâ—… this not onely that a man be within the Coâ—… bâ—… that he be clensed from all particular sinnes that might cleaue to him and hang vpon him As for example when thou wouldest be accepted of God if there be any particular sin hang on thee that musty be removed by renewing thy repentance and besides that see what the Scripture takes notice of when a man comes to pray his heart must be cleansed from pride
that brings things to passe therefore that must bee remembred vse the meanes that you vse with dependance vpon God with an eye vpon him that your hearts rest not vpon them for if they doe it is an inordinate vse of them Lastly you must take heede of sticking in any particular meanes for if you doe it is a signe trust not God as you ought to doe It is a fault commonly we pitch vpon such a particular way and we thinke that must doe it or nothing Now if God be trusted to hee hath more wayes to the wood then one he hath more meanes to bring a thing to passe then one And therefore we must leaue it to him who often doth it best by another meanes then we dreamed of As for example David had a promise of the Kingdome Now when he had the Kingdome of Iudah yet you know the Kingdome of Israel stood out for Ishbosheth had the Kingdome and Abner was his chiefe Captaine besides in his comming into his Kingdome of Iudah we see how God wrought the businesse without device by a meanes that he never thought of in that battaile when Saul was killed and so many of his sonnes there was so much way made for him when himselfe vsed no meanes to bring it to passe Afterward when the Kingdome of Israel was kept from him and he had onely Iudah we see God caused a division between Ishbosheth and Abner his chiefe Captain vpon that comes Abner and offers to David the whole Kingdome but yet he was but a reconciled enemie and what Abner might haue done he knew not Therefore God by his providence though Ioab sinned in it caused Abner to bee taken away by Ioab when this was done yet Ishbosheth was aliue still then were there two men set by the providence of God though it were a great sinne in them to take away his head and so the Kingdome came wholly to David for there were but two sonnes Mephibosheth that was lame of his seete and Ishbosheth that was lame in his minde a weake man vnable to mannage so great and weighty a businesse to purpose So God brought the businesse to passe by a way that David thought not off Therefore though wee may vse means yet after the vse of them wee must depend vpon God and leaue it to God to take one meanes or other We must doe in this case as we doe when wee goe to a man that is very skilfull to doe a worke for vs If we goe to a Carpenter and tell him we haue such a thing to bee done or if we goe to those that we call 〈◊〉 that bring water from place to place we tell him this is our desire but how he will worke and which way he will bring it to passe we know not and yet we trust such a one for we say he is an honest man of his word and if hee haue vndertaken it it is enough Why will you not trust God that goes so much beyond vs that hath an infinite wisedome and an infinite power And therefore we should so vse the meanes that withall we keep our dependance vpon him that we leaue it to him to vse this or that meanes as it pleaseth him For sometimes it may be he taâ—…s away that which we are about sometimes he leaues vs partly destitute and findesâ—… way of his owne that we might trust to him and consider his power and his wisdome what he is able to doe So much likewise shall serue for this Case Another Case is what it is to pray in faith You know that is required Now there is a common errour in this point for a man may say if I pray for the salvation of another I â—…ue no promise how can I pray in faith when a man prayes to bee guided in such a businesse to haue such an enterprise to bee brought to pâ—…sse to hâ—…ue 〈◊〉 from sucâ—… a troâ—…ble facts 〈◊〉 〈◊〉 nesse from such a calamity that he lyes vnder he findes no particular promise and for ought he knowes it shall never be granted How can hee bee said to pray in faith for to pray in faith is to beleeue that the thing shall bee done I answere that to pray in faith is to goe as farre as the promise goes Now no particular man hath any particular promise that hee shall haue such a deliverance that he shall haue such a particular mercie granted him and therefore it is not required to belieue that particular thing should be done But you will say what faith is it then that is required I say it is enough to beleeue that God is a father that hee is readie to heare and not onely that hee is readie to heare but that hee is readie to doe that which is best for mee in such a particular for both are required that you beleeue him to bee well affected towards you as a father as one that tenders your good and not onely so but that hee will doe that in that particular that shall bee most for his owne glory and for your good and if you doe so you pray in faith though for the particular you know not whether it shall be granted or no. Indeed if we had a particular promise as Elias had that it should not raine c. in that case we were bound to beleeue in particular but not having that wee are not tyed vnto it for the promise is the obiect of faith and the habit is not to worke beyond the obiect for the obiect is the rule and the limit of the habit therefore you may pray in faith when yet you haue no ground to belieue and to thinke that that particular thing should be granted For example if a father pray that his sonne may haue grace wrought in his heart that his soule may be saved it may be the Lord will never doe it or if one friend pray for another to the same purpose though the thing be not done yet the prayer returnes into his bosome hee is no looser by it there is a reward belongs to him for seeking to God in sinceritie it is his duty that he should doe so The like I may say for every particular case And this incouragement you may haue that there is never any particular prayer put vp wherein you seeke things that are not granted but you mistake in it for if you believe thus farre as I said to you be sure that your prayers are accepted God will doe that which is best for you and your prayers shall not be lost So much also for that The last case is how shall a man know whether his prayer be heard or not For answere to this we will giue you this one rule and that is as farre as wee can goe that those prayers that are made by the â—…ssistance of Gods holy spirit it is certaine they are alwayes heard If you finde that at any time you neede make no question but that
for that you haue receiued mark first that they must be holy good the desires dispositions must be good for that iâ—… 〈◊〉 rule all the affections and desireâ—… are good or evill according 〈◊〉 their obiects 〈◊〉 〈◊〉 these that 〈◊〉 fixed vpon good 〈◊〉 〈◊〉 good desires 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what are the good things 〈◊〉 〈◊〉 the desiâ—…s and dispositions of the 〈◊〉 good They are temporall things and spiritual both A man may pray for temporall thingâ—… in a spirituall manner and the desire may be good And 〈◊〉 he may pray for spirituall things in a carnall manner and the desire may bee naught Therefore that must be observed withall that it is not simply the obiect but there is a certaine manner of 〈◊〉 For example if a man pray for 〈◊〉 things for oâ—… 〈◊〉 comforts 〈◊〉 things 〈◊〉 belong to the present 〈◊〉 of his body 〈◊〉 If he pray for them with these condi tions that he prayeth for that which is convenient for him he prays for such a measure aâ—… God seâ—… to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 for me This prayer is good Buâ—… if aâ—… 1. Tim. 6. If any 〈◊〉 will be rich it is an inordinate desire when men wil haue excesse of these outward things and more then is 〈◊〉 for them And agaiâ—… if you desire that which is conveient and spend it vpon your 〈◊〉 If you desire health and long life that you may liue more pleasantly If you desire wealth that you may liue more deliciously and not simply that which the creature may desire and â—…o the â—…nd that you may hee the more enabled to seâ—…e the Lord in these things your desire is not good So I say first it must bee for that which is convenient secondly you must not spend 〈◊〉 vpon your 〈◊〉 but in Gods service And lastly wee must pray for them in a right method First the Kingdome of God and 〈◊〉 other things that is set a price on them as you ought not too high a price but value them aright We should so pray for outward things as our prayers may be spirituall On the other side a man may pray for spirituall things in a carnall manner as for temporall things in a spirituall manner A naturall man may prayâ—…rnestly â—…rnestly for saith and for grace and repentance not out of any beautie that he sees in them not out of any taste and relish that he hath of them but because hee thinkes them a bridge to leade him to heaven and that hee cannot come thither with out them when he considers in his heart that hee cannot be â—…ved without these things I say then hee may desire thâ—…m and desire tâ—…em 〈◊〉 〈◊〉 It was the 〈◊〉 〈◊〉 〈◊〉 who cryed so earnestly for grace that hee might haue but a dâ—…p of it because he could not be saved without it bee giues the reason himselfe he said withall hee saw no excellencie in it he desired it not for it selfe and therefore he thought his prayers should not bee heard Thus you see that prayer is an expression of holy and good desires and it is an offering them vp to the Lord. I will not stand vpon that you are well enough instructed in it that whatsoever petition is made to the creature it is not a prayer they must 〈◊〉 be offered vp to the Lord. Then I adde they aâ—… such as 〈◊〉 are so from the regenerate part this is looke how much there is of the 〈◊〉 part in a prayer look how much 〈◊〉 holy Spirit hath to doe in it looke how much 〈◊〉 from that which is called the 〈◊〉 〈◊〉 so 〈◊〉 as it is sanctified so farre that prayer is accepted and no further But that wee may open this a little more fully wee will shew you it by some other expressions of prayer that we finde in the Scriptures It is called a lâ—…ft 〈◊〉 of the â—…eart to God a poâ—…ring forth of the soule to the Lord 1. Sam. 1. 15. A 〈◊〉 of him iâ—… spirit so Paul calleth it Now if we open these pâ—…rases vnto you a little you shall know more fully wherein the nature of right praying to God coâ—…s That phrase the Apostle â—…seth whoâ—… 〈◊〉 iâ—… my spirit it is the same 〈◊〉 〈◊〉 the original that 〈◊〉 〈◊〉 foâ—… fasting and 〈◊〉 Now what iâ—… that to pray to God in the spirit for a man may say 〈◊〉 cannot make a prayer but there is an act oâ—… hiâ—… mind goes to it and everie man what service soever he performe his spirit must needes haue a hand in it so it cannot be performed without the mind I take this to be the meaning of it the Apostle his scope is to distinguish the true and holy services of God from those that are but shadowes and counterfeit that are but the body and carcasse of right service Therefore when he saith I serue the Lord in my spirit or I pray in the spirit The meaning is this when the prayer of a man is not onely that which the vnderstanding dictates to him but when the whole soule the will and affectionâ—… goe together with his petition and whatsoever the petition is a mans heart is affected accordingly As for example if a man come to confesse his sinnes and yet sleights them inwardly in his heart If a man pray for reconciliation with God and yet haue no longing and sighing in his heart after it if hee earnestly aske grace and the â—…ortification of sinfull lusts when the heart doth not inwardly seek it now he praies not in the spirit To pray in the spirit is as that in Iohn 4. 24. He will be worshipped in spirit and in truth The mâ—…ning is so to pray that the heart goe together with our petition also this is the meaning of thâ—…t 〈◊〉 〈◊〉 â—…owreth forth his soule before the Lord. So 〈◊〉 saith of her selfe I am a woman troubled c. And poâ—…re â—…t my soule before the Lord. That is when a man deliuers to God that which the vnderstanding and mind haâ—… devised for prayer is not a worke of 〈◊〉 or of memory but when a man powteth foorth his whole soule that is his will and affections when they goe together when there is no reservation in his mind but when all within him is opened and explicate and exposed to the view of the Lord not as 〈◊〉 saith of himselfe when hee came to pray for the mortifying of his lusts saith he I had a secret inward desire that it should not bee done Therefore when the soule is poâ—…red â—…rth the meaning is that all â—…e opened to him so that when a man wiâ—… make an acceptable prayer hee must make this accompt hee must then call in all 〈◊〉 thoughts and affections and â—…collect them together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oâ—… 〈◊〉 the sâ—…ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…nd that makes prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wheras otherwise it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thing that
hath no strength 〈◊〉 〈◊〉 〈◊〉 it Now with all this you must know that when wee say the whole soule must goe together with the petition the meaning 〈◊〉 that not onely the will and affections be imployed 〈◊〉 iâ—… 〈◊〉 naturall man in his desire of health when hee is sicke or wâ—…th assistance â—…d guidance in difficult cases not onely the vnderstanding but the will and affections are 〈◊〉 â—…gh it is likelie and therefore we adde 〈◊〉 〈◊〉 that 〈◊〉 which is called the spirit which is 〈◊〉 in the whole 〈◊〉 that 〈◊〉 be sâ—… a work in the performance of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whensoever we seek to him in prayer For this you know that there are two things in a regenerate man for that you must take for granted by the way that no naturall man is able to make a prayer acceptable to God seeing there is no spirit in him but in the regenerate man there is I say flesh and spirit now when we come to powre forth our hearts to the Lord that which lyes vppermost will be ready to be powred forth first and that which is spirituall it may be lyes in the bottome and that is kept in and so a man may make a carnall prayer though he be a holy man that is when the flesh hath gotten the vpper hand as in some fits it may when the mind is filled with worldly sorrow and wordly reioycing and worldly desires and these would bee expressed to the Lord it is a prayer that the Lord regards not though the man bee holy from whence it comes but right prayer is this when the regenerate part is acted and stirred vp and the flesh that hinders is remooved For you must know this that wheresoeuer there is a regenerate part in any man there is a regenerate aptnesse in that to call vpon God and it cannot bee disioyned from it but that is not alwayes in act As we see a fountaine it hath alwayes an aptnes to powre forth water it is ready to breake into a current but if it be stopped with stones mud and other impediments it cannot breake out so he that is a regenerate man that hath a holy part in him there is an aptnesse to prayer Which is that which our Saviour saith Math. 26. 41. The spirit is willing that is there is alwayes a willing nesse that followes the spirit or the regenerate part in a holy man but saith he The flesh is backeward that is it stops this fountaine and therefore Rom. 8. 27. The spirit is said there to helpe our infirmities and to make requests for vs that is even as a man remooues stones from a â—…ountaine with his hands and when he hath done that it breaks out into a current so the holy Ghost removes this flesh that stops vp the current the spirit takes away those carnal impediments that are in vs. And not onely so but stirreth vp the regenerate part and when that is done we are able to make a spirituall prayer to God in Christ Iesus So that is the thing that you are now to obserue That the spirit must hâ—…lpe our infirmities when we come to call vpon God and our prayers bee so farre acceptable as they bee the fruits of the regenerate part now we want but one thing to adde in the definition They are such prayers as are offered to God in the name of Iesus Christ. This is a thing that you all know that those prayers that are not offered vp in Christ are not acceptable because the person is not regarded It was the sinne of Vzziâ—… in the 2. Chron. 26. he would goe to the Temple himselfe being a King on the throne and hee would offer incense without a Priest Wee doe the very selfe-same thing whensoever we goe to offer vp any prayer to God without Christ Iesus In the old 〈◊〉 men might bring their sacrifices but still the Priest must offâ—… them so must wâ—…e here and the reason is given Reu. 8. because the prayers that come from vs â—…auour of the flesh from which they come and the Angell of the Couenant mingleth much incense with them and makes them sweet and acceptable to God with much incense that is as the flesh is more so there needes more incense that they may be made acceptable to God the Father So that we haue indeed a double intercessour one is the spirit that helpes our infirmities that helpes vs to make our petitions that quickens and enlargeth our hearts to prayer The other is the intercessor to make them acceptable to God that he may receiue them and not refuse reiect them So much shal serue for the first thing to shew you what the duty is what a right true and acceptable prayer is Now for the second Why we must pray for that obiâ—…ction a man may make the Lord knowes my minde well enough and what needes such an expression of it by prayer The reasons briefly why the Lord will haue vs to pray are taken Partly from himselfe And partly from vs. 1. From himselfe though he be willing to bestow mercies vpon vs yet he will haue vs aske his leaue before he doth it As you know fathers doe with their children though they intend to bestow such things vpon them as are needfull yet they will haue their children to aske it as it is a common thing among men though they be willing a man should passe through their ground yet they will haue leaue asked because by that meanes the propertie is acknowledged otherwise it would be taken as a common high way so the Lord will haue his servants come and aske that they may acknowledge the propertie he hath in those gifts he bestowes vpon them Indeede otherwise we would forgetin what tenure we hold these blessings wee enioy and what service wee owe to the Lord as you know there is a homage due to the Lord that the Lord might bee acknowledged so the Lord will haue this duty of prayer performed that we may acknowledge him that we hold aâ—…l of him and that we might remember the service that we ought to doe to him to rise and goe at his command that is to doe his service which we would be ready to forget if wee were not accustomed to the duty of calling on him Likewise he will haue it done for his honours sake hee will hauen en call vpon him that they may learne to reuerence him and likewise that oothers might be sâ—…irred vp to reverence him and to honour him and to feare him The servants of a Prince doing honour and reverence to their Lord they stirre vp those that are lookers on And as the Schoolemen say of glory Glory is properly this not when a man hath an excellencie in him foâ—… that hee may haâ—…e and yet bee without glorie but glory is an ostentation a shewing out of that excellencie It is the phrase that
is vsed in the Sacrament you shall celebrate the Sacrament that you may shew forth the Lords death so the Lord will haue vs come and call vpon his name to shew forth the duty of prayer and that we may shew forth his glory This is for the Lord himselfe Now for our selues we are to doe it partly that the graces of his spirit may bee increased in vs for prayer exerciseth our graces every grace is exercised in prayer and they being exercised are increased See an excellent place for this in Iude 20. That you beloved edifie your selues in the holy faith praying in the holy Ghost as if hee should say The way to edifie your selues and build vp your selues is to pray in the holy Ghost that is spirituall prayer made through the power and assistance and strength of the holy Ghost Every such prayer it builds vs vp it increaseth Every grace in vs faith and repentance and loue and obedience and feare all are increased by prayer Partly because they are exercised and set a worke in prayer for the very exercise increaseth them And partly also because prayer brings vs to Communion with God Now if good company increase grace how much more will Communion with the Lord himselfe quicken and increase it Moreouer this duty is required that we may be acquainted with God for there is a strangene betweene the Lord and vs when wee doe not call vpon his name It is the command which you shâ—…l finde iâ—… Iob 22. 21. Acquaint thy selfe with the Lord 〈◊〉 thâ—… maâ—…st haue peace with him and thâ—…u shalt haue prosperitie Now you know how acqâ—…intance growes amongst men it is by conversing together by speaking one to another On the other side wee say when that is broken off when they salute not when they speake not together a strangenes groweâ—… so it is in this when wee come to the Lord and are frequent and â—…ervent in this duâ—…y of calling vpon him we grow acquainted with him and without it wee grow strangers and the Lord dwells aâ—…arre off we are not able to behold him except we be accustomed to it and the more wee come into his presence the more we are acquainted vvith hiâ—… Therefore that is another reason why wee should vse this that wee may get acquaintance with the Lord. Likewise that vve may learne to be thankfull to him for those â—…ercies vve haue received from hiâ—… for if 〈◊〉 should bestow mercies vpon vs vnaâ—…ked we vvould forget them his hand would not be acknowledged in them and vvee would not see his providence in disposing those blessings that vve doe enioy but vvhen vve come to aske every thing before him vve are then readie to see his hand more and to prize it more and vve are disposed to more thankefulnesse So that it is a â—…ure rule commonly vvhat vvâ—…e vvinne vvith prayer that vvee vveâ—…re vvith thankefulnesse and that vvhich vvee get vvithout praier vvee spend and vse without any lifting vp of the heart to God in praising him and acknowledging 〈◊〉 hand in bâ—…wing it vpon vs â—…o you see what 〈◊〉 duty is And Secondly why the Lord will haue this duty performed Novv thirdly in a vvord vvhat is it to pray continually The word in the originall signifieth such a performance of this duty that you doe not cease to doe it at such times as God requires it at your hands Compare this vvith that in 2. Tim. 1. 3. The Apostle saith there that hee hath him in continuall remembrance praying for him night and day vvhence the same vvord is vsed that is here Novv vve cannot thinke that the Apostle had Timotâ—…y in continuall remembrance that he vvas never out of his thought but the meaning is vvhen he did call vpon God from day to day he still remembred him So that to pray continually is to pray very much to pray at those times vvhen God requires vs to pray For it is the definition that Philosophers giue of idlenesse a man is then said to bee idle when hee doth not that which heâ—… ought in the time when it is required of him Hee is an idle man that workes not when hee ought to worke So hee is sayde not to pray continually that prayes not when hee ought to pray So that I conceive this to bee the meaning of the Apostle Râ—…ioyce â—…rmore sayth hee but when hee comes to this exhortation of prayer hee contents not himselfe to say pray very often but pray continually as wee vse 〈◊〉 expresse ourselues when wee would haue a thing frequently done wee say see that you be alwayes doing of this So the 〈◊〉 is to shew that it should be exceeding often and that it should be very much done Hence we gather this by the way that we are bound to keepe our constant course of calling vpon God at the least twise a day whatsoever we doe more But you will say what ground haue you for that why doe you instance in that twice a day The ground of it is this when the Apostle bids vs pray continually doe it exceeding much doe it very often the least we can doe it is twice a day we may doe it oftner but that I say is the least When wee haue such a command 〈◊〉 this when we haue such a precept as this Pray continually and this rule illustrated by such examples as we tâ—…ue in the scriptures why is it recorded if it be not true of euery example in that kind that is said of the generall example 1 Cor. 10. They are written for our learning when it is said that David prayed oft and Daniel expresly in the 6. Dan. 3. He prayed three times a day that was his constant course I say we may thinke we are bound to doe it at the least twice a day Consider a little the reason of it why we are bound to doe it In the Temple you know the Lord was worshipped twise a day there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacrifice What was the ground of that commandementâ—… there was no reason of it but that the Lord might be worshipped and that was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it done 〈◊〉 a day morning and evening but besides that it vvas not onely that the Lord might be vvorshipped wherein we should follow that example of worshipping him morning and evening But likewise our occasions are such that that is the least we can doe to call vpon him constantly morning and evening for there is no day but we vse many blessings and vve take many of his creatures Now vvee may not take any of them without his leaue so that thou art bound to aske for them before thou take them and pray for a blessing vpon them or else thou hast no right to them thou hast no lawfull vse of them that place is plaine 1. Tim. 4. Everie Creature of God is good and
and this reason he vseth in this case saith he when a man goes about to fit himselfe by working on his owne thoughts now he goes about to overcome himselfe by his owne strength and to contend with Sathan alone but when a man feeleth an indisposition and goes to God by prayer rests on God to fit him he takes Gods strength to oppose the indisposition and deadnes of his flesh the temptations of Sathan that hinder him and resists him Therefore you shall find this to be the best way to fit your selues for prayer namely to performe the duty If you seeke to expedite and devolue your selues out of your vnfitnes by the working of your own thoughts commonly you involue your selues farther into those labyrinths and are caught more and more But this I speake by the way concerning matters of vnfitnes The maine answer to this obiection is that which I gaue you before that if a man doe what hee can and do it faithfully and in sinceritie that indisposition shall not hinder him but still remember it must be done it is not an excuse to vs at any time nor ought to be that wee should omit the duty wholy vnder pretence of an vnfitnes Thirdly a man is ready to say againe but I find many difficulties how shall I doe to remove them The best way hereunto is the very naming of the difficulties to you that you may know them and make account of them therefore you must consider this in generall that indeede it is not an easie thing to call vpon God constantly our misprision of the dutie our reckoning of it that it is a more facile and easie thing then it is makes vs more to slight it and causeth vs not to goe about it with that intention which otherwise we would but consider a little what it is The dutie is very spirituall and our hearts are carnall and it is no easie thing to bring spirituall duties and carnall hearts together Besides our natures are very backward to come into the Lords presence partly by reason of his great glory by reasoÌ„ of his M ty who dwels in light 〈◊〉 and our weake eyes are apt to be dazled with it and partly out of an accustomednes we are not vsed to it and therefore wee are ready to flye from him as beasts that are wilde and are not tamed to our hands are ready to fly from vs so backward is our nature to come into his presence Again the variety of occasions hinders vs euery thing keepes vs back if a mans heart be cheerfull it is apt to delight in other things if a mans heart be sad on the other side if it bee a slight sadnes men are ready to driue it away with company and with sports and with doing other things and if the sadnesse be great we are swallowed vp with anguish of spirit and then any thing is easier then to pray as you may see by Iudas it was easier for him to dispatch himselfe then to goe and call vpon God so it is with men when they haue excessiue griefe when their an guish of heart is exceeding great so that whether a man hath a cheerefull disposition or a sad whether the sadnes bee great or small still you shall finde a difficultie If we be idle haue nothing to doe our hearts will be possest with vaine thoughts and if we bee full of businesse that distracts vs also and indisposeth vs on the other side so still there are impediments But there is one great impediment among the rest and most common which is worldly cares and worldly-mindednes worldly cares hinder spirituall prayer and spirituall conference and the holy performance almost of euery duty and therefore if you finde a difficultie in it looke narrowly if that be not the cause Againe another great cause of this difficultie in prayer of such backwardnesse to it of such indisposition to it is because we doe not well consider the nature of God we want faith in his power and in his prouidence we doe not consider that he hath that disposing hand which he hath in euery thing that belongs to vs in health in sicknesse in pouertie in riches in good successe and ill successe for if we did see the prouidence of God and acknowledge it more we should be ready to call vpon him but this want of faith in his providence that the Lord is not seene in his greatnesse and in his mightie power this causeth men to be backward to seeke him but very forward to seeke to the creatures When we haue any thing to doe of any consequence we are ready to post from this man to that man and from this meanes to that meanes but very backward and negligent to goe to God in prayer to haue the thing brought to passe that wee desire and this ariseth from want of faith and from ignorance of God and our not consideration of him Besides Sathan hinders vs exceedingly in this duty for he knowes of what moment it is and of what consequence and therefore he doth as the Aramites did hee fights not against small nor great but against the King he knowes it is this duty which quickens euery grace it is the greatest enemy which he hath and if he can keepe vs from prayer hee hath the vpper hand of vs hee hath wrested the weapon out of our hands hee hath disarmed vs as it were and then he may do what he will with vs. Likewise the sins we commit especially grosse sinnes they are a great hinderance to this duty and keepe from the spirituall and cheerefull performance of it for sinne wounds the conscience it disioynteth and dismembers the soule and a disioynted member you know is vnfit to doe any businesse yea when the sinne is healed and forgiven yet there is a sorenesse left in the heart though some assurance of pardon should follow vpon the commission of a great sin so that that is another impediment I must not stand to reckon vp many we shall find enough by continuall experience Onely this vse we must make of it that if the impediments bee so many and the difficulties that keepe vs from a constant course in prayer and from the performance of it to purpose so great then we must put on a resolution to breake through all and lay it as an inviolable law vpon our selues that we will not alter Let vs thinke with our selues that the thing is difficult and will cost all the care and all the intention that may be yea when thou hast ouercome the difficulties at one time it may be the next day thou shalt meet with nevv conflicts new distempers new affections new strength of lustâ—… a new dis position of mind will be on them and therefore he that will bee constant in this duty must put on a strong resolution as it was the saying of a holy man one of the holiest men that