CHAP. I. Touching Prayer in General.

NOT to spend time in analy­sing the Chapter: In this Text you have two parts: 1. The Duty enjoyned, Pray. 2. The modification of the Duty, Without ceasing. In the former also you have 1. The Soveraign [Page 2] commanding this Duty; even God the Fa­ther; yea, Jesus Christ his Son, who by his Spirit sent Paul his Apostle to deliver this piece of Message, 1 Thess. 1. 1. 2. The Subjects injoyned this Duty, the Church of Thessalonica jointly and severally; and so in in them, all other Churches of Christ, and Members of them, yea, all Christians what­soever; whence observe,

That Incessant Prayer, or Prayer without Doctr. ceasing, is a duty which the Lord requireth of all and every one of his people in a special manner. Luk. 21. 36. Pray alwaies. Luke 18. 1. He spake a Parable to the end that men ought alwayes to pray. Rom. 12. 12. Continuing instant in Prayer. Col. 4. 2. Continue in Prayer. Eph. 6. 18. Praying alwayes, &c.

For the better and fuller handling of this weighty service of Prayer, consider, 1. Of the Duty it self, Prayer. 2. Of the Modifi­cation of the performance of it; scil. With­out ceasing. 3. Of the conditions required to such incessant Praying. 4. Of some ca­ses of Conscience respecting that incessant exercise of our selves in it.

Touching the Duty it self, Prayer; let it be considered.

1. More Generally in the nature of it; both as held forth in several names, given to Prayer in Scripture; and in a short definiti­on thereof.

2. More Particularly.

1 In the sorts and species of it: as [Page 3] 1. Sudden, or ejaculatory Prayer, 2. Set and solemn Prayer: and that either publick or Church Prayer; private or family Pray­er; secret or closet Prayer.

2. In the parts of Prayer, which albeit many, yet wee shall briefly only consider of Prayer 1. Of Intercession. 2. Of Im­precation.

Prayer is a duty very many wayes eno­bled and honoured of God and his people; and as that which is of large use and extent, whose worth is not knowne nor easily decy­phered; whose nature is not readily con­ceived or described, and yet that which should be most familiar to the Saints; it is set forth in Scripture by many names: Let us then read over the Titles of this royal work.

It is called an Offering: Zeph. 3. 10. My 1 Prayer an Offering. Suppliants shall come and bring mine Offering; or they shal in a solemn, reverent and cheer­ful manner pray unto the Lord, even as the Godly use to bring the Lords Offering to him. Isaiah 19. 21. The converted Egypti­ans will [do] Sacrifice and Offering: make Prayer their spiritual work and businesse. And Prayer may well be so called; for 1. As that was, so this, to be presented by all sorts; poor or rich, none exempted from it. 2. As those Offerings were costly to all sorts, consi­dering their several abilities; so are these Spiritual Sacrifices, 1 Pet. 2. 5. witnesse the suppliants tears, sighs, strivings, pleadings, &c [Page 4] 3. As they were free services, Lev. 1. 3. So are these: Christs Suppliants are free Sacri­ficers. Psal. 1103. Hebr. Their spirit is forward to pray. Matth. 26. 41. To will is present with them, Rom. 7. 8. 21. Their Pray­er is their gift. Matth. 5. 24. 4 As those were to be clean and pure, so are the Saints Prayers. Job 16. 17. Also my Prayer is pure. Mal. 3. 1, 2, 3, 4. 5. If we should compare Prayer with their particular Offerings, it would answer to this name. As, their Min­cah, or Meat Offering. Psal. 96. 8. All the Subjects of Christs Kingdome must bring an Offering (Mincah) into the Courts, Mal. 1. 11 The converted Gentiles will bring an Offering (or Mincah) to the Lord; mean­ing especially this holy Offering of Prayer, which as that of old, 1. Is to be of fine flow­er, Levit. 2. 1. and well sifted, tryed, and refined in all the particulars and parts of it, and mens aimes in it. We should not ask amiss, either unlawful things; or though lawful, yet to spend upon our Lusts, James 4. 2. It must be mingled with the oyle of Grace and gracious affections. 3 Also perfumed with the sweet Frankincense of Christs Me­rit and Mediation, applyed by faith. 4. All seasoned with that holy salt of gracious ex­pressions outwardly, Col 4. 2, 3, 6. and mor­tified desires and affections inwardly, Mark 9. 49. 5▪ Avoiding the honey of humane Eloquence or affectation of expression, but especially of inordinate desires or lusts.

We might also compare it with other of their Offerings; but shall forbear, remem­bring this only, that we speak thus in refe­rence to these as part of their Worship, and not as Types of Christ.

Prayer is called Incense. Psal. 141. 2. Let 2 Prayer In­cense. my Prayer come before thee as Incense. Mal. 1 11. In every place pure Incense shall be offe­red to thy name. Rev. 5. 8. Vials full of odors which are the Prayers of the Saints. Look as that was compounded of very costly mate­rials, Exod. 30. 34. so is a Spiritual Prayer; as they were smal beaten, so in this; mat­ters are not rudely and confusedly, but deli­berately, advisedly, preparedly, and very particularly presented before the Lord. The Saints in their Prayers have also their hearts broken and bruised, and parcelled out suta­bly to the very particulars mentioned in Prayer▪ nor is the fire of the Spirit, and of holy Zeal wanting therein, which cau [...]eth them to send out holy vapors of fragrant spiritual sighs and desires before the Lord: and whilst these spiritual Priests are through faith exercised, offering up this their holy Incense upon the Altar Jesus Christ, there is but a step as it were 'twixt them and hea­ven, that Holy of Holies. O how neer are the Saints, so exercised, to Jesus Christ, as that covering Mercy-Seat! What precious answers of grace receive they oftentimes from the Oracle of God! How speedily do their holy odors pierce and pass into the [Page 2] Holy of Holies into Heaven!

Prayer is called a lifting up of the soul and 3 Prayer a lif­ting up of the heart and soul to God. of the heart, Psal. 25. 1. Ʋnto thee, O Lord, do I lift up my soul; i. e. to thee do I pray. So Psal. 86. 4. and 143. 8. The work of Prayer being not so much to lift up eyes, and hands, and voice, as to lift up the heart and soul; and as if we had not prayed, when our spirits were not elevated. Surely that work whereby the souls of Gods Suppliants, when sinking, when cleaving to the dust, are raised up, is a great work; yet Hannahs Prayer did it, She looked no more sad, 1 Sam. 1. 15, 18. compa­red. The like lift was Davids Prayer to him, in that sad plight, from under those grievous weights upon his spirit. Psalm 6. 1, 2, 3, 4, 8. yea, hereby Gods Suppliants do get above worldly cares, fears and distractions. Phil. 4 6, 7. Be careful for nothing (meaning inor­dinately) but in every thing make your request known by Prayer, &c. And the peace of God &c. shall keep your hearts and minds. The work of Prayer is not to move or remove God, he is in one mind, he is still the same; but to move and remove our hearts neer to the Lord; and then have we prayed to pur­pose, when by Prayer our hearts and spirits are in a more sublime and celestial frame; when we are more above natural, carnal, and formal self; when more off and above the world, and all the incouragements and discouragements of it; when in and by Prayer we have recovered, yea, haply ex­ceeded [Page 7] our former lively apprehensions of, and affectious to the Lord Jesus, our for­mer strength and bent of spirit to his favour and wayes, &c. For then our hearts are indeed lifted up: yea, prayer is not only a lif­ting up of the heart effectivè, because when duly performed it doth thus lift it up, but it is so formalitèr, because the very forme, nature and essence of a spiritual prayer ly­eth and consisteth in the heavenly movings, workings, and approvings of the mind and heart, as spiritual toward God and Christ, in the several expressions of their desires. Gracious suppliants, as such, they mount up with wings as Eagles, Esay. 40. 31. They approach to the Lord, Jer. 30. 21. Draw near to the Lord, Psal 73. 28. They flye to heaven for refuge, Heb. 6. 18. They flie to the Lord for refuge. David, who in Psal. 143. 8. pleadeth for favour and salva­tion, because hee lifted up his soul to the Lord, in the 9th. verse reneweth his plea in this expression, because he did flye to the Lord to hide him.

Prayer is called meditation, Ps. 5. 1. Consider 4 Prayer, 2 Meditation. my meditation, (i. e.) my prayer. Gen. 24. 63. Isaak went out to meditate, or to pray; so that prayer is not lip-labour, if rightly perfor­med, but it is a work of the mind exercised herein: It is blamed in hypocrites wor­ship, and prayer, which is therefore ac­counted null, vaine, that they draw near with their lips, but their hearts are far from [Page 8] God, Esa. 29. 13. Prayer in the rise of it is a studyed work: many a thought spent be­fore hand about the sins which the Saints confesse, about the wants which they ex­presse, upon the mercies which they doe acknowledge; upon the purity, majesty, immensity, all-sufficiency, fidelity, and bounty, &c. of the Lord, to whom they pray; the beauty and fulnesse, &c. of the Lord Jesus, in whose name they pray; yea immediately before they pray they have their preparatory musing of what, of whom, and through whom they are to ask, and as they are praying, their minds are attent and intent upon what they pray for; yea they usher in their expressions in prayer.

Prayer is called a talking with God. Job. 5 Prayer a talking with God▪ 15. 4. thou restrainest [ [...]] talking before the Lord, Psal▪ 55. 17. evening and morning, and at noon, [...] will I talk, or pray, Psal. 64. 1. hear my voyce O my God, [...] in my talke, or prayer; the Hebrew word is used to signifie some study­ed, excogitated thing in the mind. Amos. 4. 13. he telleth to man what is his [Secho] his thought, or some serious solicitous discourse. 1 Kings 18. 27. he talketh, [...], the Saints in prayer do familiarly commune with the Lord, as Abraham did in his petitioning of the Lord. Gen. 18. end. But yet are they very serious▪ and intent in this their holy discourse with the Lord, and though they do wrestle with the Lord in their pleas, in [Page 9] prayer, yet do they not tumultuously wran­gle with him, but their spirits are still and calme, as but talking with the Lord.

Prayer is a secret, silent, submissive whis­pering. 6 Prayer an holy whispe­ring, Esay 26. 16. they have powred out [...] a softly speaking, the word is used of their muttering, when Davids childe was dead. 2 Sam. 12. 19. True suppliants they are so sensible of their own vilenesse, and troubled about their owne unworthinesse, that they are in a holy wise, afraid and asha­med to speak out to the Lord, as sometime Ezra was. Chap. 9. 6. yet through faith do they eye the Lord as one so near them, that it sufficeth them to whisper to him the de­sires and ailes of their hearts; and as one so faithfull that hee will wisely consider of what they thus impart to him. The Hebrew word is sometimes used for charming. Jer. 8. 17. Serpents, to whom there is no char­ming, [...] or which will not be charmed. But verily a godly mans prayer is oft times such a spiritual charming of serpentine di­vellish suggestions, yea and of these inward vile distempers and lusts, which Satan too oft maketh use of to ensnare them, that they doe even bring them under command, and allay by grace, the height and the heat of them, they even pray downe blasphemous atheistical thoughts, or a lust of the world, &c.

Prayer is called a wrestling with the Lord, 7 Prayer an holy wrestling. in Gen. 32. 24, 25. There was a mutuall [Page 10] wrestling of the Lord's with Jacob, which was by divine tentations, of Jacob's with the Lord, and such as whereby he prevailed over him, and that was his supplication or pray­er, as Hosea, chap. 12. 4. expounds it, hee prevailed over the Angell, he wept and made supplication. Col. 4. 12. alwayes wrestling for you in prayers; [...], striving, as they did for masteries in the Olympick-games: and Rom. 15. 30. Striving together with me in prayer. Praying work is wrest­ling work; crosse and harsh to the flesh and bloud. The Saints are put to it by their un­generate part to strive with that, to get in­to a praying frame. Gal. 5. 17. The flesh lusteth against the spirit, and the spirit against the flesh: yea with Satan too, Eph. 6. 12. And when got into such a frame, here is much conflicting with the enemies of pray­er, to keep in it; but as if this were a small matter, a supplyant hath God himselfe to wrestle with: and who is sufficient for these things? We had need indeed, with pray­ing Jacob, of Gods strength, that thereby we may prevail with him. Hos. 12. 3. and by his strength (God's strength) hee had po­wer with God; the Lord is willing to forgive, ready to help and hear, yet he delighteth to try his owne strength of grace in his people: the strength of their faith in Christ, and in his covenant; the strength of their holy desires and pleas, &c. When such holy strength is put forth in [Page 11] prayer, then we pray indeed, for then wee wrestle. When in prayer we close with the Lord, get fast hold of him, of his grace, goodnesse, power, and truth, or the like; and keep our hold so fast & so long, that we are got within him, (as I may say) that we have him where we would have him: (as I may say) that we get our spiritualized wils of him; that he expresseth a holy yeilding to heare and help us, so as that therby our very hearts are cheared, quickned and quieted by it; now have we prayed, for wee have wrestled to purpose. And for this end, that our pray­ing may be such indeed, or that it may bee wrestling, conscience is to be made of pre­paration, as for wrestling. 1 Cor. 9. 25. to be temperate in all things, forbearing any inor­dinaries of cares, fears, desires, delights, im­ployments, and to dyet our selves, feed and delight our selvs in such sort as may fit us for prayer. To exercise our selvs in holy ejacula­tory prayers, and holy meditations, and to get our souls well oyled, and suppled by the praying graces of the spirit before hand.

Prayer is a serving of God, and a serving 8 Prayer a ser­ving God in the spirit. of God in the spirit. Act. 26. 7. Our Tribes instantly serving God night and day, that is, praying. Rom. 1. 9. My God whom I serve in my spirit, that is, to whom I pray. A Suppliants prayer is to him his only work and businesse, such as if hee had then no­thing to doe beside, yea, it is his Lord and Masters businesse, which he in obedience to [Page 12] his command is ready to attend, a businesse to be done with all his might, hee loveth to make something of it before he leaveth it; if he seemes sometimes to idle out his time in distractions and distempers, how greivous is it to such an one to seeme to have lost such a morning or evening with­out doing any thing of moment for the Lord, for his owne soul or others? Hee lo­veth to get him a-heat at this holy work, to pray whilest his heart bee well warmed; nor is the Lord wont to bee behind-hand with any such as so serve him; hee payeth them best in holy recompences of his grace in them which pray most to him. The peo­ple concluded that Jonathan had wrought with God that day, (wrestled, prayed hard,) when they saw so apparently the stamp of God imprinted upon that victory given into him and by him, 1 Sam. 14. 45. yea verily, it is no smal reward to the sup­liants of God, that the Lord doth account, that when they are praying to him, they are serving of him; when they are telling him of their spiritual wants and inabilities to doe him service, confessing their failings in his service, and what unprofitable un­thankful servants they have been to him; how the Lord reckoneth they are doing him very acceptable service; the poore Saints are ready to complaine that they can do God no service. &c. No? Can you beg? Can you pray? This is service of God indeed.

Prayer in the manner of carrying it on, is an holy serving of the Lord: how awful is a suppliant! hee serveth the Lord with feare and trembling, whilest praying: how humble is he he is carefull to keep his distance even in talking thus with the Lord, Gen. 18. A­braham then telleth the Lord he is but dust. Prayer also in the intents and desires of the suppliant it is serving the Lord, all that which a true suppliant fetcheth of God in Prayer, if you resolve it into its last end, it is service. He prayeth for outward things as Jacob, Gen. 28. For parts and gifts, as Solomon, 1 King. 3. For life and health, for deliverance out of divers afflictions, outward and inward, as Hezekiah, Esay. 38. and David oft; but in all, it is that he might serve the Lord, and glorfie him the more thereby; he cometh with a servantly spirit, for mercy from God, ready pressed to doe any work of his, to attend any command of his, Psal. 123. 1, 2. A praying frame is an obediential frame, a command of God bring­eth a true suppliant upon his knees, and on his knees he wayteth for a command from him.

Prayer is called knocking, namely at the door of Gods grace and mercy in Christ, 9 Prayer a spiritual knoc­king. (as 'tis called in scripture,) Matth. 7. Knock and it shall be opened unto you. Prayer is a holy approaching and repayring to the door of mercy for all manner of supplies of grace which the Saints stand in need of; [Page 14] the saints rest not in this, that there is a doo [...] of grace, that there is mercy for sinner [...] to be had in Christ, but they are conscionable in the use of this holy means of opening the same; mercy is freely promised to th [...] people of God, yet may none rush into the door of God under pretence that it i [...] open without knocking, Ezek. 36. 25, 26, 27, &c. The doore of grace is set very open; I will poure clear water upon you, &c▪ but verse 37. For this will I be sought by the house of Israel. Prayer acknowledgeth the Lords prerogative royal. In all thy wayes acknowledge him, Prov. 3. True suppliants eye the Lord as a great God, as well as gracious, and therefore are willing to keep their due distances: though the Saints be the friends of Christ and of God, who may make in a holy wise bold with him, yet it is holy manners to them not rudely to presse upon his favour, or challenge this or that benefit of it without asking leave. Indeed pinching extremities will make them put a good face upon it, and not continue walk­ing to and againe aloof off, within some general veiw of mercy, but to knock, and knock again and again at mercyes doore, to pray often for the opening thereof to them. True suppliants are in haste, of earnest and weighty affairs in their converses with the Lord, they have much to do with him, much to say to him, much to receive from him, and therefore they must, they will knock; they [Page 15] are sure that a gracious father of theirs is within, yea within hearing; and therefore they cannot but thus knock and pray. True it is, sometimes this door of grace seemeth to be shut against them in some displeasure, but yet this maketh them the more earnest,—Hath he in anger shut up his tender mer­cies? Psal. 77. 9. Luke 11 Trouble me not, for I am in bed (saith the friend within;) but yet see what prevailing importunity he useth, so that for his importunity the friend ri­seth, openeth, and giveth what is desired.

What is Prayer but as spiritual knocking, a special means of opening of the gate and door of Grace; and so of all the lesser wic­kets (as it were) thereon depending. Hence Psalm 119. 169. Let my cry come before thee (saith the Psalmist:) and ver. 170. Let my supplications come before thee; as if he would say, Open Lord to Prayer, let it come in, let not that stand without: or as if it were a plea, Lord, Prayer is at the door, therefore open. So Psal. 88. 2. Let my Prayer come before thee, or come where thou art, And Psal. 55. 1. David prayeth that the Lord would not hide himself from his supplications. Prayer it will come in where the Lord is, will look him out (as it were) in all corners. Psalm 66. 20. David blesseth the Lord that he had not turned away his Prayer. Prayer stan­deth still at Gods door, it will not away without its errand and answer.

Wisdomes out-doors, even the Ordi­nances. [Page 16] Prov. 8. 34. These are opened by Prayer: Out-lary Gentiles fare the better this way, for that Prayer, Psalm 67. Let thy way be known among the people, thy saving health among all Nations. Matth. 9. end. Pray the Lord of the Harvest that he would thrust out Labourers into his Harvest. Pray­er helpeth people to a fruitful Ministry. Prayer helpeth to open the Ministers mouth, openeth a door of utterance, Colos. 4. 3. Pray that God would open my mouth. Prayer openeth a door of faith; 1 Cor. 16. 8, 9 The mystery of Salvation may be made known by it. Ephes. 6. 19. The Word may come to have an open and effectual passage into peo­ples hearts by it. Hence that 2 Thes. 3. 1 Pray that the Word may a have free course and be glorified, &c. The door of Liberty, the Churches Liberties may be opened to the Prayer of the Saints, as to Paul, upon his Prayer, Acts 11. Those strong and secret doors of death may be opened by Prayer: Hence the Prophets raising of the dead child by Prayer, 2 Kings 4. 32, 33, 34, 35. So Jo­nah by Prayer had the belly of Hell, the Whales belly and jawes opened to him, to let him out, Jonah 2. 9, 10. By Prayer the doors of the womb (as they are called Job 3. 10) are opened, as in Hannahs case, 1 Sam. 1. 15, 16, 20. and Rebecca's; Gen. 25. 21. and Elizabeth's case, Luke 1. 13 By prayer the doors of Heaven are opened: If I shut hea­ven, and my people pray, &c. I will hear, &c. [Page] [Page] [Page 17] 2 Chron. 6 26▪ and 7. 13, 14. By prayer the Prison doors are opened, as to Peter upon the Churches prayer, Acts 12. 5, 10. Secrets which otherwise are not to be opened, yet are to be unfolded by prayer. Dan. 2. 18, 19. Then was the secret revealed, upon prayer for the mercies of Heaven that way; yea, prayer will open even Hell gates (as I may say;) as by Luthers Prayer one was reco­vered who had even given his soul to the Divel: This kind of Divel goeth not out but by prayer and fasting, Matth. 17 by fa­sting and prayer then even such a Divel is cast out, and a poor man let go out of his possession. As in other knocking there is a hand, there are fingers which make a noise and help open the door; so here, there is a hand of faith which knocketh, and that wil open that large gate and door of mercy, and any of the lesser wickets depending. Matth. 15. 28. O woman, great is thy faith, be it unto thee even as 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 [Page 18] 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 [Page 19] 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 1 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 [Page 20] 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. [Page 21] 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, [Page 22] 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 improved and honoured. And secondly, from Christ 2 From Christ whose office it is to take these sufferings from his people, and present them before his Father; and who hath through many difficulties made this way for his people, that they may freely and familiarly thus talke with God, and open their wants to him. Thirdly, from the Spirit of God, whose of­fice 3 From the Spirit. among other things, it is, to help and inable the Saints to the conscionable per­formance of this duty. Fourthly, from 4 From the Saints. the Saints themselves.

1. Their necessities call for it. 1 Their necessity. 2 Their in­gagements.

2. Their manifold ingagements to the Lord, require it.

[Page 23] 3. They have praying graces inabling 3 The pray­ing graces, as 1 Faith. them to it, as, 1. Faith, prayer, is in this respect also, the prayer of faith; Jam. 5. 15. Faith is an emptying grace, giveth the most sensible and lively veiw of the souls wants, and nothingnesse, to supply them other­wise; presenteth the Lord in all his free­nesse, fulnesse and faithfulnesse, for the souls sutable supply.

Secondly, Love, Psal. 116. 1. I love the 2 Love. Lord, therefore will I call upon him, or pray; Love of the Lord filleth the soule with de­sires and breathings after union, and com­munion with him, whom the soule loveth, Cantic. 3. 1. and 4. 16. Let my Beloved come into his garden. Love is open hearted, would unbowell the soule to her Lover Jesus Christ, and to the Father, by him: love is fruitfull and in holy wise eloquent in its gracious expressions to him.

Thirdly zeal: this is attended with vehe­ment 3 Zeal. desires; 2 Cor. 7. 11. yea what vehe­ment desire, yea what zeal? that blessed fire will cause such holy smoak in the weakest Christian. Isay. 42. 3. and that will soon sparkle out in holy supplications, that will be mounting upward, spiritualizing and lifting up the heart thus heaven-ward.

Fourthly, holy jealousie and fear of God, 4 Jealousie. (we may put them together) thou castest off fear, thou restrainest prayer: unlesse feare be thrust out of doores, that will put the soule upon prayer; other jealousie fills [Page 24] mens heads and hearts with motions, so doth holy jealousie with praying motions and matter. The more wee suspect our selves, the more are wee in these holy in­quiries of God. Holy jealousie is an utter enemy to carnal security: presumption, self­fulnesse and confidence, the very bane of prayer.

4. Their spiritual calling as Saints, calleth 4 Spiritual calling. for their drawing thus near to God, for their offering up these spiritual sacrifices and offerings acceptable to God by Jesus Christ, 1 Pet. 2. 5. As being spiritual Preists, yea as sonnes and children, they must thus owne their Father, in crying Abba, Father, Gal. 4 6. and as subjects honour their bles­sed King, by becoming his humble petiti­oners; the believing penitent thiefe upon the Crosse performed this as his homage to Je­sus Christ, as King of Saints, hee prayeth, Lord remember mee, when thou comest int [...] thy Kingdome. Luk. 22. 43.

The fifth Reason may be taken from th [...] enemies of prayer, the devill, flesh, th [...] 5 From the enemies of prayer. world; which oppose the same upon all oc­casions, and seek in speciall sort to hinde [...] the conscionable practise of it, (as migh [...] be shewed in many patticulars,) so tha [...] it the more concerneth us to attend it, els [...] would not they bee so busie to divert u [...] from it, or distract, or discourage u [...] in it.

The sixth Reason may bee taken from 6 From prayer it self. [Page 25] prayer it selfe as spiritually performed, in that it is so acceptable to the Lord, so prevai­ling with him, unto admiration, for any thing which is according to his will, (as might be abundantly shewed in particular instances.) But in as much as in handling the particular kinds of prayer, wee have more occasion to presse upon the consci­ence, we shall here but name such things as might inforce to the duty.

Let us onely now make one use of what Ʋs. Reproving neglect of prayer. hath been said, and that in way of reproofe of Gods owne professing people, who are too ready also, to neglect and omit this du­ty of prayer, Isay. 43. 21, 23. But thou hast not called upon me, O Jacob; that was very greivous to God▪ when a people whom he hath severed into Church estate, with an aime at his praise, as verse 21. yet they should neglect to honour him in conscio­nable calling upon him. Such as we are, are looked upon by others as a praying people, but ah, that the world were not mistaken in us: what wonder is it if many professors excell no more in the things of God, if they are not much in prayer! One of the Anci­ents used to say, if I see a man not delight­ing in prayer, I conclude he is one of no in­ward excellencies; nay; is it any wonder to see many Congregations, rather Spitals of poor decrepit, decaied, diseased Christians, then gardens, where are goodly fragrant thriving plants? As the body without the [Page 26] soul is dead, unserviceable, yea stinketh in others nostrills, so are we as loathsome in Gods sight, without the true exercise of pray­er, which (as some have called it) is (as it were) the soule of our soules: some of the Ancients have called prayer the physick of the soule; and truely such it is, it will by the blessing of God, purge, heale, recover. quicken and strengthen a very weakly Chri­stian, as experience witnesseth. But what will become of other distempered, relapsed professours, who use not this holy course of physick, is it wonder that such dye, become twice dead? Some have called praier the sun and light of the soule, and truely in a sense it is so, but how darkely and sadly must they needs walk, and how often will they be stumbling and falling dangerously? How little spirituall work will they do for Christ, in whose Horison this sun of prayer is set­ting, if not already set, and from whom this lightsome and life-giving ordinance is removed? Others have called prayer the nerves and sinews of the soule, and truely so it is; prayer holdeth altogether in us, keepeth all in due place and strength; and they must needs grow loose and weak, who make not continual use thereof upon all oc­casions. But that this admonition bee not as an arrow shot at Rovers, let us shew first some symptomes of this spiritual evill of omission of prayer: and so who are the persons concerned herein, and shew some [Page 27] particular branches of the evill of it.

Touching the former, first such are sure­ly Signes of ne­glect of Praier 1 Disobedience carelesse of drawing neer to God, who are not pliable to the whole will of God, Zeph. 3. 2. She obeyed not the voice, she drew not neer to her God. Conscionable praying would inure us from our hearts to say, Thy will be done, and accordingly in heart to endeavour it.

2 Such omit prayer, who walk not hum­bly 2 Impatience in afflictions; such as are full of impati­ence, discontent, tumultuousnesse of spirit and the like: She received not correction, she drew not neer to her God, ibid. Eliphaz ga­thered that Job was neglectful of prayer, be­cause so querulous, and (as he thought) re­pining at Gods dealings with him, Job 15. 3, 4, 5. &c. Surely thou casteth off fear, and thou restrainest prayer: should a wise man dispute with words not comely? &c.

3 Such omit prayer who are ready upon 3 Distrust. every occasion to distrust God in his pro­mise or providence, Zeph. 3. 2. She tru­sted not in the Lord, she drew not neer to her God.

4 When Professors are so very hard to 4 Hardness of heart. be convinced of a sin, as sins of worldli­nesse, pride, oppression, error, impatience, and the rest, Job 15. 4. Thou casteth off fear, Thou restrainest Prayer, for thy mouth decla­reth thine iniquity, seeing thou hast chosen the tongue of the crafty, ver 5. To evade and avoid the just imputations (as he thought) [Page 28] of hypocrisie. This argueth also omission of prayer.

5 So is oppression one of another, an 5 Oppression. Argument thereof. Psal. 53. 4. They eat up my people, they call not upon God.

6 Backsliding and Lukewarmness in 6 Backsliding. Religion also argueth the same; these two are joyned Zeph 1. 6. Such as are turned back from the Lord, and those that have not sought the Lord. So is that of not inquiring after him; namely of his Servants. I fear these backsliding times are not such praying times as formerly.

7. The sad temptations which are too rise 7 Sad temptations. among Professors, argue omission and ne­glect of prayer. Watch and pray, that yee enter not into temptation, Matth. 26. 41. Yea, but it appeared, that against that third admonition of Christ, they did neglect to do it; yea, Peter who was personally admonished. What Peter, Couldst not thou watch? But ah, the advantages which pre­sently Satan got against the Disciples, and against Peter above all the rest: witnesse his third denyal of Christ. In a word. The 8 Denyal of blessings. little success we oft times find in our weigh­ty endeavours, argueth that we ask not, and therefore have not any choice blessing thereon, Jam. 4. 2. Ye war and get nothing, because ye ask nothing.

Touching the second thing, the case of such persons is sad, both in respect, Evils of sin in neglect of prayer

1. Of Evils of sin, accompanying the same.

1 Such are far from experimental know­ledg 1 Ignorance of God and of his wayes, The Heathen that know not God, who call not upon him, Jer. 10. 24.

2. Such are secretly Hypocrites, yea, ve­ry 2 Hypocrisie Atheists, who make not conscience of Prayer: It is the Atheist in heart, who in his heart saith, There is no God, Psal. 53. 1. Who calleth not upon God, ver. 4.

3. Such are under some deep measure of 3 Stupidity hardness of heart, yea, of wilful hardning themselves: they cast out all motions in them, arising from any fear of God who re­strains Prayer,

4. Such are in a ready way to blaspheme 4 Contempt of God. God and his wayes, Job 21. 15. What is the Almighty that we should fear him, or what profit should we have if we pray to him? They are in a ready way to cast God quite out of their thoughts. Psal. 10. 4. these two are joyned, He will not seek after God, God is not in all his thoughts.

But at best, 5. Such are surely weary of God. Thou hast not called upon me, O Ja­cob, 5 Wearinesse o [...] God. but thou hast been weary of me, O Israel. Isai. 43. 22. And what a sin and shame is it to be carelesly weary of God, the God of our Mercy? Micah 6. 3.

2. The case of such who omit and neglect Evils of sor­row in neglect of Praier. prayer, is sad, in respect of the Evil of sor­row. Such as call not upon God, are often times in causless horrors, and have little quiet or peace in their spirits. Psalm 53. [Page 30] 4, 5, They call not upon God, and then are they in fear where no fear is: And to say no more, Such will in time come under that dreadful imprecation Jer. 10. 25. Pour out thy wrath upon the families which call not up­on thy name, and so may come to lye open to a more full measure of the wrath of the Almighty then other men. And so much of Prayer in general.

CHAP. II. Of the diverse kinds of Prayer. And first of Ejacula­tory Prayer.

HAving spoken of Prayer in general, we come now to speak of the species and sorts of Prayer: and therein first of sudden or Ejaculatory Prayer, In respect of which, we may be said to pray, and must also pray without ceasing. He who enjoyneth us in­definitely to pray without ceasing, com­mandeth us also to pray in an ejaculatory way, Ephes. 6. 18. Pray with all Prayer, or all manner of Prayer, and so this also. E­jaculatory prayer is either mental only, or vocal also.

Ejaculatory prayer Mental is a short, yet serious and sincere lifting up of the hearts [Page 31] desires and ailes unto the Lord; the mind (as it were) inwardly uttering the same to him. Thus Jehoshaphat cryed to the Lord, 2 Chron. 18. 31. And thus Samson called upon the Lord, and said, (in Gods hearing, not in the lads hearing that led him) O Lord God re­member me, &c. Judg. 16. 28. Thus Nehemiah chap. 2. 4, 5. praied unto the God of Heaven, yet the King then present, neither heareth a whisper, nor seeth any motion of his lips, whilst Nehemiah is thus speaking a word or two of moment to the King of Kings. Mo­ses his mental speaking to God, was a loud cry in the Lords ears; he spake nothing vo­cally, yet Exod. 14: 15. Why cryest thou, saith the Lord? Believers are to God through Christ a spiritual Temple and house, that within this house also, in the innermost part thereof, this holy incense of Ejacula­tory Prayer may be offered to the Lord with acceptance, 1 Pet. 2. 4, 5.

Ejaculatory Prayer vocal, is a holy A­postrophe, or turning ones speech to God Ejaculatory Prayer descri­bed. prayer-wise, in some short, yet pithy expres­sions from what a gracious person is think. ing, saying, doing, or suffering. Thus Jacob breaks off his continued speech in blessing his sons, turning himself to God, O Lord, I have waited for thy salvation, Gen. 49. 18. So Isaiah from threatning the Assyrians, Isai. 33. 1. turneth prayer-wise to God, v. 2. O Lord be merciful unto us. So Micah in like sort, chap. 7. 13, 14. Feed thy people with [Page 32] thy rod. Thus Christ breaketh off his speech to his Disciples, and turneth it to his Fa­ther, John 12. 26, 27, 28. Father glorifie thy name, &c. Thus Luke 22. 40, 41, 42. From reproving his fellow doth the penitent Thief turn his speech to Christ, Lord remem­ber me in thy Kingdom. Thus Nehemiah amidst his reforming work, oftentimes tur­neth him to God thus, Remember me, O my God concerning this, &c Nehem. 13. 13, 14, 21, 22.

Let us now speak 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 [Page 33] 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 [Page 34] 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 epitom [...] of praier, how solid is it? So much for a taste of the nature of it.

Let us withall consider of this holy duti [...] It is the eccho of the spirit. of ejaculatory praier in the spring and rise thereof: and namely, those lively and force­able [...]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. [...]hen thou saidst, Seek my face, there is the Lords voice: my heart answered▪ thy face, Lor [...] 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 [Page 35] 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 [Page 36] Lord, [Thou wilt] ca [...]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 Its 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 love thee be like the Sun in its might. If the Lord breath upon our hearts at his table, or in his word, the spi­rit of God draweth out our hearts to send [Page 37] some ejaculatory lift of praier, either in way of petition, or thanksgiving, or the like, When the Lord Jesus speakes effectu­ally to Johns heart, I come quickly, thence springs his ejaculatory Amen, even so come Lord Jesus, come quickly. Revel. 22. 20. Christ effectually preaching that hard lesson of brotherly forgivenesse; It caused that ejaculation from them, Lord increase our faith, Luk. 17. 1, 2, 3, 4. with 5. If David hear that word twice, that all power belongs to God, Psal. 62. 11. his spirit is elevated to make this short hearty speech, verse 12. Also to thee O Lord belongeth mercy. From the Angels lively discourse with Mary a­bout Christ, who was to be incarnate, and to be formed in her; her heart being war­med, shee turneth her speech to the Lord, who sent that his angel, Be it to thy servant according to thy word, Luke 1. 38. So then holy ejaculations are the very spirits of the spiritual workings of God, or at the least wise from the Lords spiritua­lizing of his Saints, in his providences, or ordinances, and therefore great in their ex­cellency.

Let us add another infallible Argument of the excellency of this duty, of ejaculato­rie Its of choice respect with God. praier, and that is from the high esteem and real respects which God himselfe hath expressed thereof. Habbacucks discourse, chap. 3. though most what doctrinal, and onely something mentioned in a short way [Page 38] of petition, verse 2. and of praising God. verse 18, 19. yet as from the most excel­lent part in Gods account, it is all called his prayer, ver. 1. The penitent thiefs ejaculation, Lord remember me when thou comest into thy Kingdome, is graciously ow­ned and answered by Jesus Christ, This day shalt thou be with me in Paradise, Luk. 23. 41, 42. The Publican ejaculatorily pray­ing, Lord be mercifull to me a sinner, goeth away justified, Luk 18. 13, 14. yea that eja­culatory Apostrophe of Moses to God, Ex. 5. end, Why hast thou so evilly intreated the people? yet hath its gracious returne from the Lord, chap. 6. 1. Then said the Lord, Now shalt thou see what I will do to Pharoah. The Israelites at the red sea were so afraid with a distrustfull fear, that Moses bids them not to feare, Exod▪ 14 13. yet being thus afraid, they cryed unto the Lord, verse 10. 12. and both Nehemiah, chap. 9. 9. and Joshua. chap. 24. 7. testifieth, that God heard that crie of theirs, and put darknesse be­twixt them and the Egyptians, and drow­ned the Egyptians in the red sea. David when in such a hurry of distrust, that he said to God, I am cut off from thy sight, yet saith, neverthelesse thou heardest the voyce of my supplications, (Psal. 31. 22.) the many short prayers which he then made. Ejacu­lations are but short breathings of the Saints spirits, but being breathed once, they scarce ever expire in respect of the [Page 39] efficacies and issues of them. These short speeches are (as I may say) best remem­bred, their memorials are of a very long date with the Lord. That grey-headed ejaculation of Noah, God perswade Japhet to dwell in the tents of Shem, hath had, now hath, and still will have its answer, in the Gentiles, of Japhets coming into the fel­lowship with the Church. Gen. 9. 27. The day of judgement [that day] although not a season of praying, yet of full answers of such like praiers made with respect to the day. Pauls short prayer, 2 Tim. 1. 18. The Lord shew mercy to the house of Onesiphorus, at [that day] shall have then a full return. At that day when the Saints treasures layd up in heaven shall bee opened, these lesser peices shall have their weight, worth and use, when it shall bee said, these and these have been the prayers of such and such of the Saints, and these and these are the issues and fruits of them to such and such.

Thus much touching the excellency of The necessity of ejaculatory prayer by rea­son of Sudden straits. such ejaculations: now of the necessity there­of. The Saints sudden straits require pray­er, but will not afford time for continued prayer: Room now then for ejaculatory praier. At this dead lift now Moses his cry will doe well, Exod. 14. 15. Then Jehoshophat must hye to heaven, when begirt with blood thirsty men; in continued pray­er hee cannot, but by ejaculatory prayer he [Page 40] may, 2 Chron. 18 31. Then Jehoshaphat cry­ed to the Lord. Scrabling is but a poore shift for David, when known in the presence of the King of Gath, 2 Sam. 21. 10, 11, 12, 13. and when no place or space for solemne prayer, then welfare ejaculatory prayer, Psal. 32. title, with verse 4, 6. I sought the Lord and he heared me; this poore man cried, and the Lord heard him and saved him. Asa, when to join battel, thus cryed unto the Lord his God, with marvellous successe, 2 Chron. 14. 11. David in that strait prayeth against Achitophels counsels, Lord turne Achito­phels counsel into foolishnesse, 2 Sam. 15. 31. and the issue sheweth it took, 2 Sam. 17. 23. Moses among a company of murmurers, Exod. 15 24. hath none fit to joyne in pray­er in a more solemne way, yet verse 25. though he spake nothing vocally, hee cryed thus effectually; he cryed to the Lord, and he shewed him a tree to make the bitter waters sweet; Philistins are upon the Israe­lites, then is onely roome for Samuels eja­culatory crye, 1 Sam. 8. 7, 8, 9. and Samue [...] cryed unto the Lord and he heard him. He­zekiahs deadly sicknesse will onely give him leave to pray thus, 2 King. 20. 1, 2, 3, 7. he [...] turned his face to the wall and prayed, O [...] Lord remember me, &c. Sudden and strong tentations disable David to make such con­tinued prayer, but hee will then make man [...] Tentations. of these ejaculatory requests, Psal. 30. 22▪ Neverthelesse thou heardest the crye of [...] [Page 41] [supplications] when I cryed to thee. Great griefs and presages fill the Saints hearts, and lay their speech, but then their hearts burst forth into inutterable sighs & groans, whose meaning the Lord knoweth, Rom. 8. 26.

Surely Saints, as men of tender conscien­ces, ever and anon offending indeed, but Failings. as frequently smitten in their hearts for it, cannot but bee often put upon it, in the in­terims of continued prayer, to bespeak mercy and pardon whilest their hearts are thus af­flicted, 2 Sam. 24. 10. And Davids heart smote him for numbring the people, and David said unto the Lord, I have sinned, &c. I beseech thee take away the iniquity of thy servant. And as sudden faults of ours, so sudden stroaks of God put the Saints upon this, 2 Sam. 24. When David saw the Angel smiting the people, he said, It is I that have sinned, what have these sheep done? Sudden injuries from men cause an injured Injuries. Jepthah to make his short appeale to the Lord, saying, The Lord be Judge betwixt Is­rael and Ammon, Judg. 11. 27, Israel injuri­ously begirts Judah, and no other help for them but this. Judah cryed unto the Lord, Enemies. 2 Chron 13. 14, 15. Pharaoh with an huge host hath Israel at an advantage, and they must needs then thus crye out unto the Lord. Enemies unexpected scornes of the Saints, put the Saints upon these short ap­peals, Nehem. 4. 4, 5. Hear, Oh our God, f [...]r we [Page 42] are despised. Their sudden affrighting of them doth as much; they all made us afraid Now therefore, O our God strengthen my hands, Neh. 6. 9 The present hearing of the Princes good will to the Commonwealth put forth godly Subjects then present to affix their Ejaculatory Amen thereto, 1 Kings 1. 36. Amen, the Lord thy God say so too. A sud­den hand of God upon others put godly Judgments God. Moses upon it thus to pray for Miriam. O Lord heal her, &c. Numb. 12. 13. and god­ly Hezekiah to pray for his people, The good Lord pardon every one that prepareth his heart to seek the Lord, though not so prepa­red. And the Lord hearkned and healed the people, 2 Chron 30 18, 19. Any sudden notice of some special service of God, unto Special services which some of the Saints are addressing themselves, must needs put others that hear thereof by such sudden lifts of their hearts, to give them a lift therein. Is David going to a solemn Sacrifice, godly A [...]aunah will thus wish him good speed, 2 Sam. 24. 23. The Lord thy God accept thee. Eli percei­ving Hannahs Prayer-business, 1 Sam. 1. 16 cannot but add his fiat also, ver. 17. The God of Israel grant thee thy petition. Sudden weigh­ty changes of some of the Saints in their Changes outward condition, put others that hear of it upon this holy service of love to them; as Boaz his godly neighbours, Ruth 4. 11, 12. The Lord make this woman like Ra­chel and Lea [...], &c. Sudden and unexpe­cted Kindnesses others [Page 43] kindnesses shewed to the Saints, will put them to speed such a kind of Messenger as this to heaven, presently to tell their Fa­ther of it. Ruth 2 19, 20. Naomi seeing Boaz his kindness to his daughter Ruth, saith Blessed be he of the Lord, that hath not left off his kindness to the living and to the dead. Besides, even one Ejaculation of the Saints, Continuation of Prayer puts them upon making more, upon pray­ing thus also without ceasing. One E­jaculation begetteth another. Isai. 26. 9. With my soul have I desired thee in the night, yea, with my spirit within me will I seek thee early: because they had thus prayed, they will pray yet more. Psal▪ 62. 1, Hear my cry, attend to my prayer; (yet no words there of mentioned;) and ver 2. From the end of the earth will I cry; he had thus cry­ed, and he will therefore cry againe and a­gain: As billowes of ten ptation ever and anon stop his mouth and [...]n [...]errupt him, so as he now and then doth but peep above wa­ter, and get breathing space; he will thus cry, Lead me, or guide me, or carry me to yonder rock which is higher then I. Hence Jonah in his perishing condition mentioneth his Praiers (plurally) there were many of these short Praiers like Messengers sent Poste in some great and present stress one after the other, to speed succor from heaven J [...]n. 2. 1. 2, 7. My [Praiers] came in unto thee.

Yea, these holy Traders with Heaven, u­sing to make as quick returnes, as speedy [Page 44] dealings thus with the Lord; as they gain upon the Lord, they are suddenly sending for more, and bespeaking yet more blessing from him. When Moses by his short Prayer [...] hath got a grant of God, My presence shal [...] go with thee (Exod, 33 12, 13, 15, 16. compared) then doth he in a holy wise grow upo [...] God. He hath one short, yet no smal reques [...] more ver. 18. I beseech thee shew me thy glory. And chap. 34. 9. he hath another reques [...] yet more, Pardon our iniquities, and take u [...] for thine inheritance. So Abrahams shor [...] requests as they are granted, Gen. 18. so they multiply, If there be fifty, Lord, in Sodom, wil [...] thou not spare it? and then if but forty five, then if forty, then if thirty, then if twen­ty, then if ten.

Thus much also be spoken to shew the ne­cessity Reasons why▪ 1 From the honor it puts on God. of this Duty in sundry respects. Let us now briefly add a Reason or two yet fur­ther to enforce this duty.

The first is taken from the nature and property of this duty, which honoureth the Lord in a special manner, as a glorious In his immen­sity and Om­niscience. Spirit, which needeth not any words of ours to express what we would to him. He can hear the holy language and speech of our spirits; he understandeth the meaning of sighes not to be expressed, Rom. 8. 26. E­jaculatory Prayer proclaimeth the Lord, that he is not as the Idol Gods, who need­eth not to be awakened by loud out-cryes, as 1 Kings 18. 27, as Elijah derided Baals [Page 45] Priests, wisheth them to cry aloud, &c. Who needeth not to be carryed up and down as dunghil Gods do, Jer. 10. 5. No, this proclaimeth to all the world, that the God of the Saints is an all-seeing God, e­spying the least moving of their desires to him; that he is in all, and through all, and filleth every place; yea, that he is a very present help at any dead lift; that he is a God hearing Prayers, all sorts of Prayers, the shortest of them. If Ephraim but lisp and wisper out, Turn thou me, and I shall be turned, &c. God saith, I have surely heard him; Jer. 31. 18, 19, 20. If Israel take unto them words prayer-wise, though but short, Take away all iniquity, and receive us graci­ously, &c. God can, and will say. I have surely heard him and observed him, Hos. 14. 1, 2, 3, 8. This glorifieth him, as one who assu­redly waites to be gracious, that any such cry and whisper as this is of the Saints, is at­tended by him, Isai. 30. 18. The Lord waits to be gracious; and ver. 19, is a demonstra­tion thereof, The Lord will be very gracious at the voice of thy cry.

The second Reason is taken from the precious fruits of the conscionable exercise 2 From the Fruits of it. Its a means of this duty; of such sudden and short lifts of the heart to the Lord.

1. It is a very special means to keep our 1 To keep us Spiritual. hearts very Spiritual, and savoury, when so often in heaven, taking some short turnes with God and Jesus Christ. When so oft [Page 46] with God, distances will not so easily grow when conversing so with God, there is more of his brightness, more of his Image upon such an ones face and heart. When gracious persons are ever and anon making such holy stands and pawses of spirit (lest being let go too long, and at too large a teather, they grow unsavoury) they are kept closer with God. Take two Profes­sors, the one careless in this, the other con­scionable in attending to it. Alas, what sad rushes, bruises, and falls upon the ve­ry shadow of a temptation? if he get some kind of hold of a Promise. this sword of the Spirit hangs loose and dangling (as it were) like Amasa's sword, 2 Sam. 20. 8. yea, all the rest of his Spiritual armor, is answera­ble; yea, but the other keepeth himself that the evil one toucheth him not; enters not in­to temptation: He hath Gospel Promises made known, and made over to him to use at any time, he hath them by him, he keep­eth a holy edg upon them, by which he cut­teth asunder many temptations: He hath his faith and hope in its strength; his bow abides in his strength, and his armes are not bro­ken, Gen. 48. If temptations to unrighteous or guileful dealings begirt him, his heart cry­eth out, God forbid, O Lord, how dare I so sin against thee! If foiled at any time, he presently cryeth, O Lord, ah my vile heart, Lord, Lord help: or if unexpected afflictions be ordered to him, he hereby ty­eth [Page 47] his shooes of Peace ever and anon closer, Patience (Lord) do me good hereby; and so is not galled or grieved, as the other when meeting with such stubby and hard wayes. Paul was much that way with God, learned contentment in all conditions; knew how to be full, and how to be hungry, to abound and to want, and to glory in infirmities.

2 It is a special means to fit us for more solemne and continued Prayer. They 2 To sit us for solemn Praier are ever good Proficients in that holy Art of Pleading, they are ever and anon thus plodding upon it; their minds thus exercised in it upon all occasions. Such as wil be ever and anon thus whetting their praying spirits and graces, will make work of it when they come to it. They that are good at these running pulls and trips, are surely good wrestlers with God. It is no new or strange work to such to pray, that when they come to pray more solemnly they know not how to set about it; their hearts are not so out of kilter (as we say) as it is with idle Professors: No, these that have been so oft in a day at work with God this way, have not their Tooles to seek, but at hand, and all in good plight, fit for use. Praying thoughts and desires are in a holy readinesse, they familiarize with them.

3. It is a meanes to meet oft with God. 3 To meet oft with God. If Abrahams servant be thus walking with God in his journey, God will be with him, he will meet him. No sooner hath he done [Page 48] speaking to God in his heart, but he dis­cerneth that God is with him, and accor­dingly blesseth him, that being in the way he led him, &c. Gen. 24. 12, 27, 45, 47. God is oft with the Minister in his Study, who is thus praying oft in his heart for good speed in his work; oft with the labouring man in the field, whilst at his work, if thus em­ployed spiritually.

Now let us make some brief Use hereof and close this with some Cautions.

Let it humble us, that we are so careless and barren in lifting up such Ejaculatory Ʋse Praiers to the Lord upon every occasion. Evils of the neglect here­of Strangeness to God. What strangeness groweth oftentimes be­twixt God and our souls, for want of these more transient and occasional talkings with the Lord? How many precious things in private communion of Saints, and edifying Loss of many holy advanta­ges in the Or­dinances. discourses are lost for want of some fore­lifts, and present lifting up of our hearts for the presence of God therein, and bles­sing of God thereupon? How many pre­cious words of grace spoken by God to us will warm and affect us at present hearing of them, yet are lost in respect of the abi­ding light and life of them, for want of se­rious and thankful committing of them to the Lord by such short Ejaculatory Prayer, that he might keep them for us? Moses did otherwise when God spake home to him, he hasteth to bow before him, and by a short praier improveth that particular spoken, [Page] [Page] [Page 49] that God was one pardoning iniquity, Exod. 34 6, 7. Let my Lord pardon our iniquitie and our sin, ver. 8, 9. He presently retaileth and putteth to holy use that blessed treasury of Grace delivered of God to him. But wee oftentimes, intending haply to tell God of it more solemnly, in the meane time lose it, for want of present improving of it this way. Yea, many affecting providences, respecting In providence. our selves or others, which are unexpectedly ordered, lose their kindly work upon us for want of a present lifting up of our hearts in some sutable, though short Ejaculations. How much of God in our particular Cal­lings, In our particu­lar Callings. how many quickning motions of the Spirit suggested to us therein, are in a manner lost for want of maintaining hereby an holy discourse with the Lord? yea, how many snares, in want hereof, doe wee meet with, and are intangled thereby, even in our lawful labors and recreations? In the night season also, how much precious time In the night season. and advantage of conversing thus with God, which is even cast and forced upon us, for want of sleep or the like, yet is all e­ven lost? Whilst we are lifting and revol­ving our selves too and againe in our beds, and yet seldome or never lifting up our hearts thus unto the Lord? And surely, all these things, seriously considered, may justly humble us.

A second Use serveth for Exhortation, Ʋse to stir us all up to make more conscience of Be wee stirred up to it. [Page 50] this Dutie of Ejaculatory Praier, those groundless pretences against continued and solemn Prayer: Such as expence of too much time, let of other occasions, &c. have No loss of time hereby. here no place. Boaz his harvest men may work hard, and yet lift up their hearts for a blessing upon Boaz, and the like, Ruth 2 4. Nehemiah amidst his weighty imploy­ments may be often at this holy work, Lord, remember me concerning this, &c. chap. 13. 13, 14, 21, 22. Isaiah amidst his Ministerial ex­ercises, may make such holy Apostrophes, in way of appeal to the Lord, or the like, as Isai. 53. 1. Lord, who hath believed our report? So may Ezekiel, chap. 20. 49. Ah, Lord God, they say, Doth he not speak Parables? Many occasi­ons of it. As intricate passa­ges and occur­rents. Yea, do not they, as well as others in their way meet with such intricacies, as by way of holy Apostrophes they must say, as Za­chary to Christ, that Angel, What meane these? Zach. 7. 4. Do not they then, with Amos in his work, hear of, or behold more unwonted, unexpected judgments approa­ching, and had need make such holy Apo­strophes, Unwonted judgments. as Amos did on like occasion? Amos 7. 1, 2, 4, 5. O Lord God Forgive, A­rise we beseech thee, by whom shall Jacob a­rise; for he is small? or as the sudden stroak of God upon Pelatiah, whilst Ezekiel was prophecying, turneth his speech to the Lord, Ah, Lord God, wilt thou make a ful end of the remnant of Israel! Ezek. 11. 13. Yea, will not variety of afflictions, some out­ward Variety of Af­flictions. [Page 51] some inward, which once in every foure and twenty houres are wont to be­fall us, put us upon it to cry as sometimes the Church did in hers, Behold O Lord, See and consider: Lamentations 1. 9; 11, 20. As Jesus Christ did in his, when inwardly loaded, as well as outwardly afflicted, Matthew 26. 47. My God, my God, why hast thou forsaken me? And whither also will our spirits wander betwixt our solemn pray­ing in the morning, and that at evening, if we doe not now and then, each day trie whether our hearts be gone out of call after vaine objects? will they not else be too fast wedged in worldly affairs, unlesse now and then hereby loosened a little? But for the fastning of this exhortation, and the right managing of the duty exhorted unto, let us lay down, 1. Some motives to it. 2. Some Motives. helps and means for it. 3. Some cautions about it. Touching the Motives, consider,

1. That this precept and duty injoyned 1. Its well for the Saints, that God requireth and owneth this duty. of God, is a very precious priviledge to the Saints; they of all others may well be for­ward to this duty: in that it is well for them that ejaculatory prayer is acceptable prayer, a choice service which the Lord himselfe appointeth and delighteth in: it is well for us, brethren and sisters, that we may thus speak and converse with our God, when none either thinketh or knoweth of it; wee may ever and anon talke thus with our heavenly and gracious Soveraigne, and [Page 52] others in our very company, neither heare, nor mark it, As Nehemiah did in the kings presence, he prayed to the Lord of heaven, and the king not privy to it, Nehemiah, 2. 4. As we walke in the way with others, wee may exchange a few of these holy speeches, and yet keep our way and discourse with them; little doe carnall persons think how many of these holy lifts sometimes gracious and spiritual persons (occasionally cast into their company) have, whilest they are with them. It is meat and drink which they know not of, communing with one that is invisible. They may have sweet answers and returnes also thereof, which fill their hearts with heavenly joy, wherewith a stranger doth not intermeddle. Yea, in their sleep, the Saints may thus bee talking with God, 1 King. 3. 9. it was in a dreame when God said unto Solomon, ask what I shall give thce, verse 5. and he did so, verse 15. and he awakened, and behold it was a dream; a sign then, that hee was that while as in a sleep, when praying, and yet so graciously accep­ted, and answered, ver. 10, 11. And alas, what else would have become of Gods Asahs, and Jehoshaphats, Davids, &c. of whom you heard, if this were not prevailing prayer? what should desolate Jonah in the whales belly, also doe? Jonah 2. 1. He prayed but in this sort. What shall poor Jeremiah in the dungeon doe? but hereby you see hee doth well enough, Lam. 3. 55, 56. I called [Page 53] upon the name of the Lord out of the low dun­geon, and thou heardest my voice, &c. Some freinds would sometimes give a world to exchange a word or two with a choice freind of theirs in their extremity: If I could but send or speak with such a one will such say, I need not, I should not lye here thus. If my Father, if my Brother did but know of it, I am sure they would relieve mee in my straits: though I am now a Turks slave, yet I have such and such friends in such a countrey which would ransome mee, &c. Yea, but the Saints need not say so, the Saints are never so hard put to it, but if they want opportunity more solemnly, yet this way they may be telling their heavenly Father, and friend Jesus Christ how it is with them. And is not this well for them? yea verily. Alas, what should dumb ones doe, whose tongues the enemy cut out, or if not, gag them, if yet there were no means left of speaking with their heavenly Father? but blessed be God there is this way left to such. It may bee malicious persecutors will be throwing the saints into a Jayle. amongst a company of rogues, which will scoffe at the very mention of prayer; now welfare this part of Gods revealed wil, injoyning ejaculations for prayers also: the poore Saints may then poure out these prayers to their God, in which such a hellish crue cannot well interrupt them; they may hear them sigh, it may be, or see them weep; but [Page 54] judge that as arising from other causes, which indeed and in truth is some sigh of love, holy longing, admiration, or the like; a precious melting of faith in their hearts, amidst these short heart speeches with the Lord. Sometimes the Saints are like He­zekiah, as well oppressed inwardly as out­wardly, that they cannot in a continued way pray, but onely in an abrupt and bro­ken way, chatter, and that within them­selves, and at length get out, Lord I am op­pressed, undertake for me: and they are like babes in Christ, and can but brokenly stammer out their mindes to the Lord, or like the Publicane, not daring in a manner to speak much; but in short, to bespeak mercy as to chiefe of sinners: is it then not well for such, that O Lord bee mercifull to me a sinner, is such an acceptable prayer with God? yea verily, it is well for the Saints when to leave the world, when nei­ther they can speak to be understood of any friend, nor their friends to them, albeit both may desire it with their mindes and spirits, and have audience and acceptance; and indeed if this were not so acceptable a duty, many a blessed soul sylloqui with God of the Saints living and dying, were made null and uselesse. And is it not well then for the Saints that ejaculatory prayer is acceptable prayer? yea, it is very well in these and other respects: and truly, though it be as I may say, ill for some notorious [Page 55] enemies of God, yet this is so: for the Saints can soon do their errand, and in a very few words too. As David did Achithophels, 2 Sam. 15. 31. It is well also for many a man who is yet in his sinnes, or at least under captivity to some distemper, that ejaculato­ry prayer of the Saints is of such a nature; they at Taberah had been consumed else, when once the fire of God was kindled a­mongst them; if Moses his ejaculatory cry had not been a prayer of the right stamp, and full weight, to passe for cur­rant with the Lord, Numb. 11. 12. Moses cryed to the Lord, and the fire was quenched; sundry think Paul fared the better for 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 [Page 56] 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, Canti [...]. 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?

[Page 57] 4. In that ejaculatory prayer hath pre­vailed Fourth Motive, its 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 Sim [...]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 [Page 58] 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 [Page 59] 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 we now with the consideration of Publick or Church Praier, which is also in­cluded in this indefinite Precept, written to the Church of the Thessalonians, collective­ly as wel as distributively considered, 1 Thes 1. 1. Whence also in this Chapter hee ex­horteth them to due esteem of their Offi­cers, vers. 12. and vers. 20 of the Ordinance of the Ministerial Dispensation of the Word. So then, Publick or Church Prayer is a Du­ty also which we ought conscionably to at­tend in the season thereof, 1 Tim. 2. 1, 2, 3. Paul exhorts that in the first place Prayers Act. 16. 13. be made for all sorts of men; namely, Publick Prayers; and maketh the same very good and acceptable in the sight of God. It is emblematically set forth under the notion of four living Creatures, and four and twenty Elders met in way of worship of God, Rev. 4. 8. & 5 8, 10.

For our better proceeding herein, consi­der 1. Of the requisites to Publick Praier. 2. Of the Reasons of it. 3. Of some Use of it.

Touching the first: Some things are Things requi­red of such as are to pour out publick praier. required to such as are to bee the mouth of the Church in Praier; some things in such as joine with them.

Of the former sort of requisites are,

1. A publick Call. So it was of old, Deut. 1. A publick Call. 21. 5. The Priests the sons of Levi shall come neer, for them hath the Lord thy God chosen to minister to him, and to bless in the name of the Lord; which was in Prayer-wise, as Num 6 23, 24. &c. On this wise shall ye blesse the chil­dren of Israel; saying, The Lord bless thee, and keep thee, the Lord make his face to shine upon thee, and be gracious to thee, &c.

Now this Call to become the peoples mouth to God, as it respecteth God, so it is (amongst other things) Gods fitting them with abilities, as for Preaching, so for Prayer; and his sequestring them accor­dingly thereunto, as to their work: whence that Acts 6. 4. We will give our selves to Praier, and to the Ministry of the Word: namely, as we are Ministers, and in an Autho­ritative way▪ both alike are Ministerial acts, and gifting for the one as well as for the o­ther, is a choice part of a Ministerial Call. That which we render [consecrate] Aaron and his Sons; namely for their work, Exod. 29▪ 9. It is [...] So [Page 62] Lev. 8. v. 22. The Ram of Consecration of the Levites, is in Hebrew, [...]. The Ram of Fulness, or as it is in the Hebrew, Fulnesses.

As if such men by their Calling were ve­ry full men of all Abilities for their Mini­sterial works; yea, as if it were one maine part of their Call, to be that way as com­plete as may be. Hence also the Annoin­ting of the Priests, Exod. 28▪ 41. In taking of the holy unction of the spirit, and the gifts thereof in them, Joshuah the Priest must have, as the garments of Righteousness and Holiness through Christ, with other Saints, Zach. 3. 4. so a fair Mitre upon his head, ver. 5. as one honoured above all others, in a manner, for his head Ornaments, and Abi­lities in his Ministry. The Elders in the A­postles dayes called to that Office, they were gifted upon any occasion to make an in­wrought Prayer. James 5. 14: Let them send for the Elders, and let them pray over him, and vers. 16. [...], the inwrought Prayer of a Righteous man availeth much. Both the Officers, yea, and Members also of pure Churches, in the dayes of the Go­spel (as those four living Creatures, and twenty four Elders, graver Christians) are represented as gifted for Prayer,—Ha­ving Vials filled with odours of Prayers, Rev. 5. 8. And surely, such as are to be the Chosen constant Speakers of the Assembly to the Lord, they had need have choice skil in all [Page 63] holy and heavenly praying-oratory: such as are to be the chosen champions (as I may say) of the Congregation to wrestle it out with God on their behalf, they had need have the art of holy wrestling or prayer. Such as are the chosen Solicitours for this or that corpo­ration, as they had need to bee acquainted with the people well, that they may be able to make every ones prayer, and plea, and complaint, and the like; So had they need to have the choice skil, and holy art of pleading with the Lord, as cause shall require.

This call of such as are to be the officers, and more constant mouth of the Congrega­tion in prayer, consists in their free Election and full Approbation for that and other ministerial work, some way manifested and expressed by the people, together with their owne free con­sent thereunto. Thus the Levite set apart of God to the ministry of old, and amongst other things therein, to blesse in the name of the Lord; or to pray and praise God publickly, Deut. 10. 8. The Elders of the Congregation, on the congregations be­halfe are to impose hands upon them, Num. 8. 9, 10. in testimony of their solemne call of them to ministerial work. God will have no one to bee the mouth of any Church, who shall be a burthen, or grievous to it; he will have none forced upon it; but rather have such a mouth, as the body shall desire gladly thereby to breath out its requests [Page 64] and desires to the Lord. Nor was the Lord more tender of old of the orderly ad­ministration of his publick worship, then he is now; then the peoples call was Gods call, he set the Levites apart to bless in his name, in their setting them apart for that end. And so it is now, publick prayer is the publick act of the Church, there should then bee a publick hand in it, not onely in joynt con­sent to the petitions, but by solemne call of him, which preferreth the same in their names to the Court of heaven. It is of great concernement to every one in the church, as what words, and how, so by whom the same are spoken in the Lords ears, as their words. They who draw so near to the Lord to deal in Christs name for so many others, had need be approved of God for that end; and that they are not, if not approved of his people. In a word, it is no small incou­ragement to such so called, against all in­ward and outward discouragements, and tentations, which they meet with in their work; that as they are in Gods way, so in the place, and about the work in special, to which the Lord by his people did call them.

A second requisite to him who is to 2^d Requ. 2 Praying in the spirit. pray as the mouth of the assembly, is, that he pray in the spirit. Eph. 6. 18. praying with all manner of prayer (and so with pub­licke prayer also,) in the spirit; not alone with our hearts or spirits, but praying in the holy Ghost, Jude 20. Or by a gift, and by [Page 65] the immediate help of the holy Ghost. Even such as are to edifie others in their most holy faith, privately, are to pray thus; and much more such as are by office to give themselves to the ministry of the word. There is great danger (to say no worse of it) when this tabernacle, tem­ple, Church-incense or prayer, is of humane composition, Exod. 30. 38. And in offe­ring of so publick a sacrifice with fire of mans kindling, and such as cometh not downe from heaven, Levit. 10. 1, 2. but much indeed needeth not to bee spoken to this, now that the Lord by his grace, hath so cleared up his mind to his servants of all sorts in these dayes. Yet let mee briefly confirm this truth, and thereby the hearts also of the Saints in the present truth: pub­lick prayer must bee in the spirit, or by an immediate gift and help of the holy Ghost.

1. Because publick prayer being part of Reasons. It must be car­ryed on with most holy beauty. publick worship, it should bee performed with greatest beauty, Psal. 29. 2. and 96. 8. It is twice repeated, Worship the Lord in the beautyes of holinesse, (for manner as well as place, the Temple of old.) Now the Church in her beauty, Cantic. 7. 1. compa­red with verse 9. The roofe of her mouth (both in prayer and preaching) is like the best wine, that goeth downe sweetly, causing the lips of these which are asleep to speak. And surely experience sealeth it, that there is [Page 66] more lively efficacy to such as are present when prayers are put up to the Lord in the assembly, from the immediate help of the spirit, then any other way.

2 Because by such manner of praier God 2 God is most honoured by it hath most glory, (which is that, which in publick worship is mainely intended, Psal. 29. 2.) for he hath most glory of the preci­ous gifts of the spirit, inabling Ministers to pray thus: of his glorious wisedome also, in the variety of the measures thereof be­stowed upon his servants. Those Church-officers which have their vialls full of such odours, which as those of old, were only of divine invention, composition and directi­on, they in special sort have their harpes sounding forth the praises of God, (Revel. 5. 8.) These ministerial stars in the firma­ment of the Church, (Revel. 1. 20.) doe then in special wise declare the glory of God, when they shine, as in preaching, so in prayer publickly, not with borrowed light from others, but by an innate and na­tural light, (as I may say) in them, conside­red as spiritual, and spiritually gifted of the spirit.

3. Because such manner of praying in 3 It is the Churches perfection. the spirit, consisteth best with the Churches perfection. The lips of such a Spouse or Church of Christ which is most fair and compleat, they drop (both in pub­lick prayer and preaching) as the honey­comb, Cantic. 4. 10, 11. There is an im­mediate [Page 67] inward principle, there is an holy store of sweet and savory graces of the spi­rit within, such as are the Churches mouth, when without stint, restraint or constraint, they doe freely drop out wholesome expres­sions, sweet to the taste of the Lord Jesus. When the Church in the 45th Psalme is (under the notion of Solomons Egyptian wife, a Gentile,) set forth in her glorious or­naments, verse 14. She is said to be brought to the King (Jesus Christ) in garments of needlework. The Churches garments, as they are the glorious robes of the righteousnesse of faith, and graces of the Spirit, (which are visible to the Lord, though more invisi­ble to men) so are they the ordinances too, wherewith shee is (as it were) invested, when she cometh near the Lord in the As­sembly: now such Church ornaments as preaching and prayer in special, they are needlework wrought on both sides, (as I may say) the inward work of the spirit, re­specting the gifts and graces therein exer­cised. The outward work thereof, the ve­ry expressions, not wrought by men to our hands, so much as by the spirit, framing and directing the same in publick as well as private prayer, as before was hinted from the Greek phrase in James 5. 16. in singing of Psalmes; wherein not one alone as in prea­ching and prayer, acteth in the name of God, or others, but every one instructeth each other personally. It sufficeth that [Page 68] for the matter, it be the word of Christ the Prophet of his Church, speaking the same, Col. 3. 16. and for the manner of expression, such as by the help of a gift of the spirit, is expressed outwardly, in the words of the spirit (as near as may be) and uttered from sutable workings of the spirit in the hearts of all inwardly.

4. Because such a way of carrying on 4 Its most su­table to the Churches liberty. publick prayer, is most sutable to the Chur­ches liberty, and to the spiritual liberty also of the officers of the Church, as part thereof. The Church is now no bond-wo­man, but a free-woman, and so are her chil­dren sharers with her in that freedom, (Gal. 4. 26. 31.) as from ceremonial injunctions, which sometimes God ordained, so much more from humane inventions, which the Lord never instituted. The Churches mi­nisterial mouthes, have most bold liberty of spirit in such conceived prayer, to receive such drops of the spirit of prayer poured out upon the Saints, and the renewed in­fluences thereof. Yea to improve the holy variety of seasonable motions, even then made by the spirit interceding in them; wherein some particular cases of sundry poor soules present, haply unknowne to the Ministers, are to the life represented, even as if the parties had informed them thereof. Yea they are more free to improve the va­rious measures of their gift of prayer re­ceived, which in divers Ministers are very [Page 69] various; yea they are freer to expresse the various statures (as it were) or pitch of their respective Churches, being not all of one size, but some more eminent for grace then others. Yea they are freer to express the various conditions and failings of their Churches, which as the Moon, are subject to various aspects. (Cantic. 6. 10.) The Churches, and her Ministers liberty, is in both alike preserved entire, when they are left to the free use of all holy liberty, to ut­ter the mind and case of the Church to the Lord, as when left to like liberty to speak and deliver the Lords minde to the Church.

5. Because that way of prayer is most 5 Its most ac­ceptable to the Lord. sutable to the nature of acceptable and prevailing prayer; as is in-wrought pray­er, as before shewed from Jam. 5. 16. That prayer which is the very suppliants owne meditation by the help of the spirit, (Psal. 5. 1.) Give eare to [my words,] consider [my meditation;] That prayer which is the pouring out of the very suppliants hearts or souls, 1 Sam. 1. 15. I have pou­red out my soul to the Lord; that is made each ones prayer. So Psal. 62. 8. Poure out your hearts to him, or pray. That which is a serving of God with the suppliants spirit. Rom. 1. 9. My God whom I serve with my spirit.

6. Because such prayer is most costly 6 Its most costly. to him who is the Churches mouth, and so [Page 70] a Sacrifice most sutable to a Saints own de­sire, and best accepted of the Lord: such an one will say as David in another case (2 Sam 24) I will not offer to the Lord that which cost me nothing; The Tabernacle and Temple-Incense (resembling also Church Prayer) as in the matter costly, so in the manner; it cost much pounding and beating. Exod. 30. 36. the Mincah for the Congregation, as well as that for any particular person, was to be of fine flower, Levit. 28. Church Praier also resembled thereby, would cost the Of­ficers thereof much sifting. The lips of that Spouse, or Church of Christ, which is fo fair, Cant. 4. 7. they are (ver. 3) like a thred if Scarlet fine spun, and twice dyed, in the wool, and in the thred: very costly, whe­ther speaking in Prayer or Preaching.

7 Because such as are the called, officed 7 Its sutable to the gifts of called Officers mouthes of the Church, they are (as hath been shewed) gifted for publick prayer in their names, as well as preaching (as Gods mouth) to them; wherefore they ought up­on all occasions to be exercising that one Talent as well as the other. True it is, that some of these Stars differ from other in the glory of their light and brightness; but yet every of the Stars in Christs hand, shine from an inward light in such publick Wor­ship of God: Each ones Vial is not of the same capacity; yet each Church Officers Vial and Vessel hath its proportionable fulness of such holy odors of praier, Rev. 1. 20 & 5. 8.

[Page 71] 8. Because this way of Praier, as it hath clearest warrant from the Word, as before 8 Its least of­fensive to the Saints. proved, so is of least scandal to the choi­cest of the Saints, as experience of former and later times abundantly witnesseth.

A third Requisite unto such as are the 3 Requisite Holy wisdom. mouth of the Assembly in Prayer, is holy wisdom and diligence, in observing, as their owne souls special occasions, so those of the Congregation. Those four living Crea­tures resembling Church Officers, Revel. 4. 6, 8. they are full of eyes, for that end, to look through both themselves and others, as they are publickly to worship the Lord.

A fourth Requisite is sympathizing affe­ction 4 Sympathy. with the people in their cases, as if their own. So the people of old, Hebr. 5. 1 Other Requisites might be mentioned, but I forbear.

Requisites of the second sort in such as Requisites in the people. 1. Assent of faith. joyn in Publick Prayer, are

1. Assent of faith, with oneness of mind and heart, sutable thoughts and affections. All the precious strings of the gracious minds and hearts of such as are present, should be tuneable (as it were,) and symphonize in this Lesson of their chief Musician, Matth. 18. 19. if they agree in one, or sympho­nize (as the Greek phrase is.) Those holy Suppliants, in Acts 2. 14. They continued with one accord in Prayer. Hence that re­sounding of a redoubled Amen at the pub­lick [Page 72] Blessing, Nehem. 8. 6. Hence such care had, that publick Prayer may be expressed in a Language understood by all, that the peo­ple may annex their Amen thereunto, 1 Cor 14. 16.

2. A gracious and serious attention and 2 Attention. intention of spirit thereon. God putteth such of his officed solicitours upon the men­tion of the several cases of his people pre­sent, and every one had need attend the cal­ling out, and handling (as it were) of his case, not neglecting others. Each ones spirit hath need to write (as I may say) his name to such a Corporation-Petition, and be ready in heart to say, Lord, this indeed is the desire of my soul, this is my very grievance and burden, Lord, &c. If poor souls who haply have lien spiritually wind-bound, meet with any holy gale of the Spirit there­in, they had need be ready to hoise their sail, to catch it and improve it.

3 Amity and sweetness of spirit and of af­fection, both towards him which prayeth 3 Amity in their steads, and them which joyn with them therein in publick Prayer, all and eve­ry one must lift up pure hands without wrath and doubting, 1 Tim. 2. 8. for then all are as one in their joint desires, and are as persons put in each others steads and ca­ses, expecting the love and forgivenesse of God for each other, and had need be in such a frame as to yeild love and forgivenesse each to other, Matth. 6. 12. Forgive us [Page 73] our debts as we forgive our debtors.

4. Holinesse and heavenlinesse of heart. 4 Holinesse Publick Praier must have pure hearts as well as hands, 1 Tim. 2 8. and James 4. 8. the vials from which both Officers and Mem­bers of the Congregation offer up such odours, must bee golden Vials, Revel. 5. 8.

5 Faith: 1 Tim. 2. 8. Hands lifted up (in publick prayer) without doubting: Every 5 Faith one should put to his Amen of Faith, as well as of assent or desire.

Lastly, Reverence. Hence in that repre­sentation 6 Reverence. of publick Church Worship, all fal down and worship, Rev. 4. 9, 10 Psal. 95. 6. O come let us worship and bow down, and let us kneel before the Lord our Maker.

What gesture is most meet in publick Quest. prayer?

Such a gesture as may best express much Answ. holy reverence, as kneeling or standing Touching the gesture. Kneeling or standing, not sitting up, not sitting. And that for these Reasons:

1 In that in publick prayer, there is a more solemn presence of God and of his holy Angels. We are in special wise before the Lord our Maker, and regard is to be had to our carriage in Prayer, because of the Angels, 1 Cor. 11. 4. 10. compared. The very Angels cover their faces when the Lord is in his Temple, as on his Throne, I­sai. 6. 1, 2, 3. much more cause have we, who in publick prayer do all come a begging, to [Page 74] come with a publick Petition to our glori­ous King, to offer it up to him upon our bended knees, to be very reverend in our gesture.

2 In that God giveth it in most special 2 charge in publick Worship of Prayer, that it be very reverent; for that charge of each other, recorded Psal. 95. 6. Let us bow down & kneel before the Lord our Maker, respecteth not any other part of Worship so properly as publick prayer, as is evident: and that mu­tual charge of Gods people, each of other, is but the eccho and result of Gods charge, first given to them so to do. If Daniel in secret prayer will be kneeling, much more should we in publick prayer. Dan. 6. 10. He kneeled upon his knees three times a day, &c

3 In that the examples of the Saints 3 exercised in publick prayer, is either stan­ding, 2 Chron. 20. 3, 6. And Jehoshaphat stood in the Congregation, and said, O Lord, &c. or (mostly) kneeling, 1 Kings 8. 54 The King rose up from kneeling on his knees. Acts 20. 36. Paul kneeled down and prayed; and so chap. 2. 5. He kneeled down and prayed; and in secret prayer it was his constant ge­sture: Hence putting bowing of his knees for prayer, For this cause I bow my knees unto the Father, &c. that is, I pray; and lesse reverence should not be expressed in publick prayer.

4 In that in publick prayer we should all edifie one another by our reverence in 4 gesture, as being too apt naturally to com­monness [Page 75] and slightness therein. Hence Gods people are presented as calling one upon another, to bow downe and kneel before the Lord their Maker. Psal. 95. 6.

5 In that all care should be had by the Saints, that they give no occasion of stum­bling 5 to others, who savingly know not the Lord Jesus Christ. Our unreverent ge­stures before them, will harden them in their careless, yea, haply affected, unreverent ge­stures and carriages.

David sate before the Lord, 2 Sam. 18. Object.

That was private Prayer of himself alone, Answ. 1 none else (that we read of) joyning with him therein; and in sundry cases more liberty may be used in our gestures in private then in publick prayer.

2 The Hebrew word is oft used for stay­ing 2 and abiding; and so it may seeme here to hold forth rather the time of his conti­nuance in Prayer, then his gesture. Of the use of the word [...], see Gen. 22. 5. and 24. 55. and 27, 44. and 38. 11. and 29. 14. Exod. 24. 14. Levit. 14: 8. Numb. 20. 1. and 22. 19. 1 Sam. 20. 19. and 2 Sam. 10. 5. and 11. 12, 1 Kings 15. 16. and 2 Kings 22. 46. and 14, 10. Judges 6. 18. Psalm 101. 7 and elsewhere.

3 It is not probable that he who profes­seth 3 (Psalm 109. 24.) that his knees were weak through fasting or praying on Fast dayes, that he did now sit in prayer. At the best then, this instance of Davids sitting, is [Page 76] but a may be, and no other instance, that I know of, of the like in Scripture: but both rules and examples of the other gestures, are clearly set down in Scripture; therefore these are most safe and sutable gestures, in ordinary course in publick prayer; extra­ordinary cases of bodily infirmities (where­in mercy pleaseth God rather then the strictness of this or that gesture in sacrificing or praying) not varying or nullifying the ordinary Rule.

Come we now to the Reasons enforcing Reasons for publick praier this Duty of publick prayer.

Publick Ordinances being sanctified also, Reas. 1 (as are other things) by prayer, 1 Tim. 4. 4 Publick Ordi­nances sancti­fied by it. Call for Publick Prayer. Wherefore Gods House of publick Worship, is called an House of Prayer, as if that were one most choice part thereof, Isaiah 56. 7. Acts 2. 42. They continued as in the Apostles Doctrine (atten­ding upon preaching) and breaking of Bread (partaking of the Lords Supper) and in pray­er, sanctifying the rest.

Because publick occasions call to it. Reas. 2 1 Tim. 2. 1, 2▪ The cases of publick persons Publick occa­sions call to it. in Commonwealths, of Churches, &c. call thereto. Publick wants call for publick Petitions; publick sins for publick confes­sions. The plaister must be as large as the sore, the Land must repent. Jer. 18. 7. so every Congregation in it must down on their knees to ask the Lord forgiveness. Mem­bers of Congregations must somtimes give [Page 77] themselves to Church fasting and prayer, as well as Family or Closet fasting and prayer, 1 Cor. 7. 5.

Because gracious persons are of a publick Reas. 3 spirit. God be merciful to us, was the Chur­ches Gracious per­sons are of publick spirits. Prayer of old, Psalm 67. 1. 2 wherein? Make thy way knowne to all Nations. Cant. 8. 8. The Church moveth Christ to do some­thing for her sister Church, being ready, for her part, for them otherwise: what shall we do for our sister? &c. Christ teacheth all to pray plurally, Give us this day, forgive us our trespasses, and lead us not into tempta­tion, &c. As holy Priests in Christ, Rev. 1. 5, 6. they offer up severally and jointly Sa­crifices of Prayer and praises respecting o­others, the publick good. By the blessing of the upright (on the prayer of the upright, pleading and prevailing for a blessing that way) the City is exalted, Prov. 11. 11. Now in publick prayer there is a holy confluence of the breathings of such publick spirits, and the Lord in Wisdome, Faithfulnesse and Mercy to all sorts, will have this for a stated Ordinance, that such gracious dispositions in his owne, may be exercised and exer­ted.

4. Because publick prayer is a publick Reas. 4 profession and confession of God, of the 4 A publick profession and confession of God onely true God, and that one Mediatour Jesus Christ; yea of the onenesse of the Saints with each other in the same Father and Saviour. When the Apostle Rom. 10. [Page 78] 10. had spoken of confession to the Lord with the mouth. ver. 12, 13. hee instanceth, in calling upon God as one special branch of it.

Nor is it the least honour to the Lord, as a great King, to have so many several companies of subjects waiting on him with petitions for his royal favour: it is an holy joynt homage and service, for many to joyne as one man in prayer. Calling upon the name of the Lord, and serving him with one shoulder, are joyned, Zeph. 3. 9. Publick prayer is a publick profession and expression of one and the same faith, of many in one and the same Father, in one and the same Mediatour of the covenant, and in one and the same covenant of grace; it is a joynt cry of one and the same spirit, in and from ma­ny childrens hearts, calling one Abba Fa­ther; it is a common meeting of the several desires of several good hearts in this one common center. It is a holy burning-glass, wherein the several bright and warme rayes of the faith of many suppliants being in an holy wise contracted in one point (as it were) breaketh forth into a holy fire of love-expressions to the Lord, and their own and others soules welfare; it is a joynt out­cry by reason of a serious sense of the same grievances of many: if others sorrowes, suf­ferings, wants, burthens, be not the same with thine or mine; yet in praying thus, wee make each ones ayls ours, as they doe make [Page 79] ours theirs. Wee come to pray in publick with variety of cases, differing from each o­ther in sundry respects: but in publick pray­er each ones soule is put (as it were) in ano­thers stead; publick prayer is a publick hue and cry made out by the joynt consent of this or that imbodied people, against some common enemies of their soules, and dan­gerous enemies to their blessed King, his crowne, and his dignity. Publick prayer, it is a publick condemnation, therefore voiced by our owne mouths against any private discords, and divisions, if any such should be amongst us. Reason 5

5. Because publick prayer is in a special 5 Its very delightfull to the Lord. sort delightful to the Lord, hee putteth his people in special wise upon it, Psal. 81. 10. Open thy mouth wide (in prayer) and I will fill it: hee is therefore troubled if publick prayer as well as private be neglected. Esay 43. 22. Thou hast not called upon me, O Ja­cob. Jesus Christ is very ready to present and perfume publick, as well as more pri­vate prayers of his Saints. Rev. 8. 3. The Lord is ready to reward it in his people. Let all the people, or Gentiles, prayse thee, was the Churches prayer, Psal. 67. 5. and verse 6. Then shall God, even our God, blesse us: they praying for a blessing upon others, triumph for a blessing as upon others, so upon them­selves. It is good and acceptable to him that publick prayer bee made for all Saints, 1 Tim. 2. 1, 2, 3. Christ took it kindly, that [Page 80] the multitude opened their mouthes to be­seech mercy for one that had an imperfection in his speech, and beseech him to lay his hands upon him. Mark 7. 32. Ʋpon which he cured him. verse 33, 34, 35. Reason. 6

6. Such manner of approaches of As­semblies 6 Its a fruit of Christs death, and represents his publick spi­rit. to the Lord, are a fruit of Christs purchase; that way to Gods throne, i [...] made by the rending of the vaile of Christs flesh, Heb. 10. 19, 20, 22, 25. compared: it represents the very spirit of Christ, which is all for the publick good of his people. There are in publick prayer the special in­fluences of the spirit, which were scattered in many, compacted and gathered as it were in one; the waters of various graces run­ning in several gracious hearts, as in sundry channels, doe here disburthen themselves as in one pleasant and mighty streame▪ One instrument alone well tuned, will make good musick in Gods eares: but he delights much in these praiers in consort; where sun­dry, two or three symphonize in what they ask, it shall be done. Matth. 18. 19. For there is Christ in the midst of them when thu [...] gathered together in his name; verse 20. Reason. 7

7. Because publick prayer is a publick Its a publick ingaging and uniting of hearts engaging and compacting of the hearts and spirits of Gods faithful ones. Acts 2. 42. They continued stedfastly in prayers, ver. 44▪ And all that believed were together, and hal [...] all things common. Zeph. 3. 9. That they may all call upon him to serve him, with one consent, [Page 81] or one shoulder, (as it is in the Hebrew.) As if the former were meanes of the latter. The joynt exercises of mutuall graces in the common work breedeth and feedeth love and mutual respect. As it is with any two or three Ministers or other godly per­sons using to pray most together, they love and cleave most together: as Musicians that use to play often in consort together, they use to be most friendly to each other. So is it in an assembly of persons conscio­nably exercised in publick prayer. Let us now apply the consideration of this of publick prayer as our duty.

First, in way of reproofe of such who Ʋse 1 come not constantly, or if they doe they Evils of not; or late coming to publick prayer. come not seasonably to publick praier; but they come dropping in when the du­ty is halfe or almost finished. These write not after their copy set them in that repre­sentative of pure worship in Gospel-Chur­ches, Revel. 4. 8, 9, 10. When the foure li­ving creatures (representing the officers) are to lead the rest, and to begin and carry on the publick worship, the rest of the Congregation (represented by twenty four Elders for their gravity and experience in matters of the Gospel) they are also pre­sent, ready to fall downe, in testimony of their joynt accord in the worship. And ob­serve it, none of the number are wanting. There is not a third, or fourth part, or half, or three parts of the company, (as too oft [Page 82] with us, when to give glory to God in pray­er and thanksgiving) but there are the whole assembly of Gods spiritual Priests by profession and holy calling, the whole twen­ty foure. This also is not according to the expresse pattern of the Primitive Church and the members there, they continued sted­fastly as in other parts of worship, so in praier: and the word [ [...]] noteth their ready attendance upon the same, as well as their continuance therein. The same word is used Acts 10. 7. for the Souldiers waiting upon Cornelius, and of Ru­lers attending on their work. Rom. 13. 6. But for the further whetting and sharp­ning this admonition, Consider

First, that it is a sinne of omission, such 1. It is a sin of omission. doe not joine in a duty of publick worship, to which each of the assembly are bound: being therefore publick, as that which con­cerneth all, such doe not give the Lord this holy sacrifice in the time of it▪ God is not now lesse interested in the time of his wor­ship, as well as in the worship it selfe, then of old, Numb. 28. 2. You shall observe to offer them in due season. The very Prince, who of all other hath weightie occasions lying upon him to withdraw or delay his coming into the assembly in the time of publick worship under the Gospel, (allu­sively represented under notions proper to that of the Law) yet Ezek. 46. 10. And the Prince in the midst of them when they goe in, [Page 83] shall goe in, and when they goe forth, shall goe forth. He is to be there with the first, and stay till the last: all the professed subjects and lovers of Jesus Christ are to watch day­ly at his gates, and wait at the posts of his doors. Prov. 8. 33, 34. They are therefore to be in readinesse, as those who watch and wait for any holy opportunitie of Christs publick ordinances and worship, and so of this of praier among the rest, or else they break rule, neglect their duty. How unsu­tably doe such walk to the example of other godly people abroad, mentioned in Luk 1. 21. The people were there al waiting til Zacha­ry had done offering incense: and Exod. 35. mention is made of troops of women assem­bling at the doore of the Tabernacle. 1 Sam. 2. 22. Yet women in regard of family occa­sions of children, and the like, (if any) might have been excused. Peter and John went to the Temple at the houre of prayer. The Ta­bernacle and Temple then (where they were wont to assemble) had publick prayers offered up among other services: And not less diligence in ready attending publick wor­ship & prayer, among the rest, is prophecied of, as in these dayes of the Gospel; witness that, Psal. 110. 3. Thy people shall bee willing (or free and forward sacrificers) in the day of thy power. Esay 60. 8. Who are these that flye like doves to the windowes? Zach. 8. 21. Let us goe speedily to pray before the Lord (say the Gentiles) and to seek the Lord: I will go also.

[Page 84] 2. It is a scandalous evil it; offendeth the 2. Its 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. Its 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 [Page 85] 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 [Page 86] 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 [Page 87] 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 Praier is when divers godly acquaintance of [Page 89] sundry families doe meet in some one fami­ly to pray and to edifie one another, unto which such places look Mal. 3. 16. Jude 20. Col. 4. 12. James 5. 13, 14, 15, 16. of which I might declare the manifold precious uses and benefits, but I forbear: that which we intend chiefly to speak to, as our duty implicitely here injoined, is not that which is Praier in the family, but that which is properly oeconomical, or Praier of the Christian family, Eph. 6. 18. Pray with all Family prayer proved to be a duty. Rom. 16. 3. 5. Col. 4. 15. manner of Prayer, reacheth also this man­ner of Praier by the family. Christian fa­milies are, or should be Churches, wherein the Master of the family should offer up acceptable Praiers and Praises to God. Paul writing to Philemon in his Epistle, verse 19. mentioneth not his Praier alone, but others with him. I trust through your prayers I shal be given to you, ver. 22. and ver. 2. hee mentioneth the Church in his house: Cornelius is commended for his prayer alwaies, or up­on all occasions, Acts 10. 2. He prayed to God alway, viz. as in his house alone, so with his family: hence such care had that the prayers of man and wife bee not hindred. 1 Pet. 3. 7. meaning their joint praiers to­gether in the family as well as those severally made in their closets. Pour out thy wrath up­on the families which call not on thy Name. Jer. 10. 24. Which notion of families com­prehendeth housholds, as Joshuah 7. 14. The families shall come by housholds, and a sad [Page 90] curse then is upon the houshold which are not conscionable of this duty of houshold or family praier. God would have the houses of his people dedicated, Deut. 20. 5. namely, to holy uses, and this of houshold prayer especially; and Psalme 30. Title, David therefore mentioneth the dedication of his house: hence such care also in the godly Patriarchs in the removals of themselves and houshold, still to be building Altars to call upon God; so Abraham, Gen. 12. 8. & 13. 18. And thus did Isaak. Gen. 26. 25. Thus did Jacob. Gen. 33. 20. and 35. 1. God chargeth Jacob to goe up to Bethel and there make an Altar to him, and verse 2. 3. Ja­cob applyeth the charge to his houshold, saying. Let us arise, and goe up to Bethel; and as a godly man, Jacob must pray alone, and did, Gen. 32. 25▪ 26, 27, 28. with Hos. 12. 3. 4. he made supplication: but considered as a Master of a family, it is not enough to send away his houshold over Jabbock, and make supplication alone; but he must pray, and offer up sacrifice with his family: yea, in that sense Jacob rightly expoundeth the charge of God, bidding him to arise, and goe up to Bethel, to refer to his houshold too,—let us goe up to Bethel. Gen. 35. 1, 3. compared: his whole houshold, wives, chil­dren, sojourners, servants, all must goe up to Bethel, and joine in the worship, none must be absent. Reasons inforcing this duty.

1. Because Gods promised, actual respects & Reasons why. 1. From Gods acceptance. [Page 91] acceptance of his peoples praiers indifi­nitely, are extendable to his peoples praiers with the family, as well as congregation, or those in their closets: while they speak there also he will heare. Esay 65. 24. His eares are open to their cryes there also, Psal. 34. 11. Cornelius his prayers then also came up in remembrance before God. Act. 10. 1, 2, 3, 4. Paul is given to the prayers of Philemon and his houshold-Church. Philem. 1, 2, 22. compar'd

2. Because the Lord poureth out a spirit of grace & supplication to be exercised with the several housholds in their Tribes, as well as alone by the husbands and wives apart, Zach. Reas. 2. From Gods fitting his Saints for that service. 12. 11, 12. They shall mourne (in their prayers which with contrite hearts they poure out,) the families apart, and their wives apart; whether in an extraordinary way of prayer with fasting, or in an ordinary.

3. Because family occasions being also sanctified by prayer, 1 Tim. 4. call for it: as Saul with his militarie family would first Reas. 3. seek God for good successe. 1 Sam. 13. 11, From family occasion. 12. So should the guides of other families before their families set about their occa­sions. Yea, family sins call for this plaister to be as large as the sore: out of fear Job would sanctifie his family day by day▪ when to go abroad a feasting. Job. 1. 5. Hee sent and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all; for Job said, it may be that my sonnes have sinned, and cursed God [Page 92] in their hearts: Thus did Job continually.

4. Because family prayer is a special Reas. 4. meanes to season the family with a religious fear and respect to God and his ways. Act. 10 From family piety promo­ted, 2. Cornelius a devout man, and one that feared God with all his house, he prayed to God alway. Godly Onesiphorus house is a very seminarie to the Church. He who is so much exercised this way hath a Church in his house, as be­fore shewed. A godly praying Abraham the Master, will come to have a gracious praying Eleazar the servant, who is the fit­test for choicest service. Gen. 24. 12.

5. Family Praier is a special means to Reas. 5. prevent family disorders; and to keep every one therein, in their station and duty. When the Apostle Col. 3. 18 to Chap. 4. 1. had From family disorders prevented. injoined husband, wife, father, child, Master and servants, the several parts of the family their general duties, he closeth all with this, as an help and means to all the first, Colos. 4. 2. Continue in Prayer, &c. When each one in the family heareth their several sinnes confessed, pardon thereof begged, grace against them pleaded for; it is a quick­ning admonition and help against them. It helps to wean their hearts from inordinacies in matter of cares, fears or desires & the like, respecting worldly matters, or occasions. Let your moderation appeare to all men. Bee careful for nothing, saith Paul. Phil. 4. 5, 6 But what meanes should wee use for that end? In every thing by prayer, make your [Page 93] request known to God, ver. 7. The peace of God shall guard your hearts and minds. These are sacred fruits of prayer in the family, as well as congregation, or closet. 6. Because ser­vants Reas. 6. usually want frequent opportunities of From want of opportunities to servants secret praier, and this way by the advantage of family prayer they are much helped.

7. Because Christ himselfe is a patterne Reas. 7. herein, of whom as we read, that hee was From Christs example. oft exercised in secret Praier alone. So twice it is recorded of him, as thus praying with his family privately, or with his Disciples which ordinarily abode with him. Luke 9. 18. As he was alone in a certaine place pray­ing, when he had done, one of his Disciples said to him, Lord, teach us to pray, &c. It is a signe that his Disciples were with him then in private at his Praier; and that his praying in such sort was a lively means to doe them more good, and to quicken and enamour them with holy desires to pray in like sort. Now let us proceed to consider of some cases and questions touching this.

Quest. Who must pray in the family? Quest. 1

Answ. The Master of the familo in speci­al Who must pray in family. Its the Masters duty. wise. Husbands must dwell with their wives as men of knowledge, that their pray­ers be not hindred. 1 Pet. 3. 2. Namely, by any defects of theirs in the businesse of praying with them (as well as otherwise) for want of abilities that way, Coloss. 4. 1. The Apostle writing to Masters of their du­ty, Coloss. 4. 1. adjoineth in the next place, [Page 94] (as nextly concerning them as heads of the family,) Continue in prayer. Onely Cor­nelius of all the house who feared God is mentioned as praying alwayes. Acts 10. 2. If the rest feared God; surely they prayed oft alone. But in the family Cornelius him­selfe was more constantly imployed as the mouth of the rest. For indeed, every gra­cious Master of a family is an holy Priest to God. Revel. 16. not as a gracious man only For he is or should be an holy Priest. to offer for himselfe, but as a gracious Ma­ster also in relation to his family, to offer up sacrifice of praier and praise on their be­halfe. And the Priests of old, as Masters of families, had their offerings for themselves and families, Levit. 21. 11. as well as offi­cers to the Church, they had their offerings for the Congregation, verse 15.

2. In that prayer being one special part 2. To undertake in matters for God for the family. of Gods service and worship, a godly Ma­ster undertakes for himselfe and houshold to attend it. Josh. 24. 15. But as for me and my house, wee will serve the Lord: namely, jointly as well as severally; and so to pray together as well as asunder. And if the Master be the chiefe undertaker that way, it is fit he should be the chiefe actor in it.

3. In that Masters of families ought to 3. He is to be a Prophet in his family. teach their children diligently the word and precepts of God, and speak of them in their house when they ly downe, and when they rise up, namely, the first that they do day­ly at morning, and the last thing at evening. [Page 95] Now if to be so in instructing their family; then to be a praying too for a blessing on that and other exercises and endeavours, Deut. 6. 7. Yea, practically they will instruct them in obedience to the first and fift com­mandements, when they give such good examples to their families of praying to the Lord with them and for them. Abraham had both wayes instructed his family. Gen. 18. 19. And so had Christ and John Baptist also their respective families. Luke 11. 1, 2. Teach us to pray, as John taught his Disciples, practi­cally as well as doctrinally.

Quest. May not, yea must not the wife in some cases pray with the family? Quest.

Answ. Yes, In case of absence or sick­ness In what cases the wife must pray in the fa­mily, even in cases 1, Of husbands ab­sence or sick­nesse. of her husband, for she is to be a help like him. Gen. 2. 18. Namely in all such com­municable duties and services respecting the family. So is the law of kindnesse to bee in the good wifes mouth, to instruct them as oc­casion is offered. Prov. 31 26. In which (as in sundry other respects) her husband may and must trust to her. verse 11. If God call him from home, hee hath a gracious wife to whom he can safely leave the trust of his family for matters of Religion, such as family worship of God is, as well as those of this life. If that an adulterous wife can pretend this as a part of her religion, that when the Goodman was not at home, she had payed that day her vowes, Prov. 7. 14. God­ly Matrons should really make conscience [Page 96] of that which the other doth hypocritically pretend. The godly wife will look well to the wayes of her houshold. Prov. 31. 27. that they be well exercised this way as well as any o­ther way. The wife is compared to the Moon, the husband to the Sun, & Gen. 37. 9. So Jacob and his family are represented. Now the wife then as the Moon, may and must chiefly give forth her spiritual light and influence in the family in the absence of her husband, who is as the Sun thereto.

2. In case of the unregeneracy, and spiri­tual inabilities of the husband, she is to sup­ply his defects.

Quest. Whether may not a godly servant performe this duty of prayer? Quest. 1

Answ. Yes, first in case of the absence or sicknesse of both the family▪guides. A A godly ser­vant may also do it in some cases. godly Onesimus may this way amongst ma­ny others be profitable to his Master. Philem. 11. Secondly, in case of special praying a­bilities given such an one, and denyed the guides of the family. In this respect also such a servant may be owned and improved as a brother. Philemon 16. This way also God may, and often doth make such of his Saints a blessing to the places and houses where they are. Ezek. 34. 26. Zach. 8. 13.

Quest. May not one not of the family bee occasionally desired to pray in it? Quest. 2

Answ. Yes, every ones spiritual gift be­ing given of God with respect to others A godly stranger may do it in some cases. good as well as their owne, and members [Page 97] being to lend help to the rest, as occasion is offered; yea, as Pauls, and Cephas and Apollos gifts are the Saints to improve oc­casionally, so are other gifts likewise. Ma­ny were met together praying, Acts 12. 12. Now one, and then another of other Families prayed by course in Marks mothers Family. Only as the Church in that case in­timateth her case to those shee would have seek the Lord for her, Cant. 5. 8, 10. some hints would be given to such, of some special things respecting the family, which they should in prayer with them commend to the Lord.

Who must be present at family prayer Quest. with the Master thereof praying?

All the whole family must joyn with the All of the fa­mily should be present at praier: Master of it, as wife, children, servants or so­journers; none should ordinarily be absent All Jacobs houshould were to join with him & set themselves to worship God with him in Bethel, Gen. 35. 1, 2, 3. only he is principally to act therein, ver. 3. Arise, let us go up to Bethel, and there I will build an Altar to the Lord, &c.

Reasons hereof. 1. From the care of all and each of their souls which lyeth upon 1. They are all the Guides charge the Masters of the family. It was typed of old by that Exod. 16. 16. they were to pro­vide Manna for all their housholds according to their eating. Exod. 12. 4. they were to provide a Lamb for their houshold according to their eating. So Levit. 16. 11, 17. the Priests [Page 98] as Masters of their families, were to offer up Sacrifice, as for themselves, so for the cleansing of their houshold sins. David as a King prayeth with and for his people first, that the Lord would bless them, 2 Sam. 16. 18. but as a guide of his own houshold, his care is to return thither to bless them, 2 Sam. 6. 20. or pray for a blessing upon them, verse 20. And hence by the blessing of God on such Godly care of guides of families as well as on other meanes, families have be­come Churches, Rom. 16. 4, 5.

The second Reason is taken from the pro­portion 2 They are in extraordinary family praier to be present with the guides of ordinary private Worship, and seeking of God in an ordinary way, to that of seeking the Lord in an extraordinary way. Many causes might exempt sundry of the family in this case rather then in the o­ther. Yet in such a case Hester will have all the maids to fast and pray with her, Est. 4. 16 The whole families apart do also in an ex­traordinary manner humble themselves thus before the Lord, Zach. 12. 10, 12, 13.

The third Reason, from the proportion 3 They must all attend the Guides in publick praier. of our private Worship and seeking of the Lord in a private manner to that of seeking God in publick with our families. All and every one▪ as far any way capable, are there­in to be present; as Deut. 12. 7. and 14. 26 and 16. 11. and other Scriptures shew; and therefore also herein.

The fourth Reason, Because the whole 4. They all share alike in family bles­sings. [Page 99] family do or may share in the blessings up­on the family; and therefore it is meet they should joyn in family prayer and praises for them. Both children, servants and so jour­ners were thankfully to rejoyce before the Lord upon this ground, because God blessed his peoples Increase and the labours of their hand, Deut. 16. 12. 14, 15.

The fifth Reason, Because the whole 5. They are all lyable to fami­ly guilt houshold is something involved in the guilt of the sin of the guides, who thereby trou­ble their houses, Prov. 15. 27. as Achan did his. Meet it is therefore, that all of them should partake in the good gifts and services of their guides, and with them seek to divert the evils which may else bring judgment on the family.

Quest. Supposing some of the servants bee Quest. ungodly, must a godly Guide pray with them?

Answ. 1. Care would be had that wee look out the faithfullest to dwell with us. Answ. 1 Psal. 131. 6.

2 If others be cast upon us, yet we are to 2 joyne with them at this family Worship, be­cause they are not to be denied the help of any appointed Meanes which may further their Spiritual good, as in publick, so in private: we may and must pray with and for all sorts who have not sinned a sin unto death, as one means of their being saved, 1 Tim. 2. 1, 2, 3. James 5. 16, 17, 18, 19, 20. A sinner may come thereby to be turned from [Page 100] the error of his way. Only Prayer with such would be shaped in many particulars, so as their particular cases may be laid open be­fore the Lord.

Quest. Suppose some one of the family bee more obstinate, and either refuse to joyn with Quest. the Family; or if present, doth occasion usually wrath and disturbance there.

Answ. 1. That rule 1 Thessal. 5. 14. re­spects all in either relation, and so Masters Answ. 1 in theirs, to admonish the unruly, and when they have done, to have patience towards all sorts: as Ministers in their places towards their people, are in meeknesse to instruct them that oppose themselves, if peradventure God may give them repentance, 2 Tim. 2. 25, 26. So are Masters in their lesser Assemblies; Christ the Master of his houshold, (as he calls himself, Matth. 20. 25) did not refuse to pray with them, though Judas was amongst his houshold Disciples, and he knew him to be a Divel. John 6. 70, 71.

2 The help of the Magistrate is seasona­bly to be used, if patience in the use of fairer means avail not, for he is a terror to evil do­ers, Rom. 13. 4.

3 If neither means work amendment, such as make deceit their work, and trade in lying, ever and anon telling lies, not­withstanding all meanes used to reclaime them, should not abide in any godly Da­vids house, Psal. 101. 7. The Bond-servants child, who will be scoffing at the promised [Page 101] Seed, ad persecuting him, must out with his mother and all from Abrahams family, Gen. 21. 9, 10, 12.

Quest. What is to be done in case of occasio­nal scattering of the Family, as when many of Quest. Jacobs family are occasioned to be in Dothan, divers miles distant from the rest of the house­hold; or that Moses must be in Egypt, and his family in Midian, Exod. 18. 2, 3, 4, 5, 6.

In answer hereunto, let us shew some ca­ses wherein it may be lawful for the Guides Answ. of the Family to be absent from the whole, or part of the family for a season. Let us annex some Cautions about it.

To the first I answer, Such absence may be lawful.

1. When it is occasioned by zealous at­tendance on the means of Grace which they 1. Guides may be absent want where they are, as when those of the Tribes are fain to travel far to the Worship of God at Jerusalem, Psalm 84. 6, 7. and Matth. 15. 32. Diverse there were for di­vers dayes absent from their families atten­ding upon Christs Ministry, and not repro­ved for it, but encouraged to it, as appears by the miraculous provisions made for them.

2. When its occasioned from the perse­cution by the enemies of Grace; as those Priests and Levites were forced to flee from Jeroboams to Rehoboams jurisdiction, there to provide for their families, which shortly [Page 102] after followed them with other people, 1 Chron. 11. 16, 17.

3 When it is occasioned from personal Callings and Offices to be exercised in pla­ces distant from part of their families, at least as those Levites and Priests, leaving their suburbs, and part of their families, with their Flocks in their fields, &c. Numb. 35. 2, 3, 4. Nehem. 13. 10, 11. So Moses for a time disposed of his wife and children to be in Midian with her sons, whilst he more ful­ly attends his work in Egypt, Exod. 18. 2, 3, 4, 5, 6. in which case Seafaring men of Za­bulon, Merchants and Mariners are encou­raged by the Lord to rejoice in their goings out, Deut. 33. 18. So military men, albeit they had dedicated their houses to holy Ser­vices; yea, the rather because they had done it, they must out to the Wars, Deut. 2. 1, 5.

4. When it is occasioned from necessary Travels and journeying, as in that Parable of the Noble man journying far off and lea­ving Matters to his servants, Luke 19. 12, 13 and Matth. 24. 46, 47, 48. So Jacobs sons go into Egypt once and again from their wives and their children to buy corn, Gen. 42 and 43. So upon more weighty occasions of publick Messages from States, 2 Sam. 20. 2 or of changes, as Epaphroditus Teacher at Philippi, Phil. 2. 25. yet sent to Rome to minister to Pauls necessities, Phil. 4. 18. 22. So others 2 Cor. 8. 23.

The Cautions are two: First, That all wise and lawful means be used for a season­able compacting of the family in such sort, that neither they nor we live too solitary, lest that befal us which did Lot and his daughters in the Mountaine, Gen. 19 30, 31, 33.

2 Let us appoint some godly servants or sons over that part of the family where neither of the Guides can bee usually pre­sent.

When is family Prayer to bee perfor­med? Concerning the time of fa­mily praier morning and evening

Morning and Evening: as of old they had their daily Sacrifice respecting the house­hold morning and evening, Numb. 28 3, 4. the two special seasons of houshold instru­ction, fittest to be so sanctified and honou­red, Deut. 6. 4. The widows which shew their piety at home in Prayers, there also (as well as otherwise) are to do it night and day, 1 Tim. 5. 4, 5. Quest.

Quest. Whether should not family Pray­er be first performed in the morning (as much as in us lieth) before any other thing bee done?

Answ. Yes, when we rise up its best doing Answ. 1 of it. Deut. 6. 7, For first, 'tis meet that God and not our selves or others should have the first of our daily time. and the first fruits of the services of our souls and bodies daily: which are given, and preserved, and daily loaden with his blessings by him. [Page 104] The first day of the week is now his day, and the first of each day should be (as much as may be) devoted in this sense to him. And if it cannot be so soon in the family, yet let them have it in the closet. David would not put off God till noon (as too many of us do) and make no morning of it, for prayer in family, as wel as closet, But at mor­ning and evening, and at noon he wil be praying and praising of God, Psal. 55. 17.

2. That at our uprising the family is un­scattered, which haply severed, is not easi­ly gathered in any season.

3 Then if at all, before heads and hearts are actually busied, in and on outward oc­casions and imployments, are minds and hearts fittest for God.

4. It is most seasonable, sanctifying and begging thereby of a blessing upon the days occasions, before we have begun to meddle with them.

5. In the interim of some few hours space wherein morning family prayer is deferred, some sad disasters may befal some of the fa­mily, which then must needs be the more grievous. Job fearing this, through some miscarriages of his children at their Festi­vals, sends for them each day, and (as it is) day by day sanctified them, Job 1. 5.

Let us now wind up all in a word of Ex­hortation, to a conscionable performance Ʋse. of this duty, and attendance thereupon; and Motives to it. the rather,

[Page 105] 1 In that the Lord hath honoured fami­ly prayer also as well as other prayer, with special 1. Blessings got by it respect; as to those of Cornelius his prayers with his houshold, as well as to those in his house alone, Act. 10. 2, 4. whence he and his got more clear knowledge of Jesus Christ, as that promised Messiah, in whom they more confusedly believed before. Be­sides the gift of the Holy Ghost, which they also attained, as the sequel in the Chapter sheweth.

2. Even family Prayer hastens ruine upon the Churches enemies bent to destroy them. 2. Enemies ruine hastned by it When God will seek to destroy Nations which will come up against Jerusalem, Za­chary 12. 9. there is a mighty spirit of pray­er shining in good families. He then pou­reth out upon Jerusalems Inhabitants such a spirit of grace and supplication, as that they are mourning in prayer before him, both privately and secretly; families a­part, and wives, godly persons apart, Zach. 10. 11, 12.

3 Family prayer is a very good meanes 3. It helps to keep off any curse to clear even the very house from any secret curse, which as a Leprosie by reason of sin, may take hold (as it were) of the very timber and walls thereof▪ as Lev. 34. 34, 35 Zach. 5. 4. Prov. 3. 33. Let us hereby de­dicate the house to God; but in the pra­ctise hereof, observe these things. Rules about it 1. Rid the fa­mily of grosse sins.

1. Look that the houshold be before­hand cleansed of any known and grosser evils [Page 106] which may lye upon it, or any in it; as Jacobs houshold-Gods must bee put away before hee go up to Bethel with them, there to worship the Lord, Gen. 3. 2, 3.

2 Let the Guides of the family, as 2. Let husband and wife carry it wel to each other the Husband and Wife, look to it, that their mutual carriage each to other be a­miable and regular, that so the family Prayers be not hindred, 1 Peter 3. 7.

3 Let there be some little space of with­drawing 3 Take a little time to prepare for it from other words or works before we set about the duty: with one breath, to be speaking, and carnally, or to be but then talking of a very Swine, and forth­with, without any more ado, rudely and unpreparedly to begin so solemn a speech to the great God, it is very unseemly and very irreverent.

CHAP. V. Touching Closet Prayer.

VVE come now to the third branch of solemne and continued Prayer; namely Secret and Closet Prayer: the in­junction reacheth, as the Church of Thessa­lonica, collectively considered as a Church, and the families there as Christian families; [Page 107] so each particular Christian there personal­ly considered, what hee is to do apart, as well as what he is to do as a member of the Congregation or Family; and by Analogy every other Christian is bound and concer­ned in this precept, to pray alone also, and that without ceasing, Mat. 6. 6. But thou when thou prayest, enter into thy Closet, and when thou hast shut to thy door, pray to thy Father which seeth in secret, &c. he saith not, when [you] pray, but [thou] when [thou] pray­est, enter into thy closet. &c. as speaking not so much of a joynt Duty of many toge­ther, as of a duty which each person is to do alone, as in the other verse 3. When thou do­est thine Almes, &c. It is an injunction not so much of what the godly are to do in some joint way of Charity. but what each gracious person is to do apart and alone as occasion is offered, even when or where none else haply can, or will do as they do. So Chemnitius, Cartwright, Aretius, and Musculus upon Matth. 6. 6. they expound this of prayer in retyred places. And albeit the intent of Christ be not meerly to pre­scribe closet Prayer in that Scripture as each Christians proper duty, and much lesse to prescribe it as all the prayer which he cal­leth for from his people; yet we may safe­ly conclude, that hee therein commendeth and commandeth closet praier of each Chri­stian alone by himself▪ as one special way of praying to him, who seeth in secret, and [Page 108] as that wherein they shall give a special te­stimony of their sincerity, and avoid that vain-glorious affection of mens praise, which the Lord Jesus there blameth in the Scribes and Pharisees.

Touching this Duty then, consider we, 1. Who must pray thus alone. 2. Why? And 3: What use wee are to make thereof.

Touching the first, we say, none are ex­cepted Each one must pray alone who are of understanding to know what they are to do therein; whether younger or elder, high or low, rich or poor, bond or free, Male or Female, as they are all one in point of dignity and priviledg in Christ Jesus, Colos. 3. 11. Gal. 3. 27, 28. as they have and professe each of them an interest in him, who is, and seeth in secret as their Father, Matth. 6. 6. Pray to thy Father which seeth in secret, &c. Every one severally apart, as well as jointly together, is to cry in secret also, Abba Father, Gal. 4. 6. the very wives apart must be impro­ving their spirit of Supplication in an hum­ble and contrite manner, as well as together with their family, yea sometimes in an ex­traordinary manner must they thus mourn, even pray and fast apart; and therefore much more may they, must they pray con­tritely in an ordinary way, when apart from the rest of the Family; the wives who have so many occasions more then others, from little ones, and other houshold affairs, to [Page 109] take up their time above others, yet are not exempted from this holy exercise, and there­fore by proportion none else are exempted from it.

Touching the second. The Reasons en­forcing Reasons why. 1 Gods pro­mise underta­king and en­couraging it. this duty, are

1. Taken from the Promise of God, partly undertaking that it shall be so, that his people shall be enabled to pray a­part by themselves, and shall exercise them­selves therein, as Zach. 12. 10, 11, 12, 13. he promiseth to pour upon them the spirit of Supplication, and that they should mourne or pray in an humble and contrite manner, by themselves alone: and partly from his promise to his people, when at any time thus exercised in secret prayer when none else sees them, when, or how, or how long they pray, he will reward them openly, partly in this life. All shall see, and manifestly perceive by the fruit thereof, that Isaak Hannah, and Zacharias did pray alone to their heavenly Father for the fruit of the womb. The Holy Ghost recordeth it in the Scriptures, and thereby holdeth it forth to the view of every eye to whom the Word shall come, how honourably God hath ac­cepted and rewarded secret praier. All shal see that Moses is wont to be with God a­lone by his manifest and notable prevailing with God: if he but go aside and pray to the Lord, blinded Pharaoh himselfe shall do it, and therefore is often entreating his pray­ers [Page 110] for him and his people, Exod. 8. and 9. and 10. so the Jewes could not but per­ceive it, whence they recourse oft to him to pray for them, Numb. 11. 1, 2. and 21. 7, 8, 9 and the places shew a manifest reward of that his praying, granted and given out thereupon. How openly did God reward Daniel, who was wont to pray to his God in secret, Dan. 9. 10. with manifest deliverance from so great a death, ver. 23. and with the notable ruine brought upon those who would have forbidden and hindred him from that holy exercise of his but three dayes to­gether, verse 5, 6, 7. and 10, 11, 12, 24. com­pared. The more the Saints do thus secret­ly also acquaint themselves with God, the more notable good shall come to them, the very light of God shall shine upon the wayes of such; the very Iland where they are shall fare the better for them. Job 22. 21, 27, 28, 30 compared. And as in this life so in that which is to come, will God reward them openly, when God will bring every se­cret work to judgment of remuneration, Eccl; 12. 14, when the Saints shall receive accor­ding to the good they have done in the body; 2 Cor. 5. 10. Then shall their secret seeking of Gods face also come to light. It shall be shewed before the whole world, how many, & many a time, such and such of Gods hidden ones have been serving him with their spirits, and that they have been, and now fully are thus and thus graciously rewarded; not a [Page 111] tear of theirs shed in their pouring out their souls thus before God, but he bottled up, Psalm 56. 8. and at that day it shall appear they were not lost: their waters at that wedding day will be turned into wine.

The second Reason is taken from divine providence, ordering Closet occasions, fit 2. Closet occa­sions only for secret expressing and opening them before the Lord, as some secret personal heart-plague, 1 Kings 8. 38. Some secret snares layed for this or that Saint of God by men or divels, as by so many cursed Fowlers. But in the use of this means of calling thus personally and particularly upon God; he delivered both Christ the Lord, and his members in particular, Psal. 91. 3. He shall deliver thee from the snare of the Fowler, &c. and ver. 15. He shall call upon me, and I will answer him, &c. The Saints by secret pray­er do countermine the secret stratagems of their subtle enemies, Psalm 9. 13, 15, 16.

The third Reason may be taken from the approved examples of the choicest of Gods 3. Examples of the Saints so exercised Saints this way exercised. As that of Da­niel three times a day, Dan. 6. 10. that of David as oft, Psalm 55. 17. that of Isaac using daily to go out into the fields alone, there to meditate, or pray, (as the Geneva Bi­ble reads it,) Gen. 24. 63. That of the Lord Jesus Mark 1. 35. Early in the morning (be­fore he healed the Leper) he was praying [Page 112] alone in a secret place. And Luke (chap. 5. 12 13, 14, 15. compared with verse 16.) instan­ceth in a like practise of his, after that cure which he wrought: He withdrew himselfe, and went into the wilderness and prayed, yet not much space of time betwixt the one and the other. Luke 6. 12. He went out into a Mountain, and continued all night in prayer: and he was then alone; for verse 13. When it was day, he called, unto him his Disciples. Matth. 14 22. he sendeth away his Disci­ples first by ship: and verse 23. He goeth apart into the Mountain to pray. Luke 21. 27. when he had been imployed in the day time in preaching, in the night time he went apart into the Mount of Olives; namely, to pray and meditate. Luke 22. 41. He was with­drawne from his Disciples about a stones cast, and prayed. and verse 44. He prayed more earnestly, &c. and verse 45. He rose up from prayer and came to his Disciples. And how he prevailed by these very solitary, but strong cryes and tears in these dayes of his flesh, or humane infirmity, is testified Heb. 5. 7. He was heard.

The fourth Reason is taken from the su­tableness 4. The sutable presence of God in secret. of the presence and favour of God which he is wont in secret to exhibit to them unto their aimes and desires. Their desire is Psal. 4. 7. Lord lift up thou the light of thy countenance upon us. And when is the Lord more with his Saints then when in secret? When Jacob is alone praying then Jehovah, [Page 113] the Son of God that Angel, is in such a glo­rious manner with him, Gen. 32. 23, 24, 28, 30, and Hosea 12. 3, 4▪ compared. This be­ing one special way of the Saints walking with God, he cannot but be much in com­pany with them: the neerest and dearest ac­quaintance and fellowship with God is men­tioned by these secret communings with God, and holy wisperings in his ear, the secret chamber is the most sutable and freest place for these Spouses of the Lord, to be telling their secrets to him; and there is the place where most ordinarily and usually he is wont to meet and greet, and secretly embrace them.

Now let us come to such Objections as Objections a­gainst it an­swered. are made against this holy exercise: for we may perceive by Job 21. 15. that mans car­nal heart is ready to cavil against it, and to object, cui bono, to what purpose it, what needeth, what profit is it if we pray to him? Verily it is an ordinance wherein the Lord is wont very graciously to communicate himself to his Saints, and therefore so long as Satans wily head, and mans deceitful heart can find out cavils and quarrels a­gainst it, it shall not want for Objections. Many a deadly wound is given to sin and Satan by these prayer-darts, which the Saints thus secretly cast at them; besides, its a most spiritual service re­quiring a special measure of sincerity and self-denial, and no wonder that of all other [Page 114] Duties, mans heart be so backward to this. In prayer with others, there is more to bribe, even the carnal heart to be speaking; but here is little or nothing to move from mans applause, or the like. It is a duty very costly if rightly performed; in secret are the choice wrestlings and weepings, and the like, and mans carnal heart would take the easi­est and cheapest way rather: we are too apt to be objecting against our maine spiri­tual foundations, and no wonder then if a­gainst this building work. We are too apt to failings and falls, and no wonder if so backward to this closer closet way of making up personal and particular accounts unto the Lord. It were rather a wonder if there were not, then that there are so many Ob­jections against this.

If we must both pray with the Assembly, Object. 1 and with the Family, and yet also in our We must la­bour six dayes. closets too alone, will not this too much preju­dice our ordinary callings and occasions, and intrench upon that charge of labouring six dayes.

The Lord indeed will not have now any Answ. 1 more solemn dayes in the week to be ordi­narily True, yet pray also set apart onely for his service, be­sides the Lords day; but yet as of old, when the Jewish Sabbath was in force, the Saints made conscience of constant seeking of God in secret, and are commended for it by the Lord, as Daniel, chap. 6. 10. David, Psal. 55. 17. So now the Jewish Sabbath is abo­lished, [Page 115] and the Lords day appointed of God in its stead; yet Cornelius is commended, and graciously rewarded for his conscionable praying to God alone day and night; for as he was praying in his house, namely, by him­self alone, a man in bright cloathing (or an Angel) appeared to him, and said, Corneli­us, Thy Prayer is heard, Acts 10. 30, 31. not that prayer alone which he made in that day of Humiliation; but as ver. 2, 3, 4. shew [his prayers] his Prayers which he made a­lone, whether with his houshold, or by himself alone, none else were with him pray­ing then, as it seemeth, for he only saw that man in bright cloathing, to him alone the Angel addressed his present speech, saying, Cornelius, thy Prayers are heard, ver. 4. 31. God would not have the hand-maid to perk above the Mistris, or ordinary particu­lar callings to thrust Religion out of doors, or so to straiten it, that scarce any leisure is afforded to worship God in publick, private, and secret. Nay, rather clean Christians, typed by those clean Beasts, must rightly part the hoof, Lev. 11. 3. rightly divide their time, giving a due share thereof to God in matters of his Worship, and a meet proportion of it to God in their particular calling.

2 It is the express charge of God that we We must buy out time for prayer. reedeem or buy out time, and that for prayer as well as other holy exercises, Col. 4. 2, 3, 4. the Lord wisheth us to continue in [Page 116] prayer, and ver. 5. biddeth us redeem the time; which Exhortation is directed to all sorts, husbands, wives, parents, children, servants and Masters, as the Context shew­eth, from chap. 3. 18. to chap. 4. 6. All and every of them, are to buy out time for in­stant prayer, as al together in the family, so apart in secret, as occasions are offered; the charge is not limited to Church or Family prayer only. Yea but how shall we get so much time, will they say? Redeem the oppor­tunity, ( [...]) saith God. If the Lord offer you any opportunity, to pray together or asunder, be at any cost for it. Christians must be wise and frugal Market men and wo­men of praying opportunities. Let not the Divel or world outbid us for such seasons which are so gainful to our souls. A wise Daniel will be willing to hazard the losse or parting with either honor or pleasure, or profit, yea life it self, rather then be debarred from taking his times this way, for God and for his soul, to satisfie the wretched de­sires of the wicked therein, or to seem to yeild to Satans wily suggestions and plots, in his instruments for that end, Dan. 6. 10.

3 This is a maine part of our spiritual We must ply this as our ho­ly Trade. trading with God, by improvement this way of the Talent of the gift of prayer al­so. Matth. 25. 16, 17 This is as part of our [...], our City Imployment. Ephes. 2. 19. Phil. 3. 20. Having hereby commerce [Page 117] and converse with God in Christ; and it is a rich Trade. God is rich in Mercy to all that call upon him in secret apart, as wel as to others that pray together in Assemblies and Families, Psal. 86. 5. Gods Saints and Suppliants, which often come alone to the door of Grace, and most frequently doe thus knock by prayer, speed best. God al­loweth them this private key, that they may freely get in and take of all his precious Treasures of Grace as they need the same; Knock and it shall be opened, ask, and it shall be given, Matth. 7. Whatsoever ye ask the Father in my name, I will do, John 14. 13. be it publickly, privately, or secretly that you ask the same. If others have not, it is because they ask not.

4 Prayer in secret by our selves, as well It expediteth our other af­fairs. as that with others, it doth expedit our weightiest temporal affairs. Jacob did more this way to issue his great affairs, respecting his families welfare and safety, when to meet his brother Esau; with his warlike Troops, then if he had an equal or greater warlike power, or military skil to have managed the same. Thou hast prevailed with God, and with men thou shalt prevail, Gen 32 82 &c. it is the way to have the beauty or glorious blessing, presence, and protection of God upon us, and the prospering of our handy work, to set God thus on work for us by prayer; whence it was, that they of old were taught to pray for that end, as Psalm. 90. 17. Let thy beau­ty [Page 118] be upon us, prosper thou the work of our hands. This oyles the wheels for any work, quickens and quieteth our spirits, Philip. 4. 6, 7. sanctifieth our works, 1 Tim. 4. 4, 5. If we can but pray well before hand, we may be sure we shall study well, or preach well, or work well, as our calling requireth, yea, and speed well afterward.

Some may object, their condition as be­ing Object. 2 servants, and so think themselves excused We are ser­vants. and exempted from this Duty of Closet Prayer.

The charge of the Text is indefinite, not Answ. 1 limited to any sort of persons, no more This is the work of any servant of God as such. than that verse 15. Render not evil for evil, but ever follow that which is good; or that verse 16. Rejoice evermore; or that ver. 18 In every thing give thanks, &c. in which godly servants also, as well as others, are concerned. A godly servant considered as his Masters servant, is faithfully to attend his Masters business, but as he is the Lords servant, so this is one part of his servantly businesse. When David had said, Psal. 116 6. I am thy servant, Lord, thy servant, &c. verse 17. he addeth, I will call upon the name of the Lord. 1 Cor. 1. 2. To them that are called to be Saints in Corinth, with all such as call upon the Name of the Lord Jesus in e­very place, that is the Saints character, bee they of what calling or condition soever, or where ever, they call upon the Lord: God is no respecter of persons, every one who [Page 119] calleth him Father, is to do this service and honour of a child to him. Thou (whoever thou art, bond or free) when thou prayest, enter into thy closet, (or into some retired place,) and pray to thy Father which seeth in secret, Matth. 6. 6.

2 Every one, whether bond or free, they have this part of the new man, resem­bling Each Saint is this way gifted more or lesse. Christ the Creator of it, even this ho­ly knowledg also, Col. 3. 10, 11. to know how to call upon God as a Father in secret, as hee also did, and to cry in solemne wise, themselves alone, Abba Father, Gal. 4. 6.

3 Godly servants also, who have the Godly servants also must bee Christs pecu­liar ones. Grace of God which bringeth salvation ap­pearing to them, are as well as others to be peculiar ones unto the Lord, zealous of all good works, and so of this also, wherein Gods choicest servants have been wont to be conscionably exercised, Tit. 29, 10, 11, 12, 13, 14. compared. Other servants will go to praier with their Masters in publick and private, yea, but Godly ones must doe somewhat more, they must improve their pe­culiar interests in the Lord in such a way of peculiar serving of him with their spirits,

4 Bond as well as free being alike in­terested Their dignity is alike with o­thers, and so is this their duty. in the dignity and priviledges of Saints as Saints, Col. 3. 11. they are alike concerned in such Duties as these are, which respect and lye upon the Saints, as Saints: [Page 120] in which respect also, godly servants are the Lords freemen, 1 Cor. 7. 22. they must not abridge themselves, nor may be abridg­ed by others of this liberty, of retired repairs to the Throne of Grace as the Lord affor­deth them opportunity. To be meer ser­vants of men, so to attend their Masters commands, as to neglect this, or any other command of God, they ought not, verse 23. yea, observe it, that the Apostle speaketh of servants to infidel Masters also, verse 21, 22. Either then they must not pray at all, which were to make them as profane as their infidel Masters; which to them would bee matter of disdain or distaste: or they must content themselves alone with publick pray­er in the Congregation of Christians, which none will affirm; or they must as holy Priests to God, offer (as the Priests did theirs) this holy Incense to God, in a retired place, from view of others. Yea, suppose forbidden by an Infidel Master to pray in secret, yet they are no more to forbear, then Daniel, King Darius his servant, did forbear it upon his Decree to inhibit the same, Dan. 6. 10.

5 Be that child bond or free who prayeth Bond or free so praying are rewarded. thus in secret, and not before others to his Father, he will reward him openly, Matth. 6. 6.

6 Godly servants are to sanctifie their work by Prayer. 1 Tim. 4. 4. Albeit Abra­ham Servants must sanctifie their work by pray­er. had prayed for his servants Eliczars good successe in his businesse about which [Page 121] he sent him, Gen. 24. 7, 8. yet Eliezar himself alone praieth for good successe that day, ver. 12.

7. The work which godly servants do Their work then speeds best sanctifie by prayer, though more short, is wont to speed best, as did that business of Eliezar, so sanctified, Gen. 24. 12. as the issue declared. And surely godly Masters, which are to expresse special love to such servants, will not refuse to encourage them to take some seasonable time to pray thus, knowing how profitable such servants wil be to them, Philem. 6, 11. compared.

Some will object, That they are apt to meet Object. 3 with temptations when alone. Tempted if a­lone.

1. You may and will be annoyed with temptatious, when not conscionably imploied Answ. 1 in your general or particular callings, as Da­vid. No hurt by temptations if in Gods 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 [...] [...]e could

2 It is Satans slight to present such scare­bags [Page 122] 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 [Page 123] 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 [Page 124] 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 Ʋse. 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 [Page 125] 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 [Page 126] 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 [Page 127] 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 [Page 128] 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 Ʋse 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 [Page 129] 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 oft­times 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 [Page 130] 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 [Page 131] 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 [Page 132] 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 [...]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 [Page 133] 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 howt 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 [Page 134] 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.

[Page 135] 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 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 [...]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 [Page 136] 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 [Page 137] 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, [Page 138] 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 'tis 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 [Page 139] 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 [Page 140] 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, [Page 141] 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 [...]hat some should make intercession, Isai. 59. He expecteth that some should aske him of [...]hings to come, concerning his Sons and his daughters. Isai. 45. and pray for the peace [...]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 help­ [...]ess, desolate, disconsolate conditions, as when the Lord is withdrawn from them, My [...]eloved had withdrawne himselfe, Cantic. 5. [...]. 8. Tell him that I am sick of love. When under reproaches and indignities offe­ [...]ed the Saints from others, which by their [...]rofession and place should doe better of­ [...]ices for them, as when the Church is smit­ [...]en and wounded by the watchmen, and her [...]aile taken away by the keepers of the walls, [...]hen tell My beloved, I am sick of love, (saith [...]he:) When others are deeply sensible of their [...]eed of Christ, and nothing else will con­ [...]ent them but Christ, then they are sicke of [...]ove, then tell Christ of it, ibid. When [...]he displeasure of God himselfe is breaking, or broken out against Gods owne people, [...]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. [...]6. Then Job must offer for his friends, [Page 142] 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 [Page 143] 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. Its 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 [Page 144] 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 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 [Page 145] 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 [Page 146] 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, f [...]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 [Page 147] 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 [Page 148] 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 [Page 149] to answer one another, when the same Lesson of the Spirits setting and suggesting is played by divers Spiritual Harpers; this holy harmony of spirits, seeking to the Lord that he would loose in heaven some poor sin­ning persons, formerly bound, but now re­penting, this argueth the presence and ac­ceptance of the Lord. What ye loose on earth is loosed in Heaven; that is, If you shall agree (or symphonize) on earth, as touching any thing you shall ask it shall be done, &c. Matth. 18. 18, 19, 20.

5 When God carryeth out some of his 5. If those praiers are im­portunate. servants in Prayers for others, very earnest­ly, resolutely, and constantly, as those who will have no nay. God assuredly, as a fruit of such holy importunity in Intercessions, maketh that Jerusalem a praise in the earth, Isai. 62. 6, 7. Paul who alwayes in every Prayer of his, is stirred up to menti­on the Philippians, Phil. 1. 4. is confident that God will go on with his work in them, ver. 6. and he thinketh it meet to bee so confi­dent of it, because the Lord hath put them thus oft into his heart in prayer for them, ver. 7. Such earnest incessant prayers of the Church for an imprisoned Peter are not de­nyed, there being most of the Spirit in such Prayers.

6 When God stirreth up the faith of such 6 When such pray in faith for others. which pray and plead for others to listen, attend, wait and expect, yea, and to bee perswaded of their answers, as the Psalmist [Page 150] in Psal. 85. 8. who expecteth peace as an an­swer of those praiers for others of the Saints, I will hearken what God the Lord will say, for he will speak peace to his people, (and his pray­ers for them are mentioned in the former verses.) When the Church in praying for the King is perswaded that they shall have the joy thereof, Psal. 20. 1, 2, 3, 4. and ver. 6. she concludeth the same from her faith, That God will shew mercy to the King accor­ding to her desire, ver. 6. Faith ever speed­deth in its Suits, and in this our holy trading with God; its the Lords earnest penny, that he will give us sutable and seasonable re­turnes.

7. When mercies begged for others, are 7 When the mercies beg'd for them come in suddenly and strangely▪ suddenly and strangely brought about upon our Prayers; yea, and as suddenly brought to our knowledge. Acts 12 5, 12. &c. Pe­ter is sent in unto them, as set at liberty from his chains, whilst they are praying for him; wherein the providence of God would as it were speak to them thus, There is the Mercy, here is the man for whom you make so much a do; since you will needs have it so, and will have no nay, and the ears of the Lord are so filled with your cryes, take it and be thankful.

8 When we are in especial wise enlarged 8. When as large in praises for mercies to them. and quickned in thanksgiving for Gods mer­ [...]yes upon others. The many which gave thanks to God for his gift bestowed, were surely of the many by means of whose help­ing [Page 151] prayings it was bestowed, 2 Cor. 1. 11. Eli prayed for Hannah; 1 Sam. 1. 17. wor­shippeth being answered in prayer, ver. 28. The same Spirit moving to praise God, did assuredly stir up to prayer before. It is a sign of peculiar interests in those mercies of others, when the Spirit of God moveth us in such thankful sort to owne the same.

Let us now speak a little more largely to the other branch, being somewhat more intricate, and not so often spo­ken to.

Prayer in way of Imprecation is that part of Prayer wherein the Saints do not barely complaine of the indignities done by Gods, and his peoples enemies, against him and them, but crave Divine Justice against them.

Let us first clear this to be a Duty of the We may, and in case must pray against Gods and his peoples ene­mies. Saints, in case, to pray even against such as hate God and his people. Judg. 5. 23. Curse ye Meros, &c. Deut. 27. the Levites were to pray against divers kinds of sinners, and the people to joyne in those imprecati­ons by saying, Amen. The Scripture holds forth many examples of such Impreca­tions; as Lament. 3 64, 65, 66. Psalm 144. 5, 6, 7, 8. and many other Scrip­tures.

Reasons enforcing the Saints to it, are,

[Page 152] 1 Their love to God, out of love to Reasons. 1 From our love [...]o God. whom they may and must say as he did; Do not I hate them that hate thee? &c. Psalm [...] 39. 20, 21, 22. The converted Princes shal hate the Antichristian Harlot, Revel. 17. 16. and if the Saints may and must hate the enemies of God, they may pray against them.

2 Their respect to Christ and his King­dome; 2 From our respect to Christ and his Kingdom▪ which we are taught to pray that it may come as well in the confusion of some, as the conversion of other of his enemies, Psalm 45. 5. Let thine arrowes be sharp in the heart of the Kings enemies, whereby people fall under thee: Psalm 99. 1, 2. O thou to whom vengeance belongeth shine forth, let the glorious beams of thy Soveraignty as a King, and equity as a Judge appear, lift up thy self, thou Judge of the earth, render a reward to the proud.

3 Their respect to the Church and peo­ple of God, and their peace and good, 3. From our respect to the Church. whence those Imprecations, Psalm 137. 7. Remember O Lord, the children of Edom &c. Psalm 129. 5, 6, 7, 8 Let them all be confoun­ded that hate Zion, &c. But because our natures, as carnal, are principled rather with dispositions to curse, then blesse; a carnal mans mouth is full of cursing, Rom. 3. 14. so that herein we need not spurs, so much as bit and bridle to curb and guide us: And because even the dearest of the Saints have fouly miscarried this way, yea, even [Page 153] when they least suspected the same, as James and John (Luke 9. 54, 55.) would have been requiring fire to come downe from heaven upon those Samaritans, as Elias sometimes did, but were rebuked for it, though they seeme to ask Christs counsel in it, Wilt thou that we command fire from heaven? to exalt Christs soveraign power in it, if that he wil­led it, they in his name might command it, and to be zealous of his honour injured by those Samaritans, yet checked as persons who knew not of what spirit they were of: Now considering such like things, we had need to have aime given us, and to have the Mark described at which wee must shoot.

Consider we then 1 In what way we Cautions▪ Imprecations, must not be may not imprecate and pray against others. 2. In what way wee must pray against Gods enemies. 3. Against what ene­mies.

1 We may not curse nor pray against the 1. Against the Righteous. the Righteous upon any pretence whatsoe­ver, no not of sharp, harsh, high, or conti­nued opposition against us. There was a sharp contention betwixt Paul and Barna­bas, but they prayed not against each o­ther. Abraham and Lot engaged in their Herdmens contentions. Gen. 12. 7, 8. yet A­braham prayeth for Lot, chap. 18. 25. and 19. 29. compared. I heartily wish that all Gods servants of either Congregational or Presbyterial way, take heed of the breaking [Page 154] out of any such fire as this is, which will be found to be wild fire one day. As for the cursed crew of cursing Ranters, who curse those whom God hath blessed; yea (it may be) the blessed God himself also, our God will one day accomplish that dreadful word upon them (if they repent them not throughly of their Blasphemies) I wil curse them that curse thee; and let none of them think that in cursing they blesse them: for they are contraries, as the Lord there shew­eth, I will bless them that bless thee, and curse them that curse thee: He would not curse men for blessing his people, but blesse them rather: they may as well imagine that God in cursing such, doth but blesse them; and if they dare adventure to undergo Gods curse, and yet dream of his blessing, let the blind lead the blind.

2 Look that our curse against others 2 Causelesse. be not causeless. Prov. 26. 2. The curse that is causeless shal never come; as when Jeremy in a distemper cursed him that told his father first that a man child was born unto him, Jer. 20. 15, 16. It is extreme injustice and ta­king the name of God in vain (nor will he hold such as do thus guiltless,) to call for vengeance against the guiltlesse, and to as­say to make divine Justice, subservient to the unjust desires of the flesh. If a reviling Racha be under the head of murder of ano­ther, Matth. 5. 21, 22. What is this? It is foulest impiety under a covert of piety, of [Page 155] prayer, to seek to devour others.

3 Look we, that though there be some 3. Rash. seeming cause, yet that wee be not rash in imprecating, but very deliberate, consider throughly of our own spirits therein, the want whereof was rebuked in James and John, though seeming to consult with Christ about it, Wilt thou that we command fire from Luke 9. 14. heaven, &c. but Jesus rebuked them saying, You know not, &c. of what spirits ye are. We are easily mistaken in our spirits at such a time, in such a work. In other cases not so intricate, we understand not too often what is that which chiefly acteth and mo­veth us therein; much more in this, we may soon miscarry here both in the persons a­gainst whom, and the things which, and the end for which we imprecate. If in other ca­ses we should not be hasty with our mouths, or rash to utter a thing before God, Eccles. 5. 1, 2. much lesse should we be rash in our Imprecations.

4 Look that we imprecate not in our own 4. Not in per­sonal cases meerly. persons barely. Eccles. 7. 22. As when ser­vants provoked wil be cursing their Masters, our hearts and consciences will smite us for it, if thine heart knowes that thou thy selfe hast cursed others, ibid. this were to imitate Heathens in a way of re­venge.

5 Look that we do not therein cut 5. Nor with [...]reach of bonds, of re­lations. in sunder the bonds of special relations which the Lord hath laid upon us, as for [Page 156] children under any pretence whatsoever to curse their parents, Prov. 20. 20. Whoso cur­seth his father or his mother, his lamp shall be put out in obscure darkness. Such wild and strange fire never came downe from heaven, such a cursing tongue is set on fire of Hell.

6 Look that we do not secretly imprecate 6 Nor when pretending to blesse. against such as we pretend to blesse. Some there are who blesse with their mouth, but curse with their inward parts, Psal. 62. 4. but such persons are rotten hearted, and neare ruine, like a tottering wall, ver. 3. It is as monstruous that out of the same mouth should proceed blessing and cursing, as for a fountain to send forth bitter and yet sweet, or salt and yet fresh waters. James 3. 10, 11, 12. It is grosse hypocrisie, and that wisdome which contriveth it, is carnal, sensual and divellish, ver. 15. The Divel himselfe will sometimes carry towards men, as if he wished them well, and in heart curse them.

7 Look that we do not abound in im­precations, 7 Nor aboun­ding. as that cursed cursing generati­on of Ranters (sprung up of late:) little else to be heard but, Lord confound such and such, Lord cut them all off, God damn them body and soul, &c, Prayers so continually besprinkled with gall, argue a root bear­ing gall and wormwood, Deut. 29. Their grapes are grapes of gall, their clusters are bitter, and so their vine is a vine of Sodom, [Page 157] Deut. 31. 32. guile is under their tongue, which is full of cursing. Psal. 10. 7. They are Jews, professou rs of religion in shew, but really carnal Gentiles, not sincerely righte­ous, whose mouths are full of cursing constant­ly, and onely cursing. Rom. 3. 9, 10, 14. verses compared, such doe not experimen­tally know the grace of Christ, and the blessing of grace. verses 11, 14. Nor are sincere seekers of the Lord. ibid. But ra­ther wander as persons dangerously deluded and misled, in by-wayes leading to destru­on. verse 12, 13, 14, And are at best unpro­fitable, and such as doe nothing formally good, ibid.

Lastly, look that we doe not delight and 8 Nor delight­ful. glory in imprecations. The Prophet in Psal. 109. 17. speaks of one delighting in cursing, and by verse 8. compared with Acts 3. 20. Judas is pointed at therein: who it may seem thereby, was a man much given to cursing, and delighting much in imprecations, and himselfe in the meane space a cursed hypocrite, and traytour to Jesus Christ.

Caution 2. Now consider wee affirmatively We may pray against others so. 1 Being more ready to blesse then curse. in what way we may pray against others?

Answ. 1. We must be more ready to blesse, and pray for others, then to curse, or pray against others. Blesse or pray for them that persecute you, Rom. 12. 14. and Matth. 5. 44. compared: yea, blesse, saith the Lord, and curse not, ibid. The charge of [Page 158] blessing or praying for others, is reiterated, and a prohibition given to the other, shew­ing how ready and forward we should be to blesse others, but be very rare and caute­lous in imprecating, and praying against them: for the prohibition there is not taken absolutely and indefinitly in no case, and at no time, the Saints may or ought to curse, or pray against others: the Scripture else­where (as we have seen) allowing of it, in case, and injoying of it.

2. We must blesse long, before we may 2 Blessing long before we curse. dare to imprecate; in case they be professed freinds to the Lord. As Jeremiah did, who prayed long for those revolters of his time, until forbidden of God to pray any more for them, Jer. 14. 7. 11. Pray not for this people; yet verse 19, 20, 21, 22. he is at it againe, beseeching of God, for his Names sake not to abhorre them. Chap. 11. 1. God telleth him, there is no good that way to be done for them, though as mighty men in prayer, as Moses, and Samuel stood before him; afterwards indeed, Jeremy once or twice prayeth against them, in Jer 55. 10, 15. and 18. 21, 22 Remember that I stood before thee for them, to turne away this wrath from them, yet Lord thou knowest all their counsell against me, to slay me, forgive not their iniquity, &c. God is long before he inflicts his curse: My spirit shall not al­wayes strive with man—yet his dayes shall be an hundred and twenty years. Gen. 6. 3. [Page 159] We may then bee long before we wish the curse of God upon the ungodly. Jesus Christ was by, and heard his persecutors impreca­ting so against themselves, and children, say­ing, his blood bee upon us and our children, Matth. 27. 25. and one would think he might well say Amen thereto; nay, but he would not, he did not, for as in that, Luke 22. 34. he prayeth rather that God would take off that curse; Father forgive them, for they know not what they doe. Im­precations had certainly miscarryed, if they had been made, by any of the Saints against Manasseh or Paul, who yet went very far in rebellion and enmity against God.

3. Look that we imprecate and pray 3 We impre­cate rather with respect to blessing. that such or such calamities may light upon others, so as in reference to blessing of them: if the Lord please, Psalm. 83. 15, 16. So persecute them with thy tempest, and make them afraid with thy storme; fill their faces with shame, that they may seek thy Name, O Lord. The Church she anathe­matizeth a wicked person, but it is not for their destruction, but of their flesh in them, and that their soules might (if possible) be saved in the day of the Lord Jesus. 1 Cor. 5. 4. So here.

4. Look that we imprecate and pray 4 We pray ra­ther against their sins then persons. rather against their sin and wickedness, then their persons against whom we pray, 2 Sam. 15. 3. Turn this counsell of Achitophel into foolishnesse. Acts 4. 29. Lord, behold their [Page 160] threatnings. Psal. 7. 9. Let the wickedness of the wicked come to an end. It is the wicked­ness and the enmity of Gods wicked ene­mies, which most properly striketh at God, which is most mischeivous to the Church, and most hurtfull to themselves and others, wherefore spare no arrows against that; and as far as worldly greatness is an occasion and instrument of their wickedness, we may pray against that. Psal. 58. 6. Break the great teeth of the young Lyons.

5. Pray against the enemies of God 5 We impre­cate conditio­nally. suppositively and conditionally; namely, if they persist in their emnity against God, that they be implacable; that they bee re­probates, persons devoted to ruine, and ripe for it. David prayeth against the in­raged enemie, that God would judge them. Psal. 7. 6. but verse 12 If he turne not, God wil whet his sword, and the Lord himself decla­ratively curseth the wicked by his Ministers but yet with a tacit condition, if they re­pent not, and the like. Jer. 18. 7, 8. & 36. 2, 3. and so are the Saints to wish that curse 6 Imprecate indefinitely. of God against them with the like tacit con­dition, if they repent not, and the llke.

6. Pray against the enemies of God indefinitely, and abstractively, not so much eying this or that person in particular. Deut. 33. 11. Smite through the loynes of those that rise up against him, that they rise not againe. Moses did not eye one enemy of Levi, more then another. So Numb. 10. 35. Let [Page 161] them that hate thee, flye before thee; the like, Psal. 68. 1, 2. 1 Cor. 16. 22. Let them that love not the Lord Jesus be Anathema, Maranatha. There is ever most of God, and least of selfe in such indefinite imprecations. And the Saints may in that way of imprecating bee both more free, and have more help to their faith in Gods promises, wherein he ingageth himselfe in an indefinite way, to plague such and such a sort of desperate and ripened enemies, and the like, without par­ticular reference to this or that person in particular.

7. Look that as we propound for our 7 We impre­cate with faith, and that with respect to Gods glory and the churches good. end in such imprecations, the glory of God and the Churches good, (and as Pauls respect to the glory of God in his word, makes him, wish them accursed that preach another Gos­pel. Gal. 1. 8. And his respect to the Churches good and peace, maketh him wish them cut off who trouble them. Gal. 5.) So for the manner of imprecating, we doe it in faith. Psal. 36. 11, 12. Let not the foot of pride come against me. There are they fallen, and he by faith seeth them fallen against whom he prayed. Psalm. 10. 15. Breake thou the arme of the wicked. verse 15. The heathen are perished out of his land. Yea, that it be with holy griefe of heart, that wee have any cause to imprecate against any enemies of God. As Matth. 18. 31. When the fellow servants saw what was done, (by that cruel and mercilesse wretch against one of [Page 162] their fellows,) they were sorry, and came and told the Lord. As Christ the Judge pro­nounceth that sentence against those his enemies, with expressions of much bo­wels—he beheld Jerusalem, and wept over it—and said—they shall not leave thee one stone upon another, because thou knewest not the day of thy visitation, Luke 19. 41, 42, 43, 44. So should the Saints, which as witnesses, or assessors, either give in eviden­ces or verdicts upon the testimonies of their acts of enmity against God, and his Church; they should doe it with griefe.

Touching the third thing propounded; We must pray against trea­cherous ene­mies. we say, we may and must pray against trea­cherous enemies, which should have been freinds: as those of Meros, which should have helped the Lord against the mighty, were cursed▪ Judg 5. 23. Psal. 69. 20. I looked for some to take pity, but there was none, &c. verse 22. Let their table become a snare.

2. Against sligh undermining enemies, such as pretending to pity and help, will 2 Sly ene­mies. hurt the people of God. Psal. 55. 15. Let death seize upon them: his words were softer then oyle, yet were they drawne swords. Such as can use all fraudulent expressions to insinuate to murther soules, Psalme 10. 7. and verse 8. They lurk and lye in wait to take all advantages to murther the innocent, yea their very souls (if it were possible) as well as their bodies, by wily tricks to draw [Page 163] them to sinne against their consciences, verse 9. They would bee drawing them into their net. Yea, verse 10. Hee crowcheth and humbleth himselfe that the poor may fall. And verse 12. Arise, O Lord, O God, lift up thy hand, and verse 15. Break thou the arme of the wicked. Such enemies who professing the true religion, yet against their owne light will be plotting all the wayes they can aginst the Saints, and to reproach, and to disgrace the wayes of God. Jer. 18. 18, 19, 21. these are very like the Devil, transfor­ming himselfe into an angel of light, but against his light, using all his wiles to in­snare souls, and bring them to like perdition with himselfe. These doe the more mis­cheife to the Church and people of God, and possibly cause many truly godly ones, through their wiles, to go halting and blee­ding to their graves.

3. Against mocking, scoffing and in­sulting enemies; who like Tobiah and San­ballat, 3 Mocking, insulting ene­mies. doe deride and jear at the gracious practises of the Saints, as they did at that good work of theirs, in building Jerusalems walls, Nehem. 4. 2, 3. But verse 4, 5. Heare O God, for we are despised, and turn their re­proach upon their owne heads. Psal. 69▪ 10. When I wept and fasted, that was to me a re­proach: or ver. 11. I became a proverb to them, And verse 26. They talk to the greif of them whom thou hast wounded. verse 27. Add iniquity to their iniquity, &c. Such as are [Page 164] ready to gnash their very teeth at the righ­teous, and to make themselves merry at any evill befalling them. Psal. 35. 16. Hypo­critical mockers in feasts, who gnash their teeth upon me, they open their mouth wide a­gainst me, and said, Aha, aha, our eye hath seen it. verse 26. Let them be ashamed and brought to confusion together, that rejoyce at my hurt. Such are old standers in the ways of sinne, and have long walked in the counsels of the ungodly, and now taking up their rest (as it were) in the way of scorning at God and good. Psal. 1. 1. These have most venome in them that can laughingly smile on the Saints, when yet they had ra­ther be gnashing their teeth at them, and so are riper for Gods curse, as even ready to glory in any wicked pranks which are play­ed against the Saints.

4. Against apostatized enemies; As 4 Apostatized enemies. an Achitophel, a Judas. Psal. 55. 12, 13. 14, 15. An Alexander. 2 Tim. 4. 4. Alexander hath done me much hurt, the Lord reward him according to his deeds. Such do much hurt indeed: they know the wayes of the Saints: they are most imbittered against them. Like Christians turning Turkes, proselited pha­risaical persons; more hellish in their ma­lice and fury against the godly, then Turks, or Pharisees themselves. Math. 23. 15. the sweetest wine turning the sharpest vinegar­like spirits against the Saints.

5. Against such as apparently oppose ra­ther 5 Enemies a­gainst God in Saints persons. [Page 165] God in their persons, then the persons themselves; opposing persons every way amiable in their eyes, for parts, paren­tage, good behaviour and repute, and only because godly, and so hating them without any (personal) cause. Psal. 69. 4. onely for Gods sake they reproach them. verse 7. Because they pray and fast, that is to their re­proach. verse 10. Let the table of such be­come a snare, &c. verse 22. Psal. 35. 7. Without cause (on my part) they have hid for me their net, &c. Therefore let their way be death. And verse 20. They devise deceitfull matters against them that are quiet in the land. Persons that meddle not with others, or other matters, but have their conversa­tions in heaven, they themselves cannot charge them to bee turbulent, but they are pious, they are conscientious, that is enough against them in such mens eies, & yea where­ever, or in whomsoever such persons see the image of God, they doe like their father the Devil, maligne it. Yea, though they gaine neither credit nor profit by malig­ning such persons, as the Devil him­selfe doth not, but are rather losers by it, yet they are well appayed if they can but wreak their despight upon the Saints: let the ways of such be slippery, & the angel of the Lord persecute them Ps. 35. 6, 7. &c.

6. Against such enemies, who are so 6 Enemies past the reach of mans ju­stice. great, that they are even past the reach (in a manner) of humane justice; none other [Page 166] left (in a manner) to break their teeth, but God onely. Such as say, wee will speak, and doe thus and thus with them, and let us see the proudest He of them all, which dare contradict or oppose us. Our tongues are our owne, who is Lord over us? As for the Saints, they make a puffe at them, (such poor snakes as they are:) and some vilest persons (haply) being exalted (to the high­est place of rule) such wicked enemies walk on every side, without (curb or con­troule:) Now it is high time for the poore and needy to cry against them, and God will arise at their cry. Psal. 2. 3. 12. 4, 8. with 1. 5. verses compared. In this case Christ maketh it the Saints duty to cry night and day for vengeance against such ene­mies. And God at length will hear them. Lu. 18. 1, 2, 3, 7, 8. Bloody minded Joab being too mighty to be reached by King Davids justice, is prayed against, 2 Sam. 3. 29. Let this blood rest on the head of Joab, and verse 39. I am this day weak though anointed King, and these men the sons of Zerviah bee to hard for me, The Lord shall reward the doer of evill according to his wickednesse. 7 Enemies with whom di­vine justice hath begun.

7. Against the enemies of God, which divine justice hath already found out, and begun to seize upon. If the fire of God hath begun to kindle on them, and in them, we may blow it up by this holy breath, Psal. 21. 9. &c. and verse 13. compared. If God sheweth that its his will to cut down such [Page 167] ripened stalks, we may help onward to their cutting downe; if he hath begun to wound such mad dogs, such wolves, such serpents, we may help to kill them outright. If he hath routed such Midianites, our prayers must help for the chase of them. When persecu­ting Babylon is once begun to be battered at, and closely besieged through Gods sin revenging hand, Then the inhabitants of Zi­on shall say, the violence done to me, and to my flesh, be upon Babylon; and my blood upon the inhabitants of Chaldea, shall Jerusalem say. Jer. 51, 31, 32, 33, with 34, 35.

Lastly against general enemies, such as 8 General e­nemies. Antichrist; the Saints may and must all and every one of them, muster up al their spiritu­al forces against such an enemy. To conclude

Quest. It may be demanded, When the Quest. Saints prayers against the enemies of God may be sayd to be heard? or how it may be known, that such judgements as the Lord inflicteth upon his enemies, are fruits and issues of the Saints prayers?

Answ. I answer. 1. When God brin­geth Answ. strange judgments upon persons pray­ed Such prayers answered, when strange judgements come upon them. against. As Hezekiah, no extraordinary inspired prayer he prayeth against blasphe­ming Senacharib. 2 Kings 19. 5, 16, &c. and verse 20. God heard his prayer, which appea­red, ver. 35 by the strange hand of God against him, and his Army, of 185000. who are cut off by an unusual stroak or plague of the angel, and he himselfe (in an unheard of manner) [Page 168] is killed by his owne sons, whilst he is worship­ping in the house of his God. verse 37.

2. When God bringeth upon such enemies, speedy and untimely deaths, and 2 Speedy and sudden judge­ments come on them. not long after imprecations of the Saints made against them; as that night after He­zekiah had so prayed, the angel wrought that unheard of slaughter of the Assyrians, and soon after that parricide is committed upon Senacharib himselfe. Doubtlesse the Saints which made such earnest request for Peter, did not forget Herod that bloody­man, to intreat God to convert him, or else to cut him off, if ripe for it; and Acts 12. 5. 23. you see it is not long after that in that unwonted way, he cometh to his end by the stroak of an angel; when the very next day Arius dieth by voiding his bowels as he went to ease himselfe, it is a sure token, that the prayer of that godly Bishop of A­lexandria which hee made against him the night before, did speed him. Theodoret. Eccles. hist. lib. 1. cap. 4. When within five or six dayes after that fasting and pray­er of the Jews, wicked Haman is unexpe­ctedly brought to his end, surely God hath respect to his peoples requests in their mour­nings and this their enemy came to fal be­fore them, Hester 4. & 7. compared, accor­ding as the very night after Hesters feast, that unexpected way was made by God in the kings heart for Hamans fall. Chap. 6. When Achitophel within a day or two after [Page 169] David had prayed,—Lord turne the coun­sell of Achitophel into foolishnesse, 2 Sam. 15. 31. compared with chap. 17. 1. 23, cometh to his end, it evidenceth the same to be an issue of Davids imprecation; its a sign that God heard that cry of Moses against the Egyptians, when that very day the Lord in a wonderfull manner overthroweth them. Exodus 14. 13, 15. 33. com­pared. So when Jehoshaphat and his people solemnly and humbly request the Lord to judge those inhumane, ingratefull enemies of theirs, 2 Chron. 20. 2, 3 4, 5, 10, 12, 13. and the very morrow after, Grd doth in an unwonted manner bring ruine upon those enemies, verse 16, 17, 22, 23, 24, 25. compared, all may safely conclude, that those prayers speed them.

3. When the manner of the ends which God bringeth upon such enemies a­gainst 3 Reproachfull ends befall them. which his pray, is reproachfull and shamefull; as when a wicked Haman, which a little before was the greatest in the kingdome, cometh to be hanged upon a gallows. Esther. 7. 9, 10. When the great Oracle of the people, and Counsel­lour of state, Achitophel, cometh to so shameful an end, as to dye by an halter, yea to hang himselfe. When that deputy King or Governour Herod, hee cometh to so base an end, as to bee eaten of basest vermine, of lice; so when wretched Arius cometh to so base an end, it [Page 170] argueth that some godly Alexander hath told his errand to the Lord.

4. When the judgements God bring­eth 4 When the very same judgements prayed for, follow. upon his enemies, are the very same which his people desired against them in their prayers. God doth not indeed alwayes hear his people in the very particular, but in something equivolent; yet sometimes he doth, and when he doth so, it the rather argueth the same to be an answer of prayer. As when not alone a Prophet extraordina­rily inspired, prayeth against Judas, in ano­ther enemy like him; and the things desi­red are inflicted, as Psal. 109. and Acts 12. 18, 19, 20, compared. But Jotham an ordinary man, hee prayeth that five may come from Abimelech, and devoure the men of Sechem; and againe, that fire may come from the men of Sechem, and devour Abimelech, and the issue presently after­wards answereth the same, for both were instruments of each others ruine; it is a sign that Jothams prayer sped them both. Judges 9. verse 56, 57 compared.

5. If when persons prayed against are 5 They perish without being desired. swept away, without any desiring even of their associates to the contrary, even they pity them not, there is none, no not of their companions in evill, to shew them mercy; all blessing from any hand (almost) is far from them. Psal. 109. 12. 17. The very wicked which drew them, which coun­selled them to such treacherous enemy-acts [Page 171] against God and Christ cast them off with­out pity; as the Priests and Scribes did cursed Judas, in his saddest out-cries and troubles—What is that to us? (they will not owne him, nor his acknowledge­ment) look thou to it. Matth. 27. 4. Nay, such enemies prayed against, if the prayers be effectual, will (like those Ammonites) help forwards one anothers ruines. 2 Chron. 20. 10, 11, 12. with verse 22. &c. Such bloody Shechemites, so prayed against, will help forward murtherous Abimelechs death and misery, as he did theirs. Judges 9. 56, 57.

CHAP. I. Touching the modification of the exercise of Prayer: and therein of Impor­tunity in Prayer.

HAving dispatched the Dis­course about the nature, sorts and parts of Prayer, We come to consider of the modification of the exercise of Prayer, injoin­ed and implyed in the word, [...], which implyeth praying importunely, oppor­tunely, and indesinently Some Interpreters make account, that Paul hath reference herein unto that speech of Christ, Luke 18. 1 [Page 173] that men ought to pray always, and not to faint; namely, through spiritlesness sluggishness, or slightnesse, so here, pray, [...], without giving out, giving over, leaving off, or intermitting any space of time, which must needs imply importunate praying; as that of the widowes plying that unjust Judg with earnest Suites for Justice, notwith­standing any seeming discouragements or denyals. And indeed such as pray impor­tunately, earnestly, and servently, when they do pray, they in Gods intent and ac­count, do pray continually, or without cea­sing.

Now for our better handling this Duty of praying importunately, consider we, 1. Wherein importunity of Prayer consist­eth? 2. The Qualifications of it. 3. The Reasons inforcing it. 4 Some Helps fur­thering it. 5 Some Marks discovering that importunity of Prayer which the Lord meaneth.

Touching the first Quere, Wherein im­portunity Importunity of praier consist­eth 1. In the ut­most improve­ment of mind & heart, and the gifts and graces of the Spirit ther­in, in Prayer. of Prayer consisteth? I answer, It consisteth

1. In the extensiveness and intensiveness of the mind and heart, and of each praying Grace of a godly Suppliant in his prayer. Our new Translation rendreth that in Acts 12. 5. by a like phrase as this in the Text, Prayer was made [without ceasing.] but the word there in the Greek is [...], then was Prayer made which was stretched out upon [Page 174] 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 [Page 175] 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. [Page 176] 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 [Page] [Page] [Page 177] 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, [Page 178] 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 calleth upon the soule, Go againe to him, renew thy suits, speak, why dost not thou speak for a speedy answer? and faith whispers the soul in the eare, be not put off, the Lord hath that by him for which thou comest, it is not for his honour to bid thee goe and come againe to morrow, when he hath that pardon, and peace, and grace by him for which thou comest: yea, Sathan and unbeliefe will be charging such present pay of spiritu­al debts, or else to prison; and therefore feares and jealousies are raised by them both in the Saints, and many times will post and haste the soule upon desires of spee­dy [Page 179] resolutions and answers from the Lord, what he meaneth to doe for them at these dead lifts.

4. It consisteth in a strong resisting of 4 In a resolute breaking through dis­couragements in prayer. discouraging suggestions whencesoever ari­sing, tending to beat the soule off from prayer, If the answer from within be, trouble me not, I am in bed, Luke 11. 7, 8. yet the suit is continued, and for importunities sake the friend ariseth, and supplieth with bread: If the angel say to importunate wrestling Jacob, Let me goe: nay, I will not let thee goe, till thou blesse me, (saith hee) Gen. 32. 26, 27, 28. hee will hold his hold whosoever saith no. Exod. 32, 11, 12, 13. Let me alone saith he to Moses, (or leave off thy prayer, as the Chaldee paraphrase rea­deth it,) but the event shewed hee would not, he did not let him alone. Psal. 80. 4. Though God carry it towards his people, sometimes as angry, yet they pray; why art thou angry at the prayer of thy people? Lamentations 3. when his prayer is shut out, yet he knocketh, Psal. 61. 1, 2. From the ends of the earth will I cry to thee, when my heart is overwhelmed, lead me to the rock that is higher then I: let his distances bee never so great, hee is resolved to cry after the Lord, and if he get but his head never so lit­tle above water, the Lord shal hear of him. Psal. 69. 1, 3. One would think his discou­ragements such, as he were past crying any more, the waters entred into his soule, in [Page 180] deep waters the streams running over him: hee sticketh fast in the mire where is no standing, (he is at the very bottome, and there fast in the mire,) he is weary of crying, yet verse 6, 13. But Lord, I make my prayer to thee: and as he recovers breath, so breathes out fresh supplications to the Lord; if men or devils would be forbidding to pray, as the multitude sometimes did the poore blind man, to cry after Jesus; yet as he, so an importu­nate suppliant will cry so much the more, Je­sus thou Sonne of David, have mercy on me. Mark 10. 47, 48. When distrust and di­stempers would bee pulling such a suppliant by the sleeves as he is going to the throne of grace, and say, what, thou go thither? alasse poor tattered creature, wilt thou goe thus in thy raggs? Hath the Lord nothing else to doe but to wait upon such as thou art? Doest thou poore prodigal think that he will be spoken with by such an one as thou art? Go pay thy debts first to divine justice, thou knowest what an one thou art, and hast been. It is for such as are so fruitfull, so faithfull, so zealous, so mor­tified, so selfe-denying, so sincere, so ser­viceable to God and others, such as have kept so close to God, that have not runne into such and such sinnes against light, such as can confidently stay upon God; and not for thee who hast failed in all these, to draw near to him: yea, but strength and importunity in prayer will gather strength [Page 181] by these pressings and oppositions, these gusts wil but kindle the fire of holy desires, and make them flame out the more in prayer; and conclude, that it concerneth the soul the more to beg and seek for mer­cy. Sometimes the guilt of some special sin would stop the souls mouth this way; but that also maketh it to roare out its com­plaints the more, and presse the harder for pardon. Sometimes the world in the occasions of it would withdraw the soul to speak a few words to it of concernment; but importunity packeth that away with indignation. Importunate David will chide out all manner of disquieting suggestions; Why art thou disquieted within me, O my soul? Psal. 42. 5. and break through an army of discouragements to speak to the Lord: if he must swimme for it through a tempestu­ous sea of difficulties, hee is at a point for that, he will make his prayer to the God of his life. verse 7, 8. In this holy building­work, opposition maketh not serious buil­ders lay by their trewell, but take their sword rather in the other hand ready to re­sist such as oppose it: such holy beggars have no other trade to live upon, but such begging, it is even death to them to leave it.

5. It consisteth in a patient▪ bearing and 5 In submis­sive bearing crosse occur­rences in praier overlooking adverse occurrences in our seeking of the Lord. Gen. 32▪ 25. The Angel touched the hollow of Jacobs thigh, [Page 182] and it was out of joynt as he wrestled with him, but yet he muttered not; hee mindeth his work: and verse 26. I will not let thee goe except thou blesse me: let him criple him and bruise him if he please, but blesse him hee must ere they part. The importunate Ca­naanitish woman doth not regard, or any wayes stomack the taunt of Christ, (if it may be so called) in his calling her dog; It is not meet to take childrens bread, and cast it to dogs, but she owneth the worst name he can give her as her due, Truth Lord, saith she, &c. Matth. 15. 26, 27. These peo­ple of Christ will be seeking of him, Cant, 5. 6. I sought him, but could not find him, I called upon him, but he gave me no answer; yea, they bear it quietly: yea, but the watch­men and those upon the walls abuse his people. verse 7. They put up that also, but follow their suit for the recovering of Christs fa­vour towards them. ver. 8. If you find my be­loved, tell him (in your prayers) that I am sick of love. Such beggers winch not much for the barking, yea or for some snaps of dog-like enemies to prayer, nor care such beggars what they are secretly termed, the worst name is welcome, so that they may have but the almes of mercy for which they come. They meet with many a wrinch, and many a crush, in pressing through crowds of discontentments, with their pe­titions to their Kings gracious throne; but earnestnesse of their desires, makes them [Page 183] quietly to bear all. In those soul wooings of Christ, such like discouragements are all nothing, if at last they may but winne Christ, and gaine true spiritual conjugall fellowship with him: if they find such a pearl, they weigh not any cost they are at in seek­ing it. If they may but gaine the passages of the streight gate to life, they can very well bear the dry blows they meet with, in fighting to enter in, as the force of that Phrase, (Luke 13. 22.) [...], holdeth forth fighting; as those of old in the Gre­cian exercises, some whereof were with fists, and batts. Brave spirits are up in the soul, when a spirit of importunity in prayer is stirring, and they will make suppliants bear any thing: so much also the force of the word [...], (used both, Col. 4. 21. and Rom. 12. 12. For continuing instant in prayer,) holdeth forth; continuing therein with much patient bearing of incumbrances or molestations.

6. It consisteth lastly, in being in a holy In holy insati­ablenesse with mercies recei­ved. wife, unsatisfied with smaller measures of prayer-blessings, pressing still on for more, Importunate Abraham hath his additionall requests to the former, when they are gran­ted, Gen. 18. 17, 20, 30. So Moses, when heard for Israels pardon, so far forth: Exod. 32. 10, 11, 12, 13. yet hee wants, and must have the Lords gracious presence a­long with him: and then Exod. 33. 12, 13, 17. when that is granted, yet he wanteth a further light of Gods glory, v. 18. And when [Page 184] he hath got that, yet chap. 34. 8, 9. he hath a further request for Israel againe, verse 8, 9. Gideon hath scarse ever done asking one signe and token of Gods gracious presence with him, after another granted him, Judg. 6. 17, 18, 37, 38, 39. compared. Those ear­nests make them presse harder for the re­ceipt of farther and larger sums of grace; those gracious recoveries makes them to renew their suits and pleas; those tastes do but whet their appetites after more of such spiritual cheare; such first-fruits make them long the more, for gathering in more of that blessed harvest; now and then a view and kisse of their beloved at their request, makes them more enamoured with love-de­sires after more.

Now of the second thing pro­pounded. Importunity in prayer must not be 1 Unseasonable. What manner of importunity is required? To which I answer, 1. Negative­ly. 2. Affirmatively. Negatively also two wayes. 1. Look that it be not unseasona­ble importunity, but a seeking of Christ early, in the day time of grace, not in the evening, the close and ending of that day. Prov. 1. 28. Thou shalt seek me early, and not find me, when the door of grace is shut, to cry, Lord, Lord, open to us, it is in vaine, Luke 13. 25. when men have wearied out the Lord with knocking at their hearts, and with calls, and they answer not him, they shall (cry) saith the Lord, but I will not heare.

[Page 185] 2. Looke that it be not an inordinate 2 Inordinate, or for a lust. importunity, an importunity of some lusts, like Rachels wrastling (in prayer also) with great wrastling for a son.

Quest. How may Inordinacy of affecti­on Quest. or lust, be discerned to be the spring, and give rise to importunity in prayer?

1. Answ. When importunity in prayer Answ. 1 for mercies which we want, is uttered with Markes of ear­nest prayer when from our lust. 1 Undervalu­ing of mercies received. undervaluing of the blessings wee already have, or with discontentment at them. Numb. 11. 4. You fell a lusting, and wept, saying, who will give us flesh? and verse 6 We can see nothing but this Man. Like chil­dren, that whilest crying for an apple from their fathers hand, will fling away the cake that is in their owne, and so get a whipping rather then a pippin (as wee say;) so such get a lashing, rather then their longing, which argueth an inordinacy in such chil­dren.

2. When such importunity in seeking such 2 Valuing of things desired even with a bad estate. or such things from God, is accompanied with a prising of a very bad estate, in the enjoyment of the things we ask: as we re­member, say they, the flesh we did eat in Egypt, Numb. 11. 4, 5. they are so eager for flesh, that Egypt it selfe, where they had such flesh, hath now an honorable memoriall with them, and they could even be glad of Egypt againe upon condition they had but flesh enough as formerly: A place of bondage, a place where sacrificing to the [Page 186] Lord was an abomination to the Egyptians, would be a welcome place, with that desired flesh they crave. Luke 15. 12. The younger said, father give me the portion of goods which falleth to me: he will have it though he want his fathers presence, and the communion of his fami­ly, and be left to himselfe to shift for a living. The Israelites will have a King, though they are told from God, that they will be in a farre worse condition un­der their tyrannous usages, then ever they were under the government he appointed over them, even under their Judges; 1 Sam. 11. 11. to the 18. And vers. 18. And you shall cry out in that day, because of your King which you shall have chosen you, and the Lord will not hear you in that day, verse 19. Neverthelesse the people refused to obey the voice of Samuel, and they said, nay, but we will have a King over us. Like some young men, that against all their fathers whol­some admonitions will needs have such an one for their wife, and night and day sollicit their father to let them have her; though told that they will but undoe themselves by it. 3 Asking things unsu­table to our condition.

3. When we aske things of God, that are unsutable for our condition: as for the younger sonne to ask his father to have all at his own dispose, when no way fit to ma­nage it: Luke 15. 12, 13. So for Israel in a wildernesse to desire quailes, a meat altoge­ther unsutable for their place, and estate; So [Page 187] for James and John, to desire that one might sit at his right hand, and the other at his left hand in the Kingdome of heaven, Mark. 10. 35. 37. before they are fitted to suffer with Christ, or for him; to be riding on horse­back ere they are able to goe on foot. 4 Rashnesse in asking.

4. When wee are rashly importunate, as James and John were Mark 10. 36. You aske you know not what: they considered not, understood not what they asked: or as in that request for fire to come down from hea­ven, to consume those Samaritanes, Luke 9. 54. Christ told them, you know not what spirits you are of: they considered not from what spirit they were moved in that request. When we waite not for Gods counsell, advise not with the Lord about what we are to aske; or not seasonably, before our hearts are growne inordinate with their desires, Psalm. 106. 13, 14. They waited not for his counsel; they lusted in the wildernesse: when desires prevent, or outrun deliberate judgement, they are not right; or when judgement the mistresse, must waite upon these her maids, there is disorder: When your princely minde must go on foot, whilest servantly affections ride on horseback, there is confusion; when un­derstanding must only dance after affections pipes, there must needs be great miscarrying.

5. When we are not willing to waite 5 Hastinesse for getting things desired. the Lords leasure for the affecting of what we ask of him: but will be asking of him [Page 188] in wayes full of hazard, or with meanes of our own devising to attaine our desires: As Rachel, who wrestled in prayer for a child, Gen. 30, 8. but whilest delayed, gave her maid to Jacob to attain her desire of a childe: or like David, desiring the waters of Bethlehem, which could not be had, with­out the life-blood of such as fetcht it: 2 Sam. 23. 15, 16, 17. Like feverish persons, flying out of their beds for the drink they ask: the Israelites desire to goe up to Ca­naan then when God said nay, was a lust: Numb. 14. 40, 41. 44. There were lusts in that Kings extraordinary seeking of God for supplies of bread, by fasting and prayer: 2 Kings 6. 30. That in delayes of supplie, lets drive at the Lord himselfe, verse 33. Behold, this evill is of the Lord, what should I waite on the Lord any longer. Isa. 58. 3. Wherefore have we afflicted our soule, and thou takest no knowledge: those breath­ings that are so short winded, they are not divine inspirings.

6. When wee keep not due proporti­ons in our desires, being more importunate 6 Inequality in desires. in corporall matters, and those of lesse consequence, then in those soule matters of greatest concernment: like those in Hosea 7. 14. Who can howle upon their beds for corne and wine, and yet without heart to seeke reconciliation with God: verse 10, 11. Lukewarme at the best in spiritual matters; a cake halfe baked, verse 8. Like foolish chil­dren, [Page 189] hardly ever speaking of choice mat­ters, and yet ever and anon filling the house with cries for rattles and bau­bles.

7. When we flie in the face of this or that Creature, lay causelesse blame upon 7 Quarrelling with instru­ments. such or such persons, or things, if not an­swered of God, in things that we crave of him: thus Rachel wrastled with God for a childe, but whilst delayed, quarrells with Jacob, Give me children, or else I dye: Gen. 30. 1, 2. 8. compared. Like distemper'd patients, angry with their attendants, be­cause they may not have such, or such things, albeit forbidden by their Physici­an: or like children falling out with the executors of their fathers will, because they doe not at their times, in their wayes and proportions, pay them in what they desire.

8. When our desires in prayer tend to a lust, and the service of it, they spring 8 Asking for a lust. from a lust; and if lust be last in execution of our desire, it is the end of them, and so the first in Intention. Our prayers are in their Genesis, as they are in their Analysis: when their resolution and dissolution is in­to Inordinacies, their beginnings were asu­redly some inordinacy. Such prayers and desires as have earth and flesh for their Center, were assuredly earthly and carnal in their principles: Such as their Omega is, such was their Alpha. The Prodigall who [Page 190] spent what he asked of his father upon har­lots, surely had some inordinate lust, which set him on worke to aske the same of his father. Luke 15. 12, 13. For this it is that the Apostle James condemneth these professors: Ye aske amisse, that you may James 3. 3. consume it upon your lusts.

9. When the fruition of the things so earnestly desired, proveth afterwards some 9 A blast up­on the thing desired. way burdensome to us: Genesis 19. 20. How earnest is Lot for Zoar, Is it not a li­tle one? and my soule shall live: but verse the 36. He is weary of Zoar: Lot went up from Zoar: thus the Israelites quailes over ear­nestly asked become loathsome to them. Numb. 11. 18, 20. So did they at length cry out as much upon a King, as ever they did cry out for one: 1 Sam. 1. 8, 18. This passing from one extreame to another, argueth Inordinacy in the heart. Now we come more briefly to answer affirmative­ly.

1. Then look that your importunity Importunity in prayer must be in prayer be caused and guided by faith: so it was with the importunate Petitioner, 1. From faith, Matth. 15. 25. 28. compared. He saith not, oh woman, great is thy importunity, and yet it was such; but, great is thy faith; faith doth ballast the heart aright in prayer, and keeps the swift sailing desires there­of, in their due course.

2. Look that it be with filial meekness, 2 With meek­nesse and sub­mission. submission: Christ offered up prayers with [Page 191] strong cryes, and teares. Heb. 5. 7. but an­nexeth, not my will, but thine be done; Matth. 26. 39, 42. and Luk. 22 42, 44. compa­red.

3. Look it be done with sutable earnest­nesse 3 With like earnestnesse in use of means. and seriousnesse in holy indeavours, in the use of lawfull meanes to attaine our spirituall desires, Canticles 3. 1, 2, 3, 4.

Touching the third thing, the Reasons calling for importunity in prayer: though we might name many; as the Lords impor­tunity in calling upon us; the fiery fervent nature of the spirit of God in us; the im­portunity of the wicked in their desires; the prevailing force of such holy importunity with the Lord. Yet wee shall insist upon this one Reason, taken from the evil of carelesnesse, remissenesse, or slightinesse in prayer which is crosse to importunity in the same, w^ch may suffice to awaken us all to the contrary duty of importunity in prayer. Let us onely hint some particulars of the evils Evils of sinne in slightinesse in prayer. both of sinne and sorrow which attend such slightinesse and remissenesse in prayer. Consider we first of the evils of sinne in such slightinesse in prayer.

1. A slighty prayer is a blind sacrifice: the 1 Inconside­ratenesse in prayer. mind of such a one that so praieth, is not wont to consider, or observe what he doth there­in. He that is carelesse of the manner of his approach to God, looketh not to his feet, considers not that he doth evil. Eccles. 5. 1.

[Page 192] 2. It is a lame sacrifice; it is not a com­pleat praier. Like the sacrifices of those care­lesse 2 Incompl [...] ­nesse in praier. slighty Jewish Priests of old, Mal. 1. 8. such a ones affections to God and good, are corrupted. Such an ones expressions in prayer, are very unfit and unsutable often­times unto what he is speaking of. Prayer in such an ones mouth, is as a parable in a fools mouth, which in expression is very un­equal. Prov. 26. 7. The Prayer-expres­sions of a drowsie, slighty spirited profes­sour, are like the speeches of one halfe a­sleep, halfe awake, full of impertinen­ces. The mind also of such one is cripled halteth: witnesse the many distractions constantly accompany such an ones prayer. The mind of such being not seri­ous in prayer, and taken up in talking with God, will easily admit speech with other objects, which will be calling the mind forth to mentall discourses about them whilst praying. As it is in seeking of something which we have lost, if wee mind it not seri­ously, we shall have trifles enough in veiw to draw our eyes to them: so is it in slighty seeking to God in prayer.

3. Carelesnesse and slightinesse in 3 Instability in prayer. prayer, breedeth and feedeth inconstancy, and instability in prayer. Any, yea some­times no occasion shall cause a sleighty Professour to neglect his praying. Any pretence that will but seemingly serve to stop conscience its mouth, or any discou­ragement [Page] [Page] [Page 193] will put him by praying; it is ve­rified in such an one, Job. 27. 10. Will hee alwayes call upon God? (that is) hee will not doe it on constantly. Their goodness in seeking God in prayer also, is but as the early dew which goeth away, Hosea 5. last, and 6. 1, 2, 3, 4. compared. Nor will it be onely an occasional omission sometimes of Prayer, but an habituated instablenesse in Prayer, now off, now on; now having a mind, & now no mind to pray; until at length such an one waxeth weary of prayer, which did not call upon God, to wit seriously, Isaiah. 43. 22. Thou hast not called upon me, (namely importunately) but thou hast been weary of me, O Israel. As it is with the sluggard, Prov. 6. 10. yet a little slumber, and yet a little sleep, and as one sleep and slumber stealeth upon another, so one sleighty prayer begetteth another, at least a disposition thereunto: and one ommission of Prayer occasioneth another, though it may be, an awakened conscience would faine have it otherwise; or as it is with a sleighty workman, if he doe but now and then for­bear working, labour groweth tedious to him, or at least hee cannot hold out to any constancy in working. The like befal­leth him that is sleighty in Praying, he can­not be constant in Praying. Such an one will rather run any hazards, to shark and shift for comfort otherwise, then bee con­stant in labouring in Prayer for it.

[Page 194] 4. Slightinesse in prayer, it rather streng­thens then weakens the sinnes wee pray a­gainst. When Professours grow remisse in praier, then corruptions presently gather head, and get the better; if Moses his hands grow heavy and remisse in praier, flying, yea and wounded Amalakites will rally, and give a fiercer and more victorious charge. Exodus 17. 11. Whilst a Christian Soul­dier handleth this weapon of praier care­lesly, he leaveth an open mark for an ene­my and lust to foile and wound him, if not mortally and irrecoverably. Should a Chri­stian traveller, though like another travel­ler, with his pistols in his holsters, and his sword by his side, be well weaponed, yet if carelesse, and as good as asleep by the way side, he is a fit prey to any lust to spoil and rob him of his treasure; or if suddenly a­wakened in conscience, to see his danger, yet he is but as one suddenly awakened in a kind of amazement, and hardly in case to resist and fight against any such robber. Yea sleightnesse in praier laies a Christian open to all manner of temptations. It even tempts that arch-robber and murderer of soules, the Devil, to bee making a booty of such sleighty professours. Mark 14. 37, 38. Watch and pray lest you enter into temptati­on. The disciples carelesness of praier made the more ready way to Sathan to tempt them to forsake their master. And it was an ominous presage to Peter in special, of [Page 195] his sad fall soon after. Simon, sleepest thou? watch and pray lest yee enter into tempta­tion.

Supiness and sleightness in prayer is an 5 It is an in­let to delusions in-let to delusive fancies and conceits. The sleightest Christians in holy performances are most haunted with groundless and va­nishing toyes and hopes; as is evident in hy­pocrites, who are habituated in such a sleigh­ty way of prayer, and other religious ex­ercises. Joh. 8. 11, 12. 13. As it is with other persons who are betwixt sleeping and waking, they are subject to dreames, so is it with such like Christians.

6. Such Sleightness in prayer, is an 6 It brings in Apostacy. in-let and sad forerunner of Apostacy, if not seasonably redressed. The professours in Josiahs time that so soon turned back from God, were such as did not seek God, namely to any purpose, but at most, formal­ly and carelesly. Zeph. 1. The foolish virgines who for fashion and forme sake, goe out to meet Christ in his ordinances, making it their great care to get so much oyle of grace, as would make them shine in religious exercises, their oyle at length failed them, and their profession and reli­gious performances ended in a snuffe and in smoak. Matth. 25. 8.

Christians come not from one extreame of rash and hypocritical zeal and fervency, to the other of utter contempt and neglect of God and good, but by this midling [Page 196] temper of sleightness; from hot they come to bee quite cold by this lukewarmeness; when Christians are once beginning to take from the heighth and steep of fervency, they then haste downeward apace, and if the Lord prevent not, they stay not till they fatally fall into the bottomeless pit. When Christians grow indifferent in their desires of grace, they grow as indifferent in their indeavours after it; and when once indiffe­rent whether they do work for God or no, they are fittest to bee hired to doe some worse work. When Christians through care­lesnesse in driving this holy trade of pray­er, do not thrive, but go downe the wind amaine, 'tis twenty to one but they will be taking up some other trade: it may bee of covetous persons, it may be of time-servers, it may be of drunkards, it may be of adul­terers, it may be of hereticks, or opinionists, or the like.

Consider wee now of some evils of pu­nishments Evils of sorrow accompanying slightnesse in Prayer. and sorrow attending this; for this being in Gods account the guise of de­ceivers, That when we have a male in our own flock, as sometimes the Lord spake, Mal. 1. 8. 14.—we have serious spirits in other matters of the world, or the like; Yet offer such an accursed thing, as carelesse and slighty prayers; a curse of God is wont to A blast upon the gifts. attend it, God is wont to blast such in their spirits and gifts; so that their very gift of prayer is by degrees taken away from them: [Page 197] there is a secret moth that eateth out the strength and beauty of it, and it is too often found, that whilst such are slightly ha­pething and trifling about the greater mat­ters of their souls, the Lord leaveth offe­ring his rich mercies to them, and whilst they are making some complemental suits to Divine forsa­kings. Christ, hee at length will be woed no more by them, and that sad curse of God threat­ned against them in Jer. 44. 26 And the Lord will be no more named by any mouth of the men of Judah, cometh to be fulfilled in such loose-hearted professours. Prayer is cast out of their families and closets, as some refuse service, as is to be seen in these later dayes in too too many: or 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 [Page 198] 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 n [...]thg [Page 199] 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 hired­servants. 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 [Page 200] 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 [Page 201] 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 Lets 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.

[Page 202] 2. Immoderate intentness even upon our lawful occasions: when our spirits are 2. Too much eagernesse up­on lawfull things or occa­sions. even rivited to our occasions, they wil not be easily got free for prayer, they must be even filed off againe, no ordinary pulling at them will doe: when we are too too busy all the day long in speech with such occasi­ons, they will be calling even in prayer for a word with us.

3. Inconsiderate rovings of minde 3 A wandring minde before. in the interims betweene our praying seasons; when wee let our fleet thoughts flie hither and thither without restraint, they will not be so easily lured by us and come at our call, to become fixed in prayer.

4. Admission of wandring thoughts in prayer, and too easie yieldings to sleigh­tinesse 4 Distraction in prayer. therein; they grow unmannerly bold, when in the least entertained.

5. Resting in graces and comforts 5 Resting in grace received. received, in, and by prayer: we are sure to become remisse in praying the next time, if wee seed our thoughts too much upon what we got the last time we pray­ed, or if sleighty once in prayer; because secretly thinking to make amends the next time, we shall be then also the more sleighty.

6. Misgiving Apprehensions touch­ing Diffidence. God and his grace; That thought (Job 21. 15.) What profit should we have, if we pray to him? maketh them carelesse of com­ing near the Lord. A petitioner must [Page 203] needs be heartlesse in his suit, if he think that the King is wroth with him. And a beggar hath no minde to stand begging at a known churles doore.

Quest. To the last querie: touching Quest. 5 the markes of right and acceptable importuni­ty in prayer.

Answ. I answer, wee may discerne Answ. our importunity in prayer to be acceptable, Marks of ac­ceptable im­portunity. 1 Selfe abase­ment in pray­er. when our importunnity is the importunity of a suppliant, of a beggar in spirit: when it is attended with much selfe abase­ment, as the importunate Canaanite, who looked upon her selfe as a dog. Matth. 15. 26, 27. Truth Lord, yet the dogs take of the crummes under the table. Importu­nate Abraham looketh at himselfe as dust and ashes. Genesis 18. 27, 29.

2. Answ. When our hearts in prayer are Answ. 2 well warmed, fire hot, then the end of pray­er, 2 Holy warm [...]h in prayer. fervent prayer is attained; when our hearts wax warme by it, and the meanes is accep­tably used, then Gods ends in the use thereof are attained.

3. When we are in speciall wise at­tent, as to the work wee are in hand with, 3 Holy wait­ing for an an­swer. so to the successe thereof: as that woman that besought Christ in an acceptable way of importunity: you may see, she lay at catch, for she picketh out something for her holy advantage, out of even that word which Christ let fall in way of Answer: Matth. 15. It is not meet to take childrens [Page 204] bread, and give it to dogs: truth Lord, yet the dogs take of the crums falling from their masters tables: that prayer was full of holy pleas, and so are importunate prayers. Psalme 58. 1, 2, 3, 4, 5, 6, 7. And the Prophet beleeveth it was acceptable: verse 8. He will speak peace unto his people: but withall, he was in a lifting posture after his answer, I will hear what God the Lord will speak.

4. When we are as earnest and serious 4 Hearty prayses after­ward. in returning praises for mercies received and begged, as we were in begging for them. Luke 17. 12, 13. The Samaritan among the other leapers, he also lifted up his voyce with them, saying, Jesus, Master, have mer­cy on us: and verse 15, 16. he is as ear­nest and loud in his prayses: and one of them, when he saw he was healed, turned back, and with a loud voice glorified God, and fell down at Jesus feet, giving him thanks, and he was a Samaritane: and verse 19. Christ himselfe justifieth his importu­nity as a fruit of his faith, Goe thy way, thy faith hath made thee whole.

CHAP. II. Touching Opportunity of Prayer.

VVE come now to the second thing included in the Modification of this duty of prayer; that it bee without ceasing. Namely, that we pray opportune­ly. When Paul saith, that without ceasing, ( [...]) he had remembrance of Ti­mothy in his prayers night and day, 2 Tim. 1. 3. He meaneth that upon all occasions, and as he had any opportunity, hee did re­member him in his prayers. Hee taketh all opportunities offered by the Lord to pray, and omitteth them not; he praieth without ceasing. It is then the duty of all the Lords people to pray opportunely, or to take all holy opportunities to pray unto the Lord. For the better handling of this duty, consider these particulars,

First, that it is seldome that any time is unseasonable for prayer.

Secondly, that yet there is a time when the Lord will not listen to prayer, no, not of his owne people.

Thirdly, that in mercy the Lord useth to offer unto his people opportunities and sea­sons of prayer.

Fourthly, that the Lords people are bound to take or improve all such opportu­nities of prayer.

Touching the first very briefly, that it is Prayer is rarely unseasonable at any time. very rare that any time is unseasonable for prayer, it appeares in this that the Saints are injoyned to pray alwayes; Luke 21. 36: Ephes. 6. 18. And this, that the title of God, is to be a God hearing prayers. Psal. 65. 1, 2. O thou that art hearing ( [...]) prayers. He is alwayes hearing the prayers of some of his people, and ready to hear the rest.

Touching the second a little more largely, Sometimes prayer is not so seasonable. that there is a time when the Lord will not listen to prayer, no, not of his people; so that praying at such times, they pray out of due season. It is not then so fit a time for them to pray. As

1. When they are under offences unre­pented 1 When the persons pray­ing are under just offences. of, Matth. 5. 24. First be reconciled to thy brother, and then come and offer thy gift. It is not seasonable for Jobs freinds to come to offer to God, until reconciled to injured Job. Job. 42, 78. If we are out with the favourites of the King of Saints, it is not seasonable to come to the King with pe­titions. It is not a season to seek peace with Christ the head, when peace with his mem­bers is not sought. If our heavenly Father should not hold off his respects to childrens requests, who offend their brethren, they would never seek to be reconciled.

2. When any of them doe too willingly 2 When under some guilt of sin not actual­ly repented of. and contentedly remaine under the guilt of some known sinne against the Lord. Isai. 1. 15. When you make many prayers I will not [Page 207] heare, your hands are full of blood. ver. 16. wash you, make you cleane, put away the evil of your doings, &c. 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 [Page 208] 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 knockings 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 over­full, 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 [Page 209] 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, 'tis 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, its 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 [Page 210] 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, [...]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. [Page 211] 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, 'tis then, when in such a friendly frame. Psal. 116. 1. I love the Lord because he hath heard my voice. And verse 2. there­fore will I call upon him, or speak lovingly to him. Words spoken to God in love, or from love to him, come the most seasona­bly, for they are ever well taken, they are taken in love by the Lord. When the Lord in his providence bestoweth upon his people something whereon the image of his special favour is instamped, it is a time in special to acknowledge the Lord by prayer, as praying is called, Prov. 3. 6. In all thy ways acknowledge him, even by prayer of faith.

Secondly, the Lord is thus near to us by 2 By special motions of his spirit. any special motions of the spirit, especially such as put us upon prayer; when the Lord doth inwardly speak, even to our hearts such like words, as Isai. 43. 11. Ask of me touching my sons and daughters, and con­cerning the work of my hands command ye me, or when Christ by his spirit saith to our hearts, as sometimes he did to them by word of mouth. Joh. 16. 23, 24. Hitherto yee have asked nothing: Ask that your joy may bee full. Or as hee said to his people, Cant. 2. 14. Let me heare thy voice, for it is sweet; it is now a time to speak to the Lord, that we seeme not to slight him. When thou saidst, (namely, by the spirit inwardly as well as by the word outwardly) seek my Psal. 27. 8. face; my heart answered, thy face Lord will I seek. If that holy motion to Solomon, 1 Kings 3. 5, 9. Ask what I shall give to thee, &c. made even a sleeping-time, a sup­plicating-time; much more may holy mo­tions of God this way, make our waking-times, our wrestling seasons. Such drops of a spirit of prayer are handsells and pledges of large powring out of that spirit upon us, if thankfully received and improved. Zach. 12. Such solliciting directions given us from the Lord, argue that assuredly it is both a praying and speeding time. If the Lord pre­pare the heart, if he fit it, and put it upon prayer, teach it how to pray, He surely bow­eth the eare to heare. Psal. 10. 17. It is [Page 213] Esthers time to ask, when King Ahasuerus himselfe putteth her upon it; What is thy petition? and it shall be granted thee; and thy request? it shall be performed. Esther 7. 2. So is it here. And let none abuse this to streng­then any fond Grindletonian conceit, that we must never pray till wee find the spirit first moving us to it. It is our opportunity indeed of prayer when the spirit moveth thereto, but not the onely season of pray­er, as wee have in part shewed, and must further mention other seasons thereof as well as that. Wee must sometimes pray, that we may pray, and when as we are apt to judge our selves, that wee are most unfit to pray, then to pray that wee may become fit to pray. As by speaking men are fitted to speak, by running to runne, by wrest­ling to wrestle, by labouring to la­bour.

Thirdly, he is thus near us by some spe­cial 2 By some spe­cial promises made ours. word of his mouth, especially by some gracious promise spoken and manifested to us; and that also is a special season for prayer. 2 Sam. 7. 27. For thou O Lord God hast revealed to thy servant, saying, I will build thee an house, therefore hath thy servant found in his heart to pray unto thee. Its a season of this holy talking with God, when he first enters speech with us by some such words of his grace. Its seasonable to open our mouths wide, and receive grace and peace when the Lord setteth open any such [Page 214] golden pipe of both as is the Promise: the Gospel is in every part of it, the mini­stration of the spirit, 2 Cor. 13. 8. and of life, verse 6. and of faith. Rom. 10 8. and of peace. Esai. 57. 19. The words of Gods grace pacifie and still the tumults in the soul, and inlarge and quicken the heart. Now if ever it bee a season to speak to the Lord in praier, it is when unmannerly di­stempers, (which too often silence us at best) retreat, and are put to silence, and when our hearts are set at an holy liberty to powre out themselves before the Lord.

Fourthly, the Lord is near his people 4 By some fa­therly correcti­on. when he visits or afflicteth them. What shal I answer him when he visits (or afflicts?) Job 31. 14. and Job 7. 18. What is man that thou shouldest visit him? The Lord is then near to us to try us, to take an account of our wayes, to correct our mis-doings to observe how we carry it under affliction, to com­fort and support us in affliction, to sancti­fie affliction to us, and to save and deliver us out of the same, and therefore in special sort it is seasonable to cry unto him, and to ask a correcting father forgivenesse. Jam. 5. 15. If any be afflicted, let him pray. Psal. 50. 15. Call upon me in the day of trouble, and I will heare thee, and thou shalt glorifie me. God doth then speak to us by his rods, Micah 69. It is therefore seasonable then to answer him in our praiers, If ever a gra­cious heart bee humble, sensible, serious [Page 215] and lively, it is then when in affliction, when in the fire. Such a time of pangs is a time of crying out to the Lord; when God visi­teth Saints by affliction, it is seasonable for them to visit him with prayers: Isai. 26. 16. Lord in trouble have they visited thee, they powred out a prayer to thee when thy chastning was upon them.

5. The Lord is near to us by some spe­cial deliverance out of affliction: this is 5 By some special delive­rance. likewise the Lords visiting time when hee cometh to see us, Zeph. 2. 7. For the Lord their God shall visit them, and save them from their captivity. If God wil thus visit his vine, the people of God look at themselves as ingaged to call upon him, Psal. 80. 14. 18. compared. Behold, visit this thy vine, quicken us, so will we call upon thee. When the win­ter of the Churches afflictions and captivity is over, Christ expecteth to heare his Chur­ches voice in prayer. Cant. 2. 10, 14. Zach. 13. 9. I will bring that third part through fire, and they shall call upon me. A person newly delivered out of this pit, Job 33. 24, 36. Hee shall pray unto God, and he will be favourable unto him. Little do Chri­stians, sharing in a time of the Lords cle­mency and pity, in their deliverance from sick-bed, and other notable hazards of life and livelyhoods, know, what a fair oppor­tunity they have now in their hands to speak for further mercy, so as to speed; and how much they lose if they grow slighty or [Page 216] negligent in improving such an importunity of praier, when if ever, praying dispositions stir afresh in them.

6. God is thus near us when his time 6 By accom­plishing his promises actu­ally. of special promises draweth near. Then Gods Faithfulnesse, Immutability, Al­mightinesse begin to come into our very views. And it is a season then for us in our prayers to goe out and meet the Lord. Jer. 29. 12. Then shall ye call on me, and ye shall goe and pray unto me, and I will hearken un­to you then▪ When? verse 10. When the se­venty years shall be accomplished at Babylon, I will visit you, and performe my good pleasure towards you, and then shall you call upon me. Dan. 9. 2, 3. I Daniel understood by Bookes the number of the years whereof the word of the Lord came to Jeremiah the Prophet, that hee would accomplish seventy years in this desola­tion of Jerusalem; and I set my face unto the Lord to seek by prayer and supplication. Such a time is a speeding-time, for so verse 23. At the beginning of thy supplications the com­mandement came forth: and therefore the fittest season for prayer. A fair day may well be expected to ensue, when the Saints are, so early at this work of prayer, even as soon as any morning beam of divine righ­teousnesse begins to break forth. And surely, such a time is this very present time, when if ever, now it is a season of frequent and ser­vent praying. When the Lord is coming out in view to accomplish his great designs [Page 217] of grace to his churches, and vengeance to Antichrist and his abettors. When his wondrous workes in our native land, and the neighbour-nations doe declare that his name is near.

A second speciall season of prayer is, Secondly, when we are near to God. As. when we are neere to the Lord (There be­ing times when we are far off from God.) True it is, that all the Saints are alwayes neere unto the Lord, in respect of their reconciliation wrought by Christ, and their Union with Christ, God-man, and the like. Yet are there differences of their 1 By some spe­ciall ingage­ment. actuall neernesse to the Lord in many other respects, as might be shewed in sundry particulars. Let us instance only in two or three branches of this holy neer­nesse of ours to God. Which are seve­rall opportunities of prayer.

Wee are neere to God by some so­lemne engagement, whether more publick­ly or secretly plighted before the Lord. Thus Israel Psal. 148. 14. was a people neere to the Lord. And what Nation is there so great (said Moses Deut. 4. 7.) unto whom God is so neer, as the Lord our God is neer to us in all that wee call unto him for? Jer. 30. 21. I will cause him to draw neere, and he shall approach to me: for who is this that engagaged his heart to approach unto me saith the Lord?

Secondly, wee are neere to God, 2 By some choice re­forming work. when upon any worke of Reformation of [Page 218] speciall enormities in our selves or others, which alienates them or us from the Lord. Zealous-reforming-rulers, whose hearts stand bent, as much as in them lieth, to reduce the Church to its Primitive purity and perfection, they are said in that re­spect also, as well as others, to engage themselves to approach to the Lord. Jer. 30. 20, 21. compared. So zealous reforming Asa, and others joyning with him in that work, are said to be with God. 2 Chron. 14. 2, 3, 4, 5. and 15. 2, 7, 8. compa­red. So those zealous friends of Christ that set themselves against the Babylonish whore, and her abominations, are said to bee with Christ. Revel. 17. 14. And sure­ly as they are with him, so he is that while with them, as he said. 2 Chron. 15. 2. The Lord is with you whilst you are with him. And there being such neernesse 'twixt them and God, then surely is it a choice season of speaking with God in prayer. For indeed 'tis a choice speeding time, as the Prophet there addeth. And if you seek him, he will be found of you. Isa. 1. 16, 17, 18. Wash you, make you cleane, &c. Come now and let us reason together: it is the fittest time to offer up this holy incense of prayer in these fiery-zealous-times; and to plead with the Lord when make-bate and alienating sinnes are removed. Thus godly Nehemiah taketh such an opportu­nity for prayer, Nehem. 13. 14. 22. [Page 219] 29. 31. Remember me ô my God for good. When the graces of the spirit have been stirring in one good work, they are the fit­test to be imployed in another. And when we have been doing for God, if we take the advantage of time and of our hearts to speak to him, he will be doing for us; if wee give any thing to him, he will assuredly give us something that is better if we ask it.

3. A third special season of prayer is, 3 When in ex­tremities▪ As in case of when any special extremities and urgencies are upon us. Prayer being one of our last meanes to bee used for attaining succour from God; and our very extremities having their cry in the eares of the Lord, it will be most seasonable that wee joyne our lips with theirs, that they make together the lowder and more prevailing out-cry. Its meetest for us then to goe a begging to the door of Grace, when in such extreame ne­cessities. God accounts the time of our ex­tremities in asking, to bee his opportunities of hearing and helping. Let us instance in these foure cases.

First, in case of intricacies of providence 1 Intrecacies of providence. which meerly concerns our selves or others. Now in such cases of riddles of providence, Prayer is most seasonable, being [...] the usual Hebrew word for Prayer, a repaire to the Lord for inquiry, or for his sentence in a case of controversie. Rebekah found by experience that her going thus to God to inquire in that difficulty was very opportune. [Page 220] Gen. 25. 22, 23. The Lord interprets to her the meaning of that unwonted struggling of twinnes in her womb. David when to re­move his habitation, and yet not knowing whither, findes this inquiry seasonable, by his answer; Go unto Hebron. 2 Sam. 2. 1. when that sad affliction was on David and his people, and the particular cause un­knowne, this inquiry came in season, and made discovery wherefore the famine had been so long upon them, 2 Sam. 23. 1. A­saph doth but goe into the Sanctuary, and then all his hard questions about the reasons of the wickeds prosperity are answered, and all that cloud on his mind scattered. Ps. 73. 17. Ʋntil I went into the Sanctuary, and then I understood their end, &c.

Secondly, in case of some masterly di­stempers gaining upon us, and we know not 2 By masterly distempers. how to redresse the same, though we sadly mourne under it. Such a time of need is a time of speeding in seeking for answerable help at the throne of grace. Heb. 4. 15, 16. compared. When any lust begins to grow more seditious against the Lord Jesus. When it becometh more head-strong against his sacred Majesty, and will not be curb'd by all our expressions of shame and sorrow, and detestation, and defiance of it; it is high time to draw a solemne petition to our gracious King, to take some effectuall order to suppresse it.

3. In case of some weighty service of God, 3 Difficult service. [Page 221] which we look at as above our strength. Now must young Solomon, that thinks him­selfe but a child for such imployment, ask of God. 1 Kings 3. 5, 6, 7, &c.

4. In case of greatest danger impendings 4 Danger im­pending. as when, Yet forty dayes and Niniveh shall be destroyed. Jonah 3. 4. Now (if ever) poor Ninivites must call mightily to the Lord: and verse 10. God saw their works, and re­pented him of the evil. Exod. 32. 10. Gods hand is up against Israel with his slaughte­ring weapon; Now pray Moses, or never; and he did so, v. 11, 14. God repented of that evill also. Touching the last particular, that wee are bound to take these opportunities of prayer, it is undeny­able, we are bound to pray without ceasing, and therefore to bee taking all opportuni­ties to pray. And wherefore else doth the Lord put such a talent of opportunity of Motives. prayer into our hands, but that he expecteth the faithful, and fruitful improvement there­of to be made by us? or else he will assured­ly take his time to expresse his displeasure a­gainst us, for so grosse a neglect of his grace, and of our own souls advantage. But that we may be quickned up to pray opportune­ly, or to take all opportunities of prayer. Consider,

1. That opportunity is the very cream and This Opportu­nity is the best, and all of Time. flower, and spirits, yea, the very All of time. Hence this, Pray continually, (i. e.) oppor­tunely: he that prayes as oft as he hath op­portunity, [Page 222] prayeth alwayes.

2. That opportunity of asking offered 2 'Tis an in­gagement to the Lord to hear. by the Lord, doth (as I may say) ingage the Lord to answer. Why should the Lord set out such almes-dayes, and audience­dayes, and some way signifie it to his peo­ple, if hee meant not to heare and help them? Friends in such a case stand upon their credit, if they appoint times to meet, and to entertaine a friendly discourse with their friends, they are not wont to faile them; so here opportunity of asking given us by the Lord, it imboldneth us to ask, and to expect a seasonable answer.

3. That opportunity of Prayer, it 3 It is the grace and beauty of prayer. doth grace and beautifie our Prayers. As every thing else is beautifull in its season. Eccles. 3. 11. So is Prayer in its season; op­portunity is a wheele to the chariot of pray­er, which safely, strongly, and swiftly car­ryeth it in before the Lord. A word spoken in season to men, is (in the Hebrew phrase) a word spoken upon the wheeles. Prov. 25. 11. So is it in these words spoken to the Lord in their season: yea, opportuni­ty helpeth to carry our praier also in an ho­ly state before the Lord, as upon a royall Chariot-wheele. Opportunity of Prayer greatly furthers their acceptance in Christ. These fruits of our lips also are then best, and most welcome to the Lord, when brought forth in their season. 4 It useth to succeed well.

4. That seasonable prayer is ever [Page 223] speeding prayer. Psal. 5. 13. My voice shalt thou hear in the morning: namely, praying in the season of prayer.

5. That opportunity of seeking, and 5 It is beg'd for us by Christ. getting grace by prayer, and other means, is begged for us by Christ. In an accep­table time have I heard thee, as saith the blessed Father to the Mediatour, Isai. 49. 8. And thence it is that the members of this head of the Church have any such time of acceptance. 2 Cor. 6. 2. For hee saith, in an acceptable time have I heard thee. Now is the acceptable time.

6. That great will bee our disadvan­tage, by letting such holy opportunities of Prayer slip; for besides the losse of such jewels, and of what wee might have gai­ned by trading with the same, our spirits will come to bee very much straitned, and hardned, as sad experience in the Saints themselves witnesseth.

CHAP. III. Of Constancy in Prayer.

WE come now to the third and last thing held forth in the modificati­on of the practise of this duty of prayer, that it be without ceasing, (i. e.) Indesinently, or constantly. It is then our duty to pray indesinently, or constantly. Now for this, Consider,

1. What it is to pray indesinently, or T [...] pray con­stantly is, 1. Not to give out from pray­er. constantly, or what is implyed in it? and why we must so pray? and then make we one briefe Use of it.

Touching the first: To pray indesi­nently or constantly is, Not to give out from praying: not to let God alone untill hee doe blesse us, To pray and not to faint, Luke 18. 1. Not to give God rest, Esa. 62. 61. To look to him in prayer, untill he shew us mercy, Psal. 123. 1, 2.

Quest. May any true childe of God give off prayer for a season? Quest.

Answ. Yea verily: Gods own dear Saints may be weary in praying, though Answ. 1 not so weary of prayer. The duty it selfe is to them very desirable, in it selfe: but the discouragements may be such in tempted times, that they may be even afraid to goe to God, to seek his face sometimes. Psal. 6. 6. [Page 225] I am weary with my groaning, and 69. 3. Godly ones may give out from prayer for a little sea­son. I am weary of my crying, yet hee gave not off wholly, or not long, verse 13. But as for me, my prayer is unto thee. If they give out for a spurt from solemn Prayer, they cease not to be darting up ejaculatory pray­ers. Jonah 2. 4. I sayd I am cast out of thy sight, yet will I looke unto thy holy Temple. When God in deserted times seemeth to turne his back upon his Saints, or they through distrust, and distempers are as if turning their back upon him, yet they give many of these love-casts of the eyes of their souls towards God; desires will be ever and anon stepping out of such a gracious heart to look after the Lord. That holy fire within the heart albeit it blazeth not out, yet will be ever and anon sending out these sparks. There are times wherein the Saints are so spiritually sick of sinne and of temptations, that their very speech faileth them; even they have their spiritual swounds and may lye a while speechlesse, yet either they are making these holy signes in their fainting fits, or some of this holy breath is stirring. If Hezekiah cannot speak out in solemne prayer, yet can he chatter, and make these shorter holy mutterings of his heart, and these dove like moanes of his spirit. Isai. 38. 14. I am oppressed, O Lord undertake for me.

Quest. How cometh it to passe that any Quest: such sad silence or speechlesnesse in respect of [Page 226] solemn Prayer, doth at any time, or for any shorter space befall Gods owne people?

Answ. Sometimes through some dan­gerous fall 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. [Page 227] 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 [Page 228] 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 [Page 230] 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 hony­comb, whence that by way of allusion, Cantic. 4. 11. And this is done mostly by Meditation upon Gods word and works. daily meditation, whereby we doe in a holy wise sit, and dwell upon, and draw out the sweet and sap which is in Gods words and works. Psal. 5. 1. Consider my medita­tion, he meaneth his prayer. What David suck't and brought into the retired corners of his soul by holy contemplation, he drop­ped it out in prayer. Meditation filleth the vessel of a gracious heart, and prayer broa­cheth [Page 231] it, openeth the heart, letteth, and poureth out the precious things therein: By meditation we beat the spices, and cut the offering to pieces, and lay them in or­der, fit to be offered, and then we are the fitter to offer the same up in prayer. Medi­tation diggeth and searcheth, and findeth out the precious mettals and materials, which being ready at hand, are the sooner and the better minted in prayer.

2. Let such be improving all praying 2 Improve­ment of moti­ons to prayer. motions, and stirrings. We shall never hold on in prayer without ceasing, 1 Thes. 5. 17. and in continual praysing, ver. 18. unlesse we attend that counsell, verse 19. Quench not the spirit, even in any strong, warme, and lively motions also, which he may make that way in our hearts. David, who saith, Psal. 109. 4. That he gave himselfe to prayer: or as it is in the Hebrew, I prayer, As if made up of prayer, and doing little else but praying: he saith also, Psal. 27. 8. When thou saydst, seek my face; my heart answered, thy face Lord will I seek: hee did not slight or put off, or put by any strong motions of the spirit in his heart to seek the Lord, but made faithfull and fruitfull improvement thereof. Christ putting the Church upon it, to let him hear her voice, Cantic. 2. 14. she verse 17. hath a request ready for him. And so, Chap. 8. 13 Cause me to heare thy voice, saith Christ to the Church. verse 14. She speaketh prayer-wise, Make haste my beloved. &c.

[Page 232] 3. Let such be oft and much in ejaculato­ry 3 Frequency in ejaculations. praier: we may be sure to find our hearts in elevated frames, when we have been oft heaving and lifting at them. When wee have been dealing with God just before, and have made so many short essayes, we are the fitter to deale with him more solemnly. Moses was (as I may say) tampering and catching at the Lord thus, before he spake out so solemnly, as Exod. 32, 11, 12, 13. Lord why doth thy wrath waxe hot against thy peo­ple? &c. For God (verse 10.) saith to Moses, let me alone. When we have so oft whispered thus with God beforehand, we are the fitter to, talk and speak out before him. Psal. 61. 1. Hear my cry, attend to my prayer; yet nothing expressed what hee sayd▪ he was at it in ejaculatory crying, and praying, and thence is so bent for more so­lemne prayer, expressed in the verses fol­lowing. From the end of the earth will I cry to thee, &c. These running grasps and trips do much help our holy wrestling, praying-art and skill, and courage: when we do in e­jaculatory prayers oft sally out upon our spiritual enemies, sinne, Sathan, and the world, we are the fitter to maintaine a so­lemne fight against them in our more so­lemne prayers.

4. Let such maintaine in their soules 4 Poverty of spirit. that precious frame, poverty of Spirit. That will teach us praying eloquence, help us much with praying Arguments, and quicken [Page 233] up in us all praying desires, as we see per­sons pinched with extreame wants and penury: of all others, the poore oppressed ones (as the Hebrew is) Psal. 10. 17. have their hearts set, and fitted by God for prayer: Lord, thou hast heard the de­sire of the poore, thou wilt prepare (or fix) their heart (namely to pray) thou wilt cause thine eare to heare: namely their prayer.

3. To pray indesinently, is to be ve­ry 3 To pray ve­ry often. frequent in prayer; so we use to say, you are alwayes doing thus or thus: wee meane, you are very often doing so, Joh. 16. 23, 24. Ye have asked nothing (i. e.) but very seldome; Aske; that is, more frequently; frequent prayer keepeth every grace active; frequent uttering our wants, and Ayles, keepeth us humble; the often opening of our spirituall wounds keepeth us tender; the more wee trade with God about heavens Commodities, the more it keepeth up the price of them in our hearts; wee then vend, and utter them readily, in other parts of our holy conversation; and making quicker sale that way, we make the quicker returne againe to God for more.

Quest. How oft must we pray? Quest.

Answ. As oft as opportunity is offer­ed Answ. (as was said before) yet twice a day at the least, must bee to us a time of praying. How oft we must pray. Hen [...] that morning and evening sacri­fice [Page 234] of old, unto which the Prophet allu­deth, and calleth it a seeking of God ever­more; as held out in his Tabernacle, Psal. 105. 4. The very Birds, morning and evening (and some also (as the Nightin­gale) in the night also) are in their man­ner lifting up their notes unto their maker, and maintainer. Give us this day our daily bread, must needs imply a daily pray­er for it: and as twice a day (at least) our bodies need supply of bread, so is it sit, that both body and soule be imployed twice a day in solemn seeking of the Lord about that, and all other things which we need, or the blessings of the Lord thereup­on.

Quest. Suppose a Christian take the Quest. seasons of morning and evening for family prayer; must he likewise take the same seasons for closet prayer also?

Answ. Yea, we should as much as Answ. in us lyeth, and the providence of God ministreth opportunities of it, indeavour the same; one duty may not willingly bee omitted because of the other. It hath been proved that both are duties, and the Saints will have respect to all, and every of Gods Commandements: As a Christian is considered singly and absolute­ly, so closet, secret retired prayer apart lyeth upon him; but as in relation to o­thers, so also prayer with others is his du­ty; as his estate is, so is his bond of duty [Page 235] doubled. The carnall heart of man will more cavill, and startle at secret prayer by our selves alone, then at that with others: our natures will lesse easily be strangers to services, to which others are privie (as we see in Hypocrites, and Familists.) than to such as the Lord onely beholdeth: but no wiles or slights of our hearts or Satan, should draw us from a commanded duty in Scripture. And indeed, we under the Gospel should not be lesse in holy serving of God with our spirits, than those under the Law, but rather more. Hence it is, that the wooden or Incense Altars for the incense of prayer, is in Ezekiel Typi­cally represented to be much larger under the times of the Gospel, than ever under the Law. That under the Law was a Cu­bit in length, a Cubit in breadth, and two Cubits in height. Exod. 30. 1, 2, 3. That which Ezekiel seeth in vision is three Cu­bits high, and two Cubits long, the breadth is indefinite, and unlimited. Ezek. 44. 22. Shewing, that the Saints under the Gospel would make much more improvement of the Lord Jesus (their holy Altar) in pray­er, and make use of his mediation, and In­tercession by Faith, in their heavenly sub­limated supplications, for height more sub­lime, for continuance more stable, and lasting &c. than the Saints of old were ordinarily wont to doe. Hence a Spirit of supplication promised in those dayes, [Page 236] not to be barely dropped, but abundant­ly to bee poured out upon the Saints. Zech. 12. 10.

4. To be indesinent in prayer, is to be 4 To be con­stant in a course of prayer. constant in a course of prayer daily, im­plyed also in dayly prayer to be made for daily bread: Hence Paul injoyning praying alwayes, joyneth persevering or holding on our course in prayer. Eph. 6. 18. so Col. 4. 2. Continue instant in prayer.

As for Reasons why we ought to pray Reasons why we must pray constantly. thus indesinently, they are briefly these.

1. In that the Lord is very constant 1 God is con­stant in calling upon us. in calling upon us. Esa. 65. 12. He dai­ly spreads out his hands to us: we may well bee daily lifting up our hearts and hands to him.

2. In that Jesus Christ intercedeth for 2 Christ is constant in pleading for us. us without ceasing, he ever liveth to make intercession for us, coming unto God by him. It is all his worke in a manner, Heb. 7. 15. and 9. 14. Therefore wee may well be so much taken up with this businesse of prayer.

3. In that the maine matters of our 3 Choice things beg'd are perpetuall. prayers are everlasting matters; and everla­sting mercies call for incessant prayers; yea the prayses one day to bee returned for an­swers of prayers, will be everlasting, and there would bee some proportion of per­petuity in our holy prayers.

4. In that the Lord ceaseth not bles­sing [Page 237] of us, till we cease begging: but if we 4 God conti­nueth to blesse whilest wee continue to aske. give out from praying, hee will forbear his wonted giving: so long as Abraham held on asking, the Lord held on answer­ing. Gen. 18. When Abraham left off Communing with the Lord, he goeth up from Abraham. If Joash be scanty in smi­ting with his darts, his victories over the Syrians are the lesse. 2 Kings 13. 18, 19. Fewer spirituall wrestlings will issue in few­er spirituall Conquests. The oyle of grace still runneth, as long as there are empty vessels to receive the same. As sometime Sir Walter-Raleigh answered Queen Eli­zabeths demand: when he would leave begging of her: not till your Majesty (said he) cease giving: so should we, perceiving that whilest wee seek the Lord, he is found of us. As 2 Chron. 15. 2. We should resolve, to hold on seeking, pray as long as wee prosper in it.

5. In that, holy constancy in prayer, 5 Constancy in prayer argu­eth integrity in it. will bee an argument of most integrity in it. The Hypocrite will not pray alwayes. Job. 27. 8, 10. They are elect ones which are so incessant in prayer. Cry night and day, Luke 18, 7. They are naturall fruits to trees, which they bring forth constant­ly. So constancy in holy prayer, argu­eth prayer to be in a holy wise naturall to us as Saints, and that there is in us some praying nature: It is a beame of Divine Immutability, amidst variety of Changes [Page 238] in other things, yet to be inchangeable in our way and course of holinesse, and so of prayer. The Saints as Saints, whatever their changes otherwise may be, yet are sup­pliants. Zeph. 3. 10. From beyond the river of Aethyopia shall my suppliants come. That is, my Saints, my effectual called ones, which will be continually, even naturally making holy supplications to me. If abroad, they are conscionable of prayer, and so likewise if at home. If free, then free to pray; if bond, yet the Lords free men to pray. In priviledged and peaceable times, they conti­nue praying, and so they doe in boysterous and troublesome times; whilst the light of God shineth in their tabernacles, and on their spirits, they labour in prayer; and so in darknesse of temptations, afflictions, &c. and yet they hold on praying.

6. In that special and desirable benefits, 6 Special bles­sings attained by constancy in prayer. come by constancy in prayer: for which onely consider that place, Luke 21. 34, 35, 36. Its a special help against all worldly temptations. If we would not be far char­ged with cares of this life, pray alwayes. Men much in prayer with God are ever the most weaned from the world. They have so many sweet discourses with God, that other talks with the world are more harsh and burthensome to them; they are so oft in speech with the Spouse of their souls, that they cannot affect to speak familiarly with that Strumpet. They are so much in hea­ven, [Page 239] that their spirits cannot bee much in earth. Psal. 3. 19, 20. They drive so rich and gainful a trade in that celestial City, that they have little list or delight to bee pedling elsewhere about trifles. They fare so well at their fathers house, that they care not for the devils husks, or the worlds scraps. It is likewise a meanes to escape the displeasure of God, which lighteth upon others; to escape that which cometh as a snare, which taketh and holdest fast, and bruiseth, crush­eth, and killeth others. ibid. Besides, it is a means to fit us for Christs second coming. Pray alwayes, that ye may bee accounted worthy to escape all these things, and to stand before the Sonne of man. Persons much in prayer do so oft set up Tribunals in their owne hearts, so frequently doe they make up just accounts with God in Christ, and so many times in their prayers are they making references of matters unto that day, that they familiarize with their Judge, and do in a manner facilitate the businesse of that day, so far as it concerneth them.

But here we might justly reprove such Use. in our dayes, who have formerly been more constant in family, and possibly in Closet Prayer, but now leave it off, seldome or never pray in their closets, and will not joyne with others in prayer. This is char­ged upon hypocrites as their guise, and garbe, Job 27. 10. Will hee alwayes call upon God?

Quest. Whence cometh it to passe that any Causes of cea­sing in praier. faint, or grow weary, or cease from pray­ing? Quest.

Answ. Many bring with them to prayer Answ. 1 too many incumbrances, and they tyre 1 Incumbran­ces in prayer. them; they cannot travell on, to hold out in a course of prayer, when they use themselves to carry so much luggage with them.

2. Many do but slightly waste their time in 2 Slightnesse in prayer. prayer, to no purpose, & so getting nothing by this their trade, they grow weary of it, and men shut up shop (as I may say.) It is bootlesse they perceive, and in vaine for them to pray any longer. Mal. 3. 14.

3. Many have some secret wounds or 3 Secret wounds and distempers. diseases, yet unhealed, they are annoyed with some malignant distempers of heart, with some predominant lusts, and so come to faint and give out. They began this holy course, and set out with others in this spi­ritual way, but cannot hold out with them, their hearts not being sound and right with­in them, they draw back, and that to per­dition: their heart is lifted up, and not up­right within them, and so cannot make any spiritual living of it. In this way of exercise of faith, Hab. 2. 4. whereas the just hold on living by faith, these draw back, Heb. 10. 38. Their hearts being not sound in Gods statutes, they sustaine the shame of Apo­stasie. Psal. 119. 80.

4. Many doe not conscionably receive 4 Letting slip the words of God. and retaine the holy food of their souls, the [Page 241] word of God, which should and would keep us, and preserve the spirits of their soules in running this path of a Christians course, and race, and way. Carelesse and unpro­fitable hearers will not, cannot hold on long, or with any life, a course of prayer. Whilst Christians are lively and fruitfull in hearing the word, they are lively, fruitfull, and constant in prayer; but they that give, the bare hearing to the Prophets words, minding other matters whilst they are hearing, Ezek. 33 31, 32. They are heartless, and listless altogether in seeking unto God that they might live. v. 10, If our iniquities bee upon us, and wee pine away in our sinnes, how should wee then live? They think it loathsome to look, or speak to God a­bout it.

CHAP. IV. Touching the Conditions required to such manner of praying without ceasing: and first of Faith in Prayer.

HAving spoken of the nature of the du­ty of prayer here injoyned, and of that which is implyed in the notion of praying without ceasing, We come now to the third thing at first propounded to consideration: namely, the conditions which are required in such praying importunely, opportunely, or constantly. Now these conditions of in­cessant prayer are four. 1. Faith. 2. Hu­mility. 3. Sincerity. 4. Watchfulnesse.

First then concerning Faith in prayer: this is a principle requisite to prayer, it is even all in all in it; without this prayer is in effect no prayer unto the Lord, hence accep­table prayer is called the prayer of faith, Jam. 5. 15. The prayer of faith shal save the sick. Its not so much a Christians prayer, as his faith in prayer which prevaileth with God for a gracious answer. Whatsoever yee ask believing, yee shall receive. Matth. 21. 23. It is faith which maketh a mans person first acceptable, and no wonder then if such an ones prayer prevaile. Cain and Abel both sacrifice, hypocrites as well as upright ones pray. God had respect unto Abel, and unto his offering, yet not to Caine. Gen. 4 4.

But it was by faith that Abel offered a [Page 243] more excellent sacrifice then Cain. Faith is The necessity of faith in prayer. the instrument whereby the spots and stains which else might blast us and our prayers are removed, both from our persons and prayers. God purifies our hearts by faith, Act. 15. 9: We are sanctified by faith. Act. 26. 19. Faith is a meanes to make the holinesse of Christs person and prayers ours, and that must needs be acceptable to the Lord. My beloved is mine, all his holinesse and righte­ousness is mine, saith the believing Church. Cant. 2. 16. Faith interested the saints in all the succouring attributes and titles of God, or offices and titles of Christ in the cove­nant of grace, and all the particular promi­ses which we need to improve in prayer: & what then more needfull or usefull in praier then faith? Faith sheweth a godly soule, where all its succour lyeth, and where all its strength and life is to be had, and after that maketh the utmost improvement of all in prayer. Its faith which maketh the Saints keep their due distances in prayer. Giveth God and Christ their due, grace and mercy its due; our selves, and our spiritual ene­mies, which we complaine of, their due: It setteth, and (as I may say) placeth God and Christ in his proper place, seat, and throne, putteth us into an holy Athletique plight, ordereth the bounds, proportions, and motions of prayer, and then taketh its best season, and holy advantages, both of God and of our selves, to effect and bring [Page 244] about the desires which spring from our faith. Faith is a lively spark indeed, and putteth life, both into the suppliants, and into their supplications. Bee wee never so dead, dumb, saplesse, and listlesse in spiri­tuals; if faith begin once to be stirring, it putteth life into the businesse. Now for the better handling of this principall requi­site to incessant prayer, Consider,

1. What faith in prayer is required, and why so?

2. What is the work of faith in praier?

3. What helpfull means and incou­ragements are usefull to further faith in prayer?

4. What are the marks of faith in prayer?

Touching the first, we say that faith as There is requi­ed in prayer Faith. requisite & acting in prayer, either respect­eth God more generally, both in his absolute and relative nature, or Jesus Christ more spe­cially, or the promises, or providences of God more particularly.

1. Faith in Gods nature, and in God absolutely considered, is required, as in all other approaches to God, so in this of prayer. Hee that cometh to God must be­lieve Heb. 11. 6- that he is, and so must believe in God absolutely considered, and that he is a re­warder of those that diligently seek him; and so believe in him, relatively considered.

But let's instance in some particulars herein.

[Page 245] 1. Faith in the immensity and omni­presence 1 In Gods im­mensitie. of God is required in prayer. True it is, faith in prayer doth and must look at God as in heaven, in respect of his more glo­rious manifestation and communication of himselfe. Hence that, Our father which art Matth. 6. in heaven, &c. 2 Chron. 20. 6. Art not thou God in heaven? And 2 Chron. 6. 21. Hear in heaven thy dwelling place. It is a great help to an heavenly spirit in prayer, and to high and holy aimes. It is a notable curb to re­straine carnall desires and thoughts in pray­er, to eye God as in heaven. But yet albe­it, faith with its eager eye pierce the clouds, and behold the Lord as above all, yet also, as in all, and through all. Hee conceiveth of God as comprehending heaven it selfe, and not comprehended either of heaven or earth. So did Solomon by faith in that pray­er, 1 King. 8. 27. eye God as one whom the heaven of heaven could not containe. Wheresoever the Saints are praying, they are praying as before God. Dan. 6. 10. Daniel prayeth and giveth thanks before God. So did Nehemiah, chap. 1. 4: Neither is any frame more sutable to prayer then that lawfull working of heart which proceedeth from faith in Gods immensity. And no­thing more quickning to serious attention, and intention to the duty, and to comfor­ble expectation of the issue, then a lively apprehension, that we speak not to an ab­sent, but to a present deity, not to a friend [Page 246] out of hearing, but to one that is with us, and by us, when we are praying.

2. Faith in Gods omniscience is also 2 In Gods om­niscience. required in prayer. Thus David in his, and Jeremiah in his, and Solomon in his prayer, look at God as one that tryeth the heart and the reynes: 1 Chron. 29. 17. Jer. 32. 16. 19. 1 King. 8. And faith in prayer cometh not to bring light to God, but rather to borrow light from him in all the businesse of praier. It knowes his all-seeing eye, as well as his all-hearing eare. Faith maketh a sincere heart the more free and bold with God, be­cause it eyeth him as one who is privy to all it hath to think or speak in prayer. No­thing more terrible to sinners thoughts in their wayes, then that God seeth them. But nothing more comfortable to godly ones then this perswasion, that now they are before an all-seeing one; they are glad that they serve such a Master, and speak to such a father, who doth throughly know them, and watchfully eyeth them. The suppliants of God have secret things, in se­cret corners to commit to the eares of God, and oh, how well is it for them in their e­steeme that they may pray to God which seeth in secret! Matth. 6. 6. Pray to thy Fa­ther which is in secret, (saith Christ.) Sup­pliants are to seek Gods face about matters carryed on by Gods and their own enemies, secretly and slyly, and had need eye the Lord as one who seeth what is contrived [Page 247] and done in the dark: yea, sometimes they are so sorely assailed, and charged by the wily enemies of their soules, that they have no way left them, but to appeale in prayer to the Lords all-seeing eye, to judge of the false charges of men, and divels; and some­times of their corrupted tempted conscien­ces, accusing them when they should ex­cuse, disquieted when they should rest in God; Hence, why art thou so sad O my soul, and why art thou disquieted within me? trust still in God. Psal. 42. 5. and verse 7. Deep calleth to deep. and verse 8. My prayer shall bee to the God of my life. That Tepilla, or appeale prayerwise unto the Lord as one that heareth, where the right lieth, helped much. Sometimes we know not what to ask as we ought, but the spirit it self maketh intercession for us with sighs and groans that cannot be uttered, Rō. 8. 26, 27. and he that searcheth the heart, knoweth what is the mind of the spirit. So said Pauls faith, so saith the faith of each gracious suppliant.

3. Faith in Gods all-sufficiency is requisite, 3 In Gods all­sufficiency. wherefore Christ teaching us to pray, teach­eth us to look at God, as one whose is the kingdom, and the power, and the glory, Mat. 6. 9, 13. compared. Hence, the lowest room, and one days residence in Gods house of prayer, is desira­ble to David. Ps. 84. 10. He believed that God is a sun and a shield, and would withhold no good thing from them that walk uprightly. verse 11. Moses prayeth to the Lord for [Page 248] mercy, as one whose mercy would fill all the desires and corners of their soules. Psal. 90. 14. O satisfie me early with thy mercy. None are more selfe-empty and needy then true suppliants, and therefore faith in Gods all sufficiency is most needfull to them. None are more sensible of their utter inabi­litie to withstand the force and guile of their soules enemies, and so need such a faith the more: yea, the truth is, true sup­pliants use not to seek of God this or that so much, as God and Christ in that which they seek of him; God in a spouse, in a friend, in liberty, in health, in ordinances, in comforts, and the like; and therefore they must needs eye the Lord as all in all, and all without him to be nothing; yea, in a barren land where no desirable comforts are; and can then in seeking him by faith be satisfied with him, as with marrow and fatnesse, Psal. 63. 1, 2, 3, 5. &c.

4. Faith in Gods Almightinesse is re­quisite in prayer. Paul, who bowed his knees 4 In Gods Almightiness. (or prayed) unto the Father of our Lord Jesus Christ, Ephes. 3. 14. hee looketh on him, as one who was able to do exceeding a­bundantly above all that we can ask or think, according to the power that worketh in us, ver. 20. So Jehoshaphat in his prayer, argueth by faith with God thus, (2 Chron. 20. 6.) And in thy hand is not there power and might? that is, there is. So Jeremy in his prayer, Chap. 32. 16, 17. I prayed unto the [Page 249] Lord, saying, Ah Lord, behold thou hast made the heaven and the earth by thy great power and outstretched arm, and there is no­thing too hard for thee. Sometimes Gods suppliants are put hard to it in the course of their prayers; the last grain of their faith and patience seemeth to be put into the scale: their pressures are such, that they even squeeze them to the last drop of their faith and patience; there appeareth but some small spark thereof under the ashes: they seem to cease in some fainting fits, to be even departing, onely some gasping, panting symptomes left of life therein; namely, some workings of faith in Gods Almightinesse, that he is yet able to help and succour them. A may be, a possibility in respect of Gods Almightinesse, is eyed by faith, and that carryeth them out in prayer. Sometimes the very faith of Gods suppliants is at a stand, at a non plus, in re­gard of Gods will, it is an [if] to them whether he will help; yet they beleeve he can help, and therefore pray; as hee did, Matth. 8. 2. Lord [if] thou wilt, thou canst make me clean: and such a faith in the Lords Almightinesse doth great things by prayer: For hence that, I will, be thou clean, saith Christ, & immediately his leprosie was clensed. v. 3. He who prayeth in faith of Gods pow­er, shall have beyond his faith the benefit of his gracious and energetical will. So the Centurion in his prayer to Christ believeth [Page 250] that if he but will his servants cure, hee can work it, he can even command it by his so­veraigne word. Matth. 8. 8. Speak the word onely, and my servant shall be whole. He is not sure that he will give out that energati­call word, but if he would but speak the word, he concludeth that hee hath power over all desirable blessings, as servants at his com­mand even as his souldiers were at his beck, v. 9, 10. And Christ approveth of this his faith in his soveraigne power, saying, Verily, I have not found so great faith, no, not in Israel. So the man mentioned, Mark 9. 22, 23, 24, 25, 26. he maketh a request to Christ for his child, but at first questioned Christs power, saying, If thou canst doe any thing, help us; and so long his request took not; but being quickned up by Christs word to faith in his power, that hee could doe any thing for them, and to expect any thing from him in such a way of believing, if thou canst believe, (namely, that I can doe any thing for you) all things are possible to him that so believeth; then the man cryeth out with teares, Lord I believe, (namely, that thou canst do any thing for us) and so get­teth the blessing he prayed for: where pray­ers are put up in faith, believing all things are possible to the Lord believed in, and at­tainable upon believing in him; there all things are possible and attainable to such a faiths-request. Sometimes the suppliants of God deale with God in prayer about [Page 251] intricacies, where the determinations of the will of God seeme or are hid, and obscure, yea for such good things as come within the reach of his power; and herein it were sad with them, if faith in Gods power might not, or did not relieve them. Yea, some­times they deal with God about cases wher­in the Lord cometh to expresse his will and mind to the contrary, and yet faith in Gods Almightinesse putteth words into their mouthes, and biddeth, and incourageth them to speak, and to pray to him, and to try it out with him, even in such cases. When God telleth Moses that he will smite the people, and disinherit them. Num. 14. 11, 12. Yet because Moses believed the greatnesse of Gods power, which might else be disho­noured, hee pleadeth that the nations will say, that because the Lord was not able to bring them into the promised land, therefore he slew them, and then betaketh him to this hold; Let the power of my Lord be great, ac­cording as thou hast spoken: the Lord is long suffering and of great mercy, forgiving iniquity, &c. He looked at him as now able to fulfill the other part of his revealed will, even to be a God pardoning his peoples sins. This set the Ninivites a praying, when yet God had said, yet forty dayes and Niniveh shal be destroyed. Jonah 3. 3, 4, 5. Yet for ought any knew to the contrary, God might shew them mercy, verse 8, 9. who can tell if God may not turne and repent of his fierce anger, [Page 252] that we perish not, and their prayers tooke effect, verse 10 God repented of the evill that he had said. Besides, true seekers of God are continually sensible of mighty, adverse powers of darknesse against them, so that if they had not faith in Gods almightiness overmatching those powers, they would not pray without ceasing.

5 Faith in the gracious nature, and disposition of God, as in his love, mercy, bounty, compassion, long-suffering, good­nesse, is required. Nothing more usuall with the Saints in their prayers mentioned throughout the scripture, then to set their faith on worke in prayer upon the gracious nature of God. I need not mention the scriptures. In this ocean faith can freely swim, and bear up all the suppliants bur­dens, and packets. In this holy chancery court, and court of grace, it can have right in any cases, which concerne the soule. Nothing more sutable to the hun­gring and thirsting desires of suppliants, and nothing more sweet, and satisfying, then the marrow and fatnesse of Gods loving kindnesse, Psal. 63. 1. to 5. The upright remember the love of the Lord more then wine, Cant. 14. A poore suppliant see­eth here by an eye of faith the true riches which his soule needeth, and that it is here ready for him, that God is rich in mercy to all that call upon him. So did David, Psal. 86. 41. This is a spirituall all-heale [Page 253] to the poore diseased, wounded soule, cry­ing to God for cure: therein it seeth, and eyeth the particular salves, that are most sutable to the severall sores of which it complaineth: when the people of God are tossed with tempests of troubles, and temp­tations, as they were Isai. 44. 11. yet they eye this as a sweet and safe harbour; if they can but put in here, they are sheltred in all weathers; if they can but cast the an­chor of faith and hope here, they can ride it out securely, and without hurt or losses from any windes which blow:

6. Faith in Gods simplicity is requi­red. 6 In Gods simplicity. Solomon in his prayer looketh at God as alwayes acting, and all act, one whose eyes were open night and day. 1 King. 8. 29 so the Psalmist, Psal. 65▪ 2. and thou that art hearing (ever hearing) prayers, to thee shall all flesh come. The like faith in the eternity, and immutability of God, and in his faithfulnesse in what he is to his poore redeemed ones, and in what he saith to them, and doth for them in a way of grace and favour, is needfull. Hab­bakuk in his prayer maketh use of the eter­nity of God, Hab. 1. 12. Art not thou from everlasting, oh Lord my God, my holy one? wee shall not dye. Nehemiah in his prayer improveth Gods faithfulnesse, chap. 1. 4. O God, that keepest Covenant and mercy for them that love him. Those afflicted soules mentioned Psal. 102. doe [Page 254] in their prayer improve by faith Gods un­changeablenesse. Thou art the same, and thy yeares have no end, verse 24, 25, 26, 27. The suppliants themselves, and their cases vary much, and suffer many changes, but faith in these incourageth them to hold on in incessant prayer to the Lord. We might have instanced in the particulars of faiths improvements of the relative nature of God, in prayer: as that of a Father, of a Saviour, Redeemer, and the like, as is often mentioned in Scripture, as Jer. 14. 8. Esa. 63. 15, 16, 17. and 64. 8. &c. but I shall forbear: proceed we therefore 7. In the Lord Jesus. to the second branch of faith required in prayer, namely Faith in the Lord Jesus, Heb. 7. 23. Christ is able to save such to the uttermost which come unto God by him. Out of Christ God is a consuming fire, and if we eye him as such a one on­ly, wee are driven from him rather than drawn to him. Daniel craveth all things for the Lords sake, Dan. 9. 17. David requesteth mercies of the Lord for his words sake, or as in 1 Chron. 11. 9. for his ser­vants sake; the saints of old looked in their prayers towards the temple. 1 King. 8. 29, 30. 35, 38. So Jonah chap. 2. 4. Now the temple was a type of Christ, Christ spake of the temple of his body, Joh. 2. It was not enough for the Israelites to cry out of wounds, nor for Moses to pray with them, or for them, but they must look [Page 255] to the brazen Serpent, Numb. 21. 7, 8, 9. which in Joh. 3. 13, 14, 15. is made a type of Christ: Christ is the altar where­on wee offer all our spirituall sacrifices, if acceptable, Heb. 11. 12. And if we doe in offering them but touch this blessed altar by faith, that sanctifieth them. Exod. 29. 37. The best incense of our prayers needeth sprinkling with Chists bloud. As was typed in that Exod. 30. 10. No inter­course twixt God and us but by the meanes of this blessed ladder whose foot is on earth, and top reacheth unto heaven, Gen. 28. 12. with Joh. 1. end.

A third branch of faith required in 8 In Gods promises. prayer, is faith in Gods promises; especial­ly in such promises as doe respect our per­sonall and particular cases and complaints. Jehosaphat in his prayer maketh use of a su­table promise, respecting the present case about which he then besought the Lord, 2 Chron. 20. 6, 7, 8, 9. saying, if when evill cometh upon us, as the sword, &c. we stand before this house, and in thy presence, and cry in our afflictions unto the [...], then thou wilt hear and help. When David al­so is to seek the Lord for mercy upon his house, he improveth a promise of God made to that end, 2 Sam. 7 27. For thou O God hast revealed it unto thy servants, saying, I will build thee an house: therefore hath thy servant found in his heart to pray this prayer unto thee. The Lord is so abun­dant [Page 256] as in goodnesse, so in truth, Exod. 34. 6, 7. that at every paths end, in the way of grace, and race of godlinesse he hath placed some well of salvation, some spring of consolation, quickning and incourage­ment in Christ to goe therein without fainting. All his Ordinances, and precepts, have their promises annexed to the faith­full observance thereof, and no one or­dinance hath more gracious promises made to the conscionable attendance there­upon then this of prayer.

This of prayer; as it is that which in speciall putteth much honour upon God, so the Lord hath honoured it with many goodly, glorious, incouraging promises; now faith maketh use of this blessed treasu­ry, bequeathed in the Lords Testament to prayer, or to his suppliants prayings: Faith wisely layeth out and bestoweth this holy stock, here and there, in this and that case, as need requireth: hardly any prayer case to bee supposed, but there are promises here and there scattered in the word of God, which speak to that ve­ry case, if not directly yet by necessary consequences: Now by that grace of Faith, the godly make sutable improvement thereof, and where the case requireth, draw­ing such spirituall conclusions from them, as put them upon the pleading such holy maximes before the Lord, the Lord seeth it meet to bound the peoples desires with­in [Page 257] these holy limits of his promises, and it is faith that helpeth us to keep within compasse in our prayers. And surely there is no language more sweet and acceptable to God then to speak to him in our pray­ers, in this holy language of his spirit and word, in his own language: if we speak in our prayers no otherwise then the Lord himselfe speaketh in his promises, there shall bee a sweet consort of voice begun by the spirit in the promises, se­conded by the spirit of faith in the Saints prayers, and answered by God in his pro­vidences.

4. The last branch of faith required in pray­er, 9. In Gods providences. was faith in God his providences; the Saints in their prayers mentioned in scrip­ture have used thus by faith to improve the providence of God, as Psal. 22. 4, 5. Our fathers called upon thee, and were deli­vered. Isai. 64. The reall respects which the Lord beares to his peoples prayers, are practically demonstrated in the pro­vidence of God, providences of mercy respecting prayer cases, are but the promi­ses of God made thereto, acted and execu­ted: Every such providence is an Oracle of God instructing or incouraging us. Faith is a spirituall recorder in the soule and conscience sanctified, it registreth, writeth and noteth downe by the finger of the spirit on the table of the heart, such observable and usefull passages; and faith [Page 258] calleth for conscience to read them over, as need requireth. There are no cases now, but what in substance have been heretofore, there is nothing new under the Sun. And the Lord in like cases can­not vary, but ever carrieth it like himselfe, so that faith makes great advantage hereof in prayer; the spirit of God hee leadeth suppliants in the same track of holy re­quests for the substance of them, and what wonder if the same answers, and issues are, may be, must be by faith expected: presidents in prayer cases, as they are rules to us, so are they arguments with God in our holy pleadings with him in our prayers for his mercy. It is so with men in their Courts and pleas, Presidents in such and such a Kings reigne, in such a suite, thus and thus issued, according to such or such a Statute, not repealed, are casting matters in law suits; and so it is verily in our suites in heavens Court, for this or that reliefe which wee crave: pre­sidents of providences improved by faith are a currant Gospel plea.

The second thing propounded comes The worke of faith in pray­er. now to be handled, namely what is the worke and businesse of faith in prayer? Prayer is called the prayer of faith, James 5. 15. as if faith were and indeed is the chief instrument of the holy Ghost in the soules of the suppliants to doe all in pray­er. Let us instance in some particular [Page 259] good offices which faith doth do in and for the souls of Gods poor suppliants in this work and business of Prayer.

1. Faith is a monitor, to instruct and 1. It instruct­eth▪ inform the soul truly and throughly of such things as are most sutable and helpfull to this holy work: Hence we read of the Psal­mist, in his secret lifting up of his heart to the Lord in the night season, he saith, His reins instructed him, Psal. 16. 7. This know­ing grace of faith in his heart, was the Spi­rits instrument to teach him. Faith is cal­led the wisdom of the just, Luke 1. 17. the wisdome of justified persons by Christ, to which they were to be converted, there spoken of: and as other wisdome, so this in speciall is profitable to direct our mindes and mouthes: It is faith which giveth the soul the truest survey which it hath faithful­ly made of its emptinesse and needinesse. It is faith which most fully and convin­cingly informeth the soul of the fulnesse and freenesse of the riches of Grace in God and Christ, and of his sutableness to us, consi­dering our cases and conditions: It is faith that telleth the soul of its interest and in­couragements in the mercies of God, and merits of Christ, and in the Covenant of grace, and any particular branch thereof, so far as the same doth concern its perfect ca­ses about which the soule comes to God in Prayer.

Faith in Prayer acteth as a Queen, and 2. It injoineth. [Page 260] (as I may say) a mother grace, to order, and injoyn, and excite each praying grace unto its proper work therein. When Faith is stirring, it doth in a manner speak, and charge Desire to do its office; reach out thy hand, open thy mouth wide, in­large thy self (O Desire) to crave these and these mercies which the soul needeth, which the Lord is ready to give. And Love, do thou the like, never a more lovely object pre­sented to thee from one who so dearly lo­veth the soul wherein thou art. Zeal, be thou fervent, put an edge upon Desire and Love; the case so requireth, the mercies are neer, its pity they should be lost for want of putting to a little more strength to wrestle for them. Humility, stoop thou the heart, fall down, be low and vile before one that is so glorious. Fear, awe thou the heart, let it tremble in the presence of the holy One of Israel. Joy, do thou enlarge the heart in the sense of mercies already got­ten by prayer, and more mercies are at hand. Hope, stand thou on tiptoe, and look up, and look out; for verily mercy is not far off: the Lord is neer such secret mo­tives and whispers of faith that are in the souls of Gods suppliants; their spirits are incouraged and moved variously to act in prayer from that faith which they have in the Lord when it is exercised. Look as Da­vids faith in the love of God towards him, occasioned & made that speech in his soul, [Page 261] when to praise God; so that David from the strength of his faith therein speaketh to his soul, And all that is within him to praise his Name, Psalm 103. 1. The like speech doth faith occasion in a gracious heart, when to pray, requiring all with­in the same to be imployed in furthring the work. So when David is to make his prayer to the God of his life, in faith that God will command loving kindness to him, Psalm 42. 8. here is a charge given in his heart to attend it patiently and hopefully, and distempers are commanded to stand by the while, v. 11.

3 Faith in Prayer is a moderation to re­gulate 3. It doth re­gulate. and rectifie the souls pleas; yea, to dictate Arguments to back those holy pleas. Prayers of Faith use to be pleading pray­ers, filled and carryed on in lively reason­ings with the Lord. And because oft-times the spirit of a Suppliant may be even non-plust almost, and not know how to carry it on, by reason of secret cavils rai­sed in the heart, whether from Satan, or distrust, or otherwise; Faith then stepping forth, and whispering some spiritual and sutable answers, cleareth up the mist upon the Spirit, and the mistake and sophisme, and so the soul is a fresh carryed on in his pleading with God. Psalm 77. 7. Will the Lord cast off? &c. this was secretly whis­pered by distrust, as if God would cast him off: but will he do it for ever? and so ver. [Page 262] 8, 9. David his spirit was pinched in these reasonings and cavils; at present he could not positively answer that God would not do so: the cavil of distrust became a real question to his tempted, deserted spirit, by reasoning so much with that whilst he was crying to the Lord, ver. 1 but faith gave light to the case, and upon discovery hee perceived that these were but cavils of an infirm spirit of his own. ver. 10. The case is resolved and determined through the help and light of Faith exercised, and act­ed and standing up, which before sate si­lent; and he concluded this was his infir­mity. Faith is a Second to the soul in its holy wrestlings and pleadings with God to succour it in its suits, both in point of assi­stance perswading with the heart, that the Lord will prepare the heart to seek him, and so the rather to prevail, Psal. 10. 17. And in point of Assurance, 1 John 5. 15. it is the speech of faith, We have what we ask of God. It is as sure as if it were already gran­ted. And so in point of Acceptance, ver. 14. We know he heareth. ver. 7. Now when at any time the spirit of a Suppliant begin­neth to give out, when any fainting fit is upon it, then faith reneweth the charge up­on the Lord, taketh up the holy weapons which the spirit of the Saints began to lay by, the Arguments which it was ready to forgo, and now the soul gathers up it selfe afresh, and plyeth the Lord with renewed [Page 263] strength of holy requests: at this passe was Jonah chap. 2. 4, 7. he said, he was cast out, yet would look again to the Lord; and ver. 7. when fainting, and when faith minding him afresh of something in the Lord, he is revived, and sends up many Supplications to him. What, give out? wil Faith say, nay fie for shame. It claps the soul on the back, (as I may say) and bids it chear up, wrestle one bout more, pursue once again; it may be, nay, it is likely thou wilt prevail, nay, thou shalt indeed prevail.

4. Faith in prayer is an Agent for the 4. It pleadeth soul to improve and plead all the foregoing principles, and spiritual Topick places men­tioned. That of Gods gracious disposition it is a large field and very fruitful in prevai­ling Arguments, when improved by faith: so is that of God his All-sufficiency, All­mightiness, Eternity, Immutability: and so is that of Christ considered in his Offices, Merit, Mediation, and Intercession: the Promises of God likewise are several heads of holy pleas: Faith improveth them wise­ly, and seasonably, and sutably, as the ca­ses of the same require. It would bee im­proving them all, in and through the Lord Jesus, for the souls succour and support in this Ordinance of Prayer, verifying that Isai. 12. 3. Drawing water out of the wells of Salvation.

5 Finally, Faith in prayer becometh (as it were) the common pledge between the 5. It underta­keth. [Page 264] Lord and the Suppliant; that each shall do right in all that hath been pleaded. Faith undertakes to become bound, and to be a pawne to the soul, that the Lord for his part will do what is meet, and what becometh him for the soul. And againe it ingageth it selfe to the Lord, that by his help the soul shall attend to its duty, which concer­neth it. See Psalm 55. 3. Davids faith you see there, pawneth its credit that the Lord will not, shall not say him nay; My voice shalt thou hear, O Lord: and then faithful­ly promiseth on Davids behalf, that he will and shall rightly order his prayer, and so wait and leave it with the Lord, and unto thee will I direct my prayer, and look up.

3. In the third place we come to consider of some useful Helps unto sincere Suppliants Helps to saith in prayer. Faith in prayer. The Helps and Encou­ragements to faith in Prayer may be such as these.

1 Let us take and make all holy advan­tage of the least may be of Mercy, where on 1. Improve e­very may be of mercy. we may ground an expectation of a graci­ous successe and answer of our prayers. We may, yea must do thus. Meek ones must seek the Lord, hoping for his mercy when there is but a may be of being hid from the Lords anger, Zeph. 2. 3. Thus did the Ni­nivites: no body could tell they should bee delivered, nor assure them of mercy if they did sue for it; but yet none could tell [Page 265] the contrary, none could say peremptorily they should perish without remedy. If it be but a Who can tell, it is a ground of mighty prayers, and may cherish a spark of hope therein of successe, Jonah 3. Isaiah must lift up his prayer, albeit it be but a may be, that God would hear the blasphe­mous speeches of Rabshekah, against which he was to bend his prayers on Israels behalf, 2 Kings 19. 4. A very peradventure of pre­vailing in prayer will set Moses a praying, Exod. 32. 30. No Scripture telleth thee that thou art a cast-away, many Scriptures give thee grounds of a may be at least of salvation. Let that therefore raise thee, though troubled sore, to look and wait for a gracious answer of thy pray­er.

2. Labour to be stored with sutable Pro­mises to your prayer cases: it will bee our 2. Store up su­table promises to prayer cases wisdom to lay up such knowledge of such words of Grace, Prov. 10. 14. Jehosaphat was not to seek of a Promise sutable to that he was to pray for, 2 Chr. 20. Nehemi­ah had a like promise ready written on the table of his heart, Nehem. 1. 8, 9, 10. And be we well acquainted with the Attributes of God, which are vertually Promises and props to our faith in Prayer. Moses in his prayer maketh use of them for that end, Num. 14. 17, 19. And the Saints oft else­where in the Scripture.

3. Improve we former experiences, [Page 266] both of our owne and others of the gra­tious 3 Improve for­mer experi­ences. dealings of God with us in way of prayer, for meerly (as well as otherwise) they worke hope. Psal. 6. 9. The Lord hath heard the voyce of my weeping, he will heare my prayer. Davids experience of Gods mercifull and faithfull performance of all the desires of his soul for him, will make him cry to him with much confi­dence, Psal. 57. 1, 2. Wee may not rest in mercies and blessings received, but we may and must be incouraged from them to reach after and waite for more, if we never had tasted of his goodness to us, when we sought him, yet were we to expect and waite for his gracious answer: but tasting and seeing how good the Lord is by experience, it is then a blessed thing to trust in him. Ps. 34. 4. 8. We may well trust him and rest on him as a God hearing prayers, when we have tryed him to be such a one; or else it will be a shame, if speaking it in his word that he is such a one, and then speaking it over sensibly in his workes that hee is such a one, yet hee cannot be believed. If any, surely such as by experience know the name of God (have proofe of that or any other title or Attri­bute or word of his wherein hee maketh himselfe knowne to us) they will trust in him. Psal. 9. 10. Gratious answers of prayer given to the Saints, are precious pledges of our interest in the covenant of grace, and in God as our God, and so [Page 267] we are to look at them, and be encou­raged by them, Zach. 13. 9. We are also to quicken up our confident expectations of a gracious issue of our prayers from o­ther experiences therein: so the Saints used to do in their prayers mentioned in Scrip­ture, Psal. 74. 1. 13, 14. and oft elsewhere; for indeed the Lord in giving answers of Grace to any of his children, hath regard to the good and encouragement of them all: that which the Lord did for, and spake to sup­plicating, wrestling Jacob, (Gen. 32.) hee eyed others that were to come after him therein. Hosea 12. 4. He had power over the Angel, &c. and there he (that Angel the Lord himself) spake with [us,] not with him alone. The regard which the Lord hath to the prayers of destitute ones, is writ­ten and recorded for the generation to come, to make a comfortable use thereof, Psalm 102. 17, 18. if one of Gods chosen ones fare well in their holy approaches to God, the Prophet will put it plurally in the conclusion; he draweth from thence, Psal. 65. 4. (the former part of the verse com­pared with the latter part) we shall be sa­tisfied with the goodness of thy house.

4 Improve we conscionably the Inter­cession 4. Improve Christs Inter­cession. of the Lord Jesus for us. When he was on earth he prayed for us, as you may see in John 17. To bee sanctified by his Truth, to be kept from the evil of sin, A­postasie: we pray for union and communi­on [Page 268] with the Lord Jesus, such as is very strong, comfortable, and constant whilst we are here, and the eternal enjoyment of the Lord Jesus in another world, but fear lest our sins might intercept and frustrate our prayers; but Christ telleth us (and for our comfort, that our joy may be full,) Joh. 17. 13. what is the sum of what hee in­tercedeth with the Father for on the behalf as of his Apostles, so of all Believers, vers. 20, &c.

We will and must needs confesse, that Christs prayers were without exception, and that the Father alwayes heard him, John 11. How well is it then for us that the Lord Je­sus hath with acceptance prevented us, and these mercies are already begged by Christ, and granted of God to our hands? Surely, the Lord hath heard Christ in the desires which hee as Mediatour expressed to the Lord, that we and our services, and so our prayers might be accepted; of which that in Isaiah 49. 8. is prophetically spoken, com­pared with 2 Cor. 6. 2. we may well expect that in our holy approaches and makings out to God for mercy, we come in a time of acceptance, since the Lord hath heard Christ bespeaking of it: if the Lord the ra­ther honour the Lord Jesus, because in the dayes of his flesh he made intercession for Transgressours, Isaiah 13. 12. (therefore shall he divide the spoil, &c. because he did so) surely we may well expect the success there­of, [Page 269] and to share in those spoiles, if wee are strong and earnest wrestlers with God in his name for the same. Solomons request for the grant of their prayers, in their several cases, which are mentioned 1 Kings 8. and which are granted, chap. 9. 3. were shadow­ing Types of what the Lord will condescend to in all his suppliants cases, at the request of this our blessed Solomon, Psalm 72. but especially improve his present Intercession and appearing before God for us now in Heaven, Heb. 7. 25. Look as whilst the peo­ple were praying without, the Priest was offering Incense within the Temple, Luke 1. 9. 10. So is Christ in that glorious Temple above appearing before God for us, whilst we are a praying. That was a shadow of this, Heb. 8. 5. the Saints Prayers are com­mitted to him there, as his charge, accor­ding to his Office to which the Lord hath appointed him, to offer them up with the In­cense of his own meritorious sufferings, Rev 8. 1, 3. they cannot then but succeed well. At that time when the Lord should be cor­porally absent from his Disciples, hee made account that was a special speed­ing time in their Prayers, John 16. 26, 27.

5 Contemplate and let your spirits dwel 5. Contempla­tion upon the eight follow­ing particulars 5. Consider that God is a God hearing praiers. much upon these considerations.

1 What a sutable name the Lord assu­meth, and by his own dictate, writing and seal alloweth to be challenged; namely, A [Page 270] God hearing Prayers, Psalm 65. 2. Hearing prayer, shewing it is his usual work, his constant exercise, his inseparable property; nor saith hee whose prayers, as excluding thine or the prayers of any other poor soul which in truth desire to seek him. It is recor­ded of Augustus, That he never sent away a­ny Petitioner sad from him; and dost thou think, that the Lord of bowels, that is rich in mercy to all that call upon him, Psal. 86. 5 can or will?

2 To whose requests the Lord hath gi­ven 2. Whose cries and praiers he doth hear (at least) some audience? even to the rude moans of beasts and other dumb crea­tures, Psalm 145 15, 16. Job 38. 41. And as Christ reasoneth thence, Luke 12. 14. God feedeth the Ravens, and are not you much better then they? So may I say here, God hea­reth the Ravens cryes, will he not hear the Righteous cryes? It is but Righteous, as well as an act of grace in him so to do. Psal. 145. 15, 16 He filleth the desire of every li­ving thing; and ver. 17. Is righteous in all his wayes. No wonder then if as ver. 18, 19 he be nigh unto all such as call upon him to ful­fil their desires. The cryes of meer natural men, as they are his creatures, and in help­lesse conditions, look out to him for succor, as many rude Mariners are so heard, Psalm 107. 23, 28 he will give some audience even to hypocrites prayers, Psalm 78. 34, 35, 36, 37, 38. and surely he that out of his over­flowing bounty will hear (as far as he may) [Page 271] such persons prayers, they shall have that benefit of his common audience and provi­dence, albeit not of his peculiar and saving respects of grace. He is not unwilling to hear his peoples requests, when not so right­ly principled, as that noble Jew, who would scarce believe without signes shewed, yet was so heard in his requests for his son, Joh. 4. 48, to 53. or if rightly, yet not so through­ly principled as Cornelius, who yet was not so cleared in that great Article of faith then in question, that that Jesus of Nazareth was the Messiah: hence that Acts 11. 13, 14. with Acts 10. 2, 3, 4, 5. or if so principled, yet at present under much distemper of corrupti­on; and yet when praying, even then God hath overlooked all that, and judged of them by their better part, and taken their prayers then made kindly. Such was Da­vids secret prayer at that instant, when changing his behaviour, or favour, as if he had not been the man he was, yet accepted, Psalm 34. title, with ver. 4. Those that in their affliction are so distempered with in­firmities of distrust or discontent, it may be that they cannot speak freely to God in prayer, but sigh; yet heard, Rom. 8. 18, 26, 27. Moses when in such a pet, yet the Lord picketh out what he would have cra­ved, and granteth it, Exod. 5. 22, 23. com­pared with chap. 6. 1. and Numb. 11. 11, 12, 13, 14, 15. with ver. 16, 17. their cry was with much distemper, as appears by their [Page 272] words to Moses, Exod. 14. 10, 11. yet heard and granted; and God the rather shewed all those after signes and wonders on the Egyptians, in answer even to that distempe­red cry to him by the Israelites, many where­of were truly godly: see Nehemiah. 9. 9, 10. halting Jacob, yet wrestling in prayer, though lamely, is heard: yea when too curious in his inquiry, Gen. 32. 28, 29. yet is blessed in regard of his prayer before. Sparks of grace amongst an heap of ashes are accepta­ble.

3. Consider what kind of prayers have 3. What kind of prayers hee heareth. found special acceptance with God: such as have been rather sighs and groans, then expresse prayers; he hears the prisoners groans, Psal. 102. 20. the needies sighs, Psal. 12. 5. Such as have been but Ejaculatory liftings up of the soul unto God in mental desires, Psalm 145. 18, 19. Jonah 2. 1. Such as have been but a poor chattering and muttering of something in the ears of God, Isaiah 38. 5, 14. Such which have been but an abrupt and broken expression or two from a truly broken spirit, as the contrite Publicans, Be propitious to me a sinner, Luke 18. 13, 14. The converted Thief's, Lord remember me in thy kingdom, Luke 23. 42, 43. but a long look of the body and soul towards God; They looked to thee and were not ashamed, Psa. 34. 4, 5 And Jonahs look towards God in Christ, ty­ped by the Temple, Jonah 24. 7. that took well with God; yea Prayers of the Saints in a [Page] [Page] [Page 273] dream, as was that of Solomons, have found good acceptance, 1 Kings 3. 5, 9, 10, 11, 12. after that Solomon awoke, ver. 15. Not that any should think it enough to sigh or groan and not utter their souls in words to the Lord; but if, like the Shunamite the soul of any be troubled within them, that they cannot utter their hearts, 2 Kings 4. 27. or like David, so troubled in spirit that they cannot speak, Psal. 77. then it is comfor­table to consider, that yet in such cases sighs are successful. Neither may any abuse what we said of the Publican and the conver­ted thief, and to content themselves to speak some few words constantly, and there rest as if all were well: no, but if we are young­lings in Christianity, babes in Christ, know that our heavenly Father also, (as other fathers do in theirs) he delighteth as much and sometimes more, in the broken language and lispings of his little ones, and of his sick ones, though elder in prayers, craving this or that in their broken fashion, and rather ma­king signes for what they would have, then able fully and plainly to express their mind to him; then he doth in the more fluent ex­pressions of sundry others: not but that he useth in his owne season to inable such stammerers also to speak more plainly, Isai. 32. 4.

4 Consider what account God doth 4. Consider what esteem God hath of prayer. make of his people: they are his choice al­lowed Suppliants, Zeph. 3. 10 his royal [Page 274] Priests, 1 Pet. 2. 9. persons sequestrated for such holy ends. Psalm 4. 3. Zach. 13, 9. his beloved ones. Hence that strong expres­sion of Christ, encouraging to expect hea­ring of our prayers, I say not that I will pray to the Father for you, (namely, as now whilst on earth) for the Father himself loveth you, John 10, 26, 27. as if that were that strong motive, which will farther his graci­ous audience of his servants prayers. What will not love grant?

5 Consider what account the Lord makes 5 What esteem he hath of his Saints prayers. of his peoples prayers. They are his delight, Prov. 15. 8. as sweet musick in his ears, Revel. 5. 1. They are memorials before him, ever in his eye, minding him of what is meet to be done for his people, Acts 10. 4. They are as a Recompence to him, he liketh to be paid in his dues in prayers also. Psal. 116. 12, 13. he thinketh we never pray enough, John 16 13, 14. Hitherto you have asked nothing, (namely, in comparison,) open thy mouth wide. Psal. 81. Mercy accompanieth pray­er; if the Lord would turne away the one, yet not the others pleas, Psalm 66. 20.

6 Consider what measures the Lord 6. What mea­sures he keep­eth in his re­spects to praier keepeth in his respects to prayer: He hear­eth sometimes before we call; preventeth his people with goodnesse, Isaiah 65. 24. Some­times even whilst praying they have answers of grace, ibid. Sometimes when his people seek him for pardoning grace, and the ma­nifestation [Page 275] thereof, he sheweth mercy even above their thoughts, Isaiah 55. 6, 7, 8, 9. giveth them, as above what they ask, so be­yond their thoughts and expectations, Eph. 3. 20. Wherefore raise up our expectations in this way of seeking the face of God, touching his gracious disposition to hear and help us, and when we have got up our thoughts therein to the highest, yet believe it, he hath mercy and answers of grace for us above our thoughts.

7 Consider what method God continual­ly and infallibly useth in his respects to 7. What me­thod he obser­veth in his re­spects to praier prayer: namely, first to incline hearts to be cordial and serious in prayer, and then to give his promised mercies, Psalm 10. 17. Jerem. 29. 11. 12. The nearer and surer mercies are, the more praying motions and workings there are then in our hearts. Both are to the same mercy, as one works to help to pray, and to hear prayer. Mercy would not be at work with us in the one, if the other part of God's mercies work were not to be effected.

Lastly, That we may clear up our faint­ing 8. Consider the Parable Luk, 18 1. to 9. spirits and drooping hearts, in expe­ctation of faith, that our prayers shall not fail of good successe from God, consider of that Parable of our Lord Jesus, which he for this purpose propoundeth, Luke 18. 1. ad 9. A Judge, a man, comes off to hear a poor sup­pliants request; and will not God, a Father, do much more for his? An unjust Judg hears, [Page 276] and will not a just and righteous God hear the cryes of his poor ones? One that was a hater and disregarder of men, and of his own name, yet hears; and will not God and Christ hear, whose delight is to be with men? Prov, 8. One that was utterly averse from hearing, [He would not hear:] one to whom asking was a trouble, [This widow troubleth me] yet at length grants the re­quest of her which sought to him. How much more will the Lord, to whom prayer is a delight, and whose property it is to be hearing, (even ready to hear) prayers? surely he will hearken to his suppliants re­quests much more. One that while he de­nyed and delayed his Petitioner, considered it not till afterward, [Then he considered with himself,] and he cometh off: How much rather will the Lord, who wisely weigheth all circumstances and inconveniences in case of too long delay to hear? Isai. 57. 17. He will surely fulfil his peoples desires. One that in granting his Petitioners desire, meer­ly to avoid disquiet, (Lest she should weary him out with her out-cryes) he hearkens; and will not God, who delighteth in mercy, do much more for his precious ones? One that is solicited by (a certain widow) one no way allyed to him, (coming to him without any other Intercessour to plead her cause) yet he cannot deny her Petition: and can or will the Lord deny his own deare children, which come to him in the name of him in [Page 277] whom he is well pleased; yea, and have the Lord himselfe to intercede for him?

Touching the last thing propounded, very briefly. The Marks of one praying in faith Marks of prai­ing in faith. are these.

1 When a soul is borne up, and carry­ed 1. Praying a­midst discou­ragements. on in praying, amidst discouragements to pray. If he pray without ceasing when yet there are so many things sometimes which may seem to occasion ceasing to pray, save that he prayeth in faith. When we are hindred and opposed in it by Satan and others, yet a Joshuah stands before the Angel notwithstanding Satans resistance, Zach. 3. 1. or like him in Mark 10. 47, 48, 51, 52. we continue crying, Jesus have mercy on us, even when others would forbid us: when we are delayed and held off from our desired answers, and left in some deeps of affliction in the interim. and yet trusting in the Lord in Prayer, We will wait, Psalm 136. 1, 2, 3, 4, 5. When the Lord is long si­lent, yet we will not be silent, but plead, How long Lord? Psal. 13. 1, 2. When denyed of God as the woman of Canaan, as if we had no part in the mercy we ask, it were not for us, yet we continue asking, Matth. 25. 25. 26, 27. Surely there is faith embold­ning thereunto, verse 28. When we seem to be curbed and silently rebuked, as the friend wished not to trouble his friend, yet will not give over his suite, Luke 11. [Page 278] Surely he thinks he speaks to a friend with­in, or else he could not, would not then con­tinue asking.

2 When we pray with some more then 2 Praying with boldnesse usual boldnesse and liberty of speech▪ as sometimes in an awful and spiritual manner, we are wondrous free to plead with God, more then at other times, now is faith stir­ring in such a Prayer, 1 John 3. 21, 22. Eph. 3. 12.

3 When we pray with a kind of delight­ful 3 Praying with heart calmness calmness and stilnesse of spirit, not tossed like waves in prayer, through the power of unbelief, Jam. 1. 6.

4 When in setting our selves some­times to pray to the Lord, and petition him, 4. Prayers tur­ned into prai­ses we are even ready to make a holy digression and diversion, and turning our intended Pe­tition into melting, admiring praises of God; as oft times spiritual Christians have experiences thereof, surely then faith is stir­ring. So Christ turning himselfe to ap­proach to God, John 11. 41, 42. saith, I thank thee Father,—that thou alwayes hearest me.

CHAP. V. Of Humility required in Prayer.

WE have entred upon the discourse of things propounded touching the conditions required for the incessant per­formance of the duty of prayer, and have dispatched the first, namely, Faith. And now we are to speak of the second condition thereto required, and that is Humility. It is the desire of the humble which the Lord hea­reth, Psal. 10. 17. and his people that pray are to humble themselves, and then the Lord promiseth them hearing. 2 Chron. 7. 14. But Humility in prayer consi­steth. for our better proceeding in handling this condition of prayer, Let us consider,

• 1. Wherein that Humility which is re­quired in prayer doth consist?
• 2. When Humility expressed in prayer may be discerned to be saving?
• 3. Why this Humility is required to prayer?
• 4. What are usefull helps and means fur­thering such humility in prayer?

To the first, we say, Humility required in prayer consisteth in these six or seven things.

1. In low thoughts of our selves to at­tempt 1 In low thoughts of our selves as unmeet to pray. or set about such a duty. When wee are going about it, we judge our selves most [Page 280] unmeet and unworthy in our selves to speak to the Lord; as we are imployed in praying, still the serious and sensible thoughts of our owne worthlesnesse dwells with us, and works on us. That justified suppliant men­tioned, Luke 13. 13, 14. standeth a far off and would scarce lift up his eyes to heaven, he thinks he is not worthy to come nearer: let others goe as high as they please; as for himselfe, hee will take the lowest roome in Gods house. It is more then he is wor­thy of to be admitted to come there at all, and heaven is too glorious a place in a man­ner for him, a wretch as hee hath been to be so bold; he hath sinned against heaven, it is better for him to look on the dust, yea, to kisse and lick the dust. In the words which the wiseman speaketh prayer-wise unto Christ) that Itheil, he that was his God, and that Ʋcall, that mighty one,) Prov. 30. 1, 7, 8, 9. You see how humbly hee prefaceth in his speech (so far as directed to him in way of prayer) as verse 2, 3. hee professeth hee is more bruitish then any man; and hath not the understanding of a man, so unfit and unworthy doth he see himselfe, to speak either of Christ in an in­structive way, as verse 4, 5, 6. or to Christ in a supplicating way, ver. 7, 8, 9. The Di­sciples having been at praier with Christ, they see so much weight in the duty, and so much excellency in the due exercise of the gift and grace of Christ in prayer, that they look [Page 281] at themselves as most unfit to pray as they ought, and therefore intreat his help and direction, Lord teach us to pray. Luke 11. 1. The Psalmist beginneth his prayer in a kind of expostulation with God, Psal. 22. 1, 2. and pressing of God with examples of his mercy to others in like cases, verse 4, 5. But if thou think hee is too bold with God, and keepeth not his due distance, hee will professe that for his owne part, he is a worm and no man, verse 6, 7. he judged himselfe, as infinitely unworthy to stand upon termes with God, so even unfit to make comparison with others, verse 5, 6. But I am a worm, and no man: what ever our fathers were, yet I look at my selfe, as fitter to creep on the earth, and feed onely upon the dust, in re­spect of the guilt of sinne laid upon me, (for if you apply it to Christ the antitype, God laid upon him the iniquity of us all, Isai. 53. 6. but we intend it of the Psalmist rather himselfe:) then as a man to lift up my selfe to heaven; and therefore am justly made the reproach of men, ibid. No sooner do the Saints essay to draw near unto God, but the beames of the glory of God reflect upon the faces of their souls, which doe thus awe and abase them; they see in the glasse of that excellency their owne vilenesse.

2. In abased thoughts of our selves 2 In low thoughts of our selves when heard. when we do get any thing of the Lord by prayer. True it is, humble ones do speed best of all others in prayer: but yet, as mer­cyes [Page 282] of prayer found them, so they leave them humble. When Abraham hath gained upon the Lord by prayer, Gen. 18. 26. yet then, nay then especially is Abraham lowest and vilest in his owne esteeme, then verse 27. he saith, and seeth he is dust and ashes. He then considereth what he is in himselfe, whence he came, and whither he must, not­withstanding the favour which hee findeth with the Lord; he knoweth no cause which should move the Lord to give any answer of mercy to so meane an one as himselfe, but his rich grace, (What is in dust to move re­spects in God to it?) and secretly presen­teth it as a plea to continue such undeser­ved mercy to such an one, from that which moved the Lord to begin to respect his prayer. Thus David Psal. 34. 4 when hee had gained by his prayer, and God was found of him, yet verse 6. hee putteth an humble Emphasis upon the matter, this poore man cryed. That they, verse 5. (even bet­ter men then he, such as had walked worthy of God, and of his grace,) looked unto the Lord in prayer, and were incouraged by an­swers of favour, was no wonder; but that this poor man, that he poor wretch, as he estee­meth himselfe, one that (as in the title of the Psalm) saith, he changed his favour and was not like himselfe, in that case at Gath, 1 Sam. 21. 13, yet he to cry unto the Lord, and be heard, this is a wonder of grace to him. Af­ter Ephraim hath prayed for turning grace [Page 283] from God, Jer. 31. 18. and is answered, v. 19. then is he abased, yea more abased in his own sight then before. When the Church upon her request is drawn unto her beloved, Cant. 1. 4. then she cryeth out of her blacknesse. verse 5. Humblest Christians are the soun­dest and healthiest in spirit, and as showres and blasts of affliction and temptation doe not much annoy them, so neither doe war­ming gleames and shines of mercy distem­per them, still they are humble; they are square men, nothing comes amisse to them, they will fall right which way ever they are cast, if lowly. Look as vessells whose sayls are filled, if well ballasted, they run a more steady course; so is it here with the Saints, when they pray with full sayled joy of faith, yet when this holy ballast of humility is in the hold of the heart, and not meerly aloft in shew above decks, appearing to men: they are not soon lifted up with every good successe they meet with, but keep low, and deep, and carry it evenly with the Lord, as humbly, if not more humbly then before. The Saints know well they are but beggers, and stand in need of much; they prayse not their good prayers, but their good Master for the almes of grace which they get: Not unto us, and because once was too little to set forth their owne unworthinesse of any mercy, they repeat it againe, not unto us, but to thy Name give glory, &c. Psal. 115. 1. Liitle cause to be proud of a trade or art of [Page 284] such holy begging, albeit through the bounty of God it proves gainfull.

3. In affectionate amplifications of 3 In affecti­onate amplifi­cations of our vilenesse, and of Gods grace. our owne vilenesse, and Gods mercy and excellency. As beggars which use to make very lamentable relations of their owne mi­series, but yet giving their benefactors all their titles to the full. So those in Psal. 115. 1. ingeminate the expression of their owne utter unworthinesse. Not unto us, not unto us. And the Publican in his prayer speaks of himselfe, as a sinner, none else such a one as he, Luke 18. 13, 14. So the Prodigall in his request to his father, ac­knowledgeth his extreame and unparallel­led sinne, and unworthinesse. Luke 15. 18, 19. So those converts, Jer. 31. 18, 19. Do the like: such like amplifications being as so many forcible arguments in their prayer, with themselves, to further compunction, and contrition in them; and with God, to further their participation of the benefit of his compassions. Out of the abundant heart-abasement the mouth speaks. As pride is large in speaking for selfe, so is humility in declaring against selfe.

4. In framing all our pleas in our pe­tions formâ pauperum, in the manner of poor 4 In framing all our petiti­ons formâ pauperum. undone persons; and pleading for mercy in regard of our extreame misery. That wee are under wofull captivity and oppression, not of Turks, and such like, but even of spi­rituall enemies of our soules, corruptions of [Page 285] nature, temptations of Sathan, &c. which are far more grievous. That we have sustai­ned losses in soule that are almost inrepara­ble, lost the goodly patrimony in our first parents of Gods favour and image, which never can be sufficiently bewailed; yea hap­ly have lost that little light, and life, and comfort of grace through some ill course we tooke since the Lord set us up againe, and trusted us with a new stock of grace; yea, are strangely runne behind hand with God; yea, we are extreamely in debt by our sinne to divine justice; yea, we are af­flicted with many spiritual diseases and di­stempers, and sorely wounded in our spirits, through some sad foils of the enemies of our souls, and in all wee are utterly insufficient to recover our selves, yea, and helplesse, and shiftlesse, in the very use of such means as might tend thereunto. Wee see indeed, that if we could believe, that would suc­cour us, but yet are not able; if wee could so earnestly wrestle for, and breath after help of God in Christ, we might have relief; but see also that of our selves wee cannot doe so much, but as wee are able through the might of God. Wee tell him of our grievances, and plead our miseries, and spread them before him, and his people, if they may move to mercy, and so wait his gracious leisure for the same. Jeremiah pleads for mercy to him and his people, because their backslidings were many. Jer. [Page 286] 14. 7. David pleads for pardon because his sin is great, Psalm 25. 11. and craveth mercy because a poor shiftlesse stranger, and sadly gone to decay, Psal. 39. 12, 13. So Psal. 38. 1, 2. intreateth the Lord to forbear to go on to afflict him, because his arrows stick fast in him; he is sorely wounded alrea­dy, ver. 2. he is sick in body and spirit. ver. 3. he is already fallen under a burden that is too heavy for him, ver. 4. and ver. 6. his back is already ready to crack under his pressures, and so on with such like sad pleas taken from his forlorn condition, he presseth God for mercy in that Psalm.

5 In much inward brokenness and relen­tings 5. In heart bro­kenness therein of spirit. Hence that smiting upon the brest in the Publicans prayer, Luk. 18. 13, 14. There, there lay his sin and misery, there was his wound and burden; little did men think what he felt and saw. Ah that brest of his, how had it harboured rebellion formerly a­gainst God! his heart within was smitten for it, whereof his brest smiting was but a shadow. Psal. 51. 17. A broken and con­trite spirit is the all of his Sacrifice and prayer. Surely that heart is low in prayer, and brought down to the dust, which is broken as it were to dust. What ever speech humble ones have in prayer, it is sure they have sighes attending. If the Dove-like Spirit of Christ breaths in them, they will bee breathing out Dove-like moanes and groans in the ears of God. The Psalmist [Page 287] speaketh not so much of Gods hearing of the words of the humble, as the desires; he heareth the desire of the humble: If they do fall short at any time through some occasio­nal impediments of expressions, yet broken hearted desires, expressed in groans are pre­sent and stirring, and they are to God as prayers, Psal. 10. 17. The groanings of the pri­soners are the prayers of the afflicted and desti­tute, Psal. 102. 17, 20. in Gods account.

6 In a meek and quiet submission, and 6. In a quiet submitting to the Lord a­midst discou­ragements. bearing all discouragements without quar­relling against God, nay, awfully clearing the Lord therein. If rated like beggars, if rebuked, if upbraided, if delayed, if de­nyed, yet putting up all contentedly. The reproachful name of a dog moveth not the humble suppliant; she taketh it very well, and maketh good use of it, and doth not mutiny against the Lord Jesus for it. Mat. 15. 27. They in Judges 10. hear and bear, and take all that well, which the Lord in a holy upbraiding way speaketh. Judges 10. 11, 12, 13, 14, 15. They yeild to all, as so, and just, if worse with them from the hands of God then it is: but yet with the leave of his mercy, they crave his favoura­ble acceptance of their request, ibid. If hum­ble ones come to Christ in prayer or other­wise, surely they come with holy dispositi­ons to stoop to any yoak and burden of Christ, which he will lay upon them, as wel as desire to have their own burdens taken [Page 288] off by him, Matth. 11. 28, 29. They may indeed plead with God, why he carryeth it so towards them: as Psal. 22. 1, 2. but they are clear in it, that he cannot but carry it well, albeit the particular cause they know not: So Psalm 22. 3. But thou art holy: and however it cometh about, that such divine forsakings are occasioned, yet still thou art holy and spotlesse, and pure in all thy dispensations.

7 In a real preferring others prayers be­fore 7. In a real pre­ferring others prayers before ones own our own. Thus the humble Centurion in his request he had to make to the Lord Je­sus, he thought better of the Jewes prayers then of his own, as being in his own sight a most unworthy Gentile, Luke 7. 3, 7. Not that under this pretence men should in a way of voluntary humility repaire to deceased Saints, that is idolatrous humility; yea, e­ven the madnesse of persons then living. So Hezekiah preferreth Isaiahs prayer before his own, and therefore sends solemnely to him to lift up his prayer in the case of Ju­dah, Isaiah 37. 1, 2, 3, 4. So the Church pre­ferreth the praiers even of her young daugh­ters (not so well instructed as her self) be­fore her own, in that Cant. 5. 8. And the Psalmist reckoneth the prayers of his fa­thers as far more excellent then his, Psalm 22. 2, 5, 6. And the like did David in com­paring his owne prayers with others, Psal. 34. 5, 6. True it is, Pride and Hypocrisie will counterfeit this, as they that preferred [Page] [Page] [Page 289] Jeremiahs prayer before their owne, and therefore so earnestly do seeme to desire it, Jerem. 42. 2. and the proud false hearted Simon Magus doth the like in regard of Peters prayers, Acts 8. 24. But this was but an extorted act, wrested from horror of heart: and others in a complemental way, and for fashions sake, or that they might seem to be humble persons may carry it thus too; but it is not inwrought in their spirits.

Touching the second, When humility Marks of hu­mility in prai­er as saving in prayer may be called saving?

I answer, first Negatively, and then Affir­matively.

1. Negatively. 1 That expression of 1. Not to de­sire others prai­ers. Humility is not alwayes saving, when a person questioning the worth and validity of his own prayers, doth desire the bene­fit of others prayers; for then that act of Pharaoh in desiring Moses prayers, and Je­roboam the Prophets prayers (1 King. 13. 6) had been saving.

Nor 2. Is that alwayes saving when 2 Not in words to ascribe all our good to the Lord. one carryeth it so in prayer, as ascribing all to the Lord in what good he partaketh of. The unjustified Pharisee will in words attribute all to God, that he is not as other men are, Extortioner, &c. Luke 18. 10. 14. yet with a proud spirit disdaining others, which in his esteem are not so good as him­self. 3. Not to be a­fraid to come before the Lord.

Nor 3. Is that alwayes saving, when one [Page 290] is fearful to come to God in prayer, out of sense of great distance betwixt God and him; as the slothful servant which durst not trade thus with God in prayer, (as well as other­wise) Luke 19. 21. Or like him whom the fear of the Majesty, Word, Presence and Justice of God, as a King, striketh him speechlesse, Matth. 22. 11. hee cannot, dare not open his mouth to plead for his mercy.

Nor 4 Is that alwayes saving, when any 4. Not meerly to make large confession of sin, or mourn­ful complaints, to fast, to be of dejected coun­tenance, to weep in praier. prayer doth expresse several semblances of Humility: as when any is large in confessi­on of their sin: as many of those that are brought in as confessing their sin in such a sort; as Isaiah 59. 12, 13. yet few or none of them savingly interceding and pleading with God in prayer; hence that wonder, that he found no Intercessour. v. 16. or when any utter before the Lord many sad com­plaints of themselves, and their misery, and that in a mournful manner: in their pray­ers in appearance they will roar like Beares, and mourn sore as Doves, as sundry of those did mentioned, Isai. 59. 11, 16. and such like were many of them that did not savingly complain or bewail their sins, albeit they did as Ezek. 7. 16. compared with the 17, 18, 19. and chap. 8. 18. Nor when persons set apart solemn dayes, and that frequent­ly, for a more seemingly humble seeking of God in prayer; as that proud Pharisee and unjustified person did fast twice a week, Luke [Page 291] 18. 12. Nor when sad countenances and de­jected looks are adjoyned in such solemne times of prayer. There is an hypocritical affected sadnesse of countenance charged upon those false hearted professors in their dayes of fasting and praier, forbidden to sin­cere ones, Matth. 6. 16. No nor when teares and weepings are joyned to such prayers, are they alwayes expressions of sa­ving humility therein required: albeit some of those were sincere, yet surely some of that people which wept so sore, upon that confession of sins made, Ezra 10. 1. and in that solemn time wherein all Israel were ga­thered to Mispeh to pray, 1 Sam. 7. 5, and there even poured out waters, so abun­dantly did they weep on that fast day, ver. 6. were not sincere therein, but many of them did it from common principles, and not saving.

2. I answer, Affirmatively. Humility expressed in prayer is then saving.

1. When a gracious Christian abaseth But 1. Self a­basement in prayer. himselfe in prayer; and is not meerly aba­sed: when he is a stirring agent, by the live­ly power of the graces of God in him to a­base himself; he useth meanes, layeth many Arguments together for that purpose, and is not barely a Patient therein. Thus did the Publican in his prayer, he smote on his brest, and that not to seem to be humbled; but as one outward help to himself to be abased, Luk. 18. 13. Hence the conclusion of Christ in [Page 292] ference to the humble manner of seeking of Gods face, He that humbleth himself shall be exalted. The Pharisee he layeth all such ma­terials together in his prayer. ver. 11, 12. as did rather tend to lift up his spirit, which was high enough in it self, and needed not such stirrups. When humility is wrought in prayer, as out of the fire, yea, gained out of much contrary opposition, a Christian finding his heart senseless, unaffected, and unbroken, he taketh such pains with his heart in prayer, and wrestles so with God and his own spirit, that it relenteth, and mel­teth, and falleth before God. Thus did those of Ephraim, they cease not bemoan­ing themselves, and charging their stiff­neckednesse, and unbrokennesse so deeply upon themselves, and pressing the Lord for a more serious and through bringing of their hearts to a relenting, repenting frame, Jerem. 31. 18. whilst that they prevail with God, and their owne soules, and are more throughly abased, ashamed, and confounded in their own sight before the Lord, v. 19.

2 When a Christian is in a holy wise a­shamed 2. Inward holy shame even to look God in the face. before God in prayer, even so much as to look him in the face. That hum­ble Publican that was so ashamed in his prayer, in the sense of his extreme vileness, and unworthinesse in himself, he is justified, Luke 18. 13, 14. he thought earth and hell below were more sutable to his case and de­serts, [Page 293] and the judgement of God there (and thence looketh downe thitherwards) then heavens glory and grace. Thus that pre­cious Suppliant Ezra in his prayer profes­seth, he was ashamed, and blusheth to lift up his face to heaven, Ezra 9. 6. Thus the Pub­lican, and converted Prodigall, he is even a­shamed to owne the name of a sonne; to be called, or be as an hired servant is too good for him, he thinketh, and speaketh so in his prayer. Luke 15. 19. The woman that came to Christ, she is even ashamed to come be­fore him, to behold his blessed counte­nance, but standeth behind him. Luke 7. 38. And she sped well in the desire of her soul, for the comfortable manifestation of her pardon, shee secretly sought for. Saith Christ, verse 48, 50. Thy faith hath made thee whole.

3. When a man in or upon his prayer 3 A holy awe in and after prayer. is affected and awed with much holy trem­bling: thus that humble Suppliant in Luke 18. 13. He is even afraid to lift up his eyes to heaven, durst not doe it, such awfull rayes in the glorious purity, majesty and excellen­cy of the Lord did he behold by an eye of faith, and he is justified therein, verse 14. That godly Prophet in his Prayer, Hab. 3. 1, 2. and in the mention of divers things touching God his providence and procee­dings, his belly (he saith) trembled, and rot­tennesse entered into his bones, verse 17. Thence that believing Centurion, after hee [Page 294] had sent to Christ to intreat his gracious presence, and coming for the help of his servant, as in a holy wise jealous of himself, and what he had done, whether he, so un­worthy an one, had not made too bold with the Lord Jesus, to desire him to come un­der his roofe; he sendeth a second message, therein professing his unworthinesse that Christ should condescend so far to the de­sire of so unworthy an one as he judged him­self to be, Luke 7. 3. compared with verse 6, 7.

4. When a man in prayer is much in begging pardon of sinne, and the reconci­liation 4 Greatest earnestnesse in begging pardon of sin, the benefit of Christs righte­ousnesse, &c. of his soul to God in Jesus Christ. Thus the Publican, justified in that way of prayer mentioned, Luke 18. the maine and in a manner only matter of his desires was, that God would be propitious to him a sinner; for so the Greek word signifies, or be reconciled to him, and have mercy on him, in covering all his sinnes in Christ, the favour and mercy of God in Christ Je­sus, as a propitiation for sinnes, is all in all with him. When a child of God is in great afflictions of outward as well as inward man, yet the favourable remembrances, and mercifull respects of Christ to a poore con­verted sinner, even in tortures, it is all in all. The converted thiefe desireth not to be sa­ved or exempted from any justly deserved censures of God or man, but onely favour with Jesus Christ. Luke 23. 39, 41, 42. The other wretch was all for his owne ease, [Page 295] and for to continue in the world; he careth not for the favour of Christ, as sometimes the Psalmist did, Psal. 63. 1, 3. The lo­ving kindnesse of God in any condition is bet­ter then life; to live in the love and favour of Christ, is more then ten thousand lives to him: yea, so the Lord will be mercifull to him in the maine of his soule, hee careth not what becomes of his bodily life, when cal­led to sacrifice the same. An humble child that cryeth out when he is whipped, yet ca­reth more for his fathers favour, then is troubled about his whipping.

5. When a Suppliant of God doth not propound to him in his prayer matters too 5 Praising of the least de­grees or porti­on of mercy. high for him, things that are above his reach, or his measure, or his condition, or his calling, or the present necessity whereof he is sensible; but he will bee glad of smal­lest mercy, childrens crummes, yea, such as are to others refuse, despicable blessings, are in high esteeme with him in his desires: crummes that fall from the childrens table she craveth in Matth. 15. 26. and is accepted and approved in the manner of her pray­ing. verse 28. Some children it may bee will scorne to have onely bread for their food in the fathers house; but the humble Prodigal in his penitent moti­on which hee meaneth to make to his father, will bee glad of that, yea of the coursest of the houshold bread, and fare in the house, hirelings bread [Page 296] yea hee would bee glad to have of the refuse, and leavings, and spare even of hirelings bread. Luke 15. 17. Make mee as one of thy hired servants, namely, in their allowances, as well as services; as one of them, albeit as the meanest kitchin-boy, (as it were) the poorest, most despised cutter of wood, and drawer of water, &c. Beggers ask but a piece of dry-bread, a cup of small beer, or water; any old cast clothes, and the like mercies and blessings in God his house, which others it may be account too slightly of, these humble suppliants wil high­ly prize, and earnestly crave of the Lord: and whatsoever they press after in spiritual bles­sings in Christ, yet in temporals they use to be very modest; neither poverty, nor riches, but Lechem Chukki, the bread of his portion, & dimension, that is the matter of humble Agars prayer. Prov. 30. 7, 8. So Jacob, if God, or (prayer-wise,) O that God would give mee bread to eat, and raiment to put on. Gen, 28. 20. In spirituals indeed they are still more needy, and craving, hunger and thirst after righteousnesse, that is their most ordinary, usual and continual daily desire, like hun­ger and thirst, the ordinary and daily af­fections in the body. Matth. 5. 6.

6. When a Christian amidst all vilifi­ings of himselfe in prayer, is ready to exalt 6 An acknow­ledgement of greatest love in smallest mercies. the Lord, and to acknowledge much love and mercy of God, even in the smallest fruits and benefits thereof: whatsoever [Page 297] stout vagrants and bedlams doe, which will disdainfully cast scraps at their feet, yet poore hunger-bitten beggers will not doe so, but be very thankfull for smallest courtesies. So it is here, the guiding of a faithfull Eleazar in his way, will make him bow his head in way of thankfulnesse to the Lord, that so graciously answered his pray­er therein. Gen. 24. 48. O how will Gods humble Suppliants exalt and magnifie the Lord for blessings of a meaner nature, even temporal as well as spiritual blessings! as David for promised blessings to his house, cryeth out, who am I, and what is my house, that thou hast brought me hitherto? 2 Sam. 7. 18, &c. and 1 Chron. 24. 11, 12, 13, 15, 16. Hee exceedingly amplifieth the kindnesse of God to him and his people, even in regard of temporall blessings hee wonders at the greatnesse of God his mercy to him and them, even therein ibidem verse. 14, 15. And when such of God his Suppliants doe not fare so well at the doore of mercy, as they could desire, and as sometimes they have done, yet they will not goe away muttering, but even then will speake well of God, and grace, and mercy, and the covenant and way of God, &c. The Psalmist, in Ps. 89. 49. cryeth out, Lord where are thy former loving kindnesses? yet conclu­deth, (verse 52.) thankfully, notwithstanding all the sad passages of providence before mentioned. Blessed be the Lord for evermore, Amen, and Amen.

[Page 298] 7, When a Suppliant having prayed pa­thetically, 7 Looking through all our meltings unto meere Grace for the successe. with much fervency and broken­nesse of heart, yet as one which seeth the emptinesse of his prayer, even at the best, he goeth out of that, resteth not therein; but as if he had not prayed in such sort, he runneth to the Name of the Lord, he loo­keth for nothing, but from the rich and free grace of God in the Lord Jesus, as Da­niel Ch. 9. 3. 4. He is at it with God in such like humble prostrating his souls desires to him, but in the close professeth the supplica­ons which were presented, (though with much brokennesse of heart doubtlesse) yet were not for any righteousnesse of their own, (whether of person, or performances, or prayers,) but for his mercies sake. v. 18. And v. 17. desireth audience for the Lord sake, for Christs sake. And ver. 19. for his name sake; so Ezra, albeit he had been weeping and casting himself down before God in praier, Ch. 10. 1. yet ch. 9. last, he concludeth, that he and the people in respect of themselves, are before God in their trespasses, and cannot stand before him, by reason of the breach of covenant with God, which he had then bewayled. verse 14.

Now touching the third thing pro­pounded, Humility required in prayer, Because 1 Humble prayers speed best. why this humility in prayer is required? I answer briefly;

1. Because prayers put up in and with such humility, they doe ever speed best. Mark 7. 29. For this saying, go thy waies, the divell is gone out of thy daughter, for what [Page 299] saying? namely, that verse 26. wherein she taketh the name of a dog so quietly, and meekly & craveth the very portion of dogs in a manner, the mercies slighted by the children: The Lord will not look at what the proud bring to him, but hath respect to the lowly, to strengthen them with grace and peace in their soules. Psal. 138. 3. 6. to perfect all that concerns them; verse 8. The lowly strangers see how the Lord welcomes them in prayer, Isai. 56. ver. 6, 7. The penitent Prodigall that speaks in such a vilifying way of himselfe to God his fa­ther, Luke 15. 18, 19. sees how royally and richly he is entertained by the Lord, like as by that father, verse 22, 23. the costliest robes of grace, and delicatest of mercy in Christ, are readily brought forth to such; greatest mercies are granted to such, as pardon of sinne, and the like. Luke 18. 13, 14. Yea, in such a lively and convincing manner exhibited, as that they shall carry it home with them, the sight and light there­of shall stick by them; he went home justifi­ed: they shall in a holy triumphant wise carry home the garland of grace and peace, for which they wrestled with God in praier: wheras in defect of Humility no praiers, nor tears of a proud Esau shal avail. Heb. 12. 17. The Pharisees repair so diligently to pray to the temple is to little purpose, whilst he doth not humble, but rather exalt himself therein. Luke 18. 10, 14. God will not approve [Page 300] of any such mens persons, or praiers; and such a non-justified estate is a sad aba­sing of such, ibid. as the gracious accep­tance of the persons and prayers of humble ones in Christ Jesus, is an high degree of honour and exalting to them.

2. Because the servants of God are 2 Then are humble ones themselves. never more themselves, as such, then when humble in a way of seeking the face of God. When the converted Prodigall, and Publi­can cometh to rights, to himselfe, then in that frame, hee betaketh himselfe to this work. Luke 15. 17, 18, 19. Assuredly pe­nitent dispositions work then strongly, zeal and holy indignation against sinne, and our selves for it, are then stirring, then is faith, and love doubtlesse active, and putting forth themselves in our soules.

3. Because an humble frame of heart 3 It putteth most honour upon God and Christ. in prayer putteth most honour upon God, and Christ, and mercy, and grace, as all in all. Aga [...] in that frame thinketh that it will put the largest heads, and ripest wits in the world to it, to conceive or express the glory of God in Christ. Proverb. 30. 2, 3. compared with the 4^•h. And he wil mag­nifie the purity, perfection, and stability of his word. verse 5. see verse 1, 7, 8, 9. Asaph when in that frame of heart, Psal. 73. 22. then who but the Lord of heaven and earth with him, and in his desire! verse 25. and if such a poor soule get any mercy by praier, of all others hee will use it best, and give [Page 301] God the most glory of it, and for it, as might be shewed in divers instances.

4 Because such a kind of spirit in 1. It fitteth us most for mer­cy. prayer, it doth fit us most for the mercies of prayer. Hence it is compared to hunger, which as it is good sawce to the body, and prepareth it well for its meat, so doth it fit the soul for its desired food of grace and mercy. Hence is that opposition Luke 1. 53. betwixt the hungry and the rich, and yet rich is rather opposed to poor, because indeed the poorest in spirit, the beggars in spirit are the most hungry. Look as the emptying of a vessel fitteth it for being fil­led with precious liquor; so humility by emptying the heart of all self-strength, self-confidence, self-sufficiency, self-righteous­nesse, self-willednesse, and self-conceit, it fitteth the soul in prayer for what it doth pray for. The heart of the humble is a prepared heart; as to pray to God, so likewise to receive and improve the mercies which it seeketh in prayer; such an one is most flexible and ready both to use the best means to obtain the mercies desired, and to walk worthy of them when obtained. So Job 7. 20. I have sinned, what shall I do to thee, O thou Preserver of men?

As touching the last thing propounded; Helps to humi­lity in prayer. namely, What Helps and Means we should use to further such Humility required in prayer? I answer,

[Page 302] 1. Set faith on work, as we shewed at 1. Faith in the Lord. large the last Lecture. Faith in Gods Promise and Providence made David pray so humbly, as one not worthy to speak more to God, or receive more from him, 2 Sam. 7. 18, 19, 27. That made the Prodi­gal to throw down himself in such sort, and humbly to seek his fathers favour, conside­ring in him a fathers bowels, yea which pos­sibly might move towards him; he is ap­prehensive likewise that he hath all hee needeth, and that moveth and furthereth him therein, Luke 15. 17, 18, 19. So it is here, the Publicans faith in that propitia­tory merit and mercy causeth him so to speak, as Luke 18. 13. It was faith that set the woman a begging, in that humble and lowly, as well as earnest manner, Matth. 15. 26, 27, 28, The faith of that woman was the instrumental meanes of her salvation, Luke 7. 50. that was the means of that her silent, humble approach to the Lord, ver. 38. It is faith which taketh a true measure, both of God and of 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 [Page 303] 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 [Page 304] 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, [Page 305] 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 [Page 306] 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?
• [Page 307]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 sins, we are sensibly apprehensive of his Purity and Majesty offended thereby; [Page 308] of his Goodnesse and Patience abused therby; of his privity to them all, in their cir­cumstances; of his sin-revenging Justice due thereto, of his sole prerogative to pardon the same, of his readinesse in Christ to do it. We are seriously apprehensive of the vilenesse of such sins, of our owne loathsom nature, whence they did arise, and our hearts rise up in holy indignation and de­testation of them, and our selves for them: whilst we mention the same, we bleed o­ver them in our spirits, could even tread upon our selves, and take a holy revenge on our selves for the same: and all the mel­tings and breathings of our spirits in the mention of our sins they are stil as to God: When we mention such and such wants of such and such mercies we crave, all is carri­ed as to God. We have sutable workings in our minds; we eye him as full of all grace and mercy, as treasuring up all that fulness in the Lord Jesus, as willing and free to communicate the same, as real in his Pro­mises of the same; and the like might be said in the rest. Psalm 5. 3. David saith, he will direct (or orderly settle, prepare, and adress) his prayer to the Lord. And Christ would have such as pray, to pray to their Father which seeth in secret, Matth. 6. 6. Job would order his cause before the Lord, Job 23. 4.

2 In carrying on the whole business of 2. In doing it as from God. prayer as from God: as praying in the Spirit, [Page 309] Eph. 6. 18. Praying in, or by the dictate & di­rection of the holy Ghost, Jud. 20. Christians are to drive this holy trade with God, but yet as with his owne talents and commodities. Luke 19. 16. Lord, thy pound hath gained ten pounds (saith the good servant.) Wee should wrestle in and by prayer with God, but as in and by his strength. Hosea 12. 3. By the Lord will his people make mention of his name in prayer, or any other ordinance of his. Isai. 26, 13.

3. In carrying on the whole work of 3 In doing it as for God. prayer, as for God alone. The Suppliants of God bring their prayer, not as their offering, so much as Gods offering; Zeph. 3. 10. they do indeed lift up their prayer, as did the Prophet, Isai. 37. 4. and their heart in prayer, yet so, as withal exalting God in both. Hee is extolled with their tongue, in their crying to God with their voyce. Psal. 66. 17. The Saints confesse their sins, that God may be cleared in his proceedings. Psalm 51. 4. Expresse his mercies in prayer, not to set forth their owne praise and commendation as did the Pharisee, Luke 18. 10, 11, 12. But that the Lord rather may be glorified, and that the heart in the mention thereof may be awake­ned to give him glory, and therefore they use in the mention thereof sensibly to im­mix the mention of their own vilenesse and wretchednesse. If they request of God such and such mercies, yet it is that the [Page 310] Lord may occasionally be the more honou­red in granting the same to them, whether the mercies bee of a spiritual or temporal nature. Albeit the mercies they crave, and immunitie from the miseries which they complaine of to the Lord bee the matter of their prayers, yet not the sole motive. Selfe is not the great wheel which setteth all the wheels of their hearts going, nor is self the center in which those many lines of their spirits and prayers doe end and meet, but rather the respect to the Lord, and his name, favour and presence, these are all in all. They are a generation not of false­seekers in their prayers, but of seekers of the face of the God of Jacob. Psal. 24. 6. and having pure hearts therein, they doe not lift up their soules to vanity. ver. 4. The maine of their desires, is that the Lord Jesus, the man of Gods right hand may be glorified, and that the migh­ty hand of God may be with him in his go­vernment; and if he be exalted, that shall and will ingage them the rather to bee thankfull to God for it, Psal. 80. 17, 18. The making of the refused stone, the head­stone of the corner, is that wonder of grace in which they thankfully rejoyce. Psal. 118. 22, 23, 24. David wisheth that guilt removed, not meerly because it lay as so sore and hea­vy a burden upon his conscience, or that he would have ease of the terrours thereof, but that in being eased and freed thereof, [Page 311] he might bee the freer to sound forth the prayses of God. Psal. 51. 14. Hee would have his former joy againe, not because he made any idol of his comforts, and was all for comfort in his spirit, for he is as earnest for a cleare and sound heart, verse 10. But that he may be more active for God in gi­ving some honour to him in other sinners conversion whom he had haply hardned by his sin, &c. verse 12, 13. Hee would have his mouth opened, verse 15. Not to bee more free and chearfull of speech, but that his lips might set forth Gods praise. The sons and daughters of God pray for preservation from, or deliverance out of temptations, and afflictions inward and outward, (as in the petition of the Lords Prayer) but with a first and maine respect and desire that the name of God may bee hallowed, sanctified, honoured therein; they pray for the remission of their sinnes, and the comfortable manifestation thereof, not meerly because they are damning, but be­cause detestable to them; not because ter­rours to them simply, but that God in his gracious and free pardon of them may have his name hallowed; and for that cause doe they pray for all temporal blessings for them in their callings and conditions, under the notion of dayly bread. The Godly powre out prayers, not so much as expres­sions of their desires of observance thereof from God, as of obedience therein unto [Page 312] God. Nor meerly as helping meanes of future, but also as an homage of love for past mercy. David will call upon God, because hee loveth not himselfe, but him. Psal. 116. 1, 2.

4 In being as ready pressed to a seri­ous 4 In like con­science of use of means. use of all other meanes to obtain mer­cies prayed for, and avoid miseries beway­led; as to pray for the one, and against the other. Abel bringeth himselfe with his of­fering, both are equally at the beck and service of God, so did not Cain. Gen. 4. 4. They offer themselves in with their prayers, and such like service, as the maine sacrifice, willing to prove what is the holy, and accep­table and perfect will of God. Rom. 12. 1, 2. And therefore no wonder they are pres­sed to use any holy meanes to further what they ask of God. Their heart and hand is (as I may say) combined to, and joyned with their tongues. If they cry for wise­dome, they bring their instruments to dig and search for the precious mines thereof. Prov. 2. 3, 4. Their prayers are called seek­ing, Isai. 55. 6. because they are ever at­tended with searching in all corners, in e­very meanes if they may find out, and light of the mercies they pray for. And they are comprehended under the notion of that hungring, Matth. 5. 6. that will break thorow even stone walls, any difficult lets, but it will come by the food it craveth. Many instances hereof might be given; but [Page 313] more hereof when we come to speak of that case about use of meanes.

5. In not hiding any thing from God, as unwilling or not desiring his privity 5 In hiding nothing from God. thereto, but at least indeavouring to open all to him, declaring our wayes to him. Psal. 119. 26. Powring out our hearts to him. Psal. 62. 8. And where we fall short, cra­ving a further discovery of our selves by and to the Lord. Psalm 139. 23, 24. When Job would cleare his integrity, and prove his sincerity, he doth it, professing that he covered not his transgressions as Adam, Job 31. &c. Sincere ones are [...], such as would be, and have all in them seen of God: as persons held to the sun-light, perspicuous, transparent, yea in all their spots; Suppliants being much in commerce with God, they have experience of his all­searching and all seeing eye, and cannot but will and desire his search. Psal. 139. 1, 2. 23. verses compared. They are acquainted with his admirable faithfulnesse and cor­dialnesse to them, and therefore are not loth to have it thus, but glad of that op­portunity. They find they pay dearly for any contrary acts of guile, and beholding withal the happinesse of plain dealing with God in their words and walks, they can­not but desire and indeavour the same. Psal. 32. 2, 3, 5, 6.

6. In harbouring nothing willingly 6 In harbou­ring no sin, hindring an­swer of praier. and knowingly in themselves tending to [Page 314] hinder audience and acceptance of their persons and prayers by the Lord, or free accesse to the Lord and to his gracious throne. The Psalmist declareth that the unfainednesse of his prayer, in that he dare make that appeal to the Lord, and is purpo­sed not to offend so much as in a word. Psal. 17. 1, 3. And Psal. 66. 15. The sincerity of his heart in prayer appeared, in that he, albeit he had evil in his heart dwelling there, yet was not the same had in respect by him. Hence that putting away of iniquity requi­red in persons which are intended to pray. Job 11. 13, 14, 15. hence the holy clearing of the Saints, (as it is called 2 Cor. 7. 11.) when entring upon prayer, by premising & prefacing their selfe-condemning confessi­ons, as in Ezra, Daniel, and others: Hence that casting up accounts when per­sons are then to offer up their gifts; then is the remembring time of what was not ta­ken such notice of before; When thou offe­rest thy gift at the Altar, and there remem­brest, &c. Matth. 5. 23. When to lift up our hands and our hearts unto God in the heavens, then if ever there is, or ought to be searching and trying of our wayes, Lam. 3. 40, 41. we are to draw near with our hearts sprinkled from an evil conscience, and privity to any knowne sin approved in us or by us. Heb. 10. 22. Sincerity in pray­er loaths to mean rebellion, when it speaks repentance, to cry my Father, and yet doe [Page 315] evil to the utmost. Jerem. 3. 4, 5. Sincerity will heartily complaine of any lets to the free passage of prayer, and account the same its great burden and misery, as Lam. 3. 8, 44. but it will never connive or wink at them, or give free way to them. Sinceri­ty is very real, not intending speech with God. so much as successe from God, and therefore will not, dare not, cannot owne any spirituall make-bates.

7. In avoiding all affection of any expression in prayer. In hypocrisie there 7 In avoiding all affected expressions in prayer. is affectation; hypocrites are stage-players, which albeit they are illiterate dunces many of them, yet will be highflown sometimes in their expressions, their mouth speaketh great swelling words when they speak to men or God, or else they faile of their use and aime. Jude 16. And in all affectation there is some hypocrisie, bee the persons who they will be that are therein exercised. Sincerity will account those Gentile-like e­steemed flourishes of rhetorical ingeminati­ons, but vaine repetitions. Matth. 6. 6, 7. not expecting that the Lord should be mo­ved by any such like vanity. ibid. Sinceri­ty loaths and feares to complement with the all-seeing and faithfull God. The lips of the Saints in their prayer, are as as a thred of scarlet, not stuffed out with the gowty rhetorick of man (for it is in comparison sthe high and holy language of the spirit, no better) but with the pure spun spirituall [Page 316] eloquence of God, Cant. 4 3. Thy lips are a thred of Scarlet.

Now to answer more briefly to the second thing propounded: The Reasons Reasons of sin­cerity in praier why God requireth Sincerity in our praier, may be such as these.

1 Because Purity and simplicity is most 1. Sincerity is most sutable to Gods nature to whom wee pray. sutable to his nature with whom wee have to do in prayer: as a simple pure Spirit, he will be worshipped in spirit and in truth, John 4. 23, 24. He seeketh most that part of his Image of Truth and Purity, in any person or performance. Such doth the Fa­ther seek to worship hiw, ibid. Truth in the inward parts is that which he eyeth and de­sireth Psalm 51. 6. The more of that there­in, the more approved, the more delight­ful to him: The words of the pure are (to God also) pleasant words, Prov. 15. 26. His Image in his children is lovely. The child that is likest his Father, is most made of. The purity and sincerity of the people of God is reckoned their perfection, albeit they have many imperfections attending their persons and performances. Thence are the godly called the perfect, 1 Cor. 2. 6. Besides, Purity and Sincerity is most suta­ble to Christ our High Priest, who was ho­ly and undefiled, Hebr. 7. 26. And God would have his Priests, his Saints, an holy Priesthood, and so conformable to him, 1 Pet. 2 3. Besides, there is Truth, Reality, Seriousnesse, and Solidity in all we eye and [Page 317] improve in prayer; and therefore no won­der if God will have us carryed with an an­swerable frame of spirit therein; the Priest of our Profession is what he is really, Truth it self, John 14. 6. The meritorious Sacri­fice was real and true; it was the Sacrifice of himself, Hebr. 9. 26. The Covenant of Christs blood, a real, ratified, forcible Te­stament, Hebr. 8. 6. and chap. 9. 17. &c. The way made for us a true and living way, and therefore we may well draw neer to God with true hearts, Heb. 10. 16, 17, 19, 20, 21, 22 verses compared.

2 Because Sincerity ever useth to put 2. Sincerity strengthneth our praiers. to all its strength in prayer; and that is it which the Lord liketh best. Hypocrisie divi­deth; James 1. 6, 8. and that doudling and dividing maketh weak work. It is not pot­sheard strength, which is but brittle, and will not abide any knocks, Prov. 26. 23. Burning lips in zealous expressions, joyned with a wretched false heart, are but like a pot sheard covered with silver drosse; but Sincerity is single and unanimous in all its a­ctions, and so its united force must needs be more available.

3 Because Sincerity putteth a holy grace 3. Sincerity most graceth our prayers. upon, and force into our words in Prayer. Hence that strength ordeined in the mouths of babes, intire and sincere ones, Psal. 8. 2. Grace of the lips is joyned with purenesse of heart, Prov. 22. 11. And as earthly Kings befriend that in their Petitioners, so doth the [Page 318] Lord in his. Hence is it that David pleads his unfained speaking to God in prayer as an Argument with God to hear him, Psal. 17. 1.

4 Because prayers of sincere ones are 4. Sincerity getteth most in prayer. ever of most publick use and good, and that is a thing the Lord greatly liketh. A pure handed and hearted Job praying to the Lord, shall deliver the Iland where hee is thereby, Job 22. 27, 30. by the blessing of the upright the City where they are is exalted, Prov. 11. 11.

Touching the third thing propounded: the Marks and Characters of Sincerity in Marks of sin­cerity in praier prayer are such as these.

1 When the main and choice matte­rials 1. When the materials in praier are the best things of our prayers are right and holy things. Psalm 17. 1, 2. When our hun­gring desires expressed in prayer, are after Righteousnesse, they are surely such as are accounted of God sincere, Matth. 5. 6. when in prayer also we first and chiefly seek the kingdom of God, Matth 6. 33. the light of Gods countenance, Psal. 4. 6. not as the most do, some worldly good, ibid. When wee mind not baser, common mettal, brass or tin, &c. but Gold and Silver, precious Materials, requests of weight and worth with God; it argueth we have some spiri­tual measure of Sincerity and Purity within, when we trade with God, not about trifles but pearles of great price; it argueth we are not Pedlars, Mountebank hypocrites, but [Page 319] solid and substantial Merchants and Citizens of Heaven.

2 When our whole man doth act in prai­er; 2. When the whole man a­cteth in praier▪ understanding, and judgment, and con­science, and will, and affections, they doe their parts in it, and are joynt Petitioners and Suppliants, Psalm 109. 4. But I prayer, saith David, he was all prayer, or all of David, or in David, was herein imployed. Psalm 119. 58. With my whole heart (saith he) have I intreated thy favour; the soul and spirit, all the inwards, and the sublimest parts of the Church are employed therein, Isaiah 26. 9. If this little world in man, this little Commonwealth in a Christian become a joint Solicitour unto our heavenly Sove­raign, surely this King of Saints will ac­count of the requests serious, and the Soli­citour intire therein; as earthly Kings do the joint Petitions of whole Bodies, and Counties and Countries. When every string in the Instrument sounds its part and keeps due proportion, both the Instrument is right tuned, and the Musick and Lesson played is fullest of true harmony. So it is here, the Saints when intirely and whol­ly exercised in the prayers they make, surely they are sincerely employed therein. When all within the soul, as bound by Oath, and Vow and Covenant unto the Lord; to deal truly in matters touching him and us, do agree in what they present and utter before him, surely then it will passe for a true [Page 320] verdict, as in other cases it doth with men.

3 When in praying stil we indeavour to 3 When we stil strive to pray to purpose. do it to purpose, or else we are to our selves as if we had not prayed. Righteous ones will pray effectually, James 5. 15, 16. if they pray, they lift up a prayer unto the Lord, 2 Kings 19. 4. When a Factour or servant will not leave trading or working until he make something of it, you will say then he is honest, and just in his calling or dealing; like Abrahams servant, he prefers his Masters occasions which he was to dis­patch, before his very food, Gen. 24. 33. and verse 49. as he was serious in speaking his errand, so in pressing for his answer; and when he hath done, hastes to make re­turne thereof to his Master, ver. 56. so it is here in serving God with our spirits in pray­er, Rom. 1. 9. They are true and trusty Sol­diers to their Commander and Country, which will not out of the field without some Trophies of Victory; like those which when thereto injoyned and adjured (1 Sam. 14. 24, 26.) though the honey would even drop into their mouths, as they were in the pursuit of the enemy, yet they mind the completeing of the Victory, albeit with some denyals of themselves in their present refreshments. So it is here, when we are sincerely set to seek and wrestle for mercy, we will not away without a blessing in and by it. Or as a Pleader is honest in solici­ting [Page] [Page] [Page 321] a Clients case, when he will not cease pleading until he have brought the same to some comfortable issue; so is it with the spirit of a Christian, which is mainely im­ployed by us in this holy pleading work; the more serious, resolute and unmoveable it is therein or therefrom, without some good success, the more sincere.

4 When we straine not much to speak 4. When wee strive to speak as it is with us more then is, or otherwise then it is, either in the general bent of our souls, or then is in the present desires of our spirits, or then is in the sense or feelings, or fears, or griefs, or workings of our hearts; but speak as things are to us and with us. It is not so much the strength of braines and judgement, or memory, that prompteth the mouth to speak, to fil up time with aiery expressions, as the strength of heart work­ings, of holy desires and griefs, &c. which put the people of God upon uttering what they do in prayer; they had rather cease, after some serious strivings to the contrary, against distempered, senselesse spending of time in meer words without spiritual life, then go on in such sort, albeit they may seem to themselves or others but in an ill passe at present by reason thereof. I opened my mouth and panted (saith he, Psal. 119. 131) for I longed for thy Commandments. Strength of holy desires after Grace, to understand, believe, and practice the Word of God more, made him be so large and [Page 322] zealous in his prayers, out of the abun­dance, not of his head, but of his heart, his mouth thus speaketh. Hence the Saints prayers are called their desires, Psal. 145. 18 and 10. 17.

5 When we are most frequent and fer­vent 5. When most frequent and fervent in se­cret praier. in secret prayers of all other prayers. As it is said of grief, so is it true of prayer, He prayeth most truly and sincerely, that prayeth most secretly. Hence our Saviour doth oppose secret prayer to hypocritical praying, Matth. 6 5, 6. Slye false dealers will be careful and very exact in what they speak when witnesses are by; but honest men will be as exact in what they speak to ano­ther all alone. So is it here; many, it may be, which carry it with much Zeal and cir­cumspection before others, yet in their Closets if they do pray at all, it is so flatly, so drouzily, so curtly, so carelessely, that it is as good as no prayer at all. Let such look to their spirits whether all be right within. Whatsoever false hearted spouses may seem to speak so and so lovingly & loyally to their Spouses before others, that such as are by would take them to bee very chaste and faithful, and kind; yet if in secret, they carry it otherwise, their honesty may well be suspected. So is it here, if Christians should carry it in expressions in prayer with others as if very loyal to the Lord Jesus, but in secret it is quite otherwise, their hearts are not so intire and honest as becom­eth [Page 323] their profession. Verily, sincerity is plain and open hearted, and surely never more then when alone with God its friend. Sincerity in prayer, is simplicity and single­nesse in prayer; and therefore will be the same every where. If praying with others, striving still to speak with such life and pow­er, and holinesse as is meet: and if alone praying, it will put us upon the like seri­ousness of attentiveness, and intentiveness in, and on the duty in hand.

6 When we can in prayer be as earnest 6 When as ear­nest in prayer for others, [...] for enemies, as for our [...] for others, as for our selves; yea, we can be very serious in wrestling with God for such as have injured us; and that not so much that we may be lesse molested by them as that the Lord Jesus may be magnified in them. The very thoughts what a mighty conquest the Lord would work in their con­version, what a glorious name he might get thereby, what a foil it would be to the Divels kingdome, power and policy, &c. this putteth spirits into their prayers for them. David, albeit he had many things lay heavy upon himself, as appears in the whole 51. Psalm, yet vers. 18. he prayes for, and is mindful of Zion and of the Chur­ches good. Self hath lesse ground work and foot hold in prayers for others, then those which are for our selves. The Lord Jesus maketh account that they had need be perfect as their heavenly Father is (in their mea­sure and proportion of perfection) that love [Page 324] and wish so wel to their very enemies, Mat. 5. 44, 48.

Lastly, When we are as ready to praise 7. When as rea­dy to praise God, as to pray to him. God for mercies received, as to pray to him for what we want. Godly Esther and Mor­decai are as solicitous and careful that they and others with them may have their so­lemne Thanksgiving dayes, for the graci­ous deliverance for which they had prayed and fasted, as ever they were of the dayes of Prayer and Fasting, Esther 9. 22, 29, 31. verses compared. Self will be sometimes prayer full, and so will hypocrise, because its good and sutable to both; satisfying the desires of both, and furthering the ends and aimes of both may come in thereby: But sincerity is that which is and will be praiseful and thankful. An honest and poor man will scarce ever forget a speciall kindnesse shewed to him by another at his request in a time of his necessity; when e­ver he meeteth his friend, he will be thank­ing him a long time after; and when he is with others, he will be thankfully acknow­ledging the same to the great commendati­on of that his freind. But a Counterfeit, a Vagabond, a Rogue, for whom you do any office of love, you shall hardly ever see, or hear of him more, when he hath gotten his penny-worths of you he is gone, unlesse he need you again; he returns not to acknow­ledge it, albeit at the present he give you good language, So is it here, a Christians [Page 325] grace and sincerity thereof is more tried when he getteth prayer blessings, then when he wanteth the same. Self being empty pray­eth, but self when full looketh but to his own satiety: but self-denyal the daughter and hand-maid of Sincerity, will not be so circled within the compasse of selfe in his prayers. Look as it is in a Prospective glass, if you turne the wrong end formost, great things will seem very small, and things that are nearest will appear, as a far off, and small things will hardly be discerned. So is it here; when self and hypocrisie are to look upon mercies of prayer; great ones are but little and small mercies, none at all, &c. but sincerity taketh the truest survey of them all in their dimensions, & colours, and therefore no wonder if it be thankful; since­rity will bear such true and full witnesse to our extreme misery in our selves, that the light and white of mercy, compared with this darkness and black, will prove very a­miable and praise-worthy▪ Sincerity will truly and faithfully compare our worthiness and utter unworthiness at our best, with Christs glorious merit and worthinesse, that the eye of the soul that looks on, cannot but discerne praise worthy glory therein. Greatness and absolute Soveraignty, and independency in the Lord, and unutterable nearness and dependency in us shall truly be presented and compared in a sincere hear­ted Suppliant, and can he be other then [Page 326] very thankful? Selfe, (which prompteth a false hearted Christian to speake for blessings) will be Judge too of the same. And there is little likelihood of right judg­ment to proceed from so bloody and un­grateful an Umpire; and if not rightly judg­ed of, what thanks to be expected? But sincerity judgeth of divine blessings by the Rules of the Spirit and Word of God. The spring of Sincerity in Prayer riseth from God; and therefore it will assuredly return to God in praises which are sutable. Luke 17. 13, 15, 19. The sincere Samaritan Sup­plicant is as loud in his praises of God, as ever he was in his prayers, but so were not the other.

Let us now briefly speak to the two last things propounded, first of the Means and Helps to further Sincerity in prayer, and then of the Motives to stir us up to the same.

Helps to Sincerity and Purity in prayer H [...]lps to since­ [...] in prayer. may be such as these.

1 Labour to be sincere in other passages 1 Be sincere in [...] other acts of our lives. and practices of our life to Godward, and to manward. When Sincerity is interwo­ven in this whole piece of our lives and con­versations, it will shew it self in this part of it. Sincerity and right things should be our constant and daily study. The thoughts of the Righteous are right, Prov. 12. 5. and therefore no wonder that the words of the pure are pleasant words, Prov. 11. 26. When [Page 327] men love purenesse of heart in all their courses, there will be a grace and savour thereof in all their discourses with God or men, as Prov. 22. 11. when persons double in some things with God and their owne soules, they will do so in other things like­wise. James 1. 8. A double minded man is unstable in all his wayes: Hypocrisie is leaven. Luke 12. 1. if you lay it, and hide it, and suffer it to lye in one part of the lump of your conversation, it will spread, and sowre all the rest soon, James 4. 2, 3. compared, prescribing the remedy of that guileful ask­ing to spend the blessings of God upon their lusts. verse 23. He instanceth the double minds that such have, and they must purge themselves of their double mind in all other things if ever they would approach and draw nigh to God in prayer rightly, and not ask amisse; and for this purpose get we our hearts and hands rid of what ever sinfull defilements which do foment that doubling with God, and hindreth this integrity in prayer. If men in any kind retain the same, they will ask amisse, ask things with a false adulterous heart; ibid. verses 23, 4. com­pared. We shall never make streight steps in this part of our christian race, if that which is lame be not healed. Heb. 12. 13. If the feet of our affections be diseased, we can never wre­stle with God so stably, but shall halt there­in, as well as in other of the waies of God.

2. When at any time we espy any flaws [Page 328] or doublings with God in prayer, (as the 2 Be truely abased for any guile therein. best sometimes may espy some guileful sligh­tings and overlinesse therein) be we greatly abased for the same, as James wisheth such as ask amisse, and such false spirits therein, James 4. 2, 3, 4. or such as would bee rid of such doubling guileful distempers, verse 8. to be afflicted and mourne: namely, for that doubling with God and their owne soules, when Christians pay deare for such slynesse and slightnesse, they will surely take heed thereof; the more bitter it be­comes, and grievous to their palate, the more will they leave it and loath it. It is to be feared that many Christians which see such slyness and guiliness in prayer, they are content sometimes that they have pray­ed, albeit the same were a shell and shadow of the duty, and the pith and substance thereof were wanting; or if they bee trou­bled lightly & slightly with it, all is not wel with them, that they deal not so faithfully with God and their owne souls, yet they are not throughly stirred up with serious griefe and holy indignation by reason there­of, and therefore goe on oft times in such a way. If guile of spirit were so exactly and throughly examined and sentenced, and ho­ly revenge taken upon it, such a cheater would not so much haunt the hearts of chri­stians in this and other of the ordinances of God as it doth. And to this let me add, that we carefully and resolutely resist Sa­than [Page 329] when at any time, then, or afterwards, he doth tempt us to this guiliness and false­heartedness in our talking with God in prayer: give not the least way to it, but when at first you perceive the tempter busie that way, to put us upon sinister ends in our re­quests, or any sly dealing with God and our soules in prayer, away with it, strongly and seasonably bend we all our strength against it, discover to God by humble and solemn confession that treacherous motion, cry out upon it, pursue it, and never leave till we have sent it packing with shame and loathing of heart. Hence is it that James wisheth such as were so guily in their pray­ers they made, James 4. 2, 3, 4. to make use of that remedy, Resist the divell, namely, in his temptation thereunto, and he will flye from you, verse 7. and espying such like wilinesse of spirit in our prayers, let us bee willing to be crossed in any such requests as we make with such a spirit, for verily God wil not grant such desires to us if he love us, Jam. [...]. 3 & if we do or should do it, it would be worse for us. Many of the Saints see cause to blesse God afterwards, that the Lord did not grant such or such requests of theirs, perceiving that indeed their heads were not right therein; and tis well for them that God will crosse them in any sinfull desires of theirs, yea, it would be better for us that God should fall upon us with some good downeright blowes, whilst we carry it thus [Page 330] wilily with him in any of our prayers, (as usually he doth deal with his servants, un­der such distempers. Wars came upon them, many contentions amongst them, they that doubled and devided so with God, they were divided amongst themselves, and not so true to each other, James 4. 1, 2, 3, 4. but as a remedy of that inward cause of these outward disorders and mischiefes. This Apostle wisheth such, (and let us follow his counsell) Submit wee our selves to God, verse 7. and humble our selves under any such divine providence, verse 10. see that it is good, say it is good, and then we shall he better.

3. Labor to be of an humble and lowly heart 3 Bee of an humble spirit in prayer. in our praiers, and we shal pray the more ho­nestly & intirely. They are ever proud spirits that have such selfe-aims and slie respects to their own names or such good blessings as the main in their praiers, which may make them seeme some body amongst men, what ever approbation therein they get with God. James telleth those he mentioned, that they were of adulterous spirits, James 4. 4. that they asked and had not, as asking amisse, out of base respects: and verse 2, 3. & verse 6. he telleth them more plainely that they would be above others in gifts and re­pute, and estate, &c. Envy setteth them on work, verse 5. they are proud, and there­fore God resisteth them in that way of asking; but humble ones get the grace of him [Page 331] which their hearts seek. Humble ones have no such wily fetches and reaches, but are plain hearted: they are such which are lifted up, whose hearts are not upright within them, in any things what they say or doe, Heb. 2. 4. 4 Bee wee of believing spirits therein.

4. Get and exercise more faith in the Lord. So much unbeliefe in our asking, so much doubling with God, James 1. 6, 8. Unbelief is never cordial, but slavish and selfish. Faith will cause a through opening of the heart to God. Psal. 62. 1, 8. Wee shall then draw near to God with the truest hearts, when with most assurance. Heb. 10. 22. There is secret Atheisme of heart or infidelity, and much unbeliefe, in that any at any time dare to double with God in spea­king to him, making God like to man, which might be mocked and deluded with goodly words and pretences, and not to bee a sear­cher of their heart and reines; else men durst not make so bold with him, to baffle with him to his face. David, one that had made too bold to affirme that of his in­tegrity, of his hatred of Gods enemies, Psal. 139, 22, 23. qualifieth it with a plaine hear­ted motion to him, whom he knew was privy to his spirit, to search it, and see whether there were any way of wickednesse in him, and to steer his course for him in the right way. Where faith is, love will attend and shew it selfe; love useth still to be candid and cor­dial, and intire in all its speeches to him [Page 332] whom the soule loveth, the more that a­boundeth, the more sincere. When the Apostle prayeth that the Philppians may be sincere (in all their words, and walks, re­specting God, themselves, or others,) hee prayeth that their love may abound; then will they approve the most excellent things. The best way of praying to God, serving of God, and walking with God. Philip. 1. 9. 10.

Motives to sincerity in prayer, may bee Motives to sincerity. It will argue Gods effectual speaking to us, and ours to him. such as these.

In that it will be an argument of a sa­ving and sound fruit of Gods speaking un­to us, and of our effectual speaking to him. The former is evident; when our prayer lan­guage is sincere, surely God hath turned unto us some pure lip, some soul-saving ministry. Zeph 3. 9, 10. Such of the Cities of Egypt as should bee converted savingly, the Prophet saith, they should (as a fruit thereof) speak the language of Canaan. Isai. 19. 18. Especially in worshipping God in prayer, there they should not speak halfe the language of Ashdod, (as it were) and halfe the Jews language, like those Nehem. 13. 24. halfe carnal language, natures, sins, the worlds language; but at least in the desire and indeavour of their soules they speak the language of the holy Ghost, pray in the holy Ghost. And the latter is as evident; truth in our seeking of God, and mercy in Gods answers, will surely meet together as in other cases they doe [Page 333] Psal. 85. 10. The Lord himselfe maketh it an argument of his respect to his peoples desires, in that they are children that will not lye, Isai. 63. 8. and giveth it as a pledg when they may expect infallibly that he will answer their prayers, namely, when they are cordial and intire in seeking of him, when they seek him with all their heart. Jer. 29. 11, 12, 13. And the Psal­mist maketh his cordial and intire seek­ing of God, to which his very conscience was privy, and the Lord much rather, as an argument with God, to pray for respect to his desires. Psal. 119. 10, 94. Sin­cerity and integrity in our speeches is ami­able to men, to all sorts of men. Proverb. 16. 13, and 24. 26. and the God of truth is not lesse, but more delighted in the words of truth. Hence it is that upright hearted Supplicants, they are (and well they may be) freest and boldest of all others with the Lord. Such as come with true hearts, come with much confidence, Heb. 10. 21. they can and dare walk at liberty when con­scious to their integrity, that they seek the statutes of God. Psal. 119. 45. Conscious­nesse of secret guile, it will appall a man, when to deale with an all-seeing God. Hy­pocrites are afraid, Isai. 33. 14. but are perswaded, that such as speak uprightly may come near to God boldly, and converse with him safely, albeit in respect of his ju­stice a consuming fire, verse 15. But amongst [Page 334] them, who may or dare come near him with such stubble? verse 14. and if they durst be fool-hardy as senslesse ones are, yet it would be to no purpose, salvation which they might desire, would bee far from such persons, as seeking not God but themselvs. Ps. 119. 155.

2 In that God will cover a great deal 2 Where this irs God wil cove. many failings of weakness in their persons and in their Prayers, where yet there is sincerity in the bent of their desires. True it is, that their sincerity in their prayers is a special preser­vation against any ruling evils in them. They that seek God with their whole heart, they do no iniquity, Psalm 119. 2, 3 God is engaged to protect and preserve them from such swervings. Hence that plea, Psalm 119. 10. 94. When Christians do not deale cordially and plainly with God and their own souls in the request they put up against their sins▪ and for Gods grace, they do but strengthen then the part of sin; pretend­ing to speak against it, and not doing it cor­dially, it provoketh God to leave them to such lusts, and to receive a due recompence of such spiritual Treachery, from such se­cret Traitors: but as for the Saints that are cordial with God in Prayer, albeit they escape that mischief of ruling evils, yet are they perplexed and molested with indwel­ling distempers, which haunt them and pursue them hard at heels, even to the ve­ry door of Grace, to which they repaire in prayer; and herein is the kindnesse and [Page 335] compassion of God to them, that he over­looketh these their distempers in prayer, and owneth the meaning of his Spirit in theirs therein, Rom. 8. 26. and Psal. 34. Title, with verse 45. God looketh at the bent of such a heart, and by that measureth out to them mercy. 1 Kings 8. 39. Do accor­ding to his wayes whose heart thou knowest. God searcheth the heart both of sincere and false Christians, in all their doings to give to every one according to his wayes, Jerem. 17. 10. to the false heart, in­dignation and wrath, but to them that are sincere, eye and aim at, and seek for glory; to them he giveth honour and im­mortality, Rom. 2. 7. For of all others, up­right ones have the successful influences of all others prayers with them, and with their prayers; each sincere one pray­eth that God would do good to them, Psalm 125. 4. As for others, they are left to be discovered, and left to such courses at the length, as shall declare them▪ to bee evil doers, verse 5. The Many are the evils of hypo­crisie in praier. continuance of Gods faithfulnesse to sincere ones, is the joint request of all that are godly, and the several Petitions of each of them, Psal. 36. 10.

3 Consider of the evils of hypocrisie in prayer. God esteemeth basely of such prayers, as but drosse of some Silver, Prov. 26. 23. It is but as a stinking savour, and steam rising from a dead rotten person, [Page 336] Matth. 23. 27. He eyeth us then as speak­ing lies rather then uttering prayers, because we pretend to pray, and worship, and serve God, but do indeed therein but serve our own base lusts, become Petitioners for them, Hos. 7. 13, 14. and James 4 2, 3. and that we speak against God rather then for God. They lyed against me, saith God, Hos. 7. 13. yet in pretence cryed to him; but in truth they did not cry to him, when they howled on their beds: their ends were carnal, ibid. and they make God a God that were as carnal as they; a God that would fur­ther the desires of lusts; else why do they petition him thereto? and this is to bely the Lord, and the Lord useth to answer such according to their heart de­sires, according to their heart Idols, and not their lip hypocrisies, Ezek. 14. he giveth them up to their lusts: they secretly chuse Delusions, notwithstanding other preten­ces of sacrificing, Isaiah 66. 3. and the Lord chuseth to let them have their choice, verse 14. and at length ta­keth away that good that they seem to have, and to prayer they become as speech­lesse, outed of all their ability to pray Math. 22. 11.

CHAP. VII. Of Watchfulness required to Prayer.

HAving handled three of the Conditi­ons required to the incessant practice of this Duty of Prayer, we come now to speak of the fourth and last Requisite there­to, namely, Watchfulnesse; which is three­fold: 1. Watching unto prayer, Ephes. Praier watch­ing threefold. 6. 18. 2. Watching in prayer, Coloss. 4. 2. 3. Watching after prayer, Psalm 130. 1, 2, 5.

In which let us consider severally three things.

• 1 The Nature of the Duty in the three forementioned branches thereof.
• 2 The Reasons and Motives urging to the practice thereof.
• 3 Some Helps furthering the performance of the same.

Watchfulnesse unto prayer consisteth Watching un­to praier con­sists 1. In readiness to take all prai­er seasons. in these four particulars.

1 Being of a wakeful spirit, ready and fit to take the due seasons of prayer, as the Lord requireth, Isaiah 55. 6. Call upon him while he is near, as the Saints usual pra­ctice is: and that is a part of their special priviledge for to do. They call upon God in a time wherein he may be found, Psalm 32. 6. There is a morning of opportunity which [Page 338] David will take for prayer, Psalm 5. 3. True it is, that God is up before us, he is stirring early for his peoples help, as soon as the face of the morning, or season of shew­ing mercy to them appeareth, he helpeth them, Psalm 46. 5. but yet wee may not be up in our spirits; we had need rowze up our hearts, as being too oft drowsie at such times, and not watching for the first day-break of a season of mercy. So that look as David did when to praise God, that are we to do when to pray to him, Awake early, Psal, 57. 7, 8. There is much spiri­tual sluggishnesse cleaveth to the spirits of the best in spiritual services: as sometimes the eyes of their bodies were covered with sleep when they should have prayed, Mat. 26. 4. so is it too oft with our spirits when they are not in wakeful plight. That God­ly Matron when to utter a Song of Praise to God, see how she doubleth, and redou­bleth the word Awake; Awake, awake Deborah, Awake, awake, utter a Song. Judg. 5. 12. It is not a little calling that will a­wake our slumbring, heavy eyed spirits. Sometimes they call up a sleeping Jonah to arise and call upon his God, Jonah 1. 6. Za­chary must be rowsed out of his sleepinesse to observe the Vision, by the Angel, Zach. 4. 1. When the Lord Jesus would hear his Doves voice in prayer, Cant. 2. 14. see how oft he calleth to her to arise and come away, verse 10, 13. Sometimes the Spirit of God [Page 339] in their consciences and spirits themselves calleth them up to attend this holy imploy­ment, if any morning light of approaching grace peepeth forth, or season of doing the Lord service in prayer is observed, as in Deborah, and David, and others of the Saints. If ever our spirits had need be up and ready, they had need be so when we are to pray. A sleepy spirit will scarce speak sense (as I may say) to God in prayer. It is burthensome to a friend to stand list­ning to a sleepy broken discourse, consi­sting of half words and sentences indistinct­ly placed and uttered in his ears, albeit it be by his friend. So is it in a like spiritu­all, disorderly drowsie praying and speak­ing to the Lord: as men in a sleepy fit, ra­ther lose something they got in their hand, then get more unto the same by craving it in such a drowsie sort: So is it here, we are losers and not gainers by prayers where­unto our spirits are not wakened to be fit to speak to the Lord as becometh him & us.

2 In heeding to make use of all holy and 2 In taking all prayer advan­tages. special advantages unto prayer that Divine Providence offereth. When Christians wait for such items of Providence, such speaking invitations to Prayer, then they watch unto prayer indeed. As at other posts of the doors of Christ, so at this are the Saints to watch and wait, Prov. 8. 33. 34. Albeit the Lord, in respect of his own disposition to mercy, be alwayes ready to [Page 340] hear and help his people, yet he is not al­wayes to be spoken withal for that end; neither are we so fit to speak to him. At sometimes againe it is in our hearts to pray to the Lord, as David said, he found in his heart to pray that prayer to God, 2 Sam. 7. 27. At other times that advantage was to seek. It requireth much holy skill and care, to espie and discern advantages to prai­er. A wandring, watchlesse, spiritlesse, slug­gish eye observeth them not, espieth them not, discerneth not the same.

3 In observing narrowly & distinctly what In minding all praier occasi­ons. necessary & weighty occasions of praier we have, searching our wayes for that purpose, and then lifting up heart and hand in praier, Lam. 3. 40, 41. Like Pleaders, Saints ought to be good Students, that they may bee the fitter to plead: we are to study our hearts and lives, and the cases of both, before wee plead them. Or look as Trades men do look over and set their marks upon their parcels ere they do retail them: so in this case ought the Saints to look over the par­ticulars of their hearts, and lives, before they do trade with God▪ in prayer about the same.

4 In observing wisely the frame of spi­rit In minding the plight of our spirits when to pray. in which we are, when wee are to ad­dresse our selves to prayer; how fit we are, or unfit for prayer; how far lively, or listlesse or dead hearted; how far ten­der, or otherwise senselesse; how far seri­ous, [Page 341] or slighty; what faith is stirring, or what distrusts, doubts or temptations: and like other Musicians, which when they are to play, as they are about to tune their Instruments, they make use of their musical ear, attending how far each string is in tune or no, too high or too low, too sharp or too flat; So is it here in the Suppli­ants of God, which are Harpers, as wee have shewed, it is their peculiar proper­ty and gift above other men; they have (as I may say) a musical ear, an attentive dis­cerning spirit, and can tell when their spirits are prepared or unprepared, and how far forth prepared or not prepared to seek the Lord. David had not only a fore­look to that, that his heart might bee prepared to praise God; but hee had a reflect look upon the same, and giveth his censure upon it, that as far as hee could judge, his heart was in indiffe­rent good tune to praise God, Psalm 57. 7. And the like observation did the Church make of her heart when to seek the Lord; strong and lively desires of God and his favour were stirring in her, and she is resolved to improve them that way to the utmost. How many peo­ple, which pretend to be seekers of God, are utterly carelesse in making these obser­vations, and being thus heart awaked for this duty? which I leave to their own consciences seriously to consider. But [Page 342] the people of God ought thus to watch un­to prayer; it appeareth: We ought to watch unto prayer, because 1 Its a special help to Pray.

1. In that it will be a special help to pray pertinently, awfully, seriously, and sensibly. If wee would pray in the spirit, with the help, life, and power of the holy Ghost in a spiritual and heavenly manner; we had need watch unto prayer, Eph. 6. 18. praying in the spirit, watching thereunto, &c.

2. In that it will much help spirituall 2 It helpeth inlargements in prayer. inlargements, and continuance in the act of prayer; and prevent straitnings and incon­stancy, praying alway with all manner of prayer, and watching thereunto, are joyned; yea it will help our skil in prayer, we shall pray in the spirit in that sense, even in and with the skil thereof. The best students are, or may, or will be the best pleaders in this way of prayer.

3. In that it will be a special meanes to 3 It helpeth successe in prayer. make our prayers more availing, and suc­cesseful, both in the exercise of our faith, and hope, and patience: such watching unto prayer. Ephes. 6. 18. Helpeth to far­ther that mentioned, ver. 15, 16, 17. as might be evinced in many particulars, if need were.

4. Watching in prayer consisteth in 4 Watching in Prayer consi­steth in a wakeful spirit throughout the duty. the general, in a wakeful spirit throughout the duty. When the eyes of those which see are not dim in this ordinance, as not in others, but are increased in a right car­rying [Page 343] on of the duty, and making holy ob­servations therupon. Isai. 32. 3. So far as any sluggishnesse stealeth upon us we are ready to shake it off, and to rowse and raise up our spirits in this holy work. Look as the good Prophet, even whilst the Angel talk­ed with him, was as one in a sleep, and stood in need to bee waked to attention, Zech. 4 1, 2. So may it be with our spirits, whilst we talk with the Lord in prayer: we should indeed bee of wakefull spirits therein, but oft times wee are watchlesse, and spiritually sluggish.

1. In a careful heeding and ordering Particularly, 1 In heedfull ordering pray­er expressions: our expressions in prayer. As not in vow­ing, so neither in praying, we are not to be rash with our mouth, carelesse what ex­pressions we use unto the Lord. Eccles. 5. 2. As men that speak to Kings and Princes, weigh all their words heedfully, lest while they seeking to request his favour, provoke him to displeasure by any unseemly and dis­orderly expressions; so ought men to heed what they speak to the great God of hea­ven. It is an argument of a stupid, and in a manner athiestical spirit, not to heed what we utter before God in Prayer, so we fill up time with words. It is a high provoca­tion and contempt of the holy One, when men will make so bold with his pure ear and eye, as to use such expressions in speaking unto God, which they would be loath, yea would blush to speak in the hearing of mor­tal [Page 344] men. If of every idle, or frothy, im­pertinent, unprofitable, unnecessary word spoken at other times, and that unto men, we must give account at the day of judgment, Matth. 12. 36. And that we must be justified or condemned according to the savourinesse, solidnesse, and spiritualness, or the con­trary unsavouriness, and unsutablenesse of our words, verse 37. What may we think will be the censure of idle, unsavoury, im­pertinent expressions used in prayers, if not soundly repented of, if we judge not our selves for them. if we reforme not the same by a more watchfull regard, what and how we speak unto the Lord? When David is to pray, Ps. 141. 2. He desires the Lord himself to set a watch before his mouth, and to keep the doore of his lips. The Saints are very tender, and awful, and sollicitous of what they speak in prayer to the Lord; they are sensible of such weight in this duty of watching in prayer, that they think it is a work which requireth the skil and wisdom of God to help therein. David is very sensible that he runs many hazzards, if rash and heedless therin, & yet seeth that he hath no sufficiency to set or keep this holy watch at the doore of his lips, to take due care what expressions came out of that doore, and how many or how few; to restrain and keep in a doors any unseasonable and un­sutable words, which with the first would be coming forth even then, when he should [Page 345] be most savoury and spiritual. The Saints in prayer they are shooting and darting up­wards, and had need to keep their eye on the work as well as on the mark; they had need observe what darts they direct thither, and how they levy them.

2 In attending carefully to the man­ner of the working of our hearts and spirits 2 In observing the workings of our spirits in Prayer. in prayer. David observed his whole heart to be stirring in his prayer, Psal. 119. 58. 145. and what strength of desires he had therein, verse 131. Psal. 17. 1. He observed how intire and sincere his heart was in his prayer: a watchfull Christian will observe whose hands are to the souls petition, whe­ther the several affections, the mind, &c. do joyne therein. And as Musicians improve their musical eare in tuning to play; so whilst playing, they listen what strings sound harmoniously, and which are not touched, and sound not at all; so it is here in praying.

3. In observing carefully and seasona­bly what want there is of meet stirring of 3 In mind­ing what is wanting or a­misse in pray­er. heart in prayer, and what impediments, and unmeet thoughts, and suggestions, or af­fections, are stirring therein: the Church and people of God observed, that their spirits were hardned, streightned, and wan­dring, and complaine thereof: Why hast thou hardned our hearts from thy feare? He­zekiah observed, what distrustful thoughts were working with him in his sicknesse, al­beit [Page 346] he prayed then for recovery. Isai. 38. 2, 3. compared with ver. 9, 10, 11. &c. Asaph ob­served carefully all the passages of his di­stempered spirits workings, and the di­stempered reasonings which hee had whilst he sought the Lord, as Psal. 77. from the 1. to the 11th verse. and Psalm 116. 4. 11. Albeit he prayed for deliverance, yet then he perceived the distempered speeches of his distrustfull heart▪ and the like. Psal. 31. 22. A watchfull Christian observeth what jarrings are in the harp-strings, the heart­strings (as I may call them) whilst hee is harping, whilst he is praying, or praysing God. He observeth who would be finge­ring the instrument of his spirit, or the pins or strings of it, whilest he is playing, or rather praying; he marketh who cometh in to interrupt his spirit whilst it is speaking to God in prayer. Some intruder will assuredly be crowding in upon the people of God, in their retired discourses with the Lord, but a wakeful spirit espieth and rebu­keth them.

4. In a heedfull and wistly observing, 4. In observing the hints of grace given in Praier. and viewing, and prying into such spiritual hints, Items and motions of God, which he giveth and maketh unto us in prayer, or any divine beames of grace, or glimpses, or smiles of favour, which even in a transient way, we meet withal therein. Albeit the the Lord, the Saviour of his people be but as a way-faring man, who maketh very short [Page 347] stages with them, yet a watchful Jeremiah observeth and improveth such journeying, travelling calls and stages of the Lord. Jer. 14. 8. Sometimes whilst the people of God are asking, the Lord speaketh to them to ask on; and a watchfull David will heare that, Psal. 27. 7. he was crying, ver. 8. the Lord bids him seek his face; he hea­reth and doth it. verse 9. &c. If but a har­binger, or any Post of heaven do but call upon such watchful Christians, they espy them, and inquire more of them. Whilst that Generation are seeking the face of the God of Jacob, Psal. 24. 6. a motion is made for preparation to entertaine the King of glory in his ordinance. Lift up your heads yee gates, and the King of glory shall enter in. verse 7. They heare what was spoken, and inquire farther about the same, verse 8. Who is the King of glory? Now how many drowsie formalists neglect this holy watch in prayer, in all the several particu­lars, we may easily guesse: but I shall leave them to he awakened by the Lord.

Reasons moving the people of God Reasons of watching in Prayer. 1. Because God hath fitted his Saints for it. to watching in prayer, may be these:

1. In that the Lord hath gifted his Saints and people with eyes within, fitting them to observe themselves, as in all other actions, so most of all in the acts of his wor­ship; hence those living creatures in the Church are represented with eyes within, when about the worship of God, Revel. 4. 8. [Page 348] &c. They are fools, which when religiously exercised, consider not what evil they do therein, how vain, or slight, or stupid their spirits are therein, Eccles. 5. 1. But the Saints are the wise ones, which have their eyes in their heads, fit to improve them in discerning of what passeth, Eccles. 2. 13. The watch-man in the soul of a natural man and hypocrite is blind, or at best sleeping, and therefore observeth not who passeth to and again through the soul; but the con­science of a Regenerate man sitteth upon the Watch-Tower, the candle of the Spi­rit is lighted up, his eye is single, he hath a seeing eye from the Lord.

2 In that the Lord is a glorious, hea­venly, 2. The Lord is an All seeing God. and All-seeing God, and well may we then mind what wee speak and think in prayer before him. If that we our selves do not observe our hearts, how, or whi­ther, or to what they are carried out in prayer, yet he doth, and he will discover us to our shame, how our spirits were excer­cised in our prayers, Psalm 78. 34, 35 36, 37. and James 4, 2 3.

3 In that God breatheth, or answereth, 3, The Lord is free in his workings and answers. or smileth when he pleaseth. Sometimes when we are addressing our selves to pray, he will hear before we call, Isaiah 65. 24. He will meet him that gladly worketh righteous­ness; even in the half way will hee meet such a one. A Suppliant had need then be a man which mindeth and remembreth the [Page 349] Lord in his wayes, Isai. 64. 5. The Prodigal himself when about to solicit and sue for his Fathers favour, shall perceive his Father coming to meet him, Luke 15. 18, 19, 20. Sometimes whilst we are speaking in praier, the Lord giveth gracious answers in the i­tems, and motions, and perswasions of his spirit in ours, Isai. 65. 24. Wee had need then in this part of our course, observe the gale of the Spirit of God, and how it wheel­eth about this way or the other, how it tur­neth or returneth in the breathing of it; that we may be ready to catch this prospe­rous wind in the sails of our spirits, and keep stil our sails full.

4. In that the enemies of our souls and 4. Our souls e­nemies then watch us an ill turn. supplications, do then watch their oppor­tunities to annoy and disturb us in prayer, and to tempt, and to distract us with trou­blous perplexing thoughts, or to delude us with groundlesse comforts. The Fowles will be lighting on Abrahams Sacrifice, but a watchful Abraham soon espyeth them, and driveth them away, Gen. 15. 10, 11.

5 In that our hearts are naturally 5. Our hearts are then very apt to start a­side. slight and slippery, and false in the per­formance of this, as in the practice of o­ther holy duties; they are apt to step aside from the track of such a strait path in the way of Grace. David was privy to it, and therefore desireth the Lord to order his steps in the word, Psalm 119. 133. Sometimes the [Page 350] heart seemeth to be brought to some good bent to God and good, and yet then is apt to crack and start aside; as was said, Psal. 78. 57. David saith, he found in his heart that he might pray to God. 2 Sam. 7. 27. Hee light of such a heart by hap, (as we say) or upon serious and long seeking of such a heart, for the Hebrew word wil bear both. It is one of the holy chances (if I may so call it) that any of us overtake a heart fil­led with holy praying dispositions. It is so slippery this way, that if we look not strict­ly to it, when we think we have got hold and made stay of our wandring spirits (such they are as far as carnal) yet they will then steal away from us, and leave us; and when they are but a little while gone aside, it is very difficult to recover sight or hold of them again for such holy imployment: al­beit we should seem to lay a lock and chain upon them, by our holy resolutions and vowes; yet verily our hearts have their pick-locks, and the divel for a shift will lend them a file: there is no keeping of them from their natural wandrings, with­out a very strict hand and vigilant eye kept over them. That slippery flitting dispositi­on of heart, which ruleth in hypocrites, doth at least dwell in the dear children of God, so that it is partly in them, which is a­bundantly fulfilled in hypocrites: their goodnesse, good thoughts and workings in the wayes and Ordinances of God, are [Page 351] sometimes too like unto morning clouds, which mount heaven-ward in appea­rance, but forthwith vanish out of sight, Hos. 6. 4.

6 In that God and Christ watch then 6. The Lord then doth watch to help and hear us, and Angels to observe and help us. to give us a lift in prayer, that our spirits may be more and more elevated, and to be then whispiring items of Grace to us, to re­scue us from oppositions of the wily enemies of our souls and the like: he waiteth to be gracious to us then, in hearing and helping us at the voice of our cryes, Isaiah 30. 18, 19. He observeth carefully the resistances made by Satan against his Joshuahs, Zach. 3. 1, 2. As he saith of vowing, we may say of praying, Say not before the Angel, it was an errour. a carelesse rash expression of our minds. Wee should so carry it before Christ the Angel of the Covenant, in such Religious acts, as those that have been con­scienciously heedful, the rather therein; yea in that when we are Religiously exercised in prayer, and such like worship of God, some of the blessed Angels are then and there waiting and observing of us, what we do, and how we carry it; and they are waiting on the Lord there, ready to be imployed in any service for our good. As when Joshuah is so employed, as Christ was there ready for his succour; so were there some which stood before him, some blessed Spirits rea­dy to be commanded in any service for Jo­shuah, Zach. 3. 1, 2; 4. verses compared. [Page 352] There is an Angel of God ready at hand whilst Daniel is praying to minister incou­ragement to him. Dan. 9. 20, 21. May not we then well watch in prayer, when the Lord himself thus waiteth upon us, and the blessed Angels are watching the grant of a Commission from God for our good?

7 In that watchings in praier much help­eth 7. It much hel­peth our com­fort and confi­dence in and after prayer. both our comfort and confidence, in and after prayer, when hereby we become more assured of our conscionablenesse in our praying unto God. Paul had obser­ved how he was carried in prayer, and that his spirit was duly imployed in that service, and therefore dareth to appeal boldly unto the Lord, and call him to witnesse, in what sort he had mentioned the Romans in his prayer, Rom. 1. 9. Our waitings in this way of crying and calling upon God, is a pledg and fruit of Gods waitings to be gracious unto us. Isaiah 30. 18, 19. verses compared. We may best know the state of our souls, by observing what we are usually in our pray­ers. David gathers by this, he was one of those godly ones set apart for God, Psal. 4. 3. Look as skilful persons may gather the state of the body by the beatings of the pulses, so may a wise, and judicious, and vigilant Christian, by observing how his spirit usually worketh in prayer.

Watchfulnesse after prayer doth likewise consist in these four particulars. 3. Watching after prayer consisteth

[Page 353] 1. In diligent attention to keep up such 1 In due care to keep up praying dispo­sitions after prayer. praying dispositions fresh and lively, which were operative in us, in our prayers. It is a great part of a Christians wisedome, when he hath gotten an advantage against a slight or formal spirit, or any enemies to prayer, now to stand his ground, and ma­nage this holy victory; and when his heart is got upon the wings, so to keep it; but neither will be effected without a watchfull heed thereto. When David was in that praying and praising frame, as one sus­pecting the fidelity of his owne spirit, and his owne sufficiency to maintaine the same, he intreateth the Lord to keep the same in his servants heart for ever. 1 Chron. 29. 18. A praying frame is so sweet, that gracious hearts would ever bee in such a plight, if it might be, and they take all the care they can that they may bee so; they therefore crave and improve the faithfulnesse and wisedome of God for that end. Great is the insufficiency and inability of the best to keep up their owne spirits therein. Even praying Moses, albeit he held up long, and strongly in prayer, yet his hands waxe hea­vy; such is the infirmity of the best, that they are not able to hold it out long with strength of elevation of spirit in any holy exercises. Care must be taken both to keep and hold such a sublimity of spirit. Exod. 17. 12. A stone is brought to beare up Moses hands, the strength and stability of [Page 354] that tried stone, 1 Peter 2 4, 5, 6, 9. Is to be improved by such, which as a holy Priest­hood, would hold on offering acceptable sacrifice of prayer or prayse. And as this care is to be took, that whilst we are actually praying it may be thus; so even afterwards, wee are to look well to it, that our praying spirit be not weakned, and grow weary, that it flag not, flack not, faile not; (as the force of the Greek word beareth, Luke 18.) When a motion is made by the Lord to David, to hold on yet seeking of God as he had already done, he was awake to heare, and improve, and followed the motion. For such is that which is implyed in that mentioned passage, Psal. 21. 8, 9. compared.

2. In looking heedfully and hopefully 2 In listning after the re­turnes of our prayers. after our prayers, and listning still when God will answer us by his word and spirit, and accordingly observing how far forth he doth not answer us, David he is carefull to order his prayer rightly, so when he hath done, to look up, to wait and see what becometh thereof. Psalm 5. 3. and Psalm 85. 8. The Psalmist will hearken (after he had prayed, as verse 7. &c.) what God the Lord will speak. Watching after our prayers and the successe thereof, is as the watching of the night-watchman watching for morning. Psal. 130. 1, 2, 5. O how eagerly do such of the Saints desire the day-spring of the least shews and out-breaking of the light of the Lord Jesus! how earnestly doe they [Page 355] attend the scattering of the night mists and clouds of their troubled, tempted spirits? How oft doe they look out to espy the least peep of the dawning and the least out-look­ings of the day-break and morning light? When they have knocked at the door of grace, they listen after the least moving of the doore of grace, the least noise, or news, or signe, or pledge of the gracious approa­ches of the Lord to them. Hence is it that on the one hand, when the Lord is silent, or when the prayers of the Saints take not ac­cording to the desires of the Saints, they ob­serve it, and acknowledge it; as the Pro­phet Lament. 3. 8. perceiveth that the Lord giveth not such gracious entrance and en­tertainement to his and the Churches pray­ers. And Psal. 80. 4 they observe the frowns of the Lord, notwithstanding their prayers. And Isai. 26. 16, 18, they observe that no such desired deliverances were wrought by their prayers. On the other hand Paul he observeth how long the Lord was silent; he kept true account how oft he sought God without answer given, and then he mindeth the answer which at length was given. 2 Cor. 12. 8, 10. They that love the Lord Jesus their Spouse will look after their love-letters w^ch they have sent, and carefully attend and a­wait the answer returned. If our heavenly Father should by his spirit put the question in our hearts, what we have done with our petitions, where we have left them? we may [Page 356] upon observation and knowledge answer, that wee have left them in the hand of the Lord Jesus our elder Brother. And if we be questioned how wee have dis­posed of our sacrifices, we may confident­ly answer, we have delivered them, and left them in the hand of our blessed High-Priest, and do await the successe. 3 In a judici­ous eying, ex­amining and owning after gracious Items

3. In a judicious eying, examining and owning of after Items, or occurrents, where­in an answer of our prayers is involved, as in secret pacifying of the heart amidst his sad stormy griefe of spirit. He thence gathered that the Lord had heard the voice of his weeping. Psal. 6 8, 9. Hee observed that after he had prayed against his ene­mies plots and whispers, they did not tri­umph in the attaining of their intended mis­chievous desires, and gathers that the Lord did therefore hear his prayer. Psal. 41. 5, 7, 10, 11. compared. David observes the sweet quiet of spirit which he had after his prayer against the rage of his enemies, and gathers thereby that the Lord hath heard him Psal. 3. 1, 4, 5, 6. Paul seeth and feeleth strength in and from the Lord against his temptations, and gathereth therefore that God had heard his prayer against the same, albeit the temptations were not removed 2 Cor. 12. 8, 9. David being in a pit of feare, and rescued and freed of his horrors, and his spirit more established in the wayes of God, he seeth that he waited not for his [Page 357] answer of prayer in vaine, but that he got it at last, Psalm 40. 1, 2. he observeth how he is quickned and strengthned with the might of God in his spirit, and by that per­ceiveth God had heard his cry, Psal. 138. 3 When before prayer he was, as in outward distresse, so in inward stresse and perplexi­ty, and after he had prayed, he perceiveth how he is every way outwardly and inward­ly enlarged, he concludeth, that the Lord hath heard him, Psal. 118. 5. and sundry o­ther like instances might be given hereof. As Lovers will be opening the boxes where­in are their Letters, and reading, as the superscription and direction on the outside, so that which is written within: so will the Saints be looking into the providences of God, and see and hearken what they speak, and what of Gods mind and grace in answer to their prayers they may per­ceive. Or as Petitioners to earthly Lords, will be enquiring of every one of his Atten­dants and Servants which comes from his presence after their Petitions have been car­ried unto them, what the Lord saith touch­ing their requests, whether he hath read it, how he accepteth it, whether they bring not the answer thereof from him, and the like? So is it here, Heavens Petitio­ners will be examining and enquiring into, and of all, after providences occurrent with­out them, and motions made within, What news from heaven?

[Page 358] 4 In a vigilant care to keep with us what 4. In a due care to keep the experimen­tal successes of our prayers by us, for our holy use. answers and Trophees of prayer we have gained, in safe custody, and lively and fresh vigour, sweetnesse, and efficacy. The Lovers of the Lord Jesus, they wil keep such Love-letters and Answers by them, and will ever and anon be reading them o­ver with as much delight and content as at the first, and haply at a second perusal and review, they take notice of some precious, pithy passages, that at the first more curso­ry looking over, they observed not; and it may be at a third time still they perceive, it breatheth more love▪ and more in this or that pathetical expression, then at a first, yea, or second view they were aware of. Answers of prayer are like to friendly to­kens of the Lords special love to them, and how every vigilant friendly seeker of Jesus Christ, he owning and looking over and o­ver these bowed pieces of his coyn, which at this or that time he hath sent them by such or such a good hand, in such or such an Ordinance, or Providence, or work of his Grace. How will they make conscience of keeping the love of the Lord Jesus ingra­ven upon their hearts, if he was lately with them, and spake kindly to them in prayer? Oh how they will familiarize with him by reviewing and reviving, and speaking over in their hearts his last expressions which he used; a word spoken to them in mercy is carefully kept by them, Luke 8. 15. incor­porated [Page 359] into their very hearts, James 1. 21 Hence also the Church who had so wished for Christs company, Cant. 8. 1. O that thou wert as my brother, &c. verse 4. professeth her care to keep Christ with her, and that nothing provoke him to be gone from her, verse 4. I charge you O daughters of Jerusa­lem, that you stir not up nor awake my Love til he please. Paul, long after that answer men­tioned before, 2 Cor. 12. 9. he kept the joy of it, witnesse that joy of his in his tryals, verse 10. Therefore I take pleasure in reproa­ches, &c.

Reasons to move the godly thus to watch Reasons of watching after prayer. 1. We are the Lords chil­dren, subjects, servants. after prayer, may be these.

1. In that our condition is the conditi­on of children, subjects, servants, beggars, and therefore we may well attend the good pleasure of our heavenly Father, Lord and Master, to give answer to our requests: the poor are Expectants, Psal. 9. 18 David praying to the Lord as his King, Psalm 5. 3. saith, ver. 3. He will look up. Psal. 123. 2. As the eyes of servants look unto their masters hand, so our eyes wait upon the Lord, &c.

2. In that it is certain God will give an 2. Its certaine God will sea­sonably hear. answer of grace to his Saints praiers, al­beit it may be long first; yea, in that the Lord oft-times deferreth his answers, it the rather calleth for our waiting. Habakkuk having praied against the Churches enemies, chap. 1. 12, 13. &c. Wherefore lookest thou upon [Page 360] them that deal treacherously? &c. chap. 2. 12 saith, I will stand upon my Watch-Tower, and will watch to see what he will say unto me: He will use all pains, patience, and vigilan­cy to observe the issue of his requests; and verse 2 he hath some answers, The Lord said unto me, Write the Vision, &c. verse 3 The vision is yet for an appointed time, though it tarry, wait for it; and verily, soon­er or later faithful prayers do speed. Isai. 45. 19. I said not to the seed of Jacob, Seek my face in vain. Psalm 85. 8. I will hear­ken what God the Lord will speak, for hee will speak peace to his Saints. Micah 7. 7. I will wait for the God of my salvation, my God will bear me. God hath wisely appointed hear­ing times, when answers are most sutable and grateful to his Saints, and honourable to him and to his Grace, therefore we may well attend the same. Psalm 5. 3. My voice shalt thou hear in the morning (that is seasonably) and in the morning will I direct my prayer unto thee, and will [...]ook up. None are Iosers by being the Lords waiting men or women. The expectation of the poor shall not perish (or fail) for ever, Psal. 9. 18.

3 In that such watching, and waiting 3. Its a sign of mercy towards us, and of grace in us. after our prayers, it is a comfortable pledg of Mercy to us, and Grace in us. Answers of prayer are assuredly neer us when wee have hearts to wait for them earnestly, and attentively. Habakkuk standeth, and sit­teth not long upon his Watch-Tower, is [Page 361] not long in that waiting posture, without his answer, as before shewed from Hab. 2. 12, 13. The speaking Vision will come, if we wait for it, and they only whose faith telleth them that God will hear, and will speak peace to his Saints, they hearken, they wait for him, Micah 7. 7. Psalm 85. 8. It is a sign that we do truly and fensibly feel the pinching wants of mercy, and that the desires of grace have some strength as well as truth in them, when we are so industri­ously heedful and attentive in listning for answers of prayer; they come not idling to mercies doors, or as men who have no weighty soul businesses to dispatch: for them well they might stay there, as men do in a formal course of prayer, but they would not wait. Waiting Christians make not light of their prayers, but look at them as precious, in that they in such sort look af­ter their returnes, and the answers of such Messengers.

4. In their answers of prayer, which by this holy watch are met withall, and 4. Its many wayes helpful to us in our praises, faith, and courage. observed: They are of all others most precious and useful to us; they greatly in­large to praise God, and walk worthy of him. Continue in prayer, watching therein with thanksgiving, Col. 4. 2. Who more thankful then such watching Suppliants, who observe how and wherein God hath heard them? Psalm 22. 24. When the afflicted cry­ed to him, he heard, verse 25. My praise shal [Page 362] be of thee; and Psalm 116. 1. I love the Lord because he hath heard my voice, &c. Answers of prayer heeded and observed. greatly strengthen and arm a gracious per­son against Satans wily cavils and rebukes, Hab. 2. 1. I will watch to see what he will say to me, and what I shall answer when I am reproved. Its pity to see how many pre­cious soules, which out of igno­rance or mindlesnesse of this duty of Watching, or out of improvidence and negligence in oft reading over these lines of Gods love, written and sent in, are foiled in temptations. Answers of prayer atten­tively observed, they strengthen our faith for the future, and much encourage us to pray in greatest straits, and saddest hours. Psalm 6. 9. The Lord hath heard my Suppli­cation, the Lord will hear my prayer. Psalm 118. 56. I called upon the Lord in distresse, and he answered me; the Lord is on my side, I will not fear what man can do unto me. When we look not after our prayers, both we and others also lose much of the benefit thereof. Answers of Prayer are in Gods intent of publick use. God spake with us, (say they) when yet he spake with wrest­ling Jacob, Hos. 12. 4. Gods hearing of the prayer of the destitute, concerneth all o­thers in like case, Psalm 102. 17, 18. He will regard the prayer of the destitute, ver. 18 This shall be written for the generation to come. Much sadder would the case of many an af­flicted [Page 363] soul have been, if godly David and others had not been watchful had not ob­served, and by the Spirits guidance had not recorded the varieties of their prayer cases, carriages, conflicts, comforts, answers and issues?

5 In that its the part of the more wise 5. Its our wis­dom▪ & means of increase of experimental knowledge and judicious of the Saints so to do, and that by doing whereof they grow most in experimental knowledg of the Lords giving. As the wisest men with men, are those that take most heedful observations of the carria­ges and issues of humane Transactions, so are they the wisest and experimental knowing Christians, who most attentively mind these holy Transactions betwixt them and God, and God and them. Hence the Psalmist a­mong other passages, speaking of manifold answers of prayer in Psal. 107. 6. Then they cry unto the Lord in their trouble, and he deli­vereth them; so ver. 13, 19, 28. he closeth the Psalm with this, Who so is wise and will observe these things, even they shall understand the loving kindness of the Lord. To conclude, we would have God to mind our prayers, and desires of answers, wherefore look that we heed our answer of praiers, if worth the waiting for, Prov. 13. 12. When the de­sire cometh it is a tree of life. Harvest answers of seed prayers will fully recompence our pains and patience, and therefore as other seeds-men we may well wait for the preci­ous fruit thereof.

Now for the third thing propounded. Helps to such holy watching. The Helps of such holy Watching, are:

1. Sobriety, which is joyned to prayer▪ 1. Sobriety. watchfulness. 1 Pet. 4. 7. Be sober and watch unto prayer. Spiritual drunkards, distempered persons with Lusts, they regard not what they say, even to God himself. Such as are most moderate and mortified in their thoughts about common matters here be­low, have little else to mind then their souls, how they prosper in their holy converse and commerce with the Lord.

2. Bodily watchfulness: both are aimed 2. Bodily watchfulnesse. at under that Mat. 26. 40, 41. Watch and pray lest ye enter into temptation. The eyes of the mind are hardly watching, when the eyes of the body are scarce waking. Now for this end use seasonable hours for prayer, neither too early nor too late.

3. An heavenly frame of spirit. Angels are 3. An heaven­venly frame. very vigilant, Mat. 18. 10. Their Angels are always beholding the face of my heavenly Fa­ther. A godly mans Watch-Tower is a sub­limer station and condition then is usual; earthly, sensual, worldly spirits are not fit to keep this holy watch.

4. A wise and awful frame of heart, appre­hensive 4. Holy pru­dence. of the weight and worth of prayer, of the glory and greatness of God; an holy ability and skil to espy, discern, and judg of things that differ, whether workings, or mo­tions: the wiser Christians (as I said) are most observing of such things, Psal. 107. 4.

[Page 365] 5. Composedness of mind and thought, to­gether with earnestness of desires and deep 5. Composed­ness of mind. sensibleness of our present pinching, and pressing necessities. David praying in deeps, brings in a night Watchers case, often expo­sed to extremities; is in a night watchers posture, watcheth for morning break of gracious answers and items from God, Psal. 130. 15.

6 An holy keeping our selves in a con­stant 6. Keep up this holy watch in other things and general watch of spirit in other things and passages of our Christian work and way. Watch unto, in and after hearing the Word and reading of it, conference a­bout it, meditation upon it, and practising of it, &c. Deut. 6. 25. We must observe all the Commandments of the Lord.

CHAP. I. Touching unregenerate Persons Pray­ers.

HAving handled the two for­mer parts respecting the duty it selfe of prayer, and the modification and qualifications thereof, we now come to the last part of this discourse about prayer, namely, to [Page 367] speak to some cases of Conscience, conside­rable in the incessant practise of this duty of prayer.

The first case respecteth the persons, Quest. 1 which are to obey this indefinite injunction; whether onely regenerate persons are bound thus to pray? or that it be not also a duty which lyeth even upon unregenerate persons to indeavour obedience to this in­juction, Pray without ceasing: or if such persons should indeavour the practise of this duty, how far forth they may come up to it, and be carryed out in the obedience thereof; and likewise what successe may come thereof, whether their praiers may not be heard and answered of God, or how far forth (at least) God may heare, and an­swer, even their prayers?

The case it selfe doubtlesse may lye sad upon some spirits, which either suspe­cting, or concluding, out of some dismall horrours of heart, their estate to be but of the estate of meere naturall persons, they question whether the injunction doe lay a bond upon them to obey it, albeit, it may be, they would desire to come up to the o­bedience of it; especially, considering that the Scripture requireth that such as pray, should pray in faith, and believe that they shall receive what they ask. Mark 11. 24. Whatsoever yee ask, believe that yee receive them, and yee shall have them. And this they cannot doe, finding no assurance of [Page 368] any interest in God, nor being able to per­swade themselves that Christ died for them in particular, and through this mistaken fancy, that there can be no true faith with­out such a firme perswasion and assurance that Christ is theirs, (which is rather a re­flect then direct act of faith, and which ra­ther followeth after some time and strength of faith, acting upon Christ in a holy cast­ing the soule upon Christ alone for mercy, and leaving upon him all the help and sal­vation which they desire) thus are they kept off, and scarce dare to pray, conceiting that they are not qualified and fitted yet for it: they cannot lift up pure hands without doubting. Besides, God saith, that the prayer of a wicked man is an abomination to the Lord. Proverb. 15. 8. And they think that they are such wicked ones in them­selves, and can or will God take a prayer in good part from such wicked ones as they are? Surely no. Neither will Satan the enemy of prayer neglect the opportuni­ty to present to them the strictest of the qualifications required of such as seek God by praier, and that unlesse they could come up to that strictnesse of the rule, (which is laid strait that the people of God may by little and little come as near to it as they can) and that forthwith, at first setting about the work, &c. it is not for such as they are to attempt the same; and better were it for them to sit still and be silent; [Page 369] and so would (if possible) take them off from using meanes to be better, and make them resolve never to seek after a better estate then what they are in already; the devill knowing right well, that God who orde­reth such or such an end of good to his people, ordereth such and such good means to be used, for attaining of that end.

But such suspicions of tender hearts, being most what groundlesse surmises, need not, must not discourage any from prayer, in whom the Lord hath wrought a pliable­nesse of heart to the mind of God therein, and a desire to obey his injunction thereof, this is to them as an inward call and invita­tion of God to call upon him. The more tremblingly they set about this duty with sense both of their owne unworthinesse and unfitnesse to performe it, the fitter they are for it. And suppose the worst, that their surmises are grounded, yet verily, the more sad they see or suspect their estate to be, the more need have they to seek God by prayer. When wicked Simon Magus did discover the naughtinesse and falsenesse of his heart, Simon Peter doth not now for­bid him to pray, but he injoyneth him to pray God, if perhaps the thought of his heart may bee forgiven him. If there be any possibility of a mans salvation, if there bee but a perhaps left of pardon, and that of one at present in the gall of bitternesse, and bond of iniquity; as such a one is bound to [Page 370] repent, so also to pray. Acts 8. 21, 22, 23. Some will be ready to put off these injuncti­ons of prayer, as such as concern Puritans; but as for such as they are, what boot is it for them to pray? It was reckoned among the prophane speeches of them of old, Job 21. 14, 15. What profit should we have if we pray to him? Yea, but some now adayes hold it as their judgement, that it is to no purpose for unregenerate persons to pray; because indeed they are got bound to pray. They were as good joyne in the rest of the spee­ches there condemned and branded for pro­phaneness, and stand up against the holy Ghost, charging the prophane speeches of those unregenerate ones: and maintaine them in it, that they ought not to desire the knowledg of Gods ways, they ought not to serve him, they ought not to pray to him and therfore may say to God, depart from us, for we desire not the knowledg of thy ways: and what is the Almighty, that we should serve him? and what profit is it if we pray to him? An unre­generate heart who of it selfe is averse from any way of God, and would not be subject to the law of God, would gladly have such a Tenent to hold up against God and his servants, to excuse them from seeking unto God by prayer, as not bound to do it.

Let us therefore give answer to the several branches of the case propounded, and shew, 1. That an unregenerate person Unregenerate Persons are bound to pray. [...]ecause, is bound to pray. 2. That such a one may [Page 371] be strangely carryed out in prayer, 3. That God may heare and answer his prayer.

1. Then, that an unregenerate man is bound to pray, is evident from this indefi­nite injunction, Pray without ceasing; whe­ther regenerate or unregenerate. The wicked man, who Isai. 55. 7. is charged to forsake his evil wayes and thoughts, is first charged, verse 6. to seek the Lord whilst he may be found, to call upon him whilst he is near. Psal. 65. 2. All flesh shall come to thee, whether they are good or bad persons.

For First it is a duty which lyeth upon 1 Prayer is natural wor­ship required of all sorts in the first com­mandement. all men, as created and made by God. It is a naturall worship. It is that which the law of nature, as well as that of the word of God doth put men upon. Hence even the most Pagan people all doe call upon some God. Jonah 1. 5. The mariners cryed every man to his God. Isai. 45. 20. They pray to a God that cannot save. Among o­ther things contained in the Law, they do this also by nature. Rom 2 14. If they omit cal­ling upon God, their naturall conscience will accuse them for it; or if they do call upon God, it will so far excuse them and incourage them in it, v. 15. other natu­rall men which live under the light of the word, if they neglect it, they sin both a­gainst the light of nature, and the light of the word of God. Heathens and other na­urallmen will be damned for this sin of not calling upon God. Hence are they twice im­precated [Page 372] against, as under that considerati­on of not ho nouring of God, so of not cal­ling upon him; as highly sinning in the one as well as in the other. Psal. 79. 6. and Jer. 10. 25. Powre out thy wrath upon the Heathen that know thee not, and the Families that call not on thy Name. Unregenerate persons, as well as others, are bound by the first com­mandement, to have no other Gods but God, and therefore bound to worship the Lord onely, and no other God but him a­lone; and therefore to love him and no o­ther God, to fear him and no other God, to trust in him and no other God, to pray to him and no other God beside him, &c. as they are bound to make no graven ima­ges of God, to worship the true God one­ly with his owne instituted worship, and not any other of mens inventing; and as they are likewise bound not to take Gods name in vain, &c.

2. Prayer is a meanes ordered by the Lord, even for the obtaining of regenera­ting 2 It is an in­stituted means of Grace and Blessing to them. grace. Ezek. 36. 26. A new heart wil I give you, &c. compare this with verse 27. Thus saith the Lord, I will yet for this be sought (or inquired of) by the house of Is­rael to doe it for them. God will give even first grace, in the use of his own appointed meanes, and that is in a way of seeking for it. Hence also God owneth this as his own appointed meanes for obtaining other bles­sings of his, as deliverance from dangers, [Page 373] supplies of wants, and the like, albeit the persons which pray are unregenerate. So when Sea-men of all sorts, whether ungod­ly or godly, are in stormes and dangers, they cry unto the Lord in their trouble, and he bringeth them out of their distresse, Psalm 107. 23. 28. If it were simply sinful in them, being unregenerate, to cry and pray to God, he would never thus incourage them or others in their case to cry then un­to him. 2 Chron. 26, 5. Ʋzziah sought God in the dayes of Zechariah, and when he sought the Lord, God made him for to prosper; if he had been downright godly, he had sought God all his dayes: yet though an hypocrite (so unregenerate) as long as he doth that which is for the matter of it right in Gods sight, ver. 4. (which is expounded ver. 5. He sought God) God prospereth him. Ʋzziah did what was right in Gods sight, as Amaziah his father did, which was not with a perfect heart for the manner of doing it, 2 Chron. 25. 2. yet seeking of God even by such a one, whose heart is not perfect with God, is in it self considered, that which is right in Gods sight, and a due and direct means to prosper, in what such a one ta­keth in hand. Exod. 22. 27. When he So Exod. 21. 22. 23. Deut. 15. 9 & 24. 15 cryeth unto me (namely, as one op­pressed, as one in necessity, be he who he will be, Regenerate or Unregenerate) I will hear him, for I am merciful. That scoffing lad Ishmael was an Unregenerate [Page 374] person, yet when in distresse and crying, to God Gen. 21. 17. Fear not (saith the Angel to Hagar his mother) for God hath heard the voice of the lad where he is; if it had been simply sinful and that which Ish­mael ought not to have done, the Angel would never have encouraged Hagar from such an Argument, as Gods hearing Ishmaels cry

3 God may and doth bestow praying a­bilities 3. God may & doth give them praying abili­ties to be im­proved. upon Unregenerate persons. Hee gi­veth to some the gift of prayer, to whom he never vouchsafeth the spirit of prayer. The gift of prayer is as common to hypocrites, as the gift of Prophesie. Not every one that saith to me, Lord, Lord, (is large and earnest in prayer to me) shall enter into hea­ven, Matth. 7. Unregenerate Ministers, Magistrates, Parents, Masters, Tutors, may have such a gift of Prayer, by the use where­of others may be instructed, helped and encouraged in a way of Prayer, yea in a right way of prayer; and if he give such a gift, surely he requireth the use of it. That slothful servant, albeit a Reprobate, yet having such a like gift and Talent, he is damned for not improving it, Matth. 25. 30.

4 That practice or religious perfor­mance 4. The omissi­on and neglect thereof is char­ged on them as their sin. must needs be a Duty, even of unre­generate persons, the omission or neglect whereof is charged by the Lord upon them for their sin, (for if it were not an Anomy [Page 375] or Transgression of some rule of God, it could not be sin:) but the omission or ne­glect of prayer, or calling upon God, even by Unregenerate persons, is charged upon them by God as their sin; therefore the per­formance of that service of calling upon God was their Duty. The Assumption is e­vident, when the Apostle would prove the unregenerate Jew and Gentile to bee under sin, Rom. 3 9. he proveth it ver. 11. by this, out of Psalm 14. 2. There is none that understandeth, there is none that seeketh after God. And Psal. 14. 4. The workers of ini­quity have it charged upon their very con­sciences, as that which they cannot but know to be their sin, that they call not upon God: Do not the workers of iniquity know, that they eat up my people as bread? They call not upon God; and Psal. 10. 4. Its charged as the pride of the wicked, The wicked is so proud, that he seeketh not God: The like charge see Jer. 10. 21. Hos. 7. 7. Zeph. 1. 6. and Job 27. 10. The hypocrite that is blam­ed for ceasing to call upon God (Will he al­wayes call vpon God?) should rather have been blamed for calling upon God at all, if it had not been any duty of his to pray. To like purpose we might argue, That the ne­glect of it by the Unregenerate, as well as Regenerate Jewes▪ is bewayled by Daniel, as their sin: ergo, the contrary was their Duty, Dan. 9. 13. All this is come upon us, yet made we not our prayer to God. Besides [Page 376] also, if it had not been in it self good, and a duty, even for an Unregenerate person to pray, but had been in it selfe sinful; the Psalmist never need to have made that Im­precation against him in Psal. 109. 7. Let his prayer be turned into sin. Besides, the Psalmist would never have urged God so to affright and persecute his enemies by his judgments, that they might at length be forced to seek his name, if it had been in it self sinful, Psal. 83. 15, 16.

Obj. Prov. 15. 8. The prayer of the wicked is an abomination to the Lord.

Answ. So is the Plowing of the wick­ed sin, Prov. 21. 4. Not simply in themselvs, for then an unregenerate man should not plow, nor labour in his Calling; yea, he should not eat his meat, nor sleep; &c. For to the impure and unbelieving is nothing pure, Titus 1. 15, 16. But it is so in respect of the defects of other qualifications, required to the holy use and exercise of such things; namely, want of faith, love to God, repen­tance for sin, &c. Their Sacrifices were an abomination to the Lord, Isaiah 1. 11, 12, 13, 14, 15. yet in themselves commanded duties, and enjoyned to every Jew, whether he were Unregenerate or Regenerate. God once inabled Adam, and in him all his po­sterity, to call upon him; and though hee and we in him are become Bankrupts, and disabled to do that service and homage, yet our Lord and Master may, and doth require [Page 377] it of us, and accounteth it our sin to ne­glect it. It is every ones duty to understand, and so to believee in God, as well as to seek him; but the omission of that Duty of un­derstanding and believing God, hindereth not, but that the omission of that other du­ty of seeking God becometh a sin to every one. Rom. 3. 9. 11.

2. An Unregenerate man may be strong­ly and largely carryed out in prayer, as its Unregenerate persons may be large in prayers. said of them, Psal. 78. 36, 37. who did but flatter God with their mouth, for their heart was not right with him; They sought God early, ver. 34. namely, when he slew them, when they were in fear of their lives: So may profane Mariners be very earnest in prayer then, Psal. 107. 28. Cry unto the Lord. So Prov. 1. 27, 28. When your fear cometh, &c. then shall you seek me early, but shall not find me. Those in Isai. 58. 2, 3. they joyned long and large prayers with their Fasts. An hypocritical Pharisee could not spend his time in his Fasting dayes, unlesse enlarged in prayer, Matth. 6. 16. Those hypocrites that devoured widowes houses, they had such a gift in prayer, that they could be very large and long in prayers, Matth. 23. 14. And for a pretence make long prayers.

3 Unregenerate persons may bee full of praising and thankful expressions in their They may be large in prai­sing God. prayers. The unjustified Pharisees prayer was rather a Thanksgiving, Luke 18. 10, 11 [Page 378] He prayed thus, God, I thank thee, I am not as other men, &c. Those unregenerate ones among the Jewes also, which cryed so earnestly, Exod. 14. 10. they did sing as loud as Moses and Aaron. Psal. 106. 12, 13. Then believed they his words, and sang praises to him; but not rightly, for verse 13, but incontinently they forgat his works, and waited not for his counsel; verse 15. They lusted in the wildernesse, and tempted God in the Desert; of whom the Apostle speaketh, 1 Cor. 10. 9. Onely lest what is now said, may raise some doubt in the hearts of any truly Regenerate, the example of the Differences be­twixt the thanksgivings of the Unrege­nerate, and those of the Regenerate. Pharisees thankful Prayer, will yeild matter of distinction and differencing of the Un­regenerate person in his praises from the Regenerate.

1 The Unregenerate person in his thanks­giving before God, pretending to lift up God in his praises, doth intend to lift up or exalt himself. Hence Christ who knew the spirit of this Pharisee in his praises of God, rendreth him thus, Luke 18. 14. Whoso­ever exalteth himself.

2 The main in their eyes, and so in their thanks, is some inherent excellency, not those imputed mercies, not Christ and his Righteousnesse, and propitiation, and the pardon of sin, Gods favour, acceptance, &c. No word of these in the Pharisees thanks, but that I am not as others, unjust, I fast, I pay Tithes, &c. They are the Saints, [Page 379] whose hearts being most affected with those mercies, do break out into cordial praiers for them.

3 Such men use to rest in some com­mon eminencies and excellencies above o­thers. The Pharisee passeth others, he is not as other men, and that sufficeth him: no word of a serious petition for the supply of such or such wants, of this or that grace, or for the increase thereof, or for the sub­duing of such or such corruptions. Hee grounds his rejoycing upon anothers falling short of him, upon others falls into such sins from which he is restrained; as Gal. 6. 4. He shall have rejoicing in himself, and not in ano­ther.

4 Such men respect more the gift, then the Giver, and trust more in that, then in him. They trust in themselves that they are righteous, when they say, God, we thank thee, Luke 18. 9, 11. compared. They make the gifts their God, and they adore and admire the Giver onely for the gifts sake, and do not admire the gifts for the Gi­vers sake, as true Converts, and Spouse like spirits use to do, but harlot like they do o­therwise.

5 Such men are very ambitious in their thankful acknowledgments. They make Gods praises but as a stirrup to get up in­to mens esteemes, and as a bridg by which to convey to themselves humane praises; Hence this Temple acknowledgement, [Page 380] and in the most conspicuous place of it.

6. Such men will in the midst of their thanksgivings, be with heart and mouth too (sometimes) censuring, and putting con­tempt upon others, falling short (as they conceive) of their excellencies; yea, albeit those others be better men then themselvs, as this gracious Publicane was, then the Phari­see: so saith this seemingly thankful Pharisee, God I thank thee, I am not as this Publicane, not such a varlet, not such a wretch, &c.

3. Unregenerate men may be carry­ed out with some faith, as well as fervency in their praiers. As Luke 17. 12, 13, 14, 3 They may pray with some kind of faith. 15, 17. The nine, as well as the tenth, who was truly gracious, cry as loud as he, and believe as strongly upon the word of Christ as he, that the Lord Jesus had granted their request of healing, and goe a great way to Jerusalem as men already cured, to shew themselves to the Priest (as the manner then was) when yet they were not then actually cured; they set forward in the journey upon that errand, upon confidence of Christs word, as if they had been cured at the ve­ry instant wherein he spake, and yet not at that very instant, but afterward, even as they journeied towards Jerusalem from that part of Samaria, were they actually cured. As an unregenerate man, one who hath not love, may have the gift of the faith of miracles, so as to remove mountaines. 1 Cor. 13. 2. So may they exercise that faith in such [Page 381] a way expecting answers of prayer in cases of wonder. They that cast out devils did it by invocation upon the name of the Lord, accompanied with such [...] faith for hearing them, and helping them. Mat. 7. 22. And in thy name cast out devils. And as an unregenerate man may have that common temporary faith, believe for a time. Luke 8. 13. So may he for such a time act such a faith in prayer, or the like, albeit it be in matters onely of a common nature, and not such as are properly saving; as for clearing up pardon of sins, subduing secret corruptions, sanctifying of afflictions, an holy rescue or issue from temptations, or the like.

Touching the third thing propounded, God may be said in some sense to heare their prayers, praying with others. I say, God may in some sort, and in some cases heare unregenerate mens prayers; both such prayers as they put up to the Lord with others, or by themselves alone. Prayers put up by them with others, may be heard in a saving way and manner by the Lord; albeit not in a saving manner to themselves, yet in a saving way to the Saints which joyne with them in the praiers which they put up. Matthew (chap. 3. 5, 6) saith, the Centurion came unto Christ besee­ching him to heale his servant, but Luke 7. 3, 4, 5. expoundeth it, that he sent to the El­ders of the Jewes to beseech Christ to doe it. He joyned with them in the request, it was his, but it was presented by those proud hypo­critical and unregenerate Elders, who brea­thed [Page 382] none of the Centurions faith, or humi­lity, as appears by their plea with Christ from the Centurions worthiness, saying, that he wa [...] worthy that he should do this for him, yet th [...] Lord Jesus heard, & graciously answered th [...] good Centurions hearty desire, & consente [...] to the substance of the prayer. They that presented the poore palsie man to Christ with a tacit desire of cure, he had (some o [...] them at least) a faith of miracles for his cure; but the man himself no doubt had a further desire, even of his souls cure, with the pardon of his sins, and when Jesus saw their faith, Mark 2. 5. he saith to the sick of the palsie, (as Matthew hath it, chap. 9.) Sonne, be of good cheare, thy sins be forgiven; the mans grievous disease might trouble his freinds; but this was his greatest trouble, in the want of pardon of sins, and his desire and faith was accordingly carried out, and this soul mercy of his pardon and peace is given in as an answer in common to them all. When he saw their faith he saith to the palsie man, Son, thy sins be forgiven thee. Abiathar, who proved a treacherous and bad man, (1 Kings 2. 26.) yet if he made inquiry of God for his counsel about distressed David, (1 Sam. 30. 7, 8.) or about David in a strait, (2 Sam 2. 1.) God giveth a gracious an­swer for David, who by him seeketh unto the Lord for his counsell; and surely the de­sires of saith are acceptable to God, and successefull, whether expressed in others [Page 383] prayers, wherein believers joyne, or in their owne alone. Psalm 145 19. He will ful­fill the desire of them that feare him: The fruit of no one ordinance of God doth depend meerly and onely upon the worthinesse and goodnesse of such as chiefly act in it. Christ authourised the twelve Disciples, and Judas among the rest, to preach the Gospel. Matth. 10 4. 7. And so, as that if they came to worthy ones, humble soules, ready to re­ceive their doctrine, their peace was to come upon them, verse 13. If the house be worthy, let your ptace come upon it, even all kind of blisse to their souls also, which you petition for in your prayers, and hold forth in your preaching, that shall come upon it. Let the Preacher be unworthy himselfe, yet if the hearers be worthy, their peace cometh on them. The Gospel, and Gospel-ordinances are the power of God to salvation to the believing hearer and partaker, be the Mi­nister regenerate or unregenerate. The cup in the Lords Supper, is the Communion of the blood of Christ to the worthy receiver, be the Minister, whom the people called to dispense the same to them, regenerate or un­regenerate. 1 Cor. 10. 16. and so in praier: Gods compassions are to his peoples mise­ries, for redresse whereof the prayer is made, be the man that is the mouth of the people therein, Godly or ungodly. No­table is that example of wicked Jehonhaz, 2 Kings 13. 4. Jehoahaz besought the Lord, [Page 384] and the Lord heard him: for he saw the trou­ble of Israel, wherewith the King of Aram troubled them. Nor would God ever shew such respect to prayers put up by unregene­rate persons in behalfe of his people or any of them, if it were (as some say) a sin to joyne with an unregenerate Minister, Pa­rent, Master, Husband, &c. in their pray­er. And since every Hypocrite, how god­ly soever he is taken to be by the most ju­dicious Christians, yet he is an unregenerate person, if an hypocrite; and since he that we judge to be truly godly, yet its very possi­ble he may be an hypocrite, we cannot bee infallibly sure in any ordinary way of ano­thers saving estate, but onely in the judge­ment of charity we may esteeme such or such a one truly godly: so that if we sinne if we joyne in prayer with an unregenerate person, we cannot assure our selves but that we sin in joyning with any other at all, because we cannot ordinarily bee so as­sured, that another with whom we would pray, is regenerrte; and so a man must now turne an absolute separatist indeed.

As for other praiers, which do more per­sonally Praying by themselves also. respect themselves, and are uttered by themselves, albeit the parties be unrege­nerate, yet the Lord may heare the same; the Lord as a Master, grants the request of that hypocritical servant, though not as a Father. Matth. 18. 26, 17. and verse 32. O thou wicked servant, I forgave thee the debt, [Page 385] because thou prayedst me, &c. So those rude They are then heard. mariners, crying in distresse, are heard of the Lord. Psal. 107. 28. So was mocking Ishma­el heard in his cry. Gen. 21. 17. God may, and doth put forth wonderfull workes for persons which cry to him as they are the chil­dren of men, albeit not as the children of God, many of them. Psal. 107. 15, 21, 31. O that men would praise him for his wonderful works which he doth for the children of men! Though those that sought him, when hee slew them, had not hearts right with God, Psal. 78. 34, 36, 37. compared, yet he being full of compassion forgave their iniquity, (i. e. as to the punishment deserved by it, even utter ruine, he passed over that,) he destroy­ed them not utterly, verse 38. God liketh al­so to owne the righteous causes even of un­righteous persons, and to set himselfe against their affliction. Job 34. 27, 28. They have caused the cry of the poore to come to him, and he hath heard their cry. So Exod. 22. 22, 23. Though many of the children of Abraham, of Isaak and Jacob in Egypts bondage, were themselves unregenerate, yet they crying also, were heard, out of respect to their godly Ancestors, and the covenant of God made with them, Exod. 6. 5. I have heard the groanings of the children of Israel, and have remembred my covenant. Sometimes God heareth such persons prayers the ra­ther, that they may afterwards bee instru­ments of his peoples good; and sometimes [Page 386] that he might the rather incourage all sorts to pray to him. Psal. 65. 2. O thou that hearest prayers, to thee shall all flesh come. Sometimes the persons at present unregene­rate, yet are elect, and God in hearing them, will look to his owne thoughts of prayer which hee hath towards them, and so will be found of those which sought him not aright.

But in case the parties bee reprobates, what hearing God doth afford to any pray­ers of theirs.

It is first in common things, and such, which (at least) are not properly In common, not in things properly sa­ving. saving mercies unto them, for so God hea­reth not sinners: if any object, that evil ser­vants pardon, granted upon his request. Matth. 18. 32. I answer, the Master for­gave him the debt, not simply, but in re­spect of the consequent vassalage and im­prisonment presently deserved by it. Matth. 18. 25. or as some interpret the place, to be spoken in reference onely to the maine in­tent of Christ, that if a man forgive not his neighbour offending, and begging his mer­cy, God will never communicate to him any saving benefit of his mercy in Christ. An implacable spirited Christian is at pre­sent in a state of damnation.

2. The hearing which the Lord doth By God as a Master, not as a Father. lend to such, is from his general providence and pity, and rather as a Soveraigne and Master, then from any particular grace, [Page 387] and as a Father; for so he heareth not sinners, yea he heareth them, rather to leave them without excuse, and to take a fuller blow at them afterwards, as in the case of that evill servant, Matthew 18. the end.

3. The Lord useth not to give any su­table They receive not Grace answerable. grace as the success of their prayers; so he heareth onely Saints, and not sinners, especially reprobates; he changed not the servants heart with his condition, Mat. 18. nor theirs, Psal. 78. 37, 38, 39.

4. God sometimes heareth them in They are heard in wrath. displeasure and anger. Hosea 13. 10, 11. I gave them a king in mine anger. Psal. 106. 15. He gave them their desire, but sent lean­nesse into their soule; their soule is blasted, they were hardned in pride and security thereby, and the thing it selfe given is blasted to them in the use of it, becoming a snare, and vanity, and in the deprivall of it vexation of spirit.

CHAP. II. Touching Distractions in Prayer.

VVE are now to proceed to other ca­ses of Conscience, arising in the incessant carrying on of the weighty duty of prayer. The second case now to be handled [Page 388] is, touching Distractions, or Impertinent thoughts, and workings of spirit, which disturb and molest us in prayer: wherein, demand will be made of three things.

Touching, 1 The Causes 2 The Cure Quest. or remedy thereof. 3 The successe of such prayers, wherein such distractions are found.

Touching the first we say, the causes General cau­ses of distracti­ons in prayer. of such distractions are either such as are more generall or more particular. The more general causes are two.

1. Satan that enemy to prayer, the Au­thour of all confusion, and so of this con­fusion Satan. of the spirit in prayer; that fowle who stealeth away what is spoken to the heart by God in the word, he is as busie to steal away the good motions of the spirit, stirring us up to speak to God in prayer. Satan is at hand to tempt when we are in hand with prayer. If we will draw near to God in prayer▪ we may expect the tempter to approach some way or other to disturb us▪ by some sinister sub­tle suggestions or other. Wee must resist the devil in such like distracting motions when we are drawing nigh to God. Jam. 4. 7. Resist the devil, and he will flee from you. And verse 8. Draw near to God, &c. If wee will pray with all manner of prayer, we had need be armed against such like wily assaults of Satan, which tend to annoy us therin. Eph. 6. 11, 18. compared. Look as Act. 16. 16, 17, 18. still when the Apostle and his company were to go to prayer, the devil in his instru­ment, [Page 389] the maid possessed, maketh a distur­bance with her impertinent speeches; so is it here, if the devil can help it, some thing or other shall be set on work to breed di­straction, or occasion disturbance to us in prayer, or he himselfe will be suggesting something to molest us.

2. The unregenerate part of man. When 2 The unre­generate part in man. at any time we should doe any good, whe­ther it be to pray, or the like, evil will bee present with us, as he complained. Rom. 7. 21. When I would do good, evil is present with me: that sink of natural corruption will then e­specially cast out its unsavory smels, when so raked into by holy humble acknowledg­ments and deprecations, this dunghill will then be sending out his vapours, even when the heart is heated and warmed in prayer by the spirit; when a commanding power of grace is stirring in the heart, the unregene­rate part will be raising these munities. Rom. 7. 23. I see another law in my members, re­belling against the law of my mind: Paul found it so, and who doth not find it so in continual experience? If the spirit doe break any long silence in the heart, and will bee speaking, corruption will talk as loud as the spirit, and if it can, drown the noise and voice of the spirit, that the heart may not distinctly hear what the spirit doth teach the heart to speak to the Lord. The flesh will be lusting against the spirit, so that wee cannot speak to God, or doe any service [Page 390] for him, in so free and spiritual manner as we (as regenerate) doe desire. Gal. 5. 17. All evill thoughts which boyle out of the spirit, rise out of that inward spring, and so these evil thoughts which disturb us in prayer, they spring from the same fountain, Mark. 7. 21. out of the heart proceed evill thoughts, &c. The unregenerate part in the best, savoureth not such a spiritual way of God, as is the conscionable exercise of our selves in prayer, that begetteth that na­tural slipperinesse in spiritual things, whence it is that good motions are not so rooted, and dwell not so long with us. This is that which would be breeding and feeding a dis­position in the best, to be soon satisfied with spiritual things, and so to abate of the ear­nest, and intent pursuit after the same. The strength of this natural By as will too oft shew it selfe in the Saints, that whilst their spirits are carried out with some might of the hand of the spirit of God towards the mark in prayer, this draweth the mind away, and the deceitfull heart of many will bee slyly flinging something or other in the way to cause a rub, and to slack or di­vert the strait course of a regenerate man in prayer.

More particular causes of such distractions Particular causes thereof. in prayer, are these:

1 Natural hypocrisie, and falsenesse of heart; want of soundnesse in the feet of 1 Naturall hypocrisie. our affections, will make us go crippling [Page 391] and blundring, and stumbling, even in this plaine even way of prayer, and a smal push will turn us aside, and cause the mind and heart to divert from the holy way, in which they were going. Heb. 12. 13. lest that which is lame, be turned out of the way. And as Prov. 28. 7. As the legs of the lame, so is a parable in a fools mouth; a fools mouth cannot, will not utter spiritual things so closely and concise­ly, but will be intermingling impertinences; so is it here, so far as this sinfull guile, (which indeed is but folly) doth take place. As where ruling hypocrisie doth possesse a man, that man is very fickle and unstable, he is in and out, off and on, in every thing he saith or doth: now he will be as one spea­king or doing well, and now againe the contrary. James 1. 8. That double minded man is unstable in all his wayes: so is it in part, where tyranizing hypocrisie dominee­reth over any poor soul, it will cause many diversions and much unsteadinesse in the mind in the best services. Where the spirit is hypocriticall, there will the heart and mind be constantly gadding, and far off, when the lips are near God in seeking of him. Jer. 12. 3. Thou art near in their mouth, and far from their reines. And Matth. 15. They draw near me with their lips, but their hearts are removed far from me. When the heart is divided, as Hosea speaks, chap. 10. 2. surely the mind will be so too. That part of man which is not [Page 392] for God will never be long with him, but ever starting from him in any Ordinance, and so in this. Though the heart, as sin­cere in part, put the mind upon thinking of sutable things to the prayer in hand, yet the heart, as wily and guileful also in part, will be imploying the mind in other thoughts also: and so far as there is division of mind, there is a distract­ed mind, or a mind drawne diverse wayes.

2 Distrustful care for outward things. 2. Distrustful care: Thence is the mind as a meteor (as is the Greek phrase, Luke 12. 28, 29) pendulous and wavering, now up, now downe, now turning this way, now that, keeping no cer­tain course in this, or in any other way of God. Look as that care of his about his Inheritance, distracted his mind in hearing God speak to him, Luke 11, 13, 14. (whence that interruption of Christ in his preaching,) Master, (saith one then) bid my brother di­vide the inheritance; so doth the like cause work a like effect in our speaking to God in prayer. It is a sad and dangerous chara­cter of a thorny Professor, when constantly as any seed of the Word is shooting up in any Ordinance, such thorny distempers and distractions spring up with it, Luke 8. 7. Yea, when they commonly over-top the same, and good things in prayer, hearing, meditation, &c. come thereby to be choa­ked and stifled in our minds or hearts. When [Page 393] the mind is in a manner drunk with cares of this life, it will go on reeling and stag­gering in the choicest paths of God: or if from such a worldly spirit, we make rash and sudden irruptions unto Prayer from heat of worldly businesses, when the mind but then was reaking hot, and sweating in them, the steem and savour thereof will surely annoy us in prayer so soon after: our businesses, which we talked with so earnest­ly but then, they will be calling after us again, as having somewhat more to say to us. The Vessels of our minds will taste too much of that strong liquor, which can hardly be emptied out so soon. Look as it is with a man, who is not throughly waked from sleep, his head is most apt to be fil­led with fumes, and his tongue to speak im­pertinently: so is it here, when we are not throughly rowzed from carnal occasions and thoughts about them; our minds will be full of impertinent thoughts. And as other dreames come from multitudes of bu­siness, and busyings of the mind, Eccl. 5. 2, 3. so here, from such like busyings of the mind but then, we shall pray but dream­ingly and distemperedly. When we have been so intently studying but then, such a point respecting the world, wee shall not so soon be drawn to think so intently and fixedly of better subjects.

3 Discontent with our present conditi­on. As discontented Jonah, how is his 3. Discontent. [Page 394] prayer stuffed with distempered expressions springing from distempered thoughts, Jon. 4. 1, 2. Grace and discontent pulled Rachels spirit divers wayes; now tumultuous thoughts against her husband, now envious thoughts against her sister, and now better motions of the Spirit to counterwork the same: So that she in that case might be said to be in great wrestlings in prayer also, Genesis 30. 8. Discontent is a mutinous di­stemper, and will be casting tumults, even in our best times of praying, &c. All 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: [Page 395] 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 [Page 396] Messenger Prayer; and its 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 its said of the Harlot, She watcheth her times to call and [Page 397] 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 its 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, [Page 398] 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. Its 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 [Page 399] 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 musings.

8 Spiritual drowsinesse, sluggishnesse, 8. Sluggishness and slightiness of heart. When heart and mind is of a drowzie temper, it is of a dream­ing temper, full of impertinent fancies e­ven when to be imployed in prayer, or the like; yea, if both body and soul be not in a waking and watching plight, the soul wil be apt to be hurried with impertinencies, temptations. Matth. 26. 41. Watch and pray lest yee enter into temptation.

Now touching the second thing pro­pounded, Remedies a­gainst distra­ctions in prai­er, even the Remedies of such di­stractions in prayer. Let but diligent heed be taken, and conscionable indeavour used against each of the former occasions and causes thereof, and it will help to redresse the same. Espy out and bewaile the secret guile and wilinesse of heart, get your heart rid of those distrustful cares, of that Discon­content and inordinacy of affection; banish that spirit of Lust and of Error from your souls, beware of that family contention, and that spiritual or corporal supineness, and you wil in a good measure get rid of such distra­ctions in prayer. But yet for our better help herein.

[Page 400] 1 Make conscience of holy and due Holy [...]para­tion unto prayer. preparation of our selves unto prayer. Exod. 34. 3. Moses must come alone to God, and leave the flocks. Jacob ferrieth over all belonging to him on the other side of the river, before wrestleth with the Angel. Gen. 32. Abraham leaveth the servants, and the Asses at the foot of the hill, when to goe to sacrifice to the Lord. Gen. 22. David had got his heart into a very serious and fixed frame, for that praising part of his prayer, and yet as thinking that all too little, saith, hee will yet rouse himselfe up to that work. Psal. 57. 7. O God my heart is fix­ed, my heart is fixed, I will sing and give praise: and verse 8. I my selfe will arise right early. So good Deborah rowseth up her­self amain to powr out prayses to the Lord, Jud. 5. 12. Awake, awake Deborah, awake utter a song. A gracious heart should think it self never enough awaked to such holy work, ex­perience of Saints will prove it: and when they can by grace get their minds and hearts a little sequestred to consider seriously of the work they are going about, and of God and Christ before whom they come, and of themselves who are to come before the Lord, and the like, before they actually addresse themselves to solemne prayer; how intently, and spiritually, and strongly they are wont then to bee carryed through the duty: and all other times, when they more suddenly and inconsiderately set upon pray­er, [Page 401] how unprofitably they are wont to spend such a time; and how many hurries of spirit, this way and that way, they are cumbred with, and much adoe to make a­ny thing of it at such times.

2. Spiritual wisedome is another help; 2 Godly wise­dome. Godly wisedom will choose places for pray­er, which are freest from any distracting occasion: Hence Christ so often repaires to the mountaine to pray. Wisedome will seasonably discern a deluding, cheating thought, yea, though it come with its vi­zard, or with its painted face, wearing in view the very livery of our heavenly Fa­ther; and much readier will it espy other thoughts, which would slyly withdraw our minds by little and little from the present businesse of our souls. Wisedome is before him that hath understanding, Prov. 17. 24. whilst the fools eyes are wandring in the corners of the world, The wise Christian keeps his eye from gadding after vaine objects, and keeps it rather intent upon wisedomes works and wayes. The heart of the wise is at his right hand, the instrument of action. Eccles. 10. 2. He hath his heart and spirit at an holy beek, to be imployed as wisedom shall direct, as there is need of the exercise of thoughts, or desires, or griefe, or joy, or feare, or an­ger, in an holy way or work, a truely wise Christian hath them at hand to do their se­veral homage to the Lord, being thereto commanded by his spirit. The wise mans eyes [Page 402] are in his head. Eccles. 2. 14. The truely wise Christian hath the ready and seasona­ble use of the eyes of his mind and under­standing, holy thoughts and apprehensions are not to seek when the Lord calleth for the use thereof, as in prayer or the like; but they are then active, and so ready to keep out worse or unjust thoughts. A wise Chri­stian being also privy to his owne inability to keep his heart close to God; he betaketh himselfe to the Lord, as he did, Psal. 86. 11. Ʋnite my heart to fear thy name. He would have the Lord to keep his heart close to any part of his fear or worship, that it scat­ter not, wander not therefrom. Intruders cannot get in unseene, and untaken notice of whilst this lightsome, watchful grace is im­ployed, as they will in darker places. This skilfull Pilot at the helm, by keeping its eye upon Gods compasse, avoids many yawes, and much lee-way in a gracious Christians course, in prayer, or otherwise, which o­ther unwise Christians make.

3. Wathfulnesse, which is the seasona­ble 3 Watchful­nesse. and practical use of that holy wisedome upon every occasion. This will bee exami­ning such as knock at the door of the heart, whilst the spirit is talking with God in prayer. Those godly Church-officers de­scribed, Revel. 4. 6, 8. with their eyes be­fore and behind, and within also, to observe all without, and as well also within them­selves, they goe on uninterrupted in the [Page 403] worship of God, as though their cry was but one and the same continued cry night and day: They rest not night nor day, say­ing, Holy, holy, holy, Lord God Almighty, which is, and was, and is to come. This pondering the path of our feet is a help to going right on in this or any other way of God without diversions from it, or stum­bling in it. Prov. 4. 26, 27. Ponder the path of thy feet, and let all thy wayes be established. Turn not to the right hand nor to the left; the former is the meanes to the latter. A good watch at the City gates, the out-lets and inlets of suggestions to the mind, or mo­tions from it, will keep us from trouble-Cities, such trouble-souls, as are these di­stractions, and help rid them of such Va­grants as they are. Such holy, careful o­versights of the banks, will prevent the di­viding of the streams and issues of our minds (even our thoughts) that they run in no o­ther channel and way then is meet for them. When we go to prayer, we are assaying by the ladder Jesus Christ to climb up to hea­ven, and this holy care of our feet keeps them from slipping, and us from falls. Look to thy foot when thou goest into the house of God, namely, to worship God in prayer or otherwise, Eccles. 5. 1. When wee go to pray, we go spiritually to plow, and this holy minding of our work, and our hand, helpeth to keep us in our right furrow.

[Page 404] 4 Holinesse and heavenlinesse of heart. 4. Heavenlines of heart. The nature of prayer is a lifting up of the heart; the more elevated that is therefore, the more fitted to pray aright. Who more free from any distractions in prayer, then Christ the holy one of God? Who go on more straight in their holy course without any digressions, then those hea­venly spirits described, Ezek. 1. 9. A hea­venly heart is so much in heaven at other times, and on other occasions, that it will be very loathsom to it to be then in earth, when to be so solemnly exercised in so hea­venly a discourse with God: Holy things and thoughts are made so natural to such a soul, and so familiar to it, that they will more easily be spoken with, and more rea­dily be speaking with us in prayer. God hath such a ones heart, and therefore his eyes will be fixed and intent upon this or a­ny other way of his. Prov. 23. 26. My son, give me thy heart, and let thine eyes observe my wayes. Such a heart is filled with spiri­tual materials, and when well warmed in this, or other like holy exercises, it will boil up little else but good matter, as hee said, Psalm 45 1. My heart boileth up (so it is in the Hebrew) good matter; and such a ones tongue will be also as the pen of a ready Writer, not often making so much as a wry dash, in presenting the souls occasi­ons before the Lord, ibid. As a well buil­ded ship deeply and richly laden, heeleth [Page 405] not so much, nor maketh not so many yawes, and is not put to it to make so many boards and tacks to recover and keep its course, but will lye nearer the wind, even when its scant, and keep a straiter course then other vessels. So is it here with a well composed, well principled heart, it will steer a straiter course, and freer from di­gressions and distractions in prayer. Or as a person that hath his pocket filled with pieces of Silver, and here and there a brass farthing possibly amongst it; if he be to trade for wares, wil mostly pluck out silver; whereas another that hath most brass mo­ney in his purse, and very little silver, will hardly pull out any other then brasse. So is it here, when spiritual and heavenly min­ded Christians are to trade with God in prayer, they present little else to the Lord then what is spiritual and sutable to their work in hand. Out of the good Treasure of their hearts, they bring forth good things, Matth. 12. 35. yea, good thoughts too, as well as words; whereas a more worldly minded Christian, when to pray, presents little else but what savours of the world, e­specially in his thoughts: as Psalm 37. 31, its said of the spiritual person, The Law of God is in his heart, none of his steps shall slide: no not so oft or much slip, when to go on in this or any other path of God. God himself is more engaged to keep such a heart from wandring from any of his [Page 406] Commandments which is devoted to him. Hence that plea of his, Psalm 119. 10. With my whole heart have I sought thee, O let me not wander from thy Command­ments.

5 Holy Zeal. When there is an holy ar­dency 5. Holy Zeal. of indignation against the least evil and impenitency arising in prayer, its a means to redresse the same. When Chri­stians do not barely fal out with any such e­vil, but abhor it, hate evil as hell, (as the Greek word in Rom. 12. 9. signifieth) then will they more immoveably cleave to this or any other good, for they are joyned there; Abhor that which is evil, cleave to that which is good, or be glued to that which is good, so as not to be stirred from it. A zealous Suppliant espying any such imper­tinency in prayer, presently falleth fowl of it, cryeth out upon it, pursueth it with ex­clamations, censureth it in all its aggrava­tions, and so gaineth more intentness of spirit, and seriousnesse of lively affections in the duty then before. Zeal is bold and couragious, and will not basely yeild to a­ny such intruder, but thrust them out of doors, looking at them as attended with a whole crowd of other like disturbers, ready to presse in at their heels, if once per­mitted entrance into the soul of a Christian exercised in prayer. Look as the cutting or cropping off unprofitable sprouts, put­ting forth here or there, upon their first ap­pearance, [Page 407] causeth the tree to grow the strai­ter, and to bring forth more seasonable fruit. So is it here, when by Zeal we cut off impertinencies at their first appearing, we bring forth more seasonably the fruits of every praying grace and disposition. And look as 2 Kings 6. 32, 33. when they were serious in that weighty discourse, there was charge given to handle that turbulent messenger roughly at the door, to prevent his Mstaers coming in at his heels. So is it here, when at this pious conference with God, any such unseasonable motions are zealously repulsed, it preventeth more sad disturbance in the duty. Albeit Abrahams zeal could not hinder the fowls from light­ing upon his Sacrifice, yet will it not suffer them to rest there, but driveth them away, Gen. 15. 10, 11. Zeal also will make a god­ly Christian remove all causes and occasions of disturbance: As Paul, out of his zeal useth meanes to cast the divel out of the possessed maid, which occasioned that di­sturbance daily to them when they went to praier, Act. 16 16, 17 18. As we went to pray­er a certain damsel possessed, &c. cryed, &c. and Paul being grieved in spirit, said to the spirit, Come out of her.

6 Peace of conscience and calmnesse 6. Peace of conscience. of spirit. If noise without disturb and di­stract us in prayer, much more clamorous noise within. The heart in hurries of con­science [Page 408] unpacified in the blood of Christ, in a pit of noise (as the Psalmists phrase is in the Hebrew, Psalm 40. 2.) hath not its goings established: He brought me out of the horrible pit, and established my goings. When God brought David out of the pit of noise, then, and not till then, were his goings e­stablished; then did his mind and heart take more fixed and straits steps in the wayes of God. If the bloud of Christ doth not speak such good things which further in us prayer, the blood of Abel, or the guilt of sin, will speak that which will startle us and stumble us whilst at prayer: and the poor soul will be more taken up with list­ning to these cryes, and with perplexed thoughts what answer to make to such pin­ching Objections thence, then be able to hold out its attentions to what he was to speak further unto the Lord. When A­saph was so beset with fears about his maine estate, (as Psalm 77. 1. to 10) his pray­ers were rather reasonings to and again, with inward cavils raised from his own in­firmity of unbelief, then distinct requests. When the heart is shackled with such bind­ding griefs and fears, it cannot go, much 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 [Page 409] 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, [Page 410] 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 [Page 411] 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 [Page 412] 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, [Page 413] 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 yet a little sleep &c.

3 Such as notwithstanding which, yet the heart is quiet. Prov. 24. 31, 33. it break­eth 3. When lea­ving the heart quiet. not his sleep, it molesteth not his ease, nor is he so much as willing that such spiri­tual mischiefs and evils should disquiet him; he is all for ease, and will not have that di­sturbed; ver. 33. Yet a little sleep, &c. such a ones case is sad. God regards not him nor any thing he saith, but eyeth him as a loathsom sluggard fit for ruine.

4 Such as overcome the soul, and by de­grees 4 When over­running the heart. eat out the very motions and disposi­tions to prayer, or any other good work; ibid. compared with Prov. 21. 25. such a [Page 414] sluggard had his desires, but even his desires too are overcome with such distempers, The desire of the sluggard killeth him, for his hands refuse to labour.

2 There are some other distractions in prayer, which may stand with hopeful Others not bindring an­swers of praier successes of the prayers annoyed by them. As

1. Such distractions in prayer which are 1. If resisted. strongly resisted, prayed against, and bewail­ed. Albeit sometimes by their violence they captivate us, so that as he said, The good we would do we cannot, because of that present evil; Rom. 7. 21. And this part of the law of our members rebelleth against the law of our minds; is quite crosse to the bent of our spirits, as spiritual. ver. 23. whence with Paul, as verse 24. we are ready to cry out, Wretched men that we are, who shall deliver us from the body of this death.

2 Such as are frequently overcome, so 2. If frequent­ly overcome. that notwithstanding that opposition of the Spirit in us by the flesh, yet the flesh hath not its will of us, Galat. 5. 19. The Spirit lusteth against the flesh; namely, so as to put it to the worst.

3 Such which at the first arising of them do amaze and appall the heart, and 3. If amazing the heart. so Satanical, and not ours.

4 Such as are mainly occasioned from bodily distempers, melancholy, unwonted 4 If occasioned from bodily a [...]ls. drowsinesse, sicknesse, paines, &c. in which case he pitieth us as a father his children, [Page 415] remembring our frame that we are but dust. Psal. 102. 13, 14. as in sick Hezekiahs chat­terings, &c. Isai. 33. 8.

5. Such which are occasioned by some 5 If occasio­ned by outward occurrents. outward occurrents, as the disturbance occa­sioned at that prayer and fasting. 1 Sam. 7. 5, 6, 9, 10, 7, 8. compared, so by sudden out­cries, accidents, &c.

CHAP. III. Touching good things suggested in prayer, and how discerned to be, or not to be delusions.

A Third case of conscience about pray­er, Quest. 3 now to be considered of, is touch­ing things materially good, which are sug­gested in prayer, how they should bee di­scerned to be, or not to be delusions.

Before we lay downe the marks of dif­ferencing Things mate­rially good may be moved in prayer, and not from a good principle & cause. these motions materially good, from those which are so formally; we must premise that such good things for the mat­ter of the motions may bee suggested and raised up in the spirit of a Christian, when praying to God, and yet not spring from the spirit of God. Even such like motions may be raised from our own natural spirits, as far as they are carnal, and likewise they [Page 416] may be cunningly propounded by Satan. And because this to some may seem strange, that good motions should be suggested to Gods people, or to others, whilst exercised in so good a work, and yet the same not to come from a good spirit, let us evince it a little from Scripture examples and grounds.

That such motions may come from our They may arise from mans deceitful heart. own hearts, as they are carnal, will appear by the charactar of mans heart in its selfe considered, and as far as natural, Jer. 17. 9. The heart is deceitfull above all things, and desperately wicked. Surely, if the heart could not play such a cheat as this, that speech would bee too hyperbolical. When David sought God in and about his soules cases, hee had experience of such seemingly friendly counsels to doe this or that, to take this course for his succour, and that whereby the Lords displeasure might be re­moved, but by his complaint of them, it ap­peareth he found them deceitful counsels; he is weary of such heart-counsels, saying, Psalm 13. 1, 2. How long shall I take counsell in my selfe? When David was in so sad a case as he mentioneth, Psalm 42. 1, 2, 3, 4. one might think sad musings and thoughts be­ing so sutable to his case need not be sus­pected to be sinfull, yet David perceived that those he had were tainted, and there­fore chideth his soul for them, verse 5. Why art thou so sad, O my soul? when Asaph [Page] [Page] [Page 417] was crying to God in prayer in that sad condition, Psalm. 77. 1, 2, &c he had mo­tions in his mind then, propounding grounds of comfort whilst he sought God; for he saith, I sought God, my soul refused to be com­forted, verse 2. Again at the same time, he had other motions crossing the former, and perswading that it was not for such a wretch as he, who had lost Gods favour, to take hold of comfort, and these motions prevailed against the other; for he saith, I sought the Lord, my sore ran, and my soul refu­sed to be comforted: both motions had their probable grounds of equity and truth, but could not be both from a good principle. He had also in his prayer many thoughts of Gods past mercies to him, yet other moti­ons and inquisitions are made in and by his spirit, w^ch make him but the more troubled and overwhelmed amidst his complaints, verse 3. I remembred God and was troubled, I complained and my spirit was overwhelmed. True it is, that the thoughts of Gods mer­cies, together with the serious musings of our vilenesse and unworthy walkings, they work kindly, when they humble us, and break our hearts, but it is never of God that they should overwhelme us, as these did this good man. The like might be said of such motions, demanding, will the Lord cast off for ever, is his mercy cleane gone for ever? Albe­it he doth cast off, and his mercy be gone, to sense at present, yet is it so for ever? [Page 418] was there any hurt in these? yea verily, A­saphs owne conscience being Judge after­wards, verse 10. And I said, this is mine infirmity. Psal. 39. 3, 4, 5, 6. David hath mo­tions in his heart which put him upon that, Lord make me to know mine end, and it was materially a good thought which he expres­seth, man at his best estate is vanity: yea, but Davids heart was too hot within him, it was distempered heat against the prosperity of the wicked at which he was troubled, and these are but the sparklings of that wild­fire, he doth as good as pray to hasten his owne end; but he correcteth himselfe pre­sently. But now O Lord, what wait I for? &c. he thinketh it more needfull to exercise faith and patience, then to be so hasty and discontented. Job uttered many things (out of the abundance of his troubled heart,) be­fore the Lord which were materially good. Job 13. 20, 21, 22. and 14. 1, 2, 3, 14, 15. com­pared with chap. 15. 12. but his heart did but carry him away in sundry of them. A heart transported by a distemper may make religi­ous motions, and put upon religious expre­ssions. The spirit of good Moses that man of God suggested things considerable, and put him upon uttering the same before the Lord in prayer. Numb. 11. 12, 13, 14. Have I conceived this people? &c whence should I have flesh to give them, &c? I am not able to beare this people alone; yet verily, by that which the 15. verse mentioneth, it appeareth that [Page 419] his spirit was not regular and spirituall therein, but carnall; If thou deal thus with me, kill me I pray thee. The Spirit of the Disciples moved them to pray as is mentio­ned, Luke 9. 52. 54. Lord wilt thou that wee command fire to come downe from heaven upon them, as Elijah did. The ground and war­rant seemed weighty and rational, verse 33, The Samaritans did not receive him, yet they were deluded and mistaken, in listning to these motions of their owne distempered spirit, as verse 55. Jesus rebuked them, saying, yee know not what spirit yee are of. Whilst Jacob was praying so wel, Gen. 32. 28. As a Prince saith the Angel, hast thou prevailed with God. Yet an unseasonable and unsuta­ble, and unwarrntable motion, materially good, ariseth in a his heart, whence that fur­ther request uttered by his lips, Tell me, I pray thee, thy name. ver. 29. A desire to know more of so glorious and gracious a one, as the Lord was, who would suspect that, or any thing which it moveth, yet verily curi­osity blended and mingled it selfe therwith; hence so checked: Wherefore askest thou af­ter my name? verse 29. Jeremy whilst hee is praying humbly, Jer. 15. 15. Remember and visit me, take me not away in thy long suffering; yet behold a tincture of a distemper though fair faced ariseth therewith, and moveth him to speak thus, verse 18. Wilt thou bee altogether to me as a lyar, and as waters that fail. The disciples Acts 1. 6. seem [Page 420] to themselves to have good ground for that desire and motion. Lord, wilt thou at this time restore the Kingdome of Israel? but were transported with curiosity, and thence that secret check of Christ, verse 7. It is not for you to know the times, &c.

And as mans heart can thus sophisticate, so Satan he can inject and suggest things They may come from Satan. materially good to our minds. Thus when Christ had been fasting (and praying too) in the wildernesse, he suggesteth a peice of Scripture to his mind. Matth. 4. 1, 2, 4, 5. It is written, he shall give his Angels charge over thee, &c. Thus whilst Joshuah is before God, Satan can present to him his sins, and charge his heart and thoughts with them, and that groundedly, for Joshua was clothed with fil­thy garments, Zech. 3. 1, 2, 3. 4. & the Lord al­so addeth, I have caused thine iniquity to pass from thee. And what humble soule but would be ready to judge it meet to think of its sins? When to come before the Lord with that holy zeal of the Church of Corinth, a­gainst the incestuous Corinthians sin, 2 Cor. 7. 11. Satan by his wiles would be transpor­ting the same beyond bounds of compassi­on and charity, 2 Cor. 2. 6. Sufficient is such a ones punishment inflicted of many, ver. 7. So that contrariwise yee ought rather to forgive him, and comfort him, lest he be swal­lowed up with overmuch heavinesse. And ver. 11. Lest Satan should get an advantage, for we are not ignorant of his divices. The poore [Page 421] penitent Corinthians sin was very great, and his sorrow needed to be exceeding great, and he was moved to sorrow exceedingly, and is there any evil in this? yes, a device of Satan to carry him out in his very sor­row for his sins beyond all bounds. The man Gabriel, an angel of light, brings a gracious message to Daniel in prayer. Dan. 9. 20, 21, 22, 23. Satan can imitate the like message at the like time, for he can transforme himselfe into an angel of light, 2 Cor. 11. 13, 14. as his Ministers can, like those of Jesus Christ, speak things materially good to the outward eare, which are formally Satanicall, ibid. The like legerdemain can that old deceiver play, in reference to our inward senses, ve­rifying that, Proverbs 17. He that speaketh truth sheweth forth righteousnesse, but a false witnesse deceit; namely, when in pretence he holdeth forth righteous things. The Saints are most indangered by such a white devill, being more aware of him when he speaketh like himselfe. It was the divell in the poor possessed man, who made that motion in him, to doe homage to Christ, Mark 5. 5. When he saw Jesus a far off, he ran and wor­shipped him. He also moved another such a like person to goe to the Synagogue as out­wardly to obscure the Sabbath exercises. Mar. 1. 21. Christ entred into the Synagogue on the Sabbath day, and taught: and ver. 23. There was there in the Synagogue a man of an un­cleane spirit. The devill also could strongly [Page 422] move such a one to make for substance a goodly confession: for the man cryed out, saying, I know thee who thou art, the holy One of God. But this was whilst the Auditours should have been hearkning to Christs do­ctrine, and joyning in his prayers sanctify­ing the action. Whilst the Apostle and his company were at prayer Satan moved the possessed Damosel present to expressions in substance good, saying, these men bring un­to us the message of salvation, and are the servants of the most high God. Act. 16. 16, 17. when praying dispositions in those there pre­sent had been more sutable. So that it con­cerneth us the more to indeavour to a clear discerning of any such delusive moti­ons, materially good, from such as are truly good and heavenly. A mistaken de­vill entertained for an angel of light is most mischeivous, and not easily excluded, when once admittted. Such comfort or counsell slyly suggested, will not so soon be rejected, but being admitted for good, is apt to be maintained. The good witches (as they call them) which will tell men news of lost things, and how to right injuries done, are most mischeivous, as bewitching, and be­sotting the spirits of such as listen to their counsell, they are poysoners. Revel. 21. 8. Greek. Hence the devils instruments, Here­ticks and Schismaticks, which propound Scripture grounds for what they hold forth, these beguile and hurt more soules then [Page 423] other wretches; they bewitch people: Galat. 3. 1. Who hath bewitched you? These flatterers spread a net for mens feet, Prov. 29. 5. Seven abominations are in the heart of Satan and his subtil Instruments, when they make their voice gracious; as the Hebrew hath it, Prov. 26. 15. If Satan could not, or did not set a good face upon his Treache­ries to mens souls, and cover all with the mantle of good and pious motions, he would not so properly be said to deceive the whole world, Rev. 12 9.

But to come to the Marks of distinction Marks of such like motions when delusive. and of discerning of this highest straine of the sophistication of our spiritual ene­mies, through suggestions materially good.

1 Such motions, materially good, which 1. When they do but steal a­way the heart from prayer. steal away the heart from the duty of praier in hand, though possibly the Duty be car­ryed on but in an overly manner by reason of those motions; such are Satanical: on the contrary, motions which tend to far­ther intentnesse, and attentnesse thereon, they are of God. The Spirit of God is a faithful and wise guide, and useth not to lead the Saints about, or in by wayes, but in strait paths, right on by all his motions. The Spirit of God leadeth the sons of God in a direct way of crying, Abba, Fa­ther. For as many as are led by the Spirit of God, they are the sons of God▪ And ye have received the Spirit of Adoption, whereby we [Page 424] cry, Abba Father, Rom. 8. 14, 15. Isaiah 30 21. Thou shalt hear a voice behind thee saying, This is the way, walk in it, when thou turnest to the right hand or to the left. The Spirit moveth nothing to draw us out of the way of God, but to put us into it, and being in it, to move us to keep on. When a man in prayer hath his imagination working and exercised about good notions for godly discourse, for expatiating on some good subject of meditation or preach­ing; and that in such sort, as he cannot, and doth not mind scarcely what hee is saying or doing before God in pray­er, these thoughts and motions are de­lusive.

2 Such motions as come into the heart 2. When they are too violent with such violence, that they occasion in­ward hurries of spirit by them, and thereby breaking off the very duty sometimes; these though materially good, yet are delusive and satanical. As when in prayer strong motions are suggested, pretending to put us upon being affected with sorrow for some past evil, or fear about some evil imminent, yet so, as the same are pressed and followed with such violence that they bend and tend to amazement and swallowing up of spirits, these are delusive. Such were those motions in Asaphs heart, whilst seeking God, which so troubled him, that he was overwhelmed, Ps. 77. 2 In the day of my trouble I sought God; and verse 3. I complained and my spirit was o­verwhelmed. [Page 425] Such were the motions to the humbled Corinthian, when so violent, that he was like to be swallowed of overmuch heavinesse about his sinful and sad estate, 2 Cor. 2. 7. Satans divices were in it for his own advantage, ver. 11. Lest Satan get ad­vantage, for we are not ignorant of his devices, The Lord never useth to maintain conten­tion to cause the spirits of his people to fail, Isaiah 57. 16. I will not contend for ever, lest the spirit should fail before me: nay, rather the Spirit of God useth, when such trou­blous motions grow strong and very heavy, to put under his hand to revive the Saints spirits when ready to give out through such hurries of sad pressures of heart. Isai. 57. 15, 16. To revive the spirit of the humble, for I will not contend for ever, lest the spirit should fail before me. Hence that Psalm 94. 18, 19. In the multitude ( [...],) of my wretch­ed thoughts, thy comforts delight my soul. The Spirit of the Lord will indeed suggest mo­tions of fear, but not such as tend to make us break off through their violence, but sweetly rather to draw us to hold on in the way of God. Jer. 32. 40. I will put my fear into their hearts, that they shall not depart from me; he gently leadeth his flock as a shep­herd, Isaiah 40. 11. Yea, if the motions were to confidence in God, or joy in God, but with such violence, as to drive men into strange extasies, they are to be suspected. So in motions puting upon just anger for the [Page 426] ground of it; but with so much violence as not to be kept within bounds of godly moderation, and temperature of compassi­on: so in motions putting upon desires of something in its time, way, and propor­tion very desirable; but so all upon the spur, and with so much imperiousnesse up­on the spirit, as though all present service of God, and all other thoughts, must forth­with give room and place to this motion, which is enough to prove the same to bee delusive; the Spirit of God using to work regularly and calmly, even when he work­eth most strongly. Sure it is, that it is not one and the same Spirit, that speaketh to a mans spirit, which whilst it was but then called upon to speak to the Lord about such a businesse of weight, it is now in such haste and hurry called off to run a long tract of mental discourse, so hotly and so closely, with some other matter: but Chea­ter like rather, coming galloping to over­take the honest Traveller, and falling in with him, he must all on a sudden, be o­ver intreated to step aside to take his kind­nesse, and then he shall be told he shall on again, and dispatch his business in time good enough; when it proveth rather to the poor Travellers loss in the close on every hand.

3 Such motions, which are empty no­tions, carrying a shew of Scripture language, 3. When they are but empty notions. but are not Scripture; haply some piece of Scripture joyned with something else, [Page 427] whereof the main is left out: So the Divel at first sight seemed to suggest that Scrip­ture, Psalm 91. 11, 12, He shall give his Angels charge over thee, &c. Matth. 4. 6. but look it over again, and you shall see the main limitation of the Promise, To keep thee in all thy wayes, is left out; as something is added of the Divels owne in bringing this to back the temptation of Christ, Cast thy self down, for it is written, He shall give his Angels charge over thee, &c. Thus here is chaff mingled with Gods Wheat. Yea here is a pretence of a Scripture, when in the terms of it there was no such Scripture. Scrip­ture in the divel, or in his Instruments mouth, is as the Parable in the fools mouth, Prov. 26. 7. Like to the legs of the lame, which are not equal, but halting. It is pretended, Thus saith the Lord, by the false Prophets, Jer. 23. 17. They say, The Lord hath said, &c. but ver. 28. God counts it all but chaff, a meer empty husk, What is the chaff to the wheat? The like may be said of Jerem. 28. 13. and 1 Kings 22. 11. they did but pretend the word and counsel of God, Thus saith the Lord, it was not real­ly so. 2 Thess. 2. 11. God sends (in a judicial way) strong delusions, that they should believe a lye. It were not a delusion if better things were not held forth; yea, but indeed and in truth its nothing else but a very lie, though backed possibly with the Scripture of truth, wrested and abused. The divels Imps, to [Page 428] seduce the better, pretend the liberty of Jesus Christ, but indeed and in truth, its servitude to the flesh, 2 Pet. 2. 18, 19. So Sa­tan himself would be beguiling of Christi­ans with his delusive shadowes of Gods grace, counsels, comforts; but they who hearken to such lying vanities forsake their own mercy, Jonah 2. 8. But such things which the Holy Ghost suggesteth, they are realities, regularities, solidities. The Spi­rits suggestions carry a real port of divine Majesty and Soveraignty, and many times in the very mentioning of them doth he effect what he represented to the mind. Psal. 42. 8 The Lord will command his loving kindness in the day time, (and not barely hint it;) yea so effectually, that a Song of praise for it followeth, And my Song shall be with me, &c.

4 Such motions, in shew possibly Scrip­ture, 4. When any way crosse Scripture. yet really suggested to crosse other Scripture counsels, reproofs, comforts, commands or threats; or coming crosse to principles of Faith, or light, or peace, and experience received from God, such mo­tions are delusive and Satanical. Such were those suggested to Christ, whilst spi­ritually exercised in the wildernesse, Matth 4. 6 crossing that Scripture vers. 7. Thou shalt not tempt the Lord thy God. Its a delu­ding spirit, it setteth the blessed harmoni­ous Scripture against it self. When Scrip­tures are set on the divels rack, by him­self [Page 429] immediately, or by his Instruments me­diately, its still divellish, 2 Pet. 3. 16. 17. [...], They put them on the Rack as they do other Scriptures, albeit to the perdition of such hucksters. Thus the Divel by the false Prophet pretends divine Authority and Warrant, for that which was directly contrary to Divine Authority. Jerem. 28. 11, 14. Hannaniah saith, Babels yoak shall be broken in two years, and that the Lord saith it; but God by Jeremiah saith, No: and as Satan doth thus mediately by his In­struments, so he useth to do more imme­diately by himself: But as for the Spirit of God, he being a Spirit of Truth, can suggest nothing but what is consonant unto truth; What he heareth (saith Christ) that he shall speak, Joh. 16. 13. And being a Spi­rit of Wisdom, he cannot speak contradi­ctions to what himself indited and inspired, as he did the Scriptures, 2 Pet 1. 21. he is a witness, 1 Joh. 5. A faithful witness speak­ing the truth, the whole Truth, and no­thing but the Truth, and the same constant­ly: As its said of the true witness, Prov. 21. 28. He that heareth speaketh constantly. I deny not, but that in some extraordinary cases God may say to Abraham, That in Isaak shall thy seed be called, &c. Gen. 21. and yet chap. 22. bids Abraham, kill that his Isaak, before Isaak had any child, and so seemingly crossing his Promise, yea, and his Precept too, Thou shalt not kill: but this [Page 430] was for trial sake. Heb. 11. 17. By faith Abraham when he was tryed, offered up Isaak Nor do such extraordinary cases crosse the tenure of ordinary rules, which wee are to attend, and by which we are to judg of the regularity or irregularity of suggestions or actions.

5 Such motions which leave no im­pression 5. When lea­ving no holy impression up­on the soul. upon the mind, but are forthwith forgotten, they are delusive. Satan is sometimes compared to lightning, Luke 10. what lightsome motions he maketh, they are but flashes soon gone; the Spirits mo­tions are abiding reflexions of Sun-like beams. Satan as a fowle will be present at Religious exercises, Matth. 13 4, 19. com­pared, (the fowles attending the Sower, are interpreted the wicked one attending the Ministers in their preaching, and hearers in their hearing the Word.) But whatsoe­ver flatterings he maketh in mens minds, they are but vagrant and transcient mo­vings; but its otherwise with suggestions truly divine. When such a motion and word is spoken from heaven to Christ, Thou art my Son, &c. Luke 3. 21, 22. and the Spirit abideth upon him too, that argued that it was indeed a divine attestation, John 1. 32. When in keeping the Command­ments of Christ from love to him (as that command of Christ for prayer, John 16 23, 24. or the like) the Lord so sheweth him­self and his gracious counsels to us, that he [Page 431] abideth with us, the suggestions of such comfortable things to our hearts in prayer, are of God indeed. Joh. 14. 21. 23. I will manifest my selfe to him, wee will come and make our abode with him. When a word is so spoken once to us inwardly or outwardly, that it is heard twice by us, verily God spake that word to us indeed. Psal. 62. 11. God hath spoken once, twice have I heard it, that power belongeth to God. When Solomon is praying in his dreame, and the while pre­cious and sweet motions are suggested to him to ask what God shal give him, & when he asks wisedome, its said to him that hee hath that granted, and more, 1 Kings 3. 5, 9, 10, 11, 12. with ver. 15. and this doth nor vanish as a dream, but leaveth such an im­pression upon him, that when he awoke, the light, heat, and life thereof abideth; so that he must to Jerusalem and offer sacrifice there, in regard thereof; this was indeed of God. So in that Item of God to Paul whilst he was praying, 1 Cor. 12. 8, 9. He sayd to me, my grace is sufficient for thee, my strength is made perfect in weaknesse: this so stuck with Paul, and so warmed him, that he breaketh out thus; most gladly therefore will I rather glory in my infirmities, &c. he rightly there­fore concluded that the Lord sayd thus unto him. Whilst Jacob is wrestling with the Lord, that is told him, that he should prevail with men. Gen, 32. 28. and the motion clave to him, and in confidence of the truth of it, he now [Page 432] dareth to meet his brother Esau, verse 32. of whom before he was so afraid.

6. Such motions which leave the 6 When lea­ving the heart barren. heart barren, when yet they swim aloft in the braine plentifully, are delusive: as those lying Items suggested to the eare from Sa­tans instruments, they please, but profit not. Jer. 23. 32. Therefore they shall not pro­fit this people at all; So these of Satan leave the heart fruitlesse. Satans sweet bits, they nourish no more the soule, then those of that dissembling Churle doe the bodies of his guests. Prov. 27. 8. Like his sorcery of bringing a fair woman to anothers bed, which in the morning proved a carcasse. Satans flattering motions when ever sug­gested, are but as other flatteries, a plea­sing song, and chearing blaze, but ending soon after in sadnesse and smoak. Eccles. 7. 5, 6. The song of fooles is like the crackling of thorns under a pot. Like those that in seeking God, Hosea 5. last, (in their affliction they will seek me early) they had such motions of returning to God, Hosea 6. 1. Come let us returne to God; and of following on to know him, verse 3. Then shall we know if we follow on to know the Lord; but verse 4. their goodnesse was like the early d [...]w, and clouds va­nishing away. So Psalm 78. 34. in seeking God when he slew them, they had motions ma­terially good stirring, as verse 35. For they considered that God was their rock, and the high God their redeemer. But their heart was [Page 433] not right with God, neither were they stedfast in his covenant. It was then without force up­on their hearts, which indeed were never sincere and serious, but deceitfull. But when the spirit moveth upon the face of our souls in any ordinance, whether it be in and by motions of conviction, or consolation, it maketh the spices flow out, it causeth the various graces of God in the soule to give their fragrant smel. Cant. 4. 16. Awake O North wind, and blow O South upon my gar­den, that the spices may flow out. When Christ cometh to us in prayer, or in any other of his holy ordinances by the motions of his spirit, he cometh as showres that water the earth, Psal. 72. 6. the force thereof molli­fieth our souls and makes them fruitfull. Isai. 44. 3, 4.

7. Such motions which are various, con­fused 7 When con­fused. and independent one upon the other, or upon the present businesse which then we are in hand with in our prayers. Such, albeit they may be for the matter of them good, yet being not distinct, methodicall, or sea­sonable, they are not from Gods spirit, but from some other delusive spirit. Such Items are not words upon the wheeles, in due or­der, according to our particular suits, &c. which are then in motion and agitation. Christs lips when he speaketh to us more im­mediately by his spirit, or otherwise, they are as lilies, dropping sweet smelling myrrhe. Cant. 5. 13. His words and motions come not in [Page 434] heaps, but orderly, drop after drop, and per­tinently; as of the same myrh-like nature all of them, as he guideth his truly wise servants, so that their tongue useth knowledg aright, Prov. 1 [...]. 2. so the fruit of his lips by his spi­rit floweth forth aptly, dependingly, in a right order, season and manner: but those of a delusive spirit, they are like sea▪waves, tumultuous, independing, in no certaine course or channel.

8. Such motions materially good, which 8 When puf­fing up the heart. put us upon high thoughts of our selves, and of our good estates, which heave up our spi­rits, they are delusive; like those in Zedekiah who was confident that the Lord moved him to speak, 1 Kings 22. 11. Thus saith the Lord, saith he, and that his spirit had been with him, verse 21. yet see how proud hee was, and how he despised Micaiah, who indeed was moved by Gods spirit to speak, he smote him on the check, saying, which way went the Spirit of the Lord from me, to speak unto thee? The spirits motions in prayer tend to humble rather. As in Abrahams praying, and saying, which am but dust. Gen. 18. 26, 27. Those lilly like drops from Christs lips, of which we spake from Cant. 4. 13. they are as myrrh; of a holy funeral, abasing, and mourning use, as myrrhe used about dead bodies to keep them from putrefaction.

9. Such motions materially good, suggested in prayer, which put us upon any breach 9 When put­ting upon breach of rela­tions. of special relations, or duties of our cal­lings, [Page 435] are delusive. As when Jonah think­eth how mercifull a one God is, and thence is put upon it to turne aside from his calling to pray at Niniveh, Jonah 4. 2. O Lord, was not this my saying, when I was yet in my coun­trey, therefore I fled before unto Tarshish, for I knew that thou are a gracious God and merci­full, slow to anger, and of great kindnesse, and repentest thee of the evil. Or if a private man should be followed in praier with Scriptures, urging him (as he thinketh) to cast off civil subjection to higher powers, such as 1 Cor. 7. 23. Be not the servants of men. Or Mat. 17. 16. Then are the children free; or if some private man should be moved in prayer very strong­ly, to kill such or such a wicked Ruler, from Ehuds example. Jud. 3. 15. Such like motions would be found to be delusive. The Apostle to prevent such abuses, saith, 1 Pet. 2, 16, 17. As free, but not using your liberty as a cloak of maliciousnesse.

10. Such things materially good as are 10 When ten­ding to justifie any unwar­rantable pra­ctice. moved in prayer, either to justifie some former evil thing in us, as Jonah in his praier now mentioned, Jonah 4. 2. he reviveth in his mind those former thoughs of Gods gra­cious nature, as a plea whereby to have ju­stified him in that refusal to obey his call to Niniveh: O Lord, was not this my saying? &c. Or when they are moved to ground some present distemperd request in prayer, as that pretended humble motion of Jobs in prayer. Job 7. 11, 17, 18. What is man that [Page 436] thou visitest him? brought in (as it may seeme) to back his distempered desire not to live any longer in such misery, expressed, verse 15, 16. I loath to live, my dayes are va­nity: and verse 17. what is man? &c. So 1 Kings 19. 4. distempered Elias saith, he is no better then his fathers; good: yea, but its brought in to plead that God would dis­patch his life; O Lord take away my life, for I am no better then my fathers; and this was delusive.

Lastly, when God in judgement ordereth 11 When ten­ding to har­den a person in some un­safe way. it to some false and perverse seekers of him, that some things which they conclude to be good shall be suggested to them, whilst seek­ing of him; but in judgement for some in­ordinacy, or hypocrisie in their requests, and so in wrath not in mercy. God had once told Balaam inquiring of him that hee should not goe with Balaks messengers, Num. 22. 12. Thou shalt not go with them: and yet out of his covetous mind and desire of the wages of unrighteousnesse, he will goe againe to move him for his counsell about going, verse 19. Tarry yee here, (saith he, to Balaks second messengers) this night, that I may know what the Lord will say more to me. and ver. 20. God came to Balaam at night, and sayd to him, if the men come to call thee, rise up and goe with them. Balaam was inordi­nately set to goe, and God when he againe inquireth about going, doth in judgement bid him go. For ver. 32. The angel telleth him, [Page 437] behold, I went to withstand thee, because thy way is perverse before me. Ezek. 14 47. Every one that putteth the stumbling block of his ini­quity before his face, and cometh to the Pro­phet to inquire of him concerning me, I the Lord will answer him that cometh by my self, according to the multitude if his idols. And as God dealeth judicially with such rotten hearted ones, inquiring after his counsell in the word, he in like sort dealeth with like persons inquiring after his counsell in prayer.

CHAP. IV. Touching use of means with prayer.

VVE are now to proceed to some o­ther cases of conscience about prayer.

A fourth case is, how far forth means are Quest. to be used together with our prayers?

In Answer wherunto, let us shew, 1 That Answ. means are to be used with praier. And 2. how they are to be used. Touching the former.

That meanes are to be used with our Means to bee used with prayer. prayers; It is clear in all instances of the Suppliants of God in their prayers, and in Christs example also, using the meanes with his prayers. Nehemiah, as he prayed that he might bee improved as an instrument of good to his distressed countrey-men; so also did he use his interest in his Lord and Master [Page 438] the King, to further him therein. Nehem. 1. and 2. 4, 5, 6, 7, 8. shew: and when hee was in hazzard by reason of his enemies powers and policies, as he prayeth with the people, so he setteth a watch. Neh. 4. 9. Nevertheless we made our prayer unto our God, and set a watch against them night and day, because of them. Ezra and the rest had confessed the sins of the people, but must use the means to reforme the same. Ezra 10. 1. Now when Ezra had prayed, &c. Shechaniah answered, now there­fore let us make a covenant with our God to put away the strange wives: and from v. 3. Arise, for this matter belongeth to thee, &c. Abrahams servant with his prayers for successe in the businesse of procuring a wife for Isaak. Gen. 24. 12, 13, 14. He useth the means to speed therein, he bestoweth bracelets upon her, when he began to perceive her to bee the woman. v. 21, 22, 23. &c. Paul with his praiers that the Philippians love may abound. Phil. 1. 9. 10, will use exhortations too for that end, Phil. 2. 1. Christ when to raise Laza­rus, as he will pray, so commanded that the stone be removed from the grave. Joh. 11. 38, 41. And with his prayers for the not failing of Peters faith, &c. Luke 22. 31, 32. He useth that means of recovering words also.

Let us add three or four Reasons hereof, Reasons; be­cause, 1 God ordina­rily effecteth our desires by means. why means must be used with prayer.

1 Because ordinarily God giveth us in the blessings which wee seek of him in the use of means If David pray for a victory o­ver [Page 439] the Philstins, God will give it him, but he must listen to the noise in the tops of the mulbery-trees to know when he must fal on, as he must first fetch a compasse, the bet­ter to lie in ambush. 2 Sa. 5. 23, 24. 25. So he shall recover all upon his prayer and inqui­ry that the Amalekites took from Ziklag. 1 Sam. 8. But he will use means to come up­on them where they are securely, by making use of the information of that Egyptian sol­dier of theirs whom they left behind. ver. 11, 15. Jacob shall prevail over Esau, having prevailed over God. Gen. 32. 32. But will use the means by a large gift to pacifie his bro­thers wrath. Paul hath a promise of the lives of all in the ship, Acts 27. 24, 25. Yet some means, as that of that boat must not be used; ver. 31, 34. and other meanes more unlikely must be used for the safety of all, ver. 44. they that can swim must doe it, and the rest get upon boards, and pieces of the wrack to the shore. Not a bone of Christ shall be broken, yet God ordained it that he should be dead, before they came to hasten his death by breaking his bones, as they did the others. Jon. 19 33, 35. compared. Of those that the Father gave me, have I l [...]st none; ac­cording as it is written, Joh. 18. 9. Yet will he use the means, that his weakly disciples may at that present escape that temptation of suffering. ver. 8. God delighteth to blesse the use of means as his owne ordinance, he will be seene to bee all in meanes and over [Page 440] means, and will have his people discern the sweet accord betwixt the first and the se­cond causes.

2 Because the more costly and difficult 2 Use of means maketh mer­cies more valued. mercies are to us, the more they are prized by us, and they stay and stick the longer with us. Hezekiah hath means prescribed for his recovery, which God could have wrought without them, but his recovery is thereby the more memorable. Abrahams ser­vant with prayer using sundry means, had made many more affecting observations, of speaking providences for accomplishing his business, and did the more thankfully admire God therein, and repeat the same the more feelingly for others benefit. See Gen. 24. 21, 22, 23, 24, 25, 26, 27. 50, 52. There are more conspicuous varieties of Gods wisdom, grace, power and truth in such a way. Both the means and the mercies which we obtain in and by prayer, with use of means, are more sutable to our humane condition here; when means are used by us, we are often minded of the mercies received thereby, by like ca­ses and means occurring, and are fitter to mind others thereof occasionally.

3 Because the Saints using means with 3 The Saints are the more quieted in the successes. their prayers, are quietest and most at peace in the issues thereof, whatsoever they prove, and are strongly armed against ob­jections impugning their fidelity to God, themselves, or others; being thereby also senced against temptations to discontent, [Page 441] &c. Hannah having prayed by her selfe, and having set good Eli also on work with God for her also, she is quiet, 1 Sam. 1. 13, 16, 17, 18 David after he had with his praiers to defeat Ahithophels counsel, (2 Sam. 15. 31. Lord turn Ahithophels counsel into foolishness) used means to escape Absoloms bloody Army, martial­ling his own Army for that end, 2 Sam. 18. 1, 2, 3, 4, 5. how quiet he is, Psa. 3. title, com­pared with v. 1, 2, 3, 4, 5, 6. sheweth. A Psalm of David when he fled from his son Absolom, v. 5. I laid me down and slept, &c. he can then sleep as sweetly in his Tent, as in his Palace.

4 Because the Saints using means with their 4. The Saints then come to have the things themselves, or as good. prayers, are sure either of the good things they seek, or as good, and the Lords blessing upon them. Abrahams servant, Nehemiah and others had the very mercies they sought. Paul and Moses had the good of that which they sought, 2 Cor. 12. 8, 9, 10. Deut. 34. God gave not Paul the desired deliverance from the evil he complained of, but yet giveth him grace sufficient to guard and support him against his temptations. Moses shall have all in a view at a distance, which they had who went into Canaan, Deut. 3. 23, 28 David earnestly desired to have built God a Temple, It was in his heart so to do, and ac­cordingly he made ready, 1 Chron. 28 2. yet ver. 3. he must not build it; but 1 Kings 8. 17, 18. God honoured him in selecting his son Solomon to do it; ver. 19. and he far­ther honoured David with a glorious testi­mony of his gracious acceptance of such de­sires [Page 442] and endeavors of his to have done it, even as if he had actually done it, v. 18, yea he honoured him with that divine discove­ry of all the platform of that goodly fabrick that albeit Solomon shall erect it, yet Da­vid shall have the honour above him in all matters concerning the framing of it, 1 Chr. 28. 19. Abraham is denyed his desire in Ishmael, Gen. 17. 18. but its fully made up in the blessing upon Isaak, and Ishmael some way also fared the better for it, v. 6.

As touching the other particular, name­ly, Rules about the use of means. What Rules are to be attended unto, in our using of the means with our prayers. I answer:

1 Sanctfie even the very meanes which 1. Sanctifie e­ven them by prayer. you use, with prayer for a Blessing upon them. So did Nehemiah, his petition to the King was sanctified by his petition to the King of heaven, Nehem. 2. 4, 5. So I prayed unto the God of heaven, and then I said unto the King, &c. and Ezra 8. 21. those godly Jews sought God by fasting and pray­er, for a right way of proceeding in their return into Judea. Asa will set the battel in aray, as the means, but yet sanctifie it by praier, and yet then also professe, it is all no­thing without the Lord, 2 Chron. 14. 10. 11 We have no power, help us O Lord our God. And indeed when Christians sanctifie the means by prayer, they acknowledg God as All in All, even in the means as well as the end; this will prevent using of unlawful means. If Abraham, Isaak, Rebecca, and [Page 443] Jacob had done so, they had not used those poor shifts mentioned, Gen. 12. and 20. and 26. and 27. no better then lying. Besides, it will prevent a blast upon that which meanes may bring about without such pray­er to sanctifie the same: when we use means with success in our desires, without prayer, we either want the comfort of the thing at­tained, or it is unexpectedly snatched from us; or it is some way perverted to some un­warrantable use or rather abuse thereof.

2 Be we choice, prudent, and pious in ma­king use of the means, we pitch upon, and 2. Use the best means. as pious and prudent in the manner of using the same. Neither chuse nor use any un­lawful means, as Rachel and Sarai did, to give their maids to their husbands, to attain their desire of children by them. Or as Da­vid in danger at Gath, supplicating for de­liverance, but scrabling too as the meanes. Nor are we to use any unsutable or unsea­sonable means, or lawful pertinent means unlawfully or unseasonably, but use lawful­lest and likeliest means. As Mordecai with prayer used Queen Esthers interest with her husband King Ahashuerus; and Jacob with his prayer sends Esau a Present, a gift using to prosper whithersoever it goeth.

3 Look we that there lye no fault or sin upon us, in such sort as might blast both our 3. Remove what might blast the means praying and means using also. As in Joshuahs crying whilst Achans sin lay upon the Con­gregation, Josh. 7. 10, 11, 12, 13. Why cryest thou?—Israet hath sinned, &c. So the Israe­lites [Page 444] for avenging that horrid crime of Beja­min, Judg. 19. gather an Army, and pray too; but for sins among them, and too much tru­sting to their numbers, &c. twice blasted, Judg. 20. Hence when godly Ezra would use means for their safe return to Judea, he putteth his company upon solemn humilia­ation of themselves before God, Ezra 8. lest their sins might way-lay them.

4 Use the means in faith. Set faith on 4. Use means in faith. work, as well in the use of means as of pray­er. Nehemiah prayeth, setteth a strict watch, encourageth all sorts to fight, but all in faith, Our God shal fight for us. Neh. 4. 9, 13, 14. compared. Moses cryeth, Ex. 14. 15. so did the people, Neh. 9. 9. and withal Moses useth means prescribed of God for to passe thorow the red sea, Exod. 14. 26. he stretcheth out his hand over the red sea to divide it; but all this was in faith, looking through all their prayers, and all secondary means, unto the Lord as All in All: By faith they passed through the red sea, Heb. 11. 29. Asa setteth the battle in array, and prayeth, but resteth neither on his war-like power nor on his prayers, but on the Lord alone, We rest on thee, 2 Chro. 14. 10. 11. And indeed wee have need to use means in faith, looking through means and resting on the God of them, and on his promise for succeeding the same. Ja­cob prayeth as well after he had pitched up­on the means of pacifying Esau as before, and yet resteth on the charge of God that he should return; and his promise That he wil [Page 445] be with him and do him good, Gen. 32. 10. and on that ver. 28. With men thou shalt prevail, compared with verse 30. Use the means also in faith, respecting the warrantableness thereof, lest in that respect what is not of faith become sin to us. And let all be done in faith also, eying and owning God in all successes of prayers and means, as the chief, as all. So Exod. 15. 1. &c. He hath triumphed gloriously, the horse and rider hath hee throwne into the sea.

5. Be diligent and patient in using means, 5. Be diligent and patient therein. waiting upon God for the success, as they do that dig for Mines, Prov. 2. 3, 4. Our eyes wait on thee, as the eyes of the handmaid upon her Mistress, &c. Psal. 123.

6 In using means be we submissive. Bind 6. Be submis­sive to God therein. not God to our praying, or meanes using, much lesse to this or that means, or manner, or season, either of the use, or of the success of the same; but leave all with the Lord, to do, delay, or deny as he pleaseth. Even Joab spake nobly herein to his brother, 2 Sam. 10. 12. Be of good courage, and let us play the men for our people, and for our God, and the Lord do that which seemeth him good. This he spake after he had used all warlike means for a good success, mentioned v. 10, 11. Da­vid, though he so earnestly desired, and in­dustriously indeavoured to build a Temple, and was denyed the successe as to himselfe, yet resteth quiet and satisfied in Gods mind touching his son, and his acceptance of him for other service, although not for that. So [Page 446] Paul denied of that he so earnestly begged and endeavoured, yet rests quiet in Gods an­swer. My grace is sufficient for thee; saying, 2 Cor. 12. 9. 10. Most gladly therefore will I rejoice in my infirmities.

7 When means have been thus used with 7. If meanes prosper not, search out the cause. prayer, and yet do not succeed, search out the Cause, be humbled for it, and redress it; find out the Achan that troubleth Israel, and execute holy vengeance upon him, Josh. 7, and be not discouraged then to go on u­sing means, as Joshuah useth stratagems to take Ai and the men thereof, who had the better but then of Israel, Josh. 7. & 8. compa­red. So did Israel after their twofold defeat by Bejamin, humble themselvs greatly before God, enquire his counsel, and use stratagems against Bejamin, and prospered, Judg. 10. So Paul hiadred oft from going to the Romans to do good among them; albeit he prayed and endeavoured it yet was ready to it still, Rom. 1. 10, 11, 13, 15.

CHAP. V About time time spent in Prayer.

HAving briefly dispatched this Case, a­bout the use of means with praier, we shal go on to speak to a fifth Case, namely, concerning the time to be spent in prayer, Quest. 5, How long, or how short we may be in prayer? About time in prayer. Much time to be spent in prayer. For

To which I answer, more generally, That the space of time is not fixed, or limited but the Text plainly sheweth, that much time is [Page 447] to be spent in prayer: Pray without ceasing, implieth, be much in praier; spend much time about it. For 1. The heart is not so sud­denly or easily gotten upon the wing; yet 1. The heart is not soon ele­vated. in that doth the nature and life of prayer consist. It is a lifting up the heart, I lift up my heart to thee; that is, I pray, Psa. 25. 1. We pray indeed when our hearts are elevated in praier. Many weights are oft-times upon our spirits to press them down, which are not so easily removed; many bonds, yea knots in these cords, straitning our spirit, which are not not easily unlosed, we need enlargment of our hearts to run any such way of Gods Com­mandments. We would, as men sometimes in their sleep, faine cry, but there is such a weight upon our brests that wee cannot; deadness seizeth upon us, and much rubbing is needful ere life is recovered: dulness annoi­eth us, and much whetting is requisite ere our hearts get a spiritual edg upon them: we may say with the Church, Quicken us, so will we call upon thee, Psa. 81. 18. and as Eccl. 10. 7 If the iron be blunt, the more pains is taken to sharpen it, so it is here with our blunt spi­rits in prayer.

2. The necessities of the souls of the best, 2. The souls weighty neces­sities call to it. are so many and weighty, that a little time wil not suffice to express them; yea it being the trade of a gracious soul to be thus mer­chandizing, his work and business being to be thus pleading, his calling as a Saint being to call upon God; surely a little time should not be taken up in this his proper imployment.

[Page 448] 3. As the time in prayer is managed and improved, all the rest of our time is either 3. As time is husbanded in prayer, other times are bet­ter spent. blessed or blasted to us. That morning that the soul speeds well, that day all goeth the better; and on the contrary, if Jacob see Gods face in prayer the night before, he is confi­dent to speed well the next morrow, Gen. 32 30. If the Instrument of a Christians spirit be not wel tuned in prayer, truly he wil make but bad musick of it all the day after in his calling and imployments. If we speed not wel at heavens Court, we shal not do so wel in earths Country: If at this holy Mart and Port we get not wel stored, and full lading, we shal make but poor Markets elsewhere.

But to answer more particularly. Some­times We are to be long in prayer in case in special sort wee are to bee long in prayer; other times there are, when its meet to be but short. We are to be long in praier.

1. When some extraordinary occasion of 1. Of more then ordinary occasions. the Church or Commonwealth, or of our own or other Christians cal for it. Prayer of eight hours long was made on that Fast day Neh 9. 3. Nehemiah himself spends whole daies in prayer and fasting, Neh. 1. 4. Praiers stretched out upon the Tenters (as the Gr. word is Act. 12. 5.) was made by the Church for Peters inlargement. Upon the calling of Christs twelve Disciples, he spent a whole night in praier, Luk. 5. 12, 13. and so in Fami­lies, Christians for a time are to be as only se­questred to prayer and fasting, sometimes 1 Cor. 7. 5. Abstain with consent for a time that you may give your selves to prayer. Ezra 8. 21.

[Page 149] 2. When strong and long temptations 2. Of special temptations. are upon us, Luk. 22. 44. Jesus Christ in that strong and bloody conflict in his soul, being in an Agony he prayed, [...]; in a more extended manner: Then the Psalmist cryeth himself hoarse with long crying, when in these quag­mires, that deep pit, those deep waters, Psal. 69. 1. 2, 3. I sink in the mire, I am wea­ry with crying, my throat is dry? Lord in trouble they have poured out a prayer to thee, Esa. 26. 16. They do not onely barely drop, but plentifully pour out prayers. Then Psal. 102. Title A prayer of the afflicted, when in distress he poureth out his complaint, &c. and that prayer following is longer then others. When Satan, [...] the Law Adversary doth extend his Pleas against us, its meet that we should enlarge our Counter Pleas for our own soules; as the powers of darkness do lengthen and mul­tiply their wrestlings, so must we our counter wrestlings of Prayer. Eph. 6. 12. 18. We wrestle with principalities, and pow­ers, and rulers of the darknesse of this world. Praying with all manner of prayers. &c.

3. When some sad trials and sufferings 3. Of Eminent trials. are Eminent and approaching, then will Jesus Christ spend night after night in prayer, not long before his bitter suffe­rings. Compare Luk. 21. 37. with chap. 22, 23. For my love they are my Adversa­ries. (saith he Psa. 109. 4.) but I pray, or I [Page 450] give my self to prayer, whilest they are treacherously plotting my ruine. We must lay in a stock, a store, a magazine of prayers, against such a spiritual seige, and sorest sufferings; wherein, if not then so fit to pray, we may have the benefit of former prayers.

4. When we are in any special spiritu­al 4. Of spiritual Frames. Frames, then spread out your sails and hoise them up to receive and improve the wind, as long as any spiritual gales last. When liberty of speech is granted and gi­ven us, then speak on. When the Cloud filleth the 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 [Page 451] 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 [Page 452] 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: [Page 153] 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, [Page 154] Amen, even so (which is the sence o [...] 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 [Page 155] 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. Ʋse not repetitions as the Hea­thens. These may please mens eares; but in prayer, whereas suppliants should be most humble and self-denying, they are loathsome to the Lord.

2. Such Repetitions which are vain, 2 When vain. Matth. 6. 7. Ʋse not vain repetitions: vaine, that is, empty, frothy, impertinent, un­profitable repetitions, wherein is no spi­ritual life, heat, vigour, nor yet solidity nor integrity.

3. Such repetitions which are Idolized, 3 When Ido­lized. Matth. 6. they think they shall be heard for their much babling: to conceit that God would not, or could not take notice of our wants, unlesse we should word it in that sort with him, is a great dishonour to his free and rich grace, and to his faith­full and watchfull care and respect to his suppliants: or to rest and trust in our Repetitions, that God will the rather re­gard us, is to make God like a mortall man.

[Page 156] 4. Such Repetitions which spring from 4 When from hypocrisie. hypocrisie, namely from secret desire to seem to be fervent in prayer, or to be thought of others to spend much time in prayer, or to stop the mouth of an ac­cusing conscience, which would else be quarrelling at persons if too briefe in prayer: and therefore to fill up times, men will be making such repetitions of the same things and phrases, in their prayers; such like repetitions as these are sinfull and heathenish: men thereby take Gods name in vaine, abuse his holy eare, willing to draw him to listen to bablings, they derogate from the glory of Gods wisdome, would make God to be one that is dull of hearing or conceiving, as childish as the sonnes of men; like an Idol Baal, 1 King. 18. needing long and loud crying to awaken him by a vain reiteration, O Baal heare us. Such cast disparagement and dishonour upon the renowned Ordinance of Prayer, making it to be but as empty expence of time in aiery, vain, and vanishing expressions. So much for the answer to the former part respecting length of prayer: Now consi­der in what cases, and with what Cauti­ons we may be short in prayer. We may be short in prayer in case of bodily Ayls.

We may be short in prayer, 1. in case of bodily sicknesse, pain, Faintnesse, and death▪ approaching, Dan. 10. 16. 17. How can thy servant talk with this my Lord, [Page 157] there remaining no strength in me. Sick Hezekiah and Jacob were short in prayer, Esay 38. 1, 2. Heb. 11. 21. Jacob worshippeth God leaning on his staffe.

2. In case of pressing occasions, una­voydable 2 Of pressing occasions. by ordinary prudence or pro­vidence: when the Philistims came sud­denly upon Samuel and upon Saul in prayer they soon dispatch, 1 Sam. 7. 14.

3. In case of prevailing indisposednesse 3 Of prevailing indisposedness. of heart to pray; after much strivings to pray, yet distempers and hurries of spirit abate not: better then be short, then mul­tiply words in any senseless and tumul­tuous manner, and take Gods Name in vain.

4. In case a Christian be personally per­secuted, 4 Of personall persecution. and may not stay long in one place.

5. In case the prayer to be made be 5 Of Occasio­nall prayer. onely occasionall, above that of our or­dinary course. In such a case Hezekiah is short, 2 Kings 19. 14. to 20. and 2 Chro. 30. 20, 21. Onely in spending so little time in prayer, take we these Cautions. Cautions tou­ching short prayer. 1 That it be not usuall.

1. That it be not ordinary and usuall with us so to doe, but rather occasionall: to be ordinarily so brief in prayer, would argue strangenesse and unacquaintednesse with the Lord, men not using to hold any long discourse with strangers. It would manifest suspition and distrust, and sleigh­ting of God; as men that use to speak [Page 158] either seldome, or but little at once, with persons they suspect, or dare not trust, or who are not regarded. Besides, it would evidence a self-full spirit; they have little businesse with the Lord, and therefore will not exchange many words before him: however, it will be an argu­ment at best, of slender abilities and weak­nesse of mind, that they cannot hold any long discourse with God.

2. That it be not out of a worldly 2 That it be not so from a worldly spirit. spirit, so earnest and intent upon the world, as affording scarce time for God or good; family and closet services of God, must therefore be dispatched usually in haste and a hurry: there are so many that call upon such persons without, that they have not leisure or list to be with God in prayer, within: they are so fa­miliarly and fully imployed with these new friends, that they speak but by snat­ches with God. They are so much abroad, that they can be but little at home: when these choaking weeds of the world spread so fast, & so far, that they croud and thrust the good grain, hearbs and fruits into a very narrow room and compasse.

3. That it be not from negligence 3 It be not from sleight­nesse. or sleightnesse, yea or from prophane­nesse of spirit, supposing that such a short good-morrow, or good-even will serve the Lords turn wel enough.

4. That it be not out of improvi­dence, 4 That it be not from im­providence. [Page 159] when by the use of godly fore­sight, wisedome, and prudence, such streights of time for prayer might have been prevented: for that will sadly afflict and abase a Christian, if he be indeed gra­cious and tender-hearted.

CHAP. VI. About pleading in Prayer.

WE have already spoken to some Qu. 6 Cases of conscience considerable, About plea­ding in prayer. in the incessant practise of this duty of prayer. A sixth Case commeth now to be spoken to: namely, touching holy pleading with God in our prayers. Where­in let us consider and cleare, 1. That we must use holy pleas in prayer. 2. What pleas we may use therein. 3. What Rules we are to attend unto in our pleading with God in prayer.

Now first, that we may and must plead That we must plead in pray­er. with God in prayer, Esay 1. 18. God saith to penitent ones, Come let us reason toge­ther. God reasoneth with us by his word and providences, outwardly; and by the motions of his spirit, inwardly: but we reason with him, by framing (through the help of his Spirit) certain holy argu­ments, [Page 160] grounded upon allowed princi­ples, drawn from his nature, name, word, or works: And it is condemned as a very sinfull defect in professours, that they did not plead the Churches case with God, Jer. 30. 13. There is none to plead thy cause, that thou mayest be bound up. If you persue the examples of the most famous & prevailing suppliants of God, recorded in Scripture roules, you shall finde them using holy pleas in their prayers for themselves or others. Thus did Abra­ham, Gen. 18. 25. Shall not the judge of the whole earth doe right? So Jacob, Gen. 32. 9, 12, 13. Which saidest, return to thy Fathers house. And saidest, surely I will doe thee good. Which is, as if he had said, Lord, I undertook not the journey upon my own head, but thou badest me goe, and I have thy word for a good successe: and therefore I look thou shouldst beare me harmlesse, and blesse me in this under­taking. So Moses, David, Daniel, and o­thers, their prayers are full of holy pleas. And that we may strengthen this by two or three reasons, consider: Reasons. 1 Its an argu­ment of fami­liarity with God. acquaintance, and friendship thus to plead with God in prayer: and there­fore most suitable to this holy talking with God. As men use to plead with such as they are most intimate withall, so is it here: Hence the Saints, which have been [Page 161] men inward with the Lord, to whom he hath made himselfe most known, and opened his mind and bosome to them, and they theirs to him; they ever use the most pleas with God in their prayers. What meere men more intimate with God, then Abraham, Moses, and David? and who pleaded it more stoutly & freely with him, then they did. This is a branch of that [...], which we have through Christ, and it being so deare a bought priviledge, we may wel improve it to the utmost, Ephes. 3. 12. By whom we have free accesse with confidence. Heb. 10. 19. By the blood of Jesus we have accesse with boldness unto the holy place.

2. It will be an argument of fervency 2 Of Fervency and holy seriousnesse in our spirits in prayer, to back the same with prevailing pleas. As it is in all petitioners amongst men, suing for things they most strongly desire.

3. It will be an argument of our careful and serious minding, and recording of 3. Of holy minding of Gods word and works. what the Lord holdeth forth in his word, or works, for our encouragement in our prayers. Hence when the Ministers of the Church, are wished to be Pleaders in the Churches Case; they are called Remem­brancers, Recorders, and therefore men fittest to plead, yea persons called to plead with the Lord for his people. Esa. 62. 6, 7. Ye that make mention of the Lord [Page 262] keep not silence, Give him no rest, &c. and the Hebrew Affix, doth shew their eminen­cy in it: the Word [Mazkir] there men­tioned, is for such a one, who by his of­fice did note down al the memorable mat­ters of the King, and used to suggest to the King seasonable Items of things to be done accordingly, Esa. 36. 3. 2. Sam. 8, 16.

But three or four things may be obje­cted against the necessity of such plea­ding. Objections a­gainst plea­ding in prayer.

Obj. 1. Jesus Christ is the common plea­der and Advocate for his people, 1 John 2. 1. If we sin we have an Advocate with the Father, Jesus Christ the righteous. What need they then do any more, then barely present their requests unto God in his name.

Answ. True, Christs office is to present our requests to God, which we bring be­fore him, but withall also to perfume those holy pleaes with the odour of his merit and mediation: The Lord Christ meant to pray the Father for them, but yet will have the Disciples in his name to ask more to purpose then ever they had done, Ioh. 16, 23. 24. Hitherto ye have asked nothing in my name; ask (that is more freely and fully, and strongly) that your joy may be full: yea, he is an Advo­cate to sollicite and plead on our behalf, as well our pleaes for what we sue for, as the suits themselves.

Obj. 2. God is not as man, hard, but rather easie to be intreated, as being much more merciful, and wise, then any of the sonnes of men: whose wisedome from a­bove, is to be easie to be intreated. Be­sides, as men, the more intire and sincere they are, the more candid they are, in ready answers to others desires, which they may grant. They will not assent to carry it otherwise then they intend: no more will the Lord, but as he is, so will Mich. 7: 18: Esa. 65. 14: he shew himselfe to be, ready to shew mercy, and ready to forgive, and there­fore what need such a urging on plea­ding.

Answ. True, the Lord is thus ready to help and heare; yet who more full of pleaes for his mercy then David, the Pen­man of the Holy Ghost, in ascribing this to God, that he is ready to forgive, and plenteous in his mercy to all that cal up­on him. Psal. 86. 5. in that very place he pleadeth: incline thine ear and hear, why so? for I am poor and needy. vers. 1. and preserve thou my soul; why so? for I am thy servant and trust in thee. vers. 2. &c. Bee merciful to me O Lord, why so? for I cry to thee continually. vers. 3. And rejoyce the soul of thy servant, why so? for unto thee O Lord, do I lift up my soul. Verse 4: which is back­ed with another argument from this ve­ry gracious disposition of God. vers. 5. For thou Lord art good and ready to shew [Page 264] mercy, and rich in goodnesse to all that call upon thee. This readinesse then to mercy must not hinder, but further the Saints pleading in prayer, and help to finde the more Argument, whereby to plead with God therein. Jesus Christ knew that his Father alwayes heard him. Ioh. 11. 42. yet in that his solemne prayer recorded, Ioh. 17. how many Arguments doth he use, to strengthen his Petitions, as to glorifie him, verse 4. 5. Father glorifie thy Son: why so? The Houre (or the Time) is come, I­bid. And verse 4. 5. I have glorified thee on Earth: And I have finished the work thou hast given me: And now (or therefore) glorifie me, &c. & V. 21. Let them be one in us: why so? That the world may know thou hast sent me. V. 24. Let them be with me to behold my glory: why so? For thou lovedst me before the world was. Surely God himself must needs be ready to do what himselfe willeth, yet as one stirring up himselfe to act, he ar­gueth with himselfe, Esay. 51. 9. Awake, Awake, O Arme of the Lord; why so? Art not thou it that hast wounded the Dragon? and verse 10. Art not thou it that hast dried up the Sea. So Esay 63. 8. For he said, Surely they are my people, children that will not lye, So he was their Saviour, and Psal. 12. 5. For the sighing of the poor, and cry of the needy, I will arise, saith the Lord, and set him at liberty from him that pusseth at him. God glorifieth his readinesse to mercy; [Page 465] in that we no sooner plead for it, in our prayers, but he sheweth mercy. Esay 65. 14. Whilst they yet speake; I will heare. Psal. 65. 2. O thou that art hearing prayers. It is the Lord who prepareth our hearts in prayer, and furnisheth them with holy pleas; and it is the rather a pledge that he is ready to heare the pleas of his own spirit. The Lord may, and sometimes doth prevent his people with mercy. Esay 61. 24. Before they call, I will heare. Yet ordinarily he will have us to pray and plead first, ere he wil answer us. Christ prevented Zacheus, and bad himselfe to his house, Luke 19. 5. Zacheus, come down quickly, for I must abide at thine house to day: yet usually he went to no house, but he was first invited; which maketh way to answer another objection.

Obj. 3. God may and doth bestow upon his people many desirable blessings, with­out so much a doe, in pleading for them: The penitent thiefe did but say, Lord, re­member me when thou commest into thy King­dome, and Christ presently answered him, This day shalt thou be with me in Paradise. Luke 23. 42, 43. and the Publican did but cry, Lord be mercifull to me a sinner, and he went away justified, Luke 18. 13, 14. And David did but in a short ejaculatory Psal. 3 way seek the Lord, and he delivered him from all his feares.

Answ. 1. Some extraordinary examples [Page 266] doe not take away from the force and course of an ordinary rule, in this busi­nesse of prayer, nor any other.

2. The cases of the Saints may be such, and so circumstantiated, that a few bro­ken expressions may be as much, yea more in them, and from them, then many pleas in themselves or others, in other cases, and at other times. As in the poor thiefe, incompassed with so much sense of guilt of his former leud courses, with bodily tortures, feare of death, &c. So in David, in that instant when he changed his be­haviour before Abimelech, Psal. 34. title. So in cases of poore tempted Saints, under bonds, bolts, and keepers, (as it were) and with heavy weights upon their spi­rits, They make short cries in depths, Psal. 130. 1.

3. God wil sometimes order passages for peculiar examples of his royall boun­ty, that none may glory in man, nor in prayers, nor in pleas, although acted therein by the spirit of grace: and that none may be dismayed, albeit they cannot sometimes plead the cases of their souls.

4. The Scripture in recording the Saints prayers, doth not alwaies expresse all, but rather setteth down the summe and sub­stance of what was uttered by them.

5. In short prayers there may be cou­ched many pleas, as in that of the Publi­cans prayer, wherein almost every word [Page 467] includeth a secret plea. As that term of [Lord] is a plea of respect to an humble servants request: so that [be propitious] includeth pleas from Gods own mercy, and Christs merits. So that [to me a sin­ner] that is, chiefest of sinners, it was a very plea for grace to him that was such a one in his own sight and sense. To be sure he had a pleading spirit in him.

Obj. 4. God is not as man to be moved by our pleas, but abideth unchangeable in his purposes of what he wil doe: so that as he said to Samuel touching Saul, 1 Sam. 16. 1. Why mournest thou for Saul, seeing I have rejected him? God is not as man to repent, what pleas soever are made to the contrary, 1 Sam. 28. 15. God answe­reth me not (saith Saul) neither by Ʋrim, nor by Prophets. Lord, Lord, (plead they in Luke 13. 25, 26.) have we not eaten and drunken in thy presence? And Matth. 7. 21, 22, 23. Have we not prophesied in thy name, and in thy name cast out divels? but both in vain: I know you not (saith the Lord) de­part from me, &c.

Ans. 1. Its true, Amidst Gods divers expressings of himselfe to us, sometimes as frowning, sometimes as smiling, there is no change with God; God is the same when he carrieth it to us as willing, or when as unwilling to hearken to us: be­cause by an immutable act of his counsel he ordered it to carry it so diversly to­wards [Page 468] us in his dispensations.

2. Its true also that there is nothing done in time, but the Lord decreed it im­mutably before all time; as that he would confer upon his people such and such a mercy, but in such a way of moving them to pray and plead for it.

3. Its true also that there is a time when pleas availe not: as,

1. For a time: and so the Lord may expresse distaste, and carry it as one that is angry with his own, yea when pleading in prayer. The Church plea­deth, Psal. 80. 1. Heare: why so? O thou shepheard of Israel &c. yet vers. 4. expo­stulateth, Why art thou so long angry with the prayers of thy people? yet were their pleas, and prayers, and teares treasured up for a fit season of help.

2. For ever: namely in case of expi­ration and ending of the date of the day and season of grace with any, Prov. 1. 28. They shall seek me early, and not finde me.

4. Albeit the Lord be not moved by our pleas; yet are our pleas his ordinance, and therefore we are to attend thereto: and they are an ordinary way and meanes, in the use whereof God will give promi­sed mercies; yea, they are a means which the Spirit of God maketh use of to move and quicken up our sense and feeling of such and such wants, our desire of such [Page 469] and such mercies, and our faith in such and such promises or attributes of God, (or the like) to put us upon the serious urging of such and such holy pleas in our prayers.

Now we come to the second thing pro­pounded, namely, what pleas we are to use in our prayers to the Lord. There are in arguing the cases and intricacies of our soules, spirituall Topick places (as I may call them) certaine radicall notions in God and Christ, and the Word, which yield fruitfull and forcible arguments, in this our holy discourse and reasoning with God: true it is, that it is not every puny in Christianity that can raise so aply, seasonably, strongly, plentifully, and graciously, such prevailing pleas: some are but Juniors and Freshmen in the schoole of Christ; others are Senior Stu­dents in this holy Logick: there is much skill required to become one of Heavens Barristers.

But for the better help and direction in Pleas with God respect­ing himselfe, as from his own name. this Art, and fruitfull practice thereof, let us reduce these pleas to three heads. Some respect God, some our selves, some others. Briefly then of some pleas respecting God, and there we finde the Scripture re­cording some approved, and (as I may say) unanswerable pleas. As first, the engagement of his own name in the cases before him. When a petitioner hath such [Page 170] skill in pleading his suit, that he can prudently involve the petitioned party in his case, and so make it as well the case of the petitioned, as of the petitioner: this with men is undeniable pleading; So is it here with God, thus Exod. 32. 11, 12. Why doth thy wrath wax hot, &c. Where­fore should the Aegyptians speak and say, for mischiefe did the Lord bring them out to slay them in the mountaine, &c. As if he had said, Lord, I say not how the name of thy grace, wisdome, faithfulnesse and long-suffering, may suffer in the eyes and hearts of thy professed people, if thou shouldest deny my request; but consider what a disparagement it wil be to thy glory, in the eyes of thy enemies, to deale so strictly with thy people; men are for­bidden to lay a stumbling-block before the blind; and wil God lay such an oc­casion of offence and falling in the way of blind Aegyptians. The like plea is used in Psal. 79. 9, 10, 11. Help us for the glory of thy name, purge away our sins for thy names sake: wherefore should the Heathen say, where is there God? Render to them the reproach wherewith they have reproached thee, O Lord. So Psal. 74. 18. 19, 22. and in many other places to like purpose. The cases wherein Gods name and glory is in any special sort engaged, are of greatest weight and concernment, and therefore none necd be afraid or ashamed to plead [Page 171] them in such sort before the Lord: in such pleas truly, if the Lord should deny his Saints, he should deny himselfe. And the self-deniall of the Suppliant shines forth the more in such pleas, when he pleads the case, not so much in reference to himselfe, as to the Lord himselfe, and to his name.

Secondly, the suitablenesse of the rela­tion His relation to us and fit­nesse to help us. betwixt God and us, as Psal. 79. 9. Help us, O God of our salvation. Deliver us for thy name sake. As if they would say, thou stilest thy selfe the God of our salva­tion: we by thy grace doe eye and own thee as such a one; wherefore shew that thou art such a one by saving of us: let it appeare that it is no empty title. And what is more suitable to a God of salva­tion, then to save his people? or wherein shall that Name of thine be more magni­fied, then in thy delivering thy people? So Esay 63. 16. Doubtlesse thou art our father, our Redeemer, &c. As if they had said, O Lord, we have no other but thee; of whom should children seek for reliefe, or from whom should they expect suc­cour but from their father? Now, we are resolved to own no other for our fa­ther but thee, and can a father be curst to his poor desolate, disconsolate, sick, or sad children, when it is in his power to relieve them? To this we may adde the suitablenesse of the mercies we ask [Page 472] of God, unto him, and unto us. So Numb. 11. 17, 18, 19. Let the power of my Lord be great, as thou hast said, the Lord is long­suffering, and of great mercy, forgiving ini­quity, &c. pardon, I beseech thee, the iniquity of thy people. As it is suitable to a sinning people to get a pardon, so it is most suit­able to a sin-pardoning God, to give forth a pardon to them. So Psal. 130. 4. But there are forgivenesses with thee, that thou maist be feared. I need not speak more in this case, or so much as scruple it, that thou shouldst be strict upon a poore desolate tempted creature, to mark what is done amisse, and so to proceed to condemne or confound such a one as I am; for there are Forgivenesses with thee: the manifold pardons that I need for my manifold and multiplied sins, are in readinesse in abun­dance with thee: thou canst not deny the benefit thereof to me in my case; I wil and do conclude it as a granted case, there are forgivenesses with thee: What then? that thou maist be feared. Thus the Faith of Heavens suppliants wil be coming within God, and wil be framing good conceits of God, and telling him how wel they are perswaded of him, and of his generous nature, that if he deny them he should disparage himselfe in their eyes, who had better thoughts of him. As Paul, desiring Agrippa's becomming a Christian, he windeth him in by his holy Rhetorick, [Page 473] thus, Believest thou the Prophets? yea, I know thou believest: so that if Agrippa deny this, he must in a manner weaken his own esteem: so when the Saints in their prayers and pleas hold forth their faith in God, as such or such an one, in his gracious nature, the Lord useth not to exercise himselfe short of their appre­hensions; but it is for his honour to make good the utmost of his peoples desires and expectations of Faith.

Thirdly, the little gain that the Lord The little gain the Lord wil have by our ruines. would have by denying his people, in the mercies they request. David beggeth his own life of God, using this plea, What profit is there in my blood? Psal. 30. 9. So did the captive Church plead, Psal. 44. 12. Thou sellest thy people for nought, and dost not increase thy wealth thereby. So then, poor Saints of God, when they come and tell the Lord in their prayers, that indeed he may condemne, or confound, or cut or cast them off, he may continue to frown upon them, and to withdraw his spirit from them; he may deny such and such requests of theirs, for such and such just causes, in them; but what wil he gain thereby? he may gain many praises &c. by hearing them, and helping them; but what good wil it doe him to see them op­pressed by the enemies of their soules? or what delight would it be to him to see them sighing, and sinking, and fainting [Page 174] under sad pressures &c. this is an allowed, and a very succesfull kind of pleading. We might instance in many other pleas respecting God, as that Esay 63. 15. Where is thy zeale, and thy strength, the sounding of thy bowels, and of thy mercies towards me? are they restrained? These are prevailing pleas, since the Lord can as soon cease to be, as cease to be zealous of his own glo­ry, in his peoples welfare; since he nei­ther wanteth power nor wil to help them in any needful case which concerneth them: for he hath strength, and therefore is able, and bowels of compassion and ten­der mercies, and therefore is willing to answer and succour his people. Yea, every Attribute and Title of God, and every promise is a several plea, which God can­not deny.

The second sort of pleas respect the Saints themselves which plead, and they Pleas respect­ing us: are of two sorts:

First, some respect the dependency and needinesse of our condition. As our needi­nesse, as we are creatures.

Secondly, others the good of grace shining forth in us.

Of the former sort let us instance in these:

1. It may be, and hath been pleaded, that we are Gods creatures; both con­sidered as men, and as Saints by calling: we are the workmanship of his hands, and as such plead for his gracious respects. [Page 175] Job 10. 9. Thou hast made me as the clay, and wilt thou bring me to dust again? As if he should say, thou hast been at such cost and paines to make me, and now wilt thou altogether marre me by afflictions and temptations? so the Church pleadeth Esay 64. 8, 9. But now thou art our Father: we are the clay, thou art the potter: be not wroth very sore. Which is as much as to say, Fathers doe not use to be irrevocably displeased with their children, nor wil they correct them without measure, or whip them to death. Potters doe not use to conceive so deep a distaste against a poore vessel of clay, as to rage against the same, without all respect to their own credit, or to their own workmanship: and therefore surely thou our heavenly Father and Potter canst not, wilt not doe thus. Thus David pleads his Fashioning by God, Psal. 119. 73. Thy hands have made and fashioned me, give me understanding, that I may learn thy Commandements. God himselfe maketh it an argument to him­selfe, why he wil bear his people, Esay 46. 3, 4. I have made, and I will beare: even I will carry, and will deliver you. And it is a prevailing reason with God, not to con­tend for ever, lest the soule should faile before me (saith he) and the spirit which I have made, Esay 57. 16. so would God have this an argument to help the weakest faith, to expect its desires above all its feares. [Page 476] Esay 43. 1, 2. But now thus saith the Lord, that created thee, O Jacob, and he that fr­med thee, O Israel, Feare not. And so V. 7. For I have created him for my glory, I have formed him, yea I have made him. And therefore surely the Saints may wel urge this, in any like case, in prayer.

2. We may plead the imbecillity and We are fraile creatures. frailty of our natures. So Iob pleadeth for the speeding of Gods manifesting of his pardoning and reconciling grace to him. Iob 7. 21. Why dost thou not pardon my trans­gression, and take away mine iniquitie? for now shall I sleep in the dust, &c. As if he had said, Lord if ever thou intendest (as I am perswaded thou dost) to renew the former beams of thy favour, and pardo­ning mercy, thou hadst not need to defer too long, lest it come somewhat too late; for ere long I shall returne to my dust. This is Davids plea in the like case, Psal. 39. 12, 13. Keep not silence at my teares, for I am a stranger with thee. Spare me a little, that I may recover my strength, before I goe hence, and be no more. So Iob pleadeth this, Iob 13. 25. Wilt thou break a leafe driven to and fro? and wilt thou pursue dry stubble? What credit it is to so great a Majesty as thou art, to shew thy power against a poor leafe? or to runne after a poor leafe, which every puffe of wind whisketh hi­ther and thither? or is it any honour so much as to a man, to be cutting and [Page 477] hewing a poor leafe, which can make no resistance? Thus Abraham pleadeth for Audience and patience in hearing him: because he is but dust and ashes, of little substance, & short continuance before the Lord, if the Lord please now to heare him whilst he is before him, he is not like to trouble him long; it is but a very little and he is gone: he is but weak, and it is not much discouragement in denial of requests, which he is able to beare. Gen. 18. 27. And the Lord hath sanctified this plea, as an argument to himselfe to shew his servants mercy. Psal. 103. 13, 14. He pit­tieth those that feare him; for he knoweth our frame, he remembreth that we are but dust. So Esay 57. 16. I will not contend for ever, for the spirit should faile before me. This prevaileth with the Lord, not to charge too hard upon his poore people.

3. Plead we the extremities of our mi­series, We are in ex­tremities. inward or outward: our extremi­ties being Gods opportunities of hearing and helping us, Psal. 27. 16. Have mercy upon me, O Lord; why so? for I am desolate. And Psal. 143. 7. Heare me speedily, O Lord, why so? my spirit faileth. I have but a little spirit left, O Lord, to breath after thee, and speak to thee, let me not spend that in waste: Lord, my soule is dying a­way, speak Lord, answer Lord, before I faint quite away. A gracious answer, Lord, would even fetch life in me again: and [Page 478] nothing else but that wil recover me: and therefore heare me speedily, a poor dy­ing, sinking, fainting spirit, O Lord I in­treat thee. So Psal. 69. 12. Save me, O God, for the waters are come even to my soule: I sinke in the deep mire, where is no standing. This plea in effect is thus, Lord I am ready to drown; if ever thou wouldst save a poor perishing servant of thine, save me: my troubles and temptations are too deep for me, I am ready to sinke over head and eares in them, and therefore Lord reach hither thy gracious hand, and beare up my head above water, least otherwise I miscarry: but especially, if such extre­mities continue, the continuance of them may be pleaded. Such is Hemans plea, Psa. 88. 14, 15. Lord, why hidest thou thy face from me? I am afflicted and ready to die, from my youth up, whilst I suffer thy terrours I am distracted: and God maketh this an allowed plea to himselfe, of shewing his people mercy in such a case. Esay 42. 19, 20. I have a long time holden my peace. Now will I destroy and devoure at once. And I will bring the blinde by a way they know not, &c. Christ the Angel useth this plea Zech. 1. 12. O Lord of Hosts, how long wilt thou not have mercy on Jerusalem, against which thou hast had indignation these threescore and ten yeers?

4. Plead we our helplesnesse in our We are help­les otherwise. selves, and in any other besides himselfe. [Page 179] So Psal. 22. 11. Be not far from me, for trou­ble is neer: for there is none to help. So Ier. 14. 22. Are there any among the vanities of the Gentiles, that can cause raine? or can the heavens give showres? Art not thou he, O Lord our God? therefore we will wait upon thee: for thou hast made all these things. So 2 Chro. 20. 12. We have no might, we know not what to doe, but our eyes are unto thee. Either then thou must help, O Lord, at this dead lift, or else thine enemies will prevaile. So Psal. 60. 11. Give us help against trouble, for vain is the help of man. When people are in a perishing condition, it must not keep them from making out to God, but they must take this to bottom their re­quests upon for mercy; their spirituall oppressours and oppressions must make them repaire to the Lord, and that wil prevaile for succour, from that great one the Lord Jesus. They shall cry unto the Lord, (Esay 19. 20.) because of the oppres­sours, and he shall send them a Saviour, and a great one, and he shall deliver them. Psal. 72. 12. It is engaged concerning Christ the true Solomon, He shall deliver the needy when he crieth, the poore also and him that hath no helper. He cannot forget the cry of his sucking shiftlesse babes, that hang upon the breast, and can no more shift for a living then a poore infant. God himselfe urgeth his people to come to him, with this plea in their mouthes, [Page 480] Hos. 14. 2, 3. Take unto you words and say, Take away all iniquity, and receive us gra­ciously. For in thee the fatherlesse finde mercy: The like is done Jer. 3. 23. Truly in vain is salvation hoped for from the hils: truly in the Lord our God is salvation. So is the Lord himselfe moved hence to help his people. Esay 63, 5. And I looked and there was none to help; and I wondred that there was none to uphold, therefore mine own arm brought sal­vation to me. And Deut. 32. 36. The Lord shal repent for his servants, when he seeth their power is gone.

5. Plead the greatnesse of our sinnes, not to keep us from mercy, but to pre­vaile Our sins have been many and great. for it. Psal. 25. 11. Pardon my sin, why so? for it is great. Psal. 41. 4. Heale my soule, for I have sinned against thee. Jer. 14. 7. Doe thou it for thy names sake: for our backeslidings are many, we have sinned a­gainst thee. This is a strong plea, when sincerely urged, by an humble and con­trite spirit. It glorifieth God as one that is abundant in goodnesse, rich in mercy, and one with whom are forgivenesses and plenteous redemption; and it honoureth Christ as infinite in mercy. Hence also the Lord himselfe when he would stir up himselfe to choice acts of mercy to his poore people, he first aggravateth their sin against him to the highest, and then expresseth his royall act of grace to them. So Esay 43. 22, 23, 24, 25. Thou hast not cal­led [Page 481] upon me, O Jacob, but hast been weary of me, O Israel, thou hast not honoured me with thy Sacrifices; but thou hast made me to serve with thy sinnes, and wearied me with thine iniquities: I, even I am he, that blotteth out thy transgressions for my names sake.

The latter sort of pleas, respecting our The good of Gods grace, as Gods stirring us up to plead with him. selves, or the good of grace in us, are

1. Gods own stirring us up to pray for such mercies. When a petitioner can plead with God, Lord, I come not to thy blessed Court without thy sen­ding for. It was thou which appoin­tedst me to come to thy doore of grace; else I had not come; thy Spirit moved me, thy promise encouraged me so to doe: and therefore, O Lord, I expect the fruit of my comming and request. So David pleadeth 2 Sam. 7. 27, 28. Lord, thou saidest this and that touching my house, and therefore hath thy servant found in his heart to pray this prayer. And so Psalm 27. 7, 8. He pleadeth, Thou saidest, seek my face; and my heart an­swered, Thy face Lord will I seeke. And well may this be pleaded, in that God useth not so to stirre up, and strengthen us to seek him, but when he intendeth to be found of us. Psalm 10. 17. Thou wilt prepare the heart, thou wilt bow thine eare to heare. Jerem. 29. 11, 13. Then shall ye seek me, and finde me, when ye shall [Page 482] search for me with all your heart. And God maketh it an argument to him­selfe, that if he say to any inwardly as wel as outwardly, seek my face, he that speaketh righteousnesse cannot speak thus to them and frustrate their prayers, and so bid them seek his face in vain, Esay 45. 19. I said not to any of the seed of Ja­cob, seek my face in vaine; I the Lord speak right things. If Ahashuerus bid his Spouse to ask, surely he wil not faile to grant her petition, Esther 7. 1. so here. And as when Christ called the blind man to come to him to tell him his grievance, it was truly said to him by them, Be of good comfort, rise, for he calleth thee, Mark 10, 49. so it is in this case.

Secondly, our waitings, and the ex­pectations Our waiting upon him. of Faith which the Lord wrought in us, may be pleaded. That a King should occasion a petitioners ex­pectation of bounty, and faile him, were not seemly; it were strange. Hence Asahs plea, in his prayer for help, Help Lord; why so? for we rest on thee, 2 Chron. 14. 11. So Psalm 119. 66. Teach me good judgement and knowledge, for I have be­lieved thy Commandements. And Psalm 25. 2, 3. My God I trust in thee, let me not be confounded. And Vers. 5. Lead me forth in thy truth, For on thee doe I wait all the day. And Vers. 20. Let me not be confoun­ded, for I trust in thee. And Vers. 21. Let [Page 483] uprightnesse preserve me, for my hope is in thee. And Psalm 143. 8. Let me heare thy loving kindnesse in the morning, for in thee is my trust. And it is an argument with men; such a one doth depend upon me, and I have passed my word to doe such or such a thing for him, and he commeth to meet me, according to my own appointment, at such a time, in expectation of what I promised; and therefore I cannot, may not, must not faile him. So it is with God, Esay 26. 3. Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusted in thee. And Psal. 10. 14. The poore committeth himselfe to thee. Thou art the helper of the father­lesse.

Thirdly, we may (in all humility) The breaking of our hearts before him. plead our heart-breakings and weep­ings in sense of want of mercies which we crave, and our pantings and fain­tings after the same. As Psalm 39. 12. Hold not thy peace at my tears. And Psalm 51. David, who groundeth all his pleas onely upon the free grace of the Lord, Vers. 1. Have mercy upon me, ac­cording to thy loving kindnesse, &c. yet Vers. 17. he pleadeth the brokennesse of his heart, The Sacrifices of God are a broken heart; a broken and a contrite spi­rit, O Lord, thou wilt not despise. It is a moving argument with a compassionate father, when his child craveth this or [Page 484] that with teares, from him, not then to deny him. In such a case, a father wil be ready to say, alas my deare child, thou shalt not blubber thy cheekes any lon­ger; come, doe not thus mar thy face with weeping, thou shalt have what thou cra­vest: so doubtlesse is it with the Lord towards his children. When Ephraim smites upon his thigh, is ashamed, and even confounded, because he bare the iniquity of his youth, Jer. 31. 19. how this took with God we may perceive by what himselfe replieth, Vers. 20. Is E­phraim my deare sonne? is he a pleasant child? for since I spake against him, I earnestly remembred him still: therefore my bowels are troubled for him, I will surely have mercy upon him, saith the Lord. So Esay 38. 5. Isaiah is bid to goe to weep­ing Hezekiah, and tell him from God, I have heard thy prayer, I have seen thy teares. As if he had said to Isaiah, Goe runne to yonder childe of mine, bid him not weep so sore; tell him, he shall have his request. So Psalm 6. 8. The Lord hath heard the voice of my weeping. And V. 9. The Lord hath heard my petition. His prayer and petition it selfe spake, and his tears also spake aloud in Gods ears, and prevailed for audience.

Fourthly, the integrity of our hearts The integrity of our hearts and waies. and waies, in former workings after God and service for God, may by faith [Page 485] in Christ, as all in our justification, be also pleaded. Esay 38. 3. Remember that I have walked before thee in sincerity, &c. Psal. 71. 17, 18. O Lord, thou hast taught me from my youth, and hitherto I have de­clared thy wondrous works: Now also, when I am old and gray headed: O God, forsake me not. Psalm 119. 10. With my whole heart have I sought thee, O let me not wan­der from thy Commandements. The Lord himselfe maketh it to himselfe a motive, to shew mercy to his people. Esay 63. 8. They are children that will not lye: so be be­came their deliverer, Jer. 2. 2. I remember thee, the kindnesse of thy youth, &c. onely we must use this plea more rarely and sparingly, in a self-denying way, in faith in Christs righteousnesse, as made ours. The like also may be said of our integrity with men, which in some ca­ses, as of reproach, slander, or injurious dealing from men, may be by way of ap­peale, pleaded before the Lord. Jer. 15. 15. Know, O Lord, that for thy sake I have suffered rebuke. Psalm 26. 1. Judge me, O Lord, for I have walked in mine inte­grity.

Fifthly, we may plead our sufferings, Our sufferings. especially those that are most directly and properly for God and his cause. O­ther sufferings also may be pleaded, as Nehem. 9. 32, 33. Let not all the trouble seem little to thee, which hath come upon us. [Page 486] Howbeit thou art just in them. Psalm 90. 15. Make us glad according to the daies wherein thou hast afflicted us. But especially plead those which are undergone for the Lords sake. Psalm 44. 22, 23. For thy sake are we killed all the day long. Awake, why sleepest thou?

Sixthly, our former experiences of mer­cy Our former experiences. in like cases may be pleaded, as Esay 63. 15. Where is the sounding of thy bowels and of thy mercies towards me? are they re­strained? Which is as much as to say, Lord, thou hadst wont to be a compas­sionate God, I have had experience in va­rious conditions and cases of thy bowels; how commeth it to passe that they are so shut up now? So Psal. 71. 17, 18. Thou hast taught me from my youth up, forsake me not now when I am old. Psalm 61. 23. Lead me to the rock that is higher then I: For thou hast been a shelter to me.

Lastly, the great good which we might both get and doe, may be also pleaded: The good that we might get and doe. God put that plea in their mouthes, Hos. 14. 2. Take away iniquity, and receive us graciously: why so? so will we render the calves of our lips. And Vers. 3. We will no more say to the works of our hands, ye are our Gods. Psalm 119. 33. Teach me, O Lord, the way of thy Statutes, and I will keep it to the end. V. 34. Give me understanding, and I shall keep thy law. Psal. 51. 12, 13. Restore to me the joy of thy salvation: Then will I [Page 487] teach sinners thy way. And as the Saints may plead the good which they may do, if answered: so that good of inward quickning, encouragement, and enlarge­ment which they may thereby receive, Psal. 90. 14. O satisfie us early with thy mer­cy: why so? so shall we rejoyce and be glad before thee all our daies.

A third sort of pleas are those respect­ing Pleas respect­ing others. As their expe­rience of a like help. others: which are these.

1. Others experiences of the like mer­cy in like cases: as Psal. 119. 132. Be mer­cifull to me, as thou usest to doe to those that love thy name. Lord, doe not change thy wont, doe to me as thou hast ever done to others in my case. Let not me be the first Anomalon.

2. Others discouragements, or encou­ragements Their discou­ragements or incourage­ments in ours. in ours. Psal. 69. 6. Let not them that wait on thee be ashamed for my sake. 29. Let thy salvation (O God) set me up on high: why so? vers. 32. The humble shall see this and be glad. If thou heare me, others wil be encouraged; or if not, they wil be ashamed.

3. The subtle and malicious desires of Enemies plots and desires. ours and Gods enemies: Ah Lord, our miseries snares, feares, straits, temptations, and falls, they are that for which they plot and wait, and are ready to reproach us with; and therefore the rather tender our case. Thus may we plead, as others have done, Psal. 27. 11. Make my way plain, [Page 488] because of my enemies, Ps. 38. 16. I said hear me lest otherwise they rejoyce over me, Psal. 39. 8. Deliver me from all my transgressions, make me not a reproach to the foolish.

Now touching the last thing propoun­ded, namely, the rules which we are to attend to in pleading in prayer, they are these:

1. Look that we plead in faith; yea, with some strength of faith, acted suitably Believingly. to our pleas. Esay 53. 15, 16, 17. Where are thy bowels towards me? Doubtlesse thou are our Father: Why hast thou hardned our hearts from thy fear?

2. Look that we doe it with holy skil, Improving those promises or Attributes Skilfully. of God, which are most suitable to our present cases, which are most strongly speaking, most apt to move, at least our selves to believe, and such as used to pre­vaile that way formerly. So did the Church, Esay 63. 15, 16, 17.

3. Look we be submissive in our pleas, and not inordinate, impatient, or distem­pered. Submissively. Moses was somewhat distempered in those pleas, Exod. 5. 22, 23. Wherefore hast thou evil-entreated this people? why hast thou sent me? and Numb. 11. 12, 13, 15. Whence should I have flesh for so many? I am not able to beare the burden alone. If thou deale thus with me, kill me.

4. Look that we be humble and self-denying Humbly. therein, and come not to God to [Page 489] stand upon terms with him, or to chop Logick (as we say) with the holy one. Job was too blame herein, Iob 23. 4, 5. and so were they Esay 58. 3. Wherefore have we fasted, and thou regardest it not? So Matth. 7. 21. Have not we prophesied in thy name, and in thy name done wonderfull works?

5. Look that we be sincere in our pleas, Sincerely. that there be nothing lurking with us, and too well approved by us, which may be counterpleaded against us, and that justly by our own consciences. As Esay 58. 3, 4. Behold ye fast for strife. So Matth. 7. 22, 23. Depart from me ye workers of iniquity.

CHAP. VII. About straitnings in Prayer, and their Causes, Cures, and Differences.

HAving spoken of sundry cases of Conscience touching the incessant practice of this duty of prayer: we come now to speak of the seventh Case con­siderable therein, namely, concerning straightnings incident to the Saints in prayer: and therein we shall enquire of Quae. 7 About the Saints strait­nings in prayer. the Causes, and then of the cures, and then of the differences of these strait­nings, incident to the Saints from that Judicial speechlesnesse of hypocrites and reprobates.

But first we shall premise and prove that the Saints may be straitned, and have their mouthes in a manner shut up in prayer. This is too evident in ordi­nary experience; and it were most sad, if such as were sometimes shut up that they cannot pray, yea and that some continuance of time, should be conclu­ded to be therefore none of Gods called and chosen ones. Davids mouth was in this respect shut, and therefore he in­treateth the Lord to open it for him. Psal. 51. 15. And hence also Asaph complaineth of his being spiritually shut up, Psal. 77. 4. I am so troubled that I cannot speak. Hence even the Saints are described un­der the notion of prisoners, Isai. 61. 1. and whose experience doth not at some time or other seal to this? But come we to consider things in the order as they were propounded: and first of the causes of such straitnings, and they are three; Causes of straitnings in prayer. 1. Gods with­drawing and shutting up. God, Satan, and our selves.

1. God is a cause: he withdraweth his Spirit, the Authour and efficient of all all our liberty of speech, or steps which respect the welfare of our soules, 2 Cor. [...]. 17. Hence called the free spirit, from the effect, because it freeth us to speak or doe any thing to or for God, which he cal­leth us unto, Psal. 51. 12. David wanted, and in his own sense had lost this spirit, in such like efficacies of it, and in the [Page 491] supporting influence thereof: yea the Lord sometimes layeth some spiritual bonds upon some of his professed people. Hence that complaint of the Church, Why hast thou hardned our hearts, from thy feare? Isai. 63. 17. She found her selfe clung up in the waies of God. The Lord which sometimes opens the hearts and spirits of men, can and doth other times shut them up, so as none but himselfe can a­gain open them. Revel. 37. He shutteth, and nono can open. Sometimes some of Gods own professed people, which are not bound by any Church for sins deserving the same in the nature of them, but being hid from the eyes of men, they cannot sentence the persons guilty thereof: yea, but the Lord ordereth the matter so, that they goe con­science-bound, and excommunicated by God for the same. So was David after his fall, and before his confession of the same, which (as it is probable) was not til a good space after, even after the birth of the child which he had adulterously begotten, 2 Sam. 12. 13, 14, 15. O how a Christians spi­rit is hampered at such a time in and by the cords of his own sin! how is he bound up in petition and confession, having no list to pray; and when he is at prayer, no life or delight in it! If he come to pray, he hath little or nothing to say, his words stick in his teeth (as it were) his thoughts are not at liberty to attend his words, his [Page 492] affections are not stirring, he cannot get his heart to be affected. If he doe strive, it is but as against the stream; he would fain weep sometimes over his condition in his prayer, but cannot: he is often pressed in spirit, to make his moan thus and thus to God; but when he commeth to it, his spirit is shackled, and he can but shake his chaines before the Lord: his faith was in a dead sleep in his prayers, he cannot tell how to apprehend any thing of God or Christ, (in a manner) therein, but is in his own sight like an Atheist: the promises which sometimes have been a great support unto him, now he is not able to see any thing in them, or to make any thing of them: his mind is full of hurries, but at no liberty to fix upon God or his Covenant, yea he is not free to desire grace and redress, as formerly: his conscience passeth by him whilst he is upon his knees, and often upbraideth him with his sin or sins, but wil scarce afford him any friendly word of direction what course he should now take to mend himselfe. God seeth his servants sometimes play the spend thrifts, and running into arrerages with him, and then he wil lay them under restraint for a time, till they doe humble them­selves in serious manner to him; or he taketh notice that they wax wanton, and begin to abuse their inward freedome, or are not so thankfull for it; and in such a [Page 493] case he will cut them shorter, and abridge their former liberty: or else he observeth much pronesse in them to turn such grace of his into wantonness, to grow secure & slighty, if not proud and self-concei­ted, by occasion of that liberty of spirit which sometimes they have in prayer: for the redresse and prevention whereof, he shutteth them up, and keepeth them short, that if they have any liberty that way, it shall be onely as they stand in great need of it: It is probable it might be Hemans ease, who being a man of rarest abilities, (as appeareth by 1 Kings 4. 31.) he might happily have run more riot, if not restrai­ned and kept short, and under. Psal. 88. 8. God wil by such restraints warn them from their own gift of prayer, that they may not rest in it, or trust to it, and he wil make them know whence is all their free­dome in prayer, and prise it more, when they shall again be enlarged, and cause them the rather to see how God owneth them thereby, and so put them upon a freer owning of him, by occasion of his loosing even these spirit bonds. Truly Lord I am thy servant, thou hast loosed my bonds. Psal. 116. 16. In a word, the Lord wil by such straitnings have them know their de­pendency, as upon him, so in part likewise upon their fellow brethren and sisters, and to see a need of the help of their praying abilities, as Cant. 5. 8. Now if there be ever [Page 494] brother or sister (as there are ever some) at liberty, when some others of their bre­thren are confin'd, & under some restraint, their liberty yet is welcome news, & put­teth some life into these poore prisoners at the grates, and now must they be spee­dily called and spoken with to remember their poor brethren, and to take the next opportunity to bespeak their liberty, and to get a grant from God for their speedy release; Like Absolon, when not suffered to come at Court, earnestly sending to Joab, a Courtier, and one that had the liberty of the presence-chamber, to speak to the King for him, that he may have free accesse to him as formerly, 2 Sam. 14. end.

2. Satan, he sometimes surprizeth the 2 Satan: Saints, they are in his hands, he hath them, Luke 22. 31. and then you see in the instance of those Disciples, that they are so heart-bound this way, that they could not watch or pray, no not for the least space of time; 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 [Page 495] 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, [Page 496] 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.

[Page 497] 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 [Page 498] 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 [Page 499] 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 preparations to prayer, this stop­peth the flowing and spreading of holy de­sires to grace, yea, it banketh out the con­tinued course of the spirits influences.

7 From carelesnesse and improvidence, 7 Carelesness and improvi­dence. either in putting our selves upon straits of time, and so the duty is performed in a hur­ry; and no wonder the spirit in such a case, as pent up; from so specious a pretence at first, There is not now time, therefore what need inlargements? Brevity is more seaso­nable; and so by frequent inuring our selves to be thus straitned outwardly for a time, our spirits by little and little are conforma­ble thereunto: or in heedlesse admiring o­ther vain and impertinent thoughts which take up roome in the soul, that they crowd [Page 500] better thoughts into corners.

8 From curious puzling our selves a­bout 8 Curiosity. comprehending and conceiving of God, without reference to the present mat­ter in mention in prayer. In this work, after the soul hath in vaine toyled it selfe, and made nothing of it, it gathereth to it self discouragement, and hath no list to speak any more in so Athiestical a sort as at such a time it will be apt to conclude: whereby it cometh to passe that the wheels of the soul wanting the oyle of joy and delight, they stick and cannot bee readily turned a­bout. Such straining of our strings too high, doth but occasion some cracking in them, and thereby our musick is marred for that time; when our spirits are once nonplust, (as they will soon be in such tran­scendent mental discourses of a subject past their comprehension or inquisition) they then blush, and the shame thereof putteth them to silence, like some petitioner to a King, so taken up in speaking to him with many circumlocutions touching his ex­cellency, majesty, greatnesse and glory &c. that hee hath forgot what hee came a­bout, and is not able to recover expressions of his request: so is it here.

The second thing propounded now cometh Helps against straitnings in prayer. to consideration, namely, the means of cure of such straitnings in prayer, and they are these:

1 Be wee sensibly apprehensive of the sad and evil plight of a spirit straitned in [Page 501] prayer. Such prisoners which mourn in the 1 Sensible ap­prehensions of the evils of such strait­nings. sense of their thraldome, and of their pent and confined condition, are in the ready way to liberty in all the wayes of God, and so in this of prayer. Is. 61. 1. A broken heart will break this deep silence: and to help our apprehensions herein, consider but how sad it is to be tongue-tyed otherwise, Mark 7, 32, 34. The Lord Christ sighs over it, and you see with what difficulty it is cured, ibid. Such are usually as deafish in hearing the word as they are spiritually tongu-tyed, they are straitned in hearing as well as praying dispositions: the Saints are never more in­larged in praying, then when their spirits are much straitned, quickned, and inlar­ged Evils of such straitnings. in hearing; and so on the contrary, men that have ears but hear not, have not spiri­tual use of their ears: they have mouths and speak not, they have not the fruitfull use of their mouths in prayer; yea, such a dumb distemper in prayer, is attended with spiritual lamenesse, and halting in the wayes of God; in walking wherein they make little progresse. Hence is it that the Prophet prophesieth of spiritual dumbnesse and lamenesse to be cured at once, Isai. 35.

6. How miserable and uncomfortable is the case of a man otherwise dumb, every one will easily conceive; and truly this spi­ritual tongue-tyed condition far exceeds the misery of that, as might be easily de­monstrated. When a man which hath spo­ken, is taken speechlesse, how sad is it [Page 502] accounted in all that behold it, or heare of it? Alas saith one▪ heard you not of such a sad thing befallen such a one? he hath lost his speech: if he could but expresse his mind, it would never grieve his friends so much; but alas, he is suddenly taken speechlesse; so might much more be said of such a Chri­stian. Hence a speechlesse condition is in­flicted upon the unprepared guest, as a sad Omen and fore-runner of his after doom. Matth. 22. 12. It was the next and first effect of divine wrath upon such profes­sours, and it is well if it be not the case of many that hear me this day. Ah, how sad is it to hear ones tongue cut out? (as I may say:) nay, suppose it be but gagged by the enemies of our souls, like notorious theevs; first, robbing us of the treasure of our peace, & leaving us Conscience wounded, and then gagging of us, lest by our out-cryes unto heaven they should soon be pursued and at­tached, and executed. O the weight such poor soules feel! but know not how to re­move the same! they would faine crye, as men oppressed in their sleep, and tell how sad it is with them, but they cannot. What, to be thrown into a dungeon and to be in a manner forbidden all meanes to send to, or speak with, either our heavenly father, or our elder brother, and chiefe tryed friend Jesus Christ! How sad is this? What, not to be so much as at prison liberty, even to beg out of the very grate? This is most sad: [Page 503] sure wee are in for some great matter of fact, else wee should not bee left under such straits. Begging is but a poor trade, you will say; yea, but whilst we are at liberty to beg for our soules livelihood, it is comfor­table, it is hopefull; but when even that poor trade faileth us, verily all will yeild that this case is much to be lamented. O how must such needs wast and pine away, like that dumb person mentioned in the Gospel? Mark 9. 17, 18. How will such run upon desperate adventures, like him that sometimes casteth himselfe into the water, sometimes into the fire, and what more contrary one unto the other? Yet verily, if not upheld, thus will these doe in that want of this free spirit: a free spirit it is an upholding spirit from all such distempers. How unthankfully do such walk, if their mouths be not opened? God hath little prayse from them. Open thou my lips, and my mouth shall shew forth thy prayse. Psal. 51. 15. Sad are their cases all the while, all these sweets are in their sense, at least in their experience restrained from them, whilst their hearts are hardned, congealed, (as it were) shut up, fast closed. Isa. 63. 15, 17. The Church which complaineth of her heart as hardned, complaineth likewise of Gods mercies as restrained from her: this black of a straitned spirit will appeare the more, by comparing of it with the white of a free spirit, which is free in prayer, and [Page 504] other holy Duties. What David said of his case is true in this, that it argueth that the Lord delighteth in us when hee delive­reth us ever and anon from this straitned condition, and setteth us at a holy liberty in our spirits, the Lord delighteth in such of 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 [Page 505] 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 [Page 506] 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, [Page 507] 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 [Page 508] 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 Offices of Christ for this end. for this end; for (as was but now hinted) the Lord Christ was annointed and design­ed [Page 509] to this work of procuring prisoners li­berties: he is given of the Father for that end, Isai. 42. 6, 7. And if to free Spiritual prisoners at their first conversion; when they are under such strong iron bolts and gyves, and yet he doth it; What can he, what will he not do for such as he can once so set at liberty? but since that time they are haply held under some smaller cords for a time; and be it that we are justly under such a spiritual restraint for our Covenant breaches, &c. (as was before mentioned from Isai. 49. 24, 25.) yet inasmuch as the Lord Jesus is given to be a Deliverer of all spiritual prisoners, by being given to be­come their Covenant: Isai. 42. 6, 7. and 49 8, 9. Therefore the Lord supposeth, that such a let shall not hinder the free passage of his promised grace to such, I will give thee for a Covenant to bring the Prisoners from the Prison. The Lord Jesus he even begged this Office, that he might have the honour of this gracious work of delivering the poor darkned, straitned spirits. Hence Isai. 49 8. The blessed Father is brought in as speaking to the blessed Son, saying, I have heard thee, &c. and I will give thee for a Covenant, &c. (ver. 9.) that thou maist say to the Prisoners, Go forth; and to them that are in darkness, Shew your selves; and when he mentions his saying so, he meaneth his operative word of command of their liber­ty, who are ashamed to shew their heads in [Page 510] respect of the sense of their owne misdo­ings.

Improve the Priestly Office of Christ. Improve his Priestly Office and the Priestly Merit and Mediation, and Intercession of the Lord Jesus for this end; for so in a special manner is he given as a Covenant for this purpose, Isai. 42 6, 7. He is our Surety, and such a Baile as the blessed Father will not refuse. His suffe­ring, as one dumb before the Shearer, Isai. 53. 7. and as one from whom God withdrew for a time, Matth. 27. 46. hath merited and purchased our liberty to approach, and freely to pour out our souls before the Throne of Grace, Heb. 10. 19, 20. Ephes. 3. 11. He was forsaken for a time, that we might not for ever be forsaken. By the Blood of his Covenant it cometh to passe that the Lord delivereth his Prisoners, not only from a Babylonish, but from all other imprisoned conditions of soul or body, Zech. 9. 11. there­fore let all the poor Prisoners of God, which are Prisoners of Hope, turn hither as to their strong Hold, v. 12. So did Hezekiah when not able to speak out, or pour out his heart distinctly and freely before the Lord, but in an abrupt manner; and when held under the pressures of his heart, he cryeth out for the benefit of this his Surety, I am oppressed, O Lord, under­take for me, Isa. 38. 14. Improve we the In­tercession of Christ for this likewise; where­by the Lord Christ is fully able to deliver and rescue us from this or any other bon­dage: [Page 511] He is able to save them to the utmost that come unto God by him, forasmuch as he e­ver liveth to make Intercession for them, Heb. 7. 25.

Improve his Prophetical Office also for this purpose, Inasmuch as the blessed Father Hie Propheti­cal, and that he might bring about liberty for all spiritual prisoners, he hath given him to be a light to them, Isai. 42 6, 7. and experience proveth it, that no sooner doth the Lord be­come light to poor deserted, tempted ones, but they regain liberty of spirit likewise; it is the Son that maketh any free indeed, but it is by discovering some special part of that mind, and Covenant, and Promise of God; they come to know more of his Truth, and that truth so made known to their souls, that doth set them free in this kind as well as o­therwise, Ye shall know the Truth, and the Truth shall make you free, Joh. 8. 32. They are the Scruples, and Objections, and mists which are in the mind, which keep the spirit so strait laced; and so long as that darknesse remaines, that prison state of soul remaineth too. Isai. 42. 7. and them that sit in dark­nesse out of the prison, when they are clear­ed up, then those binding fears and griefs of distrust vanish, and the Spirit is sweetly at li­berty again, to pray more freely, or to do any other spiritual service.

In a word, Improve we the Kingly Of­fice His Kingly Office. of the Lord Christ for the same pur­pose. The Lord Christ is a true Solomon, [Page 512] which openeth his mouth for the dumb, Prov. 31. 8. That spiritual bondage of the poor soul, it hath been occasioned either through some violence of temptation and corruption, or through some wily deceit of their own hearts, drawing them to give at first but a little way to slightness and remis­ness in prayer, or to some other distemper; and then to suffer our selves to go on a lit­tle in some such unsafe way, until we have been so intangled in the snare of slightness, that we know not how to get into a serious and fervent frame; yea, but the Lord Christ as the Antitype of Solomon, he is promised, that he shal redeem his from deceit and vio­lence, Psa. 72. 14. And as the Antitype of Hezekiah under his Government, the tongue of his stammering subjects, such as are spiri­tually tongue tyed, &c. yet their tongue shal be free and ready to speak plainely of God or to him, Isai. 32. 4. The tongue of the stammerers shall be able to speak plainly.

4. Improve others liberties of the Throne 4. Improve o­thers liberty of Gods Throne. of Grace. The Lord ever useth to keep some in his Churches at liberty for this very end; sometimes it is the turn of such his sub­jects and favorites, and houshold servants to have the liberty of the Kings Court and presence-Chamber; sometimes again some others are thereto admitted; now seek wee them out, inquire out such Princely spirits, who may open their mouths for you which are dumb persons, Prov. 31. 8. Look as im­prisoned [Page 513] Joseph made use of the Butlers li­berty to be a mean of his, Gen. 40. So do we in this case: he that had such an impedi­ment in his speech, hee had got others to speak for him, Mark 7. 32, 33. And those dumb ones which had friends to bring them before Christ, and to cast them down before him, they got cure, and were enabled by Christ thereupon to speak, Matth. 15. 30, 31 So will it be here in like case.

5. Be we sincere and cordial with God in 5. Be we sincere in prayer. our approaches to him: consciousness there­unto, and conscience thereof greatly furthe­reth our liberty of spirit. David who made conscience to seek Gods Statutes, and was conscious to himself that he did what he did from obedience and respect unto the words and commands of God, he saith, that there­fore he will walk at liberty, Psa. 119. 45. When a Christian is conscious to himselfe of any witting carelesness in the service of God, or any secret Treachery and falseness of heart in his grounds or aims therein, this appal­eth him; and so straitneth him.

6. Improve wee heedfully the Word 6. Improve the Word preached or read. preached and read. When we continue in Christs word, attending to it, and on it, then we come to know the Truth, and to be set free, Joh. 8. 31, 32. We gain oft times ma­ny precious loosenings of our spirits in the attentive use of the Word preached, Mat. 16 19. Our spirits and consciences so freed on earth are the freer in heaven too, in respect of [Page 514] their free approaches thither, and sutable entertainments thence.

7. Lastly, Repair and cherish we our Joy 7. Cherish holy joy. in God, and Christ, and his Covenant; and our hearts being thereby inlarged, will be freer to run in this, or any other way of Gods Commandments, Psalm 119. 32. I will run the wayes of thy Commandments when thou hast enlarged my heart.

The third thing propounded cometh Differences betwixt others straitnings and that of the Saints; which now to be answered; namely, How this straitning in prayer, incident to the Saints, may be discerned from that judiciary speech­lesness mentioned, Mat. 22. 12. He became speechless. And from that sad doom of hy­pocrites, whose gifts of prayer, and the like, come to be so miserably diminished, & so far to decay, that they cannot pray in any sort as formerly, their gift is in a manner taken from them, Mat. 13. 12. From him shall be ta­ken away even that which he hath. To which I answer.

1. That the straitness incident to the Saints it is not perpetual; albeit they are kept a 1. Is not per­petual. while under some restraint, yet they are ma­ny times set at liberty again, Isai. 61. 1. As David and others have been, and are. True it is, that some of the people of God may lye longer by it then others, and God may keep their feet in the stocks (as Jobs phrase is, Job 13.) longer then others, for wise and holy ends; some again are shut up lesse while, yet both the one and the other are [Page 515] inlarged at length. They for a time be bound asn iearth, so in heaven, like Excommunicants; but yet as that bound incestuous Corinthian, was again loosed, 2 Cor. 2 so is it with these. But it is otherwise with Reprobates and Hy­pocrites when Judiciary straitning seiseth upon them. These chains of theirs are chains of darknesse, and in them are kept too, with­out bail or mainprise; Their straitning groweth fast upon them, until that after a while both their words, and will, and spi­rit, and all fail them in prayer.

2. That is not total and universal as is 2 It is not total the other. That speechlesness in hypocrites is accompanied with binding hand and foot, Matth. 22. 12, 13. In all Ordinances as well as prayer, their spirits are shut up, and to no service of God are they free; but the Saints when straitned in prayer, yet of­tentimes meet with some inlargement of heart in meditation, as the Church which found not God in publick or private Ordi­nances. Cant. 3. 1, 2, 3, 4. yet in reflecting Meditation upon what the Watch-men the Ministers spake, therein she found Christ. Sometimes in conference with other Chri­stians whilst sadly complaining of their de­serted estate, even therein they meet with Christ.

3 The occasion of that in the Saints, 3. Hath not the like occasions; as, Reigning un­belief. may be some particular defeat in them, or some particular distemper on their part. But the cause of this in the other is a total [Page 516] want of true Faith and Repentance; they have not that wedding garment, Matth. 22. 11, 12. and hence become speechlesse, when called to an account for it. Or Unprofitable­ness. some universal barrenness and unprofita­blenesse, as in the slothful servant that doth not at all, or to any purpose improve his Talent, and therefore it is taken from him, Matth. 25. 18, 28. and chap. 13. 12. But from him that hath not shall be taken away that which he hath. Or it is occasioned by some Implacableness high-handed contempt of reconciliation to some of Gods people whom they have in­jured, who thereupon commit their cause to God as the Judg of all; and God thereup­on as a Judg, delivereth them over to per­petual imprisonment, as Matth. 5. 24, 25, 26. Or else it is occasioned from some gross, contemptuous, undervaluing, and un­worthy Hard thoughts of God. apprehensions of God; as when the Hypocrite conceiveth God to be a most hard and unmerciful Master. Matth. 25. 24, 25, 28. Or else a man is haply of an unmer­ciful and implacable spirit towards others, and therefore God justly delivers him to a perpetual imprisoned condition, even in this life in respect of his Spirit, like to that Matth. 18. 30, 34. Or it may be such a one Resting in gifts received. doth wilfully rest in some sprinklings of gifts of grace received, without due care of continual supply for the future as well as for the present. They care not for a heart as well as a brain Treasury, and so like fool­ish [Page 517] virgins come at length to be fatally scan­ted of oyl. Matth. 25. 3, 4, 8. When there is no care of multiplying, and adding to grace received, they come at length to lose their light, and vigour of gifts, as 2 Pet. 1. 5, 6, 7. 8. but he that lacketh these things (or holy additionals mentioned) is blinde, or cannot see a far off, &c.

4. The ministry of Gods servants useth 4 Is not usual­ly by the mi­nistry of the word. not to bind, but rather to loose those; ever and anon they meet with some word of Grace that inlargeth their heart to God­ward, and in his wayes. Christ by his mi­nisters saith to such sometimes, as Isai. 49. 8, 9. Go forth, be not ashamed to shew your faces before the Lord. The Gospel prea­ched by the spirit of Christ effectually pro­claimeth their liberty. Isai. 61. 1. Joh. 8. 31. But these are bound by the servants of God which were sent out to loose others, Matth. 22. 10, 13. some Prophet is made an instru­ment as to shut their eyes, and ears, so their hearts and mouths: Isai. 6. 10. Some Peter, some minister in his preaching bindeth them, Matth. 16. 19.

5. The former in their straitnings are very sensible of the burden and evil thereof, 5 Is not ac­companied with sensles­nesse. of it. although not able to get at liberty. Such prisoners are broken hearted and do mourn, Isai. 61. 1, 2. when they cannot utter their minds in prayer, they can sigh, Rom. 8. [...]6. when their mouths are not open to those free will offering [...] of prayer and praise men­tioned [Page 518] Psal. 119. 108. Yet they offer that sacrifice of a broken heart, Psal. 51 15. compared with verse 11. yea, it maketh them 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 [Page 520] 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.

[Page 521] 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 [Page 522] 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 [Page 523] 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. [Page 524] 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, [Page 525] 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 [Page 527] 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 [Page 528] 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 [...] pray­er are not meerly from force of natu­ral temper, or from pa [...]h [...]ti­calnesse of ex­pressions. 1 When more melted, yet fewer of pa­thetical ex­pressions used. to he case.