A Practical Discourse of Prayer, Discourse · Part 1 · Chapter 1
CHAP. I. Touching Prayer in General.
NOT to ſpend time in analyſing the Chapter: In this Text you have two parts: 1. The Duty enjoyned, Pray. 2. The modification of the Duty, Without ceaſing. In the former alſo you have 1. The Soveraign commanding this Duty; even God the Father; yea, Jeſus Chriſt his Son, who by his Spirit ſent Paul his Apoſtle to deliver this piece of Meſſage, 1 Theſſ. 1. 1. 2. The Subjects injoyned this Duty, the Church of Theſſalonica jointly and ſeverally; and ſo in in them, all other Churches of Chriſt, and Members of them, yea, all Chriſtians whatſoever; whence obſerve,
That Inceſſant Prayer, or Prayer without Doctr. ceaſing, is a duty which the Lord requireth of all and every one of his people in a ſpecial manner. Luk. 21. 36. Pray alwaies. Luke 18. 1. He ſpake a Parable to the end that men ought alwayes to pray. Rom. 12. 12. Continuing inſtant in Prayer. Col. 4. 2. Continue in Prayer. Eph. 6. 18. Praying alwayes, &c.
For the better and fuller handling of this weighty ſervice of Prayer, conſider, 1. Of the Duty it ſelf, Prayer. 2. Of the Modification of the performance of it; ſcil. Without ceaſing. 3. Of the conditions required to ſuch inceſſant Praying. 4. Of ſome caſes of Conſcience reſpecting that inceſſant exerciſe of our ſelves in it.
Touching the Duty it ſelf, Prayer; let it be conſidered.
1. More Generally in the nature of it; both as held forth in ſeveral names, given to Prayer in Scripture; and in a ſhort definition thereof.
2. More Particularly.
1 In the ſorts and ſpecies of it: as 1. Sudden, or ejaculatory Prayer, 2. Set and ſolemn Prayer: and that either publick or Church Prayer; private or family Prayer; ſecret or cloſet Prayer.
2. In the parts of Prayer, which albeit many, yet wee ſhall briefly only conſider of Prayer 1. Of Interceſſion. 2. Of Imprecation.
Prayer is a duty very many wayes enobled and honoured of God and his people; and as that which is of large uſe and extent, whoſe worth is not knowne nor eaſily decyphered; whoſe nature is not readily conceived or deſcribed, and yet that which ſhould be moſt familiar to the Saints; it is ſet forth in Scripture by many names: Let us then read over the Titles of this royal work.
It is called an Offering: Zeph. 3. 10. My 1 Prayer an Offering.Suppliants ſhall come and bring mine Offering; or they ſhal in a ſolemn, reverent and cheerful manner pray unto the Lord, even as the Godly uſe to bring the Lords Offering to him. Iſaiah 19. 21. The converted Egyptians will [do] Sacrifice and Offering: make Prayer their ſpiritual work and buſineſſe. And Prayer may well be ſo called; for 1. As that was, ſo this, to be preſented by all ſorts; poor or rich, none exempted from it. 2. As thoſe Offerings were coſtly to all ſorts, conſidering their ſeveral abilities; ſo are theſe Spiritual Sacrifices, 1 Pet. 2. 5. witneſſe the ſuppliants tears, ſighs, ſtrivings, pleadings, &c 3. As they were free ſervices, Lev. 1. 3. So are theſe: Chriſts Suppliants are free Sacrificers. Pſal. 1103. Hebr. Their ſpirit is forward to pray. Matth. 26. 41. To will is preſent with them, Rom. 7. 8. 21. Their Prayer is their gift. Matth. 5. 24. 4 As thoſe were to be clean and pure, ſo are the Saints Prayers. Job 16. 17. Alſo my Prayer is pure. Mal. 3. 1, 2, 3, 4. 5. If we ſhould compare Prayer with their particular Offerings, it would anſwer to this name. As, their Mincah, or Meat Offering. Pſal. 96. 8. All the Subjects of Chriſts Kingdome muſt bring an Offering (Mincah) into the Courts, Mal. 1. 11 The converted Gentiles will bring an Offering (or Mincah) to the Lord; meaning eſpecially this holy Offering of Prayer, which as that of old, 1. Is to be of fine flower, Levit. 2. 1. and well ſifted, tryed, and refined in all the particulars and parts of it, and mens aimes in it. We ſhould not ask amiſs, either unlawful things; or though lawful, yet to ſpend upon our Luſts, James 4. 2. It muſt be mingled with the oyle of Grace and gracious affections. 3 Alſo perfumed with the ſweet Frankincenſe of Chriſts Merit and Mediation, applyed by faith. 4. All ſeaſoned with that holy ſalt of gracious expreſſions outwardly, Col 4. 2, 3, 6. and mortified deſires and affections inwardly, Mark 9. 49. 5▪ Avoiding the honey of humane Eloquence or affectation of expreſſion, but eſpecially of inordinate deſires or luſts.
We might alſo compare it with other of their Offerings; but ſhall forbear, remembring this only, that we ſpeak thus in reference to theſe as part of their Worſhip, and not as Types of Chriſt.
Prayer is called Incenſe. Pſal. 141. 2. Let 2 Prayer Incenſe.my Prayer come before thee as Incenſe. Mal. 1 11. In every place pure Incenſe ſhall be offered to thy name. Rev. 5. 8. Vials full of odors which are the Prayers of the Saints. Look as that was compounded of very coſtly materials, Exod. 30. 34. ſo is a Spiritual Prayer; as they were ſmal beaten, ſo in this; matters are not rudely and confuſedly, but deliberately, adviſedly, preparedly, and very particularly preſented before the Lord. The Saints in their Prayers have alſo their hearts broken and bruiſed, and parcelled out ſutably to the very particulars mentioned in Prayer▪ nor is the fire of the Spirit, and of holy Zeal wanting therein, which 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 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 our former lively apprehenſions of, and affectious to the Lord Jeſus, our former ſtrength and bent of ſpirit to his favour and wayes, &c. For then our hearts are indeed lifted up: yea, prayer is not only a lifting up of the heart effectivè, becauſe when duly performed it doth thus lift it up, but it is ſo formalitèr, becauſe the very forme, nature and eſſence of a ſpiritual prayer lyeth and conſiſteth in the heavenly movings, workings, and approvings of the mind and heart, as ſpiritual toward God and Chriſt, in the ſeveral expreſſions of their deſires. Gracious ſuppliants, as ſuch, they mount up with wings as Eagles, Eſay. 40. 31. They approach to the Lord, Jer. 30. 21. Draw near to the Lord, Pſal 73. 28. They flye to heaven for refuge, Heb. 6. 18. They flie to the Lord for refuge. David, who in Pſal. 143. 8. pleadeth for favour and ſalvation, becauſe hee lifted up his ſoul to the Lord, in the 9th. verſe reneweth his plea in this expreſſion, becauſe he did flye to the Lord to hide him.
Prayer is called meditation, Pſ. 5. 1. Conſider 4 Prayer, 2 Meditation.my meditation, (i. e.) my prayer. Gen. 24. 63. Iſaak went out to meditate, or to pray; ſo that prayer is not lip-labour, if rightly performed, but it is a work of the mind exerciſed herein: It is blamed in hypocrites worſhip, and prayer, which is therefore accounted null, vaine, that they draw near with their lips, but their hearts are far from God, Eſa. 29. 13. Prayer in the riſe of it is a ſtudyed work: many a thought ſpent before hand about the ſins which the Saints confeſſe, about the wants which they expreſſe, upon the mercies which they doe acknowledge; upon the purity, majeſty, immenſity, all-ſufficiency, fidelity, and bounty, &c. of the Lord, to whom they pray; the beauty and fulneſſe, &c. of the Lord Jeſus, in whoſe name they pray; yea immediately before they pray they have their preparatory muſing of what, of whom, and through whom they are to ask, and as they are praying, their minds are attent and intent upon what they pray for; yea they uſher in their expreſſions in prayer.
Prayer is called a talking with God. Job. 5 Prayer a talking with God▪15. 4. thou reſtraineſt [foreign] talking before the Lord, Pſal▪ 55. 17. evening and morning, and at noon, foreign will I talk, or pray, Pſal. 64. 1. hear my voyce O my God, foreign 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, foreign, 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 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 foreign 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, foreign 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 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; foreign, 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 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 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; 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 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. 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. 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 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 Prayerwith an eye at ſeaſonable help and relief from him. By [heart] we mean thoughts, deſires, affections; theſe wants, and weakneſſes, and ſins to which the heart is privy, and of which it is ſenſible. We call it an [opening of the heart] in oppoſition to hypocritical covering, and attempts to hide any thing from the Lord, whereby their prayers become no prayers, their Worſhip vaine, whilſt digging deep to hide the counſels of the heart from God, Iſaiah 29. 13, 15. compared with Pſal. 119. 26. I have declared my wayes to thee, (that is, prayed,) and thou heardſt me. Prayer is a ſhewing of God our waies, or as the Hebrew word beareth, a telling or counting them one by one, as if we pray indeed, when we do from our hearts deal plainly and punctually with God therein, when we leave out nothing which we know by our ſelves, untold before him, even in a particular manner, whether reſpecting our wants, our ſins, or the like, ſo Pſal. 38. 18. I have declared mine iniquity, meaning all and each of his ſins, there were ſome more ſpecial ſins, ſinnes which were chiefly his; the Hebrew word ſignifieth a telling of ſome new thing. Davids prayer and confeſſion is not a high-way, rode, and ſome one track of confeſſion, but it is a telling him of any new freſh acts of ſinne, Jer. 20. 12, To thee have I opened my cauſe, or prayed to thee. Prayer is an opening of the ſouls cauſes and caſes to the Lord; the ſame word in another conjugation is uſed for uncovering, making bare and naked, Gen. 9. 21. The Saints in prayer do, or ſhould nakedly preſent their ſoules cauſes without all cover-ſhames, or ſo much as a ragge of ſelfe, or fleſh cleaving to them.
All things are naked to him with whom Obſ. we have to doe, he is privy to our ſecrets; how is prayer an opening of the heart to him.
Suppliants are ſaid in prayer to open Anſw. their hearts to God.
1. In that they doe not dare not, goe about to hide, or deſire, that ought in their hearts ſhould bee hid from the Lord. It is their deſire he ſhould, and they are very glad that he doth know all their heart, their hearts are ready to break, when they through temptation or deſertion want prayer vent.
2. In that it is their deſire and endeavour to preſent all within their hearts, which God by a general eye of wiſedome, and omniſcience ſeeth, unto a more ſpecial, energetical veiw of the eye of Gods compaſſion, and love, Pſal. 80. 14. Behold and viſit this vine, Pſal. 119. 132. Look upon mee, as thou uſeſt to doe on thoſe that feare thy name, Iſay. 63. 15, 16. Looke downe from heaven. &c. where are the ſounding of thy bowels? &c.
3. In that they doe thus in way of an ordinance of God, which he doth eye and owne, as opening of their heart to God. Pſal. 62. 8. Poure out your heart to him, or pray to him. And albeit their hearts are open to God before, yet not actually opened, in this way of injoyned expreſſing the ſame, till they do thus pray.
4. In that when prayer is duly performed, as their minds and hearts are uttered and poured out as before the Lords face, Pſal 62. 8. or before him; ſo are they in lively manner quickned to behold Gods mercifull and energetical view of the ſame; hence that perſwaſion of David, All my deſires are before thee, Pſal. 38. 9.
[It is a ſpiritual opening.] Spiritual, in reſpect of the efficient and working cauſe, Gods ſpirit acteth and worketh therein. It is prayer in the holy Ghoſt, Rom. 8. 26. The ſpirit maketh interceſſion in us: the ſpirit of praier is acted in it. Zach. 12. 10. Prayer is called foreign, in-wrought, our ſpirits alſo as acted and improved thereby are at work in it. My God, whom I ſerve with my ſpirit, Rom. 1. 9. Our hearts are as water poured out to waft along each petition, and confeſſion, or as oyle, to anoint theſe meſſengers of the ſoul, that they might flye the faſter to Gods throne. It is ſpiritual in the matter of it, things of Gods Kingdome, Matth. 6. 33. or if other things, yet under a ſpiritual conſideration; as according to Gods will, and for his glory. Spiritual in the manner; namely in a ſublime and elevated manner of performance, Iſay. 37. 4. Lift up thy prayer. Spiritual in the end; a calling upon God whereby he is exalted, Eſay. 12. 4. Spirituall in the motive and ground-work, a command of God requiring, a promiſe in encouraging; Thou ſaidſt, ſeek my face, my heart anſwered, Lord thy face will I ſeek. Pſal. 27. 8. for thou revealedſt to thy ſervant, ſaying, I will build thee a houſe, therefore hath thy ſervant found in his heart to pray this prayer, 2 Sam. 27. 27. [Faithfull opening] that is, unfeigned, without reſervations, &c. Prayer from unfeigned lips. Pſal. 17. 1.
[To God,] not to Saints and Angels, which neither know our hearts, nor can help us, Iſay 63. 16. Though Abraham know us not. And it is to God, not as into the aire, or as at an uncertainty, where, or to whom. [In the name of Chriſt,] There is a holy renouncing of our ſelves and our owne worth and ſtrength, and a reſting, and truſting upon the Lord Jeſus onelyonly, 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 Chriſtwhoſe office it is to take theſe ſufferings from his people, and preſent them before his Father; and who hath through many difficulties made this way for his people, that they may freely and familiarly thus talke with God, and open their wants to him. Thirdly, from the Spirit of God, whoſe office 3 From the Spirit.among other things, it is, to help and inable the Saints to the conſcionable performance of this duty. Fourthly, from 4 From the Saints.the Saints themſelves.
1. Their neceſsities call for it.1 Their neceſſity. 2 Their ingagements.
2. Their manifold ingagements to the Lord, require it.
3. They have praying graces inabling 3 The praying graces, as 1 Faith.them to it, as, 1. Faith, prayer, is in this reſpect alſo, the prayer of faith; Jam. 5. 15. Faith is an emptying grace, giveth the moſt ſenſible and lively veiw of the ſouls wants, and nothingneſſe, to ſupply them otherwiſe; preſenteth the Lord in all his freeneſſe, fulneſſe and faithfulneſſe, for the ſouls ſutable ſupply.
Secondly, Love, Pſal. 116. 1. I love the 2 Love.Lord, therefore will I call upon him, or pray; Love of the Lord filleth the ſoule with deſires and breathings after union, and communion with him, whom the ſoule loveth, Cantic. 3. 1. and 4. 16. Let my Beloved come into his garden. Love is open hearted, would unbowell the ſoule to her Lover Jeſus Chriſt, and to the Father, by him: love is fruitfull and in holy wiſe eloquent in its gracious expreſsions to him.
Thirdly zeal: this is attended with vehement 3 Zeal.deſires; 2 Cor. 7. 11. yea what vehement deſire, yea what zeal? that bleſſed fire will cauſe ſuch holy ſmoak in the weakeſt Chriſtian. Iſay. 42. 3. and that will ſoon ſparkle out in holy ſupplications, that will be mounting upward, ſpiritualizing and lifting up the heart thus heaven-ward.
Fourthly, holy jealouſie and fear of God, 4 Jealouſie.(we may put them together) thou caſteſt off fear, thou reſtraineſt prayer: unleſſe feare be thruſt out of doores, that will put the ſoule upon prayer; other jealouſie fills mens heads and hearts with motions, ſo doth holy jealouſie with praying motions and matter. The more wee ſuſpect our ſelves, the more are wee in theſe holy inquiries of God. Holy jealouſie is an utter enemy to carnal ſecurity: preſumption, 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.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 onelyonly 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 ſoul is dead, unſerviceable, yea ſtinketh in others noſtrills, ſo are we as loathſome in Gods ſight, without the true exerciſe of prayer, which (as ſome have called it) is (as it were) the ſoule of our ſoules: ſome of the Ancients have called prayer the phyſick of the ſoule; and truely ſuch it is, it will by the bleſsing of God, purge, heale, recover. quicken and ſtrengthen a very weakly Chriſtian, as experience witneſſeth. But what will become of other diſtempered, relapſed profeſſours, who uſe not this holy courſe of phyſick, is it wonder that ſuch dye, become twice dead? Some have called praier the ſun and light of the ſoule, and truely in a ſenſe it is ſo, but how darkely and ſadly muſt they needs walk, and how often will they be ſtumbling and falling dangerouſly? How little ſpirituall work will they do for Chriſt, in whoſe Horiſon this ſun of prayer is ſetting, if not already ſet, and from whom this lightſome and life-giving ordinance is removed? Others have called prayer the nerves and ſinews of the ſoule, and truely ſo it is; prayer holdeth altogether in us, keepeth all in due place and ſtrength; and they muſt needs grow looſe and weak, who make not continual uſe thereof upon all occaſions. But that this admonition bee not as an arrow ſhot at Rovers, let us ſhew firſt ſome ſymptomes of this ſpiritual evill of omiſsion of prayer: and ſo who are the perſons concerned herein, and ſhew ſome particular branches of the evill of it.
Touching the former, firſt ſuch are ſurely Signes of neglect of Praier 1 Diſobediencecareleſſe 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 Impatiencein 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) 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 Ignoranceof 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 HypocriſieAtheiſts, 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 Stupidityhardneſs 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. 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.