A Practical Discourse of Prayer, Discourse · Part 2 · Chapter 6

A Practical Discourse of Prayer · Discourse · Part 2 · Chapter 6

p. 306CHAP. 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?

p. 3075 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 conſiſteththings.

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; p. 308of 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, p. 309Eph. 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 p. 310Lord 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, p. 311he 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 p. 312God. 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 p. 313more 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 foreign, 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 p. 314hinder 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 p. 315evil 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 p. 316eloquence 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 praierwhy 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 p. 317improve 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 p. 318Lord 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 praierprayer are ſuch as theſe.

1 When the main and choice matterials 1. When the materials in praier are the beſt thingsof 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 p. 319ſolid 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 p. 320verdict, 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 p. 321a 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 usmore 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 p. 322zealous 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 p. 323their 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 p. 324and 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 p. 325grace 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 p. 326very 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 p. 327men 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 p. 328or 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 p. 329when 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 p. 330wilily 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 p. 331which 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 p. 332whom 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 p. 333Pſal. 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 p. 334them, 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 failingsof 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 p. 335compaſſion 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, p. 336Matth. 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.