The Holy Arbor, Chapter 3 · Section 1
§. 1. Prayer.
TRue Prayer may briefly be decribed to be that which is poured out from the heart (the Holy Ghoſt ſtirring it) unto God, with this confidence upon the true perſwaſion of Gods love towards us, That we ſhall be heard for Chriſt the Mediators ſake: And it hath the chief place among Good Works, yielding us the greateſt teſtimony of our Salvation, by enabling us to perform other good Duties. Or thus; Prayer is a Petition joyned with an ardent and earneſt deſire, whether uttered in words or not uttered, whereby we ask of the true God revealed in his Word, thoſe things which he hath commanded to be asked of him; proceeding from an acknowledgement of our neceſſity and miſery, with humility, repentance, and confeſſion of our own unworthineſs, made in true converſion unto God, and in a confidence and ſure truſt in Gods Promiſes, for Chriſts ſake our Mediator.
For the right underſtanding of which Promiſes, this Rule muſt be remembred, That the Promiſes of God are not made directly to the work of Prayer, but to the perſon that prayeth; and yet not to him ſimply, as he doth this good action of Prayer, but as he is in Chriſt, for whoſe Merits ſake the Promiſe is accompliſhed: whereby it is moſt evident, That our Prayer is not the cauſe of the bleſſings we receive from God, but onelyonly a way and inſtrument in and by which God conveyeth his bleſſings unto his children, in whom is required in Prayer a ſpecial particular faith to apply to themſelves the Promiſe of God concerning that thing which they ask in Prayer; which ſpecial faith we can never bring with us in Prayer, unleſs we have a ſpecial ſaving faith, whereby we believe our reconciliation with God in Chriſt. So that the unfained deſire of a touched heart, is a Prayer in acceptance before God, though knowledge, memory and utterance to frame and conceive a form of Prayer in words be wanting, Pſal. 10.17. for Prayer is not a work of the memory, or a work of the wit, but the work of a ſanctified heart, it is the work of Gods Spirit; the very eſſence whereof conſiſteth in making known the inward deſires, 1 Sam. 1.15. Pſal. 62.8. always in the mediation of Chriſt, by reaſon of the infinite Majeſty of God, and ſinfulneſs of the creature, with awful fear and inward reverence, manifeſted with ſeemly words (if it be oral Prayer) befitting our matter, not over-curious, nor careleſs, with reverent, Pſal. 95.2, 6. and humble geſture, Ezra 9.5, 6. to expreſs which, kneeling is moſt proper; Paul uſeth it, Eph. 3.14. Acts 2.30. if we cannot conveniently kneel, then ſtand; ſo did the poor humble Publican when he prayed, Luke 18.13. other geſtures when no neceſſity requireth, argue little reverence, leſs humility: we muſt alſo come in aſſurance of faith to be heard and accepted, Heb. 10.22. Jam. 1.6. which is ſtrengthned by meditation on the Promiſes concerning ſuch things as we pray for, 2 Sam. 7.27, 28. which full aſſurance, as a luſty gale of wind, carrieth our Prayers with full fail to heaven, the deſired Haven; wavering and doubting, like oppoſite uncertain winds, carry them to ſome other place, and ſo they return without ſpeeding.
The ſupplicant muſt alſo be lowly in minde, and holy in life, Iſa. 1.15. the blinde man knew God heard not impenitents, Joh. 9.31. he muſt have a true underſtanding, ſenſe, and earneſt deſire of what he prays for in ſincerity of heart, and fervency of ſpirit, Jam. 5.16. for Prayer aſcends no higher then faith and fervor of Spirit carry it: Yet notwithſtanding which earneſtneſs and fervency in Prayer, it may be no true Prayer, as the wicked mans prayer made in his extremity, which is termed but howling, Hoſea 7.14. So a thief is earneſt with a Judge to ſpare him, but this is but carnal earneſtneſs.
Thus God takes our prayers by weight, not by number, not by labor, not by earneſtneſs, which is a thing that may come from the fleſh, but if it come from his Spirit, he accepts it, and then though we may have a ſecret anſwer to our prayers, yet may we wait long before the thing it ſelf be given us, but then God continues a ſecret ſtrength to us, that we may wait and hold out; yea, though we never have any requeſt in this world granted, yet we muſt think this ſufficient, that we can and do pray unto God; for by whoſe Grace have we alway continued in prayer, but by the gift and Grace of God? God indeed anſwers ſome ſooner, ſome later, ſome he anſwers quickly, and ſome he defers longer; but importunity will prevail with him, ſo as thou ſhalt have Chriſt, and after thou haſt him, thou muſt look to the Priviledges thou haſt by him; onelyonly remembring as the priviledges thou haſt by him, ſo the condition of after-obedience: For Prayer is the means which God hath ſanctified to unlock the cloſet of his Graces; and he being the Fountain of all Bleſſings, if we uſe not Prayer aright, it may be truly ſaid to us, as the woman of Samaria ſpoke, Joh. 4.11. Thou haſt nothing to draw with, and the well is deep, from whence therefore canſt thou have that living water? yea, what the Lord did miraculouſly to Stephen, when he opened the heavens, and ſhewed himſelf to the outward view, that he doth ordinarily to the Saints in prayer, he ſhews himſelf to their mindes and inward affections.
Touching the time of Prayer, if it be the ſecret and lifting up of the heart to God (called Ejaculation) then pray continually, pray without ceaſing, Eph. 6. but if it be a ſet and ſolemn prayer, either in private or in the Congregation, the Word of God appoints no preciſe hour for this kinde, becauſe now there is no difference between time and time, in regard of Conſcience, for performing the worſhip of God and the duties of Religion, the Lords-day onelyonly excepted. In the New Teſtament the diſtinction of days and hours is taken away; Paul was afraid of the Galatians, becauſe they made difference of days, times, moneths and years, in reſpect of holineſs and Religion, Gal. 4. And as touching the place of Prayer in regard of Conſcience, Holineſs and Religion, all places are equal and alike in the New Teſtament, ſince the coming of Chriſt; the houſe or field is holy as the Church, and if we pray in either of them as we ought, our prayer is as acceptable to God, as that which is made in the Church: for now the days are come foretold by the Prophet, Mal. 1.11. which Paul expounds, 1 Tim. 2.8. yet nevertheleſs, for order, decency and quietneſs ſake, publike prayer is to be made in publike places, as Churches and Chappels appointed for that uſe. But undenyable it is, that all places are alike in reſpect of Gods preſence and of his hearing, for he is Omnipreſent, whereſoever a man hath occaſion to pray, there God is; which concerns them to conſider, who make the Church a more holy place for prayer then other-where, and therefore reſerve all or moſt of their prayers till they come thither, forgetting that whereſover two or three of the faithful are gathered together, there God is in the midſt of them: for now difference of place in reſpect of Gods preſence is taken away: God is as well in the field and in the private houſe, as in the Church: and yet Churches are ordained and uſed in a godly policy, becauſe a Congregation may more conveniently there meet to their mutual edification, in the publike exerciſe of the Word and Prayer; otherwiſe private houſes were as good places for Gods worſhip as Churches, if they were decent and convenient for edification, for now in all places men may lift up pure hands unto God, 1 Tim. 2.8. where it plainly appears, That after the coming of Chriſt (by whom the partition wall was broken down, and both made one people to God) all places were ſanctified for prayer, ſo as under the Goſpel no one place is more holy then another; yet it being Gods will to be worſhipped publikely, needful it is that there ſhould be places fit for that purpoſe. Thus the Corinthians had one place to worſhip God in, 1 Cor. 11.20. though certain of the Inhabitants of Philippi went out to a Rivers ſide to pray on the Sabbath day, Acts 16.13. but that was in time of perſecution.
The Father, Son and Holy Ghoſt is to be prayed unto; we may pray unto the whole Trinity, but more properly unto the firſt perſon, God the Father, in the Name of God the Son, by the aſſiſtance of God the Holy Ghoſt: So we pray unto the whole Trinity, yet as the firſt perſon is the Fountain of the Deity, we pray the Father by the Son through the Holy Ghoſt; nor is it ſtrange that we pray unto Chriſt, for whoſe ſake onelyonly we are heard in our prayers, for we pray unto him as he is the ſecond perſon; we have our prayers heard through him as he is our Mediator, thus diſtinguiſhing his perſon from his office.
Prayer in general is twofold:
1. Publike, wherein words muſt be always uſed in a plain, known, diſtinct voyce.
2. Private, wherein the voyce is profitable, but not ſimply neceſſary.
Two Rules of geſture in publike Prayer:
1. It muſt alway be comely, modeſt, decent and uniform.
2. It muſt ſerve as much as may be to expreſs the inward ſincerity of the heart without hypocriſie.
Again, there is a twofold Prayer:
1. One that is the voyce of our own ſpirit.
2. Another that is the voyce of Gods Spirit in us; that is, when the Holy Ghoſt hath ſo ſanctified the heart, when he hath put it into ſuch a holy frame of Grace, that the heart comes to ſpeak as it is quickned, acted and moved from Gods Spirit.
This Spirit of Adoption makes us
1. Earneſt and fervent in prayer.
2. Bold and confident (to God as to a Father) ſo that we may know the voyce of Gods Spirit in our prayers, by our boldneſs to, and confidence in him; for wicked men come to God as to a ſtranger, the Saints as to a friend.
Prayer is one part of that holy worſhip of God, called Invocation, whereof there are four parts:
1. Supplication, when we intreat God to remove ſome evil from us.
2. Prayer, whereby we beg at the hands of God the gift of ſome good thing unto us.
3. Interceſſion, when as we intreat the Lord to grant ſome good thing unto our brethren, or to remove ſome evil from them.
4. Thankſgiving, whereby we give laud and thanks to God for bleſſings received either by our ſelves or by our brethren.
The diſtinctions of Prayer in regard of the maner thereof; viz.
1. Mental, which is an opening inwardly of the deſires of a mans heart to God, without any outward manifeſtation of the ſame by word, Neh. 2.4. Exod. 14.15. 1 Sam. 1.13.
2. Vocal, and is that which is uttered with words, 1 Kings 8.23.
3. Sudden, when upon ſome ſudden occaſion preſent, the heart is inſtantly lift up unto God, whether by ſighs or words; they are called Ejaculations of the heart, and argue a holy familiarity with God, yea a heavenly minde.
4. Compoſed, when a Chriſtian ſetteth himſelf to make ſome ſolemn prayer unto God, whether it be in the Church, family, cloſet, field, or any other place, Dan. 6.10. to this kinde of Prayer, preparation beforehand is very needful, Eccl. 5.2.
5. Conceived, being that which he who uttereth the prayer, inventeth and conceiveth himſelf; which is very expedient and needful, for theſe Reaſons:
1. It manifeſteth the gift and power of the Spirit, who can give both matter and maner, words and affections, who can ſuggeſt what to pray, and how to pray.
2. Every day we have new wants, new aſſaults, new ſins, and our petitions muſt be made according to our preſent wants, our ſupplications according to our particular aſſaults, and our confeſſion according to our ſeveral ſins.
3. As God daily continueth and reneweth old bleſſings, ſo alſo he addeth new to them.
6. Preſcribed, when a ſet conſtant form is laid down before-hand, and either conned by heart or read: This is a good help to weak Chriſtians, if they endeavor to pray with the Spirit and with underſtanding.
7. Publike, when an Aſſembly of Saints publikely with one joynt-conſent, call upon God by the mouth of the Miniſter, Joel 2.16, 17. Neh. 8.1, 6.
For the maner of which publike prayer, two things are very requiſite; viz.
1. Unanimity, reſpecting the heart and affections, for which an audible and intelligible voyce is neceſſary.
2. Uniformity, reſpecting the outward reverent carriage, and humble geſture in prayer.
8. Private, which is made by one alone, or by ſome few together, 2 Kings 4.33. Luke 9.28. Acts 10.30. This eſpecially belongeth to the Maſter of a Family.
9. Secret, which is made by one alone, none being preſent but God and he that prayeth: This may be in a cloſe chamber or cloſet, Mat. 6.6. or on a deſolate Mountain, Mark 1.35. or in a ſecret field, Gen. 24.63. or on any houſe top. Acts 10.9. or in any other place, 1 Tim. 2.8.
10. Extraordinary, which after an extraordinary maner, even above our uſual cuſtom, is poured out before God, conſiſting partly in ardency of affection, as in Chriſt, Luke 22.44. Heb. 5.7. in Moſes, Exod. 32.32. and in the King of Nineveh, Jonah 3.8. and partly in continuance of time, as Jacob a whole night, Gen. 32.24. ſo did David, 2 Sam. 12.16. and Chriſt, Luke 6.12. Moſes a whole day, Exod. 17.12. ſo did Joſhua and the Elders of Iſrael, Joſh. 7.6.
We muſt pray
1. For the glory of God, always, and that without any limitation or condition.
2. For our own good:
1. The ſalvation of Soul, and that without any condition.
2. In this preſent life, but with this condition, ſo far forth as it may ſtand with Gods glory, and be for our own good.
The conditions and circumſtances of true prayer; viz.
1. A direction of it unto the true God, and him onelyonly.
2. In the mediation of Chriſt; not without a Mediator, as Pagans, nor in the name of any other Mediator, as Papiſts.
3. The knowledge of Gods Commandment in requiring us to pray, elſe we doubt of being heard.
4. The knowledge of thoſe things which are to be asked, elſe we mock God.
5. A true ardent deſire of thoſe things which are to be asked, elſe we are hypocrites.
6. A thorough ſenſe and feeling of our own wants, elſe we pray not at all.
7. Lowlineſs of minde, ſelf-denyal, impartially weighing our own baſeneſs: Humiliation; that is, true Repentance,
1. Becauſe God oweth us nothing.
2. We are his enemies before our converſion.
8. A conſidence and full perſwaſion of being heard for the Mediators ſake, Heb. 10.22. To this purpoſe meditate on the Promiſes.
9. In fear; before prayer meditating on the excellency and glory of God, in prayer holding our hearts cloſe with God that they wander not.
10. With ſeemly words befitting the matter, not ſtrained nor careleſs.
11. With reverent, ſubmiſs and humble geſture.
12. In holineſs of life; for the prayer of a righteous man availeth much, Jam. 5.6. yea the prayer of a faithful man is more forcible then the power of a whole Army; witneſs Moſes againſt Amalek, Exo. 17.11.
13. In ſincerity of heart, and with fervency of Spirit, even an hungring, thirſting and longing deſire.
Other conditions in an acceptable Prayer to be obſerved; viz.
1. We muſt ask while the time of Grace and Mercy remaineth; for if the day of Grace be once paſſed, we ſhall be excluded with the fooliſh Virgins, Mat. 25.8, 9. Now the time whileſt God offers mercy to us in his Word, is the acceptable time, this is the day of Grace.
2. We muſt not ask as ſeemeth good unto our ſelves, but according to Gods will, and as his word alloweth, leſt we be denyed with the ſons of Zebedee, for asking we know not what, Mat. 20.22.
3. We muſt not doubt of Gods granting us thoſe things which we ask according to his will, for the wavering minded man ſhall receive nothing of God, Jam. 1.5, 6.
4. We muſt refer the time and maner of Gods accompliſhing our requeſts to his good pleaſure, leſt with the Iſraelites we ſeem to limit the Holy One of Iſrael.
Rules to be obſerved, that we may conceive aright of God in Prayer:
1. We muſt not conceive him in the form of any earthly or heavenly, bodily or Spiritual creature whatſoever; for thus not to conceive him, is a degree of conceiving him aright: We muſt not frame in our mindes any Image of God at all, as that he ſhould be like unto man, or any other creature; but we muſt conceive of him both in his works as our Creator, Governor and Preſerver, and alſo in his properties as moſt wiſe, moſt juſt, moſt holy, merciful, &c. Thus we may better conceive of him by his Works and Attributes, then by his Nature.
2. We muſt conceive that God is one in Subſtance, and three in Perſons: We muſt not confound the Perſons, nor divide the Subſtance, but conceive of one God in three Perſons, and three Perſons in one and the ſame Godhead; ſo he muſt not be conceived abſolutely, that is, out of the Trinity, but as he ſubſiſteth in the Perſon of the Father, Son and Holy Ghoſt.
3. When we direct our prayers or any worſhip to any one Perſon of the Trinity, we muſt include the reſt in the ſame worſhip; yea further, we muſt retain in minde the diſtinction and order of all the three Perſons, without ſevering or ſundring them.
The whole Trinity hath a work in this holy exerciſe of Prayer: For
The Holy Ghoſt frameth our Requeſts, Rom. 8.26.
The Son offereth them up unto the Father, Rev. 8.3.
The Father accepteth them thus framed and offered, Rom. 8.27.
The helps of preparation to Prayer; viz.
1. Meditation
1. Of the Majeſty of God to whom we pray.
2. Of the matter of our prayers, which are for
Temporal things.
Spiritual things.
Eternal things.
3. Of our own corruption and want of Grace.
2. A ſtedfaſt belief to perſwade our ſelves that there is a God, one in Eſſence, three in Perſons, rewarding thoſe that call upon him, and whereby we lay hold on Chriſt, aſſuring our ſelves of the power, goodneſs, mercy and bounty of God, Heb. 11.6.
Before Prayer theſe things are neceſſary:
1. Repentance, and after ſins committed, a ſtill renewed repentance.
2. Reconciliation, if need require, to our brother.
3. Preparation in heart and minde, as one that is to ſpeak familiarly with God; in which preparation theſe things are required:
1. The minde is to be emptied of all carnal and worldly thoughts.
2. A conſideration of the things to be asked.
3. A lifting up of the heart to God.
4. The heart muſt be touched with a reverence of the Majeſty of God.
The impediments to be removed before we can pray:
1. Pride, for God abhors the proud, Prov. 16.5. he hears them not, Job 35.12.
2. An abſenting our ſelves from the word, a careleſs and negligent hearing the ſame, a deriding, ſcorning and contempt of it, Prov. 28.9. Zech. 7.13.
3. Cruelty, oppreſſion, and unmercifulneſs towards the poor, Pro. 21.13.
4. All corrupt affections, as anger, malice, hatred, diſcord, wrath, envy, 1 Pet. 3.5, 6, 7.
5. A delight in ſin, taking pleaſure in it, and making a ſport of wickedneſs, Pſal. 66.16.
Special Duties required in the act of Prayer:
1. Our prayer muſt be the ſpeech of the ſoul and heart, not of the tongue onelyonly, Pſal. 25.1.
2. In the minde the right underſtanding of what we ask. Mat. 20.22.
3. In the heart,
1. Reverence, in regard of Gods Majeſty, Mal. 1.6.
2. Humility, in regard of our own unworthines, Gē, 18.27. Pſ. 51.17.
4. Every Petition muſt proceed from a lively ſenſe of our poverty, ſpecially in Spiritual matters, with an earneſt deſire to have them ſupplied, Acts 237.
5. Every Petition muſt proceed from a ſaving and a juſtifying faith, being fully perſwaded in our hearts, that God both can and will grant our requeſts, Jam. 1.6, 7.
6. Every Petition muſt be grounded on Gods word, and not framed to the carnal conceit and fancy of mans brain, and be onelyonly for good things, 1 Joh. 5.14.
7. Our Prayer muſt in the name, merit and mediation of Chriſt alone, be preſented to God alone, not to Saints, Angels, the Virgin Mary, or any other creature.
8. We muſt pray by the help of the Spirit, it muſt be the voyce of Gods Spirit ſpeaking in our Spirit, Rom. 8.26.
9. We muſt pray for our brethren as well as for our ſelves, for our enemies as well as our friends, Mat. 5.44.
10. Our Prayers muſt be without vain repetitions, much babling, and wandring thoughts.
11. Every Petition muſt be made in obedience; that is, we muſt have a Commandment enjoyning us to ask the thing we pray for, and a Promiſe to aſſure us that it ſhall be granted; and yet here this Caveat muſt be remembred, That we leave both the time and the maner of accompliſhing our requeſts to the good pleaſure and wiſdom of God.
12. There muſt be inſtancy in the act of Prayer, and perſeverance till the thing asked be granted.
13. Every true Prayer muſt have in it ſome thankſgiving unto God for his benefits received.
It appears from what hath been ſaid, That in Prayer theſe five things are neceſſarily to be looked into:
1. The affection of him that prayeth; viz. he muſt be ſenſible of his wants and ſins.
2. The cauſes of Invocation, whereof Gods Command is the chiefeſt.
3. Who is to be prayed unto; viz. God onelyonly, not Saints nor Angels.
4. In and through whoſe name and mediation we are to pray; that is, in the name and mediation of Chriſt onelyonly.
5. What we are to pray for; viz. Bleſſings Temporal, Spiritual, Eternal.
To the affection of him that prayeth, is required,
1. That he diveſt himſelf of all vain thoughts of his own worth.
2. That by a ſtedfaſt faith his ſoul be inflamed, as it were all afire to pray.
3. That he be truly ſenſible of his own wants.
4. That he proſtrate himſelf before the Lord in true penitence.
5. That his prayer be ſerious and perſevering.
The cauſes of Invocation, are
1. The Command of God, who hath required this ſervice from us.
2. The Promiſe of God, for the hearing of the prayers of ſuch as cry unto him.
3. The ſenſe of our own miſery and wants, with the diſtreſs of the whole Church.
4. Our victory over temptations.
5. That our heart by the uſe of prayer may be inflamed after the true worſhip of God.
6. The example of Chriſt and all the Saints, whoſe greateſt care was to call upon God.
God onelyonly is the true object of prayer, and is alone to be prayed unto, for theſe Reaſons:
1. He onelyonly knoweth, Jer. 17.10. whether our deſires come from the heart, or onelyonly from the teeth outward, and ſo knoweth whether it be true prayer or no.
2. He onelyonly is every where preſent, Jer. 23.23. in all places, to hear the ſuits of all perſons.
3. He onelyonly is Almighty, Jer. 32.27. able to grant what ſuit ſoever we ſhall ask.
God onelyonly, not Angel, Saint, nor any other Creature, is to be prayed unto, and that for theſe Reaſons; viz.
1. We muſt pray to none but to whom we ſay, Our Father, Mat. 6.9.
2. In whom alone we muſt believe, to him alone muſt we pray, Rom. 10.14.
3. To whom alone and onelyonly we can aſcribe Omnipreſence, Omnipotency, Omniſciency, and the like, to him alone muſt we pray, 1 Tim. 2.8.
4. It is the Commandment of God himſelf, that we ſhould ſerve and worſhip him alone, Mat. 4.10.
5. No creature can be helpful to any other, further then God ſuffereth and enableth it.
6. It is no ſufficient ground to move us to call upon a creature, becauſe it may be helpful, for then any unreaſonable creatures might be prayed unto, which is a moſt unreaſonable thing for any reaſonable man to do.
7. Difference muſt be made between Civil and Divine religious prayer, which is made to God alone, with aſſurance of faith, and perſwaſion of Divine Attributes in him, together with religious Adoration, which is proper to the Divine Majeſty, Rev. 19.10. and to be performed to no creature, neither Angel, Rev. 22.9. nor Man, Acts 10.26. But Civil prayer is that which is made onelyonly in civil reſpects, requeſting that of man, which we are perſwaded he is able to help us in. This is not properly Prayer.
Chriſt muſt be prayed unto in a double reſpect:
1. As God, the giver of all good things, together with the Father and the Holy Ghoſt.
2. As a Mediator and Interceſſor, that in and through him we may be heard, that he would pray the Father for us, and that he would prefer unto him all our ſighs and petitions; For he is a Prieſt for ever, Pſal. 110.
The things to be asked in Prayer, are
1. Spiritual, which we are to pray for without any exception or condition.
2. Temporal, with this condition, If it be Gods will and pleaſure; ſo alſo in things Spiritual leſs neceſſary to Salvation, as Hope, Joy in the feeling of Gods mercy in diſtreſs, &c.
Though corporal and other things not ſimply neceſſary to Salvation, are not ſimply to be prayed for, yet conditionally, for theſe Reaſons:
1. That the deſire of corporal things may be an exerciſe of our faith, and confirm our truſt and confidence of obtaining things Spiritual, and available to Salvation.
2. That we may conſider and confeſs the providence of God, that nothing befals us by chance or fortune.
The Reaſons why God would have us obtain by Prayer what he hath determined to give:
1. That we may be kept in ſome fear & reverence of him.
2. That he may the more declare his love by hearing our complaints.
3. That we may be the better acquainted with his excellent majeſty.
4. That we may give him the acknowledgement of all good things.
God uſeth to grant our Prayers two ways:
1. By giving the very thing it ſelf we ask.
2. By giving ſomething anſwerable thereto, when not the thing it ſelf.
God never grants ſome mens requeſts, for theſe Reaſons; viz.
1. Becauſe they make their prayers, but not according to his will, either failing in the time, as did the fooliſh virgins, Mat. 25.11, 12. or in the thing they ask, as did the ſons of Zebedee, Mat. 20.22.
2. Becauſe they doubt and waver in prayer, for ſuch ſhall receive nothing of the Lord, Jam. 1.6, 7.
3. Becauſe they ask it for wrong ends, as not ſo much to promote Gods honor thereby, as to conſume it on their own luſts, Jam. 4.5.
So God ſometimes defers his anſwer, for theſe Reaſons:
1. When we ask amiſs; which may be done though the heart be right, as out of miſtake, or out of want of judgement, though it may be the intention be good.
2. When we are not fitted for mercies, yet God then tenders us in the caſe we are in.
3. To make us pray the more fervently, and to make us prize his bleſſings the higher.
4. When it croſſeth ſome other ſecret paſſage of Gods providence.
5. To keep us in humility, and prevent Spiritual pride; thus Paul was denyed the removing of the buffeting of Satan.
Though God knows our wants before we pray, yet ought we to pray, for we pray not to inform the Lord of our wants, but for other cauſes; as,
1. To ſtir up our hearts to ſeek unto Gods preſence and favor.
2. To exerciſe our faith in the meditation of Gods Promiſes.
3. To eaſe our woful hearts, by pouring them out unto the Lord.
4. To teſtifie our obedience unto Gods Commandments, and our truſt in his Providence, for the receiving every good thing we deſire,
Our reverence in prayer muſt ſhew it ſelf
1. In the holy diſpoſition of the heart and affections toward the Lord, when the minde is not carried away with by thoughts, but applieth it ſelf wholly and onelyonly to the preſent ſervice it hath in hand.
2. In the comely geſture of the body, beſeeming ſo holy an action, done to ſo high a Majeſty.
3. In the humble and reverent uttering of our requeſts, having beforehand well conſidered the things we are to utter before God.
It is neceſſary that the Spirit ſhould pray, and ſo we pray in the Spirit, for theſe Reaſons:
1. In regard of our natural eſtate we have no ability to pray, 2 Cor. 3.5.
2. In our regenerate eſtate we are no longer able to do any good thing, then the Spirit helpeth and aſſiſteth us; we have ſtill need of the preſent, effectual and continual work of Gods holy Spirit, Phil. 1.6.
3. Though we knew how to pray, yet would not our prayers be acceptable to God, except they came from his Spirit; for as God knoweth the meaning of the Spirit, ſo the Spirit knoweth the will of God, Rom. 8.27.
The means to pray aright in the Spirit:
1. Labor for Gods ſanctifying Spirit, which is gotten by the Miniſtery of the word, 2 Cor. 3.8.
2. Having the Spirit, we muſt go along with him, and follow his good motions, pouring forth thoſe deſires which he ſuggeſteth unto us, giving unto God that which is Gods, Mat. 22.
3. We muſt take heed that at any time we grieve not the holy Spirit of God, which may be done two ways,
1. By quenching the good motions thereof through careleſneſs, 1 Theſſ. 5.19.
2. By reſiſting the Spirit through our rebellion, Acts 7.51.
Prayer muſt be alway accompanied with thankſgiving; the matter whereof may be thus diſtinguiſhed; viz.
1. In regard of the nature and kinde of benefits, and they are either
Good things beſtowed, or Evil things removed.
2. In regard of the quality of them; viz.
1. Spiritual bleſſings; which are
1. Beſtowed here on earth; in the rank whereof muſt be accounted theſe four:
1. The ground of them, which is Election.
2. The meritorious cauſe of them, that is, our Redemption; under which muſt be compriſed,
1. The price of our Redemption, which is Chriſts Blood.
2. The ſpecial fruits thereof, as Reconciliation, Adoption, Remiſſion, Imputation of Righteouſneſs, &c.
3. The means of applying the benefits of our Election and Redemption, namely, the effectual operation of Gods Spirit, under which are comptiſed
Vocation, Regeneration, Sanctification, and ſuch ſanctifying Graces as we finde and feel in our ſelves wrought; as Knowledge, Faith, Hope, Love, Repentance, Patience, New-Obedience, &c. together with the bleſſed fruits of them, as Peace in Conſcience, Joy in the Spirit, holy ſecurity, &c.
4. The means which he Spirit uſeth to work & encreaſe all theſe Graces are to be remembred, as
The Miniſtery of the Word and Sacraments, and other holy Ordinances of God, together with liberty of the Sabbaths, of good and faithful Miniſters, of publike Aſſemblies and the like.
2. Reſerved in heaven, ſuch as eye hath not ſeen, nor ear heard, nor hath entred into the heart of man.
2. Temporal, & therein ſuch as concern
1. Mankinde in general.
2. The whole Church
3. The Commonwealth.
4. Families.
5. Our own perſons.
3. In regard of the maner of beſtowing them:
1. Already given.
2. Promiſed to be given.
4. In regard of the perſons on whom they are beſtowed; viz.
Our ſelves.
Others.
Evils removed, for which thanks is to be given, are
Publike, Both Spiritual.
Private, Both Temporal.
In like maner thankſgiving is
Publike, For Good things beſtowed.
Private, For Evil things removed.
Proofs of Scripture applied to particular occaſions of thanksgiving; viz.
1. For all maner of Spiritual bleſſings in general, Eph. 1.3, &c.
2. For the Author of them all, Chriſt Jeſus, Luke 2.13, 14.
3. For the outward means of working theſe Spiritual bleſſings, Coloſſ. 1.3, 4, &c.
4. For the inward efficacy of Gods Spirit, 1 Theſſ. 1.2, 5.
5. For Temporal bleſſings; Chriſt gave thanks for food, Joh. 6.11. Hannah for a childe, 1 Sam. 2.1. Jacob for riches, Gen. 32.10. and Abrahams ſervant for proſpering his journey, Gen. 24.48.
6. For bleſſings on others; thus the Queen of Sheba praiſed God for his bleſſings on Iſrael, 1 Kings 10.9. and the Chriſtian Jews for the Goſpel revealed to the Gentiles, Acts 11.18.
7. For publike bleſſings concerning the Church, Col. 1.3, 6. Acts 2.47. & 4.24.
8. For the Commonwealth, 1 Kings 1.40. & 8.62, 66.
9. For general bleſſings on mankinde, Pſal. 8.1, 6.
10. For bleſſings on ones Family; thus is Jacob thankful, Gen. 35.7.
11. For private bleſſings; Leah praiſed God for a ſon, Gen. 29.3. and Hezekiah for his health, Iſa. 38.19.
12. For evils removed, Exod. 15.1, &c. Pſal. 124.6.
13. For publike Spiritual evils removed, as Idolatry in Hezekiahs time, 2 Chron. 29.30.
14. For private Spiritual evils prevented, 1 Sam. 25.32.
15. For adverſity Job bleſſed God; and the Apoſtles rejoyce for ſuffering, Acts 5.41.
16. For good things promiſed and not enjoyed, Heb. 11.13.
General directions for thankſgiving; viz.
1. That we lift up our eyes unto the Author of all bleſſings, being perſwaded that they are brought unto us by Gods good guiding Providence, and not by chance or fortune.
2. That we be well inſtructed in the ground or cauſe which moveth God to do the good which he doth, even his own Free-grace, Ezek. 33.19. A gift, the more free it is, the more praiſe-worthy.
3. That we take particular diſtinct notice of Gods bleſſings, and ſo particularly acknowledge them, and accordingly give thanks unto the Lord for them.
4. That we accept Gods bleſſings as tokens of his love and favor, and accordingly rejoyce in them, Pſal. 138.2.
5. That we obſerve what God hath beſtowed on us above others, and what others want that we have, Pſal. 147.19, 20.
6. That we duly weigh how unworthy we are of the very leaſt of Gods favors, even the leaſt crumb we eat, or drop we drink: Thus did Jacob, Gen. 32.10.
Particular directions for extraordinary and ſolemn thankſgiving; viz.
1. A day muſt be ſet apart and ſanctified thereto: Thus was it in Eſthers time, Eſth. 9.17, &c.
2. Aſſemblies muſt meet together: Thus Jehoſhaphat aſſembled the people on a day ſet apart to praiſe God ſolemnly, 2 Chron. 20.26.
3. The ſolemn worſhip muſt on that day be performed to God.
4. The ſanctification of that day muſt be helped by preaching the Word; which help the people of God deſired and obtained in Ezra's time, Neh. 8.1, &c.
5. A ſolemn Vow and Covenant muſt then be made with God, to binde us more carefully and more conſcionably to teſtifie the truth of our thankfulneſs, by our conſtant and faithful ſubjection to his will, 2 Chron. 15.12, &c.
6. Pſalms of praiſe muſt then be ſung: This help the Pſalmiſt doth much preſs, Pſal. 81.1, 2, &c.
7. It is meet that feaſts be then made; in time of Rejoycing, the creatures may be more liberally uſed then at other times, but with reſpect to ſobriety and charity.
By prayer is love wrought four ways,
1. It obtaineth it, for when we cry earneſtly, God will not deny us.
2. It brings us to communion with God, to converſe and be familiar with him, which breeds love.
3. In prayer God ſhews himſelf; when we are much in calling upon, and praiſing God, he delights to ſhew himſelf to ſuch a man, yea at ſuch a time for the moſt part.
4. It exerciſeth love; if thou wouldſt be abundant in love, be fervent and frequent in prayer.
The properties of right confeſſion of ſins in prayer to God:
1. We muſt impartially confeſs to God, to the beſt of our knowledge and remembrance, our ſpecial and particular ſins.
2. We muſt ſet out our ſins in their right colours, making them appear vile and heinous as they are.
3. It muſt proceed from the heart, Jer. 31.18. hypocritical confeſſion is no confeſſion.
4. We muſt confeſs our ſins with an hatred of them; for many hypocrites confeſs (like Judas) their particular ſins, but it is of cuſtom, without conſcience, or of paſſion, without remorſe, or of fear, without change; whereas the ſins that are in us ſhould more grieve us, then the Judgements that are upon us.
5. Our confeſſion muſt not be extorted or enforced, but freely and willingly performed, otherwiſe it is not true confeſſion.
6. In our confeſſion this muſt be obſerved, That we ought not ſo far to dwell upon the meditation of our ſins, that we forget the mercies of God, and faith in his Promiſes, and forgiveneſs of our ſins.
7. It belongeth to us and our confeſſion, ever to joyn prayer to God for the pardon of our ſins, without which all is vain.
8. We ought ſo to confeſs our ſins, as that we have alſo a full purpoſe to leave and forſake them; we may not think to finde mercy, ſo long as we continue in that for which we crave it.
The vain repetitions in prayer, condemned by our Savior Chriſt, Mat. 6.7. comprehend many abuſes in the maner of prayer; viz.
1. Meer babling, when words are uſed for prayer, which contain neither requeſts unto God, nor giving of thanks, nor confeſſion: Such is the uſe of the Ave-Maria, or the Angel Gabriels Salutation to the Virgin Mary; yea, the rehearſal of the Ten Commandments and of the Creed for Prayers, is but meer babling.
2. Ignorance in prayer, as prayer in an unknown tongue; and thus many ſin, that uſe the Lords Prayer, without underſtanding of the words.
3. Cold and dull praying, when the lips draw near unto God, but the heart not affected therewith.
4. Superſtitious prayers, when as Gods worſhip is meaſured out by ſet numbers: This opinion takes place with our common people, for they think that God is ſerved by the work done, if the words be ſaid they think all is well.
5. Raſh praying, without due preparation, when men pray onelyonly on the ſudden, by the motion of the Spirit, as they call it; too many are of this minde, as allowing no ſet form of prayer to any ſort of people: but however conceived prayer be moſt comfortable, yet without due preparation of the heart, it is moſt ſubject to vain repetitions.
6. All vain and ſuperfluous ſpeech in any maner of Invocation, wherein the heart is not affected according to the will of God.
Perſeverence in prayer is grounded on Gods wiſe diſpoſing Providence, and is neceſſary to all faithful Chriſtians, for theſe Reaſons:
1. Becauſe the Sacrifice of true prayer, is a ſweet and delightſom Sacrifice to God, Heb. 13.15, 16.
2. God thus tryeth the faith and patience of his Saints, whether they can and will continue to wait upon him.
3. By perſeverance, prayers move more earneſt and fervent, but as for cold prayers, God will ſpew them out, Rev. 3.16.
4. God thus moveth his children to ſearch their hearts, to ſee if they can finde any cauſe in them why God heareth them not, Joſ. 7.6, &c.
5. God doth thus commend his bleſſings ſo much the more unto us; for good things much deſired, oft craved, long expected, are the more welcome when they are obtained, and we moved to be the more thankful for them, Prov. 13.12.
The Signs of extraordinary ardency in prayer are ſuch as theſe; viz.
1. Extraordinary diſtemper of the body; thus was it with Chriſt, Luke 22.44. and Nehemiah, Neh. 2.2.
2. Unuſual motion of the parts of the body, as in Hannah, 1 Sam. 1.13. in Solomon, 1 Kings 8.22. in the Publican, Luke 18.13. and in Chriſt himſelf, Mark 14.35.
3. Deep ſighing and groans, as in David, Pſal. 38.9. The ſighs of the Spirit are inexpreſſible, Rom. 8.26.
4. Loud crying; David roared all the day, Pſal. 32.3. Chriſt cryed with a loud voyce, Mat. 27.46.
5. Often inculcating and repeating the ſame petition: Thus did Chriſt, Mat. 26.39, 42, 44. So did Daniel, Dan. 9.18, 19. This is far from babling or vain repetitions.
6. Tears; theſe Chriſt poured forth, Heb. 5.7. So did the ſinful woman, Luke 7.38. yet tears ſimply in themſelves are not acceptable to God, but onelyonly as they are Signs of true Prayer, when they proceed from a broken heart and a contrite Spirit.
The faults or abuſes in our prayers; viz.
1. When we make our prayers unto any other then God, or unto him in any other name then in Chriſt.
2. When the power or grace of God is tyed to ſome certain prayers, to a certain number or ſet form.
3. When God is prayed to onelyonly with the mouth, without the heart.
4. When any prays unto God with a vain opinion of his own righteouſneſs.
5. When any impenitent perſon, or that laboreth not to amend his life, prayeth.
6. When a man prayeth without faith.
The duties required after Prayer viz.
1. A particular faith, whereby he that prayeth muſt be aſſured that his particular requeſt ſhall be granted.
2. We muſt with patience and hope expect the fulfilling of our requeſts.
3. We muſt uſe all good means, whereby we may ſhun thoſe things we pray againſt, or attain to theſe bleſſings and graces we pray for: we muſt do and practice that which we pray for, and uſe all lawful means that we can to obtain it.
4. We muſt take heed of fainting or growing weary, but labor to perſevere and hold out; which implieth theſe three things; viz.
1. When we cleave to Chriſt conſtantly.
2. When we will take no denyal.
3. When we are content to wait in prayer, and not give over.
We are bound to deſire the prayers of others, for theſe Reaſons:
1. For the teſtification of the earneſtneſs of our deſire.
2. To ſhew that we acknowledge a Communion of Saints, which perform mutual duties one to another.
3. We manifeſt a ſenſe of our own weakneſs, yea much humility.
4. We maintain mutual love, which conſiſteth not onelyonly in offering and doing kindeneſſes, but alſo in craving and accepting the like.
We are alſo bound to pray for others as well as our ſelves; Becauſe
1. Therein we acknowledge God to be not onelyonly our own Father, but alſo the common Father of others, in which Chriſt taught us to ſay, Our Father.
2. Hereby we perform a duty of Love, one of the moſt principal duties that be; it is an act both of Charity and Juſtice, they which neglect it, ſin, 1 Sam. 12.13.
3. There is no one thing wherein and whereby we can be more beneficial, and do more good to any, then in and by faithful and fervent prayer.
They are juſtly to be reproved who pray not for others: and they are of three ſorts; viz.
1. Such as will take no notice of others neceſſities; of ſuch complained the Church of the Jews in her captivity, Lam. 1.12. Theſe bewray too much ſelf-love.
2. Such, as who though they take notice, yet are not at all moved to any compaſſion; of ſuch the Prophet Amos complaineth, Amos 6.6. Theſe diſcover too great ſenſleſneſs and plain inhumanity.
3. Such, who though they be moved, yet perform not this duty, becauſe they think it an idle frivolous thing, nothing available and profitable; of ſuch Job ſpeaks, Job 21.15. Theſe manifeſt too much diſtruſt in God, and plain Atheiſm.
They are not to be prayed for whom we know our prayers cannot help: Theſe are
1. All ſuch as are dead, for their eſtate is unchangeable.
2. They which ſin againſt the Holy Ghoſt.
3. They concerning whom God hath given an expreſs command and charge to the contrary, and who are expreſly and apparently rejected of God; for who pray for ſuch, gainſay the revealed will of God: Thus we read not that Samuel prayed for Saul, after the Lord expreſly forbade him, 2 Sam. 16.1. and thus the Lord forbade Jeremiah to pray for the people, Jer. 7.16.
Motives to publike prayer.
1. The more publike prayer is, the more honorable and acceptable it is to God, becauſe it is an honor to him, even when one faithfully prays unto him; and that it is the more acceptable, his promiſe ſhews, Matth. 18.28.
2. It is more powerful; thus to prevent a Judgement, or rather to remove it, the Prophet aſſembles all the people together to pray, Joel 2.16, 17. So did the King of Niniveh, Jonah 3.8.
3. It is a ſign of communion, an outward ſign whereby we manifeſt our ſelves to be of the choſen and called flock of Chriſt.
4. It is an eſpecial means of mutual edification, for thereby we mutually ſtir up the zeal, and enflame the affection of one another.
5. The neglect of it is a note of prophaneneſs; from which blame Seperatiſts and Schiſmaticks, though they would ſeem very Religious, cannot well acquit themſelves; they are not of Davids minde, who mourned when he could not come into the houſe of Prayer, Pſal. 48.1, &c. Theſe would too untimely ſeperate the Tares from the Wheat before the Harveſt.
Prayer in a Family is very neceſſary, becauſe
1. A Family hath need of peculiar bleſſings, beſide the common which in the Church are prayed for; yea, and hath received many, for which peculiar thanks is to be given.
2. A true Chriſtians houſe (if Gods worſhip, a principal part whereof is Prayer, be there from time to time performed) is made Gods Church, which is a great honor unto a Family, Rom. 16.5. Phil. 4.
3. By prayer a Chriſtian brings Gods bleſſing into his houſe; for where God is called upon, there is he preſent to beſtow his bleſſings, as he bleſſed Obed-Edom and all his houſhold, while the Ark was in his houſe, 2 Sam. 6.11.
It is very needful that ſecret prayer be added both to publike prayer at Church, and private prayer in a Family, and that for theſe Reaſons:
1. Hereby we may more freely pour out our whole hearts to God, and make known our minde.
2. This kinde of prayer affordeth the trueſt tryal of the uprightneſs of a mans heart; for a man may a long time continue to pray in the Church and in a Family, and his prayer be meer formal, even onelyonly for companies ſake.
3. This argueth great familiarity with God.
4. It bringeth greateſt comfort to a mans heart; and they which content themſelves with Church and Family-prayers, have very juſt cauſe to ſuſpect themſelves.
5. Such Wives, Children, Servants, and other inferiors, as live in any houſe under prophane Governors, that will not have prayers in their Families, may by this kinde of prayer make ſupply thereof unto their own ſouls, for none can hinder ſecret prayer.
The difference betwixt praying & wiſhing; viz.
1. Wiſhes are ſudden and inconſiderate, ſtraightway ceaſing; Prayer is with deliberation, and giveth not over without ſpeeding of the thing deſired.
2. Wiſhes are without reſpect of the means and care of right or wrong in attaining the thing wiſhed for; Prayer is with ſubmiſſion to the lawful uſe of the means, and care of prevailing by right onelyonly.
3. Wiſhes are for the moſt part of things worldly; Prayer is chiefly for things Spiritual and heavenly, one onelyonly Petition of ſix in the Lords Prayer being for things Temporal.
4. Wiſhes are ſometimes for things Spiritual and heavenly, but very unconſtant, as Balaams wiſh, Let me dye the death of the righteous; but Prayer perſevereth, like Jacob wreſtling with God.
Reaſons to enforce us to the practice of this duty of prayer:
1. Prayer is one of the moſt principal parts of Gods worſhip, for herein we acknowledge him to be the Giver of all good things, the Searcher and knower of all hearts; and hereby we teſtifie the Faith, Hope and Confidence we have in God: it is called, The calves of our lips, Hoſea 14.2. becauſe it is a Sacrifice well-pleaſing to God.
2. By prayer we do obtain, and alſo continue and preſerve unto our ſelves every good grace and bleſſing of God, ſpecially ſuch as concern eternal life; for God promiſeth his Spirit to them that ask it by prayer, Luke 11.13.
3. The true gift and Spirit of prayer is a pledge of the Spirit of Adoption, and therefore the Spirit of prayer is called the Spirit of Grace, Zech. 1.3.
4. By prayer we have Spiritual communion and familiarity with God; for in preaching of the word God ſpeaks to us, and in prayer we ſpeak to God, and the more we pray, the nearer and greater fellowſhip we have with him.
5. It is ſpecially commanded of God as a ſpecial means to obtain all bleſſings, 1 Theſſ. 5.17.
6. The gracious Promiſes God hath made unto effectual prayer, may allure us to pray, Mat. 7.7.
7. Conſider the efficacy, power and force of prayer, Jam. 5.16.
8. The excellency thereof, and the priviledge we have by it, to have free liberty to come to God.
9. The profit of prayer, for it hath the promiſe of this life, and of the life to come, Rom. 10.12.
10. The neceſſity thereof, for without it we ſhew our ſelves deſtitute of Grace, and ſo in the ſtate of condemnation, Jam. 4.2.
Motives to prayer repeated:
1. Gods expreſs charge and command; David obeyed it, Pſal. 27.8. and indeed this of it ſelf were fully ſufficient without any other motives.
2. Gods worſhip, Prayer being the moſt principal, eſpecial and proper part thereof.
3. The honor of God, for he is not by any thing more honored then by Prayer, by which we do acknowledge him to be
1. Every where preſent, and in every place to hear his children.
2. To be the Fountain of all Bleſſings, therefore we give the praiſe thereof to God.
3. To be a God full of pity and compaſſion, which maketh us to lay open our griefs & diſtreſſes to him.
4. To be an Almighty God, able to give whatſoever we deſire.
5. To be a bountiful God, who giveth to all liberally, and upbraideth not.
6. To be a God true of his Promiſes, therefore we crave the accompliſhing of them.
4. The neceſſity of prayer, for it is the means which God hath appointed to obtain every good thing, Mat. 7.7. Jam. 4.7.
5. The utility or profit we receive by this duty of Prayer, which is exceeding much, and very beneficial to us many ways; as
1. To obtain every good thing; Chriſt hath paſſed his moſt certain and general Promiſe for it, Joh. 16.23.
2. To prevent Judgements threatned, Jer. 26.19. and remove them being inflicted, Jam. 5.18.
3. To preſerve, nouriſh and ſtrengthen in us all Spiritual graces, Col. 1.9, &c.
4. To obtain pardon and remiſſion of ſins, Acts 8.22.
5. To ſubdue in us the power of ſin, Pſal. 19.13. experience can well witneſs this to thoſe that uſe prayer.
6. To ſanctifie all Gods creatures to our uſe, and whatever we do, 1 Tim. 4.5. uſurpers are they that uſe them otherwiſe.
6. The efficacy thereof, for it prevaileth over all Creatures reaſonable or unreaſonable; and of reaſonable, both viſible, as Man, and inviſible, as Angels, whether evil or good; yea it prevaileth with God himſelf: Examples of all which may be theſe;
Daniel by prayer ſtopped the mouthes of the Lyons, Dan. 6.22.
Davids prayer turned Achitophels counſel into fooliſhneſs, 2 Sam. 15.31.
Thereby the Devil, even when he is ſureſt poſſeſſed, is caſt out, Mat. 17.21.
At Eliſha's prayer a mountain was full of horſes, and chariots of fire round about him, 2 Kings 6.17.
By prayer Jacob had power over the Angel (which was called, The Angel of the Covenant, Chriſt Jeſus, true God, Hoſ. 12.4.) who therefore was called Iſrael, becauſe he prevailed with God, Gen. 32.28.
7. The great honor thereof, whereby the Saints have a free acceſs to the glorious Throne of Grace.
The Romiſh Church doth neither know, nor teach, nor practice the duty of prayer aright, and that for theſe Reaſons:
1. They pray not in knowledge, but in a ſtrange tongue, and allow of Ignorance as the Mother of Devotion.
2. They commend doubting, and ſpeak againſt Aſſurance, and ſo pray not in faith nor obedience.
3. They pray not in humility for mercy for their ſins, for they think to merit by their prayers.
4. They direct not their prayers to God onelyonly in the name of Chriſt, but to God and his Saints, making the Virgin Mary their Mediatreſs.
In the cloſe of all, take this ſeaſonable direction with thee touching praying for or againſt our Enemies; We may lawfully pray againſt the evil cauſe that an evil man maintaineth, but not againſt the perſon of that evil man: Now if any extraordinary man hath truly and indeed the Spirit of diſcerning, to judge whether Gods and his enemies be incurable, and hath a pure zeal to Gods honor therein, he may lawfully pray againſt ſuch their very perſons, as David did in the 109 Pſalm.
Prayer, the Souls Incenſe, ſent by faith to God,
Attracts his Bleſſings, and diverts his Rod:
It does acquaint us with the Lord, and makes
A trembling Terror ceaſe th'Infernal Snakes:
It makes the weak victorious, yea, the Sun
Stand ſtill, Go back: It ſtays a Plague begun.
When th'Earth had in a Burning-Feaver layen
Full three years ſpace, it caus'd a gracious Rain;
It wings the Soul for that Celeſtial good,
Which eye, ear, heart ne're ſaw, heard, underſtood.