Sermons Volume 4, Discourse 4 – Title page 6
A DISCOURSE UPON Perſeverance IN PRAYER.
1 THESS. v. 17.
Pray without ceaſing.
THIS Text is one of thoſe many Commands that the Apoſtle lays down in this Chapter; being now almoſt at the end and cloſe of his Epiſtle, and not willing to omit the mentioning of Duties ſo neceſſary for their Practice, he pours them out in ſhort, but weighty Exhortations; the Connexion betwixt moſt of them is dark (if there be any): I ſhall not therefore vex the Words, by tacking them either to the precedent or ſubſequent Verſes by any forced Coherence, but take them as they are in themſelves in one entire Propoſition, and ſo they contain in them a Duty, and that is, Prayer; and the manner alſo of performing of it, and that is, without ceaſing; and both of theſe do adminiſter to us this plain Doctrin.
Doctrin. That it is a Chriſtians Duty to pray inceſſantly. This is a plain and neceſſary Point, and I intend to handle it in as plain and familiar a Method. And there are two Things that I ſhall enquire into.
Firſt, What it is to Pray. And then,
Secondly, What it is to Pray without ceaſing.
1. What it is to Pray.1. I ſhall begin with the Firſt, What it is to Pray.
I Anſwer; To Pray is, by the Aſſiſtance and Help of the Holy Ghoſt, in the Name and Mediation of Jeſus Chriſt with Faith and Fervency, to make an humble repreſentation of our Deſires unto God for thoſe Things that are according to his Will, with ſubmiſſion to his Pleaſure, and with reference to his Honour.
This is that holy Duty of Prayer, in which, of all that belong to Religion, the Soul uſually enjoys the moſt near and ſweet Communion with God. When we are oppreſſed with Guilt, or overwhelmed with Fears and Griefs, what ſweeter Retreat than to betake our ſelves to our God, and to our Father, into whoſe Boſom we may unload all our Burdens? It is the greateſt ſolace of an afflicted Mind to lie proſtrate before the Lord, and melt it ſelf down in holy Tears and in holy Affections at his Feet. Hence it is ſaid of Hannah, 1 Sam. 1.18. That after ſhe had poured out her Soul before God, her Countenance was no more ſad. And therefore this is not ſo much our Duty as our Privilege; it is the Happineſs of the glorious Angels in Heaven, and of the Spirits of juſt Men made perfect, that they are always near unto God in their Attendance upon him, that they are Waiters about his Throne: And Prayer gives to us the very ſame high Privilege, and brings us into the Preſence and before the Throne of the ſame God; only with this difference, they draw near to a Throne of Glory, and we draw near to a Throne of Grace.
Let us now take a more particular View of this excellent Duty of Prayer, according to the Deſcription given of it.
1. The efficient cauſe of Prayer is the Spirit.Firſt, The efficient cauſe of Prayer is the Holy Ghoſt; then we Pray when we breath out thoſe Requeſts unto God, that the Holy Ghoſt hath breathed unto us; and therefore it is ſaid, Rom. 8.26. The Spirit helpeth our Infirmities, Rom. 8.26.for we know not what we ſhould pray for as we ought; but the Spirit it ſelf maketh Interceſſion for us with Sighs and Groans that cannot be uttered. All Prayers that are not dictated by the Holy Ghoſt, is but howling in God's eſteem. And though wicked Men, in their Diſtreſſes, may be very paſſionate and very vehement in their Requeſts, yet they have no Promiſe that their Prayers ſhall prevail with God. Sometimes indeed God doth hear them, and out of his common Bounty and Goodneſs grants to them thoſe temporal good Things that they crave; he that hears the young Ravens when they cry, he that hears the lowing of the Oxen, ſometimes alſo hears wicked Men under their Afflictions, when they roar to him as wild Bulls in a Net, as the Prophet expreſſeth it; but yet ſuch Prayers of wicked Men tho' they are anſwered, yet they are never accepted; God accepts no Petitions but ſuch as are preſented to him through the Interceſſion of Chriſt; now Chriſt makes Interceſſion for none in Heaven, but only for ſuch in whoſe Hearts the Spirit makes Interceſſion here upon Earth; their Prayers alone aſcend up to God as ſweet Incenſe, being perfumed with that much Incenſe that Chriſt offers up with the Prayers of all the Saints. God always hears and anſwers them, either in the very Thing that they pray for, or elſe in what oftentimes is far better, when they ask that which will be to their own Hurt; then he anſwers them graciouſly by denying them. In James 16. the Apoſtle tells us there,Jam. 5.16. That the effectual fervent Prayer of a righteous Man availeth much. This indeed may ſeem a needleſs Tautology to ſay an effectual Prayer availeth, for it is but one and the ſame thing to avail and to be effectual; but if we conſult the Original, we ſhall find the Words may be tranſlated, The in-wrought Prayer; and poſſibly we may with more Congruity render it thus, The Prayer of a righteous Man wrought in him; that is to ſay, by the Spirit of God ſuch a Prayer availeth much.
Secondly, As the efficient cauſe of our Prayers is the Holy Ghoſt,2. God is the Object of Prayer, eſſentially and perſonally conſider'd. ſo the only Object of our Prayers is God; for it is a repreſentation of our Wants and Deſires unto him. Now God may be conſider'd either eſſentially or perſonally, and under both reſpects we may direct our Prayers unto him.
1. All the Perſons in the Trinity are to be prayed unto.Firſt, If we conſider the Perſons of the glorious Trinity, ſo they are all adorable with this Act of divine Worſhip. None will deny but that we may direct our Prayers unto God the Father; and that God the Son may be diſtinctly prayed unto, we have an uncontroulable Inſtance in that of S. Stephen, Acts 7.59.Acts 7.59. Lord Jeſus, receive my Spirit; yea,Acts 7.59. and this Adoration is due not only to the Divine Nature of Chriſt, which was from all Eternity the ſame in Being, in Majeſty and Glory with the Father; but it is alſo due unto Chriſt as Mediator, as God-Man, and ſo his humane Nature is alſo joined in the participation of this high Honour, through its union to the Divine Nature: The very Angels in Heaven are commanded to adore him as God-Man, as Mediator, Heb. 1.6.Heb. 1.6. When he bringeth in his first begotten into the World; that is, when he brought him into the World as Man, he ſaith, and let all the Angels of God worſhip him. Indeed we no where in Scripture, as I remember, have expreſs mention made of any Prayer directed to the Holy Ghost, yet whoſoever allows him to be God cannot deny him this Worſhip of Prayer; if we muſt believe in him, we may then certainly call upon him, as the Apoſtle argues, Rom. 10.14. yea,Rom. 10.14. we have an Inſtance of the Seraphims giving Praiſe unto him, which is one part of Prayer, Iſa. 6.3.Iſa. 6.3. They cried to one another, holy, holy is the Lord God of Hoſts. This God is the ſame who in Verſes 10, 11. bids the Prophet ſay to the People, Hear ye indeed but underſtand not, make the Heart of this People fat, make their Ears heavy, and ſhut their Eyes, leſt they hear with their Ears and ſee with their Eyes. This is that God whom the Seraphims adored, and this is that God that ſpake to the Prophet; and the Apoſtle quoting this very place out of Iſaiah, Acts 28.25.tells us, Acts 28.25. that it was the Holy Ghoſt ſpake; ſo that by comparing theſe two Places together, you ſee plainly that the Holy Ghoſt is God, and that he is to be adored by us with the ſame Worſhip that we worſhip the Father, and the Son, for the Holy Ghoſt is the Lord God of Hoſts; which St. Paul refers to the Holy Ghoſt, well ſpake the Holy Ghoſt concerning them. Thus if we conſider God perſonally, each Perſon in the Trinity may well be the Object of our Prayers.
Secondly, Conſider God eſſentially, and ſo we are alſo to direct our Prayers to him. God eſſentially is to be prayed unto.Now to conſider God eſſentially is to have the Eye of our Faith fixed upon his Attributes, not upon his Perſon, to conſider him when we pray to him, not as Father, Son or Holy Ghoſt, but only as an infinitely glorious, wiſe, powerful, gracious God, and the like; to look upon him as a moſt pure Eſſence whoſe Preſence is every where, whoſe Preſence and Goodneſs is over all Things; to conceive him to be an infinite Being altogether unconceivable, this is to conſider God eſſentially. Now this Notion of God is equally common to all the Three Perſons, and therefore this is the moſt fit and congruous way when we come to God in Prayer to repreſent before us his Attributes, we need not ſelect out any one Perſon in the Holy Trinity, Father, Son or Holy Ghoſt to direct our Prayers unto, unleſs it be in ſome Caſes wherein their particular Offices are more immediately concerned; but when we pray to him who is Almighty, who is All-wiſe, infinitely Holy, infinitely Juſt and Merciful, we pray at once to the whole Trinity, both to the Father, Son and Holy Ghoſt. So when we pray according to that holy Form that Chriſt hath taught us, Our Father which art in Heaven, Father there denotes not only God the Father, the firſt Perſon in the Trinity, but it is a relative Attribute belonging equally to all the Perſons in the Trinity. God is the Father of all Men by Creation and Providence, and he is eſpecially the Father of the Faithful by Regeneration and Adoption: Why now as theſe Actions of Creation, Regeneration and Adoption are common to the whole Trinity, ſo alſo is the Title of Father common to the whole Trinity; God the firſt Perſon is indeed eminently called the Father, but that is not in reſpect of us, but in reſpect of Chriſt his only begotten Son from all Eternity; in reſpect of us the whole Trinity is our Father which art in Heaven, and when we pray ſo, we pray both to God the Father, God the Son, and God the Holy Ghoſt, to all the Three Perſons; yea, and it may ſeem very probable that when Chriſt prayed,Matth. 26.39. Matth. 26.39. Father, if it be poſſible let this Cup paſs from me, nevertheleſs not my Will but thy Will be done: I ſay, it's probable this Prayer was not directed to God the Father perſonally, but to the whole Trinity; for we muſt conſider that Chriſt prays here only as he was Man, and that appears by his diſtinguiſhing of his Will from, and ſubmitting it to God's Will. Why now not only God the Father but the whole Trinity was the Father of Chriſt as Man, yea, Chriſt himſelf, according to his divine Nature, was the Father of his humane Nature, and therefore praying, as Man, to his Father, that that Cup might paſs from him, he prayed to all the Three Perſons, both to God the Father, and to God the Son, and to God the Holy Ghoſt. And thus much for the Object to whom we muſt direct our Prayers, and that is to God only, whether conſidered perſonally or eſſentially.
Thirdly, Obſerve alſo the Matter of our Prayers,We muſt pray for Things that are according to the will of God. 1 John 5.4. It muſt be a repreſentation of our Deſires to God for ſuch Things as are according to his Will. So we have it, 1 John 5.4. If we ask any thing according to his Will, he heareth us. God's Will in beſtowing a deſired Mercy upon us is beſt known by the Promiſes that he hath made to us, which Promiſes are of two Kinds; ſome refer to temporal Bleſſings, and others refer to Grace and Glory.
Why now here Firſt, Grace and Glory are promiſed abſolutely; We may pray for Grace and Glory abſolutely.it is that we are commanded all of us to ſeek after, and therefore here can lie no miſtake upon us while we beg theſe, for there is no doubt while we pray for Grace and Glory, but we do it according to the Will of God: Here we may be earneſt and importunate that God would ſanctifie and ſave our Souls; and while we ask this, and make this the matter of our Requeſts, we are under an impoſſibility of asking amiſs; yea, and the more violent we are, and the more reſolute to take no Denial at the Hands of God, the more pleaſing is this holy Force, ſince it ſhews a perfect conformity and concurrence in our Wills unto his Will, who hath told us, It is his Will, 1 Theſ. 4.3.even our Sanctification, 1 Theſ. 4.3. This was one part of that violence that our Saviour ſaith, the Kingdom of Heaven ſuffered in the Days of John the Baptiſt. It is an Invaſion that is acceptable unto God, when we ſtorm Heaven by Prayers and Supplications, with ſtrong Cries and Tears, when we plant againſt it unutterable Sighs and Groans, this is ſuch a Battery that thoſe eternal Ramparts cannot hold out long againſt it. We may pray abſolutely for Grace and Glory.
Secondly, 2. We muſt pray for the Degrees of Grace and for the Comforts of the Spirit conditionally.Though we may pray thus abſolutely, and with a holy peremptorineſs for Grace and Glory, ſaying to God as Jacob to the Angel that wreſtled with him, I will not let thee go until thou haſt bleſſed me with ſpiritual Bleſſings, in heavenly Things in Jeſus Chriſt. Yet, Secondly, For the Degrees of Grace and for the Comforts of the Holy Ghoſt, we muſt pray conditionally, if the Lord will; for theſe Things are not abſolutely neceſſary, neither are they abſolutely promiſed to us by God; neither any degree of Grace or any Conſolation of the Spirit is abſolutely promiſed to us: But however our Prayers ought to be, ſo much the more fervent and importunate for theſe Things, than for outward, temporal Things, by how much theſe are of far greater concernment than the other.
Thirdly,3. We may alſo pray for temporal Bleſſings conditionally. To pray for outward and worldly Bleſſings is not contrary to the Will of God, for he hath promiſed to beſtow them: But then as his Promiſe is conditional, if it may ſtand with our good, ſo truly alſo muſt our Prayers be conditional, that God would give them to us, if it may ſtand with his Will and with our Good; whatſoever we thus ask we do it according to the Will of God, and we are ſure of ſpeeding in our Requeſt, either by the obtaining of our Deſires, or by being bleſſed with a Denial; for, alas, we are blind and ignorant Creatures, and cannot look into the Deſigns and Drift of Providence, and ſee how God hath laid in order Good and Evil in his own purpoſe; oftentimes we miſtake Evil for Good, becauſe of the preſent appearance of Good that it hath; yea, ſo ſhort-ſighted are we, that we can look no farther than outward and preſent appearance; but God, who ſees through the whole Series and Connexion of his own Counſels, he knows many times that thoſe Things we account and deſire as Good are really evil, and therefore it is our Wiſdom to reſign up all our Deſires to his diſpoſal, and to ſay, Lord, though ſuch temporal Enjoyments may ſeem good and deſirable to me at preſent, yet thou art infinitely wiſe, and thou knoweſt what the Conſequence and Iſſue of them will be; I beg them if they may ſtand with thy Will, and if thou ſeeſt they will be as really good for me as I ſuppoſe them now to be; if they be not ſo, I beg the Favour of a Denial. This is the right Frame that a Chriſtian ought to have upon his Heart when he comes to beg temporal Mercies of God, and whilſt he thus asks any worldly Comforts he cannot ask amiſs. It was an excellent Saying of the Satyriſt, We ask thoſe Things of God, ſays he, that pleaſe our preſent Humours and Deſires, but God gives thoſe things that are beſt and fitteſt for us; for we are dearer to him, ſaith the Heathen, than we are to our ſelves. And, ſays another very well, it is mercy in God not to hear us when we ask Things that are evil; and when he refuſeth us in ſuch Requeſts, it is that he might not circumvent us in our own Prayers; for indeed whilſt we ask raſhly and intemperately whatever we fooliſhly ſet our Hearts upon, God need take no other courſe to plague and puniſh us, than by hearing and anſwering of us. So much for the matter of our Prayer, it muſt be for Things that are according to God's Will.
Fourthly, 4. How we muſt pray.Obſerve alſo the manner how our Prayers muſt be directed unto God. That is,
1. In … Name of Chriſt.Firſt, We muſt pray in the Name of Chriſt. Before the Fall Man might boldly have gone to God in his own Name, and ſpeak to him upon his own account; but ſince the great Breach made betwixt Heaven and Earth, ſince that great Quarrel and Enmity aroſe betwixt God and Man, there is no hope of Man's finding acceptance with God upon his own account, and therefore he muſt go to God in the Name of a Mediator. Hence Chriſt ſaith, If ye ask any thing in my Name I will do it for you, John 14.31. Now to ask in the Name of Chriſt, is nothing elſe but in all our Addreſſes to God to plead his Merits, and to depend upon his Mediation for the obtaining of thoſe good Things that we deſire. It was truly ſaid, God heareth not Sinners, John 9.31.John 9.31. And how then can we who are Sinners, yea, the chiefeſt of Sinners, hope for audience and acceptance with him who heareth none ſuch? But yet though God heareth not Sinners, yet he always heareth his Son, who is continually making Interceſſion for Sinners; yea, and he always heareth Sinners that come to him in the Name of his Son, and by Faith tender up his Merits, through which alone they expect Favour and to prevail with God. All Things go by Favour and Friendſhip in the Court of Heaven; if we ſtand upon our own Merits and Deſerts, we ſhall be ſhamefully diſappointed in our Expectations; no Merit takes place in Heaven but only the Merit of the Lord Jeſus Chriſt, and whilſt we argue that by Faith with God, we come to him in the Name of his Son.
Secondly,2. We muſt pray in Faith. Jam. 1.6. Our Prayers must be put up with Faith. James 1.6. Let him ask in Faith, ſays the Apoſtle, nothing wavering; for let not ſuch a Man, that is, let not ſuch a Man that wavers, think to receive any good Thing of God. Heb. 11.6.So in Heb. 11.6. He that cometh to God muſt believe that he is, and that he is a rewarder of thoſe that diligently ſeek him. Faith is the Souls Hand, whereby it receives thoſe Bleſſings that God willingly beſtows. Now this is the Reaſon why though we do ſo often pray to God, yet we are ſtill ſo indigent and neceſſitous; God's Ears are not heavy, his Arms are not ſhortned, neither are his Bowels dried up; no, ſtill he hath the ſame Power, the ſame Will, and the ſame Love to his Children that ever he had; but we want a Hand to receive thoſe Mercies that God hath a Heart and a Hand to give forth unto us, and that's the reaſon of our Neceſſitouſneſs, notwithſtanding we do ſo often come before God in Prayer.
3. Prayer muſt be with Affection and Fervency. Rom. 12.14.Thirdly, Our Prayers muſt be put up as with Faith, ſo with Fervency alſo; and therefore it is required that we ſhould be fervent in Spirit, ſerving the Lord, Rom. 12.14. and ſo the forecited place, The effectual, fervent Prayer of a righteous Man availeth much. We ſhould ſtrive to kindle in our Souls a holy Flame of heavenly Affections when we come to God in Prayer. The Prayers of the Saints were typified under the old Law by Incenſe, but now no Incenſe was to be offered up without Fire: So truly there ſhould be no Prayer offered up to God without the Fire and Flame of holy Affections and Fervency. How do you think that a dull and heavy Prayer ſhould mount up as high as Heaven? Or, that God ſhould hearken or regard what we ſpeak, when we ſcarce regard what we ſpeak our ſelves? That for the manner of our Prayer.
Fifthly,5. The End of all our Prayers muſt be the Glory of God. We muſt obſerve the End that we ought to aim at in our Prayers, and that is the Glory of God, we muſt pray for thoſe Things that we want, with ſubmiſſion to his Will and with reference to his Glory, that muſt be the end of our Prayers. Our Deſign in begging any thing from God, ſhould be that he may have it out of us again in his Service, and to his Honour and Glory; and whilſt we propoſe this to our ſelves we are like to ſpeed in our Requeſts. We may well hope our Prayers will be ſucceſsful when we beg Mercies not to conſume them but to husband them, that the encreaſe of all may return again to God who gave them; and can we think that God will be ſparing, when if I may ſo ſpeak with reverence, it concerns his own Gain to be liberal? Wicked and unthankful Men are but like Vapors and Exhalations drawn up out of the Earth, that do but eclipſe the Sun that raiſes them. So when God raiſeth up wicked Men by his Bounty and Goodneſs, they only ſerve to eclipſe and ſtain his Glory in the World. Whereas godly Men are like Rivers, that as they receive all their Streams from the Sea, ſo they return all again into the Sea: So theſe, whatever they receive from God, they improve all for and return all again unto God. And therefore they may well hope to ſpeed who beg Mercies at the Hand of God, who intend to return all again unto the Glory of God.
So much for the Qualifications of Prayer; it muſt be made by the aſſiſtance of the Holy Ghoſt, in the Name and Mediation of Jeſus Chriſt, with Faith and Fervency, making an humble repreſentation of our Wants and Deſires unto God for thoſe Things that are according to his Will, with ſubmiſſion to his Pleaſure, and with reference to his Honour. And thus much for the firſt Thing, What it is to pray.
2. What is meant by Praying without ceaſing.The ſecond Thing propounded, was to ſhew you, What it is to pray without ceaſing. And this I ſhall do negatively and poſitively.
Firſt, 1. Negatively it is not to be always engaged in Prayer.Negatively. To pray without ceaſing is not always to be actually engaged in this Duty of Prayer, either or ally, verbally or mentally; it is not that all other Duties ſhall be ſwallowed up and give place unto Prayer. This was an old Error of the Meſſalians and Euchites, that began 340 Years after Chriſt, whoſe Opinion it was, becauſe here and elſewhere in Scripture we are commanded to pray continually, and to pray always, and the like, therefore they thought the whole Work of a Chriſtian was only to pray. A moſt fond and fooliſh Error; for what is the great end of Prayer, but that we may thereby obtain that Grace from God that may enable us to perform other Duties of Religion and Holineſs. Certainly God doth not blow up one Duty by another; he that hath commanded us to pray without ceaſing, hath likewiſe commanded us to Hear, Read, Meditate, and the like; yea, although Prayer be ſo ſpiritual and ſo heavenly a Duty, yet we are not to neglect the Duties of our particular Callings, only that we may have the more time for Prayer. God hath divided out the Work, and hath given unto every Thing its Seaſon, in which alone it is beautiful. Prayer makes Melody in God's Ears, then only when it is well timed; when we juſtle out one Duty by another, beſides the ſinful omiſſion of what we ſhould perform, that which we do perform becomes unacceptable, becauſe unſeaſonable: Neither can we hope that Prayer will prevail with God, that appears before him guilty of the Death and Murder (if I may ſo phraſe it) of other Duties. This therefore cannot be the meaning of it, that we ſhould do nothing but Pray.
To pray without ceaſing, implies four Things.Therefore, Secondly, Abſolutely or Poſitively, I ſhall give you a fourfold Interpretation of this Expreſſion of the Apoſtle, Pray without ceaſing.
1. To pray conſtantly and at ſet Times and Seaſons. Gen. 8.22.Firſt, That may be ſaid to be done without ceaſing, that is done conſtantly and at ſet Times and Seaſons. So we have the Word uſed, Gen. 8.22. While the Earth remaineth, Seed-time and Harveſt, Cold and Heat, Summer and Winter, Day and Night ſhall not ceaſe: That is, they ſhall not ceaſe in their Courſes and appointed Times. So here, Pray without ceaſing; that is, obſerve a conſtant courſe of Prayer at fixed and appointed Times, ſtill keeping your ſelves from any ſuperſtitious Obſervations. And thus, Exod. 29.42.Exod. 29.42. the daily Sacrifice is called there a continual burnt Offering; and yet it was offered up only every Morning and every Evening, and yet God accounts it a continual Offering. So here Pray continually, or without ceaſing; that is, keep up frequent and appointed Times for Prayer, without intermiſſion.
Secondly, To pray without ceaſing,2. It is to pray with all vehemency and importunity. Acts 13.5. is to pray with all importunity and vehemency. So in Acts 13.5. the Church is ſaid to pray for St. Peter without ceaſing; that is, they were very earneſt and importunate, and would give God no reſt until he heard them. So alſo in the Parable of the unjuſt Steward, which our Saviour ſpake on purpoſe to ſhew how prevalent with God Importunity is, Luke 18.1. It is ſaid,Luke 18.1 That the Lord would teach them that they ought to Pray always; that is, that they ought to pray earneſtly and importunately, not giving over till they were heard.1 Sam. 7.8. So alſo 1 Sam. 7.7, 8. the Children of Iſrael entreated Samuel not to ceaſe crying to the Lord for them; that is, that he would improve all his Intereſt at the Throne of Grace to the utmoſt in their Behalfs. So we are bid to Pray without ceaſing; that is, to be earneſt and vehement, reſolving to take no Denial at the Hands of God. But yet we muſt do other Duties alſo, though we are vehement in this. We may learn how to demean our ſelves in this caſe towards God, by Beggars that ſometimes come to your Doors that oftentimes bring their Work along with them, they beg importunately and yet they work betwixt whiles; ſo alſo ſhould we do, we ſhould beg as importunately of God as if we depended meerly upon his Charity, and yet betwixt whiles we ſhould work as induſtriouſly as if we were our ſelves to get our Livings with our own Hands.
3. It is upon all Occaſions to be ſending up Ejaculations unto God.Thirdly, To pray without ceaſing is to take all Occaſions, at every turn, to be darting up of our Souls unto God in holy Meditations and Ejaculations. And this we may and ought to do when we hear or read the Word, or whatever Duty of Religion we are engaged about, yea, this we may and ought to do in our worldly Employments. If your Hearts and Affections be heavenly, your Thoughts will force out a Paſſage, through the Crowd and Tumult of worldly Buſineſſes, to Heaven; Ejaculations are ſwift Meſſengers that require not much time to perform their Errands in, for there is a holy Myſtery in pointing our earthly Employments with theſe heavenly Ejaculations, as Men point their Writings ſometimes with Stops, ever now and then ſhooting up a ſhort mental Prayer unto Heaven; ſuch Pauſes as theſe are you will find to be no Impediments to your worldly Affairs. This is the way for a Chriſtian to be retired and private in the midſt of a Multitude, to turn his Shop or his Field into a Cloſet; to trade for Earth, and yet to get Heaven alſo into the Bargain. So we read of Nehemiah 2.4.Nehem. 2.4. That whilſt the King was diſcourſing to him of the State of Judea, it is ſaid that Nehemiah prayed unto God; that is, he ſent up ſecret Prayers to God, which tho' they eſcaped the King's notice and obſervation, yet were they ſo prevalent as to bow and encline his Heart.
4. It is always to keep our Hearts in a praying Frame.Fourthly and Laſtly, There is yet ſomething more in this Praying without ceaſing, and that is this; We may then be ſaid to pray without ceaſing, when we keep our Hearts in ſuch a frame, as that we are fit at all times to vent our ſelves before God in Prayer. When we keep alive and cheriſh a praying Spirit, and can upon all Opportunities draw near to God with full Souls, and with quick and vigorous Affections: This is to pray without ceaſing, and this I take to be the moſt genuine, natural Senſe of the Words, and the true Scope of the Apoſtle here, to have the Habit of Prayer enclining them always freely and ſweetly to breath out their Requeſts unto God,They that would maintain a praying Temper muſt be careful of Two Things. and to take all Occaſions to proſtrate themſelves before his Throne of Grace. Now thoſe that would maintain this praying Temper muſt be eſpecially careful of Two Things.
1. That they immerſe not themſelves in the World.Firſt, That they do not too much ingulf themſelves in the Buſineſſes and Pleaſures of this Life; for this will exceedingly damp and deaden the Heart to this holy Duty; as Earth caſt upon the Fire puts it out, ſo the World, when it is ſpread over the Affections, muſt needs ſtifle and extinguiſh that holy Flame that ſhould aſcend up to Heaven. How hard is it for a Man, that oppreſſeth himſelf with a heap of Buſineſſes, to raiſe his Heart unto God under all that Load? How hard is it for thoſe that let out their Hearts thus too and fro, a thouſand ways, to ſummon them in the next moment to attend upon God, with that awful and ſerious Frame that becomes all thoſe that appear before him? When we come to Prayer reaking hot out of the Affairs of this World, we find our Hearts ſubject to manifold Diſtractions and Diſcompoſures, and our Thoughts ſcattered like Bees, ſtill flying from one Flower to another, ſtill bringing ſome Intelligence from worldly Objects, even then when we are about divine Employments.
Secondly,2. That they fall into no known and preſumptous Sin. If you would maintain a praying Temper of Soul, be careful not to fall into the commiſſion of any known, preſumptuous Sin. The Guilt of Sin lying upon the Conſcience, will exceedingly deaden the Heart to Prayer. Alas! how can we go to God with any freedom of Spirit? How can we call him Father with any Boldneſs and Confidence, while we are conſcious to our ſelves that we have daringly provoked him by ſome wilful Offence? I may appeal to your own Experience in this; Do not your Conſciences fly in your Faces? Do they not take you by the Throat and even choak your Speech, while you are praying with ſome ſuch Suggeſtions as theſe? What, can I pray for the Pardon of Sin, that frequently commit that which I know to be Sin? Shall I dare to lift up unclean Hands before his pure and holy Eyes, or to ſpeak to him in Prayer, when as thoſe Sins that rancor and feſter in my Conſcience, muſt needs make my Breath unſavory and noiſome to him? Will the Lord hear ſuch Prayers? Or, if he doth hear them, will he not account them an Abomination? You now, whoſe Conſciences, thus accuſe you, do you not find ſuch Reflections as theſe to be great Deadnings to your Hearts, ſuch Damps to Duty, ſuch Clippings of the Wings of the Spirit of God and takings off of the Wheels of the Soul, ſo that it drives on but ſlowly and heavily in the performance of that Duty? Certainly Guilt is the greateſt Impediment to Duty in the World, for it takes off from the Freeneſs and Filialneſs of our Spirits, and fills us with Diſtruſt, Diffidence and a ſlaviſh Fear of coming before God, rather as our Judge than as our Father. And therefore we find that as ſoon as Adam had ſinned againſt his Maker, he hides himſelf from him: Yea, and we may obſerve it in our ſelves, what a ſlaviſh dejectedneſs and deadneſs ſeizeth upon us when we come to God in Duty, after we have wronged him by any known Sin; how doth this make us come with ſuch miſgiving Fears, as if we would not have God to take notice that we were in his Preſence, making us to be continually in Pain until the Duty be done? And thus you ſee what it is to Pray without ceaſing. It is to pray conſtantly at ſet Times and Seaſons, it is to pray importunately and vehemently, it is upon all Occaſions to be ſending up holy Ejaculations unto God, and eſpecially to keep alive and cheriſh a praying Frame of Heart: Which whoſoever would do he muſt beware of emerging himſelf in the World, and of committing any known and preſumptuous Sin. And ſo much for the doctrinal part.
An Exhortation unto Prayer.The Application ſhall be to ſtir us up and excite us to the performance of this Holy Duty, wherein indeed the Vitals of Religion and Holineſs do conſiſt: And, to preſs this upon you, conſider with me theſe following Particulars:
1. Prayer is a Sign of the new Birth.Firſt, Prayer is one of the greatest Signs of a Man's new Birth. As in the natural Birth we know the Child is living by its Crying when it comes into the World; ſo alſo in this ſpiritual Birth it is an evidence, that we are born living Souls to God, when we cry mightily unto God in Prayer. And therefore in Acts 9.11.Acts 9.11. when God ſent Ananias unto Paul, that he might take off that Fear from him that might otherwiſe ſeize upon him in going to ſuch an enraged Perſecutor as he was, he tells him St. Paul was changed, for behold he prays. This is an infallible Sign that we are Children of God, when we can with a Holy Reverence and Boldneſs cry Abba, Father.
2. Prayer is an ineſtimable Priviledge.Secondly, Conſider it is a great and ineſtimable Priviledge, that God will permit us to approach ſo near to himſelf; that he will permit ſuch vile Duſt and Aſhes as we are to ſpeak to him, who is the God of the Spirits of all Fleſh. The holy Angels in Heaven ſtand always miniſtring in the preſence of God; and Prayer doth in ſome kind aſſociate us with them; it brings us to lye proſtrate at the Feet of God, at whoſe Feet alſo Angels and all the Powers in Heaven do with much more Humility than we, fall down and worſhip him; we and they fall down together at the Feet of the great God, we in Prayer and they in Praiſes. This Priviledge coſt Jeſus Chriſt dear, for it is through him (as the Apoſtle ſpeaks) that we have acceſs with boldneſs unto the Throne of Grace. All Acceſs thither was barred againſt Sinners till Chriſt opened a Paſſage for us by his own Death and moſt precious Blood: And ſhall not we make uſe of a Priviledge purchaſed for us at ſo dear a Rate as that is? Hath Chriſt ſhed his Blood to procure us liberty to pray, and ſhall not we ſpend our Breath in praying? Hath Chriſt died ſuch a curſed, cruel Death, to purchaſe liberty for us to pray, and ſhall we rather chooſe to die an eternal Death than make uſe of it? This is to deſpiſe the Blood of Jeſus Chriſt, to offer an high Affront and Indignity unto him, to account it a vile and contemptible Thing, when we make no more eſteem of that for the purchaſe of which he ſhed his precious Blood. We look upon it as a great Priviledge to have free and frequent acceſs to thoſe that are much our Superiors, and ſhall we not reckon it a much higher Priviledge that we may at all times approach the preſence of him who is King of Kings and Lord of Lords, and higher than the higheſt, as we may do at all times in Prayer?
3. Prayer is a ſovereign Remedy for an afflicted Mind.Thirdly, Prayer it is the moſt ſovereign Medicine and Remedy for an afflicted Mind. Nothing is ſo deſirable in this World as a faithful Friend, to whom we may at all times unboſom our ſelves, and make all our Secrets and Grievances known. Now Prayer directs us to go to God himſelf, he is our moſt faithful Friend that can beſt counſel and beſt help us, and Prayer is a means whereby we reveal the Secrets and Troubles of our Souls unto him; Prayer it is our diſcourſing with God: When our Hearts ſwell with Grief and are ready to break within us, how ſweet is it then to take God apart and give our Hearts vent? Prayer it is a making our Caſe known to him, and a ſpreading our Wants before him, caſting all our Burthens upon him who hath promiſed to ſuſtain us.
Fourthly conſider,4. Prayer is a means appointed by God, for all Mercies that we want, Prayer is a means appointed by God for the obtaining of thoſe Bleſſings and Mercies that we ſtand in need of; for all Things are Gods, he is the great Lord and Proprietor both of Heaven and Earth; whether they be ſpiritual or temporal Mercies that we deſire, if it be Wealth, Strength or Wiſdom, all are his. If we would have ſpiritual Bleſſings conferred upon us, our Faith, our Love, our Patience, our Humility, ſtrengthned and encreaſed, he is the God of all theſe Graces, and Prayer it is a means appointed by God to convey all theſe unto us. Our Prayers, and God's Mercy, are like two Buckets in a Well, while the one aſcends, the other deſcends: So while our Prayers aſcend to God in Heaven, his Mercies and Bleſſings deſcend down upon us.
5. We are always in want, therefore we ſhould pray always.Fifthly, conſider, All our Supplies are only for our preſent Exigences, to ſerve us only from Hand to Mouth; the ſtock of Mercy is not ours but God's, he ſtill keeps it in his own Hands, and this he doth that he might keep us in a conſtant Dependence upon him, and in a conſtant Expectation of Mercy from him. Our Wants grow up very thick about us, and if we did but obſerve it, we ſhould find every Day, yea, every Hour, new cauſe to preſent new Requeſts and Supplications unto God, and therefore as our Neceſſities never ceaſe, ſo neither ſhould our Prayers.
6. They …hat will not Pray ſhall Howl.Sixthly, conſider this, If you will not be perſuaded to pray, you ſhall one Day be made to howl. You that will not now look up to Heaven in Prayer, ſhall hereafter look up in Blaſpheming,Iſai. 8.21. Iſai. 8.21. They ſhall fret themſelves, ſays the Prophet, and curſe God and their King; that is, in their horrid Deſpair and Anguiſh they ſhall Curſe and Blaſpheme both God and their King, that is, the Devil, and they ſhall look upwards. Tho' now wicked Men will not look to Heaven, yet then God will force them to look upwards.
There may Two Objections poſſibly be made againſt this Duty of Prayer.
Object. 1 Firſt, God doth before-hand know all our Wants and Deſires, and therefore what Neceſſity is there of Prayer?
Anſw. To this I anſwer with St. Auguſtine; God, ſays he, doth require that we ſhould pray to him, not ſo much to make known what our Will and Deſire is, for that he cannot be ignorant of; but it is for the exerciſe of our Deſires, and to draw forth our Affections towards thoſe Things that we beg at his Hands, that thereby we may be made fit to receive what he is ready to give.
Object. 2 Secondly, Say ſome, It is in vain to pray, becauſe all our Prayers cannot alter the courſe of God's Providence; we cannot by our moſt fervent Prayers change the method of God's Decrees; if he hath reſolved from Eternity to beſtow ſuch a Mercy upon us, we ſhall receive it whether we pray or pray not; if he hath reſolved we ſhall never partake of it, if we do pray, all our Prayers will be in vain.
Anſw. I have long ſince Anſwered this Objection, and told you, That it is true, God's Providence is immutable. But the ſame Providence that orders the End to be obtained, hath likewiſe ordered the Means by which it muſt be obtained: As God hath decreed Bleſſings to us, ſo he hath decreed that they ſhould be obtained by Prayer; and therefore we muſt pray that we may obtain thoſe Bleſſings, for that is the Means God hath decreed for the obtaining of them.
Directions how we muſt Pray ſo as to be accepted.Some poſſibly may ſay, If we must thus pray without ceaſing, how ſhall we be aſſured that God will hear us? If it be our Duty to pray, how ſhall we pray ſo as that our Prayers may become acceptable unto God? I Anſwer,
1. They that hear God, God will hear them.Firſt, If you would have God hear you when you pray, you muſt be ſure to hear him when he ſpeaks. See that place, Prov. 1.24, 28. Becauſe I have called and you have refuſed, and have ſet at nought all my Counſels, therefore, ſays God, you ſhall call but I will not anſwer, you ſhall ſeek me early but ſhall not find me. God ſtops his Ears againſt their Prayers, who ſtop their Ears againſt his Law. So you find it,Prov. 28.9. Prov. 28.9. He that turneth away his Ears from hearing the Law, even his Prayer ſhall be an Abomination: And this is but Equity with God to refuſe to hear them that refuſe to hear him. Wherefore ſhould God give attention to us when we Pray, more than we to him when he Speaks?
Secondly,2. Prayer muſt be with Affection. If you would have God hear you, you muſt be greatly affected with what you ſpeak your ſelves; Qui frigide rog at, docet negare; He that asks coldly, begs only a Denial. Certainly we cannot in reaſon expect that God ſhould regard when we Pray, when we do not regard our ſelves what we Pray. How do you think a lazy Prayer that ſcarce drops out of your Lips, ſhould have Strength and Vigour enough to reach Heaven, and to pierce through the Ears of God? If you expect to ſhoot up a Prayer to Heaven, you muſt draw it from a Soul full bent.
Thirdly,3. We muſt Pray with Patience. We muſt come to God with Reſolutions to wait for an Anſwer. We muſt not give over Prayer becauſe God doth not preſently beſtow a Mercy upon us that we deſire; this is not only to loſe the Mercy it ſelf, but to loſe our Prayers alſo. God is a great God and King above all Gods, and it is but his due State to be waited long upon; in this Senſe it is true, He that believeth maketh not haſte. Certainly if we believe God to be infinitely wiſe to know the beſt Seaſon to give us what we crave both for his Advantage and for ours alſo, we ſhall not be in haſte in our Suits, or peeviſh becauſe we are not ſtrait anſwered, but patiently wait God's leiſure, as knowing that God hath read our Petitions, and will grant them when he ſeeth the fitteſt time.
4. We muſt not make Requeſts for our Luſts.Fourthly, If you would pray ſo as to be heard, be ſure you put up no Requeſts in the behalf of your Luſts. The Apoſtle gives the reaſon why, of ſo many Prayers that are put up to God, ſo few prove ſucceſsful,Jam. 4.2. James 4.2. You ask and you receive not, becauſe you ask amiſs to conſume it upon your Luſts. Now to ask Bleſſings from God for our Luſts, is when we beg any outward Mercy, be it Wealth or Health, or the like, with reference to the gratifying of our own carnal and corrupt Deſires; therefore in James 4.4. the Apoſtle calls them Adulterers and Adultereſſes: Such Men are indeed like Adultereſſes in this; as they ask their Husbands thoſe Things many times, that they beſtow upon them that they love better; ſo wicked Men do many times ask thoſe Mercies and Bleſſings of God that they intend to ſpend upon their Luſts that they love better than God, and therefore it is no wonder, that God, who knows their ſecret Thoughts and Intents, denies them.
Fifthly,5. We muſt put ſome ſtreſs upon our Prayers. You muſt put ſome ſtreſs upon your Prayers, if you would have them heard and accepted; you muſt believe that it is to ſome purpoſe that you pray: If we think it is of no great concernment to pray, God will think it is of no great concernment to give what we pray for.
Sixthly,6. We muſt not put too much ſtreſs upon our Prayers. You muſt take heed alſo, that you do not put too much ſtreſs upon your Prayers; that you do not ſet them up in the ſtead of Chriſt, that you do not expect to merit by your Prayers the Things that you pray for, but only look upon them as a Means and Ordinance that God hath appointed to obtain thoſe good Things that you ſtand in need of.
7. We muſt plead the merit of Chriſt in our Prayers.Laſtly, You muſt be ſure to make Jeſus Chriſt your Friend when you come unto God, or elſe all your Prayers are no better than ſcattered in the Air, or ſpilt in the Carringe. Benjamin was a Type of Chriſt in this reſpect: Joſeph chargeth his Brethren that they ſhould not dare to ſee his Face again, unleſs they brought their Brother Benjamin with them. So truly they ſhall find no Welcome with God, that do not bring their elder Brother Jeſus Chriſt in the Arms of their Faith, and plead his Merit and his Righteouſneſs for the obtaining of their Deſires. So much for this Time and Text.
A DISCOURSE UPON THE Omnipreſence OF GOD: WITH THE Improvements thereof. FROM PSAL. cxxxix. 7, 8, 9, 10.
By EZEKIEL HOPKINS, Late Lord Biſhop of London-derry.
LONDON: Printed for Jonathan Robinſon, A. and J. Churchill, John Taylor and John Wyat. 1696.