A Christians Walk and Work on Earth, Chapter 4

A Christians Walk and Work on Earth · Chapter 4

p. 64Of Prayer. CHAP. IV.

1. PRayer follows Meditation, as twins follow each other in their birth, they both lay in the ſame womb, the Hebrew word [Shuach] mentioned in Gen. 24. 63. which our Tranſlation Reads to Meditate) the Septuagint, the Geneva Tranſlation, and Tremellius (in his Marginal notes upon it) reads it (to pray) the word ſignifies both, which ſhowes they are near a-kin lying in the ſame word as twins in the ſame womb; they conſort well together, for Meditation is a bleſſed Improvement of Meditation: you may ſuppoſe, Iſaac had his Oratory in the field, this private place for ſecret Prayer now upon this Important occaſion (of Marriage quaſi marrage he uſes deep Meditation to make ſervent Prayer, thus ought you to do now, as the Patriarch Iſaac did then and as the Prophet Daniel did afterwards, firſt open the windows of your Soul, by Divine Meditation and then p. 65kneel down to praying work. Dan. 6. 10. There practice is your Pattern: when you have fill'd your water-Pot to the full (by Meditation) then draw out (by prayer) as Joh. 2. 7, 8.

2. As Faith is call'd the beſt of graces, ſo Prayer is call'd the beſt of duties, if other duties be pennies, this is a pound in many reſpects. Firſt, as it gives God the glory of his three great Attributes. 1. It gives him the glory of his Omniſciency, that he knows all your wants, that he, whoſe Throne is in Heaven, yet hears all your Petitions preſented to him upon Earth. 1 King. 8. 30. 2 Chron. 7. 14. yea when you pray only heart prayer (which man heareth not, knoweth not) as Moſes, Exod. 14. 15. The Lord ſaid, wherefore cryeſt thou unto me, when he ſpake not a word, ſo Hannah. 1 Sam. 1. 13. & Pſal. 38. 9. all my deſire is before thee, and my groaning is not hid from thee. 2ly. it gives him the glory of his Omnipotency, it preſuppoſes that God is able to ſupply all your wants you ſpread before him, Eph. 3. 20. The very act of Prayer, ſaith to God as Job, (I know thou canſt do every thing. Job. 42. 2. 3ly. It gives him the glory of his merciful goodneſs, or bountiful benevolency, that he is willing as well as able to ſupply your wants. Divine might and Divine mercy are the two Pillars that the Houſe of Prayer p. 66ſtands upon, as the Temple of Solomon ſtood upon Jachin and Boaz. 1 King. 7. 21. which ſignifies ſtability and ſtrength. 2 Chro. 3. 17. Exod. 22. 27.

3. The ſecond reſpect that makes Prayer the beſt of duties, is, that a kind of Omnipotency is aſcribed to it (as Luther ſaid) when 'tis the Prayer of Faith, and ſo acted by that beſt of graces; you may ſtand and wonder what the Scripture attributes to Faith and Prayer, or Prayer of Faith. It can do more then all the Witches in the World can do, for it can ſet God at work, whereas they can but ſet the Devil at work; none knows what Prayer can do, but thoſe that know what God can do; in this ſenſe, Prayer is ſaid to be Omnipotent as it ſets Omnipotency at work: it hath had command over all the four Elements, as 1ſt. Over the Air in Elijah. Jam. 5. 17. to whom God gave this Key to open and ſhut up Heaven at his pleaſure. 2ly. Over the fire which the ſame Elijah fetchs down at pleaſure by his Prayer one time in a way of wrath, 2 Kin. 1. 16. and another time in way of mercy and merciful acceptance. 1 Kin. 18. 37, 38. 3ly. Over the water in Moſes. Exod. 14. 15, 16. And 4ly. Over the Earth in the ſame Man of God, who by his powerful Prayer; firſt cleaves the Sea aſunder to ſave Iſrael, and then the Earth aſunder to deſtroy the complices of Korah, Numb. 16. 29, &c. Pſal. 106. 17. p. 67As thoſe two great conſorts of Chriſt on Mount Tabour (Moſes and Elias, Math. 17. 3.) had command over the four Elements: So Joſhuah over the Sun it ſelf. Joſh. 10. 12. as by Moſes Prayer, he had command over Amalek before. Exod. 17. 11, 12. Yet higher, Eliſhah by Prayer hath command over the Angels, fetching them out of Heaven, for his Protection and comfort. 2 Kin. 6. 17. but yet higher than that over god-man, the Angel of the Covenant, the Lord of Angels in Jacob. Gen. 32. 24, 25, 26. Who (as Sckindler Interprets. Hoſ. 12. 4. Bacah) wept and Supplicated Jacob, ſaying let me go for the day dawneth, Gen. 32. 25.

4. The Lord Chriſt (there) askes him his Name, as if he had ſaid, thou art ſuch a fellow as I never met withal, and therefore he confers the honour of Knight-hood (as it were) upon him in ſaying to him, kneel down Jacob, riſe up Iſrael; having power with God and prevailing. Thus alſo the Lord Chriſt was overcome, by the power of the Canaanitiſh womans Prayer of Faith. Matth. 15. 26, 28. Inſomuch that he gives her the Key of his Treaſury, and bids her go in and take what mercy ſhe pleaſed, he turns her looſe (as it were) into his fullneſs and all ſufficiency; and not only his own Omnipotency is at her beck, but alſo Devils and all muſt ſtoop to her, if ſhe pleaſed; O woman great is thy Faith p. 68(in Prayer) be it unto thee even as thou wilt. You muſt know, How Jacob (as this Syrophaenician woman) outwreſtled Chriſt, for 'twas his wonderful condeſcenſion to put forth more of hiw own ſtrength in Jacob againſt himſelf, then he did in himſelf againſt Jacob. This redeeming Angel (as Jacob calls him Gen. 48. 16.) held him up with one hand, as he ſtrove againſt him with the other, and voluntarily yeilded himſelf as conquered by the Patriarch's Prayer; otherwiſe the ſame Divine power that disjointed Jacobs thigh, could as eaſily have unclaſped his hands. O how can you but admire this glorious vouchſafement!

5. Laſtly, God himſelf ſpeaketh as if his hands had been tyed up by Prayer. Exod. 32. 10. Let me alone, &c. As if Moſes had held him from his purpoſe, and had laid fetters and reſtraints upon Omnipotency, and (as Auſtin gloſſeth upon the place) brings the Almighty to beſpeak his own freedom, yea indenting with Moſes, and offering him a Compoſition for [his] ſilence and his own liberty, ſaying, (if ſo) I will make of thee a great people, as if Moſes's Devotion had been ſtronger then Gods Indignation: which ſhews, that great is the power of Prayer, 'tis able after a ſort (Fifthly another gloſs) to tranſſuſe a dead Palſy into the hands of Omnipotency; this cannot be through the prevalency p. 69of Human power againſt Divine, but through the condeſcenſion of Divine grace to poor Mortals, bidding us, concerning the work of his hands to command him. Iſa. 45. 11. Which is a wonderful expreſſion, rather to be admired with an holy Reverence, then ſtrained into a rude blaſphemy: undoubtedly it would be no leſs then black blaſphemy in us to ſay ſo, had not God himſelf ſaid it for us, and Gen. 19. 22.

6. All this ſhews you both the excellency, and the efficacy of right Prayer; the Apoſtle James tells you, it avails much. Jam. 5. 16. Yet doth not tell you how much, you muſt find out that both by your own experience and by the Experiences of others. It certainly availeth [much,] though happily it availe not [always] God hath indeed ſaid that the Children of Moab ſhall go into his Sanctuary to pray: but ſhall not prevail. Iſa. 16. 12. But he hath avowed before all the world that the Children of Sion ſhall not do ſo. Iſa. 45. 19. They ſhall not ſeek the Lord in vain: their Prayer ſhall be like Jonathans bow, it ſhall never return empty. God ever hears their Prayers, always ad Salutem (as Anſtin ſaith) though not ever ad Voluntatem: he always hears their Prayers according to their well, when he doth not hear them according to their Will.

p. 707. Firſt the manner of Prayer; Now that your Prayer may be [foreign] a throughly-wrought, effectual and available Prayer, to work wonders in Heaven and Earth. Jam. 5. 16. yea after a ſort Omnipotent as Luther ſaid; take theſe following Directions for managing this duty aright, firſt before duty, as to the manner of it before, in, and after it. Firſt of thoſe that are Antecedent or before Prayer. Direct. 1. You muſt be New born, a New Creature; until the Child be come out of the womb, it cannot Cry, no more can you Cry Abba Father, ſo long as you are in the womb of a natural ſtate, Rom. 8. 15. God firſt accepts the perſon, and then the Action or offering. Gen. 4. 4. Heb. 11. 4. your perſon muſt be accepted as Abel was, and then your Prayer will be acceptable, you muſt be Righteous (in Chriſt) 'tis the Prayer of the Righteous that prevaileth, Jam. 5. 16. as it is the Character of the unrighteous, that they call not upon God, Pſal. 14. 4. Paul was never ſaid to pray till Converted from his Phariſaical State. Act. 9. 11. So if at any time they do pray, their Prayer is an Abomination. Prov. 21. 27. and therefore 'tis not accounted Prayer. The long Prayers that Paul had while a Phariſee were not reckoned Prayer at all: you muſt firſt be a Temple of the Holy-Ghoſt, 1 Cor. 6. 19. and then you will be an Houſe of Prayer: p. 71for ſo the Temple is called. Naturaliſts tell us of a Jewel, that, when put into a dead mans Mouth, loſeth all its Vertue: So prayer (a pretious Jewel in it ſelf) in the mouth of one that is dead in Sin, hath no force, nor efficacy: God will not hear Sinners, Joh. 9. 31. he will not take them by the hand, Job. 8. 20. Margin Hebr. and Geneva Biblt, 'tis but a Multiplying lies daily, Hoſ. 11. 12. a compaſſing God with lies to call God Father when we are not his Children, and while we are without Chriſt. You muſt paſs through the merits of the Son, into the mercies of the Father.

8. The ſecond Direction before duty is, prepare to meet your God in duty. Amos 4. 12. The Jews had their preparation for the Paſſeover. Joh. 19. 31. So ſhould you have for prayer, ſetting ſome time apart as well to prepare for Prayer, as for prayer it ſelf; 'tis coming to duty with a common Spirit, and with an Ordinary frame of heart, that makes us loſe many a duty. 2 Chron. 12. 14. Ezra did better then Rehoboam herein, Ezr. 7. 10. the latter loſt all, the former ſav'd all hereby. Labour therefore your heart into a praying frame before prayer; this is done by getting. Firſt, the Majeſty of the great God (before whom you are going) wrought truly and throughly upon your heart. Conſider ſeriouſly he is a great King. Mal. p. 721. 6, 14. and a God that will be Sanctified of all that draw nigh to him, Levit. 10. 3. this may help you to a God ſanctiſying, frame of Spirit: David prepared with all his might, why? the reaſon is rendred. The Temple was not to entertain man but God, therefore muſt it be more Magnificent and he more exact in all preparations for it. 1 Chro. 29. 1, 2. Chriſt tells you, he is gone to prepare a place (even a Temple, a Manſion of glory) for you, Joh. 14. 2, 3. and will not you prepare a place for him in that poor heart of yours? Conſider alſo, Secondly, his purity, that the God (with whom you have to do in prayer) is a God of purer eyes then to behold Iniquity, Hab. 1. 13. he cannot look upon it, but he muſt loath it; he cannot behold it, but he muſt puniſh it; this calls for a reverential heart, Pſal. 2. 11. Before him who is in Heaven and you on Earth, Eccleſ. 5. 2. cover your face, if Angels do ſo that are holy and bleſſed, Eſa. 6. 2. Much more you that live in an Houſe of clay, and drinks up iniquity like water, Job 4. 19. & 15. 16. Tremble to bring along with you any Sin unrepented of, unpardoned, lay aſide all filthineſs; Jam. 1. 21. as the Serpent her poiſon when ſhe goes to drink, yet with this difference, ſhe after drinking reaſſumes it again, you may not do ſo with the Poiſon of Sin, when you have been drinking of the Rivers of Gods favour, this p. 73is to return with the Dog to his Vomit. 2 Pet. 2. 22. you muſt know it again no more. Gen. 38. 26. nor have ſo much as a leering look towards it, Pſal. 66. 18. much leſs allow of it or wallow in it.

9. Would you have leave with God in prayer, then leave Sin and that for ever; you may not ſay concerning your Sins as Abraham did concerning his Servants, and the Aſs (which he left at the foot of the Hill, Gen. 22. 5.) ſaying, I will come again to you; but you muſt take an everlaſting farewel, of your Sin when you come to your God, and with David keep your ſelf (for ever) from your Iniquity. Pſal. 18. 23. and as he waſh'd his hands in Innocency, when he did compaſs Gods Altar. Pſal. 26. 6. So muſt you waſh your heart in that fountain that is opened, Zech. 13. 1. Thus Ruth did waſh and anoint her ſelf before ſhe went up to Boaz. Ruth. 3. 3. and Eſther purified and perſumed her ſelf for acceptance with Ahaſuerus. Eſth. 2. 9, 12. and the Captive Damoſel was to pair her nails, &c. Before ſhe became a fit bride for an Iſraelitiſh Bed, Deut. 21. 12, 13, 14. and the Rabbies ſay, that a Man might not come into the Mountain of the Houſe of God with his ſtaff, nor with his Shoos, nor with his purſe, nor with duſt upon his Feet; hence Lavers were ſet at the door of the Tabarnacle, for waſhing off defilements at their entrance thither; p. 74Exod. 30. 18, 19. and Bernard uſed to ſay at his entrance to his publick Devotion, O wordly thoughts, [ad templi Januam manete vos] ſtay ye here at the Church door, alluding to Abrahams words, Gen. 22. 5. and to Moſes deed. Exod. 3. 5. as above in Meditation: Thus alſo Solomon ſaith, [keep your foot, when you enter into the Houſe of God] Eccleſ. 5. 1. that is, look well to your affections (thoſe feet and out goings of the Soul) that you offer not the Sacrifice of Fooles. Thus alſo under the Law the inwards and feet were to be waſhed. Levit. 1. 9. all which do teach you what due and true preparation, you muſt make for your approaches unto God; that you may lift up holy hands (and an holy heart) unto him in Prayer, 1 Tim. 2. 8. thoſe in, Iſa. 1. 15. That came to God with their hands full of blood, did (as it were) dare him to his face, and they do no leſs, that come with their hands or hearts full of any Sin.

10. Secondly, of thoſe that are Concomitant or in Duty, after preparing for it, comes proceeding in it. When your heart is fixed, or prepared for God, like the Inſtruments of Muſick, when the Treble is in Tune, 'tis eaſy to bring all the other ſtrings into Tune alſo: you can make no progreſs in Prayer, unleſs this heart ſtring be wound up to a due Note; and all your graces and affections dancing attendance to the duty: ſo then the Firſt, p. 75Direct. or rule, is clean Prayer, be ſure you ſtretch forth you hands in Prayer, with an heart prepared for Prayer, as Job. 11. 13. If thou prepareſt thine heart, and ſtretch forth thine hands. and Ver. 14. If Iniquity be in thy hands, put it far away, and let not Iniquity be in thy Tabernacle, and Ver. 15. then ſhalt thou lift up thy face without Spot, and ſhalt be ſtedfaſt, &c. which teaches you, that (1.) your heart muſt be prepared to meet your God, Amos. 4. 12. Humbly ſubmitting to his Juſtice, and heartily imploring his mercy. (2.) that you muſt ſtretch forth your hands in prayer (as the Begger doth for Alms) in forma pauperis, to receive mercy, or as men Beg quarter for their lives with hands held up over their heads; or laſtly, as one that is falne into a ditch or deep dungeon, and cannot get out, holdeth up his hands and cryeth out for help, you are faln into the dark dungeon of Sin, and Chriſt is your bleſſed Ebedmelech, that lets down a Rope of mercy (his promiſes) to draw you out, as Jerem. 38. 12. with all tenderneſs, if you cry unto him, Pſal. 130. 1.

11. And thirdly thoſe hands you lift up in Prayer muſt be pure hands, 1 Tim. 2. 8. the Fountain of Divine goodneſs will not be laden at with fowle hands, Eſa. 1. 15, 16. The Apoſtle James gives you good Counſel, (cleanſe your hands) Jam. 4. 8. and the Prophet Jeremy, p. 76(cleanſe your heart) Jerem. 4. 14. and ſo doth bleſſed Paul (cleanſe your ſelf from all filthineſs both of fleſh and of Spirit) 2 Cor. 7. 1. then ſhall you lift up your face without Spot. That is, you may come to God with comfort and confidence, not caſting down your countenance, as guilty Cain did, Gen. 4. 6. but looking up boldly and cheerfully as Steven did, Act. 6. 15. (they ſaw his face, as if it had been the face of an Angel) and then ſhall you ſtand ſtedfaſt in duty as a Pillar in the Temple, Revel. 3. 12. your heart being eſtabliſhed with grace, and your mind with peace to ſerve God without fear, Luke 1. 74. Pſal. 112. 7. when the heart is thus fixed (as Davids was) Pſal. 57. 7. & 108. 1. (twice over in both places) this makes duty more eaſy; the expert Souldier having his Arms rightly fixed, goes more cheerfully into the Battel; then Prayer will be your buſineſs, and you will make work of your work; yea God himſelf will not ſtrictly ſtand upon the (exact) purification of the Sanctuary, but will certainly paſs by all your other weakneſſes, 2 Chron. 30. 18. when he ſees you prepare your heart to ſeek God, Ver. 19. and when he beholds you (to your ability) ſweep out the dirt, waſh the floor, ſpread your beſt Carpets, uncover your beſt Stools, and bring forth your beſt Plate, and Ornaments; ſetting ope the Everlaſting door of your Soul to entertain the King of glory, Pſal. 24. 7, 9.

p. 7712. The ſecond Rule or Direction in duty is Cordial Prayer, be ſure you engage your heart in it. Jerem. 30. 21. and in every part of it, that your Prayer may be Cordial, or a hearty prayer, your Tongue and heart muſt be (all a long) Relatives, and keep both time and Tune together; the principal Element of prayer is the heart, take prayer out thence, and 'tis but a dead thing, that prayer which comes out of the head only, and not out of the heart alſo, is not prayer in Gods account. Ephraim was a ſilly Dove without heart, Hoſ. 7. 11. The Jews (no doubt) had prayed much and oft during their ſeventy years Captivity, yet Daniel denies that they had prayed at all, Dan. 9. 13. (yet made we not our prayer unto the Lord our God, &c.) Seeing, no Affection, nor heart was in their prayers, all was but lip-labour, they gave God not the Calves of their lips, as Hoſ. 14. 2. but only the lips of their Calves, which God eſteemed no better then Jeroboams Calves; when the Tongue prays without the heart 'tis but an empty Ring, the tinkling of a Cymbal. 1 Cor. 14. 15. Expreſſions of the Tongue without Impreſſions on the heart, makes no Melody in Gods ear, non vox, ſed votum, non Muſica Chordula, ſed Cor. When the inward Sacrifice is not joyned with the outward, God faith (in contempt of it) they offer me fleſh, Hoſ. 8. 13. Fleſh ſtinks in our Noſtrils while p. 78it is burning: when both were joined together, God calls it his Honey-Comb with his Honey, Cant. 5. 1. Eleazar the prieſt carried the Incenſe in his boſome (to ſhew that prayer ſhould come from the heart) as he carried the Oil for the Lamps in his right hand, the anointing Oile in his left hand, and the meat offering upon his Shoulder, as Rabbi, Elias, and Chaskuny upon, Numb. 4. 16. telleth us. David found in his heart to pray his prayer to God. 2 Sam. 7. 27. he did not only ſay his prayer (with his lips) but he alſo pray'd his prayer (with his heart.) Prayer without the heart is like the Body without the Soul; O how loathſome to man is this latter, and as loathſome to God is the former, then draw you near with a true heart. Heb. 10. 22.

13. As your Prayer muſt be hearty or Cordial (for quod cor non facit, non fit, that which the heart doth not, is not done at all; if your heart be Right, God will give you his hand, and you may come into the Chariot of Prayer: as 2 King. 10. 15. which is as the Chariot of Amminadab, Cant. 6. 12. but if your heart be not right in the ſight of God, as Act. 8. 21. You have neither part nor portion in this matter; and you do but take the Name of the Lord in vain, and God will not hold you guiltleſs, Exod. 20. 7.) So it muſt be conſtant which is the Third Direction, conſtant prayer: p. 79and this conſtancy is two fold. Firſt, in duty, and ſecondly to duty. The firſt relates to this or that duty of Prayer in particular. The ſecond relates to the duty of Prayer in the general; touching the firſt, your heart muſt be conſtant in prayer, O the backwardneſs of the heart of Man, to praying work ('twill take a diſpenſation for a diſcharge from duty, any ſmall Interruption for a while, to ſtop the mouth of Conſcience, is an excuſe from prayer) and O the lubricity and ſlipperineſs of the heart of Man in praying work; as the heart naturally hangs off from it, ſo it uſually, when it comes into it, ſlips out of it again; 'tis like Reuben as unſtable as water, Gen. 49. 4. though it be not ſo liquid as water to be poured out (as water) before the Lord, 1 Sam. 7. 6. Pſal. 62. 8. (which is the proper Notion of prayer, to wit, the pouring out of the heart unto God) there is too much of the ſtone in the heart, that is yet undiſſolved into tears and tenderneſs. Ezek. 36. 26. you will find by woful experience, that your heart will not be ſtedfaſt with God, but it will ſtart aſide like a deceitful bow, Pſal. 78. 37, & 57. you cannot watch with Chriſt (in praying work) one hour, Matth. 26. 40. you cannot ſerve the Lord without diſtraction; Nor attend upon him in prayer, 1 Cor. 7. 35.

14. Therefore as your heart ſtands need of whipping to Prayer, it ſtands as much need p. 80of binding in prayer; never did the Sacrifice ſtand more need of binding with cords to the Horns of the Altar, Pſal. 118. 27. then doth your looſe and ſlippery heart, of binding with all Spiritual bonds to this Religious duty. Hence it is, that David begs of God: Lord unite my heart to fear thy Name, Pſal. 86. 11. he found it as hard to fix, as the Chymiſt doth Quick-ſilver, which hath a principle of motion in it, but not of Reſt; and therefore you are commanded to watch unto prayer, 1 Pet. 4. 7. Satan will be Interrupting you, as the Pythoniſſe did Paul, Act. 16. 16, and as the Enemies did Nehemiah. Neh. 4. 17. he built and watched, and watched and built. So ſhould you pray and watch, and watch and pray. Satan is always buſieſt at the beſt work, if you ſtand up (in prayer) before the Lord, he will be ſure to ſtand up againſt you, Zech. 3. 1, 2. If you be at Gods right hand, Satan will be at your right hand; he will thruſt himſelf in among the Sons of God, Job. 1. 6. but ſuppoſe he tempt you not, your own heart (ſo far as 'tis unrenewed) will be a tempter to it ſelf, and will wander from duty, the Man in the Eccleſiaſtical Hiſtory, that was to have an horſe given him, if he could ſay his Lords Prayer, without a wandring thought; cryed in the midſt of the prayer (dabis & ephippium) you muſt give me the ſaddle too, ſo loſt both horſe and ſaddle, this divided heart, Hoſ. 10. 2. makes us loſe many a duty.

p. 8115. The ſecond branch is conſtancy to prayer, you muſt give your ſelf to prayer; as David did, Pſal. 109. 4. Hebr. (Vaani Tephillah) but I am prayer, as if he had been made up of nothing elſe, but been a meer compound of prayer; or as if he had done nothing elſe (in all the world) but poured out his heart to God in prayer. Chryſoſtome moves this Queſtion, why David is called (a man after Gods own heart) more then Moſes or Abraham, &c. And for his Anſwer to it he gives this Reaſon, becauſe he was more Converſant with God in (both) praying and praiſing work; he (above all others) turns every providence into a prayer, and his whole Book of Pſalms conſiſts either of Hoſannas (in praying to) or of Hallelujahs (in praiſing of) his God. He is the greateſt favourite to an Earthly King, that is oftneſt converſant with him. Thus David was Gods darling, his ſpecial minion and favourite, that was much in Gods boſom in his Divine Colloquies. So that he would be up, and at this praying work three times in a day; Morning, Noon, and Night, Pſal. 55. 17. and, as if this had been too little for him he will be at it ſeven times a day, Pſal. 119. 164. that is, very often, as often as God reard him up an Altar, ſo oft he had ready his Sacrifice, not as Formaliſts do (that make means their Mediators) in a cold careleſs and cuſtomary manner, walking the round of p. 82duty as the Horſe in the Mill, but David rouſed himſelf, and cryed aloud not only (precem fundere) but also (Coelum tundere) to batter Heaven by his prayers, Pſal. 3. 4. & 107. 6, 13. & 120. 1. & 130. 1, &c.

16. You are commanded in Scripture to pray always, evermore, every where, without ceaſing, continually, Eph. 6. 18. 1 Theſ. 5. 17. Rom. 12. 1. Col. 4. 2. 1 Tim. 2. 8. Phil. 4. 6. There is no duty ſo oft commanded as Prayer, it muſt be your conſtant Trade; and that Divine breath, which you muſt conſtantly draw: Paul ſpeaks, 1 Theſ. 3. 10. (night and day praying exceedingly) as if his practice had been nothing but prayer. It may have Intermiſſion, but never any ceſſation in ſound ſenſe: not as the Euchites of old and Monks of late hath imagined, as if God would have men to caſt off all care and callings, and do nothing elſe but pray. For the Theſſalonians (whom the Apoſtle bids to pray without ceaſing, 1 Theſ. 5. 17.) are commanded alſo to work with their hands, 1 Theſ. 4. 11. And the Apoſtle tells them, if any will not work, neither ſhall he eat, 2 Theſ. 3. 10. Men cannot be as Angels in this World, that need no Food no nor yet as Lillies. (which Chriſt ſpeaks of) that neither Card nor Spin, Sow nor Reap, toil nor take pains, yet are nouriſhed and arrayed. Every good Man muſt have a particular calling to honour God in p. 83his Generation-work, Acts 13. 36. which may not be juſtled out by any duty of his general calling.

17. But the true ſenſe is, (1ſt.) that you ſhould obſerve ſtated times of prayer (morning and evening) in this ſenſe, the word (continually) is uſed, 2 Sam. 9. 7. (thou ſhalt eat bread at my Table continually) you cannot imagin, that Mephiboſheth did nothing elſe night and day, but eat at Davids Table (for ſo he had been an unparaleld Cormorant) but only that he ſhould obſerve his ſet and appointed meals. (2ly.) 'tis an Hyperbolical ſpeech exhorting to frequency of prayer. Thus, 2 Tim. 1. 3. Paul remembred Timothy in prayer night and day; Thus he did remember the Romans, Rom. 1. 9. as before the Theſſalonians. 1 Theſ. 3. 10. you ſhould be as frequent (in Supplication) with your Spiritual Father, as your Spiritual Enemies are frequent (in Temptation) with you: as the fleſh world and Devil (ſome, or all) do aſſault you continually; So you had need pray againſt their aſſaults continually, to fetch in ſtrength and relief againſt them from God.

18. The third ſenſe is, that your prayer ſhould ſpread it ſelf over all your concernments. As the Temple (that Houſe of prayer) Sanctified the Gold and all other Materials and Utenſils in it, Matth. 23. 17. So this holy duty of prayer doth Sanctify all things, 1 Tim. 4. 5. p. 84All Ordinances, all Providences, all Enjoyments, all Employments, prayer doth not only Gild them over, but alſo turns them into the fineſt Gold. So that to pray continually, is to carry this Temple (as Auſtin called it) about with you at all times in all places, upon all occaſions and in all conditions, yea all your life, even to your very death: this Spiritual breath muſt conterminate with your Natural. For the laſt work of a dying Chriſtian is to breath out this prayer, Lord Jeſus receive my Spirit.

19. The fourth true ſenſe of praying always and continually, is the keeping of your heart in a praying frame continually: ſo that upon all occaſions (that occur) you may be lifting up your heart, your thoughts and affections unto God (whom you have ſet always before you, Pſal. 16. 8.) and darting out frequent Ejaculations to the Throne of grace. Thus your Harp (or heart) ſhould be ever kept in Tune for prayer, as the Souldier hath his Armes ready by him, and right fixed upon any Aſſault of the Enemy: and as the fire in your gueſt Chamber, it is always prepared (though it do not ever burn or blaze out) upon your friends coming to be blown up into a Flame: thus you may pray, when you do not ſet your ſelf a-part to pray, even in the works of your callings; and beſides your ſet Meals for your Soul (in your Morning and p. 85Evening prayer, called the continual Sacrifice, Numb. 28. 3, 4. as well as for your body; you have many other refreſhing morſels (to wit, occaſional Apoſtrophes and Ejaculations) to nouriſh the inner, man and to make it increaſe with the increaſings of God, through the ſupply of the Spirit of Jeſus Chriſt, Phil. 1. 19. Eph. 4. 16. & Col. 2. 19.

20. Thus to pray continually (quoties aliquid occurrit, as Dr. Willet ſenſes, Rom. 12. 12. as oft as any thing falls out, that calls for Divine aſſiſtance) 'tis not only your duty but your priviledge; 'tis like the herb (All-heal) an univerſal remedy againſt all diſeaſes, a choice yet a cheap Catholicon and Antidote both againſt the evil of ſinning and off ſuffring: This is the beſt and moſt bleſt Expedient to avoid dangers, to overcome difficulties and to procure both ſafety and ſucceſs, in all your honeſt deſigns. Thu, Nehemiah before he opens his mouth to the King, even in the Kings preſence, firſt opens his heart to God, Neh. 2. 4. his ſudden and ſecret Ejaculation he darted up to God (for ordering his ſpeech and ſpeeding his Petition) is called, his praying to the God of Heaven: and this was his frequent practice upon ſeveral other providences, Neh. 5. 19. & 6. 14. & 13. 29. Thus Abrahams ſervant darted out deſires to God, that he might proſper in his Enterprize, Gen. 24. 12. 26. Thus Moſes cryed to God, yet ſaid p. 86nothing, Exod. 14. 15. Thus Hannah was not heard, yet prayed, and thus wherever God ſets you up an Alter, you muſt be ready to offer Sacrifice, crying, either mentally or vocally, Lord proſper me in this work, Lord protect me in this Journey, Lord direct me in this duty, &c. Thus Chriſt often did for you.

21. The fourth Direction is, your prayer muſt be earneſt and intent, or inſtant, you muſt not only pray but cry, Pſal. 130. 1. out of the depth have I cryed unto thee. David crys there (and in many other places) unto God with his utmoſt ſtrength, out of the depth of his heart. You muſt be ſervent in it, as well as conſtant to it; neither the frequency nor the fervency of prayer ought to be abated, prayer is cal'd wreſtling, which requires your utmoſt ſtrength as well as skill; it requires the very ſtrength of your affections, you muſt be fervent in Spirit, while you are ſerving the Lord, Rom. 12. 11. and be inſtant as well as conſtant in it, Ver. 12. your heart muſt be ſeething-hot as the word there [foreign] ſignifies; your heart muſt be boiling a good matter as Davids, Pſal. 45. 1. in the Hebr. Reading, this will be the beſt cure of wandring thoughts, Flies ſieze not on Honey while it boiles, nor Beelzebub (the Prince of flies) upon your heart while 'tis boiling any good matter in prayer. God loves not cold prayers (as ſome men love not cold diſhes) yea even lukewarm, p. 87hearts are Nauſeous to him. Revel. 3. 16. every offering, that is of a ſweet Savour, is made by fire unto the Lord, Levit. 1. 9, 13, 17. 'Tis three times over, every Sacrifice muſt have fire in it aſwel as Salt, Mark. 9. 49. the fire of Zealous Devotion as well as the Salt of truth and ſincerity: yea the Sacrificer (as well as the Sacrifice) muſt have both thoſe Ingredients (Salt and Fire) in him. You muſt have the grace of truth (Pſal. 51. 6.) which (as Salt) muſt dry up thoſe evil humours in you, that would breed the never dying Worm; and you muſt have the grace of Zeal, which (as fire) muſt burn up thoſe corruptions in you, that (otherwiſe) would carry you to that unquenchable Fire, Mark. 9. 43, 44. 45, 46, 47, 48.

22. This bleſſed Spirit of burning (ſo cal'd, Iſa. 4. 4. that makes a true and through combuſtion among your fleſhly corruptions) muſt prevent you of everlaſting burnings, Iſa. 33. 14. as the Sun of the Firmament (with 'its hot Beams will eat out the Kitchin-Fire, that is upon the Hearth. So this Coeleſtial Fire (of Zeal and fervency for God in prayer, which is indeed a warm beam of the Sun of Righteouſneſs, Mal. 4. 2.) will eat out the ſtinking fire of Sin that is in your heart. This fire of Heaven will devour that fire of Hell (Jam. 3. 6.) in you, a live-Coal muſt touch your heart as well as your lips, Eſa. 6. 6. and you muſt be baptized, p. 88with the Holy Ghoſt and with fire, Matth. 4. 11. & Act. 2. 3, 4. Elijahs Sacrifice had not only much water (out of Kiſhon) but alſo fire from Heaven, to Render it an acceptable Sacrifice. 1 King. 18. 33, to 30. So you muſt not only have the water of godly ſorrow and Goſpel repentance, but alſo the fire of Zeal and ſervent Devotion to make an acceptable prayer unto God. The fire of Aetna and the water of Nilus, are ſaid to be the Hieroglyphicks, of thoſe choice Ingredients of a rightly compounded prayer; God requires hot bread to be ſet before him daily. 1 Sam. 21. 6.

23. The breath that a pair of bellows breaths out, is cold breath, and ſo is it not properly breath but wind; accordingly cold prayers, that are careleſly breathed out, are not truly prayer, but wind and vanity: the breath of a living Man, is not cold as bellows breath, but warm; the lack of ſervency is the loſs of prayer. God will be cold and careleſs in accepting and anſwering, if you dare be cold and careleſs in asking his face and favour. Paul tells you of your great need, both of the ſhield of Faith (that is defenſive Armour) and of the darts of prayer (which is offenſive Armour) Ephe. 6. 16, 18. Now this dart will not wound your Spiritual Enemies, unleſs it be well-pointed, ſteeled and ſharpened with Zeal: when the Souldier ſtrikes with his full ſtrength, then doth he give his Enemy the Mortal p. 89wound. Solomon ſaith, what you do, you muſt do with all your might, Eccleſ. 9. 10. you muſt much more pray (the beſt of duties) with all your might. David danced before the Lord with all his might, 2 Sam. 6. 14. ſurely he (much more) prayed with all his might, he prayed and cryed with his whole heart. Pſal. 119. 58, 145. Sampſon alſo bowed himſelf with all his might at the pillars of Dagons Temple, Judg. 16, 30. and ſurely had he not prayed with all his might likewiſe, Ver. 28. he ſhould never have been enrolled in that little Book of Martyrs, amongſt thoſe great Favourites of Heaven. Hebr. 11. 32.

24. You muſt therefore go forth (in praying Work) as the Sun in its ſtrength, Judg. 5. 31. and come as a Prince to God. Job. 31. 37. you ſhould ask as a Son, Iſa. 45. 11. as a Kings Son, Judg. 8. 18. Jacob (as a Prince) had power with God and prevailed, Hoſ. 12. 4. and ſo ſhould all the ſeed of Jacob do, putting forth all the ſtrength both of Soul and Body, (as he did) in wraſtling work. Chriſt prayed ſo earneſtly, that he prayed himſelf into an horrid Agony, ſo as to ſweat clods of blood. Luke 22. 44. Daniel prayed himſelf ſick, Dan. 8 27. and Nehemiah prayed himſelf pale, Neh. 2. 6. Hannah alſo was ſo tranſported in prayer, that old Eli thought ſhe had been drunken, 1 Sam. 1. 13, 14. laſtly Elijah put himſelf into ſuch a poſture of prayer as could p. 90not but ſtrain all the ſtrings of the heart, he puts his head between his knees (to pray) 1 King. 18. 42, 45. and by this renting of his heart, Joel. 2. 13. (ſo prayer is called) and earneſt prayer, Jam. 5. 17, 18. he procures the Key of Heaven, to open and ſhut it at pleaſure, he prayed in his prayer (as foreign imports) there was the prayer of his heart, in the prayer of his Tongue, or he prayed and the Spirit prayed too in his prayers, according to, Rom. 8. 26. while we make Interceſſion in our prayers, the Spirit makes Interceſſion in and for us: laſtly he did not ſay his prayers, but he prayed his prayer. Thus muſt you ſet all your faculties and graces at work, which all ſhould be exerted and exerciſed in prayer: do not poure out your Speech only but your Spirit, alſo into your Fathers boſom, Rom. 1. 9. then only is it an hearttransforming duty, Luke 9 29. and then alſo thundrings comes out of the Temple, Revel. 11. 19. then breaks he Mighty Arrows, Pſal. 76. 3.

25. Thus muſt you be Inſtant in prayer, (as well as conſtant) foreign. It ſignifies extenſion, Firſt, of the duty, Secondly, of the affections in the duty. Act. 26. 7. ſerving God Inſtantly, with a vehement extenſion of Soul, and you muſt continue inſtant, Rom. 12. 12. [foreign] conſtant as well as inſtant, a Metaphor from hunting Dogs that give not p. 91over the game till they have got it, all along purſuing it with their utmoſt ſtrength and skil. The word [foreign] of the ſame Root, Eph. 6. 18, ſignifies invincible conſtancy or continuing in utmoſt ſtrength, So Col. 4. 2. you muſt not only be conſtant in reſpect of the time of your prayer, but alſo be inſtant in reſpect of the ſtrength of your affections; you muſt keep up your heart upon the Wing of elevated affections, deſiring with David that your raiſed frame may be kept for ever upon your heart. 1 Chron. 29. 18, when Divine wings are given you, as Revel. 12. 14. and you have a Divine wind (the breathings of the Spirit) in your Divine wings, as Zech. 5. 9. then keep in the wind, and upon the wing, you may not flag and flatten in the duty; If the world whiſper in your Ear, or if the tempter jog you on the elbow; Anſwer them both as Nehemiah did the Adverſary, I am about a great work, and I cannot attend you, Neh. 6. 3. why ſhould the work ceaſe while I come down to you: a Bell may be long in Raiſing, but when once at the height, it Rings moſt Tuneably, but all the difficulty and skill is to keep it there, that it ceaſe not before the time.

26. In a word, as prayer is your Embaſſadour to Heaven, ſo it muſt be accompliſhed as an Embaſſadour; (1.) It muſt be the Action of your Soul, bodily exerciſe profits little, 1 Tim. 4. 8. much Action and little affection p. 92availes not; Soul-prayer when 'tis alone, is accepted, but wo to Body-prayer when 'tis alone; Soul-prayer is neceſſary, and Bodyprayer is comely, for you are to glorify God with both, 1 Cor. 6. 20. you muſt lift up your heart, Pſal. 25. 1. as well as your hands to your God, (2.) Not only your Soul muſt be in it, but an intent Soul, your heart-ſtrings ſcrewed up to the higheſt note. Thus prayer is called a ſtriving to an Agony, as the Greek word imports, Rom. 15. 30. and a wreſtling; ſo Rachel wreſtled with God in prayer (as well as her Husband Jacob, Gen. 32. 24.) Gen. 30. 8. with great wreſtlings ſhe obtain'd a Son and called him, Napthali. i. e. my wreſtling, every mercy you win by wraſtling in prayer, you may name it Napthali my wraſtling. (3.) You muſt pray with your underſtanding (as well as with your affections,) 1 Cor 14. 15. otherwiſe 'tis but Barbariſme you bring to God, and Pſal. 47. 8. you muſt underſtand your wants and your weakneſſes, and have the ſenſe of them upon your heart. This will make you cry and cry loud, and your Soul will follow hard after God and his mercies, Pſal. 63. 1, 8. (4.) Be clothed with Humility, 1 Pet. 5. 5. walk humbly through the work of prayer, Micah. 6. 8. Come in forma pauperis. Thus did Abraham, Gen. 18. 27. the Centurion. Matth 8 8. and the woman of Canaan, Matth. 15. 27. Content with Crums, if ſhe may not have bread, and p. 93content to be a Dog, ſo ſhe may be but Chriſts Dog. (5.) In faith, Jam. 1. 7. you aske and miſs, becauſe you aske amiſs, not beleiving that as Gods love mov'd him to make the promiſe, ſo his truth binds him to perform it. (6.) By the help of the Spirit, Rom. 8. 26. Mary would not ſerve alone, ſhe would have Martha's help, Luke 10. 40. So you muſt have the help of the Spirit, (being all infirmity in your ſelf) you muſt go forth in his ſtrength, Pſal. 71. 16. get his hands on your hands and heart, as 2 King. 13. 16. to draw the bow of prayer, and leane on him, Cant. 8. 5. not on ſelf, Prov. 3. 5.

27. The laſt Accompliſhment of this Embaſſadour to God is, it muſt come in the name of Chriſt? As prayer without the help of the Spirit is but the cry of the Creature, the heart will fall down like the heavy hands of Moſes, Exod. 17. 12. If this ſtone of help (your true Eben ezer) be not underneath, 1 Sam. 7. 12. So 'tis no better then preſumption if preſented in your own name, or in the name of any Saint or Angel. Chriſt is the only maſter of Requeſts. Joh. 16. 23, 24, 26. & Eph. 3. 12. The old Teſtament Saints cryed in prayer (for the Lords ſake) Dan. 9. 17. and the New Teſtament Saints cry alſo (for Chriſts ſake, Joh. 15. 16.) Upon a two-fold account. (1.) As he is the only purchaſer of acceſs to God; we are afar off in the firſt Adam, but brought nigh by the p. 94ſecond, Eph. 2. 13, 14. putting on us his own Robe for acceptance. (2.) He is the only Mediator of the Church, the keeper of the great Seal in Heaven, 1 Tim. 2. 5. Joh. 6. 27, 37. & Joh. 17. 12. this is ſhadowed to you, as (1.) No man was to offer up his own Sacrifice, but he muſt put it into the hands of the Prieſt to offer it for him, Levit. 1. 15, 17. burn it and bring it, &c. (2.) Every loaf of ſhew-bread had a diſh of Frankincenſe upon it to perfume it for acceptance, Levit. 24. 7. (3.) While the people were praying without, Zechary (the Prieſt) was offering Incenſe within, Luke 1. 10. (4.) The brazen Altar for Sacrifice was placed before the Golden Altar for Incenſe, to ſhew, there is no admiſſion for prayer as Incenſe, till firſt Chriſt our Sacrifice give us our Entrance, Exod. 38. 30, & 39, 40. as Jacob got the bleſſing in the garments of the Elder brother, Gen. 27. 15. to 29.

28. The ſecond general is the matter of your prayer (as before the manner of it) to wit, according to Gods will, 1 Joh. 5. 14. now his will is known either by his precepts (what he hath commanded) or by his promiſes (what he hath (ovenanted) or by his Prophecies, (what he hath foretold) thoſe muſt be the bounds of prayer, or more briefly, thoſe three may be reduced into one, for Divine precepts and Prophecies are propounded to us in the nature of promiſes, and ſo the Divine promiſe is the p. 95ground of every right humane prayer: whereever faith finds a promiſe, it turns that promiſe into a Prayer, and then God turns his promiſe into a performance: Now the Divine promiſe (which is the Chriſtians Charter,) (I will be to you a God, &c. Hebr. 8. 10. and all are yours, 1 Cor. 3. 22.) is wide enough in the general, and there is no Cauſe, why we ſhould deſire 'tis further Enlargement. Beſides, there is no condition you can fall into, but there is a particular promiſe to that Condition, if the word of Chriſt dwell richly in you, Col. 3. 16. So as to find out all thoſe Herbs of grace that grow in the Garden of the Holy Scriptures.

29. You are bid to be Sober in Prayer, 1 Pet. 4. 7. This is, to obſerve Gods limits, your Prayers muſt not [be foreign] childiſh and feveriſh or diſtempred Prayers, to aske neither [Illicita] unlawful things, nor [Inutilia] unprofitable or hurtful things: you may not aske Serpents inſtead of fiſh, nor ſtones inſtead of bread; the Diſciples asked fire from Heaven upon the Samaritans, Luke 9. 55. and the two Sons of Zebedee asked the priviledg of ſitting on the Right and left hand of Chriſt. Matth. 20. 21. they all went beyond the bounds of a Divine promiſe, asking they knew not what, Ver. 22. as Prayer is, (1.) An Act of Adoration, ſo the hallowing of Gods name is firſt to be prayed ſee; and p. 96nothing elſe without Subordination to his honour. (2.) As 'tis an Act of Impetration, ſo your own good and the good of others. 1 Spiritual, and 2 Temporal; the good things of the throne firſt, and then of the foot-ſtool, Judg. 15 16. underſtanding what the will of the Lord is, Eph. 5. 17. and referring all to his wiſdom, Act. 21. 14. Matth. 26. 29.

30. Laſtly, the conſequent duties after prayer be four. 1 walk humbly. 2 wait patiently. 3 work diligently. 4 wear thankfully what you win by Prayer. Firſt, of the firſt walk humbly, if you have been truly and throughly ſervent in your praying work, you will be very apt to catch cold after it, and therefore you muſt ſtill keep walking after duty, and cool not over haſtily, leſt you catch a cold, and ſo a Conſumption, as before in the Chapter of Meditation; you ſhould take down your Soul by degrees, and not grow remiſs all on the ſudden, by letting your Spirit run freely into the World, immediatly after your warm converſing with your God. For there is the danger of deepeſt withdrawments to humble you, after you have had the priviledg of higheſt Enlargements to help you, Cant. 5. 1, 2. after the ſpouſe had been moſt largely feaſting with her bridgeroom, the very next news we hear of her, is, that ſhe was fallen into a Spiritual ſlumber; you may ſuppoſe it was through the want of this care, ſhe over-ſuddenly p. 97cooled, and ſo catched a Spiritual cold, and had ſhe not had a bleſſed Phyſician (that was as willing as able to help and heal her, ſhe might have fallen into a Spiritual Conſumption; can you be thus wiſe for your body (in preventing ſuch a danger the worſer part of you which you have in common with beaſts, how much more ought you to be thus wiſe for your Soul, that better part which you have in common with Angels: beaſts have bodies as well as men, and Angels are Spirits as men have Spirits: O be not more careful of the beaſt then of the Angel in you.

31. And you muſt walk humbly (too after Prayer: Pride often follow Prayer, and the worſt Pride after the beſt Prayer you cannot be ignorant of Satans devices working in your own heart, 2 Cor. 2. 11. 'tis the Devils Chymiſtry to bring evil out of good, as 'tis Gods Chymiſtry to bring good out of evil: Beelzebub that Prince of Flies) will Flie-blow your beſt performances, and make you proud of your moſt Seraphical Prayers, as if God were then in your debt for them, whereas you have done no more then your duty (in ſo doing) and 'tis no matter of merit to pay your due debt and duty, Luke 17. 20. and when you have done all you can, you are but an unprofitable Servant, coming far ſhort both of Gods glory and your own duty: Hence ought you to reflect upon your own imperfections in prayer) p. 98after Prayer how your heart hath wandred in your work. Moſes could not keep his hands ſteady in prayer ('tis only proper to God to have his hand ſtretched out ſtill) nor you your heart; the beſt of Men cannot undergo any long intention, you may be weary (in) prayer, when you are not weary (of) Prayer. As this review of your frailty in Prayer may humble you, ſo it may help you againſt both reſting in, and truſting to your Prayer: alas in ſo doing, you have been drawing nigh to Prayer, not drawing nigh to God, which is the true notion of Prayer, and you do verily reſt in it and truſt upon it, when your admiring thoughts do (after duty) run out more upon your prayer, then upon your God hearing prayer, Pſal. 65. 3. you muſt forget your Prayer and remember your God, can you but Conſider, the iniquity of your holy things, then Prayer will be your nothing and Chriſt your all, and in all, Col. 3. 11. If it ſtand for any thing, It muſt be only for an Evidence, not a Saviour.

32. The ſecond rule or direction is, wait patiently for an Anſwer to your Prayer. When David had Marſhald (as the Hebr. Gnarach ſignifies) his Petitions and ſet them in good Order, in Battel-aray, then did he [Saphah] look up (Speculando Spectavit, as a Spy on the Watch-Tower) to ſee whether he carryed the day and prevailed, Pſal. 5. 3. you p. 99muſt mind your Arrow you ſhoot up to Heaven, whether it fall ſhort or over, as Jonathan did his, 1 Sam. 20. 21. what becomes of your Rich-Ship you adventure to the Cape of good hope, as the Merchant doth his: how it fares with your precious ſeed (ſo Prayer is called, Pſal. 126. 6.) that you ſow upon the Throne of grace (a far more fruitful Soil then that of Iſaac which brought forth an 100. ſold. Gen. 26. 12.) as the Husbandman doth with his. Noah minded what tidings his Dove brought him, and every Man minds what meſſage his meſſenger brings him: you may not caſt the Angling rod of Prayer, into the vaſt Ocean of Divine love, and never obſerve what it brings to your hand, if rightly hooked and bated: you may not be as Pilate who ſcoffingly asked what is truth, but waited not for an Anſwer, Joh. 18. 38.

33. You muſt therefore look up after Prayer, and obſerve what becomes of your Prayer, what acceſs it hath to God; what acceptance it hath with God, and what returns it brings from God. If you believe that God hearkens what you ſpeak to him, Mal. 3. 16. there is much Reaſon, that you ſhould alſo hearken what God will ſpeak to you, Pſal. 85. 8. you muſt look out of yourſelf and up to God, that looks out of himſelf and down to you, Pſal. 113. 6. and though this poſture of looking up, be a weariſom poſture, yet muſt p. 100you not be weary of it; wait patiently, Pſal. 40. 1. as thoſe that wait for the morning, Pſal. 130. 6. in due ſeaſon you ſhall Reap, if you faint not, Gal. 6. 9. for God waiteth on you that he may be gracious in the beſt ſeaſon, Iſa. 30. 18. your waiting on God is there called bleſſed work, and if the great God wait on ſuch a worthleſs worm as you, (tantus tantillum. Job 25. 6.) how much more muſt you wait on him; and not offer up Bethulian Prayers (as in the Apocryphal Judeth. Chap. 7. 30. limiting God to 5. days or give up all which ought not to be done, Pſal 78. 41. to limit God is but to Tempt him: his delaying is not denying, 'tis but a commending his mercy (you beg) to you, Cito data Vileſcunt. Mercies lightly Obtained; are but lightly eſteemed, and it may be, God ſtays to bring a great many mercies together, and you will ſurely look up and not loſe that mercy, which long waiting hands in to you.

34. The third Direction is, work diligently, in the uſe of the means that leads to the end; ora, labora, is the Chriſtians Rule, and the very Heathens could ſay, admotá manu Invocanda eſt Minerva: you muſt do your part, if you expect God to do his. David will ſet a Watch over his lips, Pſal. 39. 1, 2. though he beg of God to do it for him, Pſal. 14 1. 3, the duty is yours but the ability is the Lords; the care of the means belong to you, but the care of the p. 101end to God; and 'tis not only careleſs oſcitancy, but a plain tempting of God to neglect any means that God gives you to accompliſh the end, you may not expect to ſtumble upon mercy, you do not ſo for the body, (ſometimes overuſing means) why ſhould you for your Soul? You are bid to Aske, ſeek and knock, Matth. 7. 7. you muſt Aske with confidence, ſeek with diligence, and knock with perſeverance. In the ſweat of your brows you muſt eat your Spiritual bread as well as Corporal; as you lift up your hands in Praying for the end, ſo you muſt lift up your hands in practiſing the means that have a tendency to the end, be ſure you do not firſt pray againſt your Sins; and then go away and Sin againſt your Prayers, this is but a mocking of God, and he will not be ſo, Gal. 6. 7.

35. The fourth Direction is, wear thankfully, all that you win by Prayer; what you win by Prayer, you muſt wear with thanksgiving, as you have made Prayer your refuge, ſo muſt you make praiſe your Recompence. Davids Pſalms were not all Hoſannah's, or Prayers to God, but he had his Hallelujahs alſo, his Pſalms that were praiſes of God as before: Prayer is the ſeed of praiſe, and 'its pity that when the joy of harveſt (which is paralel to the joy of Marriage and to the joy of Victory) doth come, that the God of all joy and comfort ſhould not have his thankoffering. p. 102God took it unkindly from Hezekiah that he Rendered not to the Lord according to his loving kindneſs to him, 2 Chron. 32. 28. and he took it kindly from David, that he made it his Spiritual Study and project, how to render to the Lord [what ſhall I Render to the Lord for all his benefits towards me,] Pſal. 116. 12. the bleſſed Man was in an holy Extaſy, and in a deep demur with himſelf, what he might do beſt for ſo good a God. He had nothing to give, ſo faith, what ſhall I Render, and he had nothing good enough to Render to him who is the chiefeſt good. Ten Lepers cryed for healing, Luke 17. 12, 17. But when all were healed, but one returned to praiſe Chriſt, and he is praiſed of Chriſt. God hath but the tenth of praiſes, and 'tis ten to one whether you practice his praiſe, 1 Pet. 2. 9.