Expositions Upon Matthew 1-10, Treatise · Chapter 6 · Section 2
Motives.
1 Chriſt delights in the Saints ſecret prayers. O my dove that art in the clefts of the rock, in the ſecret places of the ſtairs, that is, thou that hideſt thy ſelf by faith in me that am the rock, and by degrees of faith like ſo many ſtairs fixeſt upon me, let me hear thy voice, for ſweet is thy voice, Song. 2.14. Jer. 33.3.
2 The ſweet anſwers God hath given to cloſet prayers, Eſa. 38.5. Bleſſed be God who hath heard the voice of my weeping, Pſa. 6.6. Pſal. 31.22. Jonah when in the whales belly, Jon. 27.
3 The great refuge Saints have herein. Manaſſes when in chains, 2 Chron. 33.11 12. thus ſought God. Paul, 2 Cor. 12.8. Eſther and her maidens when the Jews were deſigned to deſtruction. When a child of God is overtaken with ſome ſin or in diſtreſs, he would not for a world want this. Peter, Mar. 14.72. when Eſau came againſt Jacob, this was Jacobs refuge, Gen. 32.9.
4 Our own perſonal wants, wherein perhaps not one in the church or family is in our caſe.
OnelyOnly in ſecret prayer take heed of hypocriſie, that thy voice may not, if poſſible, be heard of others, nor thy meltings and weepings perceived by others, alſo of cuſtomarineſs come out of ſenſe of thy wants, elſe, if thou keep thy hours thou wilt perform prayer either with liſtleſneſs or ſlightneſs. Alſo take heed of profaneneſs to put off ſecret prayer till thou be moved by the Spirit, by this deluſion ſome have not prayed alone for ſome moneths. It is a fit ſeaſon to pray when the Spirit moves, but not the onelyonly ſeaſon.
Father which is in ſecret] Here's the object of our Prayer, viz. God as a Father; Who is a Father, 1 By creation, hence called the Father of ſpirits, Heb. 12.9. 2 By Regeneration, 1 Peter 1.3. Who hath begotten us again to a lively hope, which alſo is called Adoption, Gal. 4.6. hence,
1 Call upon this Father. One of the firſt things in nature is for a Childe to call Father, ſo it ſhould be the firſt thing in grace, Matth. 7.9.
2 Honour this Father, Mal. 1.6. If I be a Father, where is mine honour? and live ſo that others may honour him, Matth. 5.16.
3 Imitate your Father, as children do their father, in love, Epheſ. 5.1, 2. In doing good to Enemies, Matth 5.44. In holineſs, 1 Peter 1.14.
4 Patiently bear his corrections, Heb. 12.5, 6, 7, 8.
5 Sort our ſelves with Gods children, 2 Cor. 6.14.
2 Comfort to Chriſtians in ſundry reſpects, as,
1 That God will bear a tender reſpect to us in all Troubles, as a Father loves his childe, as well when ſick, as well; nay, he is then more affectionately tender to him, the father then ſets the whole houſe a work for his recovery, ſome going for Phyſicians, others for Friends, others tending of him; ſo when ſouls are ſick, God ſets Chriſtians to pray for them, Preachers to comfort them. Yea, ſuppoſe thou haſt broken ſome reſolutions, and been overtaken, yet what father would take the Forfeiture of a Bond of his ſon, eſpecially when he forfeits it againſt his will? much leſs will God, who is infinitely more a Father to his Children.
2 In deſertion. A father ſolacing himſelf with a childe ſteps aſide into a corner, that the childe may dearlier prize the fathers preſence; ſo our heavenly Father, by reſtraint of his influence in ſhining upon us, inflames our love towards him.
3 In reſpect of ſuſtentation in trouble. A father ſets his childe upon its feet to try whether its able to ſtand alone, but withall he holds his arms on both ſides, to hold it up if it incline either way, ſo doth our heavenly Father.
4 In reſpect of proviſion. The childe takes not care what it ſhall eat or wear; ſo ſhould Saints caſt all their care on their Father, 1 Peter 5.7. Your heavenly Father knows ye have need of theſe things, Matth. 6.32.
5 Againſt total falling away. A father will not caſt off a fatherly affection to his ſon; how hard it is for a father to caſt off a rebellious ſon, we ſee in David to Abſalom, 2 Sam. 10.5. Hoſea 11.8. Luke 15.18. Much leſs will God caſt off his children who deſire to pleaſe him, Mal. 3.17. I will ſpare him as a man ſpareth his own Son.
6 In reſpect of our bold acceſs. If it be a privilege to come into a Princes preſence-chamber, what is it to come into the preſence of God? A childe comes boldly to his father, though ſtrangers and ſervants keep a diſtance, Heb. 4.16.
7 In reſpect of imperfections. A father calls two of his children, one of three years old, the other of thirteen, they both make all the haſte they can, and though the elder outgo the younger and comes firſt, yet the younger comes wadling as faſt as he can, the father accepts of the endeavours of the younger as well as of the faſter going of the elder, ſo doth our heavenly Father.
8. In caſe of diſinheriting, becauſe we will not touch this or that unclean thing, our parents caſts us off, well, ſays God, in this caſe, I will be your Father, and you ſhall be my ſons and daughters, 2 Cor. 6.17.
3 Exhortation to perform reverence, Mal. 1.6. and obedience, Jer. 35.16. and confidence.
Thy Father which ſees in ſecret ſhall reward thee openly] Chriſt ſtirs up the faith of his petitioners by a twofold Argument.
1 From the omnipreſence of God: whereſoever we are, even in the moſt ſecret cloſet, God is there preſent hearing prayers.
2 From the goodneſs and mercy of God, who will not ſuffer ſuch prayers to be in vain, but will grant the things at preſent wanting, and hereafter ſhall give a Reward openly. OnelyOnly know it's a Reward of Grace, not of Debt, for what deſert can a Beggar allege?
V. 7. But when ye pray uſe not vain Repetitions as the Heathen do, for they think they ſhall be heard for their much ſpeaking.
Chriſt comes to ſhew the third ſin of the Phariſees, which is vain Repetitions, foreign, do not ſpeak vain things as Montanus tranſlates it, or ſpeak not much as Eraſmus: the word is derived of Battus a Poet, who was an egregious Babler. As the Heathens thought they ſhould be heard for their much ſpeaking, ſo did theſe Phariſees. As Rhetoricians by their flanting ſtyle think to move the Judg to acquit the guilty, ſo did theſe. Yet doth not Chriſt condemn a frequency and continuance in prayer, but he ſhews the grace of God is not obtained by the vain flowing of many words, but the ſighs and groans of the heart are the arrows that pierce Heaven.
Queſt. Whether are all Repetitions in Prayer vain?
Anſw. No. Solomon often uſes them, 1 Kings 8.30, 39, 43. Hear thou in Heaven thy dwelling place. Nehemiah uſes Repetitions, Nehemiah 1.6, 7. and ſo doth Daniel cap. 9.5. We have ſinned, we have committediniquity, and done wickedly.
Repetitions are lawfull, 1 When they come from pinching neceſſity, ſo Chriſt cried, My God, my God: and three times uttered the ſame words, Matth. 26.39, 42, 44.
2 When they come from holy affections, Pſalm 72.19. Let the whole earth be filled with his glory, Amen and Amen. Repetitions in prayer are ſometimes Ecchoes of ſtrong cries of the Spirit. Bleſſed be his holy Name for evermore, Amen and Amen, Pſalm 89.50, 51. So Abba Father, Mark 14.36. 1 Kings 18.39. The Lord he is God, the Lord he is God.
3 When they come from love, as Holy, holy, holy, Iſai 6.3. Rev. 4.8.
4 When uſed though the ſecond time, yet they are accompanied with holy affections, and renewed deſires of the ſame thing formerly in the ſame prayer requeſted, Pſalm 80.3. Cauſe thy face to ſhine upon us and we ſhall be ſaved; this ſaying is thrice mentioned, as v. 3. v. 7. and v. 19. So Pſalm 67.3, 5. this ſaying is twice mentioned, Let the people praiſe thee, O God, let all the people praiſe thee.
5 When uſed to ſtir up our dulneſs, Pſalm 107.8, 15.21.31. Four times the Prophet ſaith, O that men would praiſe the Lord for his goodneſs, and declare his wonderfull works to the children of men. Pſalm 47.6. Sing praiſes unto our God, ſing praiſes; ſing praiſes unto our King, ſing praiſes. There is twenty ſix times mention made of the Lords mercy enduring for ever, Pſalm 136.1. to the end.
6 Sometimes the heart of a childe of God exceedingly runs upon ſome one deſire; and ſo he may vent it more than once in prayer without vain repetition. So David, Pſalm 119. more than once.
Repetitions in prayer become ſinfull, 1 When affected, as ſtrains of eloquence and Rhetorick, as he that cried Hyperbolical God, thou that dwelleſt in the third Heaven of Hyperbolees.
2 When empty, frothy, and impertinent, wherein is no ſpiritual life or heat, ſo thoſe worſhippers cryed from morning to noon, O Baal hear us, 1 Kin. 18.26. Not onelyonly thoſe that are directed to Idols, but thoſe directed to Saints, as thoſe in the Papacy, Holy Paul pray for us, holy Peter pray for us, mentioning thirty or forty Saints in this manner; yea even repetitions of this kind directed to God, as in the common prayer book, Lord have mercy upon us, Chriſt have mercy upon us, Lord have mercy upon us, ſo in the Letany, Good Lord deliver us is eight times mentioned, and one and twenty times there is mentioned, We beſeech thee to hear us good Lord.
3 When men, from want of holy notions of the word in their hearts, through which the Spirit would convey it ſelf, are forced to uſe the ſame repetitions, theſe in ſome meaſure diſparage the ſpirit of praier, and had need be humbled for their ſeldom reading of the word, and meditation thereof, from whence comes this ſtrangeneſs and forcedneſs of repetitions.
4 When men have an itch to pray as long as others, that becauſe an other hath praid an hour, perhaps from a true enlargment, they will pray as large as he; hence ſome perſons uſe vain repetitions, when the ſpirit ceaſes from aſſiſtance and indiſpoſition prevails, its our wiſdom and humility to give out.
For they think they ſhall be heard for their much ſpeaking] Chriſt ſets forth a ground why the heathens uſed vain repetitions, becauſe they thought they ſhould be heard for their much ſpeaking, by gentiles he means the heathen or nations, whereas the jews were called by the name of people, and ſo they are contradiſtinguiſhed twice, Act. 26.17, 23. Theſe prophane nations thought, that becauſe they wearied themſelves with the irkſomneſs of a long prayer, that therefore God would hear them: becauſe they would ſay many things they muſt needs ſay what is already ſpoken, but when in prayer there is nothing ſpoken but that which is needful, ſuch an one ought not to be accounted a much ſpeaker.
Queſt. Whether or no are long prayers and much ſpeaking unlawful?
Anſw. 1 Long prayer may be upon extraordinary caſes, Moſes continued a whole day in prayer, Ex. 17.11, 12. and Chriſt a whole night, Luk. 6.12. nor are carnal men fit judges in this caſe, who ſnuff at any ſmall time ſpent in Gods ſervice, Mal. 1, 13. crying, When will the Sabbath be gone? Amos, 8.5. nor is the unregenerate part of Godly men a fit judge, but before I anſwer hereto, I muſt premiſe ſome things.
1 The heart is not eaſily or ſuddenly gotten upon the wing, yet in that doth the life of prayer conſiſt, it is a lifting up of the heart, Pſal. 25.1. Many weights of dulneſs, hardneſs, heartleſneſs, ſtrangeneſs, unbelief, (from whence ariſes dumbneſs, diſcouragement and liſtleſneſs) are upon the heart, which are not eaſily removed; now motion is a cauſe of heat, hence to bring the ſoul to ſenſibleneſs, there may be the longer eſſaying.
2 If prayer have its due growth in the ſeveral parts of it, con…eſſion, petition, interceſſion and thanksgiving, it cannot be very ſhort.
… O… manifold wants to be ſupplied, and benefits to be acknowledged, import that our prayer uſually cannot be very ſhort.
But to anſwer, 1 We are to abominate all long prayer which is performed for any carnal end or pretence, whether to get an opinion to be men of parts, or to ſeem religious, and get applauſe, or becauſe others ſo pray. The wicked ſcribes for pretence made long prayers Mat. 23.14.
2 See that your length of prayer ariſe from a true enlargment of heart, and from a gracious quickned frame, which if it be, your petitions will be free and not forced. Powre out thy heart like water before the face of the Lord, Lam. 2.19. that is, thy petitions will come freely as water powred out, thy lips will drop as the hony-comb which needs no ſqueezing. Song. 4.11. they will be alſo pat and ſeaſonable according to occaſion, wherein the heart oft will be put into an holy melting frame. After this manner Chriſt prayed, Heb. 5.7. and ſuch a frame of ſpirit is promiſed, Zach. 12.10. theſe enlargements the people of God have more often in cloſet prayer then elſewhere, becauſe they can there more freely rip up their hearts, and can moſt inſiſt upon thoſe petitions that will make the ſoul bleed and yern.
3 In long prayers ſee that your hearts be able to hold out as well as your tongues. Our worſhip muſt be with our ſpirit, Joh. 4.23. Rom. 1.9. Paul ſerved God with his ſpirit: a ſhort prayer made with ſervency and devotion prevails with God, Jam. 5.16. more then long prayers which are but lip labour, Eſa. 29.13.
4 Gods people have upon extraordinary occaſions uſually uſed long prayer, as Solomon at the conſecration of the temple, 1 King. 8. ſo when under agonies and great troubles, Pſal. 102.1. the overwhelmed ſoul powres out his complaint, it comes like a flood, ſo when the ſpirit comes to viſit the ſoul with enlargement, the ſoul in this caſe is wont to pray long, and loth to let the Lord go, Gen. 32.26. when we have the breathings of the ſpirit upon our hearts, its not our wiſdom to give out, Longa hora, brevis mora, Bern. God's long a coming and his tarryings are not long. Shall we be watchful for winde, and tyde, and ſhall we not take the gales of the ſpirit? moreover afflictions are wont to awake the ſoul, hence the ſoul being awakened prayes with more earneſtneſs and length: Jacob when he feared death and deſtruction from Eſau, he cryed to God all night long, Gen. 32. when the Church is in hazard of ruine alſo, ſo Heſter and the Church, Act. 12.5.
5 In long prayer we muſt have reſpect to them that joyn with us, as to our ſelves: when the mouth of him that prayes is enlarged, the reſt are like to hold out the better, yet we muſt have reſpect unto them, and conſider whether their hearts be like to hold out ſo long as thy heart who haſt the enlargements of God upon thee. As in preaching we muſt have reſpect to the hearers ability in bearing of it, John 16.12. ſo muſt we in prayer. Chriſt ſpent a whole night in prayer, but it was not his uſual wont.
6 As there may be occaſion of long prayer, ſo may there be occaſion for ſhort prayer, as in ejaculatory prayer, alſo when we have but little time, alſo when ſome prevailing buſineſs falls in which cannot be diſpenſed with, onelyonly herein pay the Lord another time for the time thou haſt taken from him. Sometimes a marvellous indiſpoſition comes upon the ſoul, occaſioned by wearineſs in our callings, ſleepineſs, journeying. Sometimes we want vital ſpirits, in theſe caſes we may be ſhort. And it's wiſedome uſually ſo to pray with ſick perſons, that they may not lay aſide attention, nor be weary of the duty. Alſo in the cloſing of Church exerciſes when much time hath been before ſpent in prayer. OnelyOnly let this ſhortneſs of prayer be upon due occaſion and not uſual. 1 Becauſe in theſe ſhort prayers the ſoul can be but little drawn up to God. 2 The ſoul in them gets little anſwer, for aſſoon as the heart begins to be up, the prayer is done. 3 Short prayers argue either ſtrangeneſs from God, perſons not uſing to hold long diſcourſe with ſtrangers, or irreverence towards him, in that being a God of ſuch greatneſs, we can ſo ſlightly take our leaves of him.
V. 8. Be ye not therefore like unto them, for your Father knoweth what things ye have need of before ye ask him.
Be ye not therefore like unto them] Two Reaſons, firſt from unprofitableneſs of ſuch Prayers, neither in unprofitable babbling and ſpeaking ſuperfluous things, as in the Papacy, who mumble over a great many prayers without any devotion, thinking they are heard ex opere operato, meerly for ſaying words, ſo many Lords Prayers and Ave Maries. This they do often with ſuch volubleneſs of tongue that they cannot underſtand themſelves, and with ſuch diſtraction of minde and irreverence of body, that the Heathens dare not ſo call upon their gods, nor mortals pray unto their Prince.
2 Neither be ye like them in much ſpeaking, as if your God did not know your wants unleſs you told him of them and made long ſtories unto him.
For your Father knoweth what things ye have need of before ye ask him] A ſecond Argument why we ſhould neither uſe Battology or vain ſpeaking, nor much ſpeaking in prayer is from the all-knowledg and goodneſs of God, he knows what we have need of, therefore we need not tell him of them in many words. Yea ſometimes he prevents our prayers. Yet this doth not hinder that we ſhould not be ſenſible of our wants, and from the ſenſibleneſs of our miſery call on God. The Heathens thought God did not underſtand their miſeries unleſs they told him of them, but your God knows your wants, and knows how to help you, and is ready ſo to do, 1 Peter 5.7. caſting all your care on him, for he cares for you. Deut. 4.7. What nation is there that hath God ſo near unto them as the Lord is unto you when you call upon him? Iſai 65.24. Before they call I will anſwer, and whiles they are yet ſpeaking I will hear.
Object. But if God know our wants before we ask, what need is there to tell our wants to him that knows them already?
Anſw. We do not call upon God, as if he … us, or as if we would put him in minde of any … us for our prayers, or as if we would move him of hard to become gentle, but we come to him in the duty of prayer, as an ordinance wherein he will be found, and … promiſed to convey good to us.
2 Though he know our wants before, ye… be will … us ſenſible of them, as in the caſe of the blinde man, Mark 10.51. who Matth. 20.33. begged mercy of Chriſt, but got none, till he was ſenſible what mercy he lacked, even the recovery of his ſight, which no ſooner was he ſenſible of, but Chriſt granted his Requeſt.
3 God will be called upon becauſe he will have this glory given to him, that he is the authour and giver of every good thing. James 1.17. Every good gift comes from the Father of Lights.
4 That we may unburden our cares into the boſom of … 37 5.55.16, 17. compared with v. 22.
5 That1 we may come into familiarity and acquaintance with God, Job 22.21. Acquaint thy ſelf with God, and be at peace. Pſalm 73.28. It's good for me to draw near to God.
6 That we may better prize bleſſings when we have got them by prayer, Pſalm 116.1, 2. I will love the Lord becauſe he hath heard the voice of my ſupplication.
7 For the venting of their holy affections they have to the Lord, as faith in his faithfulneſs, James 1.6, 7. love to him for his goodneſs, Song 4.16. deſires and breathings after God, Pſalm 42.1. Joy in their intereſt and property in God, Pſalm 116.7.
8 From the prevalence that praying Saints have with God, as Moſes, Hezekiah, Jehoſaphat.
Object. God hath in his eternal counſel determined what he will do for us, which all our prayers cannot alter, Epheſ. 1.11.
Anſw. It's a ſign God hath determined to do us ſome good when he ſtirs up our hearts to be earneſt for it, Jer. 29.12, 13. When the Lord was about to bring his people out of captivity he ſtirr'd up Daniel to be earneſt to ſeek him, Dan. 9.4. as God hath determined what to do for us, ſo hath he determined to do it in the uſe of prayer. Ezek. 36.37.
We are not commanded to inquire into Gods ſecret counſels, which cannot be found out, but to his revealed will which requires us to ſeek him for every good thing, and reproves the neglect hereof.
V. 9. After this manner therefore pray ye, Our Father which art in Heaven.
After this manner pray ye] Where we ſee, 1 Prayer is a duty we ow to God. 2 We muſt pray in a right manner.
1 Prayer is a duty, Call upon me in time of trouble, Pſalm 50.15. Ask and ye ſhall have.
2 We muſt pray in a right manner. Now that we may ſo pray.
1 Pray in Chriſt's Name. Whatſoever ye ſhall ask the Father in my Name he will give it you, John 16.23. Our prayers are not heard for any excellency in them but for Chriſt's ſake. When a Servant comes for Wares in his own name, the Merchant will not deliver them, but if he bring a Ticket from his Maſter, the Merchant will deliver what Wares the Servant asks for: ſo when the ſoul comes in its own name it ſpeeds not, but if it come in the name of Chriſt it ſpeeds. It's an Argument we come in Chriſt's Name, when we come with a reverend boldneſs and confidence, but when we are doubting, timorous and fearfull, it's a ſign we come in our own names. Chriſt hath a golden Cenſer, wherein is much Incenſe which he offers with the prayers of all Saints, Revel. 8 3. as the high Prieſt of old did, who put Incenſe on his Cenſer when he made an atonement for the people, Numb. 16.46.
2 Pray with the Spirit. We have received the ſpirit of adoption, whereby we cry Abba father, Rom. 8.15. Alſo v. 26. The ſpirit makes requeſt for us with groanings that cannot be uttered. The grones of the ſpirit are ſtrong cries, which ſo fills heaven and earth, that beſides it God hears nothing, ſaith Luther. If in tentation or trouble we ſhall onelyonly ſigh to God, and ſay, Jeſus Chriſt come and help me, or elſe I am undone for ever, we ſhall finde often eaſe hereupon. All the ſons of God have the ſpirit of his Son in their hearts, crying Abba, Father. God grants not that often which is in the top of the heart and in the froth of words, but according to the depth of the ſigh, to which often words anſwer very barely or not at all.
How many worldly wiſe men are there, that might they have a world to continue one quarter of an hour in ripping up their hearts in conceived prayer, they were not able to do it? Some ſhort wiſhes they have, as, God be thanked for his bleſſings, God ſend us rain.
Others there are who have learnt the art of prayer or the gift, but they have not the grace of prayer, they pray artificial prayers, and give artificial life to them, as if the ſpirit accompanied them, but in the mean time their hearts are neither warmed nor melted.
But thoſe prayers wherein God delights are ſtir'd up by the holy Ghoſt, Jude 20. Eph. 6.18. Praying with all ſupplication in the ſpirit. Without this ſpirit we may ſpeak of God, but not unto God; indeed the beſt of our prayers are but as the ſtammering voices of infants begging bread or meat at the Table, yet theſe chatterings or ſtammerings coming from the ſpirit, he that ſearcheth the heart muſt needs know what they mean, becauſe he maketh interceſſion for the Saints, now he intercedes not by way of merit, as Chriſt doth, nor by way of ſupplication, but by ſtirring us up to cry to God, Rom. 8.27.
Do the bowels of a father yern towards an infant, groaning and panting and unable to tell where his pain is, and will not God be moved with the ſighs and groans of his children? When Moſes ſpake never a word, yet he is ſaid to cry to God, Exo. 14.15. Hanna's voice was not heard, 1 Sam. 1.13. yet ſhe is ſaid to powr out her heart, v. 15. the ſighs of the godly are as ſo many beams of the ſpirit, which tyrants cannot hinder from aſcending heaven though they ſhould cut out their tongues. Aſaph groaned when he could not ſpeak, Pſal. 77.4.
Now that this praying with ſighs and groans comes from the ſpirit appears, becauſe when the ſpirit ceaſes from working upon our hearts we become dull and heavie, and weary of the dutie, that it becomes a very penance to us, the ſoul then is like a becalmed ſhip. All Saints that pray aright, even Paul himſelf, pray by this ſpirit, Rom. 8.15. By this ſpirit we preſent ſuch ſighs as cannot be expreſſed, and utter ſuch words as are not able to be repeated. The ſighings of the needy God hears, Pſal. 12.5.
Now though carnal men ſometimes groan and that to God, yet are theſe groans a fruit of nature, as the bruits do, under feeling of a preſſing weight: the groans of ſaints come not onelyonly from feeling of pain, but from ſorrow for ſin.
2 The groans in Saints lifts up their hearts to heaven, and brings back chearing and ſence of Gods love.
3 There's uſually a ſweet ſatisfaction comes in thoſe groans, which doth not in the groans of wicked men.
Thoſe that have this ſpirit of prayer they have many ejaculations amidſt their callings. Nehemiah when he was ſpeaking to the King prayed to the God of heaven, Neh. 2.4. they frequently dart out many broken ſighs to quench the ſprowtings of luſt, as pride, unclean deſires, revenge, &c. and have many inviſible ſpringings of heart upon the receipt of bleſſings on themſelves or others. Many zealous wraſtlings for removal of corruptions and ſupply of grace. To powr out the ſoul out of ſenſe of ſpiritual wants in that form or phraſe which groanings and meltings of the ſpirit doth indite and frame, is beyond the ordinary reach of unregeneration. Yea thus to pray is the hardeſt of all works, becauſe it cannot be effected without the ſpirit.
This ſpirit of prayer is of more worth then the world, eſpecially when a Chriſtian hath by any ſcandalous ſin, or relapſe, or ſin againſt conſcience turn'd away Gods favour, for hereby he hath reſtitution into Gods favour, and the return of Gods countenance, Jon. 2.4, 7.
Infinite more fruits the ſpirit of prayer works, as many ſecret exultations and rejoycings, ſpiritual raviſhments, ſtrong though ſilent cries, paſſionate meltings, unutterable groans, zealous longings, which are riddles to prophane men, but known to the children of God.
3 Thirdly, the perſon muſt be righteous. Hear my prayer for I am holy, Pſal. 86.2. The prayer of the wicked is abomination to the Lord, Prov. 15.8. A holy man may make a carnal prayer, as when the fleſh gets the upper hand, but a carnal man cannot make a ſpiritual prayer, I mean a prayer prevailing for ſpiritual things, Jon. 9.31. God heareth not ſinners, but if any man be a doer of his will him he hears. The righteous cry and the Lord heareth, and delivereth him out of all his troubles, Pſal. 34.15. The prayer of a righteous man avails much, Jam. 5.16. If ye abide in me, and my words abide in you, ye ſhall ask what you will, and it ſhall be done unto you, Joh. 15.7, 8. Whatſoever we ask we receive of him, becauſe we keep his Commandements, and do thoſe things which are pleaſing in his ſight. 1 Joh. 3.22. The ſpirit of prayer is called the ſpirit of grace, if thou haſt not the ſpirit of grace thou canſt not pray, Zach. 12.10. yet know the righteouſneſs of a perſon may conſiſt with variety of paſſions, as he inſtances in Eliah, Jam. 5.17.
In all begging it's a great matter who it is that begs: if it be a ſturdy beggar we have nothing for ſuch; ſo in prayer if a wicked man pray for any ſpiritual bleſſing, ſaith God, I have nothing for you, but if it be a believer, Chriſt ſaith, be of good chear to ſuch, Luke 8.48. if thou prepare thy heart, and ſtretch out thy hands towards him, if iniquity be in thine hand put it far away, Job 11.13, 14. He will fullfil the deſire of them that fear him, Pſal. 145.19.
Contrary when a man inclines to wickedneſs in his heart, the Lord will not hear him, Pſal. 66.18. The Pagans had ſo much divinity as to ſay, the gods muſt be honoured with puritie, therefore they wrote upon the doors of their Temples, Let none having a guilty conſcience enter this place. A bad conſcience can never hope well.
Obj. But do not we finde wicked men in Scripture have had their praiers heard?
A. Yes, when they have ſought for temporal things, Jehoahaz the ſon of Jehu was a wicked man, 2 Kin. 13.2. yet when the nation of Iſrael was delivered into the hands of the Syrians, Jehoahaz beſought the Lord and the Lord hearkened unto him, for he ſaw the oppreſſion of Iſrael, and the Lord gave Iſrael a Saviour, v. 4, 5. So Ahab ſeeking obtained the removing of the judgement until his ſons daies, 1 Kin. 21.27, 28, 29. So when men of all ſorts are in danger by ſtorms at ſea, they cry to the Lord in their trouble and he delivereth them out of their diſtreſs, Pſal. 107.28. So priſoners that lie in irons, v. 13. and ſick men that draw near to death, v. 18, 19. If thou afflict a widow or fatherleſs perſon (whether godly or ungodly) I will ſurely hear their cry, Exod. 22.22, 23. Iſhmael was a wicked perſon, a perſecutor, yet God heard the voice of the Lad, Gen. 21.17. Uzziah ſought God in the daies of Zachariah, and as long as he ſought, the Lord God made him to proſper, 2 Chro. 26.5. yet was he wicked, as we ſee, 2 Chron. 25.2. compared with 2 Chron. 26.4.
Beſides, God beſtowes praying abilities upon unregenerate men, therefore they may improve them: the not calling upon God is charged upon wicked men as their ſin, therefore the performance of it is their dutie. The Prophet proves the Jews to be under ſin, becauſe there's none ſeeks after God, Pſal. 14.2. Alſo Pſal. 53.4. wicked men are branded that they call not upon God, Pſal. 10.4. they are taxed for this both Paſtours, Jer. 10.21. and people, Hoſ. 7.7. Zeph. 1.6. and all fleſh are ſaid to come to God in prayer. O thou that heareſt prayer, unto thee ſhall all fleſh come, Pſal. 65.2. An unbeliever may be underpreparing grace, though he be not yet come to ſaving faith, and in this eſtate he may have many good deſires which God may hear.
To reconcile theſe to the former ſpeeches, know that God hears wicked men in temporal things, which indeed oft is onelyonly the cry of their cauſe not of their perſon, as he is ſaid to hear the cry of the ravens, Pſal. 147.9. ſo the young Lions are ſaid to ſeek their meat from God, Pſal. 104.21.
Queſt. But what would you have us to do with our children and ſervants?
Anſw. You may bid them call upon God in the general, and if you ſpeak to them to call upon God for ſaving grace, as pardon, &c, you muſt ſpeak to them as Peter to Simon Magus, Repent of this thy wickedneſſe, and pray God, if perhaps the thoughts of thy heart may be forgiven thee, Act. 8.21. Firſt, he bids him repent, then pray God.
Queſt. But what ſhould we do for joyning in prayer with others?
Anſw. If the perſon with whom you are to eat, and who is to give thanks, be viſibly wicked, either forbear his table, or declare that you deſire liberty of conſcience, without which grant you cannot partake of his meat, which doubtleſs was practiſed by the believers when they went to the unbelievers table, 1 Cor. 10.27. we muſt not wound our conſciences for good chear, nor to gratifie a friend, but where no ſuch wickedneſs doth apppear, my opinion is that charity muſt carry us to judge the beſt, yet muſt we remember that this is onelyonly a privative ſigne. Poſitive ſignes of a good man, being either Church Communion, or ſome thing that is equivalent, if you will follow conſcience herein, I know you muſt be content to loſe ſome fat morſells.
4 We muſt pray in ſaith … faith in prayer ought to be certain of hearing, but we muſt wait for the time when, the place where, the manner how, and the perſon by whom God will work. Now to pray in faith there is command, Matth. 21.22.
1 Faith in God, How ſhall they call on him in whom they have not believed? Rom. 10.14. And this God to be lookt on as a father, Matth. 6.9. Heb. 11.6.
2 Faith in the attributes of God, as his omnipreſence, that he is every where, Eſa. 6.31. in his omniſcience that he knows all our wants, and all our hearts, hear thou in heaven and give to every man according to his wayes, whoſe heart thou knoweſt, 1 King. 8.39. in his omnipotence, thus Jeremy grounds his prayer, thou haſt made heaven and earth, and there's nothing too hard for thee, Jer. 32.17.4. in his mercy, Nehem. 1.4, 5. in his all-ſufficiency. Of the object in prayer James ſpeaks as I ſuppoſe, Jam. 1.6, 7. let him ask in faith nothing wavering, for he that wavereth is like a wave of the ſea driven with the wind and toſſed, let not that man think he ſhall receive any thing of the Lord. James ſpeaks not of a partial or particular unbelief in the ſubject, but of an univerſal and total unbelief in reſpect of the object.
3 There muſt be faith to ſet before us the worthineſs of the Mediator, Heb. 4.15, 16. and not barely his worthineſs, but alſo our union with him, Joh. 15.7, 8. If ye abide in me ye ſhall ask what you will, and it ſhall be done unto you.
4 Faith grounded on the promiſes, Pſal. 119.49, 50, 147. remember thy word unto thy ſervant, upon which thou haſt cauſed me to truſt. To pray in faith is to go as far as the promiſe goes to believe that God is a father, and being a father he will not keep any good thing from his child: A beggar never goes from an houſe keepers door, ſo long as he believes he ſhall have an alms, no more doth a believing ſoul go from the throne of grace ſo long as he believes God will hear, but if he leave off the words of prayer, he doth not leave off the ſute of prayer.
Had we a particular promiſe, as Eliah had, we were bound to believe in particular, as Eliah did, concerning the not raining for three years and ſix months.
And as faith looks on other promiſes, ſo in particular ſuch promiſes as concerns the ſouls preſent condition, ſo Jacob, Gen. 32.9, 10, 11, 12. Thou ſaideſt return into thy country, and I will deal well with thee, and thou ſaideſt I will ſurely do thee good, and make thy ſeed as the ſand of the ſea, deliver me from the hand of my brother Eſau. There is ſcarce any caſe but the Scripture affords promiſes which ſpeak to that very caſe, had we wiſdom to ſtore them up as David did. Pſal. 119. alſo Heb. 13.5.
5 Faith grounded on former Experiments. Thou art my truſt from my youth, leave me not in old age, Pſalm 71.5, 9. When we thus pray in faith, we have a bold acceſs into the preſence of God, notwithſtanding all our unworthineſs and imperfections in prayer, Epheſ. 3.12.
5 Pray with fixedneſs of ſpirit. When David's heart was fixed on God he was ready both for prayer and praiſe. Pſalm 57.7. The ſenſe of the Lords greatneſs ſhould keep us cloſe in the duty, yet when we have done the beſt, diſtractions will be in prayer.
1 From corrupt nature.
2 From nature curb'd, as a Bird in a Cage keeps a great flutter, becauſe it's curb'd of its liberty.
3 From Satan, ſo he ſtood at Joſhua's right hand, at Job's right hand. As Abraham drove away the Birds that hindered him in his ſacrificing, ſo muſt we do wandering thoughts.
4 From ſluggiſhneſs. He that prays drowſily muſt needs pray diſtractedly. Baal's Prieſts will riſe up againſt ſuch, who cut themſelves with Knives and Lancers to make them pray more ſtrongly. When a Malefactour is at the Bar crying for his Life, will his minde be on his pleaſure and companions? The ſenſe of Gods greatneſs ſhould keep our hearts cloſe to him, and aw us that we rove not in duty. Our attention in prayer ſhould not onelyonly be to God we call upon, and to the buſineſs we requeſt, but alſo to our hearts, that they cleave cloſe thereto.
6 Pray with fervency. I cry with my whole heart, Pſalm 119.145. Ye ſhall finde me, when ye ſhall ſeek me with all your heart, Jer. 29.13. Luke-warm prayers they are like lukewarm water that boils not out the bloud. We muſt cry mightily to God as the Ninivites, Jon. 3. Mugire ad deum, Tertul. de Poen. Our prayers avail not unleſs fervent, James 5.16. Neither is a natural fervency ſufficient, which is in every creature when it is pinched, Hoſea 7.14. They howled unto God for Corn and Wine, yet ſaith God, They cried not to me. But ſpiritual fervency is that, that the deſires be ſharpened after holineſs and communion with God.
Oppoſite to this are thoſe cold, lazy prayers, yawning prayers, when perſons pray half aſleep half awake; he had need be deeply awake that prays; as a Beggar when he begs is all awake, head, hands and feet; hence Deborah when ſhe was going to praiſe God, ſaith, Awake, awake Deborah, utter a Song, Judges 5.12. How can we look God ſhould hear us when we do not hear our ſelves? Contrary Epaphras, Col. 4.12.
7 Pray with melting ſpirits, humiliation ariſing from the ſenſe of our own unworthineſs is a great furtherer of our prayers, as we ſee in Manaſſes, 2 Chron. 33.12, 13. and the Prodigal, Lu. 15.21. We are too apt to applaud ourſelves and others in a devotion void of humiliation. Chriſt prayed with a melting ſpirit, Heb. 5.7. ſo did Hezekiah, Iſai 38.5. and Job cap. 16.20. his eys poured out prayers and tears. David Pſalm 6.8. God heard the voice of his weeping, hence he prays Pſalm 39.12. Hold not thy peace at my tears. The ſervants of God have often had this frame of heart, ſo that God not onelyonly promiſes to lead his people with weeping prayers, Jer. 31.9. but alſo promiſes bleſſedneſs to them that weep, Luke 6.21. Ezra weeping in prayer affected the whole Congregation, Ezra 10.1. ſo the ſoul over-whelmed prayed, Pſalm 102.9. On a day of humiliation God requires it of his people, Joel 2.12. to turn to him with weeping.
Queſt. Seeing ſome naturally have an aptneſs to weep, how may we know that a ſoul weeps from a ſaving Principle?
1 Anſw. That ſome naturally have an aptneſs to weep is certain, even from natural paſſion, as ſome men and women, ſo Abraham for the death of Sarah, Gen. 23.2. and Joſeph ſought where to weep for his Brethrens afflictions, Gen. 43.30.
2 Afflictions are apt even to ſoften the hearts of thoſe that have no grace in them, as Eſau, though a profane perſon, ſought the bleſſing carefully with tears, Heb. 12.17. and Hezekiah's Ambaſſadours of peace, when they ſaw the wicked carriage of Sennacherib, wept bitterly, Iſai 33.7. ſo the Jews at the deſolation of Hieru ſalem wept ſore in the night, and their tears were on their cheeks, Lam. 1.2.
3 We have ſeen not onelyonly groſs Hypocrites thus weeping, as Iſhmael Jer. 41.6. who having ſlain Gedaliah and his company to get the Crown of Judah, himſelf being of the Seed royal, there coming eighty men with their cloaths rent to the Houſe of the Lord, bewailing the deſolation made by the King of Babylon, he feigns himſelf alſo to weep for the ſame miſery and deſtruction, that thereby he might have a better opportunity to ſlay them, ſuppoſing them to be of Gedaliah's party, which matter through his hypocritical tears he effected, ſlaying ſeventy of them, but even profane perſons, Num. 11.10, 13. Iſai 15.2. yea, even groſs Idolaters. There were women weeping for Tammuz, Ez. 8.14. This Tammuz Hierom thinks it to be Adonis Venus Paramour, ſuppoſed to be ſlain by a Bore, but proved after to be alive; this Feaſt ſundry Jewiſh women kept, ſorrowing when they loſt their Love, but rejoycing as Venus did when they found him again. Calvin underſtands Oſiris to be Tammuz, which was an Idol of the Egyptians, at the Feſtival whereof both men and women ſhewed their ſecret parts, which the Jews ſo near the Egyptians might probably learn from them.
4 It's poſſible for the ſoul ſometimes to be like Marble, which weeps, yet remains hard. So did thoſe women, Mal. 2.13. who being oppreſſed by their husbands, covered the Altar of the Lord with tears, their husbands divorcing of them cauſleſly, as appears v. 14. Eccleſ. 4.1. Behold the tears of ſuch as were oppreſſed.
5 It may be ſuppoſed that ſome perſons by reaſon of the drineſs of their brain cannot weep, yet if thou canſt weep for other things and canſt not weep for ſin, it argues a bad temper.
But 2 To know when our tears come from a ſaving Principle, we may know it,
1 By the frame of ſpirit accompanying it, which is either ſelf-abaſement, as in Mary who ſtood behinde Chriſt weeping, Luke 7.38. or apprehenſion of the loving kindneſs of the Lord, and the ſouls ill requital of him.
2 When theſe meltings come from a ſaving Principle, the heart is affected as well as the eye, there is a ſutable inward working according to the outward melting, as in David, Pſal. 6.8. and Jacob Heſea 12.3, 4. and Joſiah 2 Kings 22.19.
3 There's an inward rejoycing and refreſhment of ſoul, wherein the ſoul more delights than in all the pleaſures of the world, this is called the Light of Gods countenance, Pſalm 4.6. Sow in tears, reap in joy, Pſalm 126.5.
4 When they come from a ſaving Principle the ſoul pours them out in ſecret, as well as before men, yea much more in ſecret, Pſalm 6.6. I water my couch with my tears.
5 By the enlargement of heart that uſually accompanies theſe meltings, and where there's more enlargement there's more ſpeeding.
6 Saving meltings have a groaning under, and hatred of the prevailing corruptions of the heart; ſo the poor man cried out with tears, Lord, I believe, help my unbelief, Mark 9 24.
7 When the meltings are ſaving the ſoul is troubled in the abſence of them, when it prays unrelentingly, and ſo much the more if there be any long abſence of theſe accuſtomed meltings.
8 Earneſt longings after the Lord are wont to accompany ſaving meltings. Mine eye, mine eye, runneth down with water, becauſe the comforter that ſhould relieve my ſoul is far from me, Lam. 1.16.
9 Saving meltings flow from love to God. How came Mary to weep in ſuch abundance that ſhe waſhed Chriſt's feet? why at the ſame time ſhe loved much, Luke 7.38. compared with v. 47.
10 When ſaving meltings come there is an holy chearfulneſs wrought in the heart, and ſadneſs removed from the countenance, as in Hanna her countenance was no more ſad, why? ſhe prayed and wept ſore, v. 10. compared with v. 18. As God did ſometimes accept ſacrifices without ſending fire from Heaven to burn them up, ſo ſometimes he ſhewed his acceptation by ſending fire to conſume them, 1 Kings 18.38. 2 Chron. 7.1. Fire came from Heaven and conſumed Solomon's burnt offering, and ſo David's Prayer for the ceaſing the Peſtilence, 1 Chron. 21.26. was anſwered by fire. So though God do ſometimes anſwer his people without meltings, yet in holy perſons theſe meltings uſually are crowning anſwers and tokens of acceptation.
11 We may know our meltings flow from a ſaving principle, by comparing the meltings we had when we forſook ſome great enjoyment for God, and got victory over ſome ſtrong luſt with thoſe meltings at preſent: when we forſook ſome great enjoyment, as country, liberty, eſtate, friends and relations, how did God come in at thoſe times, ſo that we found an hundred fold with perſecutions, Mar. 10.29, 30. mightily ſoftning the heart, and filling the ſoul with joy and with the holy Ghoſt, Act. 13.51. as Paul was when perſecuted, ſo when we overcome ſome ſtrong luſt God gave us hidden Manna, white ſtone, new name, Rev. 2.17. which were the incomes of God into the ſoul by ſoftning of it, and powring in joy in prayer after the conqueſt; now we finding the meltings and ſoftnings of our hearts at other times ſutable to thoſe we found then, know them to come from the Spirit, or from a ſaving principle, and not from natural paſſion and ſoftneſs.
12 The meltings that come from God may be ſomething diſcerned by the time when given, as 1 When afflictions are ſanctified, then the ſoul powres out it ſelf amain, Eſther, 4.3. when the kings decree came to put the Jews to death there were great weepings and wailings: ordinarily wicked men cry not, when God binds them, their ſpirits are bound up, Job 36.13.
2 Upon the remove of ſome ſad deſertion, and after ſome foregoing ſtraitnings, or ſome very cloſe walking with God, or the bringing home of ſome word of promiſe to the heart, theſe meltings uſe to be given. Pſal. 51.8; 12. Make me to hear the voice of joy and gladneſs, reſtore unto me the joy of thy ſalvation.
3 By the putting forth the ſtrength of the ſoul in duty, Hoſ. 12.3. Jacob wept, and made ſupplication, and found the Lord in Bethel: how came that? why by his ſtrength he prevailed with God; that is, he put forth all his ſtrength in the duty.
4 Fom the time: its oft given even after an holy preparation of heart by meditation, Lord thou haſt heard the deſire of the humble, thou wilt prepare their heart, thou wilt cauſe thine ear to hear, Pſal. 10.17.
8 Pray with perſeverance, not to give over, Eph. 6.18. Many uſe prayer as a medicine, which after two or three uſings finding no ſucceſs, they leave off, God puts off his children with delayes.
1 Becauſe ſouls are not fit for ſuch a mercy, as the Phyſician puts off the patient from ſuch a thing as he deſires. The ten tribes, Judg. …0.26. cryed for victory againſt Benjamin, but God ſaw them not fit for it, they yet truſted in their multitude, being four hundred thouſand, and their enemies about ſeven and twenty thouſand, alſo they were not humbled enough.
2 For trial of our faith, whether we will yet depend on God, ſo Chriſt put off the Woman of Cana, Matth. 15.28. and Paul, 2 Cor. 12.8.
3 That his mercies may be more ſweet when we get them; things hardly got are prized.
4 That we may ſee our ſin in delaying God; he called and thou wouldeſt not hear, therefore it's juſt that thou ſhouldeſt call and he delay thee.
5 To inflame our deſires the more. God purpoſed not to deſtroy Iſrael, Exod. 32. yet when Moſes prayed he ſeemed not to regard his Prayers, but this was onelyonly to make Moſes more earneſt for the people.
6 For the trial of our Patience. David was in an horrible pit, in great danger, and God let him lye for the tryal of his patience, and in the end brought him out, Pſ 40.1, 2. Many are like that king, 2 King. 6.33. who ſaid,Saul. 1 Sam. ….28.15. becauſe he had not preſent help, why ſhould I wait on the Lord any longer? Yea Saints have been impatient, becauſe their prayers have not been anſwered at firſt, Lam. 3.8, 44. We muſt not onelyonly have a dependance on God for his promiſe, but for the time when he will fulfill it. As the husbandman wa…s long after ſeed time for a harveſt, the corn hath many a ſharp blaſt and nipping froſt before he reaps, ſo ought we to wait for our prayers, though things ſeem worſe afrer then before. Long did the Church wait for Peter before they got him out of priſon, Act. 12.5. in the end he was given to them, neither muſt we limit God to ſuch means, Pſal. 78.41.
7 That we may ſeek him more importunately; ſo did Chriſt with-hold himſelf from the Church for this end, Song 3.1, 4. As a Beggar, when a paſſenger comes by, begs of him, the paſſenger goes on as if he took no notice, but the Beggar goes on and followes him till at laſt he gets his deſire.
8 For to humble the ſoul; ſuppoſe thy ſervant wrong thee thou ſayeſt thou wilt pardon him, but firſt thou wilt make him humble himſelf to thee; he ſhall and muſt know that he hath wrong'd a good maſter, ſo God is willing to pardon thee and to heal thee, but he will make thee know thou haſt ſin'd againſt a good God.
Obj. But God calls me to other duties of my calling, how am I then to continue in prayer till God hear me?
Anſ. We may give over the words of prayer, but we may not give over the ſuit of prayer. A poor Beggar comes to a houſe-keepers door but none hears him, he falls to other employments, as mending his clothes, &c. then anon he begs again: though he do not always continue begging, yet he always continues his ſute, Oh that ſome within would give me an alms! ſo ſhould the ſoul at the throne of grace.
Perſevering prayer is the building of the ſoul towards heaven. Holy men ſhould pray as builders build, firſt they lay the foundation, next day make the walls, the next day he ſets up timber-work, and ſo goes on till the houſe be finiſhed; ſo a godly ſoul reaches higher and higher, till at laſt the prayer reaches unto heaven, 2 Chron. 30.27. the prayer of the godly Prieſts came up to his holy habitation, even unto heaven.
We ſhould do with our hearts in prayer, as in the winding up of a bucket, if two or three windings will not fetch it up, we will winde it higher and higher till it do come up; ſo our hearts ſhould not be at the ſame pin, but we ſhould winde them up higher and higher, ſo though we get not the thing wholly that we deſire, yet we ſhould get our hearts nearer God.
Contrarily hypocritical men will not, cannot pray perſeverantly, Will he always call upon God? Job 27.9. q. d. he will not. Hence their prayers are,
1 Endleſs. That for which a thing is, that is the end of a thing, now the end of prayer is to ſpeed with God, therefore he whoſe prayers ſpeed not with God, his prayers are endleſs. Thou prayeſt againſt Covetouſnes, Pride, and Paſſion, and yet remains ſo ſtill: to what end are all thy prayers when thou enjoys not the end of thy prayers? to what end is thy ſervants work if thy buſineſs be not diſpatched?
2 Fruitleſs. To what purpoſe is a Beggars begging, if he be gone before the alms be beſtowed, ſo if thou go away from the throne of grace, before the grace be given thee, thy begging is fruitleſs. The blinde man ſaid, Joh. 9.31. We know God hears not ſinners. How do you know that? may ſome ſay, Why, by experience, and example. A drunkard prays againſt drunkenneſs that God would heal it in him: all the world may ſee that God doth not hear his prayer, becauſe he doth not cure him, but lets him go on in his ſin. Seeſt thou a man go on in his ſin? thou mayeſt ſee God hears not his prayers. If a man lye upon his deathbed, and ſend for all the Phyſicians in a country to come to him, yet we know he is not cured ſo long as his deadly diſeaſe remains upon him, ſo when I ſee a mans malice, pride, &c. lye upon him, ordinarily and uſually, notwithſtanding all his prayers, I know God hears not his prayers.
For application, ſee then that you pray perſeverantly. Imitate the woman of Cana who would take no manner of denial or repulſe from Chriſt: ſometimes he was ſilent, ſometimes he did as it were deny her, I am not ſent ſave to the loſt ſheep of the houſe of Iſrael, imitate that man, Lu. 11.5, 6.