The Christians Daily Practice, Tract
THE CHRISTIANS DAYLY PRACTICE; Being the ſubſtance of eleven SERMONS, preached on 1 THESS. 5.17. Pray.
HAving undertaken to ſpeak of Prayer; I have choſen this Text as the ſubject upon which I intend to build my diſcourſe. The Apoſtle having in the former Chapter ſpoken of the laſt Reſurrection, the coming of Chriſt, and the bleſſed condition of thoſe that die in the Lord after the Reſurrection. In this Chapter he prevents a needleſſe inquiry that ſome might make; as they in Mat. 24.3. When ſhall theſe things be? He tels them it ſhall be ſudden, and unexpected, verſe 1, 2, 3. and then he exhorts them to watchfulneſſe, that they may be prepared for it, ver. 5, 6, 7, 8. And from the 13 verſe to the 23, he exhorts them to ſeveral duties: In the 23 verſe he prays for them: In the 25 verſe he deſires them to pray for him; and ſo concludes his Epiſtle. In the verſe before my Text, in the Text, and in the verſe following, he requires three ſpeciall Duties, that are dayly to be practiſed by every Chriſtian. Rejoyce evermore, Pray without ceaſing; In everything give thanks. Teaching us, that our joy ſhould be ſuch as it doe not hinder Prayer: and our Prayers ſhould be ſuch as they doe not exclude ſpirituall Joy: and then we ſhall have occaſion at all times in every thing to give thanks. The Text it holds forth to us this Doctrine:
That it is the duty of the people of God to Pray.Doct.
Concerning which, I intend to clear up unto you theſe things:
1. To ſhew you what Prayer is.
2. The ſeverall kindes of Prayer.
3. The preparations to Prayer.
4. The duties in Prayer.
5. The geſtures in Prayer.
6. The motives and encouragements to Prayer.
7. The times of Prayer.
8. And laſtly, I ſhall anſwer divers Objections about Prayer.
And when I have gone through all theſe, I ſhall make Uſe and Application of all.
Firſt of the nature of Prayer,Firſt. Definition. what it is. Prayer, it is a work of Gods Spirit, and ſo floweth out of the ſpirit and heart of man.
Firſt, It is a work of Gods Spirit; and hence it is, that it is called the ſpirit of grace and ſupplication. Zach. 12.10.And the Spirit is ſaid to help Gods Children in Praying.Rom. 8.26, 27. And we are commanded to pray in the holy Ghoſt. Jude 20.That is, by the help of the holy Ghoſt. And ſaith the Apoſtle,1 Cor. 14.15. I will pray with the Spirit. So you ſee it is a work of Gods Spirit.
Secondly, It floweth out of the ſpirit and heart of man; ſaith David, Pſal. 62.8.Pour out your heart before him, Pſal. 42.4.I will pour out my ſoul in me. When God poures out upon the Soul the ſpirit of Grace and Supplication, then the Soul pours out it ſelf to God. And therefore you may take an other definition of Prayer thus:
It is a talking of the heart and ſoul with God,Definition. and of ſuch a heart as is prepared by God. When the ſtrength and ſtream of the heart and affections are drawn out after God in Prayer: This is the Prayer that God will hear and anſwer. And ye ſhall ſeek me, Jer 29.13.and finde me, when ye ſhall ſearch for me with all your heart. And none can thus ſeek God with all the heart, till God prepare, and diſpoſe the heart thus to ſeek him.Pſal. 27.8. When thou ſayeſt ſeek ye my face, my heart ſaid unto thee, thy face Lord will I ſeek. God muſt firſt ſpeak to the heart, before the heart can ſpeak ſo to God as he will hear.Pſal. 10.17 Thou wilt prepare their heart, thou wilt cauſe thine ear to hear. So much for the firſt thing propounded.
Secondly,Secondly. I ſhall ſhew you the ſeverall kindes of Prayer.
Firſt, There is mental prayer, or the prayer of the minde. And thus Moſes is ſaid to cry unto God,Exod. 14.15. although he uttered no voice. And thus Hannah prayed: She ſpake in her heart onelyonly, 1 Sam. 1.13.her lips moved, but her voice was not heard.
Secondly, There is vocal prayer.Pſal. 77.1. I cryed unto God with my voice, even unto God with my voice, and he gave ear unto me. Again, there is ſecret prayer:Mat. 6.6. When thou prayeſt enter into thy Cloſet, and when thou haſt ſhut thy dore, pray to thy Father which is in ſecret, and thy Father which ſeeth in ſecret, ſhall reward thee openly. And there is publick Prayers with the Congregation; and Prayers leſſe publick in the Family, or with others. So much for the ſecond thing.
I come to the third thing propounded,Thirdly. The Preparations to Prayer. I ſhall mention onelyonly two:
1. Prayer.
2. Meditation.
Firſt, Prayer. Pray that you may pray: Pray that God would direct you how to pray: Thus did David, Pſal. 141.1, 2.Let my prayer be ſet forth before thee as incenſe, and the lifting up of my hands as the evening ſacrifice: Set a watch O Lord, before my mouth, keep the dore of my lips. As if he ſhould have ſaid, O Lord, do thou ſo order and direct me in my Prayers, that there may not a word proceed out of my mouth, but what is acceptable unto thee. When a man prays dayly that he may pray, by his conſtant cuſtome of praying, he will be the better fitted for Prayer.
A ſecond preparation to prayer is Meditation. Eſpecially meditate on theſe three things.
Firſt, Meditate upon the Infinite greatneſſe of the Majeſty of that God to whom thou prayeſt. Be not raſh with thy mouth, Ecleſ. 5.2.and let not thine heart be haſty to utter any thing before God; For God is in Heaven, and thou upon Earth, therefore let thy words be few. This meditation of Gods greatneſſe will make thee humble, as it did Jacob, Gen. 32.9 10.who acknowledged he was not worthy of the leaſt of all the mercies of God.
Secondly, Meditate on the Promiſes of God.Pſal. 50.15. Call upon me in the day of trouble, and I will hear thee: Mat. 7.7.Ask, and it ſhall be given you. With many others of the like nature, this Meditation will make thee confident in Prayer.
Thirdly, and laſtly, Meditate on thine own wants and vileneſſe, and acknowledge them to God; ſo did Ezra. Ezra. 9.6, 7.This Meditation will make thee fervent in Prayer, and it is the Prayer of the humble faithfull fervent ſoul, that ſhall prevail with God. So much for the third thing propounded.
Fourthly,Fourthly. I ſhall ſhew you the duties or graces requiſite in Prayer, and there are divers requiſites in Prayer.
Firſt, Knowledge and underſtanding. I will pray with the ſpirit, 1 Cor. 14.15.and I will pray with underſtanding alſo. As if he ſhould ſay, I will underſtand, and know what I pray for.
Secondly, Faith: It is the condition upon which the promiſe of anſwer of Prayers is made. Let him ask in Faith, nothing wavering, &c. Jam. 1.6, 7.Let not that man think he ſhall receive any thing of the Lord, that asks doubtingly.
Thirdly, Humility: It is the humble ſoul that ſhall prevail with God in Prayer.Pſal. 10.17 Lord thou haſt heard the deſire of the humble: He giveth grace to the humble.Jam. 4.6.
4. Fourthly, Purity of heart. Let us draw neer with a true heart, Heb. 10.22.in full aſſurance of Faith, having our hearts ſprinkled from an evil Conſcience. He that draws nigh to God with an evil heart, or defiled conſcience, ſhall never ſpeed in his Prayers.Pſal. 66.18 If I regard iniquity in my heart, the Lord will not hear me. If thy heart incline to ſinne, Gods ear will not incline to thy Prayer.
Fiftly, Love to our brethren, is an other duty required in Prayer. If thou prayeſt for pardon of ſin, and haſt not ſo much love to thy brother, as to forgive him an injury done to thee; God will not hear thy prayers; nor pardon thy ſinnes: for the promiſe of pardon is upon that condition:Mat. 6.14, 15, For if ye forgive men their treſpaſſes, your heavenly Father will alſo forgive you: But if you forgive not men their treſpaſſes, neither will you Father forgive you your trepaſſes.
Sixthly, Zeal and Fervency is required in Prayer. The colder the ſutour, the greater the ſinner. The effectuall fervent prayer of a righteous man availeth much. Jam. 5.16.Prayer is not effectuall, unleſſe it be fervent, though it proceed from a righteous man.
Seventhly, Unwearied conſtancy; we muſt not give over praying, becauſe we have not preſent anſwers: For this purpoſe our Saviour Chriſt mentions the Parable of the unjuſt Judge and the Widow:Luke 18.1, to 9. That men ought alwayes to pray, and not to faint. And the woman of Canaan teacheth us this leſſon of Conſtancy: She would not give over praying, though ſhe had many repulſes,Mat. 15.22, to 29. Gen. 32.26. till ſhe had that ſhe prayed for. And Jacob, he would not let God goe till he had a bleſſing. All which examples ſhew, we muſt uſe unwearied conſtancy in prayer.
Eighthly, We muſt pray in the holy Ghoſt; ſo we are commanded, Praying in the holy Ghoſt: Jude 20.that is, by the help of the holy Ghoſt. This help is promiſed in Prayer.Rom. 8.26. Likewiſe alſo the ſpirit helpeth our infirmities; for we know not what to pray for as we ought, but the ſpirit it ſelf maketh interceſsion for us with groanings which cannot be uttered. Without this help our Prayers will not be prevalent. Thoſe are the beſt Prayers, that have moſt of the ſpirit of Gods help in them.
Ninethly, Pray in the name and mediation of Jeſu; Chriſt: ſaith Chriſt,1 John 14.13, 14. John 16.23. Whatſoever ye ſhall ask in my name that will I do. Whatſoever ye ſhal ask the Father in my Name, he wil give it you. To ask in the name of Chriſt, is to ask relying upon the Promiſes, Merit, and Mediation of Chriſt; or to deſire to be heard for the merit, and mediation of Chriſts ſake.
Tenthly; Pray for things agreeble to Gods will; ſaith the Apoſtle,1 John 5.14. This is the confidence that we have in him, that if we ask any thing according to his will, he heareth us. We can have no confidence of being heard in that which we doe not know whether or no it be according to Gods will. Chriſt did juſtly deny the requeſt of her that askt ſhe knew not what.Mat. 20.21, 22.
Eleventhly, Uſe a due order in Prayer. Seek Heavenly things firſt and moſt; ſeek earthly things in the ſecond place. Saith Chriſt,Mat. 6.33. Seek firſt the Kingdome of God, and his righteouſneſſe. So we are taught in the Lords Prayer, to ſeek firſt the things that concerne Heaven and Happineſs, before we ſeek Earthly bleſſings, We muſt ſeek Heavenly things abſolutely, but Earthly things conditionally; becauſe Heavenly things are abſolutely neceſſary for us, as Faith, Repentance, Sanctification, &c. theſe things we know are agreeable to the will of God; and therefore we are to pray for thoſe things abſolutely, and not with a condition (if it be thy will.) But now for Temporall things, they are not abſolutely neceſſary for us, as health, or freedome from the malice of unreaſonable men, or deliverance out of this or that trouble; or to proſper, or increaſe in their eſtate in the world, or the like. For theſe things we muſt pray with condition (if it be the will of God.) Becauſe God giveth, or denieth theſe things to his children, according as he ſees beſt, or moſt fit for each of their conditions. For want of obſerving theſe things, and ſo uſing a due order in Prayer; many times inſtead of a bleſſing, God makes a breach upon them for ſeeking him diſorderly, as it is acknowledge,1 Chron. 15.13. The Lord our God made a breach upon us, for that we ſought him not after the due order.
Twelthly, Take heed of loving long Prayers, and think not to be heard becauſe your Prayers are long. Saith Chriſt, When you pray, Mat. 6.7.uſe not vain repetitions, as the Heathen doe, For they think they ſhall be heard for their much ſpeaking. Long prayers can hardly maintain their vigour; commonly there will be vain repetitions, as you ſee it was with the Heathen. Know that God takes not mens Prayers by tale, but by weight. It is not gifts, but Grace that moves God to hear prayers: He that is fervent in Prayer, prays much, though he ſpeak but little. Let not your words and matter exceed your affections, and then pray and ſpare not; otherwiſe break off, the ſooner the better.
Laſtly,Laſtly. Hate the ſinne you pray againſt, and love the Grace you pray for.
Firſt, Hate the ſinne you pray againſt; a man cannot pray hearttily for the pardon of (and ſtrength againſt) thoſe ſinnes that he does not hate: but when the ſinne of his heart is the grief of his ſoul, now may he exſpect pardon.1 Kings 8.38, 39. When every one ſhall know the plague of his own heart, then hear thou in Heaven, &c. When every one ſhall know his own fore, 2 Chron. 6.29, 30.and his own grief, then hear thou in Heaven, &c. When a man may pray for pardon of ſinne, with inward hatred of it, and heart grief for it, then may he with comfort expect pardon.
Secondly, Love the Grace you pray for: A man cannot pray fervently, for that he doth not love heartily. Saith our Saviour to the woman of Samaria, Joh. 4.10.If thou kneweſt the gift of God, &c. thou wouldſt have asked, &c. If thou hadſt known me, and the worth of the Grace that I give, this would have quickned thy deſires to have asked of me, and then I would have given thee living water. The ſence of the worth of grace draws love to it, and theſe ſtrengthen the deſires of it. And ſo much for this fourth thing propounded, the duties or graces requiſite in Prayer.
Fifthly,Fifthly. I ſhall ſhew you the geſtures that are to be uſed in Prayer: And I finde in Scripture principally theſe four; Kneeling, ſifting up and ſpreading forth the Hands, lifting up the Eyes, and for men to uncover their Heads.
Firſt, Kneeling; This is commanded, O come let us worſhip, Pſal. 95.6.and bow down, and kneel before the Lord our Maker. Here we ſee, that religious kneeling is part of Divine worſhip. It is but equity, that he that made the body ſhould be worſhipped by, or with the body: And for as much as Jeſus Chriſt hath redeemed our Bodies as well as our Souls, he ought to be worſhiped with our Bodies as well as Soules: And ſo the Apoſtle argues,1 Cor. 6.20. For ye are bought with a price, therefore glorifie God. Our bodies and ſoules are Gods, not onelyonly by right of Creation, but alſo by right of Redemption, therefore we muſt glorifie God by worſhiping of him with our bodies, as well as our ſouls. And we finde in Scripture divers examples for kneeling in Prayer. David, he kneeled in prayer:Pſal 95.6. 1 King. 8.54. Dan. 6.10. and Solomon his ſonne he kneeled on his knees in prayer: Daniel, he kneeled on his knees in prayer: Stephen, Acts 7.60.he kneeled down and prayed: Peter, Acts 9.14.he kneeled down and prayed: Saint Paul, Acts 20.36.he kneeled down and prayed, he bowed his knees to the Father of our Lord Jeſus Chriſt:Epheſ. 3.14. and he in Mark 10.17.Mark 10.17. came kneeling to our Saviour. And we find that all the people, men, women, and children kneeled down and prayed.Acts 21.5 All theſe Examples you have for kneeling in prayer: Take one more, who is the Pattern of all patternes, our bleſſed Saviour himſelf,Luke 22.41. He kneeled down and prayed.
A ſecond Geſture uſed in Prayer, is lifting up, and ſpreading forth of Hands: We muſt not onelyonly lift up our hearts, but alſo our hands to God in Prayer. Lift up your hands in the Sanctuary, Pſal. 134.2and bleſſe the Lord: 1 Tim. 2.8I will that men pray every where, lifting up pure hands. And for this geſture alſo, we have ſeveral Examples; Moſes, Exod. 17.11, 12.he held up his hands to God in prayer: And David deſired, that the lifting up of his hads to God (in Prayer) may be acceptable, as an evening ſacrifice:Pſal. 141.2 2 Chron. 6.13. Solomon, he ſpread forth his hands to God in prayer, and ſo did Ezra: And I conceive this lifting up of the hands in Prayer, is to be uſed, to ſignifie theſe two things: Firſt, that the heart is lift up to God; ſaith the Prophet in the Lamentations, Lam. 3.41Let us lift up our heart, with our hands, unto God in the Heavens. That is, let let your hearts be lift up as well as your hands. Some lift up their hands while their hearts hang down in Prayer; but doe you lift up your hearts firſt, and then lift up your hands, to ſignifie your hearts are alſo lift up to God.Job. 11.13 If thou prepare thine heart, and ſtreach out thine hands towards him: Streach out thy hands to him, to ſignifie thou haſt already given thy heart to him in Prayer. Secondly, lifting up the hands in prayer, it ſignifies our depending upon Gods power to help and aſſiſt us in time of need: As a Child that is in danger of falling, he ſtretcheth out his hand to his Father for help: So in Prayer, the hands are lift up to God, as a ſigne of expecting help from him. Saith David, Hear the voice of my ſupplication, Pſal. 28.2.when I cry unto thee, when I lift up my hands towards thy holy Oracle. By ſtretching forth our hands to God in Prayer, we doe as it were tell him that we depend wholly upon him for help, favour, mercy and pardon, and that unleſſe he help and deliver us, we are loſt and undone for ever.
A third geſture in Prayer, is lifting up of the Eyes: For this we have the example of our bleſſed Saviour,John 11.41. Joh. 17.1. Pſal. 123.1, 2.3. He lift up his Eyes and prayed. And ſo did David, Unto thee lift I up mine Eyes. This lifting up of the Eyes in prayer, it hath the ſame ſignification with the former, of lifting up of the Hands: Lifting up the Eye, it ſignifies the eye of Faith and Hope, depending upon Gods help and aſſiſtance.
The fourth and laſt Geſture in prayer,Laſtly. is for men to have the Head uncovered: This the Apoſtle teacheth, where he ſaith,1 Corin. 11.4. Every man praying or propheſying, having his head covered, diſhonoureth his head. I read the Turkes neither kneel, nor uncover the Head in prayer, eſteeming it unmanly. But Chriſtians in all places, and in all Ages have uſed both theſe geſtures in Prayer: And for men to be uncovered in Prayer, I conceive this reaſon holds good; becauſe it is uſual amongſt Chriſtians, when Inferiours are ſpeaking to Superiours, to have their heads uncovered, to manifeſt their ſubjection; and it is a ſhame, and a diſhonour to a man to doe otherwiſe. So when poor weak frail mortal man is by Prayer ſpeaking to the great God of Heaven and Earth, it is requiſite he ſhould manifeſt his reverence and ſubjection unto God, by being bareheaded; otherwiſe, as the Apoſtle ſaith, he diſhonoureth his Head.
But may ſome Object,Object. Will you tie us to theſe geſtures, ſeeing we finde that Gods people ſtood and prayed?Neh. 9.2. And the Publican and Phariſee ſtood and prayed: and it is ſaid,Luke 18 11, 13. Heb. 11.21. Iacob leaned upon his ſtaffe and worſhiped.
To which I anſwer, I doe not tie you at all times to the Geſtures before mentioned, No:
For firſt, outward geſtures may be omitted when they ſhall hinder us in the ſervice of God: As for example, If the Miniſter ſhould kneel, the people could not ſo well hear him; and the ſeats of ſome in the Church are ſo placed, that if they ſhould kneel, they ſhould not hear the Miniſter. In this caſe ſtanding is better then kneeling, becauſe God accepts not of that geſture that hinders us in his ſervice. And it is like in this caſe,Neh. 9.2, 3, 4. the Levites did ſtand and pray, and the people alſo ſtood and prayed. And for the Publican and Phariſee, their prayers were but ſhort Ejaculations, not the ſolemne ſetting themſelves to the dutie of Prayer: therefore their example in ſtanding can be no rule for our practice in the ſet performance of the duty. Secondly, outward geſtures may be omitted when we cannot uſe them without evident danger of health, or without ſuch pain to the body as trouble and diſtract the mind in Gods ſervice. Some cannot kneel in prayer, through bodily weakneſſe and infirmities; in this caſe God perfers mercy before ſacrifice.Mat. 12.7. And in this reſpect old Iacob roſe upon his bed,Heb. 11.21. leaned upon his ſtaffe and worſhipped. And ſo if a man through age, or weakneſſe, cannot be bare-headed, he may have ſome covering: OnelyOnly take this rule (in theſe caſes) if a man cannot kneel, or be bare-headed in Prayer, yet muſt he uſe ſome other bodily geſture, to ſhew as much bodily reverence as he can: For ſo did Iacob, who being aged, and ready to give up the Ghoſt; yet would he not lie along on his bed and pray, but he roſe up, and leaned on his ſtaffe: he ſhewed as much reverence as he could: he was not able to kneel, or ſit upright, therefore he leaned; and this geſture is given as an effect of his Faith. By Faith he did thus, to teach us, that thoſe that have true Faith in God, will ſhew as much bodily reverence to him in prayer as they can.
If yet it be objected,Object. Why may not a man ſit, or lie along, or be covered, and pray?
I Anſwer,Anſw. If they can uſe the other Geſtures which are moſt ſutable to the duty, and yet doe not, they ſinne: For if ſitting, or lying, be as fit geſtures in Prayer as kneeling, what needed David to have roſe at midnight to performe the duty as we finde he did reſolve upon:Pſal. 119.62. At midnight I will riſe to give thanks to thee. Pſal. 119.62.When others were ſleeping, he was praying: and that he might apply himſelf to ſuch a poſture as was moſt ſutable to the duty, he roſe at midnight to performe it; To teach us, that a lazie poſture in the duty of Prayer is not to be uſed. As a full anſwer to all cavils, take theſe two Concluſions:
Firſt, thoſe geſtures that bring a deadneſſe and dulneſſe, and ſhew no reverence to God in the duty of Prayer, ought not to be uſed: But ſitting, lying, and for men to be covered in Prayer (when there is no infirmity, or neceſſity conſtrains them to it) brings deadneſſe, and diſcovers no reverence to God in the duty; therefore they are not to be uſed in it.
Secondly, thoſe Geſtures in publick, that are of bad example to others, are not to be uſed: But ſitting, lying along, or being covered, are of bad example to others; therefore they are not to be uſed in Prayer.
Now although it be my purpoſe to make a general application of all in the cloſe; yet obſerving, that many in the Congregation are defective in the geſtures of Prayer, give me leave to ſpeak a few words by way of Uſe to this, before I paſſe to the next thing propounded. And
1. For Reprehenſion.
2. For Exhortation.
Firſt, by way of Reprehenſion;1. Uſe. Reprehenſion. is kneeling, lifting up the hands and eyes, and being bareheaded commanded, and commended in Scripture, as geſtures requiſite in Prayer? Tell me then, doe not thoſe deſerve to be reproved that neglect theſe Geſtures, or uſe the contrary: That inſtead of uſing theſe geſtures, they ſit, or lie along, and are with their Hats half off and half on; are not theſe lazie, and irreverent poſtures, more fit for thoſe that give themſelves to ſleeping, then thoſe that ſet themſelves to Prayer? If any of your Children ſhould greatly offend you, and then come and ſit down before you, or lie along, or be with their hats half off, and half on, and ask you forgiveneſſe, would you not be diſpleaſed with them, and condemne their want of reverence? Beloved, we ought to come to God as a Father; but if we come to him with irreverent poſtures, may he not ſay unto us,Mal. 1.6. If I be a Father, where is mine honour? More reverence becometh children to their Father. Can your Conſciences ſerve you to uſe leſſe reverence to God, then you would uſe to man? think of it.
Secondly, for Exhortation:2 Uſe. Exhortation. I beſeech you be exhorted to uſe more reverence in Prayer. God is greatly to be feared in the aſſembly of the Saints, Pſal. 89.7.and to be had in reverence of all that are about him. If thou haſt grace, it will teach thee to ſerve God reverently. Therefore,Heb. 12.28. Let us have grace whereby we may ſerve God with reverence, and godly fear. God accepts not of that ſervice that is not reverently performed: He therefore that will ſerve God acceptably, muſt ſerve him reverently. That man that does not behave himſelf reverently in reſpect of the outward man in Prayer, he can have no reverent nor high eſteeme of God in his heart; for where that is, it will cauſe an humble and reverent deportment of the body. Wherefore I Exhort, and beſeech you, for time to come, uſe not ſuch irreverent poſtures in Prayer, as if you ſcorned the Ordinance; but let the outward poſtures of the body expreſſe the inward reverence and humility of the heart: Uſe all the reverence that is ſutable to the duty, unleſſe age, or extream weakneſſe of body diſinable thee.Ezek. 33.31. We finde examples in Scripture of ſitting to hear the Word, but throughout the whole Book of God, I remember not any example of ſitting in Prayer. Wherefore I beſeech you, uſe as much reverence in the duty as you can. And ſo much for this fifth thing propounded.
Sixthly,Sixthly. I come to lay down ſome Motivies to preſſe you to the performance of the duty of Prayer, and they ſhall be of two ſorts:
1. The neceſſity of the Duty.
2. The benefit that comes by the performance thereof.
Firſt, of the neceſſity of the duty of Prayer.Firſt. It is neceſſary in theſe four repects.
Firſt, it is neceſſary becauſe God hath commanded it: In the Text, and in ſeveral places throughout the Book of God, I ſhall not need to mention them; It is neceſſary we ſhould manifeſt our obedience, by yeilding to Gods commands; therefore Pray.
Secondly, it is neceſſary, becauſe without Prayer we can have no ſanctified uſe of the Creatures. For every creature of God is good, 1 Tim. 4.4, 5.and nothing to be refuſed, if it be received with thankſgiving; For it is ſanctified by the Word and Prayer. It is one thing to have the Creature, an other thing to have a Sanctified uſe of the creature; this is not obtained but by Prayer.
Thirdly, it is neceſſary, becauſe there is no drawing water out of the wells of Salvation, but by the bucket of faithful Prayer.Iſai. 12.3. With joy ſhall ye draw water out of the wells of ſalvation. Gods Ordinances are the wells of Salvation, and faithful Prayer is the bucket that fetcheth the water of Conſolation out of theſe wells.
Fourthly,Laſtly. and laſtly, Prayer is neceſſary, becauſe without it we cannot obtain Gods bleſſing, but are expoſed to Gods curſe.ler. 10 25. Pſal. 79.6. Pour out thy wrath upon the Heathen, and upon the Families that call not upon thy Name.
A ſecond ſort of Motives to Prayer,Secondly. ſhall be taken from the benefits that come by Prayer, and they are many.
Firſt, If you pray aright to God, you ſhall not loſe your labour, but you ſhall be ſure to ſpeed: Ask and ye ſhall have, &c. Mat. 7.7.I ſaid not to the houſe of Jacob ſeek ye me in vain. To be ſure,Iſa. 45.19. if you labour in this (or in any) work of God, your labour ſhall not be in vain in the Lord.1 Cor. 15.58.
Secondly, Prayer is a ſigne of true Converſion: by this the Lord would manifeſt unto Annanias that Saul was converted, and he might ſafely goe to him; For behold he prayeth.Acts 9.11.
Thirdly, Prayer is alwayes accompanied with Salvation: Whoſoever ſhall call upon the Name of the Lord,Rom. 10.13. ſhall be ſaved.
Fourthly, Prayer, it is ſweet and pleaſant in Gods ears: Saith Chriſt to the Church,Cant. 2.14 Let me hear thy voice, Pſal. 141.2 Rev. 5.8. & chap. 8.3, 4.for ſweet is thy voice. The Prayers of the Saints are unto God as Incenſe and ſweet Odours, for ſo they are called in Scripture.
Fifthly, When nothing elſe can give comfort, and eaſe the heart of grief, yet Prayer will. Saith David, Pſal. 31.22I ſaid in my haſte, I am cut off before thine eyes; nevertheleſſe, then thou heardeſt the voice of my ſupplication when I cryed unto thee. It is good to have a boſome friend; and the very opening of our grief to ſuch is an eaſe to the heart.
Sixthly, Prayer is the onelyonly way to get the heart filled with ſpiritual Graces, as Joy,John 16.24. &c. Ask and ye ſhall receive, that your joy may be full. Let thoſe that ſeek thee, rejoyce and be glad in thee. Pſal. 40.16.The Apoſtle uſes Prayer as a means by which all Grace ſhould be wrought in the Epheſians.Epheſ. 3.14. & 16. to 20 ver.
Seventhly, By prayer we approach into Gods preſence:Pſal. 95.2. God will not hide his face from his praying ſervants:Pſal. 22.24 But of an Hypocrite it is ſaid,Job 13.16. He ſhall not come before him. A rogue may beg without the gate, but he may not be ſuffred to come within doors: The upright ſoul that ſeeks God,Pſal. 140.13. ſhall dwell in his Preſence.
The eighth and laſt Motive that I ſhall uſe to preſſe you to the duty of Prayer;Laſtly. it ſhall be taken from the goodneſſe and power of God: And that doth appear in theſe four things.
Firſt, he hath ſtiled himſelf a God hearing Prayer:Pſal. 65.2. O thou that heareſt prayer, unto thee ſhall all fleſh come. And of the righteous that ſeek him,1 Pet. 3.12 it is ſaid, his ears are open to their Prayers.
Secondly, God is able to ſupply all his peoples needs: So ſaith the Apoſtle,2 Cor. 9.8 God is able to make all grace to abound towards you. He is able to doe exceeding abundantly above all that we ask or think. Epheſ. 3.20.But may ſome ſay, If God be able to ſupply my need, if he be not willing, what encouragement is this to Prayer?
And therefore in the third place; Gods is as willing to hear and help his people as he is able: And this doth appear in that he ſaith, He delights to exerciſe loving kindneſſe. Jer. 9.24.He waits that he may be gracious. Iſa. 30.18.He is very pittiful,Jam. 5.11. and of tender mercy:Pſal. 103.13. As a Father pittieth his children. No ſooner do Gods people (in their diſtreſſe) cry unto him, but he being nigh at hand, he readily hears and helps them. The righteous, Pſal. 34.17, 18.cry and the Lord heareth, and delivereth them out of all their troubles; the Lord is nigh unto them that are of a broken heart.
Fourthly, and laſtly,Laſtly. God hath made many promiſes to hear and help thoſe that pray unto him; and theſe you ſhall find in ſeveral places throughout the whole book of God. I ſhall onelyonly mention two:Iſa. 65.24. Before they call I will anſwer, and whiles they are yet ſpeaking I will hear. The Lord is nigh unto all that call upon him, Pſal. 145.18, 19.to all that call upon him in truth. He will fulfil the deſire of them that fear him, he alſo will hear their cry, and will ſave them.
Thus you have heard divers Motives to the duty of Prayer: Now I beſeech you, let them take impreſſion upon your hearts, whereby you may be moved to ſet upon, and be conſtant in the duty of Prayer. So much for the ſixt thing.
I come now to the ſeaventh thing propounded to be ſpoken to, and that is, The times of Prayer: Saith the Apoſtle in the words following my Text, Without ceaſing, 1 Theſ. 5.17.or continually: I ſhall
1. Shew you what is meant by praying continually, or without ceaſing.
2. I ſhall ſhew you what are the ſpecial times for Prayer.
Firſt of the firſt, Continually, or without ceaſing: That is,
1.When a man uſes a conſtant courſe of Praying, upon all opportunities, in all his neceſſities. And thus did the Apoſtle Saint Paul pray alwayes for the Colloſsians; Col. 1.3.that is, upon all occaſions.
Secondly, (continually) That is, conſtantly without fainting, or wearineſſe.Luk 18.1. And he ſpake a parable unto them to this end, that men ought always to pray, and not to faint. And in this ſenſe the Apoſtle prayed for the Theſſalonians, Night and day exceeddingly.1 Theſ. 3.10.
Thirdly and laſtly,Laſtly. (continually) That is, every day once or twice, (though not every hour of the day) And thus the Offerings for the morning and evening Sacrifice,Num. 28.4, 6. are ſaid to be continuall Offerings. As David ſaid to Mephiboſheth, Thou ſhalt eat bread at my table continually: 2 Sam. 9.7that is, every day. And in this ſenſe, it is ſaid, Job offered burnt offerings continually. And Cornelius, Job 1.5.He prayed to God alwaies. And the Apoſtles reſolved to give themſelves continually to Prayer,Acts 10.2. and the Miniſtry of the Word.Acts 6.4. 2 Theſ. 1.11. And ſaith the Apoſtle, We pray alwayes for you. Thus you ſee what is meant by always, or continually: it is daily, all their life long.
I come now in the ſecond place,Secondly. to ſhew you the ſpecial times for Prayer. And although the heart ought to be continually carried out after God in Prayer: Yet are there ſpecial times of Prayer. As publick on the Lords Dayes, on Faſt dayes, or Thanſgiving dayes. And alſo upon private occaſions, as in time of affliction:Jam. 5.13. Is any afflicted, let him pray? But yet more particularly, Chriſtians ought to have ſet-times for Prayer every day: And thus Daniel, Dan. 6.10He prayed three times a day. And ſo did David, Evening, morning, and at noon. Pſal. 55.17And you ſhall find he was yet more frequent in the work: for he ſaith,Pſal. 119.164. Seaven times a day doe I praiſe thee, becauſe of thy righteous judgements. And of Anna it is ſaid, that ſhe ſerved God with Faſting and Prayer night and day.Luk. 2.37 But I conceive that theſe did thus upon extraordinary occaſions, and therefore can be no ſtanding rules for our practice.
But you will ſay unto me then,Queſt. What are the ſet-times for every Chriſtians Prayers?
I Anſwer, they are to pray every day,Anſw. and at leaſt twice in the day, Morning and Evening.
Firſt, every day; This is implyed in the fourth Petition,Mat 6.11. Give us this day our dayly bread. And ſo we muſt pray every day, Give us this day. And this is alſo figured out unto us,Exod. 29.39, 42. by the every dayes burnt offering. And this David exhorts unto, and himſelf reſolves upon.Pſal 96.2. Sing unto the Lord, bleſſe his name, ſhew forth his ſalvation from day to day: That is, every day: And ſo he reſolves, ſaying,Pſal. 145.2 Every day will I bleſſe thee, and I will praiſe thy name for ever and ever. Pſal. 146.2While I live, I will praiſe the Lord: that is, every day of my life. Thus you ſee we are to pray every day.
But ſecondly, The fitteſt time in the day for Prayer, is the Morning and Evening. In the morning, to praiſe God for the reſt of the night paſt, and to ſeek his bleſſing and protection the day following. And in the evening to praiſe him for the bleſſings received the day paſt, and to ſeek his bleſſing and protection the night approaching. This was alſo figured out unto us,Exod. 29.38, 39. by the offering of the two Lambs every day, one in the morning, and another in the evening. And this the Apoſtle hints us to, when he ſaith, Let us offer the ſacrifice of praiſe to God continually. That is, as the Sacrifices of the Old Law were offered to God continually every morning, and every night.Pſal. 92.1, 2. And ſaith David, It is a good thing to give thanks unto the Lord, &c. to ſhew forth thy loving kindneſſe in the morning, and thy faithfulneſſe every night. That is, it is good night by night, and morning by morning; every morning, and every night, to pray and praiſe God. And great reaſon their is why we ſhould be thus conſtant in Prayer, every morning and every night.
Reaſ. 1 Firſt, Becauſe we ſtand in continuall need of bleſſings, both ſpiritual and temporal; it is therefore needful that we begge them daily, every morning, and every evening.
Reaſ. 2 Secondly, we cannot thrive, nor proſper in any of our daily callings or imployments without Gods bleſſing.Pſal. 127.1, 2. Except the Lord build the houſe, they labour in vain that build it; except the Lord watch the City, the watchman waketh but in vain: It is in vain for you to riſe up early, to ſit up late, to eat the bread of ſorrow, &c. A man may riſe early, and ſit up late, but he can never thrive without Gods bleſſing; and he cannot expect Gods bleſſing without Prayer. And therefore every day in all our labours, we ought to pray with David, Eſtabliſh the work of our hands upon us; Pſal 90.17yea, the work of our hands eſtabliſh thou it.
Reaſ. 3 Thirdly, We are ſubject every day to decay in grace; and there is no means to obtain grace, or preſerve grace, or increaſe in grace, like this of Prayer. And therefore the Apoſtle did not ceaſe to pray for the Coloſsians, Col. 1.9, 10, 11.that they might be filled with all grace. Prayer is as the food whereby graces are preſerved, revived and increaſed: As therefore we take daily food to preſerve, revive, and ſtrengthen the body; ſo we muſt daily uſe Prayer (this ſpiritual food) that our ſouls may be preſerved and nouriſhed up unto Eternal life; therefore pray every day.
Reaſ. 4 Fourthly, It is needful we pray every day continually, becauſe we have the Devil every day continually, as our adverſary, like a roaring Lyon ſeeking to devour us.1 Pet. 5.8. And there is no weapon like that of faithful Prayer to withſtand him. And hence it is that our Saviour Chriſt bid his Diſciples watch and pray, Mat. 26.41that they enter not into temption. And in the Lords Prayer we are to pray every day, Lead us not (or ſuffer us not to be led) into temptation. It is a great advantage given to Satan, to neglect the duty of Prayer; therefore pray every day.
Reaſ. 5 Fifthly, We are prone daily (and as it were every moment) to ſinne againſt God: And there is no means like that of Prayer to prevent it. Hence it is that David prays,Pſal. 19.13. Keep back thy ſervant alſo from preſumptuous ſinnes, let not them have dominion over me. Order my ſteps in thy word, Pſal. 119.133.and let not any iniquity have the dominion over me. While we live in this world, we cannot be free from ſinne, but Prayer is a ſpecial means to free us from the dominion of ſinne. While we are in the body, ſinne will be there; yet ſhall it not raign in our mortal bodies, ſo as we ſhall obey it in the luſts thereof,Rom. 6.12. if we daily ſeek God for pardon of it, and ſtrength againſt it; and that leads me to
Reaſ. 6 The ſixth and laſt Reaſon, why we are to pray every day; It is becauſe we have need continually to begge pardon of ſin. We have not more need of daily bread to preſerve the body from periſhing, than of daily pardon of ſinne that the Soul may not periſh: And therefore it followes in the Lords Prayer after,Mat. 6.11, 12. Give us this day our daily bread, Forgive us our treſpaſſes. It is requiſite we ſhould, begge pardon in the morning for the ſinnes of the night paſt, and we ſhould begge pardon at night. for the ſinnes of the day paſt. And ſo continue ſeeking of God every day, that our ſinnes may be pardoned, that our Souls may be ſaved. And ſo much for this ſeventh thing propounded; the times of Prayer.
I come now to the eighth and laſt thing propounded;Laſtly. and that is to anſwer divers Objections about Prayer.
Ob∣jection. 1 Firſt, ſome may object, It is to no purpoſe to pray:
1.Mat. 6.8. Becauſe God knoweth our wants.
2.Epheſ. 1.11. He hath Decreed what ſhall befal every man.
3.Phil. 4.6. He is ready to give us what is fit for us.
Anſw. 1 I Anſwer, firſt, although God knoweth our wants, yet it is his will we ſhould make them known to him by Prayer. Saith the Apoſtle, Let your requeſts be made known unto God. Chriſt knew that blinde Bartimeus had need of his ſight, and yet he would have him to pray for it, before he would give him it:Mark 10.51, 52. Jeſus anſwered, and ſaid unto him, What wilt thou that I ſhould doe unto thee? the blinde man ſaid unto him, Lord that I might receive my ſight, and immediately he received his fight.
Secondly, As God determins what he will doe, he hath determined alſo that Prayer ſhall be the means whereby we ſhall obtain what he hath determined to give us: God promiſes to give a new heart, and a new ſpirit, with many other bleſſings, Ezekiel 36. and yet in the 37 Verſe he ſaith, For all this I will be inquired by the houſe of Iſrael. Ezek. 36.37.God promiſes the reſtauration of Iſrael, Jeremiah 31. yet he ſaith in the nineth Verſe,Jer. 31.9. They ſhall come with weeping, and with ſupplications will I lead them. They ſhall be led out of their captivity, but it ſhall be as an anſwer of Prayers.
Thirdly, this praying doth not at all derogate from Gods goodneſſe and readineſſe to give; but it rather demonſtrateth his goodneſſe.
1.In that he ſaith, but ask and have.Mat. 7.7.
2.In that he alone ſtirs us up to pray, to the end he may doe us good:Pſal. 10.17 Thou prepareſt their heart, thou wilt cauſe thine ear to hear.
3.God will have us pray before he gives bleſſings, becauſe he delighteth in the work of his own Spirit in us.Cant. 2.14 Le me hear thy voice, for it is ſweet, ſaith Chriſt to his Church.
4. And laſtly,Laſtly. God knoweth that his bleſſings will be then moſt ſweet and comfortable to us, when we have obtained them by Prayer. Saith Hannah, 1 Sam. 1.27.For this Child I prayed, and the Lord hath given me my petition which I asked of him. When mercy comes as an anſwer of Prayer, this engages the Soul to love God, and quicken up the heart yet more and more to ſeek him; ſo it was with David, Pſal. 116.1, 2.I love the Lord becauſe he hath heard my voice, and my ſupplication: Becauſe he hath enclined his ear unto me, therefore will I call upon him as long as I live. You ſee, becauſe God heard his prayer, he reſolves to go on in this courſe of praying as long as he lived. And thus you ſee, notwithſtanding the Objection, it is to good purpoſe we ſhould pray.
Again, it may be Objected,2. Objection. It is needleſſe to pray, becauſe the good ſucceſſe of things depends upon ſecond cauſes, and natural means God uſeth to work by, as Phyſick, Bread, and the like.
I anſwer,Anſw. this is a moſt prophane and heatheniſh Objection: For although God works by means, yet is it not in the means without Gods bleſſing to do us good.
Firſt, It is a ſinne to uſe the means without ſeeking of God: as Aſa, 2 Chron. 16.12.In his diſeaſe he ſought not the Lord, but to the Phyſitian.
Secondly, It is a ſinne alſo, and tempting of God to pray, and yet neglect the means. You ſhall finde that God blameth Moſes for reſting upon Prayer, with the neglect of the meanes. And the Lord ſaid unto Moſes,Exod. 14.15. wherefore cryeſt thou unto me? ſpeak unto the Children of Iſrael that they goe forward. Why doſt thou pray and ſtand ſtill, and doſt not uſe the means? March on, doe not only pray, but uſe the means. He that prays, and uſes not the means, tempts God; and ſaith Chriſt,Mat. 4.7. Thou ſhalt not tempt the Lord thy God. But when we pray to him, and truſt in him, in the uſe of means, then (and not till then) may we expect Gods bleſſing. Ariſe therefore, 1 Chron. 22.16.and be doing, and the Lord be with thee. For all our labours are to no purpoſe without Gods bleſſing:1 Chron. 3.7. and our ordinary food cannot nouriſh us without Gods bleſſing.Mat. 4.4. Therefore I conclude, although God work by ſecondary cauſes, yet thoſe doe it not without his bleſſing. And we cannot expect Gods bleſſing without Prayer. It is therefore needful, in the uſe of all means, to pray to God for a bleſſing.
Thirdly, It may be Objected,3. Objection. That they that never pray, doe as well as they that pray moſt: What neede therefore is there of this conſtant praying?
I Anſwer,Anſw. it is moſt falſe to ſay thoſe that pray not, doe as well as thoſe that pray moſt: For,
Firſt, The bleſſings that thoſe that never pray, receive, they are but temporal.Mat. 5.45. He maketh his ſunne to ſhine on the evil, and on the good; and ſendeth rain on the juſt and the unjuſt. But Gods children that pray unto him, are filled with all ſpiritual bleſsings in heavenly things.Epheſ. 1.3.
Secondly, Thoſe that pray not, can have no aſſurance of the enjoying the outward comforts they have;Job 20.15 to ver. 19. God hath threatned to blaſt upon them: But thoſe that pray, have a promiſe to build upon, yea, many promiſes; eſpecially this,Pſal. 34.10 They that ſeek the Lord, ſhall not want any good thing.
3. And laſtly, They that pray not, have no right to any outward thing they do enjoy, neither can they have any ſound comfort in it. Saith Solomon, Prov. 1.32The proſperity of fooles ſhall deſtroy them. They have no right to it, they ſhall be the worſe for it. But leſt I ſhould be miſtaken, when I ſay wicked men that pray not, have no right to the outward things they doe enjoy, my meaning is, they have no right to them by the vertue of any promiſe; neither can they have a ſanctified uſe of them: but they have a right to them in regard of Gods free bounty;Pſal. 17.14 for he giveth them the things of this world as their portion; and it is all the comfort they ſhall ever have. Son, Luk. 16.25.remember that thou in thy life time receivedſt thy good things. You ſee the things of this world are called the wicked mans portion, his good things; therefore they have a right to them, and no man ought in the leaſt to wrong or injure them in them. But on the contrary, Gods faithful ſervants that pray unto him, they have a right too, and a ſanctified uſe of all the bleſſings they doe enjoy. Firſt they have a right to them, ſaith the Apoſtle,1 Cor. 3.22, 23. All things are yours, and ye are Chriſts. And ſecondly, by Prayer, every creature is ſanctified unto them for their good.1 Tim. 4.4.5. It muſt needs therefore be farre better with him that prays, than with him that pray not.
But may ſome ſay,4. Objection. I am unable to pray, I would pray, but I want Faith, and the Spirit of Prayer.
I Anſwer,Anſw. It is a good ſigne in the ſenſe of the want of Grace to deſire it. Let not this therefore detain thee from the Duty.
For firſt, thou maieſt have Faith though thou feeleſt it not. In Chriſts feeling his Father had forſaken him.Mat. 27.46 If thou mourneſt for nothing more then the want of Faith, it is a ſigne thou haſt it. In the Goſpel,Mar. 9.24. The Father of the Child cryed out with tears, Lord I believe, help thou my unbelief. If thou deſireſt nothing ſo much as to believe, it is a ſigne thou haſt Faith: For as luſting after a woman is Adultery,Mat. 5.28. ſo luſting after Chriſt is Faith, becauſe God accepts of the will for the deed; therefore let not this diſcourage thee.
Secondly, a man may have the Spirit of prayer, and pray effectually and acceptably, when in his own feeling his heart is utterly indiſpoſed to prayer. Thus it was with Aſaph, in Pſal. 77.2, 3, 4. My ſoul refuſed to be comforted; I remembred God, and was troubled, &c. I am ſo troubled that I cannot ſpeak. Pſal. 77.1.Yet for all this, verſe the firſt, God gave ear unto him. And ſaith David, I am feeble, and ſore broken, I have roared by reaſon of the diſquietneſſe of my heart. And yet in the next Verſe he ſaith, Lord, all my deſire is before thee, and my groaning is not hid from thee.Pſal. 38.8, 9. O how ſadly did Hezekiah mourn,Iſa. 38.14. & ver. 5. and chatter in his Prayers! yet God heard, and anſwered him. It is not the brokenneſſe of our expreſſions that hinders the anſwer of our Prayers, if the heart be throughly broken for ſinne: No, no, when words fail, tears will ſpeak, and they have a voice in Gods ears. Saith David, The Lord hath heard the voice of my weeping. Pſal. 6.8. Pſal. 39.12.Hold not thy peace at my tears. Thou telleſt my wandrings, Pſal. 56.8.put thou my tears in thy bottle, are they not in thy book? Yes, yes, beloved, all the tears that Gods ſervants ſhed before him for their ſinnes, they are all put into his Bottle, and recorded in his Book. Therefore let not the ſenſe of thine own weakneſſe and inability keep thee from thy duty: but goe to God, mourn for thy wants, and begge ſupply of him, and he will anſwer thee.
Fifthly, I would fain pray;5. Objection. but I am ſo ſinful, and unworthy a wretch, I dare not: I know God heareth not ſinners: John 9.31yet ſuch a one am I, and therefore I dare not pray.
I Anſwer,Anſw. Take heed thou doſt not miſtake the Text, nor thy condition. If God heareth no man that ſinneth, then no man ſhould be ever heard of God; For there is not a juſt man upon earth that doth good, Eccleſ. 7.20.and ſinneth not. And therefore for the meaning of the Text, know that the ſinners that God will not hear, They are ſuch as live and lie in their ſinnes without repentance, rejecting the worſhip and will of God: ſuch ſinners as theſe God heareth not; he will not accept of a good motion from ſuch a bad mouth: but as it followeth in that place,John 9 31. If any man be a worſhipper of God, and doth his will, him he heareth. In every Nation,Acts 10.35. he that feareth God, and worketh righteouſneſſe, is accepted with him. But for a further, and fuller anſwer to the Objection, know
Firſt, the ſenſe of thy finfulneſſe and unworthineſſe ſhould not keep thee from thy duty of praying.Pſal. 40.12, 13. David cryed out of his ſinnes, that they were more then the haires of his head, yet he prayed. And Ezra, Ezra 9.6.by reaſon of his ſinnes, was aſhamed to lift up his face to God, yet he prayed. Saint Paul had a deep ſenſe of his ſinnes;1 Tim. 1.15. Epheſ. 3.8. Acts 9.12. he ſaid he was the chief of all Sinners, and leſſe then the leaſt of all Saints: yet, behold, he prayeth.
Secondly, The more heinous our ſinnes are, the more need have we to ſeek to God for mercy. They that be whole, need not a Phyſician, but they that are ſick.
Thirdly, The ſenſe of ſinne makes us more capable of mercy; none more welcome to God, then they that are moſt ſenſible of their ſinnes. See it in five examples in Scripture.
Firſt, The woman that was cured of her bloody iſſue, ſhe came behind Chriſt, as being aſhamed to look him on the face, and ſhe deſired but to touch the hem of his garment,Mat. 9.20, 21, 22. yet ſhe was cured.
Secondly, The Centurion, who thought himſelf not worthy to come to Chriſt, or that Chriſt ſhould come under his roof,Luke 7.6, 7, 10. yet his requeſt was granted.
Thirdly, The Prodigal, who acknowledged to his Father his ſinnes, and unworthineſſe to be called his ſonne;Luke 15.20, 21, 22. yet his Father embraced him, and entertained him.
Fourthly, The Publican, who in the ſenſe of his own unworthineſſe, durſt not lift up his eyes to Heaven; and to ſhew his indignation againſt himſelf for his ſinnes, he ſmote upon his breaſt; yet was he juſtified,Luk. 18.13, 14. acquitted for his ſinnes, and received to mercy.
The fifth and laſt example is the woman of Canaan; ſhe acknowledged her ſelf to be a Dog;Mat. 15.27, 28. yet her prayer was anſwered. By all which examples, you ſee, that thoſe that are moſt ſenſible of their ſinnes, are moſt welcome to God. It is not ſo much ſinne as privy pride, that keep men from the duty of Prayer: As a begger, he is in want, and would fain have relief, but pride keeps him from begging.
Fourthly and laſtly,Laſtly. Know it is not ſo much the greatneſſe of thy ſinnes, as the want of Faith that keep thee off from ſeeking Gods mercy. And this ſinne of unbelief, is a greater ſin then all thy other ſinnes thou art guilty of; becauſe it makes thee to lie under the guilt and condemnation of all thy other ſinnes.Joh. 16.9. chap. 3. 36. Heb. 3.12. It is the root of all other ſinnes. It is ſuch a ſinne as rejects the remedy of Chriſts blood, by which they ſhould obtain pardon of ſinne. Therefore have Faith in God, and let not the greatneſſe of your ſinnes hinder you from the performance of your Duty.
Sixthly,6. Objection. Anſw. I have prayed, but I can find no anſwer.
In anſwer to this I ſhall ſhew you how many ways God anſwers his peoples Prayers, that ſo you be not miſtaken, in thinking God doth not anſwer your Prayers, when they are anſwered, and you take no notice of it.
Firſt, God anſwers prayers, when he grants the thing that is begged in Prayer: And thus God anſwered Hannah when ſhe prayed for a child.1 Sam. 1.27. And thus God anſwered Solomon when he prayed for wiſdome.1 King. 3.9, 12. It may be God hath not thus heard thy prayer.
Secondly, God anſwers prayers when what is asked is denyed, and a better thing is granted. So Abraham begged Iſhmael, Gen. 17.19, 20.and he gave him Iſaack. So the Diſciples asked when the kingdome ſhould be reſtored to Iſrael; Chriſt deny them that,Acts 1.6, 7, 8. and gives them power to be witneſſes to him. So the Cripple, he asked an Almes,Acts 3.3, 6. and he had his limbs reſtored to him. So God many times denies the thing is asked, but gives a better thing.
Thirdly, God anſwers prayers when nothing at all is granted; and yet God ſtrengthens the Soul with his grace, to bear the want of it. Such an anſwer had David, Pſa. 138.3In the day when I cryed, thou anſweredſt me with ſtrength in my ſoul. And thus Chriſt was heard in his ſufferings,Heb. 5.9. when he prayed he was ſupported. And thus the Apoſtle was anſwered, when he prayed to be delivered from Satans buffetings;2 Cor. 12.8, 9. The grace of God was ſufficient for him. If God anſwer thee thus, ſay not thou haſt loſt thy labour in praying, for this is a gracious anſwer of Prayer.
Fourthly, God anſwer prayers, although thy particular requeſt be not granted; yet if thou feeleſt thy heart, after prayer, cheered, and thy inward comfort and aſſurance of Gods favour increaſed thereby: This is ſuch an anſwer as is beſt of all, when ſpiritual joy is increaſed by prayer.Joh. 16.24. Ask (ſaith Chriſt) that your joy may be full. Although Davids prayer was not anſwered for the good of his enemies,Pſal. 35.13 yet his prayer returned into his own boſom; he had the inward comfort of it. And this is the meaning of that promiſe to prayer,Phil. 4.6, 7 Let your requeſts be made known unto God, and the peace of God, which paſſeth all underſtanding, ſhall keep your hearts and minds through Chriſt Jeſus. Your hearts and mindes ſhall be kept ſtayed upon Chriſt: And this is a ſweet anſwer of Prayers.
Fifthly and laſtly,Laſtly. God anſwer prayers, when he does not grant the things we have prayed for, or thoſe inward comforts of his ſpirit, yet he make us able to continue praying: this ſtrength is a work and fruit of Gods Spirit;Rom. 8.26, 27. The ſpirit helpeth our infirmities, &c. So long as thou canſt pray with ſuch ſtrivings, it is impoſſible God ſhould neglect thee. Yet further know, That God ſometimes grants our prayers as a Judgement; and ſometimes he denies them as a Mercy.
Firſt, God ſometimes anſwers prayers as a Judgement; and ſo he gave the Iſraelites their own deſires,Pſa. 78.29, 30, 31. and withall his wrath ſeazed on them to their deſtruction.
Secondly, God ſometimes denies to anſwer prayers as a Mercy:Job 6.8, 9. And ſo he denied Jobs requeſt, when he deſired God would deſtroy him, and cut him off.Jona. 4.8. And ſo Jonah, he wiſhed he might die; God denies his requeſt as a Mercy.
The ſeventh and laſt Objection is this,7. Objection. I can find no good by praying, but I find I am rarher the worſe.
I Anſwer,Anſw. Thus we find in Scripture Gods ſervants complaining;Job 30.20, 21. ſaith Iob, I cryed unto thee, and thou regardeſt me not; thou art become cruel to me. And David ſaith,Pſal. 69.3. I am weary of my crying, my throat is dryed, mine eyes fail while I wait for my God. Pſal. 80.4.How long wilt thou be angry with the prayers of thy peoples. And Habakkuk, he cryed out,Hab. 1.2 O Lord, how long ſhall I cry, and thou wilt not hears. But for further anſwer, know, that God may doe thus, and it may be out of love to thee: As
Firſt, It may be God ſeeth it better for thee to want that thou prayeſt for, then to have it: the promiſe is,Pſa. 30.10 Mat. 7.11. They that ſeek the Lord, ſhall not want any good thing. If thou ſhouldeſt have it, it may be God ſeeth it not good for thee.
Secondly, It may be God ſeeth it not good for thee to have it yet;Eccleſ. 3.11. every thing is beautiful in his time,Luke 1.7, 13. (or ſeaſon.) Zachary prayed for a child, but God granted not his requeſt till he was old; that ſo God might have the more glory by it.John 11.3, 6, 15, 40 ver. So Chriſt delayed to anſwer Mary and Martha's requeſt concerning their brother Lazarus, that ſo God might have the more glory in the cloſe.Iſa. 30.18. The Lord waits that he may be gracious. Gods delayes are no denials, his time is the beſt time.
3. And laſtly, It may be God heareth thee, but thou perceiveſt it not.Dan. 10.12. So it was with Daniel; the firſt day he prayed, his prayer was anſwered, but he did not know it till afterwards. And the cauſes why men perceive not Gods anſwer of prayers, may be theſe:
Firſt, It may be they are heedleſſe of Gods anſwers: Saith David, I will hear what the Lord will ſpeak. Pſal. 85.8.I will attentively mark what God will ſay; and for want of this, God hears many times, and they obſerve it not.
Secondly, ſometimes God anſwer prayers, but anguiſh and trouble of mind is the cauſe why men take no notice of it. So it was with Iob, If I had called, Job 9.16, 17.and he had anſwered me, yet would I not believe that he had harkned to my voice: For he breaketh me with a tempeſt, &c. As the people of Iſrael, Exod. 6.5.They hearkned not to Moſes for anguiſh of ſpirit. So many times God anſwers his peoples prayers; but anguiſh and trouble of mind is the cauſe why they regard it not.
And thus I have gone through the eight things I propounded at firſt concerning Prayer. I have ſhewed you,
1. What Prayer is.
2. The ſeveral Kindes of Prayer.
3. The Preparations to Prayer.
4. The Duties in it.
5. The Geſtures of Prayer.
6. The Motives to Prayer.
7. The Times of Prayer.
8. And laſtly, I have anſwered divers Objections concerning Prayer.
I come now to make Uſe and Application of all that hath been ſaid. And the Uſes ſhall be
1. For Inſtruction.
2. For Reprehenſion.
3. For Conſolation.
4. And laſtly, For Exhortation.
The firſt Uſe ſhall be for Inſtruction:1. Uſe. Inſtruction. And what hath been ſaid, may Inſtruct us:
1. Concerning the right manner of praying.
2. Concerning the power and efficacy of Prayer.
1. We may be inſtructed in the right manner of Prayer.1. Inſtruct. Ye heard in the Definition of prayer, that it is a pouring out of the heart and ſoul to God, &c.
Firſt then, It lets us ſee that dead, dull, formal, heartleſſe Prayers are not pleaſing unto God. If we lift up our hands and eyes to God, and not our hearts and ſoules, we can have no comfortable hopes of being anſwered. This was that which gave David confidence of being anſwered in his Prayer: For I lift up my ſoul unto thee. Pſa. 14.38Rejoyce the ſoul of thy ſervant, Pſa. 86.4.for unto thee O Lord, doe I lift up my ſoul. Cold heartleſſe prayers are ſinful prayers. Obſerve this evermore as a certain truth, in prayer; the colder the ſutour, the greater thr ſinner.
Secondly, It lets us ſee, that wicked men that have not the Spirit of God, cannot pleaſe God in their praying. True prayer is a work of Gods ſpirit, and ſo floweth from the ſpirit and heart of man (as ye have heard:)Prov. 15.8 And therefore the heartleſſe prayers of wicked men are abomination unto God. Their cryes are no better in his eſteeme then the howlings of beaſts. Saith the Lord, They have not cryed unto me with their heart, Hoſ. 7.14when they howled upon their beds. Their cryes in Gods ears, are no better then the cryes of a Dog when they cut off his neck.Iſa. 66.3. Thus odious are the Prayers of wicked and ungodly men in Gods eſteeme.
A ſecond Uſe of Inſtruction, Is to let us ſee the power of Prayer.Inſtruction. I told you in the Motives to prayer, That by prayer we obtain whatſoever we ask at the hands of God. I ſhall now ſhew you ſeveral Examples in Scripture of the power of Prayer.
1.Jam. 5.17, 18. By prayer Elias ſtaied the Rain 3 yeers, and again obtained rain.1 King. 17.21, 22. By Prayer alſo he reſtored to life the Widowes ſonne. And by Prayer he obtained Fire from Heaven to deſtroy the Captains,2 King. 1.10 to 13. and their Fifties.
2.2 King. 2.9, 10. By Prayer Eliſha had the ſpirit of Elias doubled upon him. By Prayer he raiſed from death the Shunamites ſonne. And he prayed,2 King. 6.17, 18. and his Servants eyes were opened, and his Enemies ſmote with blindneſſe.
3.Gen. 21.17, to 20. By Prayer Hagars eyes were opened, whereby ſhe ſaw a Well to refreſh her and her ſon. And by Prayer Sampſon had water out of a Jawbone to ſtrengthen and revive them.Judg. 15.18, 19.
4.1 Sam. 12.18. By Prayer, Samuel procured Thunder to puniſh the Iſraelites.
5.Ioſh. 10.12, 13. By Prayer Joſhua cauſed the Sunne and Moon to ſtand ſtill a whole day.2 King. 20.11. And by Prayer Iſaiah cauſed the ſunne to goe back tenne degrees.
6.Gen. 19.19, &c. By Prayer Lot ſaved Zoar, when the Cities of Sodom and Gomorah were burnt with fire from Heaven.
7.Job 42.8, 9, 10. By Prayer Iob pacified the Wrath of God, being kindled againſt his Friends, and obtained a double Portion of that he loſt.
8.Exod. 8, & 9 chap. By Prayer Moſes moved God to take away many Plagues that were brought upon the Aegyptians.
Laſtly, That I may not be too tedious, I ſhall mention ſome of the multitude of Deliverances that are mentioned in Scripture, which were procured as an anſwer of Prayer. By Prayer Iacob was delivered from the wrath of Eſau. Gen. 32.11, 12.By Prayer the Iſraelites were delivered out of Aegypt. Exod 3.7, 8.By Prayer Ioſsiah was delivered from the Plagues threatned to come upon him.2 King. 22.19, 21. By Prayer Iehoſhaphat was delivered from the Moabites and Amorites. 2 Chron. 20.12, 22.By Prayer the three Children were delivered from the Fiery Furnate.Dan. 3. By Prayer Daniel was delivered from the Den of Lyons.Dan 6.22. By Prayer Ionah was delivered out of the Whales belly.Jona. 2.10. By Prayer Nineveh was delivered from the Judgement threatned.Jona. 3.10. By Prayer Iehoahaz was delivered from the oppreſſing hand of the King of Syria. 2 King. 13.4, 5.By Prayer Manaſſeh was delivered from the Babylonian Captivity.2 Chron. 33.11, 12, 13. By Prayer Peter was delivered out of Priſon.Acts 12.5. &c. And by Prayer alſo Paul and Silas were delivered out of Priſon.Acts 16.25, 26. O the Power of Prayer! O the many Miraculous things that have been done by Prayer! I could inſtance in many examples that I have read in Hiſtory, but I forbare to mention them; let thoſe formerly mentioned be ſufficient. And ſo much for this firſt Uſe which hath been for Inſtruction.2. Uſe. Reprehenſion.
I come now to the ſecond Uſe, which is for Reprehenſion. It is the duty of the people of God to pray, and that conſtantly every day, in the manner that hath been before mentioned. Then here come divers perſons to be reprehended.
Firſt, thoſe that pray not at all;Firſt. Certainly it is a moſt grievous ſinne to be ever in the neglect of this duty. It is given as a note of a moſt wicked and ungodly perſon not to call upon God.Pſal. 14.4, 5. Wicked men will have nothing to doe with God, and God will have nothing to doe with them: They caſt off God, and God will caſt off them. Whoſoever they be that goe on in the conſtant neglect of this duty, they are expoſed to Gods wrath and curſe:Jer. 10.25. Pour out thy wrath upon the Heathen that know thee not, and upon the Families that call not upon thy Name. They who neglect Prayer, expoſe themſelves to all manner of ſinnes and temptations; for Prayer is the onelyonly remedy to prevent ſinne. Saith Chriſt,Luk. 22.46. Pray, leſt ye enter into temptation. And therefore he that neglects to pray often, will lie open to all aſſaults of Satan, and be in danger of utter falling away from all goodneſſe, into all manner of ſinne and lewdneſſe, and hereby expoſe himſelf to Gods eternal Curſe.
Secondly,Secondly. Thoſe are to be reproved, that are laſie and ſluggiſh in Prayer. Some never pray till they be in bed; others compoſe themſelves to ſuch Geſtures as make them ſleepy in Prayer.Mat. 26.41. Is this to watch and pray? Is not this laſie ſluggiſh praying, a negligent doing of Gods work? And can you ever think God will be pleaſed with ſuch kind of ſervice? No, no, in ſtead of a bleſſing, it will bring a curſe upon thee: Saith the Prophet, Curſed is he that doth the work of the Lord deceitfully: That is,Jer. 48.10. that doth it negligently, ſlothfully, ſlowly; God is much provoked by laſie ſlugiſh Prayers.
Thirdly,Thirdly. Thoſe are to be reproved that have evil ends in their praying. Ye ask, and receive not, Jam. 4.3.becauſe ye ask amiſſe, that ye may conſume it upon your luſts. When a mans ends in Prayer are bad, his Prayer cannot be good.
Fourthly,Fourthly. thoſe are to be reproved, that pray for light and ſlight things: As for example, when men are at play, to pray to God to win the game, or the like: Theſe kind of prayers are very diſpleaſing to God, and is a taking his Name in vain.
Fifthly,Fifthly. Thoſe are to be reprehended, that are Formal and Hypocritical in their Prayers, that pray without any delight in the work; that ſeek God by fits, and not in ſincerity. Iob ſpeaking of the Hypocrite, ſaith, Will God hear his cry when trouble cometh upon him? Job 27.9, 10.Will he delight himſelf in the Almighty? Will he alwayes call upon God? No, he will not; For he that ſerves not God out of the love he bears to him, cannot delight in Gods ſervice, neither will he be conſtant therein. But the Hypocrite, and meer Formaliſt, doe not ſerve God out of the love they bear to him; therefore they cannot delight in Gods ſervice, neither will they be conſtant therein; neither doth God accept of them, or their Prayers.
Sixthly,Sixthly. Thoſe are to be reproved, that Pray without judgement or underſtanding, or for things unlawful. A man may pray with good affections, and yet ſinne, becauſe he prayes not with judgement, he underſtands not what he prays for: And therefore ſaith the Apoſtle,1 Cor. 14.15. I will pray with the Spirit, and I will pray with underſtanding alſo. I will underſtand and know what I pray for: And Chriſt blameth the mother of Zebedees as children for asking ſhe knew not what.Mat. 20.22. O what a ſad thing is it, that any ſhould be ſo ſottiſhly ignorant, as to think they pray to God, when they are ſaying the Ten Commandements; yet I fear there are ſuch amongſt us; If there be, I pray let me ask you theſe two things:
1. Whom do you pray to?
2. What do you pray for?
Firſt, Whom do you pray to, when you ſay the Ten Commandements? If you ſay you pray to God, (as all our Prayers ought to be directed to him) then tell me; Is it not horrid Blaſphemy to ſay, Thou ſhalt have no other Gods but me, &c? that thou ſhouldeſt ſpeak to God, and tell him what is contained in the Ten Commandements, thinking while thou art ſo doing thou art praying to him. O what a ſad thing is this! For in the Ten Commandements God ſpeaks to us, and therein teaches us our duties to him.
Secondly, Tell me, what doe you pray for in the Ten Commandements? can you tell me? ſurely no: For all our requeſts we make to God, are reduced by the Apoſtle to theſe four Heads:1 Tim. 2.1 Supplications, Prayers, Interceſsions, and giving of Thanks.
1. Supplications, for the removal of Evils.
2. Prayer, for the obtaining of good things.
3. Interceſsion, in the behalf of others.
4. Thankſgiving for benefits received.
Now tell me, if any of you can apply any one of theſe to any of the Commandements: If not, then learn to underſtand them, and teach them to your children, that you, and they may know your duties to God and your Neighbour; but uſe them not as Prayers. For in Prayer we ſpeak to God; in the Ten Commandements God ſpeaks to us: And thoſe that uſe the Creed as a prayer deſerve alſo to be reproved; the Arguments before uſed may be ſufficient to prove they pray without judgement. An other ſort that pray without judgement, are thoſe that pray for unlawful things: as thoſe who would have fire from Heaven to deſtroy their enemies; but ſaith Chriſt to them,Luke 9 54 You know not of what ſpirit you are.
Seventhly, Thoſe are to be reproved, that pray, but yet reſolve to go on in their ſinnes. Gods ſervice is pretended, but the Devils work is performed by them. You that regard not Gods Lawes and Commands, but are lewd and ungodly, cruel and unmerciful; do you think God will hear your voice, when you will not hearken to his voice?Prov. 28.9 He that turns away his ear from hearing the Law, even his Prayers ſhall be an abomination. It is juſt with God,Prov. 1.24, &c. that when we refuſe to hear him, he ſhould refuſe to hear us. Saith David, If I regard iniquity in my heart, Pſal. 66.18the Lord will not hear me. If thy heart incline to ſinne, Gods ear will not incline to thy Prayer. If thou ſinneſt with delight, God will not delight in thee, nor in thy Prayers.Jer. 14.10, 11, 12. Thus ſaith the Lord unto this people, thus have they loved to wander, they have not refrained their feet, therefore the Lord doth not accept them, (and it follows) pray not for this people for their good; when they faſt, I will not hear their cry. You ſee that thoſe that delight in ſinne, God will neither hear their Prayers for themſelves, nor others for them. Saith the Lord, Pray not thou for this people, Jer. 7.16.neither lift up a cry nor prayer for them, neither make interceſsion to me, for I will not hear thee. And alſo, if thou beeſt unmerciful to others, God will not hear thy Prayers, nor ſhew mercy unto thee:Prov. 21.13. Who ſo ſtoppeth his ear at the cry of the poor, he ſhall alſo cry himſelf, but ſhall not be heard. He ſhall have judgement without mercy, Jam. 2.13.that hath ſhewed no mercy.
Eightly and laſtly,Laſtly. All thoſe deſerve to be reproved, that pray without Faith and fervency. He that prays doubtingly,Jam. 1.6, 7 prays ſinfully, and ſhall get nothing by praying. He that hath not Faith in God, can never prevail with God in Prayer:Mark 11.22, 23, 24. For Faith is the condition upon which the promiſe of anſwer of prayers is made. To which alſo muſt be added Fervency:Jam. 5.16. The effectual fervent prayer of a righteous man availeth much. And therefore thoſe that have neither Faith, nor Fervency in their prayers, deſerve to be reprehended: So much for this Uſe.
I come now to the third Uſe,2. Uſe. Conſolation. and that is for Conſolation. And that for all thoſe that are faithful and fervent, conſtant and frequent in this duty of Prayer: That pray every day in their Family, or in ſecret, or both in their Family or ſecretly. For your Comfort go along with me, in theſe eight or nine things following.
Firſt, There is no Family where Prayer is conſtantly uſed Morning and Evening, but God uſually bleſſeth thoſe Families. As God bleſſed the houſe of Obed Edom, 2 Sam. 6.11.becauſe the Ark was in his houſe: So God bleſſeth thoſe Families where prayers are daily uſed.
Secondly, There are no ſecret prayers made unto God, but ſhall be anſwered: Saith Chriſt, When thou Prayeſt, enter into thy cloſet, Mat. 6.6.and when thou haſt ſhut thy door, pray to thy Father which is in ſecret, and thy Father which ſeeth in ſecret, ſhall reward thee openly.
Thirdly, If thou canſt pray in Faith, it is a certain ſigne thou haft the truth of Grace; thou art a child of God, and ſhalt be ſaved.
1. It is a ſigne of the truth of grace. Saith the Lord, I will pour upon them the ſpirit of grace and ſupplication. Zach. 12.10.He that hath the ſpirit of Supplication, hath the ſpirit of Grace firſt, otherwiſe he could not have the ſpirit of Supplication.
2. It is a ſigne thou art a child of God. Saith the Apoſtle,Gal. 4.6. Becauſe ye are ſonnes, God hath ſent forth the ſpirit of his Sonne into your hearts, crying Abba, Father. If thou wert not a ſonne, thou couldeſt not call upon God as a Father.
3. It is a certain ſigne thou ſhalt be ſaved.Rom. 10.13. For whoſoever ſhall call upon the Name of the Lord ſhall be ſaved. He that by Faith calls upon God may miſſe of the particular mercy he begs for here; but he may be aſſured he ſhall not miſſe Eternal Salvation hereafter: For the ſpirit of Supplication is a certain ſigne of Salvation.
4. If thy heart be ſincere in thy Prayers to God, God will accept of thee, although thou haſt many failings. For if there be firſt a willing minde, 2 Cor. 8.12.it is accepted according to that a man hath, and not according to that he hath not. God accepts not of our ſervice according to the worthineſſe of the work, but the willingneſſe of the mind in the work. So as he that unfainedly prays for, and earneſtly deſires Faith, Repentance, and other graces, he hath theſe graces in Gods eſteem, becauſe God accepts of the will for the deed.
5. If thou, in the want of ability to utter words to God as thou deſireſt, canſt weep before the Lord, and ſobbe out thy complaints with ſighs and groanes; Theſe thy deſires is a certain ſigne thou haſt the ſpirit of Prayer; for theſe ſighes and groanes could not be in thy prayers to God, but from the Spirit of God helping thy infirmities in the duty; as the Apoſtle ſaith,Rom. 8.26. The ſpirit helpeth our infirmities; for we know not what we ſhould pray for as we ought, but the ſpirit it ſelf maketh interceſsion for us, with greanings which cannot be uttered. Theſe unutterable groanes proceed from the ſupernatural motion of Gods Spirit in thee.
Sixthly, If thou canſt ſincerely ſeek God by Prayer, thou maieſt have comfort in all afflictions and trials that befal thee. You ſhall find David complaining of the unkind dealing of his Adverſaries, Pſalme 109. but ſaith he ver. 4. I give my ſelf unto Prayer. Pſa. 109.4As if he ſhould have ſaid, I uſe no unlawful meanes againſt them, but my onelyonly refuge and defence is prayer unto God. So did Job, Job 16.20.My friends ſcorne me, but mine eyes poureth out tears unto God. I weep in my prayers, and wait upon God to right my caſe. And doubtleſſe thoſe that accuſtome themſelves to a conſtant courſe of ſeeking God, ſhall have cauſe to rejoyce and magnifie God in the greateſt trials that can befal them: according to that prophetical prayer of David, Pſa. 40.16Let all thoſe that ſeek thee rejoyce, and be glad in thee; let ſuch as love thy ſalvation, ſay continually, the Lord be magnified.
Seventhly, If thou keepeſt thy heart in a conſtant courſe of praying unto God: It is a certain ſigne, that the ſinne or judgement thou prayeſt againſt, ſhall be removed; or the mercy thou prayeſt for ſhall be granted.Exod. 17.11. While Moſes held up his hands in Prayer, Iſrael prevailed. There was no fear of enemies Conquering while Moſes was praying. And you ſhall find Moſes devotion prevented Gods indignation againſt his people, Exodus 32.10 to 15 verſe, ſaith the Lord to Moſes, Let me alone, that my wrath may wax hot againſt them, and that I may conſume them: But Moſes would not let God alone, but continued praying for them: His Prayers are anſwered, the Judgement is diverted, Verſe 14.Exod. 32, 14. And the Lord repented him of the evil which he thought to doe unto his people. And Jacob, Gen. 32.26, 29.who continued wreſtling for a bleſſing, obtained it. If Prayer be not ſlackned, mercy ſhall be ſpeeded. If thou continueſt in a conſtant courſe of praying againſt ſinne, for grace, and for the removal of judgements or afflictions: know for thy comfort, thy ſinnes ſhall be pardoned, grace ſhall be conferred, and the judgements or afflictions ſhall be removed from thee, or ſanctified to thee for thy good.
Eightly, It is certain, That that God that calleth thee to the duty of Prayer, he is able, ready, and willing to hear and help thee. When Bartimeus went to Chriſt for his eyeſight, and it was told him, Be of good comfort, Mark. 10.49.ariſe, he calleth thee: Out of all queſtion, at this report, the heart of Bartimeus leapt within him; and he was confident, that ſeeing Chriſt called him, he intended to grant his requeſt in reſtoring his ſight. So beloved, you may be confident, that God that calls you to the duty of Prayer, he intends to hear, and anſwer you: For he is able to help you:Pſa. 115.3 Our God is in Heaven, and he doth whoſoever he pleaſeth. And he is willing to help and comfort you, For like as a Father pittieth his children, Pſal. 103.13.ſo the Lord pittieth them that fear him.
Ninethly and laſtly,Laſtly. All the Prayers of Gods faithful ſervants on earth, ſhall undoubtedly be heard and anſwered in Heaven. This is alwayes true, with theſe three Cautions.
Firſt, That thou beeſt a Righteous perſon, that doth the will of God:Jam. 5.16. The Prayer of the Righteous availeth much. Saith Chriſt,Joh. 15.7. If ye abide in me, and my words abide in you, ye ſhall ask what ye will, and it ſhall be done unto you.
Secondly, If ye ask in the Name of Chriſt: For, ſo ſaith Chriſt,Iohn 16.23. Whatſoever ye ſhall ask the Father in my Name, he ſhall give it you
Thirdly, If your Prayers be according to the will of God. Saith the Apoſtle, This is the confidence that we have in him, 1 John 5.14.that if we ask any thing according to his will, he heareth us. OnelyOnly know this, That although the Prayers of Gods ſervants ſhall be anſwered; yet it may be not preſently. You muſt not exſpect the Mercies you pray for, when you will; no, but ye muſt wait Gods time, which is the beſt time. Saith the Prophet,Iſa. 28.16. He that believeth, maketh not haſte. He is content to ſtay himſelf upon God, and wait his leaſure. So did David, Pſal. 40.1.I waited patiently upon the Lord, and he enclined unto me, and heard my cry. And ſo did the Church, in Iſaiah, I will wait upon the Lord, that hideth his face from the houſe of Jacob, and I will look for him. I ſhall conclude this Uſe with that in Iſaiah 30.18.Iſa. 30.18. And therefore will the Lord wait, that he may be gracious to you; and therefore will he be exalted, that he may have mercy upon you; for the Lord is a God of judgement, Bleſſed are all they that wait for him. So much for the third Uſe, which hath been for Conſolation.
I come now to the fourth and laſt Uſe,4. Uſe. Laſtly. which is for Exhortation.
Is it ſo,Exhortation. that it is the Duty of all the people of God to Pray: Then I beſeech you be exhorted to the performance of the Duty. In the proſecution of this Uſe I ſhall,
Firſt, give you divers directions in the Duty of Prayer.
Secondly, I ſhall anſwer two material Queſtions concerning Prayer.
Thirdly, and laſtly, I ſhall lay down ſome Encouragements to the Duty of Prayer.
Firſt, Directions in Prayer.of the firſt; I ſhall lay down nine or tenne Directions in the duty of Prayer.
Firſt, Labour to be reconciled to Chriſt, that your perſon may be accepted, and you may be in favour with God. Till this be done, your Prayers will not be anſwered. God accepted of Abel firſt,Gen. 4.4. then he accepted of his Sacrifice. His Faith in the promiſed Meſſiah was that which made both his perſon and Sacrifice accepted with God.Heb. 11.4. So by Faith get an intereſt in Chriſt, and then both thy perſon and thy Prayers ſhall be accepted.
Secondly, For the matter of your Prayers, be ſure they be for ſuch things as are agreeable to Gods will. Thou haſt no warrant to ask what God hath not promiſed to give: For this purpoſe it is requiſite, you ſhould be well verſed in the Scriptures: And then turn the Promiſes into Prayers; ſo ſhall you ſpeak to God in his own language, your requeſts ſhall be according to his will,1 John 5.14. and then you may be confident you ſhall be heard.
Thirdly, Approach to God in Prayer, with a contrite and broken heart for ſinne: As God will not deſpiſe a contrite and broken heart;Pſal. 51.17 ſo neither will he deſpiſe the Prayers that proceed from ſuch a heart. When the heart is broken for ſinne, God will alſo break that heart from ſinne, and ſatisfie the deſires of that ſoul.
Fourthly, Take heed of wandring thoughts in Prayer: and let thy heart and thy tongue goe alwayes together. Wandring thoughts (or vaine thoughts) are bad at any time, worſt of all in Prayer. God complaines of them,Jer. 4.14. How long ſhall vaine thoughts lodge within thee. Doe thou complain of them to God. And ſeek not that with thy tongue, which thy heart doth not deſire; for if thou doſt, God ſeeth thy hypocrſie, and will hate thee for it:Heb. 4.13. For all things are naked and open unto the eyes of him with whom we have to doe (in Prayer.)
Fifthly, Take a Catalogue of (and bear in minde) all the ſinnes thou art to pray againſt, and all the graces thou art to pray for. Mind alſo the mercies and bleſſings thou art to pray for. And think alſo of the mercies and bleſſings thou haſt received, to be thankfull for them. The ſerious thoughts and meditations of theſe things, will furniſh thee with ſufficient matter for Prayer.
Sixthly, in all thy Prayers, have a high eſteem of God. Saith Soloman, Eccleſ. 5.2Be not raſh with thy mouth, and let not thy heart be haſty to utter any thing before God; for God is in Heaven, and thou upon Earth, therefore let thy words be few. Think ſeriouſly, what a God it is thou ſpeakeſt to; theſe thoughts will make thee reverent, and ſerious in the duty.
Seventhly, In all your Prayers to God, be as ready to be thankful to God for what you have received, as to ſeek him for what you want. I fear it is a ſinne too common amongſt Gods children, to be ſo mindful of what they want, as to forget to be thankful for what they have. But take heed of this; the way to obtain new mercies, is to be thankful for the old. Saith David, Pſal. 116.12, 13.What ſhall I render unto the Lord for all his benefits towards me? I will take the cup of ſalvation, and call upon the Name of the Lord. As if he ſhould have ſaid, I will be thankful to God for what I have, and I will call upon him for more bleſſings.
Eighthly, When you have ended your Prayers, Take heed you reſt not in the Duty, but mourn for the ſinnes of the Duty; and look up to God for an Anſwer: So did David, Pſal. 5.3.In the morning I will direct my Prayer unto thee, and I will look up. He doth not reſt in the duty done, but continued praying, and looking up to God for an anſwer: So doe you take heed, you reſt not in the duty, neither let the work be tedious to you: For as painfulneſſe of ſpeaking argueth a ſick body, ſo doth irkſomneſſe in praying a ſick ſoul.
Ninethly, Let Gods glory be your utmoſt aime in all your Prayers. Seek not your ſelves, nor your own ends in your Supplications, but the glory of God onelyonly. Saith Chriſt,John 8.50 I ſeek not my own glory. Neither ſhould we ſeek our own glory in any thing we doe, much leſſe in Prayer: For if Gods glory be not our ends and aimes in Prayer, it will render our prayers odious unto God.
Tenthly, and laſtly,Laſtly. Take heed of a ſelviſh ſpirit in Prayer. Pray not onelyonly for your ſelves and your Friends; but (as the Apoſtle exhorts) for all men, of all degrees,1 Tim. 2.1, 2. Magiſtrates and Miniſters, &c. Pray not onelyonly for your friends that pleaſure you, but alſo for your enemies that deſpitefully uſe you, as our Saviour exhorts.Mat. 5.44. The more publick our ſpirits are in the duty of Prayer, the more pleaſing are our Prayers unto God. It is good to have a publick ſpirit in private duties. Take heed therefore of a ſelviſh or private ſpirit in the duty of Prayer. Thus by way of Exhortation I have given you divers directions in the duty of Prayer; obſerve them for your good.
I come now in the ſecond place, to Anſwer two material Queſtions concerning Prayer.
The firſt is this;1. Quest. I cannot tell how to pray, I want utterance: Whether or no is not my reading a Form of Prayer acceptable with God in this caſe?
It is farre better to uſe the help of a good Prayer Book,Anſw. then not to pray at all: onelyonly be ſure, that the Prayers you read be ſutable to your condition. And take heed the ſpirit of Grace and Supplication be not wanting in him that reads the Prayer, nor in them that hear it. The beſt Reformed Churches hath, and doth read Set-formes of Prayer.
It is Objected,Object. To read a Sermon, is not to Preach; therefore to read a Prayer is not to Pray.
I Anſwer,Anſw. the reaſon is not alike in both; For the gift of Preaching is not ſhewed in reading, therefore reading a Sermon is not preaching: but the grace and gift of Prayer may be ſhewed in reading of a Prayer.
Again it is Objected,Object. If we read Formes of Prayer, then we ſtinct the Spirit.
I Anſwer no.Anſw. For if we joyn with another that prayes without a Form, his prayer is a Form to us: For although our hearts be more enlarged, yet we muſt ſtick cloſe to the words of him with whom we joyn in Prayer. So as this is no ſtinting of the ſpirit: For when thou art alone, thou maiſt enlarge thy ſelf. Yet further know, that the enlargement of the heart ſtands not ſo much in the multitude and variety of expreſſions, as in the extent of the affections. So that although you be tyed up in words, yet there is no tie upon the affections; they may be enlarged in putting up the ſame petition, when an other is ſtraightned. Thus you ſee a man may read and uſe Formes of Prayer: onelyonly take theſe two Cautions:
Firſt,1. Caution. Take heed you do not reſt in this way: For although reading is a help to Prayer; yet muſt you labour to pray without it. A child that cannot goe alone may be helpt to go, but ye muſt not be alwayes children; not alwayes doe thus.
Secondly,2. Caution. Take heed you neglect not to uſe and exerciſe the grace God have given you. For know this, there is no man, that hath any work of Grace upon his heart, but is, able to pray without reading, or uſing a Set-forme of Prayer. There was never any man in extreme need, but he could tell how to expreſſe his wants to thoſe that could relieve him without reading them.
I come to anſwer the ſecond Queſtion; which is this;2. Quest. I cannot read, and I know not how to pray; What ſhall I do in this caſe?
I Anſwer,Anſw. Go to God with David, and ſay, O Lord, open thou my lips, Pſal. 51.15and my mouth ſhall ſhew forth thy praiſe. Put into my mouth what I ſhall ſpeak unto thee. And then doubtleſſe, that God that bids his people take unto them words,Hoſ. 14.2. and hath promiſed his ſpirit ſhall help their infirmities,Rom. 8.26 will undoubtedly give them words to ſeek him with. For God never puts a man upon a duty, but he will help him in it. As you may ſee in the example of Moſes; he complaines of his inability to ſpeak; God bids him go, and promiſeth to be with his mouth,Exod. 4.10, 11, 12. and to teach him what he ſhall ſay. And Moſes (by Gods help) was mighty in words (as well) as in deeds.Acts 7.22. Let a man be never ſo full of words and matter, he cannot bring it forth in Prayer without Gods aſſiſtance; he cannot utter his own conceptions without Gods help.Prov. 16.1 Saith Solomon, The preparation of the heart in man, and the anſwer of the tongue is from the Lord. A man can neither prepare his heart to ſpeak, nor ſpeak what he hath prepared, without Gods aſſiſtance. And therefore go to God to give thee a heart, and words to ſpeak to him with; and doubtleſſe, that God that hath promiſed to give a mouth to his children,Mat. 10.19. Luk. 21.15. to ſpeak before their enemies, He will not deny to give them words, when they come by Prayer to ſpeak before himſelf. For a full anſwer to this queſtion, take theſe two Concluſions.
Firſt, God never gives a man an heart to pray,Pſal. 10.17 but he lends an ear to hear.
Secondly, He that hath an heart to pray, will ſeek God to give him words; And he that with a ſincere heart ſeeks God to give him words, ſhall never want words to ſeek him with. Haſt thou then a heart? go to God, and he will give thee words;Pſa. 19.14 Pray with David, Let the words of my mouth, and the meditations of my heart, be acceptable in thy ſight O Lord my ſtrength and my redeemer: And then God will make thy words acceptable in his ſight. For there is no mouth into which God cannot put fit words to ſeek him with. When God puts forth his power, the weakeſt inſtrument ſhall be enabled to do his will. As appeared,Num. 22.27, to 32 verſe. when God enabled Balaams Aſſe to convince his Maſter. And ſo much for the Anſwer to the two Queſtions.Laſtly.
I come now in the third and laſt place to lay down ſome encouragements to the Duty of Prayer: I have already given divers in the uſe of Conſolation. To all which, in the cloſe, let me adde theſe three or four following.
Firſt,1. Encourag. God is ſo well pleaſed with Prayer, that he hath heard the Prayers of men for temporal things that had no grace. You may ſee this in the example of King Ahab, 1 King. 21.24, to the end.who ſold himſelf to work wickedneſſe in the ſight of God; Yet when he heard the judgement threatned againſt him, he humbled himſelf by Faſting and Prayer; and although it was not the humiliation of a true Penitent; for he turned not from his ſinnes: yet ſee what God ſaith to the Prophet concerning him;1 King. 21.29. Seeſt thou how A hab bumbles himſelf before me? I will not bring the evil in his dayes, but in his ſonnes dayes will I bring the evil upon his houſe. If God be thus moved with the humiliation and prayer of a wicked man, as to put off, or deferre a temporal judgement: how can God deny the Prayers of thoſe that have the truth of grace, when they ſeek him for pardon of ſinne, and ſpiritual bleſſings? If external humiliation prevail thus with God, O how prevalent are the Prayers of tender broken-hearted ſinners,2 King. 22.19. ſuch as good King Joſiah was?
Secondly,2. Encourag. There is no man that hath ſet upon this duty of Prayer with a ſincere heart, reſolving to go on in the practice thereof, although he hath been never ſo weak and unable to the work at the firſt, yet in time he hath found God carrying of him on in it beyond expectations, and hath found a daily growth and increaſe of Grace and abilities to Pray: God deſpiſeth not the day of ſmall things. Zach. 4.10.Though grace in the ſoul of him that humbly ſeeks God. be at the firſt but as a grain of Muſtard ſeed:Mat. 13.1 31. yet afterward it ſhall abundantly encreaſe, according to that promiſe,Job 8.7. Though thy beginning was ſmall, yet thy latter end ſhall greatly encreaſe. And that of our Saviour,Mat. 25.29. For unto every one that hath ſhall be given, and he ſhall have abundance: He that faithfully improves that little grace he hath, in an humble conſtant ſeeking of God for more grace, he ſhall have grace for grace, or grace upon grace;John 1.16. one grace after another, a daily encreaſe of grace, until he hath abundance of grace.
Thirdly,3. Encourag. God is more ready to anſwer his people then they are to ask; more forward to grant, then they are to crave. For if any with an upright heart reſolve to ſeek God, and in their hearts are ſtudying how to ſeek him, God will hear them before they pray, and will anſwer them when they pray; according to that promiſe,Iſa. 65.24. Before they call I will anſwer, and whiles they are yet ſpeaking I will hear. Our Heavenly Father knoweth what things we have need of before we ask him:Mat. 6.8. And therefore before we call, while we are yet thinking to ſpeak, he will hear and anſwer us, by giving us aſſiſtance in ſpeaking to him, ſo as while we are ſpeaking, he will alſo hear and anſwer us; according to that promiſe alſo in Iſaiah, Then ſhalt thou call, Iſa. 58.9.and the Lord will anſwer; thou ſhalt cry, and he ſhall ſay here I am. Upon thy cry, he will readily hear and help thee:Pſal. 46.1. For he is a very preſent help in time of trouble.
The fourth and laſt Encouragement I ſhall mention,Laſtly. is this: God is ſo well pleaſed with Prayer, as that he maketh his readineſſe to hear his peoples Prayers, and to pardon their ſinnes upon humble acknowledgement thereof, a ground of Encouragement to quicken them to the duty. Saith David, I acknowledge my ſinne unto thee, Pſal. 32.5, 6.and mine iniquity have I not hid; I ſaid I will confeſſe my tranſgreſsions unto the Lord, and thou forgaveſt the iniquity of my ſinne: For this ſhall every one that is godly pray unto thee in a time when thou maieſt be found. As if he ſhould have ſaid, becauſe thou haſt been ſo merciful to me, in hearing my Prayer, and pardoning my ſin; therefore ſhall every godly man be encouraged to pray unto thee for the like mercy. What an encouragement is this to Prayer, when we hear that every one that went to God, humbly acknowledging their ſinnes,Prov. 28.13. obtained mercy according to that Promiſe, Whoſo confeſſeth and forſaketh his ſinnes, ſhall have mercy. And that of the Apoſtle,1 Joh. 1.9. If we confeſſe our ſinnes, he is faithful and juſt to forgive us our ſinnes, and to cleanſe us from all unrighteouſneſſe. For this ſhall every one that is godly pray unto God in a time when he may be found. This argument (of God ſo readily hearing others) will undoubted be an Encouragement to every godly man to pray unto God. But as for wicked and ungodly men, neither this, nor any other argument I have uſed in all my ſeveral Sermons on this ſubject, will in the leaſt move them to the performance of this duty of Prayer.
I have ſhewed you what Prayer is: The ſeveral kindes of Prayer: The Preparations to Prayer: The Duties in Prayer: The Geſtures of Prayer: The Motives to Prayer: The Times of Prayer: And I have anſwered divers Objections about Prayer. I have alſo gone through the ſeveral Uſes, of Information, Reprehenſion, Conſolation, and Exhortation: In all which I have uſed my uttermoſt endeavour, to perſwade you to this ſo neceſſary a duty. And ſhall all my labour be in vain? I hope better things of you, and ſuch as accompany Salvation. Wherefore I beſeech you, for the Lords ſake. For the Churches ſake: For your own Souls ſake, Pray. You that have not heretofore prayed, Pray: You that have formerly prayed, pray more. That which was the concluſion of a godly Martyrs Letters,John Careleſs. ſhall be the Concluſion of my Sermon, and this ſubject, Pray, pray, pray.
End of the text · Sampson Townsend, The Christians Daily Practice (1659)