The Spirit of Prayer, Text

The Spirit of Prayer · Text

p. 1Eph. 6. 18.

Praying always with all Prayer and Supplication in the Spirit, and Watching thereunto with all perſeverance and ſupplication for all Saints.

THe Apoſtle looking upon the Epheſians as militant Saints and fighting not againſt Fleſh and Blood, but againſt the Principalities and Powers of Darkneſs; he inſtructs them towards the latter end of this Chapter, how they might become more than Conquerors. To this end he tells them firſt of all, where their ſtrength lay; they muſt be ſtrong in the Lord, and in the power of his might, v. 10. and then gives them a compleat Armour, which being put on, and the ſeveral pieces of it skilfully uſed, the wiles of Satan will be fruſtrated, and themſelves enabled to withſtand in the evil day, and having done all to ſtand.

p. 21. They muſt be girded about with the girdle of Truth. By Errour Satan has great advantage; how many, like Children, are toſſed too and fro by every wind of Doctrin? but a judgment rightly informed and well ſettled, that buys the Truth, and will by no means ſell it, has a great influence unto a Chriſtians ſtedfaſtneſs and growth in Grace.

2. They muſt have on the Breaſt-plate of Righteouſneſs; they muſt be Righteous in heart, Righteous in ſincerity. A Conſcience purged from dead works, is a better defence than a wall of Braſs. Satan cannot ſo eaſily diſquiet them that are ſincere, neither is he able to corrupt them; their holineſs being true, ſin is hated, the allurements unto ſin are contemned, and God is followed hard after.

3. Their Feet muſt be ſhod with the preparation of the Goſpel of Peace. They muſt be encouraged by that Peace which the Goſpel publiſhes, to run the way of Gods Commandments; and that though thoſe ways are never ſo difficult and unpleaſant to fleſh and blood, they muſt hold faſt the profeſſion of their Faith, and depart from Evil, and go in the path that is called holy; though by thus doing, they never ſo much expoſe, and make themſelves a prey.

4. Above all, they muſt take the Shield of Faith, whereby they may quench the fiery dart of the Wicked. Satans Temptations are p. 3Darts; he does deſign our wounding, our pain, our death, in ſhooting of them: And theſe Darts may well be called fiery, they are ſhot from Hell, and an Hell in the Conſcience they make, if they are not quenched; but Faith is a ſhield to repel and beat them back: Faith makes application of the Righteouſneſs and ſtrength of Chriſt, and by this means, not only former wounds are aſſwaged and healed, but the ſoul is more ſecured for the future.

5. The Helmet of Salvation muſt cover their heads in this day of Battel with evil Angels. A lively hope of ſalvation is very encouraging both unto patient continuance in well-doing, and alſo unto ſuffering for the ſake of Righteouſneſs.

6. The Apoſtle tells them that the Sword of the ſpirit, which is the Word of God, muſt be made uſe of. If this word be underſtood, believed, thought on, loved, ſtood in awe of, if it thus abide in us, we ſhall be ſtrong, and overcome the evil one.

Theſe are the pieces of the Armour of God. But in this Combate with the Devil, is there not need of Auxilary forces? certainly, there is a neceſſity of ſuccour from Heaven. The Captain therefore of our Salvation, muſt be looked unto, and divine aide continually implored and begged for. By prayer we have power with God, and power againſt our ſpiritual Enemies. No wonder p. 4that the Apoſtle enjoyns Praying always with all prayer and ſupplication in the Spirit, &c.

The Text may be divided into theſe parts:

1. Here is a Duty commanded, in the performance of which lies ſafety; and that is, Praying.

2. The extent of this Duty, it muſt be always, and it muſt be with all Prayer.

3. The due qualifications of this Duty, which are theſe following.

1. It muſt be in the Spirit.

2. It muſt be with Watching.

3. It muſt be with all perſeverance.

4. It muſt be with a publick ſpirit, we muſt pray for all Saints, as well as for our ſelves, ſince they are engaged in the ſame War.

That theſe words may be the better underſtood, I ſhall anſwer theſe ſeveral queſtions.

1. Is there any difference between Prayer and Supplication? I anſwer, The word foreign, which is tranſlated Prayer, does intimate we have to do with God in Prayer; to him we are to direct our Petitions as an Hearer, as an Helper. The word foreign, which is tranſlated Supplication, does intimate that there muſt be an acknowledgment of our own indigency and wants, and a looking to the Alſufficient Lord for ſupply.

p. 52. Another queſtion is this: What is meant by Praying always? I anſwer, the Greek phraſe which the Holy Ghoſt uſeth, is, foreign, which ſignifies To pray every opportunity that is offered. This Text does give no encouragement unto the fond Sect of the Euchites, who thought that prayer was to be their whole buſineſs: No, no, there are other Duties which God calls for, and which this of Prayer muſt not juſtle out. But all thoſe opportunities which are afforded for Prayer, muſt be heedfully obſerved, joyfully laid hold on, and diligently improved. This is to pray always: Its ſaid of Mephiboſheth, that he did eat always, or continually at the Kings Table, 2 Sam. …. 13. What ſhall we from hence infer, that he ſpent day and night in nothing but eating? no ſuch matter; but when the ſeaſon, or meal-time came, he was preſent. So to pray always, is to pray whenever prayer is ſeaſonable.

3. A third queſtion is, What is meant by all Prayer? Bullinger refers this to the intenſion of the mind; ſaying, that in this Duty, there muſt be all poſſible devotion, and intentneſs, and ſervency of heart. But Muſculus underſtands Prayer of every ſort; and indeed all kinds of Prayer which God has appointed, are needfull, and the Lord is ready by the Communications of his Grace, to encourage to the practice of this Duty in the full extent and latitude of it.

p. 64. Anotherqueſtion is this; What are we to underſtand by prayer in the ſpirit? Some refer this clauſe to the things asked, as if we ſhould ſlight all worldly enjoyments, and ask only for thoſe bleſſings that are ſpiritual. 'Tis confeſſed that ſpiritual bleſſings are to be moſt prized, and to be begged with the greateſt importunity; but yet temporal mercies may alſo with ſubmiſſion be deſired. Daily Bread we are allowed to ask for; and that Bread is ſweeteſt, and moſt bleſt, that is the fruit of Prayer. Others obſerve, and rightly, that this paſſage, Praying foreign in the Spirit, may have relation both to the ſpirit of God, and the ſpirit of him that prays.

1. It may have relation unto the Spirit of God. The Holy Ghoſt makes interceſſion for Believers, according to the will of God; he helps their infirmities, who of themſelves know not what to pray for as they ought, Rom. 8. 26, 27.

2. It may have relation unto the ſpirit of him that prays. Prayer muſt be the off-ſpring of the heart, or elſe 'twill In Religione non ſit, quod cor non facit.not be of any value or efficacy. The ſpirit of a man muſt underſtand what, and the worth of what is prayed for, and the affections muſt be ſtirred in order to the attainment of it.

5. A fifth queſtion is, what are we to underſtand p. 7by watching unto prayer with all perſeverance? We muſt watch over our hearts, and watch for God, and this muſt be with continuance; unleſs we continue to watch and pray, we may quickly enter and fall into temptation. And ſince all militant Saints are in danger as well as we, and ſtand in ſo near a relation to Chriſt and to us, we ſhould be much concerned for them, ſo as to deſire their ſafety and well-fare as our own.

There are ſix Doctrins which theſe words afford us.

1. A Chriſtians ſecurity lyes very much in praying always.

2. All prayer is of concernment to be uſed.

3. Prayer, when rightly performed, is ſupplication in the ſpirit.

4. In prayer, Watching is a neceſſary ingredient.

5. We muſt perſevere, if we would ſpeed in prayer.

6. Our ſpirits muſt be ſo publick, as to ſupplicate for all the Saints as well as for o…r ſelves.

p. 8D. 1. I begin with the firſt of theſe Doctrines, That a Chriſtians ſecurity lies very much in praying always. Although he be Armed from head to foot, with the Armour of God; which if any in the world, is Armour of Proof, yet he is not ſafe without prayer. Saints in Scripture, have lookt upon the Throne of Grace as their Aſylum and Sanctuary, and have come hither for refuge and ſtrength in their troubles and temptations. David, when he perceived the deceit and hatred of his Adverſaries, who fought againſt him without cauſe, ſays, 'twas his courſe, and truly 'twas a wiſe one, to give himſelf to prayer, Pſal. 109. 4. When his ſoul was among Lyons, and he dwelt among thoſe that were ſet on fire, he then crys unto God moſt high, unto God that performed all things for him, Pſal. 57. 2. When the Apoſtle Paul was buffeted by the Meſſenger of Satan, he beſought the Lord thrice, that it might depart from him, and had this anſwer, my grace is ſufficient for thee, 2 Cor. 12. 7, 8, 9. Nay, the very Captain of our Salvation, Chriſt himſelf, not only uſed the word of God in temptation, and overcome the Devil by Scripture-weapons, but alſo he was wonderfully ſervent in prayer, Heb. 5. 7. In the days of his fleſh, he offered up prayers and ſupplications with ſtrong crying and tears, unto him that was able to ſave him from death, and was heard in that he feared.

p. 9I ſhall ſpeak unto this Doctrin in this following order. Firſt, give you a definition of prayer, that you may know what 'tis. Secondly, Inform you what it is to pray always. Thirdly, Shew you why a Chriſtians ſecurity lies in prayer. Fourthly, Give you ſome reaſons why he ſhould be always praying. Fifthly, Anſwer ſome Objections that are made againſt this Duty. Laſtly, Make Application.

In the firſt place I am to give you a definition of prayer, that you may underſtand the nature of it. Damaſcen. l. 3. de. orth. Fid. c. 24. give this deſcription, foreign. Prayer is an aſſention of the mind unto God, and asking thoſe things which are convenient from him. The mind muſt aſcend as well as the vo… and both muſt be directed unto God alone; and thoſe things only muſt be directed unto God alone; and thoſe things only muſt be deſired which the wiſe and gracious God ſees Oratio eſt actus rationis practicae voluntatis deſiderium explicantis, & ab a▪ liis aliquid poſtulantis, Aquin. in. 2. 2. qu. 83. art. 1.convenient. Aquinus defines prayer, an act of the practical underſtanding, explaining the deſire of the will, and requeſting ſomething from another, which being applied unto God, amounts to thus much, that both the mind and will do act p. 10in prayer, the mind makes known what the will deſires, Pſal. 38. 9. Lord, all my deſire is before thoe, and my groaning is not hid from thee; and then likewiſe, there is an earneſt craving to have this deſire ſatisfied, Pſal. 90. 14. Oh ſatisfie us early with thy mercy, that we may rejoyce and be glad all our days.

But a more full definition of prayer is this. Prayer is a Duty performed unto God by ſenſible and believing Souls, in which they ask for things according to his will, in the name of Chriſt, with thanksgiving for what already has been received. This definition I ſhall take in pieces, and explain the parts of it.

1. Prayer is a Duty; 'tis part of that homage and worſhip which we owe to God; this is evident by the light of nature, the Heathen Marriners cryed unto the Lord for preſervation in a Storm, Jon. 1. but 'tis more evident by Scripture light, commands to pray, are frequent. And he that does reſtrain prayer, caſts off the fear of God, and ſays unto the Almighty, Depart from me, Job. 21. 14, 15. Prayer is a Duty, for we are obliged to it by a precept; and that precept is for our profit: we need help from Heaven, and our wants that are of greateſt concernment to be ſupplied, can be ſupplyed by none, but by him that is Alſufficient; and when we cry to him, we give him glory, for it argues we believe his power, and mercy, which prove him able, and ready to ſuccour and relieve us.

p. 112. Prayer is to be performed unto God, and to him only, Mat. 4. 10. Thou ſhalt worſhip the Lord thy God, and him only ſhalt thou ſerve: Unto Thee my God, and my King, will I pray, ſays David, Pſal. 5. 2. and v. 3. I will direct my prayer unto Thee, and will look up. Gods Hand is not ſhortned, that it cannot ſave, neither is his Ear heavy, that it cannot hear. He is able to do, not onelyonly to the uttermoſt of our deſires, but exceeding abundantly, above all that we can either ask, or think, Eph. 3. 20. The Papiſts dangerouſly corrupt holy worſhip by their ſinful prayers to Angels and Saints, and eſpecially to the Virgin Mary. Cardinal Bonaventure has blotted out the name of Lord in the Book of the Pſalms, and put in the name of Lady, and teacheth Chriſtians to ask the ſame things of the Virgin Mary, which David asked for at the hands of God himſelf. Under the old Teſtament we find that Believers directed their ſupplications to God himſelf, and found him ready to hear and ſave; and under the Goſpel, where the manifeſtation and communication of his Grace are more full and plenteous, is there need to go to any other? No, no, One God can ſupply our needs according to his riches in glory by Chriſt Jeſus, Pſal. 4. 19.

3. Thoſe that pray, muſt be ſenſible: Ignorance p. 12and unbelief, and hardneſs of heart, make the words of prayer a Mockery and Abomination. They that pray, therefore muſt be ſenſible of their ſins, of their needs, of their unworthineſs, to have thoſe needs ſupplyed; finally, they muſt be ſenſible that none can help them, but the God they are praying to.

1. They muſt be ſenſible of their ſins. I acknowledge my Iniquities ſays David, and my ſin is ever before me, Pſal. 51. 3. ſo Eſa. 59. 12. For our Tranſgreſſions are multiplyed before thee, and our ſins teſtifie againſt us, for our tranſgreſſions are with us, and as for our Iniquities we know them. Sin muſt be acknowledged with ſhame and ſorrow, elſe 'twill ſeparate between God and us, and prove a Cloud, through which our prayers will never paſs. There muſt be ſuch a ſenſe of ſin as implies an hatred and wearineſs of it; for if the heart out of love and liking of it, has a regard to ſin, God ever will be deaf, and his mercies reſtrained, Pſal. 66. 18. If I regard Iniquity in my heart, the Lord will not hear my prayer.

2. They that pray muſt be Senſible of their needs. All the poſterity of Adam are needy, how rich and full ſoever they conceit themſelves. The firſt man being a publick perſon, had the whole ſtock in his own hand, and having loſt it, has beggard his whole Progeny; we are all come ſhore of the glory of God, as p. 13deſcended from Adam; we are fleſh, and in our Fleſh dwelleth no good thing. This muſt be underſtood and believed poverty of Spirit Chriſt commends, and pronounces thoſe that are thus Poor, Bleſſed, Mat. 5. 3. For they that perceive they are Wretched, and Miſerable, and Empty, and Naked, will cry the louder to the Lord for gold try'd in the fire to enrich them; and white raiment that they may be cloathed. The poor man that is ready to ſtarve for hunger, how does he cry out Bread, for the Lords ſake Bread: for he ſees his need of it. The condemn'd Malefactor how does he roar out for a Pardon, becauſe he ſees his life muſt quickly go without it. And were we but better acquainted with our wants, Oh what ſtrong crys would come from us, that Sin might be forgiven, that Grace might be wrought, that Peace might be Spoken; that Spiritual Maladies might be healed! We all need theſe things as much and more then the hungry ſtand in need of Bread.

3. They that pray, muſt be ſenſible of their unworthineſs to have their need ſupplyed. Paul crys out, he was leſs than the leaſt of all Saints; and Jacob, that he was leſs than the leaſt of mercies. Job ſays, Behold I am vile, and I abhor my ſelf. We cannot lay claim to any thing as our due, but Wrath and the Curſe. What-ever God beſtows, it muſt be reckoned given not of debt, but of pure and free Grace, Rom. 4. Daniel in prayer diſclaims p. 14all merit in his Righteouſneſs, acknowledges that Confuſion of face belonged to him and to Iſrael, becauſe of their Rebellions; and ſays expreſly, we do not preſent our ſupplications to thee for our Righteouſneſs, but for thy great mercies, Dan. 9. 18. We may beg indeed for the greateſt mercles, and the greater, the ſurer we are to ſpeed; for God is moſt liberal of the greateſt; but at the ſame time muſt be ſenſible that the leaſt mercy is too good for ſuch evil ones as we are.

4. They that pray, muſt be ſenſible that none can help them but the God they are praying to, Jer. 3. 23. Truly in vain is Salvation hoped for from the Hills and multitude of Mountains, (the firmeſt things on Earth, will fail and deceive our hopes) Truly in the Lord our God is the Salvation of Iſrael. Therefore David lays this charge upon his Soul to wait only upon God, and to have all its expectation from him. God will be ſeriouſly ſought unto, when we are under the power of this Conviction, that no other helper can be found.

4. It followes in the definition, that thoſe that pray muſt be believing Souls. Faith is a Grace that is required in all their Duties, if this be wanting God will not be honoured by our Duties; nor our ſelves advantaged. Though we hear never ſo often, If the Word be not mixed with Faith, it will not profit us, Heb. 4. 2. and unleſs our Prayers are Prayers p. 15in Faith they will not be effectuall. Thoſe that pray indeed, muſt be Believers.

1. They muſt believe that God is, and that he is a rewarder of them that diligently ſeek him, Heb. 11. 6. they muſt have right apprehenſions of his gracious Nature, and of his good Will towards men. He is willing to be reconciled, and has himſelf without being ſought unto, contrived a way how Sinners Peace may be made: He ſends Embaſſadours to them to treat about it: And intreats thoſe that have offended him that they would be no longer enemies by wicked Works. He has declared, that fury is not in him towards thoſe that are deſirous of Mercy, and that he does delight in nothing more than in Compaſſion; and that if any do underſtand and ſeek him, he is more willing to be found, than they can be eager to find him. Theſe things being rightly conceived, encourage Prayer; and Satan, by ſuggeſting the clean contrary, ſtaves off many from this Duty.

2. They that pray aright muſt by believing, be intereſted in Chriſt the Mediatour. Chriſt is the Way, and no man commeth unto the Father but by him, Joh. 14. 6. Chriſt muſt be by faith received as the Goſpel offers him; that is, as a Prince and Saviour; and by this Faith being united to him, God looks upon believers as the Brethren of Chriſt, as the Spouſe of Chriſt; nay, which is nearer, p. 16as Chriſts Members, and will deny them nothing. Thoſe that belong to Chriſt, God is a God to them, and a Father to them as he is to Chriſt himſelf, and loves them as he loved Chriſt; Joh. 20. 17. Joh. 17. 23. ſurely he will then grant them their requeſts.

3. They that pray, muſt by Faith rely upon the Promiſes that God has made of Hearing. He has ſaid, that they that ask ſhall receive, that they which ſeek ſhall find, and to them that knock it ſhall be opened. Mat. 7. 7. And for further encouragement, becauſe the Spirit teaches what to ask, and how to ask; Chriſt aſſures us, that God will more readily give his Spirit to thoſe that ask him, than earthly Parents Bread unto their hungry Children, Luk. 11. 13. If ye then being evil, know how to give good gifts to your Children, how much more ſhall your Heavenly Father give the holy Spirit unto them that ask him? How comprehenſive a promiſe is the promiſe of the Spirit! His work is to apply that Salvation which Chriſt has purchaſed: and is ſent on purpoſe that he may endite ſuch Petitions for the Saints as will find audience. How plainly has the Lord ſaid, that his Eye is upon the Righteous, and his Ear open to their Prayers, Pſal. 34. 15. ſuch words ſhould be reſted on when we engage in this Duty.

4. The more confidently they that pray conclude p. 17the performance of Gods Promiſes, the more certainly they will be accompliſhed. Therefore we are commanded to ask in Faith, nothing wavering, Jam. 1. 6. and we are encouraged to draw near with a true heart▪ in full aſſurance of Faith, Heb. 10. 22. and hearken to our Lord himſelf, Mar. 11. 24. Therefore I ſay unto you, what ever things ye deſire when ye Pray, believe that ye receive them and ye ſhall have them. If we did but more firmly believe that God according to his Covenant for his Sons ſake, has pardoned ſin; and will heal our Souls of their diſtempers; and will give grace ſufficient; and make us to grow and increaſe with the increaſes of God: verily his promiſes would appear to be real, and according to our Faith it would be to us. Thus you ſee how thoſe that pray, muſt be Believers.

5. In Prayer things muſt be asked for according to the will of God. 1 Joh. 5. 14. And this is the con…idence that we have in him, that if we ask any thing according to his Will, he heareth us. Chriſt tells his Diſciples, Joh. 15. 7. If ye abide in me, and my Words abide in you, ye ſhall ask what ye will, and it ſhall be don to you: the Word abiding in us declares the will of God, and regulates our wills; and then what we will we ſhall have; Luther ſaid, Fiat voluntas mea, Let my will be don, becauſe my will O Lord is the ſame with thine.

p. 18I do not wonder that many of the Heathens reaſoned againſt Prayer; they, being unacquainted with the mind of God, knew not what to ask for. But in the Scripture God has declared his mind to us, and that in our Directory. (Diſſertat. 30.) Maximus Tyrius tells us, that if you take away Phyloſophy out of the world, you take away foreign, that which alone knows how to pray. For ſays he, the Philoſophers pray'd for Vertue, for tranquility of Conſcience, for an unblamable Life. And a Death full of good Hope. But how much more truly may this be ſaid concerning Chriſtianity? 'Tis the Chriſtian Religion that informs many degrees beyound Philoſophy, concerning the Will of God; and what he is willing to beſtow on us.

There is a threefold Will of God which we are to regard in Prayer; his Will of Purpoſe, of Precept, and of Promiſe.

1. His Will of Purpoſe. Gods Purpoſe concerning his People, is Wiſe and Gracious, therefore 'tis called the good pleaſure of his Goodneſs by the Apoſtle, 2 Theſ. 1 …1. and 'tis but reaſon that this Purpoſe ſhould be ſubmitted to. We may ask ſometimes for that which it may not be fit for us to receive. In Temporals eſpecially we are at a loſs; and are not able to determine what meaſure of ſuch kind of Mercys is moſt meet for us. When therefore p. 19we beg for the continuance of Life, the prolonging or reſtoring of Health, the enjoyment of outward Comforts: All muſt be done with this Proviſo, that the Will and Purpoſe of God may ſtand and be accompliſhed; for we may conclude, that when the Lord denies outward Mercys which we with ſubmiſſion begg for, he intends kindneſs in that very denyal.

2. In Prayer, Gods Will of Precept is to be regarded; whatever he commands us to do, we may with boldneſs go to him for ſtrength, which may enable us for the performance. The Lord calls and commands Iſrael to turn. Turn ye, turn ye from your evil ways, for why will ye die O Houſe of Iſrael. Ephraim turns this into Prayer, Jer. 31. 18▪ Turn thou me and I ſhall be turned, for thou art the Lord my God. God commanded David to keep his Precepts diligently. David takes hold of this, and cries out, Oh that my ways were directed that I might keep thy Statutes! Pſal. 119. 4, 5. He requires that we ſhould love and fear him; vve may without preſumption beg that he would circumciſe our Hearts to love Him, and put his fear into our hearts, that we may not depart from him.

3. In Prayer, Gods Will of Promiſe is alſo to be eyed. And though the Promiſes of the life that now is, belong to believers; yet eſpecially they prize and plead the promiſes p. 20of ſpiritual, and everlaſting Bleſſings. Theſe we are to look upon as exceeding great and precious, and ſure promiſes; and to beg, that by them we may be made partakers of the Divine nature, and eſcape the corruption that is in the world through Luſt, 2 Pet. 1. 4. What can the Lord promiſe more than he does? Pſal. 84. 11. The Lord God is a Sun and Shield, the Lord will give grace and glory, no good thing will he with-hold from them that walk uprightly. When we intreat him to make good his promiſes, we do in effect but intreat him to glorifie his power and love, his truth and faithfulneſs.

6. Prayer muſt be in the name of Chriſt; what name more prevalent? Job. 16. 23. Verily, verily, I ſay unto you, whatſoever ye ſhall ask the Father in my name, he will give it you. When we make uſe of the Mediation of Chriſt, we go the way to ſpeed. The Papiſts make uſe of the Mediation of Angels and Saints departed. But the Apoſtle tells us as of one God, ſo of one Mediator between God and Men, the man Chriſt Jeſus. Saints indeed, on Earth, may pray one for another, becauſe God has commanded it, it maintains love among them, and the Strongeſt need the prayers of the Weaker. How earneſtly does the Apoſtle Paul beſeech the believing Romans, that they would ſtrive together with him in their prayers to God for him, Rom. 15. 30. p. 21But not a word of prayer directed to any departed Saint in Scripture. And when Jacob was in diſtreſs, and the Angels of God met him, and he ſaid, this is God's Hoſt; but he begg'd nothing of them, but wreſtles with God himſelf, and as a Prince prevailed.

'Tis a ſilly Objection, that we uſe the mediation of great men when we have to do with Princes; and therefore the Mediation of Angels and Saints is to be uſed when we have to do with God, for the Lord grants free acceſs unto all, if they uſe Chriſt as a Mediatour; and therefore the Mediation of Angels and Saints is needleſs.

We muſt pray you ſee in the Name of Chriſt; and there are four things which we are to have an eye to.

1. The ſatisfaction of Chriſt; he has been wounded for, Tranſgreſſion, he bare the Curſe; ſo that we may beg with confidence to be delivered from it: He has made Peace by the blood of his Croſs, we have encouragement to beſeech the Lord to be reconciled, and that he would no longer be a Foe, but a Father to us.

2. We are to eye the purchaſe of Chriſt. He has purchaſed all the bleſſings of the new Covenant. Heaven it ſelf is called a purchaſed Poſſeſſion, Eph 1. 14. Chriſt payd a price for it, that it might be ours. 'Tis not only an act of Grace, but an act of Righteouſneſs p. 22in God, conſidering what Chriſt has paid for, to forgive Sin, and to give Salvation.

3. We are to eye the interceſſion of Chriſt, Heb. 7. 25. He is able to ſave them to the uttermoſt, that come unto God by him, ſeeing he ever lives to make interceſſion for them. Our great high Prieſt is paſſed into the Heavens, and his work is there, to pray for Believers, and his Father hears him always. How can prayers miſcarry that are backt with the interceſſion of ſuch a one?

4. We are to eye the ſtrength of Chriſt, and his aſſiſtance. Rightly to pray, is a matter of difficulty; Chriſt, by his Spirit, is ready to help the infirmities of Believers; ſo that notwithſtanding all diſcouragement, and oppoſition from within, and from beneath, they ſhall make ſomething of this duty of prayer, and obtain the bleſſing.

7. In prayer, there muſt be Thanksgiving for what has been already received. Praiſe is the ſublimeſt part of prayer: Praiſe is a debt; and how vaſt is the debt, if we conſider the multitude, greatneſs, freeneſs, and continuance of mercies? Praiſe ſweetens prayer, nothing more pleaſing to God; nothing more pleaſant to our ſelves. And to give thanks for benefits received, is as effectual a way to prevail for more mercy, as the moſt vehement and ſtrongeſt cryes. Oh therefore, p. 23that all who pray, would alſo praiſe the Lord for his …oodneſs, and for his wonderful works to the Children of men? Pſal. 107. 8. Thus have I explained the definition, and opened the nature of prayer to you.

In the ſecond place, I am to inform you what 'tis to pray always; this I have touched upon already, but ſhall more fully ſpeak to in theſe particulars:

1. To pray always, implies, being always in a diſpoſition, and frame to pray when God requires it. The heart muſt be reconciled to this duty, and fall in love with it, & go to the Throne of Grace with alacrity; much may be gotten at the mercy ſeat, the unſearchable riches of Chriſt are unlocked, and we may take as much as the hand of faith can graſp, without being checked or upbraided. The God whom we have to do with, gives liberally, and like himſelf, Jam. 1. 5. The heart ſhould be forward to pray, and be weary of, and through grace, ſubdue move and more that evil, which alas is preſent when good is about to be performed, Rom. 7. 21.

2. To pray always implys, laying hold of all opportunities to pray, that are graciouſly vouchſafed to us. Whenever there is a meet ſeaſon, and a motion to pray, we ſhould catch ſuch an occaſion by the fore-lock, for when once 'tis paſt, 'tis paſt recalling. Stated times of prayer ordinarily, ſhould in no wiſe be p. 24neglected; and when there are extraordinary calls to this duty, they ſhould by all means be heeded. But here you muſt take heed of being impoſed upon by Satan. He is clearly for wearying you by ſpiritual extortion, and preſſing you to more of the external part of duty then God requires. 'Twill not be amiſs to ſhew you the difference between Satans motions to pray, and the Lords calling you thereunto.

1. Satans motions are unſeaſonable, when God calls to other duty. When we in obedience to the Divine command, are diligent in our calling, of a ſudden Satan will move to pray; but by the unſeaſonableneſs of the motion, we may diſcern whence it comes, but the Spirits motions are regular.

2. Satans motions to pray are unmerciful; he would fain have Sinners not pray at all; but if they will needs fall upon the duty, he urges them to over doing, and exacts ſo much as is apparently to the waſting and expending, and deſtruction of nature; and his deſign is to render prayer burthenſome, and at laſt, to make it totally neglected. But the Lord is merciful in his motions, he requires that which is infinitely beneficial to the Soul; and deſtructive auſterities towards the body, he no where requires.

3. Satans motions to pray, are commonly followed with ſome direful injections, if they are not obeyed; and what he injects has no p. 25Scripture-foundation. He tells ſouls that they are Reprobate, and will be damned, if they do not what he unreaſonably perſwades, whereas the word of God ſpeaks no ſuch matter. Well then, Satans motions are not to be minded.

3. To pray always, implies, praying in every ſtate and condition; in Sickneſs, in Health, in Proſperity, in Adverſity; prayer is to be uſed; without prayer Sickneſs will be unſanctified, and an uncomfortable load; and if it be taken off, 'twill be in anger; without prayer, Health will be a judgment, and only ſerve to encourage a neglect of the ſoul, and another world: Without prayer, Adverſity will be intolerable, and Proſperity will be a ſnare, and occaſion forgetfulneſs of God, and a daring to rebel againſt him. No condition ſhould cauſe a ceſſation of prayer; for the Apoſtle ſays, Pray without ceaſing, 1 Theſ 5. 17.

4. To pray always, implies, Not to let fall any holy ſuite till it be granted. We muſt not faint in prayer, nor give over, though we do not preſently ſpeed, Luk. 18. 1. He ſpake a parable to them to this end, that men ought always to pray, and not to faint. Impor tunity prevailed with an unrighteous Judge, ſurely then 'twill be prevalent with the Father of mercies. God does not preſently grant ſometimes, to try whether we duly eſteem mercies; and if we do, we ſhall think p. 26them worth our while to pray ſtill for them, and wait till they are given.

5. To pray always, implies, Not to give over praying while we are on Earth. This Ordinance, we muſt never be above; for we always need to engage in it. Our life is a continual warfare, we have need to pray for defence and victory; our knowledge and grace is imperfect, we have need to pray for the increaſe of both, and that we may be helped to preſs towards the mark for the price of the high calling of God, Phil. 3. 14.

In the third place, I am to tell you Why a Chriſtians ſecurity lies in prayer.

1. Prayer engages God on a Chriſtians ſide. He promiſes to hear the cry of the Righteous ones; and hearing their cry, implies the engaging of his power and goodneſs for their ſupply and ſafety. In prayer there is an acting of holy deſires, unto which ſatisfaction is aſſured; and there is an acting of truſt and faith, and God will ſhew himſelf ſtrong in the behalf of them that flie unto his Name, as to a Tower of defence, and rely upon his everlaſting Arm. He that believes, and has his expectation from the Lord, ſhall not be aſhamed. The Apoſtle ſticks not to ſay, Whoſoever calleth on the Name of the Lord, ſhall be ſaved, Rom. 10. 12. that is, whoſoever calls with faith and fervency. Such p. 27calling engages God for us, & if He be for us, who can be againſt us? Rom. 8. 31. Our Iniquities, though never ſo ſtrong, he can eaſily ſubdue; the world, and the God of the world, are weak, compared with the Almighty. He can deliver from the evil world, from the evil one, from every evil work, and preſerve us to his Heavenly Kingdom.

2. Prayer, Weakens the fleſh with the affections and luſts of it. Our great danger is from theſe homebred Enemies; Our Luſts do war againſt our Souls, 1 Pet. 2. 11. And the Apoſtle threatens Believers, If ye live after the fleſh, ye ſhall dye, Rom. 8. 13. What courſe does David take to obtain the Victory over his Corruptions? he prays againſt them. Cleanſe me from ſecret faults! Keep back thy Servant from preſumptuous ſins. Let no Iniquity have the dominion over me! Create in me a clean heart, and uphold me with thy free Spirit! Theſe and ſuch like were his crys, and he did not cry in vain. The Believer, in prayer, pleads that 'tis for God's Honour to kill Corruption, that 'tis His declared Will, even man's Sanctification; that 'tis His work to Sanctifie; that He has promiſed to Sanctifie throughout, in body, Soul, and ſpirit; and he is faithful, and therefore will do it, 1 Theſ. 5. 23, 24. He pleads that Chriſt died that he might Redeem and Purifie from Iniquity, that he might cleanſe his Church; p. 28and preſent it unto himſelf a glorious Church, not having ſpot or wrinkle, or any ſuch thing, but that it might be holy, and without blemiſh, Eph. 5. 27. and ſuch pleas are effectual to the obtaining of grace, and mortifying the deeds of the body.

3. A Chriſtians ſecurity lies in prayer, for prayer obtains better things than the world can boaſt of. Let the world allure by its ſtrongeſt baits, and preſent unto the Chriſtian, the greateſt gains, the ſweeteſt pleaſures; yet Bleſſings more valuable, are to be gotten at the Throne of Grace. The heart, in prayer, is taken up with the thoughts of, and eagerly deſires after the priviledge of Reconciliation and Adoption, Communion with God, and the Communications of his Grace and Spirit, an eternal weight of glory, a Crown of life, an enduring ſubſtance, fulneſs of joy and pleaſures for ever-more, Pſal. 16 ult. Theſe are the things above that in prayer are ſought; and what are things below in compariſon? The heart that is placed on theſe, is the better armed againſt the world, as long as ſpiritual and eternal bleſſings are ſEcured, the world is neither deſired, nor dreaded by it.

4. Prayer is an undermin…ng of Satan. The powers of Hell, have felt the force of this duty. Chriſt commands his Diſciples to pray when he perceived the Devil about to winnow them, Luk. 22. 40. Pray that ye enter p. 29not into Te…pta…ion. If as oft as we are aſſaulted by the Tempter, we did but look unto the Lord for grace to help in the time of need, temptation would be very unſuccesful. Two things are done in prayer againſt Satan; By our confeſſion of ſins, this Accuſer is ſilenced; by Petition, Grace is obta…ned …o withſtand him.

1. By confeſſion of ſin this Accuſer is ſilenced. Satan is ſtyled the Ac…uſer of the Brethren; and to ſhew how malicious and eager he is in his Accuſations, he is ſaid to acc…ſe them day and night before God, Rev. 12. 10. But in prayer, Believers bring bills of Indictment againſt themſelves; not only all that Satan can truly lay to their charge, do they alſo lay to their own charge; but alſo all that God has againſt them, they acknowledge; they cover not their ſins, but confeſs and aggravate them; they blame and judge themſelves, and how earneſt are they that ſin confeſſed may be pardoned and purged away by the blood of Chriſt? Now Satans mouth is ſtopt, his charge ſignifies nothing; for thus confeſſing ſin, and looking unto Jeſus for Clenſing as well as Atonement; God is faithful and juſt to forgive them their ſins, and to cleanſe them from all unrighteouſneſs, 1 Joh… 1. 9.

2. By Petition, Grace is obtained to withſtand Satan. The Apoſtle Paul, when buffeted by the Devil, falls to prayer, and what p. 30anſwere has he? The Lord ſaid unto him, my Grace is ſufficient for thee, for my ſtrength is made perfect in weakneſs. And the Apoſtle is ſatified in this, that the power of Chriſt did reſt upon him, 2 Cor. 12. 9. Prayer brings us to the God of Peace, who has promiſEd to tread Satan under our Feet ſhortly, Rom. 16. 20. By Prayer Wiſdom is derived from God; and the more wiſe the Father of Lights makes us, the better we underſtand the Devils wiles, and his deſign is ſeen thorow, which is to deceive, to defile, and at laſt to murther Souls. And as Wiſdom is increaſed, ſo Faith, and Love, and Fear, and other Graces, by Prayer; and the more we believe God, the leſs credit ſhall we give the evil one; the more we love God, the more we ſhall hate that evil which we are tempted to: The more we fear the Lord the more will our hearts be united to him and 'twill be a matter of the greater difficulty to perſwade us unto a departing from him.

5. A Chriſtians ſecurity lies in Prayer, for Prayer is a great means to make every other Ordinance effectual for our ſafety, and ſpiritual advantage. The word of God and prayer are coupled together, Acts. 6. 4. But we will give our ſelves continually to prayer, and to the miniſtry of the Word. Our Sermons which we preach unto you, ſhould be begg…d from Heaven; they ſhould be begun, ended, p. 31followed after with Prayer; And if you that are hearers would but help us herein by prayer, 'twould be in effect to help your ſelves. If there were but more praying before you come to the Sanctuary, that you might be taught to profit; ſo many ſermons would not be loſt; ſo much ſeed would not be ſown in vain. Prayer ſets an edge upon the Word, and makes it quick and powerful to kill Sin, and keep off Satan. Prayer works the Word into the Heart, and being hid there, 'tis a mighty preſervative againſt iniquity. There is a Spiritual inſtinct in Believers to joyn Prayer with every Ordinance of God: Becauſe they know that Ordinances cannot ſecure or benefit them, except the Lord concur and work along with them. I have proved, that a Chriſtians ſecurity lies in Prayer.

In the fourth place, I am to give you ſome Reaſons why we ought to pray always.

1. We ſhould pray always, becauſe God is always ready to hear. The Lords Ear is not heavy that it cannot hear, Eſa. 59. 1. He hearkens after Prayer, and looks down from Heaven upon the Children of Men, to ſee if there be any that underſtand and ſeek God, Pſal. 14. 2. The Father is ſaid to ſeek for right worſhippers, namely thoſe that worſhip him in Spirit and in Truth, Joh 4. 23. we have therefore encouragement, as at all times p. 32to truſt in him; ſo at all times to poure out our Souls before him. God is a Refuge for us, Selah, Pſal. 62. 8. Verily, ſeeking of God in ſincerity, never was yet in vain, and never will be. God has heard ſinners then, when they perhaps have little thought he minded them. When Ephraim bemoaned himſelf, was as a Bullock unaccuſtomed to the Yoak, was aſhamed, and confounded becauſe of his evil ways, and cry'd, Turn thou me, and I ſhall be turned; ſays God, I have heard him, I have ſurely heard Ephraim, Jer. 31. 18, 19. … and gives him to underſtand that he was a dear Son, a pleaſant Child, and that he would ſurely have Mercy on him. There is not a Tear but God has a Bottle to put it in, nor a ſigh but God obſerves it, nor a true deſire, but he is ready to ſatisfy.

2. We ſhould pray always, becauſe Chriſt always intercedes, Heb. 7. 25. He is able to ſave them to the uttermoſt that come unto God by him, ſeeing he ever lives to make interceſſion for them. The prayers of Believers will be vvell ſeconded. This Angel of the Covenant has incenſe ſufficient to perfume, and to make the Prayers of all the Saints at all times acceptable. Chriſt in Heaven is alvvays preſenting to his Father his Sufferings, and by his Sufferings all that we pray for has been purchaſed. His Blood therefore is ſaid to ſpeak in Scripture, and it ſpeaks better things than that of p. 33Abel, Heb. 12. 24. The Blood of Chriſt cryes in Gods Ears, on the behalf of thoſe that pray, which the Curſe that Chriſt has born may be removed from them, that the Sins for which Chriſt was wounded, may be forgiven them; and that out of the fulneſs of Chriſt they may receive, and Grace, for Grace.

3. We ſhould pray always becauſe the Spirit is always ready to help our infirmities. This Spirit Chriſt promiſed; and according to his promiſe ſent him; and this Spirit is ſtyled the Spirit of Grace and of Supplications, Zach. 12. 10. for he gives grace and ability to make ſupplications acceptably. And this Spirit abides with Believers alwaies, Joh. 14. 16, 17. I will pray the Father; and he ſhall give you another Comforter, which ſhall abide with you for ever; even the Spirit of Truth whom the world cannot receive becauſe it ſeeth him not, neither knoweth him; but ye know him, for he dwelleth with you and ſhall be in you. The Spirit is ready to inſtruct us what to pray for, to remove the load of indiſpoſition to this Duty, to quicken our deadneſs therein, to enlarge our hearts in deſires after the God of all Grace, to ſtrengthen us to wreſtle for a Bleſſing. And truly God is not to be prevailed with, but by the mediation of his Son, and by the ſtrength of his own Spirit.

4. We ſhould pray always, becauſe Satan p. 34is always forward to aſſault us. Satan is compared to a Lyon in Scripture. And Elian obſerves concerning the Lyon, that if at any time he is beaten back, he retires foreign, with his face towards you, as being readyupon the leaſt encouragement, to make another attempt. In like manner Satan watches; has his Eye always upon us, and is ever forward to tempt: and ſhould not we be ever forward to pray? Our whole Life is a time of Temptation. Wicked Spirits are continually engaged againſt us. We wreſtle, ſayes the Apoſtle, with Principalities and Powers, with the Ruters of the darkneſs of this World, with ſpiritual wickedneſſe in high places. Theſe Enemies are inviſible, ſo 'tis more dificult to withſtand them; they are too ſubtile and too ſtrong for us: We had need therefore to pray without ceaſing, ſince they ceaſe not endeavoring to bring us both to ſin and ruine.

5. We ſhould pray always, becauſe corruption will quickly recruit, and recover ſtrength upon the leaſt neglect of prayer. Had David been praying when he was ſleeping ſo long in the day time, or after his nap had been ended; had he gon to the throne of grace, inſtead of idlely walking upon the roof of his palace; nay, when firſt he caſt his eyes upon Bathſheba, if he had then immediately lookt up to Heaven, and cryed, that that ſpark of concupiſcence p. 35might have been extinguiſh'd before it ſet him in a flame: his foul fall, and the dolefull conſequents of it, might have been prevented. But duty was neglected, and luſt took the advantage of that neglect, and he was hurried into two as heinous Sins almoſt as can poſſibly be committed: 2 Sam. 11. Experience ſhews us, that if we omit, or are ſlight in Prayer, that day our paſſions are more eaſily ſtirred, and our luſts get ground. Thus Amaleck prevail'd when Moſes hands began to hang down, but when they were held up towards Heaven, Iſrael had the better.

In the fifth place I am to Anſwer the Objections that are made againſt this duty of Prayer.

Obj. 1. The firſt Objection is this: God knows our wants and dangers without our telling him. What need is there then that we ſhould make them known by Prayer?

Anſ. I Anſwer, God may be ſaid to know our Wants and Dangers two wayes:

1. By the eye of his Omniſcience, and with this eye he ſees all things; and whether we pray, or no, he perfectly underſtands us, and all the circumſtances we are in; He … our path, knows our thoughts after off, and is acquainted with all our wayes, Pſ…l. 139, 2, 3.

2. God may be ſaid to look upon, our wants ſo as to have compaſſion upon us: and without intreating this compaſſion; how can it be expected? p. 36Heark unto David, 119. 132. Look thou upon me, and be merciful unto me, as thou uſeſt to do unto thoſe that love thy name. Now though God be acquainted with our wants without our mentioning of them; yet he will not look upon them, ſo as to pitty and ſupply them, unleſs we beg this pity, unleſs we beg this ſupply. When Iſrael groaned by Prayer unto God, ſays he, I have ſeen, I have ſeen the affliction of my people in Egypt; that is, I have lookt upon it with Sympathy and compaſſion, and it follows, I am come down to deliver them. Act. 7. 34.

Obj. 2. A ſecond Objection is this. Why ſhould we pray, ſince the God whom we have to do with is unchangeable? can we work any alteration in him by our requeſts? No, the Scripture ſayes, with him is no variableneſſe, neither ſhaddow of turning.

Anſ. I anſwer, Prayer makes not a change in God, but a change in us: it does not make him more mercifull and bountifull, but diſpoſes us for the receiving of his mercy and grace. This notion you muſt all well underſtand, that the deſign of prayer is not to make any alteration in God, but to make an alteration in us, that we may be fitted and made meet for thoſe bleſſings which God has promiſed to give. When God pardons any, the change, to ſpeak properly, is in the perſon pardoned; he that before was an enemy, p. 37is become a child. Gods wrath is the ſame that 'twas, and his love the ſame that 'twas; only the perſon that before was out of Chriſt, is now in Chriſt; and is now loved, whom before wrath did abide upon. When we pray for grace and holyneſſe, hereby we are more fitted for the receiving of it. God alters not, but we are altered; oh much for the better when we are Sanctified! This matter may be made more plain by this ſimilitude. Suppoſe a man ready to be drowned in the Sea, a rope is caſt out to him from a rock on the ſhore; the man does not pull the rock nearer to himſelf, or the rock ſtirs not; but he pulls himſelf nearer to the rock and hereby he is ſaved. God is our rock, Prayer is our cord, whereby we are drawn to him, from whom alone Salvation is to be expected.

Obj. 3. A third Objection againſt prayer is this. God has decreed what he will give, and his decrees ſhall certainly ſtand firm and be accompliſhed. He being infinitely wiſe in making them, there cannot be imagined a reaſon why he himſelf ſhould alter them; and they cannot be altered by any other.

Anſ. I anſwer. It muſt needs be granted, that Gods decrees ſhall ſtand unmoveable, but withall I add, that, he who has decreed to give grace and mercy, has appointed prayer as a means to obtain them. The means is ſubordinate to the end, and comes under a decree p. 38as well as the end. Therefore we are ſaid to be elected or choſen to Holineſs, which does include the dutys of Holineſs, Eph. 1. 4. as well as to be ordained to eternal Life. If God decrees a man ſhall live till he is 60 years of age, he decrees that he ſhall uſe thoſe means, as food and the like, which are neceſſary to the prolonging of his days. And ſo God that does decree to give grace, and pardon, and glory, decrees and appoints prayer and other duties to be performed. After the Lord had promiſed much, and declared his gracious purpoſe towards Iſrael, to pardon, renew, heal, and reſtore them; He adds, For all this, will I be enquired of by the Houſe of Iſrael to do this for them, Ezek. 36. 37.

You ſhall find that God's decree has not made the Saints eſteem prayer needleſs, but encouraged them to fervency therein. Daniel underſtanding by Jeremiahs Prophecy, that after ſeventy years, Judah ſhould be brought back from the Babyloniſh Captivity, prays the more earneſtly, that they might be ſet at liberty, and that the Sanctuary might be ſhone upon which lay deſolate, Dan. 9. 2, 3. And David, when he underſtood, that God purpoſed to build him an Houſ, pray'd, that God would do as he had ſpoken.

Obj. 4. Another Objection is this. Wicked men have ſmall encouragement to pray, ſince their prayers are ſtyled an abomination.

p. 39Anſ I Anſwer.

1. Wicked men are blamed for not p…aying however, Pſal. 14. 4. Have all the workers of Iniquity no knwoledge, who eat up my People as they eat Pread, and call not upon the Lord. Prayer is a duty which Wicked men have an obligation to, and they ſin in the omiſſion of it.

2. If Wicked men totally caſt off Prayer, 'tis apparent whether they are going; they are going further and further from God, and making haſt in the broad way that leads unto deſtruction.

3. While they are praying, though they pray ſorri…y, yet they are uſing God' Ordnance; and there is the greater likelihood, that God may pitty them, and give his ſpirit to work upon them.

Object. 5. Another objection is this; God himſelf ſays, I am found of them that ſought me not; I am made manifeſt to them that asked not after me, Rom. 10. 20

…nſ. I Anſwer.

1. This place is to be underſtood concerning the Gentiles call; to whom, without their ſeeking, the Apoſtles were ſent to publiſh the glad tidings of Salvation.

2. Though the Lord does prevent us by his goodneſs, and does firſt offer himſelf to us, yet always, when he gives himſelf, he gives an heart to deſire after himſelf: Firſt, He makes p. 40us to open our mouths wide, and then fills us, Pſal. 81. 10. Firſt He cauſes a ſpiritual thirſt, and then he gives us to drink of the water of Life freely. Ho, every one that thirſteth, come to the Waters, come buy Wine and Milk without money, and without price, Iſa. 55. 1. No price is required, only prayer and entreaty is to be uſed.

I come in the laſt place to the Application. And if the Chriſtians ſecurity lies ſo much in Praying Always,

The firſt Uſe is of Inſtruction, concerning the extreme danger that Prayerleſs Souls are in. 'Twill be faithfulneſs and kindneſs to make ſuch ſenſible of their danger; therefore I ſhall a little ſtay upon it, and manifeſt their peril in theſe particulars.

1. Thoſe that are ſtrangers to prayer, God is againſt them. O dreadful! what is God! and who are they! who can ſtand before his indignation? who can defend himſelf againſt that Arm that is Omnipotent? The Mountains quake, the Hills melt, the Devils tremble before this God; the whole world compared with him, is but as the drop of the Bucket, and the ſmall duſt upon the ballance, and all the Inhabitants of the world are nothing, leſs then nothing, and vanity, Eſa. 40. 15, 17. Surely 'tis fearful to have ſo glorious and great a God an Enemy. But an Enemy he is unto all that count not his love and favour worth the p. 41praying for. Thoſe that will not intreat him to be reconciled, 'tis a ſign they neither value his love, nor fear his wrath, and under wrath they are unqueſtionably.

2. Thoſe that are ſtrangers to prayer, their mercies are not mercies indeed to them, that threatning is fulfilled upon them, Mal. 2. 2. I will ſend a Curſe upon you, and will Curſe your Bleſſings. Prayer will turn Curſes into Bleſſings; afflictions are part of the Curſe inflicted becauſe of ſin, but prayer alters the nature of them; for the Sanctification of them being beg'd and granted, they work together for the good of them that feel them. Affliction yeilds the peaceable fruits of Righteouſneſs to them that are exerciſed thereby, ſays the Apoſtle: On the other ſide, where prayer is not, bleſſings are a ſnare, and the good things which are received work together for the harm and ruine of thoſe that do enjoy them. There is a ſpirit of ſlumber which has ſeized on them in the midſt of their enjoyments, and their Table, their plenty, their abundance, becomes a ſnare and a trap, and a ſtumbling block, and a recompence to them, Rom. 11. 8, 9.

3. Thoſe that are ſtrangers to prayer, Satan is endeavouring their Ruine, and there is none to hinder him. Satan is ſaid in Scripture to fill the hearts of the ungodly, to keep poſſeſſion of them, and to work in the Children of diſobedience. The Devil is come down with p. 42great wrath, and like a roaring Lyon he walketh about, ſeeking whom he may devour, 1 Pet. 5. 8. and truly he finds abundant prey; for moſt watch not at all, pray not at all againſt him. Thoſe that pray not, are led Captive by Satan at his pleaſure, and they do not care or deſire to have his ſnare broken, nor themſelves recovered.

4. Thoſe that are ſtrangers to prayer, how certain is it, that continuing as they are, they will miſs of thoſe great things revealed in the Goſpel, ſince they count them not worth their ſeeking? The Goſpel informs us of the one thing neceſſary, of the Pearl of price, of the Kingdom of God, and his Righteouſneſs, and this is the Law that is eſtabliſhed, that they, who would have theſe things muſt ſeek them. They that ſeek them not, underſtand not their worth, nor their own need, and therefore certainly and juſtly go without them.

5. Thoſe that are ſtrangers to prayer, are in danger of meeting with a deaf ear, when crys are extorted by Calamity. Oh read and tremble, Prov 1. 26, 27, 28. I will laugh at your Calamity, I will mock when your fear cometh, when your fear cometh as deſolation, and your deſtruction as … …hirl-wind; when diſtreſs and anguiſh cometh upon you, then ſhall they call upon me, but I will not anſwer; they ſhall ſeek me early, but they ſhall not find me. The meaning is this, that when crys are extorted meerly by diſtreſs, and only the removal of Calamity p. 43is deſired, there being no true humiliation for ſin, nor deſire to be reformed, all ſuch crys will be neglected. If you will not ſeek the Lord while he may be found, nor call upon him while he is near, Iſa. 55. 6. when you cry in extremity, he may be far off from you.

6. Thoſe that are ſtrangers to prayer, ſhould conſider, that quickly the accepted time, which they improve not, will be paſt, and then they ſhall beg, but moſt certainly be denied. We read in Scripture of Calls that no heed was given to. When the fooliſh Virgins came after the door was ſhut, and ſaid Lord, Lord, open unto us. Alas, they ſpeak too late, the door was not opened; but the reply is, I know you not whence you are, Mat. 25. 10, 11, 12. When the Rich man beg'd for a drop of water to cool his tongue, being tormented in the flame; this was not granted, Luk. 16. 24, 25, 26. to intimate that not the leaſt mitigation of torment in Hell is to be lookt for. All at laſt will be ready to pray, Lord open the door that lets into thy Kingdom and Glory! Lord vouchſafe a little eaſe and reſpite in the midſt of our exceſſive agonies and ſorrows! Oh but then God's ear will be ſhut eternally as well as Heaven gate, and his mercy clean gone for ever. What madneſs is it then to waſt all our accepted time, and not to come to the Throne of Grace, before the day of grace comes to an end!

p. 44The ſecond Uſe ſhall be of Caution. Two things you are to be cautioned about.

1. Take heed of reſting in prayer it ſelf, in th… bare duty done. Prayer is your ſecurity, not in it ſelf conſidered, but becauſe it leads you to the Rock that is higher then you, Pſal. …. 2. Prayer puts you under the Lord's Wing and you are covered with his Feathers, and his Truth becomes your Shield and Buckler. They that reſt in opere operato, vainly imagining, that ſpeaking the words of prayer will help them; they uſe prayer like a Charm, and are unacquainted with the right manner of praying.

2. Take heed of thinking that any kind of prayer will ſecure you, and engage God for you. Unbelieving prayers, where Chriſt is not relyed on for Audience; cold and careleſs prayers, where the things pray'd for, are not prized; Hypocritical prayers, where the heart is not indeed engaged, will not reach God's ear, will not fetch the bleſſing. Sins bow will abide in ſtrength, notwithſtanding theſe prayers; nor will the ſtrong holds of Satan be thrown down by them.

The third Uſe ſhall be of Exhortation unto this duty of prayer. The Arguments to perſwade you, are theſe following.

1. Scripture-Commands are very frequent, which require this duty. How often is prayer called for? And not only the Lords Authority p. 45in theſe commands is to be regarded, but alſo his goodneſs; he does not require prayer, that he may receive from us, for he is ſo much above us, that he needs us not, nor our performances; and ſo infinitely perfect, that there can be no addition to the perfection of his being, or his bleſſedneſs; but therefore Lord call us to pray always, Luk. 21. 36. to pray every where, 1 Tim. 2. 8. to continue inſtant in prayer, Rom. 12. 12. in every thing by prayer and ſupplication, to make our requeſts known unto God, Phil. 4. 6. becauſe he is willing to give what we need, and to communicate that mercy, without which, we muſt needs be miſerable.

2. The efficacy of prayer, ſhould perſwade to prayer. He that bids you ſeek his face, if your hearts eccho back. Thy face Lord, will we ſeek, will in no wiſe hide his face from you, nor put you away in anger, Pſal. 27▪ 8, 9. By prayer, you may prevail with God for his love, and being intereſted in that, nothing will be denyed. That the efficacy of prayer may be evident, I ſhall imitate the Apoſtle, ſpeaking concerning Faith, Heb. 11. and reckon up the wonders that have been the effects of prayer.

By prayer Abraham had ſaved Sodom, though the cry of their ſins was ſo loud and great, if there had been ten Righteous perſons in it: by prayer he obtained a Son from God, when his Wife Sarah was paſt Child-bearing. p. 46By prayer, Jacob was delivered from the wrath of his Brother Eſau. Jonah by prayer, out of the Whales belly, and the three Children out of the ſeaven-times heated Babyloniſh Furnace.

By prayer, David ſtayed the Plague, ſo that it ſeized not on Jeruſalem, and cauſed the Sword of the deſtroying Angel to be put up into the Sheath again.

By prayer, Elias ſtayed the Rain for three years and ſix moneths, and by the ſame means, opened the Bottles of Heaven, that the Earth brought forth her Fruit: By prayer he brought down fire, which conſumed the two Captains, and their fifties that came to take him.

By prayer, Joſhua commanded the Sun, and it ſtood ſtill in Gibeon; and the Moon in the Valley of Aijalon, for the Lord hearkened to the voyce of a man, and fought for Iſrael.

By prayer Daniel ſtopped the mouths of Lyons, and came untouched out of the Den; and by prayer Peter, and Paul, and Silas, were delivered out of Priſon, Shackles, Iron gates, being but weak things to the power of ſupplications.

And what ſhall I more ſay, for time would fail me, as the Apoſtle ſpeaks, if I ſhould tell of Samuel, of Sampſon, of Jehoſhaphat, of the Prophets alſo, and of the Apoſtles, who by prayer procured thunder to deſtroy their Enemies; out of weakneſs, were made ſtrong; turned to …ight the mighty Hoſts of Adverſaries; the Dead they raiſed to life again; made p. 47the Lame from the Womb, to walk and leap; healed Diſcaſes beyond the skill of art of Cure. Behold prayers efficacy, though performed by men of like paſſions with our ſelves! this ſhould perſwade us to the love and practice of the duty.

3. Who is it that would hinder you from prayer? Who ſtands at your right hand to reſiſt you? certainly 'tis an Enemy, who is unwilling you ſhould draw nigh to God, becauſe he knows 'tis ſo good for you, Pſal. 73. ult. Your own hearts alſo are ready to draw back, but this argues their egregious folly and deſperate wickedneſs.

4. What has followed upon the omiſſion of prayer? Has not this Omiſſion uſhered in ſins of Commiſſion? have you not, when you have neglected to cry for ſtrength in your ſouls, found your ſelves like Reuben, unſtable as water? have you not eaſily been induced to do that which has fill'd the face of God with frowns, and the mouth of Conſcience with Reproaches? On the other ſide, has not prayer been with ſucceſs ſometimes? have you not found encouragement & grace at the mercy ſeat? Oh do that, which both bitter and ſweet experience prompts you to.

5. Prayer is an honourable employment; in this duty you have admittance to the ear of the King of Heaven; how high is your Company? your fellowſhip is with the Father, p. 48and with his Son Jeſus Chriſt, 1 Joh. 1. 2. Though the Lord be high, yet he hath reſpect unto the lowly, he will regard the prayer of the moſt deſtitute, and not deſpiſe it; he allows you a freedom to pour out your complaints, and to make known before him your troubles. And what honour is this, to have to do immediatly with God, to have him ſo nigh to you in all that you call upon him for? Deut. 4. 7.

6. Frequency, and fervency in prayer, will be a great evidence of your Regeneration and Adoption. The Child, when born, crys; and the Sinner, when born again, prays. Of Paul, 'twas ſaid as ſoon as he was Converted, behold he prayeth, Act. 9. 11. 'Tis the Spirit of Adoption that makes us cry, Abba, Father. If we cannot be ſatisfied unleſs we approach unto God, and value his favour and fellowſhip above all Earthly things; and are chiefly deſirous of thoſe bleſſings which he never gives in wrath; and having given, never takes away again; we may conclude from our ſpiritual breathing, our ſpiritual life. Now a good evidence of Regeneration, what will it be worth in a day of trouble, in a dying hour.

The laſt Uſe ſhall be of Encouragement to Believers.

1. Their prayers are Gods delight, Prov. 15. 8. The Sacrifice of the Wicked is an abomination p. 49to the Lord, but the prayer of the upright, is his delight: ſo Cant. 2. 14. O my Dove, that art in the clefts of the Rock, in the ſecret place of the ſtairs, let me ſee thy Countenance, let me hear thy Voyce, for ſweet is thy Voyce, and thy Countenance is comely. We are pleaſed with the talk and requeſts of our Children, though their language be lisp'd and broken. And God is infinitely more indulgent then earthly Parents are, or can be; and much more willing to give good things than they, Mat. 7. 11.

2. There are many reaſons why the God, whom Believers pray to, ſhould ſecure them.

1. They are his choſen ones. God pitch'd his love on them, before the foundation of the world was laid.

2. They are his Sons purchaſe; he has bought them with a price, ſhed his Blood for the Remiſſion of their ſins, gave his Life for their Ranſom.

3. They are in Covenant with God; he has engaged to be their God, and ſurely he will be their Guard alſo.

4. They are Veſſels of mercy, in whom he does deſign to glorifie his grace and love for ever.

Surely then, he will heed theſe when they pray; he will give them the good they need, and ſave them from the evil which makes them flye to him for ſhelter. I have done with the firſt Doctrine, That a Chriſtians p. 50ſecurity lyes very much in Praying Always.

D. 2. All prayer is of concernment to be uſed. praying always with all prayer, ſays the Text. Prayer is a duty of very great extent, and the parts of it are admirably ſuited unto the preſent State and condition of a Chriſtian, and the divers kinds of prayer very well agree with the various circumſtances wherein we are. All the ways of ſeeking God ſhall be to purpoſe, if he be but ſought diligently, and according as he himſelf has appointed; for he tells us plainly that he ſayes, Not to the ſeed of Jacob, ſeek ye me in vain. Eſa. 45. 10.

Two things I ſhall here inſiſt on. Firſt, I ſhall ſpeak concerning the parts of prayer, and ſhew you how all theſe parts are to be uſed. Secondly, I ſhall give you the ſeveral kinds of prayer, and ſo perſwade and direct you unto each kind, that this duty may be performed in its utmoſt latitude.

I begin with the parts of Prayer, and they are theſe.

1. One part of Prayer is an humble compellation or naming of God. Thoſe titles that are given him in Scripture we muſt be acquainted with, and ſuch ſhould be uſed as are moſt ſuitable unto the matter of our prayers, and which have the greateſt tendency to excite thoſe gracious and ſpiritual affections, which p. 51are required in our Supplications. If we conſult the prayers of Saints, which are recorded in the Bible, we ſhall find, that God is called ſometimes Lord, ſometimes Father, ſometimes the great and mighty and terrible God, ſometimes the King of Glory, ſometimes the high and lofty one that inhabits eternity whoſe Name is Holy; ſometimes, the God and Father of Chriſt, and likewiſe the Father of Mercys, and God of all Comfort. 'Tis not amiſs to add unto Gods Title thoſe Attributes, the conſideration whereof may help towards ſuch a frame of Spirit as becomes Prayer.

Would we have our heart in an holy awe, and fill'd with reverence and Godly fear? mention then his omnipreſence, greatneſſe, his holyneſs, and his jealouſy. Would we have our hearts broken for ſin? Mention his anger and hatred of Iniquity; and withall, his goodneſs, and forbearance, and readineſs to be reconciled, for the riches of his goodneſs, and long-ſuffering ſtrongly lead unto repentance. Rom. 2. 4. finally, would we in our requeſts, have our deſires enlarged, and our faith encouraged, and be alſo forward to praiſe? Mention then the freeneſs of Gods love, the Superabundance of his grace, as he is the Father of Jeſus Chriſt. As of old he was ſtiled, The Lord that brought Iſrael out of Egypt, and afterwards, the Lord that delivered Judah from the north Country, namely, out of the Babyloniſh Captivity: ſo likewiſe p. 52in the new teſtament, he is called the God and Father of our Lord Jeſus Chriſt, Eph. 1. 3. 1 Pet. 1. 3. 2 Cor. 1. 3. Chriſt is the only prevailing advocate in Prayer, and his relation to God, the ground of our hope and expectations.

2. A Second part of Prayer is acknowledgment and confeſſion of ſin. This confeſſion God requires. Jer. 3. 13. Only acknowledge thy Iniquity, that thou haſt tranſgreſſed againſt the Lord thy God. To confeſſe ſin, has been the practice of the Penitent. God has been honoured when offending of him has been acknowledged moſt unreaſonable, and heinous; and confeſſion has had a great influence unto the making of Sinners humble and aſhamed, and upon it how quickly has forgiveneſs followed: Pſal. 32. 3, 4, 5. While I kept Silence (i. e. while I excuſed and extenuated my ſin, and refuſed ingenuouſly to acknowledg it) my bones waxed old, through my roaring all the day long, for day and night thy hand was heavy upon me, my moiſture was turned into the drought of Summer, Selah. I acknowledged my ſin unto thee; my iniquity have I not hid; I ſaid, I will confeſs my Tranſgreſſions unto the Lord, and thou for gaveſt the iniquity of my Sin, Selah.

This confeſſion of ſin, in Prayer ſhould be Particular; generall acknowledgments move but little; The very root of ſin muſt be dug unto and bewailed. Paul crys out he was a Blaſphemer, p. 53and Perſecutor, and Injurious, 1 Tim. 1. 13. and laments the law in his members, the body of death, that made him ſo forward unto evil, Rom. 7. David particularizes his uncleanneſſe and blood-guiltineſs, and traces theſe abominable ſtreams, unto the fountain whence they iſſued forth, the Corruption of his Nature. Pſal. 51. 5. Behold I was ſhapen in Iniquity, and in Sin did my Mother conceive me. Our deſpiſing the remedy which Chriſt offers in the Goſpel, ſhould alſo be confeſſed with Special Sorrow; for herein we go beyond the very Devils, who never had one offer of pardon and grace made to them. And finally, as there is abundant cauſe, we ſhould fall to Judging and Condemning of our ſelves. One that is truly penitent, is as Guiliel. Paricienſis ſays, Fidelis Dei orator contra Seipſum, a faithful pleader for God againſt himſelf. We muſt unclaſp the Book of Conſcience and Spread it before the Lord, we muſt hold up our hands, and cry Guilty, guilty; and ſay we can lay claim to nothing as our due, but ſeverity and Puniſhments.

3. A third part of prayer is Deprecation, or praying againſt what we have deſerv'd and are afraid of. We ought with great ſolicitouſneſſe to pray againſt the anger and hatred of God. He, even he, is to be feared, who can ſtand in his ſight when once he is angry? Pſal. 76. 7. The anger of God expreſſe it ſelf Several ways: the lighteſt expreſſion of it, namely p. 54in temporal and outward calamities, are ſometimes very terrible, Peſtilences, Famines, the ſword of War which devours fleſh, and drinks blood; how intolerable are they lookt upon? but ſpiritual judgments are worſe than theſe, and argue hotter diſpleaſure; when the Lord gives ſinners up to blindneſs of mind, ſearedneſs of conſcience, ſtrong deluſions, vile affections, hardneſs of heart; this ſhewes he is exſtreamly angry. The other may, but theſe judgments eſpecially ſhould be deprecated.

But the worſt of all is to come in the other World, and thats the vengeance of Eternal Fire: Oh how importunate ſhould we be to be delivered from Wrath to come That we may not be ſentenced to depart with a Curſe at the great Day! that Hell may not be our Eternal home! How importunate ſhould we be, that we may not in utter Darkneſs be gnawed by the Worm that never dyes, that we may not dwell with devouring Fire, nor inhabit Everlaſting Burnings.

4. A fourth part of Prayer, is Petition, here God gives us leave to be bold and large, and when we have asked never ſo much, he is ready to do exceeding abundantly above all that we can ask, or has entred into the heart of Man to conceive. Pardon we ſhould petition for, for we highly need it: And the Lord has ſaid, though we have made him to ſerve with our ſins, and wearied p. 55him with our iniquities, yet he will blot out tranſgreſſions for his own ſake, and remember our ſins no more, Eſa. 43. 24, 25. Till a Pardon be obtained, nothing elſe can be expected; but when once God in Chriſt is reconciled, and become a Father, nothing will be denied. His Love therefore, and the ſence of it ſhould be intreated with our whole heart. And ſince the Lord has promiſed to give both Grace, and Glory, Pſal. 84. 11. we may be bold to be petitioners for both. We ſhould be earneſt, that grace and holineſs may be wrought in truth in our hearts, that Grace may be continually increaſed, and that we may perſevere, and be faithful to the very Death; and at length uttain that Glory, Honour, and Immortality, which is promiſed unto patient continuance in well doing. Temporal Bleſſings alſo, we have leave to ask, for the Lord conſiders our frame, and every way is ready to encourage us unto our Duty.

5. A fifth part of Prayer is Interceſſion for others. Not only thoſe ſhould be remembred by us, that ſtand in a near relation to us: But we ſhould be concerned for the whole City, for the whole Nation; nay for the whole Church of Chriſt militant upon Earth. We ſhould prefer Jeruſalem before our chief joy, we ſhould not keep ſilence, we ſhould give the Lord no reſt till he eſtabliſh, and till he make Jeruſalem a praiſe in the Earth, p. 56Eſa. 62. 6, 7. we ſhould in no wiſe hold our peace, till the righteouſneſs thereof go forth as brightneſs: And the Salvation thereof as a Lamp that burneth. That is, till the Church is both reformed, and delivered from oppreſſing adverſaries. In Prayer we are to have regard to our ſelves, to others, nay to the Lord himſelf, and Chriſt his Son. We are to beg that His Name may be Hallowed, from the riſing of the Sun to the going down of the ſame; that his Kingdom may come: And that all on Earth may do his Will; and ſubmit unto the Scepter of his Word.

6. Another part of Prayer is Imprecation. Some are ſuch, that we are to deſire the Lord would fight againſt them. The evil Angels, we may pray that the Lord will rebuke them: and pull down that Kingdom of darkneſs under which the moſt of men are held in Bondage. In reference to men, we muſt be more ſparing in our imprecations, or wiſhing evil to them. David, and the other Prophets are not examples for us to follow in this matter; for they knew by a prophetick Spirit Gods intenſions concerning the perſons that they pray'd againſt. The general Rule which we ought to follow, is this, Mat. 5. 44. But I ſay unto you, love your Enemies; bleſs them that curſe you, do good to them that hate you; pray for them that deſpightfully uſe you and perſecute you; this is p. 57to reſemble God, Who maketh his Sun to riſe on the Evil and the Good. We are to beg rather the converſion than the confuſion of our Enemies; and ſuppoſing they are implacable, and incorrigble, we muſt deſire rather that they may be hindered from doing harm by their deſignes and power, than that harm may come to them, even when we pray againſt Antichriſt, whom we find devoted in Scripture to deſtruction; we muſt have no private grudg againſt the perſons of any; but our Eye muſt be at Chriſts Honour, that in Popery is ſo much ſtruck at, and at the advancement of the Goſpel, and of Zion.

7. A ſeventh part of Prayer is Thanksgiving. The Lords prayer ends with a doxology or giving Honour unto God, Mat. 6. 13. for thine is the Kingdom, and the Power, and the Glory for Ever. To praiſe, is to ſpeak foreign, with the Tongues of Angels. All the Creatures that are viſible, are mute, beſides man; He is the Worlds high Prieſt, that ſhould offer this Sacrifice of praiſe for all; He is the Tongue of the Creation, which ſhould be ſounding forth Gods goodneſs towards all. How much does the Lord let forth unto us! And ſhall we deny him the revenue of praiſe? His Mercys are without number; and his Love without motive, and without meaſure: When praiſe is offered he accounts himſelf Glorified, p. 58Pſal. 50. ult. therefore in every thing we ſhould give Thanks, for this is the Will of God in Chriſt Jeſus concerning us, 1 Theſ. 5. 18. Thus have I gon over the parts of Prayer, and none of theſe parts are needleſs.

In the ſecond place I am to give you the ſeveral kinds of Prayer: prayer is twofold, Vocal, when the Voice and Heart are joyned together; Mental, when the heart only is engaged.

1. I ſhall ſpeak of Vocal prayer, when Tongue and Heart go together in this Duty.

There are ſeveral reaſons why the Tongue is to be made uſe of in Prayer.

1. With our Tongues we are to honour God, and when they are thus employed ſpeaking to him, or of him, or for him, then they are our Glory. As there are ſins of the Tongue, ſo duties of the Tongue too; and as the Tongue of the Swearer, Blaſphemer, filthy and fooliſh Talker, is harſh and hateful to God; ſo the Tongue of him, that prays ſincerely, is pleaſant. Chriſt tell his Spouſe, that her Voice was ſweet, and her countenance comely.

2. In praying with others words, are neceſſary. Some muſt be the mouth of the reſt unto God.

3. Words; eſpecially Scripture Language, help to excite, and ſtir up our affections, and p. 59they ſerve to keep the Heart more intent upon the Duty.

This Vocal Prayer is threefold, firſt, Prayer in the Cloſet, ſecondly Prayer in the Family, thirdly Prayer in the publike Congregation and Aſſembly. Of all theſe I ſhall ſpeak in order.

1. Prayer in the Cloſet. That ſecret Prayer is the Lords Ordinance is very evident, Mat. 6. 6. But thou when thou prayeſt enter into thy Cloſet, and when thou haſt ſhut the Door, pray unto thy Father which is in ſecret. And as our Lord gave this Precept, ſo he is our example, in regard of ſecret Prayer, Mar. 1. 35. And in the morning, riſing up a great while before Day, he went out and departed into a ſolitary place and there prayed. Jacob was left alone, and wreſtled with God, and had the name of Iſrael given him, for as a Prince, he had power with God and prevailed, Gen. 32. 24, 30. Now if you would be fully informed, what this wreſtling was, compare the forecited place, with Hoſ. 12. 3, 4. By his ſtrength he had Power with God, yea, he had power over the Angel, i. e. the Angel of the Covenant, and prevailed. He wept and made Supplication to him.

Now for the better managing of this ſort of prayer, lot theſe rules be obſerved diligently.

1. Affect privacy, be as ſecret as poſſible, though we are not to be aſhamed of any duty; p. 60and though our light is to ſhine before men, that they ſeeing our good works, may glorifie our Father in Heaven, yet a Chriſtian is to do much out of the ſight of others. As long as God's Ear is open to the moſt whiſpering prayers, what need is there that any other ear ſhould hear a word which we ſpeak? When there is a deſire that men ſhould take notice of our prayers, God takes no notice of them, unleſs of the Hypocriſie in them, to abominate them; therefore we have that caution from the Lord Jeſus, Mat. 6. 5. And when thou prayeſt, thou ſhalt not be as the Hypocrites are, for they love to pray ſtanding in the Synagogues, and in the corners of the Streets, that they may be ſeen of men; verily I ſay unto you, they have their reward.

2. Take the fitteſt time for ſecret prayer; the morning eſpecially is to be choſen, though once more in a day at leaſt, it ſhould be your ordinary practice to pour out your hearts in private before the Lord. My Voyce ſhalt thou hear in the Morning, ſays David. In the Morning O Lord, will I direct my prayer unto thee, and will look up, Pſal. 5. 3. If the Soul be ſerious in its addreſs unto God, in the beginning of the day, 'tis likely to have the more grace, and ſtrength to reſiſt temptations, and to walk with God all the day long. 'Tis better to be ſhorter in the Evening duties, and larger in the Morning, p. 61then the ſpirits are freſher and more abundant, and the ſoul has not ſuch clogs in its actings, as it meets with when the body is ſpent and tyred. But if ſomething unavoidably fall out, that you cannot pray at the time you deſire, and were wont; be ſure lay hold of ſome other opportunity, and neglect not the duty altogether.

3. Let the Word of God be lookt into, and meditated on when prayer is made: The Word will direct you, quicken and encourage you unto prayer. By the Word, God ſpeaks to you, as by prayer you ſpeak to him; if you regard not Gods voyce, how can you expect he ſhould mind yours? If you will not hear, and obey …he will not hear and grant what you requeſt of him. The Word ſhould dwell richly in you, Col. 3. 16. your delight ſhould be in the Law of the Lord, and in that Law ſhould you meditate day and night, Pſal. 1. 2. The Scriptures ſhould be ſearched, which ſhews they are a depth, and all is not at firſt looking into them diſcovered: you muſt ſeek here as for ſilver, and ſearch here as for hid treaſure, if you would underſtand the fear of the Lord, and find the knowledge of God, Prov. 2. 4, 5. How enlightning, how enlivening, how cleanſing, and transforming is the word of God? How ſweet and deſirable are the Lords teſtimonies? When the Spirit becomes the expoſitor of Scripture, and opens the eyes too, to behold wondrous p. 62things out of Gods Law, and affects the heart! oh then there is ſuch efficacy, profit, and ſweetneſs as is beyond compariſon.

4. Be liberal in this duty of ſecret prayer: Pray with a forward, and with a free ſpirit; grudg not the time you ſpend here, for this is the beſt way of turning time unto a good account. Be ſenſible how good it is to draw nigh to God, for the promiſe is, if you draw nigh to God, he will draw nigh to you, Jam. 4. 8. Draw nigh to God, and he will draw nigh to you; cleanſe your hands ye Sinners, purifie your hearts ye double-minded. Now Gods drawing near, implies his being reconciled to us, his manifeſting his power and grace for our help and ſupply. Oh the…fore go unto God with an holy eagerneſs, who is ſo ready to meet you, and to ſatiate the weary ſoul, and to repleniſh every ſorrowful ſoul, Jer. 31. 25. We muſt be much and often with God, for this is the way to come to an acquaintance with him; and the better we are acquainted with him, the more we ſhall love him, and be ſenſible of his love to us. Hark to what is ſaid, Job 22. 21. Acquaint now thy ſelf with him, and be at peace thereby, good ſhall come unto thee.

5. In ſecret prayer, be very particular; eaſe your Conſciences by a particular innumeration of your Iniquities, and the aggravations which have heightned them. Make known all your wants, before that God, who p. 63has ſtyled himſelf God All-ſufficient; fear not that the Lord will be weary of hearing, or be backward to give a gracious return. When you are alone with God, you may uſe the greater freedom of ſpeech; this being particular, will contribute much unto your brokenneſs of heart, with which the Lord is wellpleaſed, and alſo unto your own ſenſing of your maniſold wants, and making of you meet to be ſupplied.

6. Look after ſecret prayer: Stand upon your Watch-Tower, and obſerve what anſwer is given. The Merchant hearkens after the Ships that he ſends to Sea: When a Petition is preſented to a Prince, you wait what Anſwer will be returned. Be thus wiſe in prayer; if you ſpeed not, find out the Impediment: if you do ſpeed, be encouraged by anſwers to act Faith in God, and to perſiſt in prayer. Becauſe he has inclined his ear unto me, therefore will I call upon him as long as I live, ſays David, Pſal. 116. 1. And let anſwers of prayer be matter of praiſe, that Satan and Conſcience may not accuſe you of, and God may not be angry at your ingratitude.

Thus of the Rules concerning ſecret prayer. Now follow the Arguments to perſwade unto it.

1. Conſider, God ſees in ſecret; in ſecret places God ſees, for he fills both Heaven p. 64and Earth, his Omnipreſence is an evident demonſtration of his Omniſcience; as he cannot be confined to any place, ſo neither can he be excluded. All things are open and naked before him, Heb. 4. 13. And as his ſeeing in ſecret, is matter of terrour to the Ungodly, ſo of joy unto the Righteous. David ſpeaks both with wonder, and with gladneſs, Pſal. 139. 7, 8, 9, 10. Whithef ſhall I go from thy Spirit, or whither ſhall I flee from thy Preſence? If I aſcend up into Heaven, thou art there; if I make my Bed in Hell, behold thou art there; if I take the wings of the morning, and dwell in the uttermoſt part of the Sea, even there ſhall thy hand lead me, and thy right hand ſhall hold me. In what ſecret corner ſoever you are, God is with you; all your ſighs and groans, your complaints and deſires are taken notice of.

2. Frequency in ſecret prayer, is a great argument of Uprightneſs and Sincerity. 'Tis a ſign you ſeek God himſelf, when none but God knows of your ſeeking him. What the Apoſtle ſpeaks of the Jew, may be applied unto the Chriſtian: He is not a Chriſtian, that is one outwardly, but that is one inwardly, not foreign but foreign. not ſo much openly, as in ſecret, Rom. 2. 28, 29. The praiſe of ſuch is not of men, but of God.

3. Secret prayer is a marvellous way to thrive in grace, and to grow rich towards God. p. 65By this means Faith will grow exceedingly, Love will abound, and our Souls will proſper. Some Trades-men keep a Shop, and drive a Trade there, and gain thereby; but they have a ſecret way of trading, which is not obſerved, and by this they grow wealthy in a ſhort ſpace. A Chriſtian that is much in ſecret with God, O how much does he gain! ſuch an one, how good does he find the Lord, how ready both to forgive, and to give; and he can ſet his Seal unto that truth that God is plentious in mercy unto all that call upon him, Pſal. 86. 5.

4. Secret prayer is a means to fit for publick Ordinances. They that are moſt upon their knees in the Cloſet, will get moſt, benefit in the Sanctuary. The preparation of the heart is from God, and he muſt in ſecret be ſought unto, to fit our ſpirits for ſolemn worſhip. Thoſe that, before they come to hear, pray that Goſpel may come to them, not in word only, but in power alſo, and the Holy Ghoſt, and much aſſurance; theſe are likely to find the Goſpel working effectually, and that 'tis the power of God to their Salvation, Rom. 1. 16. Thoſe that before, they come to the Table, examine themſelves alone, beg that God would ſearch them, and are importunate for ſtrength againſt every Corruption, for all the fruits of Chriſt's ſufferings, for all the graces of the ſpirit, are not likely to be ſent away empty.

p. 665. Secret prayer is a means to keep the impreſſion of publick duties upon the heart, after the duties themſelves are ended. Your work is not over when publick Ordinances are over. Has any ſin been diſcovered and reproved; you muſt go in ſecret, and bewail it, and cry out, Lord, let not this, nor any iniquity have the dominion over me, Pſal. 119. 133. Has any duty been made manifeſt; you ſhould go in ſecret, and cry, Incline my heart unto thy Teſtimonies, and make me to go in the path of thy Commandments, Pſal. 119. 35, 36. Have any gracious and holy reſolutions, by the motions of the ſpirit, with the word, been made; you muſt go alone, and beg, Keep this O Lord, for ever in the imagination of the thoughts of my heart, and eſtabliſh my heart unto thee, 1 Chron. 29. 18.

6. Secret prayer, is the way to have ſpecial tokens of Gods love, and thoſe joys that a ſtranger does not intermeddle with. Oh the ſweet meltings and thawings of the heart for ſin, as 'tis an abuſe of mercy, that are experienced in ſecret prayer! Oh the viſits that then the great Phyſician of Souls does make! How ſuitably and gently does he deal with the wounded ſpirit! what aſſurance does he give, that he will in no wiſe caſt out, but give reſt unto the weary and heavy-laden! Mat. 11. 28. Oh what peace is ſpoken to the Saints in anſwer to prayer! what ſweet intimations are given, and ſometimes a plerophory p. 67and full perſwaſion of their intereſt in that love which is unchangable and everlaſting? Surely the ſecret of the Lord is with them that fear him, and he will ſhew them his Covenant, Pſal. 25. 14.

7. Conſider, God will reward openly: This Argument Chriſt uſes to enforce ſecret prayer, Mat. 6. 6. Thy Father which ſeeth in ſecret, ſhall reward thee openly. As all ſecret wickedneſs ſhall at laſt be detected and puniſhed, ſo all ſecret piety and godlineſs ſhall be made manifeſt before the whole world at the Judgment day, and the reward will be exceeding great and everlaſting.

So much be ſpoken concerning prayer in the Cloſet.

2. Prayer in the Family is to be inſiſted on. And that Family-prayer, is a duty may be evidently proved by theſe Arguments.

1. The Apoſtle in the Text, enjoyns all prayer, and Family-prayer is one kind that holy men have uſed. Joſhua reſolves that he, and his Houſe would ſerve the Lord, Joſh. 24. 15. and prayer is ſo principle a part of Divine Service, that in Scripture, 'tis ſometimes put for the whole, Gen. 4. ult. Then began men to call upon the Name of the Lord; that is, in a more publick manner to worſhip him. So of Cornelius 'tis ſaid, that he feared God with all his Houſe, and pray'd unto the Lord always, Act. 10. 2.

p. 682. Families of Believers are ſtyled Churches in Scripture, and in a Church there is a joyning together in prayer & other exerciſes of Godlineſs. The Apoſtle Paul wiſhes grace and peace to the Church in Philemons Houſe, Phil. 2. 3. and v. 22. ſpeaks of their joynt-prayers, through which he truſted he ſhould be given to them.

3. The Family ſtands in need of bleſſings, which they are together to beg for, and to deprecate Family evils; And for encouragement, Chriſt has promiſed, that where two or three are gathered together in his Name, he will be in the midſt of them, Mat. 18. 20. Now in Families-duties, two or three are gathered together in Chriſts Name, and his prefence may without preſumption be expected.

4. Wrath is threatned upon prayerleſs Families. Pour out thy Fury upon the Families that call not upon thy Name, Jer. 10. 25. I grant indeed that the word Families is of ſuch a Latitude, that it extends unto Countries and Kingdoms; but if there be an obligation upon Countrys and Kingdoms to joyn in calling upon God, ſurely then Familys more ſtrictly taken, are in no wife Exempted.

Having proved Family-Prayer a Duty, I ſhall lay down ſome directions as to the performance of it.

p. 691. Be ſenſible that Prayer is a buſineſs of greater concernment, than any wordly buſineſs whatſoever. You are indeed to be diligent in your Callings that are particular; but your general Callings is of greateſt weight. The general Calling is that which all are called to; and what are all called to? They are called to ſerve and glorifie God; and to work out their own Salvation. Prayer is a part of your Homage to the King of Heaven. Much Spiritual and Eternal benefit is to be obtained by it, therefore do it not as a by-buſineſs, neither let every ſmall matter cauſe the omiſſion of it.

2. Believe that ſucceſs in your Callings depends upon the Lords Bleſſing, the bleſſing of the Lord maketh Rich ſays Solomon, and he addeth no Sorrow with it, Prov. 10. 22. without thee tis in vain to riſe up early, and to ſit up late, and to eat the Bread of carefulneſs. Now Prayer for this bleſſing, is the way to fetch it. I grant indeed that many thrive in the World without Prayer; but then Wealth is a Curſe and a Snare to them; 'tis a weight that hinders them from aſcending into the Hill of the Lord, and helps to ſink them into deſtruction and perdition.

3. Let Prayer ordinarily be twice a day, as under the old Law there was a morning, and evening Sacrifice, and let the whole Family joyn in it if it be poſſible; ſince there are none but need prayer, and may receive advantage by it.

p. 704. Let the Word of God be read when Prayer is made, that not only you, but your houſholds after you may be acquainted with the Miſterys of the Goſpel, and with the will of God. Abraham communicated what he had learned from the Lord unto his Family, he uſed his Authority, and commanded his Children, and his Houſhold after him, to keep the way of the Lord, Gen. 18. 19.

5. Take heed of cuſtomarineſs, and formality in family-Worſhip, engage always with a ſerious Spirit, and in every Duty ſtir up your ſelves, to take hold on God.

I conclude with the motives to perſwade you to Family-Prayer.

1. You that are Governours have a charge of the Souls that dwell under your Roof, and muſt anſwer for them. Therefore you are to pray with them; to pray for them: Elſe you will incur the guilt of the Blood of Souls and that will lie heavy. You provide food for your Houſholds, for you are unwilling it ſhould be ſaid, you are ſo much worſe than Infidels, as to ſuffer any to ſtarve that dwels with you. Oh what unmercifulneſs is it, patiently to ſuffer thoſe of your Houſhold, to go on in the way that leads to Damnation: And not to call upon the Lord, in their hearing, that they may be ſaved!

2. Families are the Seminaries both of Church and State. And therefore as you deſire p. 71the Church may be pure, and the State Righteous, look well unto your Families; and let Religion flouriſh in them. Reformation indeed muſt begin at Perſons, and if every one would mend one; all would be reformed. But from perſons it muſt proceed to houſes: And if theſe were but once leavened with godlyneſs; what holy Citys, and what an happy Nation would there be!

3. Conſider Family-Worſhip, has wofully been neglected of late in theſe declining times. How many large conſciences, looſe principles, and looſe practiſes, are there to be found among us! We match Laodicea in Luke-warmneſs; and what was ſaid of languſhing Sardis, may be applied to us, that we have a name to Live, but are Dead, Rev. 3. 1. In many Families all are ſtark ſtone Dead, and there is a moſt impious, and groſs neglect of God and Duty: and in other Families all are ready to dy, lively ſervices are rarely to be found. Oh 'tis high time to awake, and vigorouſly to endeavour, that in our houſes the Lord may be ſerved by all, and that with all their Heart, and all their Soul, and all their mind, and all their Strength.

I have done with Family-Prayer.

3. Prayer, in the publick Congregation and Aſſembly is to be ſpoken to. Gods Temple of old was ſtyled the Houſe of Prayer, Luk. 19. 46. becauſe there his people met together, to ſeek his Face; Publick prayer is a p. 72great Ordinance, and when rightly managed of great efficacy.

Now, the Rules concerning publick prayer are theſe.

1. Theſe Prayers muſt be performed in a known Tongue, that all may underſtand and be edified, 1 Cor. 14. and they ſhould be well expreſſed, nothing that is raw, unſeemly, or that borders upon nonſence, or Blaſphemy, ſhould be brought forth in the Aſſembly.

2. Come at the very beginning. To come late is both offenſive to God, and to ſerious Spirits; and 'tis to cheat and defraud your own Souls; and when you are here, let your geſture be reverent; for God expects Worſhip and adoration from your whole man; internal from Soul, and external from the Body.

3. Take heed of diſtraction, when there are ſo many objects to divert you, and your hearts are ſo exceeding ſlippery. Remember Gods jealous Eye is fixed upon you; and as he cannot be deceived, ſo he cannot endure to be mocked by you, Gal. 6. 7.

4. Take head of carnal deſires in your publike Duties. Let not your ſupplications be like …hoſe of the Phariſees and Scribes, of whom Chriſt ſayes they made prayers onelyonly for a pretence & ſhew, Luke, 20. 47. The hypocrite is like the Birds of Prey, which though they ſore never ſo high towards Heaven, p. 73yet their eye is ſtill downward, that they may catch ſomething. Be not ſeemingly devout in the Congregation, that you may the more unſuſpectedly be unjuſt in ſhops, and ſecretly intemperate and unclean. But be very ſincere in your publick addreſſes unto God; as knowing you have to do with him, that ſees not as man ſees, that judges not according to outward appearance; but tries the heart and veins.

And to perſwade you to this publike Prayer, conſider,

1. God is hereby Acknowledged and Honoured. His people hereby teſtify to the World, that there is a Lord in Heaven, whom they worſhip, and from whom they have their expectation. And indeed this is one reaſon of publick inſtitutions, that we may make a profeſſion to the world whoſe we are and whom we ſerve.

2. The Lord vouchſafes ſomething to his people in the Sanctuary, that elſewhere is not to be found. David was in an admirable frame when he was in the Wilderneſs of Judah; God was liberal to him both of Grace and Comfort: but he is not ſatisfied, becauſe deprived of publick ordinances that were adminiſtred in the tabernacle: therefore he crys out, My Soul thirſteth for thee, my Fleſh longeth for thee, to ſee thy power and thy glory ſo as I have ſeen thee in the Sanctuary, Pſal. 63. 1. 2.

p. 743. The united prayers of many Saints togegether, is ſtronger, and more apt to pravail. Uis unita fortior, much fire together gives the greater heat; and many waters joyned, run with more violence: and in like manner, when a great congregation joyns together as one man to wreſtle with God in prayer, how Succeſsful are they like to be! Abraham alone had like to have prevail'd for Sodom; but put the caſe there had been an aſſembly of righteous ones, belonging to Sodom, that had joyned with Abraham in prayer, ſurely the City had been ſpared.

I have dispatched vocal Prayer, which I divided into three kinds, ſecret, family, and publick.

2. In the ſecond place I come to ſpeak of Mental Prayer, when the heart alone without the tongue is engaged. Now this Mental prayer is two fold; firſt, more Solemn; Secondly, more Sudden and Ejaculatory. 'Tis lawfull and poſſible to pray alone with the heart in a more ſolemn manner, & truly in ſome places and in ſome circumſtances, words may not be ſo convenient to be uttered; but where 'tis convenient, words ſhould be uſed, becauſe 'tis difficult to pray any while only in the heart; and do it without roaving.

But Mental prayer, that is more ſudden and ejaculatory, I ſhall a little dilate upon. In this kind of prayer, the Soul lifts up it ſelf p. 75to God, in ſome ſhort deſire and requeſt. Thus Moſes cryed unto God, Exod. 14. 15. and yet we read not of a word, uttered. Thus Nehemiah prayed, when King Artaxerxes was ſpeaking to him, Neh. 2. 4. Theſe holy ejaculations are the very breathings of the new creature; they mightily help to keep down the luſtings of the Fleſh; and to preſerve us unſpotted by the world, or the unclean God of it; but the heart hereby is kept cloſe to the God of heaven.

Concerning this mental ejaculatory Prayer let theſe directions be obſerved. 1. Let the heart frequently be ſending up deſires to God, all true deſires are obſerved, are pleaſing to him, and ſhall be ſatisfied; let theſe deſires therefore be ſtrong, and principally after the greateſt; that is to ſay, Spiritual bleſſings.

2. In all your civil employments, let your hearts ever and anon be thus engaged; this will make, and keep you Spiritual; 'twil hinder your eſtrangment from God, and your being enſnared by the unrighteous Mammon.

3. Let every temptation at the very firſt be reſiſted by this kind of prayer: thus watch and pray, that ye enter not into Temptation, Mat. 26. 41. Oh ſigh and groan to the God of all grace, when you find Satan aſſaulting, and a ſinful and deceitfull heart ready to yeild, that you may have grace to help in the time of need, Heb. 4. ult.

p. 764. Let this ſort of Prayer, begin and end every duty; ſigh before for aſſiſtance, and ſigh afterwards for acceptance; and that infirmities through Chriſt Jeſus, may be paſſed by, and that you may obtain ſome Spiritual advantage by every ordinance.

5. Begin and end every day with mental Prayer; aſſoon as ever you awake, there are many watching for your firſt thoughts; Satan, and ſin, and the world will have them, if your Souls are not lifted up to the Lord. Let him be laſt likewiſe in your thoughts: this is the way to lie down in Peace and Safety, Pſal. 4. ult.

6. Eſpecially upon the Sabbath day, ejaculatory prayer ſhould be abundant: you muſt not then think your own thoughts, nor find your pleaſures. Holy deſires ſhould iſſue forth continually, Sabbaths would be gainful ſeaſons indeed, were they but thus improved.

7. Mix mental Praiſe and Prayer together. Let your Souls, and all that is within you, bleſſe the Lord upon every manifeſtation of his goodneſs, as well as deſire bleſſings from him.

And thus have I gon over the parts, and kinds of Prayer, much work, indeed I have told you of, but the more work the better; for the more grace is to be expected, in order unto the performing of what is required. I ſhall conclude with a very brief Application in two words.

p. 771. How ſharply are they to be reproved, that inſtead of praying with all prayer, uſe no prayer, but live in the almoſt total neglect of this duty.

2. Be perſwaded to pray with all Prayer. All prayer that God has appointed, he is ready to hear; in all prayer the name of Chriſt may be uſed, and the promiſes of God which are ſure, exceeding great and precious, may be pleaded: and how glad may we be that the Lord has appointed ſo many ſucceſsful wayes of ſeeking him, wherein he has conſulted the variety of our conditions and neceſſitys? So much for the ſecond Doctrine, That all Prayer is to be uſed.

D. 3. Prayer when rightly performed, is Supplication in the Spirit. Indeed all our worſhip of God who is a Spirit, muſt be in Spirit and in truth, Joh. 4. 24. elſe 'tis in truth, no worſhip. As the body without the Spirit is dead, ſo dutys without Spirit are dead alſo.

In the handling of this point, I ſhall firſt open to you what 'tis to pray in the Spirit. Secondly, Lay down the reaſons of the Doctrine. Thirdly, Anſwer ſome caſes of conſcience about praying in the Spirit. Laſtly, make application.

Firſt, What 'tis to pray in Spirit. This, as I have already intimated, refers both to the Spirit of him that prays, and alſo to the Spirit of God, who helps to pray.

1. This praying in the Spirti refers unto p. 78the ſpirit of him that prays, and ſeveral things are here included.

1. To pray with our ſpirit, implies, to pray with underſtanding. I will pray with the ſpirit, and I will pray with underſtanding alſo, 1 Cor. 14. 15. we muſt not only underſtand the words that are ſpoken, but alſo, and that principally, the worth of thoſe things which we Petition for; we muſt likewiſe in ſome meaſure be acquainted with the All-ſufficiency and Faithfulneſs of that God whom we pray to, and with our own indigency that are the Petitioners. The Athenians had an Altar dedicated, foreign, to the unknown God, Act. 17. 23. and they are ſaid ignorantly to worſhip him; and truly all their worſhip degenerated into ſuperſtition. We muſt know the Lord and our ſelves, what his promiſes and our own Needs are, elſe prayer will be of no account.

2. To pray with our ſpirit, implies, to pray with judgment, diſcerning between things that differ. There is as vaſt a difference between Sin and Holineſs, as there is between Deformity and Beauty: There is as vaſt a difference between the Creature and the Creator, as there is between the broken Ciſtern that can hold no water, and the Fountain of living waters, Jer. 2. 12, 13. Be aſtoniſhed O ye Heavens, at this, & be horribly afraid; be ye very deſolate ſaith the Lord, for my people have committed two evils, they have p. 79forſaken me, the Fountain of living waters, and hewed them out Ciſterns, broken Ciſterns that can hold no water. There is as vaſt a difference between a ſtate of Grace, and a ſtate of Wrath, as there is between Heaven and Hell. Now he that prays, muſt be apprehenſive of all this; and a believing apprehenſion of it, will make him earneſt for the loving kindneſs of the Lord, and that he may taſte more and more of the Fountain of living waters, and be cleanſed from all defilements.

3. To pray with our ſpirits, implies, to pray with intention of mind. Abraham drove away the fowls that did light upon his Sacrifice, Gen. 15. and ſo ſhould we drive away the impertinent and ſinful, and troubleſome thoughts that ariſe, or are injected into our hearts, when we engage in ſprayer. Our hearts cannot wander in the leaſt, but they are eſpied by him, whoſe name is jealous. We ſhould therefore deſire that the Lord himſelf, who holds the wind in his Fiſts, would ſeize upon our more unruly hearts, and keep them cloſe to himſelf in duty, eſpecially conſidering there are ſome kind of diſtractions that nullifie and make void, prayer; diſtractions that are not regarded, not lamented, not watched, or ſtriven againſt.

4. To pray with our ſpirits, implies, to pray with ſpiritual affections. The affections are the wings of the Soul; and the Soul is p. 80carried either to, or from any thing, according as the affections are inclined. The Apoſtle exhorting to ſeck the things that are above, preſently adds, ſet your affection on things above, Col. 3. 1, 2. intimating, we ſhall never ſeek the things above in good earneſt, unleſs our affections be placed on them. Thoſe affections that have evil for their object, muſt ſpend their ſtrength upon ſin, which is the worſt of all evils. Sin muſt be hated moſt perfectly; ſin muſt cauſe the deepeſt ſorrow; ſin muſt be moſt feared; and againſt ſin, the heart ſhould riſe with the greateſt indignation. Thoſe affections that have good for their object, as love, deſire, and the like, ſhould run with a full ſtream towards God, and thoſe great things that are brought to light by the Goſpel, and promiſed in the covenant of grace. The ſtronger and more ſpiritual our affections are in prayer, the better ſucceſs will follow, 2 Chron. 15. 15. 'Tis ſaid of Judah, that they ſought the Lord with their whole deſire, and he was found of them.

2. This praying in the ſpirit, refers to the Spirit of God who helps to pray. The Apoſtle Jude exhorts to build up our ſelves on our moſt holy Faith, and to pray in the Holy Ghoſt, Jud. 20. and ſo to keep our ſelves in the love of God; looking for the mercy of our Lord Jeſus Chriſt unto Eternal life. Now p. 81the operation, or working of the ſpirit of God in prayer, I ſhall explain in theſe particulars.

1. The Spirit of God teaches Believers for what to pray; he opens their eyes to underſtand the Word, and to know what the Will of the Lord is. W know not, ſays the Apoſtle, what we ſhould pray for as we ought, but the ſpirit mak…th interceſſion for the Saints, according to the Will of God, Rom. 8. 27.

2. The ſpirit removes impediments to prayer; he turns that love, that naturally is in the heart to ſin, into hatred; he cauſes the World that was Idolized, to be contemned; he cures that infidelity, in reference to the excellency of ſpiritual things, that the unrenewed Soul is full of; as alſo that enmity againſt God and Holineſs, which was in the mind all the while 'twas Carnal. Where the Spirit of the Lord is, there is liberty, 2 Cor. 3. 17. the Fetters are knockt off, the Clogs removed, the Soul is brought out of Priſon, and is made free, both unto the performance of duty, and free in the performance of it.

3. The Spirit encourages unto prayer; he lets Believers underſtand, that now is the accepted time, that now is the day of Salva…ion, 2 Cor. 6. 2. Wherefore, he ſaith, I have heard thee in a time accepted, in a day of Salvation have I ſuccoured thee; behold, now is the accepted time, behold, now is the day of Salvation. p. 82Though the Lord ſhould have been ſought much ſooner, yet 'tis not too late to ſeek him now, he will be found by the hearty ſeeker: ſuch ſeeking ſhall not be in vain, Deut. 4. 29. But if from thence thou ſhalt ſeek the Lord thy God, thou ſhalt find him, if thou ſeek him with all thy heart, and with all thy ſoul.

4. The Spirit enables Believers to act thoſe graces that are required in prayer. There are four graces eſpecially that ſhould be exerciſed in our ſupplications, Humility, Faith, Love, Patience.

1. Humility. The Lord has a ſpecial regard to the Humble; whereas the Proud he knows afar of, and has threatned to reſiſt the Proud. The humble ſoul has high and awfull apprehenſions of God in prayer, and mean, very mean thoughts of it ſelf. Abraham was humble, when he ſaid, Behold I have taken upon me to ſpeak unto the Lord, who am but duſt and aſhes, Jer. 18. 27. Job was humble when he ſaid, Mine eye ſeeth thee, wherefore I abhor my ſelf. The good Angels themſelves are humble, though never in the leaſt offenders; the Cherubins cover their faces with their wings, and cry out, holy, holy, holy, is the Lord of Hoſts, the whole Earth is filled with his glory. How vile then ſhould we be in our own eyes, who by our guilt are ſo obnoxious; who have ſo many ſoul ſpots and ſtains upon our ſouls, which are the effects p. 83of ſin, nay, whoſe very Righteouſneſſes are but as filthy raggs? Iſa. 64. 6.

2. Faith is to be acted in prayer; and truly we may come with confidence to the Throne of Grace, if we conſider the power of God, which is not only moſt Mighty, but Almighty. I am God Almighty, ſaith the Lord to Abraham, the Father of the Faithful. He can do more for us, than we can deſire ſhould be done for us. Nothing is too hard for him; and although all other helps fail, he needs them not, his Arm, when alone, can bring Salvation, Iſa. 59. 16. This power of God may ſafely be relyed on, for he is alſo full of mercy, Pſal. 62. ult. God hath ſpoken once, twice have I heard this, that power belongeth unto God, alſo unto thee belongeth mercy. David was encouraged by this in his ſupplications, Pſal. 25. 6. Remember, O Lord, thy tender mercies, and thy loving kindneſſes, for they have been ever of old. And we have not only an intimation of Gods merciful nature, but in his Covenant, he has promiſed to ſhew mercy, for this he delights in; and Chriſt is the Mediatour of this Covenant, ſo that 'tis moſt ſure. Hark to the Apoſtle, Heb. 8. 10. 12. This is the Covenant that I will make, ſaith the Lord, I will put my Laws in their minds, and write them in their hearts: I will be to them a God, and they ſhall be to me a people; p. 84for I will be merciful to their Unrighteouſneſs, and their Sins and Iniquities I will remember no more.

3. Love is to be acted in prayer; there muſt be a love to our Neighbour, and they muſt from the heart be forgiven, that have Treſ-paſſed againſt us; ſhall we think much of a few Pence, when we are Debtors many thouſand Talents? But principally, there muſt be love to the Lord expreſſed in prayer, his favour and fellowſhip with him muſt be longed for; the ſ…ul muſt thirſt for God, for the livi…g God, as the chaſed Hart after the water-brooks, 42. 1, 2. And when he does manifeſt himſelf, he muſt be rejoyced and delighted in, and his grace admired, whatever is received.

4. Patience is alſo to be acted in prayer: there muſt be a patient waiting in this duty, a right underſtanding of Gods Wiſdom and Faithfulneſs, that he knows what, and when to give, and will do it in the beſt; both time and meaſure, will be a great means to cure our over-haſtineſs. David is to be imitated, who ſaid, I waited patiently for the Lord, and he loſt nothing by it; for it follows, He inclined his ear unto me, and heard my cry, Pſal. 40. 1. Theſe are the graces which the Spirit enables Believers to act in prayer.

5. The Spirit directs Believers unto Chriſt, as the alone prevailing Advocate. We are ſaid to have acceſs to the Father, by the Spirit, p. 58and through the Son, Eph. 2. 18. The Spirit leads us to Chriſt as the Mediator, who is the way unto God. The Spirit ſhews, that God having given Chriſt, has opened through him, the treaſur…s of his grace, and for his ſake will give freely all things. The Spirit ſtill is turning the eye of the Believer towards the Lord Jeſus, and in prayer inſtructs us how to improve his relation to us; who is bone of our bone, fleſh of our fleſh, and is become an Head and Husband to us: How to improve his ſufferings, by which, all that we need has been procured: How to improve his Interceſſion, which as 'tis inceſſant, ſo 'tis never denyed; and finally, How to improve his Power and Authority; for he can do what he will, both in Heaven, and in Earth. He is the Prince of Peace, and the Lord of Life and Glory; he can give Peace, and Life, and Glory to whom he pleaſeth.

6. The Spirit makes Believers ſincere in their aimes when they pray. They deſign the Hallowing, and Honouring of Gods Name, as well as their own welfare. They beg for pardon and grace, not only becauſe 'tis good for themſelves to have theſe, but likewiſe, becauſe the Lord gloriſies his grace, and mercy, and goodneſs, in forgiving, and healing, and ſaving thoſe that cry and fly to him.

Thus you ſee what 'tis to pray in the Spirit; and conſequently it does not lye barely, p. 86either in fluency of utterance, or in variety of expreſſions, or in multitude of words.

Now follow the Reaſons of the Doctrine, and they are of two ſorts: Firſt, Why our own ſpirits ſhould engage in prayer.

1. Becauſe God is a ſpirit, our Lord aſſigns this as a Reaſon why worſhip ſhould be in ſpirit, becauſe God is a Spirit, who is worſhipped.

2. He principally requires our ſpirits. My Son, give me thy heart, Prov. 23. 26. And truly he does narrowly obſerve where our hearts are, when we are at prayer; and no wonder, for our ſpirits are moſt capable of ſerving him. To admire, fear, love, truſt in him, theſe are the principal ways of worſhipping him, and this is done with the heart.

3. Without our ſpirits, prayer is but a mockery. If when the Lord is honoured with the mouth, the heart be far from him, God ſays, in vain do they worſhip me, and I will not hold them guiltleſs. And this you may obſerve, that when our hearts are not engaged in prayer, they are commanded by the Lords Enemies: Sin, the world, and Satan, do detain them.

The ſecond ſort of Reaſons are, why we muſt pray by the help of the Spirit of God; His aſſiſtance is neceſſary.

p. 871. Becauſe of our darkneſs, we of our ſelves know not God, nor his Will, nor our own greateſt Needs, nor wherein lyes our great intereſt and trueſt happineſs.

2. Becauſe of our deadneſs; active we are as to ſin, but unto prayer indiſpoſed; the dead man muſt be lifted and carried, for of himſelf he cannot ſtir: We that naturally are without ſtrength, nay without life, cannot lift up our ſouls to God, unleſs the ſpirit lift them up to him.

3. Becauſe of the oppoſition that is made by the evil one. When we come to the Mercyſeat, the Devil makes nothing of taking the right hand of us, he is ready to reſiſt us, as he did Joſhua the high Prieſt, Zach 3. 1. and we are not able to withſtand him, unleſs the Spirit of God, who is infinitely ſtronger, rebuke him for us.

4. The Spirits aſſiſtance is neceſſary in prayer, becauſe of that natural averſneſs i… our own hearts unto what is good; whereas we ſhould hate the evil, and love the good; we hate the good, and love the evil; nay in the very beſt, there is a law in the members, which wars againſt the law of the mind, and evil is preſent. If the Spirit were not alſo mightily and graciouſly preſent, there would be an utter inability as to prayer, or any duty which God requires.

In the third place, I am to anſwer ſome p. 88Caſes of Conſcience concerning the Spirit of Prayer.

1. Whether all Believers have the Spirit of Prayer?

I anſwer, that all true Believers have this Spirit. For the ſpirit of Grace, which all Saints have received, is alſo a ſpirit of ſupplication, Zech. 12. 10. and the Apoſtle expreſly ſayes, if any man have not the ſpirit of Chriſt he is none of his

2. Whether only Believers have the ſpirit of Prayer?

I anſwer, The ſpirit of prayer is peculiar to Believers; for where the holy Ghoſt does help the heart to pray, he cleanſes the heart from what before defiled it, and turns the heart and the deſires of it towards God; ſo that thats now the Language, Pſal. 73. 25. Whom have I in Heaven but thee, and there is none on Earth that I deſire beſides thee.

3. Whether the Spirit of Prayer may not be loſt?

I anſwer, that the Spirit may be grieved, by our corruptions, when they prevail, and when we grovv ſlothful and heedleſs hovv vve enter into Temptation; and being grieed, may withdraw his quickning and aſſiſting influences: But the Spirit is never quite loſt by thoſe that have been truly renewed by him. He abides for ever where he has conſeccrated any to be his Temple, Joh. 14. 16. p. 89David after his fall, ſays, Reſtore unto me the joy of thy Salvation, to ſhew that his joy was loſt; but he prayes Take not thy holy Spirit from me, to ſignifie that the Spirit was not quite departed, though that departure was deſerved and feared.

4. May not perſons excel in the gift of prayer, that yet are void of the Spirit? I anſwer in the affirmitive. The gift of prayer may only ſerve to puff up profeſſours with Pride; how are ſuch pleaſed in reflecting upon the repute they have gained by their enlargedneſs in expreſſion! And this pride is not checked, is not abhorred. The words of prayer may be uſed, and a carnal worldly deſigne carried on. Hypocrites aime at an eminency in gifts, that they may paſs for godly; and under the cloak of Religion, cover their wickedneſs: and in their moſt enlarged ſupplications, they aime at their own profit, fame, and are prodigiouſly deſtitute of the fear of God. 'Tis certain the gift of Prayer may be in the unſound hearted; for even the gift of Propheſie, which the Apoſtle prefers before other gifts, we find in wicked men, Mat. 7. 22, 23. many will ſay unto me in that day, Lord, Lord, have we not propheſied in thy Name? Then will I profeſs unto them I never knew you; depart from me ye workers of iniquity.

5. May not ſome that have the Spirit of Prayer, be very weak in the gift of utterance? p. 90I anſwer yes, There was much of the ſpirit of prayer in Hezekiah, when he chattered like a Crane or Swallow, and mourned like a Dove, Eſa. 38. 14. The Lord regards not ſo much the expreſſion as affection: and the heart may be ſincere in its deſires; when not onelyonly becauſe of the strength of thoſe deſires, but alſo through confuſion, there wants utterance. Let not thoſe therefore that are but weak in expreſſion be diſcouraged; for the heart may highly value Mercy and Grace, and obtain both when prayer is but liſped, and ſtammered forth by the Tongue.

Now follows the Application,

And Uſe 1. is of reproof, which belongs

1. To them who pray indeed, but their Hearts and Spirits pray not with them. They put the Lord off with the bended knees; the ſtretched forth hands; the lifted up eyes; the labour of the lips; the fruit of their invention: but all this while their hearts are not with him; and their affections run a whoring after their vanities and iniquities. The prayers of ſuch diſſemblers are dead prayers: and truly are to be numbred among their dead works: and their prayers being not minded by themſelves, how ſhould God have regard to them, unleſs it be to hate and puniſh them?

2. They are to be reproved, who make light of the Spirit of God, and of his aſſiſtance in p. 91this duty of prayer. They account the aid of the holy Ghoſt, a needleſs, a notional, and imaginary thing. Such never knew what 'tis to wreſtle with God, what 'tis to ſigh, and groan, and be as it were in Travel: till the bleſſings beg'd for are obtained. Oh how impoſſible is it, that Nature ſhould riſe thus high, till the Spirit do renew and elevate it?

Uſe, 2. Of Trial, whether we have the Spirit of Prayer or no? And this may be diſcerned by theſe following ſigns:

1. Thoſe that have the Spirit of Prayer, by the Spirit have been convinced of ſin, Joh. 16. 8. he has diſcovered ſin, broken their hearts for it; and 'tis now become a load to them, though before they loved it never ſo extreamly: Before they hid ſin, now they lay it open in prayer; before they excuſed it, now they aggravate it; and judg themſelves worthy of Hell and Wrath, becauſe of it.

2. Thoſe that have the Spirit of Prayer, are made to look unto Chriſt crucified, Zach. 12. 10. I will pour out upon the Houſe of David and the inhabitants of Jeruſalem, the ſpirit of ſupplication: Then ſhall they look upon him whom they have peirced and mourn for him, and be in bitterneſs as one is in bitterneſs for the loſs of a firſt born. Chriſt crucified is lookt upon by ſuch with a weeping Eye; becauſe p. 92their ſin was the cauſe of his ſufferings; and with an eye of dependance, for all their expectation of Grace, and Peace, and Life, is through Him alone.

3. They that have the Spirit of Prayer, are earneſt for the fruits, and graces of the Spirit; that Love, …oy, Peace, Long ſuffering, Gentleneſſe, Goodneſs, Faith, Meck…ſſe, Temperance. All which the Apoſtle enumerates, Gal. 5. 22. 23. may be in them, and abound: and they are reſtleſs in prayer for the mortification of the deeds of the fleſh; for they conſider what is ſaid, Rom. 8. 13. If ye live after the fleſh, ye ſhall dye: but if ye through the Spirit mortify the deeds of the body, ye ſhall live.

4. They that have the Spirit of prayer; are enabled to go unto God as unto a Father, Gal. 4. 6. And becauſe ye are Sons, God hath ſent forth the Spirit of his Son into your hearts, crying Abba, Father. Not but that doubts and fears may be in thoſe that have the Spirit: witneſſe the Pſalmiſt, who cryed out, will the Lord caſt off for ever? and will he be favourable no more? is his mercy clear gon for ever? And doth his promiſe fail for evermore? hath God forgotten to be gracious? hath he in anger ſhut up his tender mercyes? Pſal. 77. 7. 8. 9. But at length, and truly it may be long firſt, …aith gets the better of unbelief. Many that are the Children of God cannot always call him Father, yet even then they go to him, and are no…quite beat off from him; and p. 93there is a Secret Truſt, that he has ſome gracious reſpect to them: and by this they are encouraged ſtill to perſiſt in prayer.

Uſe 3 of Exhortation. Prize and value the Spirit of Prayer; as without his help you cannot pray to any purpoſe; ſo he can make prayer mightily pravailing. The Spirit will create an holy boldneſs in your acceſſe to the throne of grace: he will enlarge your hearts in this duty; which enlargements are not without ſweetneſs, and great ſatisfaction. The Spirit will draw up and indite ſuch petitions for you, as will not be denyed: and give ſome encouraging intimation of your being accepted, and anſwered, in the beloved.

Now, if you would have the Spirit of Prayer, follow theſe directions: 1. Reſt not in the bare gift of Prayer; let it not ſatisfy you, that you have a praying tongue, and no more: all your Supplications are but a flattering the Lord with your lips, and a lying unto him with your tongues, while your hearts are not right with him, Pſal. 78. 36, 37.

2. Be ſenſible of your need of the Spirit: light and liberty, life and livelineſs, are the effects of the Spirit; good motions, holy affections, are his off-ſpring: without him you will be like Pharaohs Chariots, when the wheels were taken off, and drive on heavily; p. 94but he can make your Souls like the Chari…ts of Amminadib, Cant. 6. 12.

3. Part with every thing that grieves the Spirit; foſter not any luſt or inordinate affection, that may render your hearts an unpleaſant habitation to him.

4. Frequently beg for the Spirit; and Eſpecially in ſecret; this will be a ſign that you indeed deſire him. Plead the promiſes which you find, Luk. 11. 13. If ye then being evil, know how to give good gifts to your Children; how much more ſhall your heavenly Father give the holy Spirit unto them that ask him? And what God has promiſed, Chriſt died that he might purchaſe: nay, Chriſt has prayed that the Spirit might be beſtowed, Joh. 14. 16. And therefore you may pray with the greater encouragement and aſſurance. Thus concerning that third doctrine; that Prayer, when rightly performed is Supplication in the Spirit.

D. 4. In Prayer, Watching is a neceſſary ingredient. Watching is a duty which the great Prophet Chriſt himſelf frequently preſſed, and the injunction is general, What I ſay unto you, I ſay unto all, Watch, Mar. 13. 37, He knew that a Spiritual Lethargie, is a diſeaſe moſt incident. But if at any time, ſurely in holy duties this heedleſneſs and ſleepyneſs, does diſcover it ſelf; we had need therefore to rouſe up our Spirits, that are ſo ſluggiſh naturally. Deborah ſpeaks to her ſelf p. 95four times, Awake, awake; Deborah, Awake, awake, utter a Song, Judg. 5. 12. We have need thus again and again to call upon our Souls to Awake, and be Watchful, when about to utter a prayer. Watching and praying are joyned in Scripture; and not only ſo, but Watching is required in Prayer, Col. 4. 2. Continue in Prayer, and Watch in the ſame with Thankſgiving: ſo 1 Pet. 4. 7. But the end of all things is at hand, be ye therefore Sober, and Watch unto Prayer.

In the handling of this doctrine, I ſhall firſt ſhew what we are to Watch againſt in Prayer. Secondly, What we are to Watch over; Thirdly, What we are to Watch for; Fourthly, What manner of Watching is required in Prayer: Fifthly, Give the reaſons why Watching is ſo neceſſary; Laſtly, make Application.

In the firſt place, I am to tell you, What we are to Watch againſt in Prayer.

1. We muſt watch againſt indwelling corruption. There is a Law in our Members that wars againſt the Law of our minds; and this Law in our members commands quite contrary to the Law of God. This Law ſays, pray not at all; but eſpecially forbids ſeriouſneſs and fervency in Prayer; and if not watchful, this Law will ſway and over-rule us, and bring us into captivity to the Law of ſin: VVe had need look to our ſelves, for when we have thoughts of doing good, evil will be preſent with us, Rom. 7. 21. and p. 96if care be not taken, the evil will hinder our doing of the good. Oh how deep is the corruption of our Nature! How deſperat…ly wicked is the heart of man! How great are the remainders of ſin, in thoſe that are moſt renewed! And ſince the remaining Fleſh ſtill does luſt againſt the Spirit, this Fleſh is to be narrowly eyed, that it may be weakned, checked, elſe 'twill ſpoil all our ſervices.

2. When praying, we muſt watch againſt the evil One. Satan likes not to ſee us at the Throne of Grace, becauſe he knows & has felt the ſufficiency of that grace, that believers obtain there: I beſought the Lord, ſays the Apoſtle, when buffeted by the meſſenger of Satan, 2 Cor. 12. 8. and the power of Chriſt ſo reſted upon him, that Satan had no power unleſs it were full ſore againſt his will, to keep him humble, and to hinder his being exalted above meaſure. The Devil therefore might and main withſtands us in Prayer▪ and how many are his wiles, that he may keep us off from this moſt advantagious Duty! Sometimes he objects the difficulty of Prayer, ſomtimes he ſays, 'tis needleſs to ſpend ſo much time therein; ſometimes, 'tis fruitleſs; and that little comes of all our Cryes and Tears; ſometimes he propoſes other buſineſs to be don, that we may be diverted; ſometimes he threatens to appear to us, that he may affright us from the Mercy Seat. How buſy is our adverſary the Devil, we ſhould be acquainted with, p. 97and watch againſt his wiles; and do our duty without crediting or regarding his inſtigations.

3. When praying, we muſt watch againſt the cares of this world. Our Lord cautions againſt over ſolicitouſneſs, What we ſhall eat, what we ſhall drink, wherewithal we ſhall be clothed: as that which would hinder us from ſecking the kingdom of God, and his Righteouſneſs, Mat. 6. 32, 33. Earthly care will allow but little or no time to Prayer, and does very much diſtract the Heart in that duty. Worldly projects make bold to come into the thoughts; and ſecular buſineſs and imployments are minded, even then when the Lord ſeems to be Worſhiped. Surely tis our wiſdom to heed the Apoſtle, Phil. 4. 6 Be careful for nothing, but in every thing by prayer and ſupplication with thanksgiving, let your requeſts be made known unto God. Prayer is an Antidote againſt Preces hirado curarum. Luther.this care, as this care is an impediment unto Prayer.

4. When Praying, we muſt watch againſt the pleaſures of this Life; there is a ſtrange proneneſs to thoſe pleaſures wherewith the ſenſes are gratified, to bewitch the heart; and if theſe are loved and admired, prayer will be irkſome and unpleaſant; and we ſhall eaſily be drawn wholly to neglect that which we do not at all like She that continued in prayer and ſupplication, was not one p. 98that lived in pleaſure, 1 Tim. 5. 5▪ 6. Watch againſt pleaſures, which are but for▪ a ſeaſon, and when they are ended, Torments follow that will never end. We read of that rich man in the Goſpel, that was clothed in Purple and fine Linnen, and fared ſumptiouſly, and diliciouſly every day! we read I ſay that he feaſted, but not that he prayed, till be was in the place of torment. Pleaſure before hindred prayer; torment forced him to pray, but alas, it was then too late. Deſpiſe ſenſual pleaſures, and when they are preſented to entice thee, ſcorn them. In the Lord, and Prayer, infinitely truer and more ſolid delight is to be found.

5. When praying, we muſt Watch againſt deceitful Riches. Chriſt ſayes, we cannot ſerve God and Mammon, Mat. 6. 24. If the Love of Money be the root of Evil, as the Apoſtle affirms, then it muſt needs be an hindrance to Duty. Moſes had low thoughts of the Treaſures of Egypt, nay, lookt upon the very reproach of Chriſt as greater Riches, Heb. 11. if any are deceived by ſuch treaſure, and grow eager after it, 'twill certainly hinder them from ſeeing him that is inviſible, and from diligently ſeeking him. One great reaſon why many pray ſo ſeldom and ſo coldly, is worldly mindedneſs; they are altogether for growing rich in the world, ſo their deſires are ſimall of growing rich towards God. Luther was a man much and mighty p. 99in prayer, he ſpent three hours a day conſtantly herein; But he was alſo eminent for his contempt of riches. And therefore, when one ſaid, Why dont ye ſtop Luthers mouth againſt the Pope, by ſome preferment; 'twas anſwered, That German-…eaſt, Melc. Adamus in vitâ Lutheri.he ſhould have ſaid, that German-Saint, does not care for Silver.

6. When praying, we muſt watch againſt the ſins that do moſt eaſily be ſet us. The ſin of our Conſtitution, the ſin of our Calling, the ſin which has naturally the greateſt intereſt in our love, is the Arch-rebel againſt God, and our chief Enemy; and upon the leaſt unwatchfulneſs, this ſin will prevail, and upon its prevailing, backwardneſs to prayer, and deadneſs in it, will be the conſequent; and not only the ſin, that doth ſo eaſily beſet us, but every weight muſt be laid aſide, Heb. 12. 1. If we would with freedom converſe with God in prayer, every Iniquity allowed of, defiles the ſoul, and ſeparates between the Lord and us, and unfits for communion with him; therefore we muſt Watch and ſtrive againſt all ſin without exception.

In the ſecond place, I am to inform you, what in prayer we are to Watch over.

1. In prayer, we are to watch over our thoughts. 'Tis a Proverb, but none of Solomons, nor a wiſe one, that thoughts are free. p. 100God ſees the thoughts, and the wicked muſt forſake not his way only, but his thoughts, if he will return to the Lord, and partake of mercy, Eſa. 55. 7. If the thoughts are not watched over, there may be ſo many thoughts, ſo many ſins, and guilt hereby, vaſtly increaſed. Thoughts are very quick and fleet things, and great is the natural Vanity, Impertinency, and Confuſedneſs, and …infulneſs of them. If there be no eye to them, nay, if the eye be not very careful, prayer may be made, and the God pray'd to, not thought on all the while. Right prayer, is hard labour, and the labour lies very much about the thoughts, in fixing them upon God, in keeping out vain imaginations, and expelling them as ſoon as notice is taken of their intruſion.

2. In prayer, we are to watch over our reaſoning faculty. There are certain reaſonings which the Apoſtle calls high things that exalt themſelves againſt the knowledg of God, which muſt be brought into Captivity, 2 Cor. 10. 5. We muſt not be peremptory in arguing & determining that, this and that, and t'other is good for us, but refer our ſelves to his Wiſdom and good pleaſure, who does all things for his people bene & ſapienter, both well and wiſely. And as we muſt not lean to our own underſtandings, in judging what temporal mercies are moſt convenient; ſo neither are we to grow ſo bold and preſumptuous, p. 101as to reaſon againſt any of the attributes or promiſes of God, nor any part of his will which he has revealed.

The Lord has proclaimed himſelf gracious to his People, terrible to his Enemies; we muſt pray on, and believe this, though Enemies are high, and his Church never ſo much oppreſſed; though providences do ſeem never ſo much to thwart Gods promiſes, yet we muſt believe that God is faithful in his promiſes, and pray, and wait for their accompliſhment: Finally, we muſt not reaſon againſt any part of his will, but though his commands are never ſo ſtrictly holy, we muſt approve of them, and beg grace to keep them.

3. In prayer, we are to watch over our hearts. Keep thy heart with all diligence, Prov. 4. 23. Heed muſt be taken, that there be no jarring between our wills, and the Will of God; for his Will is holy, juſt, and good; ours therefore ſhould always comply with his. As the Eccho anſwers, and returns the Voyce, ſo ſhould our wills complying, anſwer Gods Will commanding. This you may obſerve in David, a man after Gods own heart, Pſal. 27. 8. The Lord ſays, ſeek ye my face; Davids heart ecchoes back, Thy face, Lord will I ſeek: ſo Pſal. 119. 4, 5. the Lord Commands to keep his precepts diligently; Davids eccho is, Oh that my ways were directed, that I might keep thy Statutes! p. 102We muſt ſee to our hearts in prayer, that they be ſincere in hating what the Lord abhors, and in chuſing what he offers in the Goſpel, and alſo promiſes to beſtow.

4. In prayer, we are to watch over our Conſciences, that they perform their Office faithfully. Their Office is to obſerve and condemn every miſcarriage, to urge unto a more ſpiritual manner of praying, and to be reſtleſs and unquiet; if prayer be omitted upon any ſlight pretence, or the Male in the Flock be not offered to the Lord, but a corrupt thing. A tender Conſcience is a bleſſing that can never be ſufficiently valued; this will cauſe the beſt to be given unto God; this will not be ſatisfied till God approves and commends; and what a Heaven follows upon prayer, when the Lord himſelf, and his Officer, Conſcience, are both pleaſed. But if you grow unwatchful over our Conſciences, and ſuffer them to fall aſleep and become feared; a thouſand faults, in prayer, will be winkt at, nay, we ſhall be but little reproached for the total omiſſion of it.

5. In prayer, we are to watch over our affections; the more of affection in prayer, the more pleaſing the duty will be to God, and the more pleaſant to him that performs it. There is enough in the Lord, to draw forth the very ſtrength of our affections. How great is his goodneſs! how able and powerful is his Hand to ſave! how unſearchable p. 103are the riches of his grace? Eye has n…t ſeen▪ ear has not heard, neither has … entred into the heart of man, what he has prepared for thoſe that wait upon him, Iſa. 64. 4. We are inexcuſable, if all this move not our affections. We ſhould watch, and obſerve when our affections do but begin to incline towards former Lovers, and then compare thoſe Lovers and the Lord together, that other things may be contemned, and our ſouls may even break for longing after God.

6. In prayer, we are to watch over our outward man; our tongues and ſences muſt be lookt to; our tongues muſt ſpeak reverently, conſidering God is in Heaven, and we on Earth, Eccleſ. 5. 2. and we muſt have warrant from Gods own word, for the words we utter before him. Our ſences muſt be guarded, elſe at the ear, or eye, eſpecially ſomething or other may enter that may diſturb prayer, and hinder it from being ſo fervent and effectual.

You ſee what we muſt watch over.

In the third place, I am to ſhew what we muſt watch for in prayer.

1. We muſt watch for fit ſeaſons to pray. There are ſome times and ſeaſons in which God is neerer than at others, and more ready to be ſound of them that ſeek him; this the Prophet intimates, Eſa. 55. 6. Seek …e the Lord, while he may be found; call ye upon p. 104him, while he is near. Theſe ſeaſons of grace and love, are carefully to be obſerved, and improved to the uttermoſt. When the Lord came ſo near to Jacob, as to ſuffer him to take hold of him, that was a ſpecial ſeaſon; and Jacob was ſenſible of it, and wreſtles lon…, and with an holy vigour; he keeps his hold, and would not let go till he had got the bleſſing, Gen. 32. 29. That alſo was a ſpecial opportunity, when the Lord ſpake unto Moſes face to face, as a man ſpeaketh to his friend, Exod. 33. 11. Moſes improves this, and beggs for the Lords preſence with him, and with the people of Iſrael; and having prevailed for this, he adds further, Lord, I beſeech thee, ſhew me thy glory, v. 18. Hereupon, the Lord made his goodneſs to paſs before him, and proclaimed, The Lord God, merciful and gracious, long ſuffering, abundant in goodneſs and in truth, keeping mercy for thouſands, f…rgiving Iniquity, Tranſgreſſion, and Sin.

2. We muſt watch for Admonitions from Conſcience unto Prayer. When Conſcience ſays, Thou haſt not yet prayed in ſecret; now go and pour out thy heart before him that ſees in ſecret. Thou haſt not yet pray'd in thy Family; Call all of thy Houſhold together, and joyn in begging, that the Lord would have mercy upon all. Conſcience is by no means to be diſ-regarded, but its admonition ſhould be taken.

p. 105The Authority which the Lord allows to Conſcience, is great, and its office is of a large extent; Conſcience is a Witneſs, and a Judge, and a Monitour. As a Witneſs, it takes notice of the evil which we do, of the good which we refuſe to do, and likewiſe obſerves when we are careful of our duty. As a Judg, it acquits, or condemns, according as we have been either good and faithful, or evil and ſloathful Servants. As a Monitour, it tells us before hand of our duty, and as we would avoid its Accuſations and Reproaches, we ſhould not venture upon any ſin which it crys out againſt, nor neglect prayer, or any other duty, which it charges us to perform, as we will anſwer it before God.

3. We muſt watch, for the motions of the ſpirit unto prayer. When the Holy Ghoſt moves to this duty, and his motions are heeded and obeyed, we are to conclude, that the ſame ſpirit which moves to prayer, will aſſiſt in prayer. 'Tis a wonderful priviledge that the Spirit is ſent unto the Churches, and is ſpeaking, and ſtriving for their good. Every one ſhould have an ear to hear what the ſpirit ſays, Rev. 3. ult. When the Spirit ſpeaks concerning ſin, this is not the way, therefore avoid it: Oh do not this abominable thing which God ha…es; we muſt by no means conſent to evil. When the Spirit ſays concerning duty, this is t…e way, walk p. 106in it, Eſa. 30. 31. we muſt by all means, yeild unto that which is good. If the Lord, by his Spirit, ſays, Seek my Face, with the greateſt forwardneſs we ſhould reply, Thy Face Lord, will we ſeek; and he will not then hide his Face from us, nor put his Servants away in anger.

The motions of the Spirit unto prayer, are twofold, Ordinary, Extraordinary.

1. There are more ordinary motions unto prayer. 'Tis the mind, and will of the Spirit, that our uſual times for prayer of all ſorts, ſhould be obſerved; and though deadneſs, and indiſpoſition be never ſo great, and our hearts draw back from the Throne of Grace, yet we muſt go thither. Experience teaches, that where deadneſs, at the beginning of prayer has ſeemed invincible, yet of a ſudden it has been removed, and the duty has been carried on, and concluded with more than ordinary enlargements. The Iſraelites were commanded to go forward, when they came to the red Sea; they might have anſwered, what, would you have us march into the water and be drowned? Well, but forward they go, and the water is dried up before them, Exod. 14. So truly, many times, when about to pray, there is great liſtleſneſs, and many diſcouragements; Yet we muſt go forward, and engage in our duty, and the Sea is dryed up before us, theſe diſcouragements are removed.

p. 1072. Theſe are more extraordinary motions of the Spirit unto Prayer. Upon ſome remarkable Providence, either croſs, or kindneſs; upon the hearing of ſome more than ordinary affecting Truths: upon ſome ſpecial manifeſttions by way of quickning and peace; the Spirit may move unto more then ordinary plying of this work of Prayer. And the Iron is by all means to be ſtruck while 'tis thus hot▪ An extraordinary motion of the Spirit, raiſed David out of his bed at midnight, Pſal. 119. 62. At midnight I will ariſe, to give thanks unto thee, becauſe of the righteous judgments. So Act. 16. 25. at midnight Paul and Silas prayed, and ſang praiſes unto God, and the priſoners heard them.

But here you muſt have a caution leſt Satan get an advantage. When the Spirit of God, thus extraordinarily moves to pray, he does ſweetly and ſtrongly incline the heart to comply with his motion; there is a quickning heat goes along with his perſwaſions. But Satans motions to pray at unwonted times, come with a perplexing violence and burthenſomeneſs upon the ſpirit; but there is no diſpoſing or enlarging of the heart unto ſupplication. Thus the Egyptians of old required the tale of Bricks from the children of Iſrael, but allowed not ſtraw to make them with.

4. We muſt Watch for all manner of Encouragements in Prayer: and truly the Lord p. 108is not backward to give, if we are heedful and forward to take encouragement. The Lord encourages to prayer various wayes.

1. By making us ſenſible what a priviledge acceſs to the Mercy-ſeat is, He cauſes us to be ſatisfied and delighted in his Preſence; and our hearts cry out, Oh how good is it for us to be here! This is none other then the Throne of Grace, and this is indeed the Gate of Heaven. 'Tis good for me to draw nigh to God, ſayes holy David, Pſal. 73. ult.

2. The Lord encourages to Prayer, by melting of the heart for ſin; he thaws the ice by the beams of his love. Senſe of unkindneſs, and unſuitable carriage towards the Father of mercies, cauſes plenty of Godly Sorrow, and the heart hereby is exceedingly alienated from its iniquity.

3. The Lord encourages to Prayer by enlarging the deſires after himſelf, makeing the Soul enamoured of him, and altogether unſatisfied till it taſt and ſee his goodneſs.

4. By Intimations of audience. The Lord ſaid unto Daniel at the cloſe of his Prayer, O man greatly beloved, Dan 9. 23. Chriſt anſwers the Woman of Canaan, Great is thy faith, be it unto thee even as thou wilt, Mat. 15. 28. When God, after we have been earneſt for pardon, for Sanctification, for grace to honour and to pleaſe him, cauſes a peace and calmneſſe in our Spirits, and we have an hint, that our petitions are according to his p. 109will, and will be granted: here is great encouragement in Prayer. Now ſuch encouragements ſhould be watched for, and laid hold on with the greateſt thankfulneſs.

5. We muſt watch for the returns of Prayer. The Pſalmiſt had been praying, and he reſolves he would hearken what God the Lord would ſpeak, that is, by way of anſwer, Pſal. 85. 8. In like manner the Church, concluding that the Lord would at laſt hear, reſolves to wait for him, Mic. 7. 7. Therefore will I look unto the Lord, I will wait for the God of my Salvation, my God will hear me. If you watch not for returns of prayer, you do not conſider what you do, or with whom you have to do in Prayer: when you pray, you take the name of God into your mouths; and ſhall that be taken in vain? when you pray you engage in an ordinance of God, and ſhall that be uſed in vain? What, do ye imagine that Gods hand is ſhortned, or his ear heavy, and his bowels ſtraitned? Not looking after your Prayer, diſhonours him more then you are aware of. He ſpeaks to you; and does for you in vain. And this is the ready courſe to provoke him to keep ſilence, and to ſhut his hand: You are therefore with the prophet, to ſtand upon your watch tower, and to obſerve what God ſayes to you, Hab. 2. 1.

Here one grand caſe of conſcience is to be p. 110propoſed and reſolved. How we ſhall know whether prayer be anſwered Ye, or No? and the bleſſings we have begged, given as a return to our requeſting for them?

I anſwer that Bleſſings are of two ſorts. Thoſe that are peculiar to Saints, thoſe that are commune to the ungodly.

1. There are bleſſings that are peculiar to the Saints. Such as the ſenſe of Gods love, ſtrength againſt corruption, righteouſneſs and true holyneſs, peace of conſcience; power to run in the wayes of Gods commands, without wearineſs, and to walk without fainting. If ſuch bleſſings as theſe are prized, and earneſtly deſired in prayer, and after prayer are beſtowed, they may be concluded the fruit of Supplication. In the day when I cryed thou anſweredſt me, ſayes David, and ſtrengthned'ſt me with ſtrength in my Soul, Pſal. 138. 3. he prayed for grace and ſpiritual ſtrength, and had it, and concludes his prayer was anſwered. OnelyOnly the Children of God long and beg for ſuch bleſſings; and if the Lords hand be open & gives the bleſſings beg'd, we may alſo conclude that his ear was open to the begging.

2. There are Bleſſings that are commune to the ungodly, as health, food, raiment, relations, proſperity, removing afflictions; and mercies of the like nature. 'Tis more difficult to know when theſe are given or continued, as a return to Prayer; but p. 111yet this-may be known in theſe particulars.

1. Temporal Bleſſings are the fruit of prayer, when they were begged not only of God but for God, that they might be employed in his ſervice and to his praiſe. Joſhua begged for victory over the Cananites, but he had an eye to Gods great name, which he knew would be diſhonoured if Iſrael were overthrown, Joſh. 7. 9. When we deſire ſome eſtate that we do good with it, and honour the Lord with our ſubſtance; when we deſire health and ſtrength that we may be the more uſefull, and ſerve our generation arcording to the will of God, and what we deſired is beſtowed, ſurely Prayer is heard.

2. Temporal bleſſings are the fruit of prayer when they are begg'd with an humble and holy ſubmiſſion, and not asked as the principal things. When we pray for daily Bread, and the meat that periſhes, in ſuch a meaſure as the Lord ſees meeteſt to deal forth to us; but our greateſt hunger and thirſt is after higher things, even that meat which endures to everlaſting Life; and the waters of that Fountain, that is alwayes flowing, & yet ever full.

3. Temporal bleſſings are obtained by Prayer when they prove as cords to draw the heart neerer to God, and effectually engage unto obedience: David was brought very low, the ſorrows of Death compaſſed him; he cals upon the Name of the Lord for deliverance, Pſal. 116. 3, 4. well, deliverance is granted, and p. 112what effect had it? it makes him admire divine Mercy, it ſtrengthens his Faith, it makes him cry out truly I am thy ſervant, and reſolve to walk before God in the Land of the Living. Surely this deliverance came by Prayer; and ſo himſelf was perſwaded, v. 1, 2. I love the Lord becauſe he hath heard my Voyce and my ſupplication, becauſe he hath inclined his ear to me, therefore will I call upon him as long as I live.

I have ſhewed you what we are to watch for in prayer.

In the fourth place I am to ſhew what manner of watching is required.

1. Our watch muſt be very ſtrict, and this ſtrictneſs will be acknowledg'd reaſonable, if we conſider, that prayer is a buſineſs of weight; Life or Death, Bleſſing or Curſing, will follow according as we ſpeed well or ill in prayer. VVhen we come to the Throne of Grace, we entreat for no leſs then the forgiveneſs of millions of offences; the leaſt of which if unpardon'd, is ſufficient to expoſe us to eternal condemnation: we entreat for no leſs then grace and glory, we deprecate no leſs then the anger of the Almighty, and everlaſting torments. Surely we ſhould be watchfull and full of care by all means, to ſpeed in a duty of ſuch vaſt concernment.

2. Our watch, muſt be continued, it muſt be before, and in, and after Prayer, and all little enough.

p. 1131. We muſt watch before prayer, that every thing may Dimidium facti, qui coepit habit, Hot at.be avoided and removed, that may hinder the heart from preparing to have to do with God; 'tis not eaſie to enter rightly upon this duty.

2. We muſt Watch in prayer. Prayer is expreſſed in Scripture by the Metaphor of wreſtling. If the Wreſtler watch not, he prevails not, but is eaſily foyld. If we are not very vigilant all the while we are praying, God, whom we wreſtle with, will withdraw, and we ſhall miſs of the bleſſing; and Satan that wreſtles againſt us, will preſently fling us.

3. We muſt watch after prayer. We muſt trace our hearts, and mark how they have behaved themſelves; we muſt obſerve and bemoan our failings, and be thankful for aſſiſting grace; we muſt be the ſame upon our Leggs that we were upon our Knees, and live according to our prayers.

In the fifth place, follow the reaſons why Watching is ſo neceſſary in prayer.

1. God watches how this duty is performed, and has denounced a Curſe on thoſe that do the work of the Lord negligently; He narrowly obſerves where the thoughts are, and how much of the heart and affection is in every prayer. Hark to the Apoſtle, Heb. 4. 13. p. 114Neither is there any Creature that is not manifeſt in his ſight, but all things (even the thoughts and intents of the heart, where of he had ſpoken in the verſe fore-going) are naked and opened unto the eyes of him, with whom we have to do.

2. Satan Watches; in foreign Iſider. Pelus. l 2. Epiſt. 24.a time of War there is the ſtricter watch: Now our life is a warfare, therefore we ſhould be ever vigilant, 1 Pet. 5. 8. Our Adverſary the Devil goes about, endeavouring to do all the miſchief, and to hinder all the good he can poſſibly. Satan is very buſie about us in prayer, and if our unwatchfulneſs gives him but the leaſt encouragement and advantage, he preſently ſpyes and takes it.

3. Ʋnleſs we watch, our hearts will deal treacherouſly; they will ſtart aſide from God like deceitful Bows, and the Arrow of Prayer will be far from hitting the mark; but our Supplications will degenerate into meer formality; whereas, if we are intent and ſerious, and do, hoc agere, mind our buſineſs while we are at prayer, we ſhall undoubtedly make ſomething of it. I come at laſt to the Application.

Uſe 1. is of Reproof. Two ſorts of perſons deſerve, and highly need, as well as deſerve a reprehenſion.

p. 1151. The careleſs Hypocrite is to be Reproved. The Scripture, which has this preheminence above all other Laws, that it binds the very Heart and Conſcience, does ſpeak very terribly againſt Hypocriſy, which is the hearts diſſimulation, and going away from God, even when the external part of devotion is yeilded to him. The folly of the praying Hypocrite will appear in theſe things.

1. His Conſcience is faſt aſleep in prayer, and lets him even do what he pleaſes; but this ſleeping Lyon, will at length awake; at fartheſt, Hell will awaken his Conſcience, and then 'twill bitterly reproach him, and never ceaſe reproaching.

2. The Hypocrite regards not the God he is praying to; he is not awed by the Lords Majeſty, nor affected with his Mercy; neither is he afraid of provoking him to jealouſy, but preſumes upon God, as if he were altogether ſuch an one as himſelf, Pſal. 50. 21, 22. Theſe things haſt thou done, and I kept ſilence, and thou thoughteſt I was altogether ſuch an one as thy ſelf, but I will reprove thee, and ſet them in order before thine eyes. Now conſider this, ye that forget God, leſt I tear you in pieces, and there be none to deliver.

3. The Hypocrite regards not the things he is praying for, nor himſelf that is concerned in prayer. He is not Animus cujuſque, eſt quiſque.concerned for his ſoul, which p. 116is moſt truly himſelf; and though he prays for the favour of God, for the Kingdom of God, and deliverance from everlaſting fire prepared for the Devil and his Angels; yet he is ſo cold and heedleſs, as if he were indifferent whether Heaven or Hell were his eternal abode.

2. The drowſie and declining Saints are alſo to be reproved. Theſe having been once ſo thorowly awakened, are more without Apology, if they grow again unwatchful.

1. The prayers of unwatchful Saints have very bad mixtures. Oh the forgetfulneſs, and fearleſneſs, and wearineſs, and mocking of the Lord, that Believers under their declinings are to be charged with! How neer do they come to the borders of unregeneracy; how like are they to the unſound-hearted.

2. The prayers of unwatchful Saints are very unprofitable; Children they are, but alas, they improve not their Relation, nor make▪ ſerious application to their Father. The Spirit is in them, but they accept not of his ſtrength and grace. Prayer is not totally laid aſide, but little comes on't, becauſe they do not vigorouſly engage in it.

3. The prayers of unwatchful Saints are uncomfortable. The Spirit is grieved by their careleſneſs, and how can it be expected he ſhould be a comforter to them? Conſcience is diſ-ſatisfied, and is continually grudging, becauſe they do not ſtir up themſelves to lay p. 117hold on God, when they call upon him, Iſa. 64. 7. Much fear, much bondage, many ſecret gripes of ſpirit follow upon careleſs praying.

4. The prayers of unwatchful Saints are ſo offenſive, that they may juſtly fear ſome ſtroke from God, ſome ſmarting Rod to awaken the ſpirit of prayer in them, Hoſ. 5. 14. I will be unto Ephraim as a Lyon, and as a young Lyon to the Houſe of Judah; I, even I will tear and go away; I will take away, and none ſhall reſcue him Now what was the reaſon of this ſeverity? it follows, v. 15. In their affliction they will ſeek me early. He thruſt the Spur into their ſide, and made them bleed, to make them mend their ſluggiſh pace in duty; he chaſtned them, that he might hear lou…er crys, and have more ſerious prayers from them.

Uſe 2. ſhall be of Exhortation. Be perſwaded to watch in prayer. Thoſe that watch not at all, pray not at all in Gods account; thoſe that watch moſt, make moſt of prayer. Theſe Arguments I ſhall further uſe to ſecond this Exhortation.

1. The more watchful you are in prayer, the better you will underſtand the De…ils Enmity; you will perceive his envy and his hatred, and how loath he is that you ſhould receive any diſtinguiſhing mercies, eſpecially at the Hand of God; therefore he does ſo p. 118beſtir himſelf, that he may reſiſt you; and the better you know this Enemy, the better armed will you be.

2 The more watchful you are in prayer, you will be more acquainted with your ſelves, and with your own hearts; you will more fully underſtand your wants, and your ſpiritual plagues; and the underſtanding of theſe is one good ſtep to the ſupply and cure.

3. The more watchful you are in prayer. the more experimentally will you underſtand the loving kindneſs of the Lord; you ſhall find that he deals bountifully, Pſal. 116. 7. Return unto thy reſt O my Soul, for the Lord has dealt bountifully with thee. God is certainly willing to give; they that watch in prayer, take notice what they receive; and great joy 'tis to behold the prayers, which as Meſſengers we diſpatched to Heaven, return loaded with mercy, Joh. 16. 24. Ask, and ye ſhall receive, that your joy may be full. So much for that fourth Doctrin. In Prayer, Watching is a neceſſary Ingredient▪

D. 5. we muſt perſevere, if we would ſpeed in prayer, or prayer muſt be with all perſeverance; the words of the Text are not without Emphaſis; not only perſeverance, but all perſeverance is required by the Apoſtle. There ſhould not be the leaſt fainting, but a vigorous perſiſtance in our ſupplications. Hark how the Apoſtle ſpeaks in other places, Col. p. 1194. 2. Continue in prayer, and Rom. 12. 12. Rejoycing in hope, patient in Tribulation, continuing inſtant in prayer.

In ſpeaking to this Doctrin, I ſhall firſt tell you what 'tis to perſevere in prayer. Secondly, What kind of perſeverance is required. Thirdly, Give you the Reaſons of this perſeverance: Laſtly, Make Application.

In the firſt place, what 'tis to perſevere in prayer.

1. This perſeverance in prayer, implyes, Reſolvedneſs of Spirit againſt all oppoſition; the reſolution is not to be made in our own ſtrength, but in the power of Grace, and then it will be firm, and hold. He that perſeveres in prayer, reſiſts Satans endeavours to hinder him in this duty. Though this Lyon roar upon him, by fearfully Blaſphemous thoughts, though this Adverſary buffet him by confuſed, amazing and affrighting imaginations; yet all his skill does not beat him off from prayer; the more buſie he finds Satan, the more need he perceives of calling upon God. And as the Devil cannot prevail by his more irkſome temptation, ſo as to cauſe an omiſſion of prayer, in like manner on the other ſide, the more pleaſing temptations are withſtood: When he ſpeaks big words concerning ſports and paſtimes, and the pleaſures of ſenſe; when he talks at an high rate of worldly advantages, that are to be purſued, that he may divert p. 120and draw away the heart from prayer; yet he that perſeveres in this duty, believes this lying and deceitful ſpirit in nothing.

Nay, he retorts upon him, and anſwers, that therefore he prays that he may find true joy, and greater ſweetneſs in God than the Creatures can poſſibly yeild; that therefore he prays, becauſe he has a mind to be rich indeed, and to have a treaſure in Heaven, where neither moth nor ruſt doth corrupt, and where Thieves cannot break thorow, nor ſteal, Mat. 6. 20.

And as for that oppoſition he meets with from within, from the corruption of his heart, which is indeed the greateſt; he bewails it, ſtruggles with it, and crys out for the ſpirit of life to quicken and help him. He is convinced of the neceſſity of prayer, and the excellency of what is prayed for; and oppoſition is but a whet to him, that he may ſtir up himſelf to lay hold on God.

2. This perſeverance in prayer, implies, getting through all diſcouragements. The more blind Bartimeus was diſcouraged by the people, he cryed the louder, Jeſus, thou Son of David, have mercy upon me, Mar. 10. 48. and his cry was heard, according to his deſire, he had his ſight reſtored. The Woman of Canaan, who came to Chriſt, that her Daughter might be diſpoſſeſſed of a Devil, met with great diſcouragements, but overcome them all, Mat. 15. 21. 29. When p. 121firſt ſhe utter'd her requeſt Chriſt anſwered her not a word; this, one would have thought, might have ſtruck her dumb, and made her conclude it vain to have ſpoken any more. Oh no, ſtill ſhe cryed after him; whereupon the Diſciples intercede for her; Chriſt anſwers, he was ſent to the loſt Sheep of the houſe of Iſrael: here was a ſecond repulſe, but neither did this diſcourage; ſhe comes and worſhips him, and ſayes, Lord help me! Chriſt replys, it is not meet to caſt the Childrens bread unto the dogs: This was a third repulſe, and worſt of all: And yet ſhe gives not over, but pleads, that though ſhe were indeed no better then a dog, yet crumbs might be given her. And now ſhe ſpeeds: and whatever ſhe had a mind to, was granted.

He that perſeveres in prayer, will not be diſcouraged. Is his guilt great? he replys, that the Lords mercy will be the more magnified, if he obtains a Pardon. Is he much diſtemperd? he replys; the more will the skill of the great Phyſician be ſhewn in healing his Spiritual plagues. Is he very unworthy? he replys that the Prodigal upon his returning, found his Fathers doors, and his Fathers arms open, though he came home in raggs; having before waſted all his Subſtance among the harlots, and in riotous living. Though he is wretched, and miſerable, and poor, and blind, and naked; yet he ſays, That Chriſt has ey-ſalve to make him ſee, gold tried p. 122in the fire to make him rich, and white raiment to cover him, Rev. 3. 17. 18. 'Tis a Mercy Seat, 'tis a Throne of grace he goes to; and therefore diſcouragements are not invincible.

3. This perſeverance in prayer implies continual importunity. Importunity is many times troubleſom to Man, but God is delighted with it. Humility indeed becomes us in our addreſſes to him, but yet we are allowed to be urgent, to be inſtant, to be preſſing in theſe things which is according to the will of the Lord; and he loves to ſee us ſo; for it argues, we value highly what we begg with importunity. The unjuſt judg was prevailed with, by the widdows importunity. And will the Lord neglect importunate Prayer, that has commanded, and encouraged importunity, and that is ſo righteous and ſo gracious? He that perſeveres in prayer follows the Lord with his requeſt; he will not let him alone, till he has a pardon, and that pardon Sealed: He will not let him alone till his luſt, which are the worſt of Spiritual enemies, are kill'd; till more grace is granted, of which he cannot have too great a meaſure. Take notice of Davids importunity, Pſal. 119. 145, 146, 147. I cryed with my whole heart, hear me O Lord, I will keep thy ſtatutes. I cryed unto thee, ſave me, and I ſhall keep thy teſtimonies; I prevented the dawning of the morning, and cryed, I hoped in thy word; my eyes prevent the nightwatches, p. 123&c. He cryed, and cryed, and cryed again, before the dawning of the morning, and in the night watches. Behold how urgent he was in prayer.

4. This perſeverance in Prayer, implies an holy inſatiableneſs after God; and deſiring ſtill more, though never ſo much be obtained. Indeed there is a great obligation upon us to be thankful for the leaſt meaſures of grace; but we are not to be contented with the greateſt, but ſtill longing for more. Though David enjoyed ſo much of God, and had ſuch a ſenſe of his loving kindneſs which was better then life, and experienced that communion with the Lord, which was more ſatisfying then marrow and fatneſs: Yet we find him ſtill following hard after God, Pſal. 63. 8. My Soul followeth hard after thee, thy right hand upholdeth me. And indeed the more we taſte and ſee how gracious the Lord is, it cannot but increaſe our longing; and raiſe our thirſt to a greater vehemency. The Apoſtle Paul though he had attained to ſo much, Yet he ſays, I forgot thoſe things that are behind; and reach forth unto thoſe things that are before, and preſſe towards the marke, for the prize of the high calling of God, Phil. 3. 13, 14.

5. This perſeverance in Prayer, implies, a continuing to engage in all the kinds of Prayer▪ There ſhould be a conſtant and daily courſe of Prayer even unto the end of life; and if at any time by weakneſs or otherwiſe, the p. 124courſe be neceſſarily interrupted; Our hearts at leaſt then ſhould be working towards God; as being ſenſible that He is our all, all our hope is in him, and all our help is from him. 'Tis an happy thing, ſo to habituate, and accuſtom our ſelves to prayer, as to make it become natural to us, and to eſteem it as neceſſary as our very breath.

In the Second place, I am to tell you, what kind of perſeverance, is required.

1. In this perſeverance, there ſhould be no interruptions. Daniel, rather then his courſe of praying before his God and giving thanks, ſhould be interrupted, choſe to adventure the loſſe of dignity, his Princes favour, and his own life beſides. And that God whom he ſerved continually did deliver him, Dan. 6. Daniel reſolves to open his mouth in Prayer, God ſends his Angel, and ſtop the mouths of the Lyons, that they did not hurt him. And as carnal fear ſhould not cauſe the omiſſion of prayer, ſo neither any prevailing corruption, and deadneſs: Still the Lord is to be ſought unto, and ſerved.

2. In this perſeverance there ſhould be a continua… endeavour to excel, and do better; to pray with more and more Spirituality and livelineſs. 'Tis a ſad ſight to ſee children as weak now, as they were ſeveral years ago: We conclude there is ſome bad humour that oppreſſes nature, and cauſes that Weakneſs, p. 125and is an impediment to their growth. 'Tis thus, and more Sad, to ſee Chriſtians ſtand at a ſtay, and perform duties no better now, then ſome years ago they uſed to perform them. If there is ſtill the ſame deadneſs, the ſame unbelief, the ſame wordly-mindedneſs, & diſtractions, which were wont to be, it argues, the Spirit is kept under by the fleſh & its prevalency. We are not only to do more then others, but to do more then our ſelves. The Lord requires us, and truely gives ample encouragement to be not only ſtedfaſt, and unmoveable, but alſo to abound in the work of the Lord, 1 Cor. 15. 58. The path of the juſt ſhould be like the ſhining light, that ſhineth more and more unto the perfect day, Prov. 4. 18. All our duties are motions homeward, and Heaven is our home: And the nearer home, the ſwifter ſhould our Spiritual motions be.

In the Third place follow the Reaſons why prayer ſhould be with perſeverance.

1. Divine commands are very expreſſe, not only to perform the duty, but to continue in the duty. In the text, not only praying is injoyned, but praying always, and with all perſeverance: and 1 Theſ. 5. 17. Pray without ceaſing: Gods word of command ſhould cauſe us perpetually to ſtand in awe: we muſt not dare to ceaſe doing that, which he would have us without ceaſing employed in.

p. 1262. The Lord perſeveres in attending and enencouraging, therefore we ſhould perſevere in praying. His eye is continually upon his people; eye, and ear, and heart, and hand are all open, and if we open our mouths wide we ſhall be filled, Pſal. 81. 10.

3. The Lord is as worthy to be ſought unto ſtill, as ſought to at all; therefore we ſhould continue in ſeeking him. Though our expectation from other things be never ſo high, yet upon trial we ſhall diſcover their emptineſſe and vanity; but the more we know God, and the greater experience we have of him, the more we ſhall behold his fulneſſe, and how good 'tis to draw near to him. Iſrael went a Whoring after other lovers; but found her miſtake, and reſolves to return to her firſt husband, for then 'twas beſt with her, Hoſ. 2. 7. Gods ſervice is ſuch as no fault at all is really to be found therein; and therefore to leave that Service is very unreaſonable.

4. We are far from attaining all that is attainable by Prayer: Clearer diſcoveries there may be of God; there may be much larger communications of Grace; there may be more of peace and joy; therefore it concerns us to wait on the Lord ſtill, and not to grow weary of our attending.

5. This preſent world is full of enemies and ſnares: Therefore we ſhould continually have recourſe to the God of all Grace; that p. 127grace may be proportioned to our work and to our danger. The world is evil; and the evil one is very active to draw us to evil; and he has a ſtrong and numerous party within our own Souls, even all the remainders of corruption; ſurely unleſſe we perſevere in prayer, and thereby engage him for us who is able to keep us from falling, and to preſent us faultleſſe before the preſence of his glory with exceeding joy, Jud. 24. we ſhall not perſevere to the end, and be ſaved. The Application follows.

Uſe 1 of reproof, which belongs,

1. To them that pray in a time of diſtreſſe and affliction; but after that is removed, and their ſlaviſh fear allayed, they quickly give over. Thus the children of Iſrael when God ſlew them then they ſought him; they returned and enquired early after God, they remembred that God was their Rock and the high God their Redeemer: but as ſoon as the Lord ceaſed ſmiting, they ceaſed crying; they flattered with their Tongues and were unſtedfaſt in his Covenant, Pſal. 78. 34, 37. This is the way to have affliction quickly return again; and that with more of Gall and Wormwood, or to have ſpiritual Judgments, which are a great deal worſe, ſucceed temporal.

2. Reproof belongs to them that pray for a little while, while the Conviction is freſh and ſtrong; and the exhortation to this duty is p. 128ſtill ſounding in their ears; but by degrees the Conviction wears off, and the Exhortation is forgotten: and then oh how do their hearts depart from God, and what a task, and tedious thing is Prayer to them? But thoſe foregoing convictions will very much aggravate their after omiſſions; theſe omiſſions being given way to, eſpecially at firſt, with ſuch violence offer'd to their own conſciences; and reſiſting of the Holy Ghoſt, who ſtrives to make them perſevere in Supplication.

3. Reproof belongs to Apoſtates, that ſomewhile made a great Profeſſion, none more forward to Pray than they; but now they have thrown off this, and other Ordinances of Chriſt, being carried away either by a prophane, or by an erroneous ſpirit.

1. Many are carried away by a prophane ſpirit: and having reſtrained Prayer, even reſtraining Grace is taken from them; they run out to all exceſs of Riot; they are abominably vitious, intemperate, unclean, unrighteous; they declare to all, that ſeven unclean ſpirits are entered into them; and that their laſt end is likely to prove worſe than their beginning. They once indeed did know the Holy Commandment, but are now turned from it, and 'tis happen'd to them according to the Proverb, The Dog is turned to his own Vomit again, and the Sow that was waſhed, to to her wallowing in the Mire, 2 Pet. 2. 21, 22.

p. 1292. Many are carried away from Prayer by an Erron…ous ſpirit: Theſe not onelyonly break the Lords Commands, but perſwade themſelves they do well in it, and endeavour to draw others to the like Tranſgreſſion: and hereby their guilt and danger is the greater. Every one that ſpeaks againſt Prayer, or any other Ordinance of Chriſt; as he ſtrikes at Chriſts Authority, who is King of the Church; ſo he is deceived, and made uſe of by the Devil▪ to injure Souls, by drawing them away from God and their Duty. But it may be Objected, that the Apoſtle himſelf ſayes, Col. 2. 20. Why are ye ſubject to Ordinances? I anſwer, the 21 ver. following ſhews what Ordinances the Apoſtle ſpeaks of, namely, the Ceremonial Ordinances: Touch not, Taſte not, Handle not; he is not to be interpreted concerning the Ordinances of Chriſts Inſtitution; for in this very Epiſtle he does command, that the Word of Chriſt ſhould dwell richly in them, Col. 3. 16. and that they ſhould Sing …ſalms with Grace in their Hearts to the Lord; and that they ſhould continue in Prayer, Col. 4. 2.

4. Reproof belongs to them that limit God, and conclude if they are not heard preſently that they ſhall never be anſwered; and ſo in effect ſay why ſhould we ſeek the Lord any longer? Vile and ſinful creatures ſhould not be ſo quick with God: What if we tarry ſome time before we have the grace p. 130and comfort we beg; If it comes at laſt, is not the Lord gracious to a wonder? Beſides, the Lord knows when 'tis fitteſt to anſwer Prayer; therefore it becomes us patiently to wait; for his rightly timeing of his benefits, is not the ſmalleſt part of them.

Uſe 2. of Direction, how you may perſevere in Prayer.

1. Be exceeding jealous and afraid whenever you find deadneſs and formallity ſeizing upon you: You know not whether it may grow; The prognoſtick ſigns of an approching diſtemper eaſily perſwade you to take preventing Phyſick; Oh when you find your hearts out of order; fear, and go to your Phyſician to heal your hearts, and reduce them to the right praying frame.

2. Take heed of quenching the Spirit: let your Ears be open to hear what he ſayes to the Churches Rev. 2. ult. Deliver up your ſelves wholly unto the Spirits conduct and guidance; be lead by him, from what wayes, and in what wayes he pleaſes, elſe he will be grieved and withdraw: and if he does ſo, alas your helper will be gon, and your infirmities will hinder your perſeverance in Prayer.

3. Be ſenſible that all your prayers will be loſt, if now you ſhould totally and finally give over, that righteouſneſs will be reckoned as none p. 131at all; that is, but like the morning Cloud, and as the early dew vaniſhes away; pray on therefore, that all may not be in vain.

4. Labour to be acquainted with the ſweetneſs of prayer, that you may have experience of thoſe quickenings, thoſe enlargements, thoſe ſupports, thoſe raviſhing delights, that the Saints have found ſometimes in prayer; and then you will like the duty ſo well, that you will not eaſily be drawn off from it.

5. Depend upon Him that gives power to the faint, and increaſes ſtrength in them that have no might, Iſa. 40. 29. He faints not, neither is he weary, and he alone can keep you from being weary in wel-doing. As he only can help you when you cry, ſo he alone can help you to hold on in crying.

6. Cheer up your ſelves with this conſideration, that if you perſ…vere in prayer but a little while longer, in Heaven all your prayers will be fully anſwered. Remember, that if prayer laſts as long as time laſts, time will quickly be ſucceeded by Eternity, and prayer will end in everlaſting praiſes. So much for the fifth Doctrine, That prayer muſt be with all perſeverance.

D. 6. The ſixt and laſt Doctrin is this. Our ſpirits muſt be ſo publick, as to ſupplicate for all Saints, as well as for our ſelves; therefore the Apoſtle adds in the Text, and ſupplication for all Saints.

p. 132Here I ſhall firſt ſhew what Saints the Apoſtle ſpeaks of; and ſecondly, why we ſhould pray for them all, and then give you the Uſes.

Firſt, What Saints the Apoſtle ſpeaks of. The Saints are of two ſorts, Triumphant in Heaven, Militant on Earth.

1. Triumphant in Heaven, and theſe do not need our prayers. We need not pray that they may be eaſed of their loads, for their burthens are removed, and they are entred into perfect reſt; we need not pray that God would manifeſt himſelf to them, for they ſee him as he is, and not as here in a glaſs darkly; nor that they may be freed from ſorrow, and defended from Enemies, for their joy is full, all tears are wiped away, and they are paſt all danger: They are made Pillars in the Heavenly Temple, and they ſhall go no more out, Rev. 3. 12 In all the Bible, we find not one Petition for departed Saints. They are with the Lamb, Crown'd above, and are above our ſupplications.

2. Militant Saints on Earth, and of theſe the Text ſpeaks, and to theſe the words are to be confined; and truly all of them claim a ſhare in our ſupplications.

1. We are to pray for Saints of all Nations: Prayer may reach them, though never ſo far, and the God we pray to, is acquainted with every Saint in particular, throughout the Univerſe, knows what they all want, and how to ſupply all their needs.

p. 1332. We are to pray for Saints of all Perſwaſions, as long as they hold the head, and are dear to Chriſt, notwithſtanding their difference from us in opinion: Surely, notwithſtanding this difference, they ſhould be upon our hearts to deſire their good. Oh that there were leſs quarrelling and diſputation, and more praying and ſupplication one for another! and this would be a great means to unite, and to heal breaches.

3. We are to pray for Saints of all Conditions, high and low, rich and poor, bond and free, Male and Female. Every Saint is a Jewel, and a Jewel is not to be contemned, though it lye upon a Dung-hill. The meaneſt Saints are precious in the Lords eyes, and we ſhould have regard to them.

4. We are to pray for Saints that are to be, as well as thoſe that are already. The Jewiſh Church prayed for that of the Gentiles, before it was gathered, for their little Siſter that had no Breaſts, Cant. 8. 8.

The reaſon why our ſupplications ſhould be for all Saints, are theſe.

1. Becauſe of their relation to God. They are all his Children, and he has the love of a Father to them; nay, he is a thouſand times more full of affection, than earthly Parents can be. If God love them, we ſhould, and ſhew our love by our wiſhing their good, eſpecially conſidering how much the honour p. 134of God is concerned in them, and how much his Name is glorified in their preſervation.

2. Becauſe of their Relation to our Lord Jeſus. Should not we pray for them, ſince Chriſt died for them? He bought them with the price of his own blood, Act. 20. 28. 1 Cor. 6. ult. and they are all Eſpouſed to him, nay, they are his Members; thoſe for whom he ever lives to make interceſſion, ſurely then we alſo ſhould intercede in their behalf.

3. We ſhould pray for all Saints, becauſe of our Relation one to another: We are all begotten by the ſame Seed, we are all begotten by the ſame Seed, we are all Members one of another, Rom. 12. 5. So we being many, are one Body in Chriſt, and every one, Members one of another. We are all animated by the ſame Spirit, one of whoſe principal fruits, is Love; and Love ſhould be expreſſed in prayer; finally, we are all Heirs to the ſame Inheritance. Oh how importunate ſhould we be, that we may come all ſafely thither.

4. We ſhould pray for all Saints, becauſe all are engaged in the ſame War, and are wreſtling with the ſame Enemies: We ſhould beg therefore that all may be kept from the evil of the world, that Satan may be trod under the feet of all; that ſin may be ſubdued in all; and that all may at laſt be made more than Conquerours.

5. All Saints are carrying on the ſame deſign; the glory of God, and the advancement p. 135of the Kingdom and Intereſt of Chriſt; we ſhould help one another by prayer, that this great end may be attained.

Uſe 1. Of Conſolation. Saints have more prayers going for them than they are aware of. Thoſe that you never ſaw, nor ſhall ſee in this world, are concerned for you, and are deſiring that you may have that grace and ſtrength which you need, conſidering the difficulty of your work, and your many Adverſaries. As every one ſhould pray for all, ſo all are praying for every one: and this is matter of great encouragement.

Uſe 2. of Reproof to thoſe that are of a private ſpirit, who are all for themſelves, but Zion they look not after. Theſe have neither love to Chriſt, nor to their own Souls upon a right ſcore. If they loved the Head, they would be ſollicitous for the welfare of the Body; and if they truly deſired the good of their own Souls, they would have pitty to other Souls that are of equal value.

Uſe 3. Of Exhortation. Be more frequent and fervent in praying for all the Saints. This will be a great Argument that you are indeed Members of the Body of Chriſt, when all your fellow-members are loved, when you feel their ſorrows, and are concerned for their wel-fare.

p. 1361. Pray for the Saints Ʋnity, that they may be knit together in love; their Beauty lies much in their Agreement, and their ſtrength in their being United. But if a Houſe, or Kingdom be divided, Diviſion has a tendency to Deſtruction. Chriſt prayed that his Diſciples might be One, as that which would ſerve very much to convince the world that God had ſent him, Joh. 17. 23. for the diviſions of Saints is not the leaſt cauſe of prevailing Infidelity, and of mens queſtioning the very truth of Chriſtianity.

2. Pray for the Saints purity, that the Church may be more and more cleanſed, and conformed to the holy Doctrin of the Goſpel, and like her holy Head the Lord Jeſus.

3. Pray for the Saints proſperity, eſpecially for thoſe glorious and peaceable times, after Antichriſts ruine, the calling home of the Jews, when the Kingdoms of the world ſhall become the Kingdoms of the Lord, and of his Chriſt.

4. Pray for the Saints increaſe, and in thus doing, you are kind unto the world. Beg that the Prince of darkneſs may loſe, and that Chriſt may gain more and more Subjects every day, and that out of the quarry of mankind more may be taken, which may be made lively Stones in the Lords Temple.

5. Pray for the Saints ſupport under all Oppreſſions, for their perſeverance to the end; p. 137and that the Lord Jeſus would haſten his ſecond appearing, when all his Church ſhall be Triumphant, when Devils, and the Reprobate world ſhall be confined to Hell, and all the Elect ſhall joyn together in ſhouting forth Hallelujahs unto him that ſits upon the Throne, and to the Lamb for ever.

Thus have I finiſhed this Argument of Prayer. What are now your reſolutions? Shall there be prayerleſs Families ſtill? and any Strangers unto ſecret duty, notwithſtanding all that has been ſpoken? May Pardon, and Grace, and Life, and Salvation be all obtained for asking; and will you not do thus much? will you neither be earneſt for others, nor your own ſelves? Shall none of the directions that have been given, be followed? Shall all the Arguments that have been uſed, be unſucceſsful?

Oh thou that commandeſt and heareſt prayer! O thou that helpeſt thy people to pray, pour out the ſpirit of Grace and Supplication! That thy Throne of Grace may be ſurrounded with Suppliants, that there may be a great flocking to thy Mercy-ſeat, and grace may be imparted abundantly to thy own glory, through Jeſus Chriſt the great High Prieſt, that is paſſed into the Heavens, and is at thy right hand for ever. Amen, and Amen.