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