Sermons on Psalm 119

2. Doctrine. This trouble may breed much Vexation and Anguish of Spirit even in a Gracious Soul. David speaketh of Anguish as well as Trouble.

1. Partly from Nature. God's Children have the feelings of Nature as well as others. Christ Jesus to show the Truth of our Nature, would express our affections, he had his fears and tears, Heb. 5. 7. and so hath legitimated our fears and sorrows. 'It is an innocent affection to have a dislike of what is contrary to us, to our natural Interest; to be without natural affection, is among the Vices. And

2. Partly from Grace. The Children of God are more sensible than others, because they have a reverence for every providence, and look upon it as a good piece of Religious manners, to observe when God striketh, and to be humble when God is angry. Ier. 5. 3. slight spirits are not so much affected. Ordinarily they see not God, nor own God in every stroke: but when the windows of heaven are opened, and the mouth of the great deep below, there must needs be a great sense.

3. Yet there is in it weakness and a mixture of Corruption; which may come from an impatiency of the Flesh, which would fain be at ease. Gen. 49. 15. Rest is good. Therefore we are filled with Anguish when troubled, either from distrust, or at least from unattentiveness to the Promises: as there is a Negative Faith in the wicked, not contradicting the truth of the Word, so a negative distrust in the Godly, not regarding, not minding the Promise, or not regarding the grounds of Comfort which it offereth to us; as Hagar saw not the Well that was nigh her till God opened eyes, Gen. 21. 19. so Mark 6. 52. They considered not the Miracle of the loaves; therefore are amazed in themselves beyond measure. Have ye forgotten the five loaves and two fishes? Heb. 12. 5. And ye have forgotten the exhortation, which speaketh to you as unto Children. Yea sometimes there may be positive distrust, or actual refusing comfort, Psal. 77. 2. My Soul refused to be comforted. As they may not mind comfort, so in great Troubles refuse comfort in greater Distempers.

4. Sorrow and Trouble may revive inward Trouble: Affliction in its self is a part of the Laws Curse, and may revive something of Bondage in the hearts of God's Children, which is good and useful, so far as it quickeneth us to renew our reconciliation with God. Spirits intendered by Religion are more apprehensive of God's Displeasure under Afflictions. Numb. 12. 14. If her Father had spit in her face should she not be ashamed? If it humble under the mighty hand of God, 'tis well; but when it filleth us with perplexities and amazement like wild Bulls in a net, or produceth uncomely sorrow, roar like Bears, or mourn as men without hope, 'tis naught.

Use. Let us take notice how Affliction worketh: There is a double Extream, slighting the hand of God, or fainting under it, Heb. 12. 5. we must beware of both. There must be a sense, but it must be kept within bounds; without a sense there can be no Improvement, to despise them is to think them fortuitous. They come from God, their end is Repentance, their cause is Sin. Men cannot endure to have two things despised, their Love nor their Anger: When David's love was slighted, he vowed to cut off all that pertained to Nabal. And Nebuchadnezzar, when his Anger was despised, commanded the Furnace to be heated seven times hotter. Nor Fainting, for that excludeth God's Comforts, God hath the whole guiding and ordering the Affliction, and while the rod is in his hand there is no danger. He is a wise God, and cannot be overseen, a God of Judgment, by whom all things are weighed, 1 Sam. 2. 3. every dram and scruple of the Cross. A just God, and will punish no more than is deserved; Job 34. 23. He will not lay upon man more then is right. As well no more than is meet, as no more than is right. He is a good God, does only what our need and profit requireth: For he doth not afflict willingly nor grieve the children of men. Lam. 3. 33.

3. Doctrine. That 'tis the property of a gracious Soul to delight in God's Commandments.

'Twas David's Practice, and 'tis the mark of a blessed man, Psal. 1. 2. But his delight is in the Law of the Lord. And Rom. 7. 22. I delight in the Law after the inward man. And Psal. 112. 1. Blessed is the man that delighteth greatly in his Commandments. Delight in Moral things (saith Aquinas) is the rule by which we may Judge of men's Goodness or Badness. Delectatio est quies voluntatis in bono. Men are good and bad, as the Objects of their delight are: They are good who delight in good things, and they evil who delight in evil things.

We shall consider the nature of Delight,

• I. In the Causes.
• II. In the Effects of it.

I. The Causes are,

1. Proportion and Suitableness. Sensitive Creatures delight much in such food as is agreeable to their nature; now the Commandments are suitable to the renewed heart; the Law is in their Heart, Psal. 40. 8. And Psal. 37. 31. The Law of his God is in his heart. Divine qualities are planted there, which suit with the rule of Holiness and Righteousness, Eph. 4. 24. And this is the sum of the Law or Commandments of God.

2. A second Cause is Possession of it, and Communion with it. Oritur (saith Aquinas) ex praesentia connaturalis boni. Now one may be said to possess the Law, or enjoy the Law in regard of the knowledge of it, or Obedience to it. John. 14. 21. He that hath my Commandments, and keepeth them, he it is that loveth me. The knowledge of the Law, so it be not superficial and fleshly; but full, and thorough, and savory, is very Comfortable, and goeth toward a good note, but Obedience to the Law is the cause of delight therein. God's servants rejoice when they can bring on their hearts with any Life and Power in the way of God's Testimonies. Psal. 119. 14. I have rejoiced in the way of thy Testimonies more than in all Riches. Thence cometh their Comfort and Obedience.

3. A third Cause of Delight is a precedent love of the Object. Love is a Complacency in, and Propension towards that which is Good, absolutely considered both in the presence and absence of it. Desire noteth the absence of a Good; Delight, the presence and fruition of it. Therefore a love of the Object delighted in, is essentially presupposed to delight. So that it is impossible for anything to be delighted in, but it is first loved. We have experience that many things are delightful in themselves, and known to be such, which yet do not actually delight if they be hated. A man may taste of the sweetness of honey, yet if he have an Antipathy against it he may Ioath it. David in this Psalm presupposeth love as Antecedent to delight. Psal. 119. 47. I will delight myself in thy Commandments, which I have loved. Carnal men cannot say so. For everyone that doth evil, hateth the light, John. 3. 20. The renewed only love the Commandments. Yea, it doth not only presuppose a love of simple Complacency, but also a love of Desire; for all things are first desired before delighted in. None can truly delight in Obedience, but such as desire it. Such as can say with David, verse 40. Behold, I have longed after thy Precepts: And Verse 131. I opened my mouth and panted, for I longed after thy Commandments. Now all such are Blessed, Matth. 5. 5.

II. Let us consider the Effects.

1. The first is, Dilatatio Cordis, The enlarging of the Heart; it openeth and wideneth the Heart towards the reception of the Law, and maketh it more capacious and comprehensive thereof than otherwise it would be. Psal. 119. 32. I will run the way of thy Commandments, when thou shalt have enlarged my Heart. The Heart is at Ease and in a commodious Condition, as a Body that is in a large and fit place, where it is not straightened, and this is as Oil to the Wheels.

2. Delectatio causat sui •… tim & Desiderium. Delight in an Object causeth a Thrist in itself, and more of itself. Even the Angels and blessed Spirits feel this effect of Delight, that it never cloyeth, but they desire more of their own Happiness. Much more doth it work so in us, who are in such an imperfect state of enjoyment, upon a twofold Account.

1. The Objects of spiritual delight are perfect, but the Acts whereby we enjoy and possess those Objects are imperfect. God is an Infinite and All-satisfying Good, but the acts whereby we enjoy him here in this Life, whereby we have Union and Communion with him are imperfect. We know, believe, love, hope but in part; 1 Cor. 13. 9. Hereupon that delight which ariseth from the imperfect fruition of God here in this life stirreth up to an eager desire after fuller fruition, and unto a farther enlargement and intension of those Acts, whereby such fruition is attained, or wherein it consisteth; still Thirsting after more when tasted. 1 Pet. 2. 3, 4.

2. Spiritual Delights may be said to cause a Desire, as Desire importeth a denial or exclusion of Loathing. For the Objects of spiritual delight, and the Acts whereby they are enjoyed, can never exceed the degree and measure required in them, unless by accident, by reason of some bodily act concurrent therewith, and subservient unto the spiritual operation. The Desire can never be too great, the expression of it may be burdensome. We may easily exceed the bounds of moderation in Carnal things, but not in Spiritual, They can never be too high and intense. Therefore fresh desires and earnest longings are still kindled and quickened in us, it never dulls the Appetite, but draweth out the Soul farther and farther, and cannot be too eager and zealous after Holiness.

3. Another effect of Delight is perficit operationem, it makes the Operation to its Object more perfect than otherwise it would be: As a motive or means, it exciteth to a greater care and diligence in promoting the End which we pursue. The Delight in the Law helpeth to perfect our Meditation therein, and Observation thereof; by its sweetness it quickeneth, provoketh and allureth to a greater Zeal in both. Delight maketh all things easy, 1 John. 5. 3. All her ways are ways of Pleasantness, Prov. 3. 17. The Sabbath is a delight, Isa. 58. 13. It facilitates Duties, and removes difficulties in working.

Now this Delight must be sincere, otherwise they are but like the Carnal Jews who did delight to know his Ways, Isa. 58. 2. It must not be on foreign Reasons.

And then it must be Universal, otherwise it is but like Herod, who heard John gladly and did many things, &c. Mark 6. 20. It must be deeply rooted, otherwise it is but like the seed which fell on the Stony ground, which received the Word with joy, but dureth but for a while. Matth. 13. 20.

1. Use. To show how far they are from the Temper of God's Children, whose Delight is in Sin, or the Pleasures of the Flesh. These have dreggy muddy Souls. Their hearts are on sports, plays, merry-meetings. These desires are soon cloyed, leave a bitterness in the Soul; till we contemn them, we are never fit for an Holy Life. See Gregory de Valentia.

2. Use. Have we this Delight? The Sincerity may be discerned,

1. By the Extent: It is extended to all the parts of the Word, delight in the Promises and Precepts. To be partial in the Law, Hypocrites can well allow. Mal. 2. 9.

2. It will be discerned by the Effects of it. You will often Consult with it, Psal. 119. 24. Thy Testimonies are my delight and my Counselors.

3. It will be a perpetual Delight. Job. 27. 10. Will he delight himself in the Almighty? Will he always call upon God? You will own it in Affliction as in the Text. Many will delight in God's Word, when Prosperity accompanieth it, but not in Trouble and Anguish. You will delight in Obedience, and in the way of his Testimonies; not talk of it, but do it. The young Man's delight in Dinah made him Circumcise himself, Gen. 34. 19.

Lastly, Compare it with your delight in things Sensible, Temporal and Corporeal. If it be sincere and cordial it will not only equal, but surmount these; Verse 72. The Law of thy Mouth is better to me than thousands of Gold and Silver. And Verse 162. I rejoice in thy Word as one that findeth great Spoil. Spiritual good is greater than Corporal, our conjunction with it is more intimate, greater and firmer. The part gratified is more Noble, the Soul than the Body: it will make these die, that the other may live.

3. Use. Let us be exhorted to do what we can for the begetting, increasing, and cherishing this delight in our hearts. If you love God, you cannot but love his word which is so perfect a representation of him. If you love Holiness, you must needs delight in the Word; this is the rule of it. If you love Life and Happiness, you must needs delight in the Word; this is the way that leadeth us to so Blessed and Glorious an Estate. If you love Christ, you will love the Word, which offereth him to you. If you love the new Nature, you will delight in the Word, which is the Seed of it. If you would speed in Prayer, Ver. 77. Let thy tender Mercies come unto me, for thy Law is my Delight. If you would be supported in Affliction, Verse 92. Unless thy Law had been my Delight, I should then have perished in mine Affliction.

4. Doctrine. In the days of our Trouble and Anguish God's Word will be a great delight and comfort to us.

Such a Comfort as will overcome the bitterness of our Affliction. So saith David here: When all Comforts have spent their Virtue, then God's Word will be a Comfort to us.

Here I shall show,

• First. What Comfort the Word holds out to us.
• Secondly. Why Afflictions do not diminish it.

First. What Comforts it holds forth.

1. The Privileges of the Afflicted, Rom. 5. 1, 2. We glory in Tribulations, knowing that Tribulation worketh Patience. Such may rejoice in Tribulations, Miseries are unstinged, his Rods are not signs of his Anger: They are in the favor of God, and his heart is with them, however his hand be smart upon them. The Habitude and Nature of Afflictions is altered in themselves, they are the Punishments of Sin, and so their Natural tendency is to Despair and Bondage: God seemeth to put the Old Covenant in suit against unbelieving sinners, but now they are Trials, Preventions, Medicines to Believers, that proceed from love, and are designed for their good.

2. The Word holdeth forth the Blessedness of another World. 2 Cor. 4. 17, 18. Our light Affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. Hope is not affrighted by Affliction, but worketh. Before Corn be ripened it needeth all kind of Weathers. The Husbandman is glad of showers, as well as sun-shine: Rainy Weather is Troublesome, but the season requireth it.

3. It assureth us of what is acceptable to God, Micah. 6. 8. He hath shown thee, O Man, what is good, and what doth the Lord require of thee but to do justly and love mercy and to walk humbly with thy God? So it yieldeth comfort through the Conscience of our Duty and cheerful reflections on afflicted Innocency; are not these God's ways which we desire to walk in, and for which we are troubled?

4. The Word hath notable Precepts that ease the Heart. Phil. 4. 6. Be careful for nothing, but in everything by Prayer and Supplication, with Thanksgiving, let your Requests be made known unto God. 1 Peter 5. 7. Casting all your Care upon him, for he careth for you. Proverbs 16. 3. Commit thy Works unto the Lord, and thy thoughts shall be Established. It biddeth us cast all our Cares upon God, and commit ourselves to the Guidance of his Providence.

5. It giveth us many Promises of God's being with us, and strengthening and delivering us, and giving us a gracious Issue out of all our Troubles. 1 Corinthians 10. 13. God is Faithful, who will not suffer you to be tempted above that you are able: But will with the Temptation also make a way to escape, that ye may be able to bear it. Now it is a great ease to the Soul to fly to these Promises which are made to his Afflicted Servants.

6. It breedeth Faith which fixeth the Heart. Psalm 112. 7. He shall not be afraid of evil tidings, his Heart is fixed trusting in the Lord. It breedeth Fortitude, or cleaving to God under the greatest Trials. 2 Samuel 6. 22. And Psalm. 44. 17, 18. Now this becometh a Testimony and Proof of our Love to God, and so bringeth Comfort. It breedeth Obedience, and the doing of good leaveth a Pleasure behind it. After Sin a sting remaineth. Romans 2. 14, 15. It breedeth Waiting and Patience, when all Hope is cut off. Micah 7. 7. Therefore I will look unto the Lord, I will wait for the God of my Salvation. When such Trouble is on us, as no end appeareth of it. Most men's Comfort holdeth out but whilst there is hope of turning the Stream of things: They are not satisfied in their Duty nor comforted with Promises, but born up with Hopes of Success.

Secondly. Why Afflictions do rather increase than diminish this?

1. They drive us to these Comforts. Man liveth by sense more than by Faith, when he hath anything about him, but his sorrows drive him to God. Indeed men that wholly forget God in Prosperity, will not find his Word a delight in Adversity. Psalm 30. 6, 7, 8. In my prosperity I said I shall never be moved: Lord, by thy Favor thou hast made my Mountain to stand strong: Thou didst hide thy face, and I was troubled, I cried unto thee, O Lord, &c.

2. They prepare us for them, The sweetness of the Word is best perceived under the bitterness of the Cross: God and his Word are never so sweet to the Saints as in Adversity. Psalm 94. 19. In the multitude of my thoughts within me, thy comforts delight my Soul. And 2 Cor. 1. 5. As the sufferings of Christ abound in us, so our consolation also aboundeth by Christ.

Use. Let no Calamity drive you from the Commandments, for there you will find more delight, than trouble can take from you. 1 John. 3. 1, 2. Shall the Reproach of Men have more power to make us sad, than the Honor of being God's Children hath power to make us Joyful? Let us be ashamed that we can delight no more. James 1. 2. My Brethren, count it all Joy when ye fall into divers Temptations. Matth. 5. 12. Rejoice and be exceeding glad for great is your reward in Heaven. For so persecuted they the Prophets which were before you. And 1 Thes. 1. 6. Ye became followers of us, and of the Lord, having received the Word in much Affliction with Joy of the Holy Ghost.

Doctrine. That the Righteousness, and everlasting Righteousness of God's Testimonies, should be deeply imprinted on our Minds, and often thought of by us.

This stuck so in David's Mind that he could hardly get off from the Meditation. Here I shall show you,

• I. Wherein the Everlasting Righteousness of God's Testimonies consisteth.
• II. What it is to have them deeply imprinted upon our Minds, and when they are so.
• III. Why they should be deeply imprinted upon our Minds.

I. Wherein the Everlasting Righteousness of God's Testimonies consisteth.

Answer. In two things; in the Tenour of them, and in the Effects.

1. In the Tenour. And In that those Terms which God dealeth with us, are never Repealed, but stand in force to all Eternity. 'It is an Everlasting truth, that he that believeth in Christ shall be saved; and that without Holiness no man shall see God. The Moral part of the Word is unchangeable, and shall never be altered; the same Duties, and the same Privileges do always continue. Our Lord telleth us, Matth. 5. 18. Till Heaven and Earth pass away, one jot, or one tittle shall in no wise pass from the Law, till all be fulfilled. The truth of the Doctrine of the Law and Prophets, is more firm and stable than the frame of Heaven and Earth. Heaven and Earth may be dissolved and made void, but his Law shall never be made void; both in that part wherein he comforts us by his Promises, and that part wherein he sets down our Duty, we are Eternally obliged to Obedience, and God hath Eternally obliged himself to Reward and Bless. There is an Everlasting and Unchangeable Ordinance, by which we are bound to God, and he hath bound himself to us. We should not change, and God will not, having past his Word to us. The Everlasting Obligation on us, dependeth on God's Authority, the Everlasting Obligation on God's part, dependeth on his own Truth and Veracity. And though we are poor changeable Creatures, God hath interposed his Authority; Mal. 3. 6. I am the Lord, I change not. I am. 1. 17. In him there is no change or shadow of turning. God would change, if his truth was changed, but that is Everlasting. 'It is not in the Power of men to annihilate and change the Law, they may break the Law, but they cannot annihilate and change the Law. Though it be not fulfilled by them, yet it shall be fulfilled in them and upon them. And God will not Annihilate the Law, for God cannot change or deny himself; in those things wherein he hath engaged his Truth to the Creature, he is Immutable and Infallible. Another Expression is, Ier. 33. 20, 21. If you can break my Covenant of the day, and my Covenant of the night, that there shall not be day and night in their Seasons, then may also my Covenant be broken with David my Servant: the one shall not fail, no more than the other. God compareth the firmness of his Covenant, with those things that are most unalterable, the standing of Heaven and earth, the constant Course of Night and Day. The Ceremonial Law was not abrogated, till fulfilled in Christ. This is God's last Will, the Terms of Life and Salvation are still the same, other Conditions are not to be expected.

2. In regard of the Effects. These Testimonies endure forever, both in a way of Grace and Glory: In a way of Grace, the Word worketh in the Heart an Eternal principle, and carries us beyond Temporal things; 2 Cor. 4. 18. 1 Pet. 1. 23. Being born again not of corruptible Seed, but incorruptible, the Word of God, which liveth and abideth forever. The Word worketh in us an Eternal Principle which will abide with us, as the root of Everlasting Blessedness. They that have served God faithfully, shall not be deprived of Eternal Glory. Now in Glory the Word abideth forever, for though the Souls of men are Immortal, yet they have not in them a principle of Blessed Immortality: Sin is the root of Eternal Perdition, but Grace of Incorruption and Eternal Happiness. The Wicked, though the substance of their Soul and Body shall not be annihilated, but upheld unto all Eternity by the mighty Power of God, in the midst of Eternal Torments; yet all their Glory and Pleasure shall be consumed, and they themselves shall ever languish, under the Wrath of an highly provoked and then irreconcilable God. 1 John. 2. 17. He that doth the will of God abideth forever. The wicked shall endure by the Word of God, 'tis a living death in regard of the execution of Eternal Wrath upon them that reject it; and the performance of Everlasting Blessings which are promised to them that receive and obey it, this will abide when other things fade: The Word of God keepeth the Godly and Wicked alive, in some sense.

II. When is the Word deeply imprinted upon our Minds? That is discovered by two things, sound Belief, and serious Consideration; when 'tis strongly Believed, and often duly Considered.

1. When 'tis strongly Believed, or else it worketh not: for all things work according to the Faith we exercise about them. 1 Thes. 2. 13. The Word of God which worketh effectually also in you that Believe. Did we believe that our Eternal Condition did depend upon the observance or non-observance of this Rule, we would regard it more. Psal. 119. 66. Teach me good Judgment and Knowledge, for I have believed thy Commandments. Lord, I believe I must stand or fall by this Rule, and therefore let me know all my Duty; so Heb. 11. 13. Being persuaded of these things they embraced them. We have not a thorough persuasion about these things, our persuasions about Eternal things are very weak, when God's expressions about it are very clear and strong: Most men guess at a World to come, but are not thoroughly persuaded: They have a loose or general opinion that the Scripture is the Word of God, the Rule by which they shall be tried; but do not soundly assent to it, and receive it as the Word by which they shall be Judged at the last day. John 12. 48. Christ pronounceth as the Word pronunceth. There is a Non-contradiction, but not an active and lively Faith, this and nothing but this bindeth the Will and Conscience to obedience.

2. Often Considered. David still insists upon this, the Everlasting Righteousness of God's Testimonies. 'It is as if he had said, I have said it already and I will repeat it again, and again. 'It is constant thoughts are Operative, and musing maketh the fire burn: Green wood is kindled not by a flash or spark, but by constant blowing. Deep, Frequent and Ponderous thoughts leave some impression upon the Heart; the greatest matters in the World will not work much upon him that will not think upon them: All the Efficacy is lost for want of these ponderous thoughts. Why are all the offers and invitations of God's Grace of so little effect? Math. 22. 5. 〈 in non-Latin alphabet 〉 , they made light of it, they would not take it into their care and thoughts. Why do all the injunctions and precepts of God, work no more? Men will not consider in their hearts, Deut. 4. 39, 40. all the Comminations of God. Psal. 10. 22. and therefore he calls upon them, Now consider this, ye that forget God, lest I tear you in pieces and there be none to deliver. It's for want of this that all the promises of God, of Heaven and Happiness work so little upon us. 2 Tim. 2. 7. Consider what I say, and the Lord give you understanding in all things. The truth lieth by, neglected, unimproved, till consideration take it up, and lay it in the view of Conscience, and then it worketh. Till we take it into our thoughts, we have no use of any truth, therefore set your hearts seriously to consider of these things.

III. Why the Everlasting Righteousness of God's Testimonies should be deeply imprinted in our Minds?

1. It Establisheth our Judgments against vain Fancies, and the humor of other Gospeling. The Apostle saith, Gal. 1. 8. Though we, or an Angel from Heaven, preach any other Gospel to you then that we have preached unto you, let him be accursed. 1 Tim. 6. 3. If any man teach otherwise, &c. There are some that expect speculum spiritus sancti, a greater measure of light beyond what the Spirit now affordeth, new Nuntioes from Heaven, to assoil the doubts of the perplexed World: No, the present Rule leadeth a Believer all along in his way to Heaven, other and better Institution shall not be, cannot be. Christ promised to bless this Doctrine to the Worlds end, Matth. 28. 20. I will be with you to the end of the World; to guide and succor them: Christ prayed for no others but those that believe through their Word, John. 17. 20. this Word which the Apostles have consigned to the use of the Church: An Angel is accursed if he should bring any other Doctrine, Gal. 1. 8. There is no other way of Salvation given or to be given, Act. 4. 12. if an Angel should hold out another way, believe it not. The Apostle propounds an Impossible case to show the certainty of this way, 'tis good to be sure of our rule, now this Consideration helpeth that.

2. Because it bindeth and helpeth to Obedience; partly, as it showeth the absolute necessity of Obedience, because the terms of Salvation are indispensibly fixed, and will Everlastingly stand in force; therefore I must yield to God or perish. The soul cometh off most kindly to the ways of God, when 'tis shut up unavoidably without all hope of escape and evasion, but by yielding to God's Terms. The Lord will have the World know, that there is no hope of a dispensation, Mark 16. 16. He that believeth, shall be saved; and he that believeth not, shall be danined. The Terms are peremptorily fixed, there is no relaxation in the Gospel-Covenant: Now this doth bind the heart exceedingly to consider, verse 152. of this Psalm, Concerning thy Testimonies I have known them of old, thou hast founded them forever. And partly, as it urgeth to speediness of Obedience: You will not get better Terms, for the Righteousness of God's Terms is Everlasting, as good yield at first as at last. The Laws of Christianity are always the same, and your heart is not likely to be better by delay: Your standing out were more Justisiable in the account of Reason, if you could get better Terms. Partly as it engageth to seriousness, whilst it carrieth the mind off from the vanities of the World into the midst of the World to come; I am not to mind what will content me for the present, but what will profit me forever: Holiness will abide, when other things fade. My ways are to be scanned by an eternal Rule; some distinctions will not outlive time, as Rich and Poor, High and Low; but the distinction of Holy or Un-holy, Sanctified or Un-sanctified, these abide, 1 Pet. 1. 24. All flesh is grass, and the glory of Man as the flower of grass, the grass withereth, and the flower thereof falleth away, but the word of the Lord endureth forever. Nothing stirreth us up more to provide for a better Life, than to consider the uncertainty of the Worlds Glory, and the Everlastingness of God's Approbation according to the rule of his Word. When all things are dissolved, we are to be tried by a Rule that will never fail. Our Pomp, and Honor, and Credit, and all things that we hunt after in the World, are soon blasted, but the Gospel tells us of things that are everlasting; Everlasting Torments, and Everlasting Bliss, and therefore our thoughts should be more about them. Isa. 55. 2. Why do you spend your money for that which is not bread? and your labor for that which satisfieth not? And John. 6. 27. Labor not for the meat that perisheth, but for that meat which endureth to everlasting life. And partly as it engageth to Constancy in Obedience; for it must last as long as our Rule lasteth: You are eternally bound to love God, and Fear him and Obey him. We must not only begin well, or serve him now and then in a good Mood; but so love God as to love him forever, so cleave to him, as never to depart from him. For his Law is an eternal obligation, you must never cease your work till you receive your wages; and that is when you enter into Eternity. Yea much of our work is wages, Loving, Praising God; all Duties that do not imply weakness, are a part of our Happiness. Thus it hath a greater influence upon our Obedience then we were at first aware of.

3. Because it conduceth much to our Comfort: The Apostle telleth us that the Comfort of Believers is built upon two immutable grounds, therefore 'tis so strong, Heb. 6. 18. Now this Everlasting Righteousness of God's Testimonies is a comfort to us,

(1) In all the changes of Men's Affections towards us: sometimes they smile, and sometimes they frown, but the Promises ever remain the same: There is yea and nay with men, but not with the Promises; they are all yea, and amen in Christ. 2 Cor. 1. 20. Times alter and change, but the tenor of the Covenant is always the same.

(2) It Comforts us in the changes of God's dispensations to us; God may change his dispensations, yet his purposes of Grace stand firm, and are carried on unalterably, by various and contrary means. We must interpret Providence by the Covenant, not the Covenant by Providence. We know the meaning of his works best by going into his Sanctuary. The World misconstrueth his work and dealing to his Children many times; if it be rightly interpreted, you will find God's Righteousness is an Everlasting Righteousness. Sometimes God's Providence is dark, but always just. Psal. 97. 2. Clouds and darkness are round about him, Righteousness and Judgment are the Habitation of his throne. Hab. 1. 12. Art not thou from everlasting, O Lord my God? That was the Prophet's support in those sad times, when a Treacherous people were exalted, when he was imbrangled and lost about God's dispensations; this was his comfort and support, God's Eternal Immutability in the Covenant. He is always the same, loveth his People as much as ever, as faithful and mindful of his Covenant, as ever; only a veil of sense covereth our eyes, that we cannot see it.

(3) It Comforts us against the difficulties of Obedience, when it groweth Irksome to us: The difficulty and trouble is but for a while, but we shall everlastingly have the Comfort of it. 2 Cor. 4. 17. For our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of Glory. Then 'twill be no grief of heart to us, to have watched, prayed, striven against sin, suffered, continued with him notwithstanding all Temptations. Rom. 2. 7. To them who by patient continuance in well-doing, seek for Glory, Honor and Immortality, eternal Life.

(4) 'It is a Comfort in Death: We change and are changed, but God is always the same, the Righteousness of Christ will bear weight forever. Dan. 9. 24. to bring in an everlasting Righteousness. The fruits of Obedience last forever. Psal. 112. 7. His Righteousness endureth forever. How Comfortable is this to remember, that we may appear before God with this Confidence, which he hath wrought in us, that the Covenant of Grace is an everlasting Charter, that shall never be out of Date, nor wax old?

Use. Let it be thus with us, let it be so deeply imprinted upon our Minds, that it may leave an Everlastingness there upon the frame of our Spirits; for then we are transformed by the Word, and cast into the Mould of it. Now who are they that have an Everlasting Righteous frame of heart?

1. Such as Act out of an everlasting Principle or the new Nature which worketh above the World: The Word engrafted is called an Incorruptible seed, or the seed of God. 1 Pet. 1. 23. that abideth in us. 1 John. 3. 9. when there is a Divine Principle in us, such a Principle as is the seed and beginning of Eternal Life: when the Word hath rooted itself in our hearts.

2. Such as by their constant progress towards an Everlasting estate, are going from strength to strength, serving God, and cleaving to him in a uniform constant Course of Holiness, not by fits and starts, but unchangeably; Act. 24. 16. to have always a Conscience void of offense. Again, when you are in such an estate wherein you can bear the Trial of those everlasting Rules. Gal. 6. 8. He that soweth to the flesh, shall of the flesh reap Corruption; but he that soweth to the Spirit, shall of the Spirit reap life Everlasting. Rom. 8. 13. If ye live after the Flesh, ye shall die; but if ye through the Spirit do mortify the deeds of the Body, ye shall live. In short, If you have everlasting Ends, 2 Cor. 4. 18. While we look not at the things that are seen, but at the things which are not seen, for the things which are seen are Temporal, but the things which are not seen are Eternal. Not making things Temporal our scope and aim, that will not satisfy us: when we are deeply possessed with the thoughts of the other World; 1 Cor. 2. 12. We have not received the Spirit of the World; and look upon all other things by the by, and use the World as if we used it not. 1 Cor. 7. 29, 30.

Secondly. I come now to the Prayer; Give me understanding, and I shall live.

• I. Here is the benefit asked, Understanding.
• II. The Person asking, David, Give me.
• III. The Person from whom it is asked, from God.

I. The Benefit asked, give me Understanding; that is, the saving knowledge of God's Testimonies.

Doctrine. One great request that we have to put up to God, should be for the saving knowledge of his Testimonies.

The Reasons why this should be our great Request to God.

First. The necessity of Understanding; that will appear

1. Because of our Ignorance and Folly, which is the cause of all our sin. Tit. 3. 3. We ourselves were sometimes foolish and disobedient. Therefore Disobedient, because Foolish. Every natural man is a Fool, blind in spiritual things, whatever understanding or quickness of Judgment he hath in other things: In all things that relate to God and Heaven, Blind and Foolish, and cannot see afar off. 2 Pet. 1. 9. He that lacketh these things is blind. And you shall find that sinners are called Fools; Prov. 1. 22. How long, ye simple ones, will ye love simplicity? And scorners delight in scorning, and Fools hate knowledge? Psal. 75. 4. I said unto the Fools, deal not foolishly, and to the wicked, lift not up the Horn. They follow their own Wit and Will, to the ruin of Bodies and Souls, and all that they have. Their Mirth is the Mirth of Fools; Eccl. 7. 4, 5. Their service the sacrifice of Fools. Eccl. 5. 1. 2 Sam. 24. 10. I have done very Foolishly. Therefore give me Understanding.

2. Knowledge is our cure. The state of Grace is called a state of Light; Eph. 5. 8. Ye were sometimes darkness, but now are ye light in the Lord. So that the new estate is described by Light, a directive and a persuasive Light; 'tis very notable in Eph. 5. 14. Arise from the dead, and God shall give thee light. And Act. 26. 18. To turn them from darkness to light, and from the power of Satan to God. In our natural estate we are all over darkness, slaves to the Prince of darkness, doing the works of darkness, and were posting on apace into utter darkness: and therefore 'tis Light must cure us, and guide us into a better course, Col. 1. 13. Who hath delivered us from the power of darkness, and translated us into the kingdom of his dear Son.

Second Reason is, Because of the excellency of Understanding: Therefore we should make it our request to God. Here are four Considerations.

1. Knowledge in the general is Mans Excellency. 'It is our privilege above the Beasts; many of them excel us in beauty of Colour, in strength, and nimbleness, and vivacity, and long Life, and acuteness of sense: but we excel them in knowledge. And so God hath taught us more than the Beasts of the field; Man is a rational Creature, his Life standeth in Light. John. 1. 4. In him was life, and the life was the light of men. Other Creatures have Life, but not such a Life as is Light, are not endowed with a reasonable soul, and a faculty of Understanding. The more of Knowledge there is increased in us, the more of Man there is in us.

2. Divine Knowledge is better than all other Knowledge. To know God's Nature and Will, to know how God will be pleased, and how we may come to enjoy him: all other knowledge doth but please the Fancy, this doth us good to the heart; Ier. 9. 23, 24. Let not the wise man glory in his wisdom, nor the mighty man glory in his might, let not the rich man glory in his riches, but let him that glorieth, glory in this, that he understandeth and knoweth me; as not in strength, so not in natural wisdom. Here I may take the Argument of the Text, Men do not properly live, if they want the Light of Heavenly Wisdom; without Divine Knowledge, a man is little better than a Beast. The Indowment of Reason was not given us merely to shift for ourselves, or provide for the animal Life, other Creatures do that better by Instinct and natural Sagacity, and are contented with less: No, Mans Life was given him for some other end, to know and serve his Maker.

3. Of all the knowledge of God, Practical knowledge is better than speculative; not so much subtly to be able to discourse of his nature, as to obey his Will, Ier. 22. 16. He Iudged the cause of the poor and needy, was not this to know me saith the Lord? The Knowledge of God is not measured by sharpness of Wit; but by serious ready practice; not strength of Parts, but a good and honest Heart: so to understand as to keep them. Psal. 111. 10. The fear of the Lord is the beginning of Wisdom, and a good Understanding have all they that do his Commandments. They understand best, not who can discourse most subtly, but who live most holily: When our Faith is more strong, our Reverence of God increased, our Obedience more ready, then is our Knowledge sound. When we follow those Courses which we know God delighteth in, Ier. 9. 24. and study to please him in all things, 1 John. 2. 4. He that saith I know him, and keepeth not his Commandments, is a liar, and the truth is not in him. He that doth not make Conscience of his Duty, he knoweth no such Sovereign Being as God is, that hath power to command, to save, and to destroy. Tit. 1. 16. They profess that they know God, but in works they deny him. So 1 John. 3. 6. Whosoever sinneth, hath not seen him, nor known him. Well then, in giving his Word, God's end was not to make trial of their Wits, who could most sharply conceive; nor of their Memories, who could most firmly retain; nor of their Eloquence who can most neatly discourse: but of their Hearts, who will most obediently submit to him: that's knowledge indeed which tendeth to use and practice. Scire malum, non est malum, look as to know evil, is not evil, for God knoweth evil, yet his knowledge is not evil: So scire bonum, non est bonum, to know that which is good, doth not make a man good. This is the distinction between Understanding and Will; the Understanding draweth the Object to its self, but the Will is drawn by the Object to it: If I understand anything, I am not in a moral sense, that which I understand; but if I Will anything, or Love anything, I am what I Will and Love. This is the difference between the two faculties.

4. Transforming, Regenerating, Saving Knowledge, is the best part of Practical knowledge: I add this, because general knowledge may produce good life, or some outward Conformity in the unregenerate. 2 Pet. 2. 20. For if after they have escaped the pollutions of the World, through the knowledge of the Lord and Savior Jesus Christ. Those that are destitute of the saving knowledge of Christ, they may cleanse their External Conversation, by that Rational Conviction, though not Spiritual Illumination, though strangers to inward Mortification, and be unrenewed in Heart; yea, avoid gross sins, perform external Duties; O but the lively saving light, such as subdueth the Heart to God, such as maketh a thorough change in us, that's the best. 2 Cor. 3. 18. But we all with open face beholding as in a glass the glory of the Lord, are changed into the same Image, from glory to glory, even as by the Spirit of the Lord. When we so know Christ as to be like him, this is like heavens knowledge. 1 John. 3. 2. And when he shall appear, we shall be like him, for we shall see him as he is. Common Truths have another efficacy, when they understand them by the lively light of the spirit; when men know the Torments of Hell, so as to flee from them. Matth. 3. 7. Flee from wrath to come; as a man would out of a ship that is sinking, or a house falling; so when we see Heaven so as it maketh us seek after it. Heb. 4. 1. so to know Christ as to be made like him, this will do us good, and this is one of God's best gifts.

Use. Oh then beg this gift of God. Lord, give me understanding Eyes! Do not beg Riches and Honors, and great things in the World, but beg for understanding, 'tis pleasing to God. 2 Chron. 1. 12. This will bring other things with it; be Importunate, take no Nay, Prov. 2. 9. Cry for knowledge, lift up thy Voice for understanding: 'Twill not come at the first Call, follow God as the blind Man, Mark 10. 5. Lord, that my eyes may be opened, that I may receive my sight. So be earnest with God that the eyes of your Understandings may be opened, that you may have such a sight of Heaven, as that your Affections may be set upon things above; such a sight of Hell, as that ye may flee for Refuge, as if the Avenger of Blood were at your heels. Without this there can be no true Piety. Psal. 14. 3. There is none that understandeth, there is none that seeketh after God. Nay there can be no Salvation without this. Isa. 27. 11. It is a people of no Understanding, therefore he that made them will have no mercy upon them, &c. Ignorant people have a saying, he that made them will save them; but 'tis said, they have no understanding, therefore he that made them will not save them: and therefore beg of God that he would break in upon your Minds with the lively light of his Spirit.

II. Here is the Person asking this Request, David, one well acquainted with God and his Ways.

Doctrine. None know so much of God and his Ways, but they still need to know more: Petitions for understanding do not only become beginners, but grown Christians.

Three Reasons of this Point.

1. That we may escape the deceits of a subtle Devil, who lieth in wait for us, and assaults us on every hand, and maketh great advantage of the Relicks of our Ignorance. The Devils are called, Eph. 6. 12. Rulers of the darkness of this World. The dark part of the World is the Devils Territory; and so much of Ignorance as is in the Children of God, so much advantage hath Satan against us. 2 Corinth. 2. 11. Lest Satan should get an advantage, for we are not ignorant of his devices. The more me know, the less Advantage the Devil hath of us, he layeth snares for us where we least suspect.

2. That we may serve an Holy God with that exactness and diligence as will become his Excellency. The fault of the Heathen was, that when they knew God, they glorified him not as God, Rom. 1. 21. because they knew so little, they did not improve the knowledge they had, and this is true in some degree of every Christian: God would be more loved, feared, trusted, served, did we know more of him: the clearer our sight, the warmer our hearts will be in his service. 1 Chron. 28. 9. Know thou the God of thy Fathers, and serve him with a perfect heart and willing mind: If we did know God, we would devote ourselves to his service.

3. That we may be prepared for our everlasting estate by degrees: Our everlasting estate is called the inheritance of the Saints in light: Now we grow more meet for it, by increasing in holiness. Prov. 4. 18, 19. The path of the Just is as the shining Light, that shineth more and more to the perfect day, the way of the wicked is darkness, they know not at what they stumble. The Just man is like the light that increaseth as the day groweth: The wicked are like the Night, that increaseth to thick darkness, till at last they fall into utter darkness.

Use. Well then, Let not only poor ignorant Creatures, or young Beginners take up David's prayer, but also grown Christians of longer standing; go to God, and say, Give me Understanding: Partly because practical knowledge is never at a stand, knowing of things as we ought to know them; 'tis possible for a man to see round about the compass of revealed truths: Though extensively no more truths are to be known, yet intensively we may know them better: The best are defective in their knowledge. And Partly too, because 'tis a very satisfactory thing to be sure we are in God's way; in some nice debates 'tis hard to discern God's Interest, when all circumstances must be considered, and Temptations hinder the sight of our Duty. And Partly that we may Justify the ways of God against Cavils, Matth. 24. 24. We have to do with men that would even puzzle the very Elect, if it were possible.

III. To whom is this Petition made? To God.

Doctrine. If we would have the knowledge of Divine things, we must seek to God.

I will give you some grounds of this. Partly because he is the Fountain of Knowledge, the first Mind or Intellect, called in Scripture the Father of Lights, James 1. 17. He is the Sun, that must not only shine on us, to make us see things, but shine through us to make us be enlightened ourselves: Ours is but a participation, now to show whence we receive all, God will be asked. And partly too, because God gave the Rule, and therefore he must Interpret it, ejus est interpretari cujus est condere. He can best show his own meaning, and therefore in all doubtful cases repair to him, especially since he hath undertaken in necessary Cases, Ier. 31. 34. For they shall all know me from the least to the greatest; and loveth to be employed by his People for that end and purpose. Once more, without his Spirit the clearest light we have, hath no efficacy. Rom. 1. 18. He will have it sought.

I come to the Third and last thing, the Fruit and Benefit [and I shall live.] I shall explain the Words in the prosecution of this point.

Doctrine. The saving knowledge of God's Testimonies, is the only way to live.

There is a threefold Life.

• I. Life Natural.
• II. Life Spiritual. And,
• III. Life Eternal.

In all these Considerations may the Point be made good.

I. Life is taken for the Life of Nature, or the Life of the Body, or Life Temporal, called this life in Scripture; 1 Cor. 15. 19. 1 Tim. 4. 8. Among outward things nothing is more precious than Life, it maketh us capable of enjoying what the World can afford to us; we give all that we have to preserve it. Job. 2. 9. Indeed in Competition with Worldly things, we do well to value it; but not in Competition with our Duty and Love to Christ, so we must not count our Life dear to us. Act. 20. 24. I count not my life dear to me. And, Luk. 14. 26. Whosoever hateth not Father and Mother, &c. and his own Life. Out of the Conscience of our Duty to Christ, we must be willing to expose it, for he can give us a better Life; John. 11. 24. but otherwise, so far as we can preserve it with our Duty, it must be precious to us, and we must seek the Interests of it. Well then, in this sense 'tis no unbecoming thing for a Christian to say, Give me understanding that I may live: My Life present, which mine Enemies seek to take from me, this Life is from God, both Originally, and in a way of constant Preservation. God gave it at first, Gen. 2. 7. God formed man of the dust of the ground, and breathed into his Nostrils the breath of Life, and Man became a living Soul; and still this Life is at God's disposing, and he will sooner continue it to us, in a way of Obedience, then in a way of Sin; Job 10. 12. Thou hast granted me life and favor, and thy Visitation hath preserved my Spirit. Act. 17. 28. In him we live, and move, and have our being. The same Power that giveth us Being, maintaineth it as long as he pleaseth: All is at the daily dispose of God.

2. Life is better preserved in a way of Obedience, then by Evil-doing; that provoketh God to cast us off, and exposes us to Dangers. 'It is not in the Power of the World to make us live or die a day sooner, or longer than God pleaseth. If God will make us happy, they cannot make us miserable: Therefore give me understanding and I shall live; that is, lead a comfortable and happy Life for the present. Prevent sin, and you prevent danger. Obedience is the best way to preserve Life Temporal; as great a Paradox as it seems to the World, 'tis a Scripture Truth: Prov. 4. 4. Keep my Commandments, and live. And Verse 13. Take hold of instruction, let her not go, keep her, for she is thy life. And Prov. 3. 16. Length of days is in her right hand, and in her left Riches and Honor: And Verse 18. She is a tree of Life. The Knowledge and Practice of the Word, is the only means to live Comfortably and Happily here, as well as for Ever hereafter.

II. Life Spiritual; that is twofold, the Life of Justification, and the Life of Sanctification.

1. The Life of Justification. Rom. 5. 18. The free gift came upon all men to Justification of Life. He is dead not only on whom the Hangman hath done his work, but also he on whom the Judge hath passed sentence, and the Law pronounceth him dead. In this sense we were all dead, and Justification is called Justification to Life; there is no living in this sense, without knowledge; Isa. 53. 11. By his knowledge shall my righteous Servant Iustify many. We live by Faith, and Faith cometh by Hearing, and Hearing doth no good unless the Lord giveth Understanding; as Meats nourish not, unless received, and digested.

2. The Life of Sanctification. Eph. 2. 1. And you hath he quickened who were dead in trespasses and sins. And men live not properly, till they live the life of Grace; they live a false counterfeit Life, not a blessed, happy, certain, and true Life. Now this Life is begun and carried on by saving knowledge, Col. 3. 10. the new man is renewed in knowledge. Again, Men are said to be alienated from the life of God, through the ignorance that is in them, Eph. 4. 18. They that are ignorant are dead in Sin; Life Spiritual cometh by Knowledge: Hence beginneth the change of the Inward Man, and thence forth we live. Give me understanding, ut vere in te vivam, that the true life begun in me may grow and increase daily, but never be quenched by sin.

III. Life Everlasting, or our Blessed Estate in Heaven. So 'tis said of the Saitits departed, they all live to God; Luk. 20. 38. And this is called Water of life, the Tree of life, the Crown of life; properly this is life: What is the present life in Comparison of Everlasting life? The present life, 'tis mors vitalis, a living death, or mortalis vita, a dying life, a kind of death; 'tis always in fluxu like a Stream, it runneth from us as fast as it cometh to us. Job. 14. 2. He flieth as a shadow, and continueth not. We die as fast as we live; it differeth but as the point from the line where it terminateth: 'It is not one and the same, no permanent thing, 'tis like the shadow of a Star in a flowing stream: It's Contentments are base and low, Isa. 57. 10. called the life of thy hands, 'tis patched up of several Creatures, fain to ransack the Store-houses of Nature, to support a ruinous Fabric. And compare it with the Life of Grace here, it doth not exempt us from sin, nor miseries; our Capacities are narrow, we are full of Fears and Doubts and Dangers, but in the Life of Glory we shall sin nor sorrow no more: This is meant here, the righteousness of God's Testimonies is everlasting, give me understanding and I shall live; 'tis chiefly meant of the Life of Glory, this is the fruit of saving knowledge, John. 17. 3. when we so know God and Christ as to come to God by him.

Use. Let us seek this saving Knowledge of God, that we may live; first Spiritually here, and Gloriously here. But few mind it, all desire sharpness of Wit, and to be as knowing as others: no man would be a fool, but would own a wickedness in Morals, rather than a weakness in Intellectuals; but who thinketh of being wiser for Heaven, of being seasoned with the Fear of God? Most men choke all the Motions and Inclinations they have in that kind, with Worldly delights, and Worldly businesses; being alive to the World, and dead to God; thronging their hearts with Carnal Vanities, but leaving no room for higher and serious thoughts.

But at length be persuaded; what do men desire but Life? If you know God and Christ with a saving knowledge, you shall have it. 1. We were made for this end, to come to the knowledge of the Truth and be Saved, 1 Tim. 2. 4. We do not live merely to live, but to make provision for a better Life: not to satisfy our bodies out of God's storehouse, but to furnish our souls with Grace, and exercise ourselves in his Law day and night, that we may know his Will concerning us, and provide for a better Life, and live according to the directions of his Word. 2. No Creature is so bad as Man, when he degenerateth from his End, for which he was created: 'It is not so much for the Sea to break its bounds, or to have a defect in the Course of Nature, as the Degeneration of Man. 3. You live not properly when destitute of the Life of God, and Heavenly Wisdom: he doth not live the life of a Man, nor preserve the rectitude of his Nature.

Doctrine. That there is a Holy Vehemency and Fervour required in Prayer.

Here I shall show,

• I. That we may Cry.
• II. That we must Cry.
• III. Wherein it Consisteth.

I. We may Cry in our Afflictions: David doth so for help and relief, and it is not inconsistent with Patience for us to do so. For our Lord Jesus had his Cries, Heb. 5. 7. in the extremity of his Sufferings, without any impeachment of his Courage and Patience. So did Job; Chap. 30. 28. I went mourning without the Sun; I stood up and I cried in the Congregation. It argues we have a sense of our Condition, and are under a pinching necessity, and therefore may complain to God, though not of God. They are sullen and obstinate and senseless, that have no feeling, and so no complaint to make, when God lasheth them.

II. We must Cry. For,

1. The Spirit of Grace was given for this end, Rom. 8. 15. Ye have received the Spirit of Adoption, whereby we cry Abba Father; not say, but cry. He assisteth us by Groans, Rom. 8. 26. The Spirit itself maketh intercession for us with groanings which cannot be uttered. And such a spirit of Prayer should we all labor for, to come to God with affection and humble and sensible Groans, if we cannot come with the Pomp of Gifts; There is good sense in brokenness of Heart, though it be accompanied with brokenness of speech: for God knoweth what a groan meaneth, and will not refuse the work of his Spirit.

2. Because the Saints have all done so: Their way of Praying is Crying, Psal. 18. 6. In my distress I cried unto the Lord. Psal. 34. 6. This poor man cried unto the Lord. And Psal. 130. 1. Out of the depths have I cried unto thee, O Lord. And Psal. 55. 17. At noon will I pray, and cry aloud; and in many other places. Others can say a Prayer, but they cry it out.

3. These Cries are heard and answered; as in all the former places, so Psal. 22. 5. Our Fathers cried unto thee, and were delivered. Psal. 34. 17. The Righteous cry, and the Lord heareth; 〈 in non-Latin alphabet 〉 , the word to help is 〈 in non-Latin alphabet 〉 to run to the Cry. An Arrow drawn with full strength will pierce deep.

4. Other Prayers are not comely. It doth not become God to whom we pray: Dead service doth not become the living God. Mal. 1. 14. Cursed be the deceiver which hath in his Flock a Male, and voweth and sacrificeth unto the Lord a corruptthing: For I am a great King, saith the Lord of Hosts, and my Name is dreadful among the Heathen. Slight dealing in God's service, argueth mean thoughts of God. It doth not become the spirit by whom we pray; as in the first Reason. Nor doth it become the Blessings for which we pray: God will not give a Mercy till it be valued; if we be indifferent and pray for things of course, without any esteem of them, we bespeak our own denial. Then we undervalue the Grace we seek, if we seek it so as if we cared not whether we obtained our request or no, for Forms sake we must say something. When things are prized we are earnest, and God will have us earnest, to Ask, Seek and Knock, Matth. 7. 7. if you have good things, you must do so, and will do so, before you have them. Nor doth it become the state of Want wherein you pray; where there is real Indigence, and felt Necessity, it will sharpen your affections and put an accent upon your Prayers. You will not tell a Tale or a cold story of your own Wants, but cry aloud for help. Jonah 1. 2. I cried by reason of mine Affliction unto the Lord. And the Saints cry day and night Luk. 18. 18. A true sense of Want will sharpen our sluggish desires; the hungerbitten Beggar will not easily be put off.

III. Wherein this Crying consisteth.

1. In the Earnestness of the Affection, not in the Loudness of the Voice. Gal. 4. 6. He hath sent the Spirit of his Son into our Hearts, crying Abba Father. 'It is a cry not of the Mouth, but of the Heart: It lieth not in the lifting up of the External Voice, or the Agitation of the bodily spirits, but the serious bent and frame of the Spirit; Rom. 8. 26. 〈 in non-Latin alphabet 〉 , inward Groans, and holy Meltings and Breathings of soul after God. Moses cried after God, Exod. 14. 18. But we hear of no words which Moses spake. We hear of Israel's crying, and have an account of their words, hot and full of impatience, ver. 10. But not a word that Moses said, yet he cried unto the Lord. Israel was in straits, the Red Sea before, the Egyptians behind. Clamabat Populus, & non audiebatur: Tacebat Moses, & audiebatur, saith Ambrose. Moses his silence was sooner heard than their Cry. Our Groans and Tears have a Language which God understands. 'It is said, 1 Sam. 1. 13. that Hannah spake in her Heart, only her lips moved, but her Voice was not heard. That's the better Crying, in sighs and groans, rather than words; as the Child that cannot speak, will cry and make moan for the Breast. God hath heard the cry of the Heart, without that of the Tongue; but never the cry of the Tongue without that of the Heart. Quibus Arteriis opus est, si pro sonitu audiamur? What lungs and sides must we have, if the loudness of the Voice did it? A dumb Beggar gets an Alms at Christ's Gate, if he can but make signs, when his Tongue cannot plead for him.

2. This Spiritual Crying is not the earnestness of Carnal Affections, that's stirred up by the Flesh, but this Cry is stirred up by the Spirit, who maketh request, 〈 in non-Latin alphabet 〉 , Rom. 8. 27. God should have work enough to do, if he did answer all men's Prayers: some would set him a Task to provide meat for this, others for that Lust. This Man prayeth heartily for his Pleasures, another for Honor, another for Preferment, another to satisfy his Revenge. A Carnal Spring may send forth high Tides of Affection, I am. 4. 3. but few seek Grace to serve God; they would make God serve with their sins. These are not the Groans and Breathings of the Spirit, but the Eructations and belches of the Flesh. Therefore the Vehemency of the Affection is not only to be regarded, but the regularity, that they be not stirred up by the Flesh, but guided by the Spirit.

3. 'It is not a mere natural Fervency. That's the Cry of Nature after Ease, but not the Cry of Grace after God; and 'tis but howling in God's Account, Hosea 7. 14. The Heart is not affected with that which is the true Misery, Sin, and the Wrath of God; nor sincerely engaged to God, from whom they expect help: and then how instant and earnest soever men be to be rid of their Burthen, their Prayers are but like the Moanings of the Beasts under Pain, and the howling of Dogs, or the gaping of hungry Ravens. Psal. 147. 'It is lawful to ask Ease, but we must ask in a spiritual manner. 'It is lawful to pray for Temporal Blessings, but not in the first place, or with the neglect of better things. Prayer properly is the vent of Grace, and the desires of a renewed Heart expressed to God, Zech. 12. 10.

1. Use. To Reprove most Men for their deadness and carelessness in Prayer; Prayer is a part of Natural Worship. All that will acknowledge God and a Providence, will acknowledge a necessity of praying to God, especially in their Streights. The Pagan Mariners cried, every Man to his god, in a Tempest, Jonah 1. 6. but though all will pray in one sort or other, yet few pray in good earnest: Some say a Prayer, but they do not pray in Prayer. I am. 5. 17. Elijah prayed earnestly. Their Prayers are conceived in a cold and customary track of Devotion. Others flow in words without spirit and life, their Tongue is as the Pen of a ready writer, but the Heart is dead and carelessly affected: for they are indifferent whether they be heard or not. Prayer is indeed the work of their Invention, but not the Expression of their spiritual Desire. The mind conceiveth a rational Prayer, but the Heart is not poured out before God: and so 'tis discoursing, rather than Crying. Words are the outside of Prayer, sighs and groans lie nearer the Heart, and do better discover the Temper of it, and are more regarded by God than all the Charmes of speech. Psal. 6. 8. The Lord hath heard the voice of my weeping. Tears have a Language which our Father understandeth; a want of Affection is more, than a defect of words: broken words with a spiritual Affection, do more than a well set speech with unbrokenness of Heart. Others have a natural fervency, but not renewed affections; pray from their own Interest, or pray passionately for Carnal things, Numb. 11. 4. They fell a lusting, and wept, saying, who will give us Flesh? They may be importunate for their own Ease and Welfare; give me Children or else I die, saith passionate Rachel. Natural desires are very passionate, yea for spiritual things on their own Terms; would not a man desire Pardon and Heaven, whose heart doth not engage him to look after them? Some that are renewed, yet are too cold in Prayer, do not Cry. 'It is not enough to have the Qualification of the Person, but the Prayer must be qualified also; I am. 5. 16. 〈 in non-Latin alphabet 〉 , it must be a well-wrought Prayer, otherwise it availeth not: yea our earnestness must increase according to the weight and moment of what we pray for: when Peter was in Prison the Church made Instant and earnest Prayer. 〈 in non-Latin alphabet 〉 Act. 12. 5. as in the Margin it is; and Christ had his 〈 in non-Latin alphabet 〉 , Luk. 22. 44. But now the Children of God are Conscious to themselves of much deadness and drowsiness, and are so low sometimes that they are not heard, scarce breath in prayer, so far from Crying. But

What is the Reason of this Carelessness.

1. Want of Sense. They have no feeling of their Wants, and therefore pray perfunctorily. The poor in Spirit, the Mourner, and Meek, are put before the desirer: Matth. 5. Men must be affected with their wants, before they be earnest after a supply. Jesus Christ was sensible of his burden, and therefore he offered up Supplications with strong Crying and Tears, Heb. 5. 7. and if man were once sensible of his sins by which his Savior suffered, he would be fervent in his prayers, and most earnestly deprecate the wrath of God as his Savior did. A smart sense of Wants quickens prayers. If we were always alike affected, as we are in a deep distress, or fears of Death, or somenotable danger, we should not need many directions to teach us to pray fervently; but because such a sense is soon worn off, our Prayers grow cold and careless,

2. As they are Tongue-tied through sin, and carnal Liberty hath brought an indisposition upon them. 1 John. 3. 20, 21. He that hath wronged another will not easily repair to him, and crave his help in straits.

3. Want of spiritual Desire. Prayer is but the acting of Desire; as Desire is more or less, so is our Cry in Prayer. He that asketh Remission of his sins, but doth not thirst after it, with an earnest and burning desire, doth but pray for it out of Course, and not as it becometh a Creature that hath a sense of God's Anger against sin. He that asketh the Mortification of sin, but doth not desire it out of True Desire, flowing from the hatred of sin dwelling in him, doth but pray for Forms sake. He that desireth the deliverance of the Church, but doth not desire it out of a True Love to the Church, will never pray heartily and in good earnest for it. Isa. 62. 1. For Zion's sake I will not hold my peace, &c. A man whose Soul truly loveth the Interests of the Church, will be solicitous for it; as Eli trembled for the Ark of God; 1 Sam. 4. 13. So when at ease we ask Temporal supplies for fashions sake: God must have the Name though we eat our own bread, and wear our own Apparel.

4. Want of Reverence to God, and therefore they babble over words without sense and feeling: they do not see him that is invisible. Eccl. 5. 1, 2. Keep thy foot when thou goest to the House of God, and be more ready to hear, than to give the Sacrifice of Fools: for they consider not that they do evil. Be not rash with thy mouth, and let not thy heart be hasty to utter anything before God, for God is in Heaven and thou upon Earth: Therefore let thy Words be few. Keep thy heart and affections when thou goest into God's Presence, a little outward Lip-service is but the Sacrifice of Fools, an affront to the Power and Majesty of God; Mal, 1. 8. Offer it now unto thy Governor, will he be pleased with thee or accept thy Person, saith the Lord of Hosts?

5. Want of Faith. Matth. 11. 28. Come unto me, all ye that Labor and are heavy laden, and I will give you rest. The Woman of Canaan that would take no denial, Christ saith, O woman, great is thy Faith. The blind man cried after the Son of David, as we run to a Rich man that is Charitably disposed, for an Alms. If we were persuaded that we should be the better for coming to God, we should not be so slight and careless in our approaches to him.

2. Use. Is to press you to this crying, or Holy vehemency in Prayer. The Apostle biddeth us to continue instant in Prayer, 〈 in non-Latin alphabet 〉 , continue with all your might in Prayer, Col. 4. 12. 〈 in non-Latin alphabet 〉 , Labouring fervently in Prayer for you. The word signifieth to be striving in a Battle, and in an Agony for them: It hath life in it. But what is it?

1. When the Heart worketh in prayer as before.

2. When you follow the suit, and will not give over praying; Luk. 18. 1. He spake a Parable to them to this end, that men ought always to pray, and not to faint, Luk. 11. 8. 〈 in non-Latin alphabet 〉 , Because of his Importunity he will rise, &c. The Prophet telleth God plainly what he would do; Isa. 62. 1. For Zion's sake will I not hold my Peace, and for Jerusalem's sake I will not rest, &c. So Jacob, Gen. 32. 26. I will not let thee go, unless thou Bless me. Absque te non recedam.

3. When deaf to disappointments and discouragements from without, from within, from himself, from God himself; 1 Sam. 12. 23. God forbid that I should sin against the Lord, in ceasing to pray for you, &c. Notwithstanding the many Objections in his heart, what God would do to a Rebellious People. So Elijah when the Heavens were as Brass and the Clouds as Iron. And blind Bartimaeus, Mark 10. 48. Many charged him, that he should hold his Peace, but he cried the more a great deal, thou Son of David, have mercy on me. When God seemeth to cast out prayer, to give no answer, or a contrary one. So Daniel when forbidden to pray, Dan. 6. 10. When Daniel knew that the writing was signed, he went into his House and prayed three times a day as afore-time. He doth not make one suit the less, or abate one Jot of his Zeal. To cleave to God when he seemeth to Thrust us from him, Job 13. 15. This is an Holy Obstinacy, very acceptable unto God. The Woman of Canaan standeth fending and proving with Christ, till he giveth her satisfaction; Then be it unto thee as thou wilt. When we turn discouragements into arguments and motives of believing: and draw near to Christ the more he seemeth to drive us from him; however God wrestle with such for a while, it is with a purpose to give Faith the Victory, and to yield us himself to do for us, what our Souls desire of him. You pray and God keepeth silence: He answered her not a word, Matth. 15. 23. 'It is not said he heard not a word, but he answered her not a word; these two differ. Christ often heareth when he doth not answer; his not answering is indeed an answer, and speaks this, Pray on, and continue your Crying still, the Door is kept bolted that you may knock again: afterwards a Rebuke. First he answereth not a word, then giveth an answer to the Disciples not to the Woman, I am not sent but to the lost sheep of the House of Israel, and then it is not meet to take the Children's bread, and to cast it to dogs: But she turned the discouragement into an Argument. And she said, Truth, Lord, yet the dogs, eat of the Crumbs which fall from their Masters Table.

4. Holy fervency and vehemency will be argumentative, and plead with God as Abraham, Gen. 18. 25. Shall not the Judge of all the earth do right? So Jacob Gen. 32. 9. Jacob pleadeth God's promise, Return unto thy Fathers house, I will deal well with thee; Lord, I undertook not this Journey but upon this encouragement. The little honor God hath by the Churches Calamities, Psal. 44. 12. Isa. 52. 4, 5. The Praise God will have from his People. Psal. 142. 6. do it, as David in the Text, I will keep thy Statutes. The chief Arguments are, God's Covenant. Psal. 74. 22. Arise, O God, plead thine own Cause, remember how the foolish man reproacheth thee daily. Have respect to thy Covenant. The Merits of Christ. Lord hear for the Lord's sake. Desire is witty to find out Arguments and Reasoning to enforce the things we sue for.

But how shall we get it.

1. Have a sincere desire to the things asked, we will cry for what we value and earnestly desire; Prov. 2. 3, 4. If thou criest for knowledge, and liftest up thy voice for understanding; if thou seek for her as for silver, and searchest for her as for hid Treasures; Then shalt thou understand the fear of the Lord, and find the knowledge of God.

2. Be persuaded of the Lord's willingness to hear, and power to help: A Rich and Bountiful person, a Beggar will not let him go; if he see only a Rich man, Matth. 8. 2. Lord, if thou wilt thou canst. It is in the power of your hand to help us. But is not God willing also? Suppose it be an uncertainty, yet cry mightily unto God, who can tell that he will not repent? Jonah 3. 8, 9. If there be but a possibility, yet try what importunity will do. Psal. 57. 2. I will cry unto God most high, unto God, who performeth all things for me. He hath heard once, and will again.

3. Beg the Assistance of the Spirit; our necessities are not sharp enough to quicken our Affections, they need the secret influence of Grace, it is his work to set us a groaning and crying to God. How well are we provided for, with an Advocate and Notary, Rom. 8. 26. Jude 20.

4. Let us rouse up ourselves. Isa. 64. 7. There is none that calleth upon thy Name, that stirreth up himself to take hold of thee. Psal. 57. 8. Awake up my glory, awake Psaltery, and Harp, I myself will awake early. We must 〈 in non-Latin alphabet 〉 stir up the gift of God which is in us 2 Tim. 1. 6.

5. Let us take heed we do not Quench the Spirit, 1 Thes. 5. 19. bring deadness on our Hearts by carnal liberty. So much enlarged as we are to the Flesh, so much straightened in the Spirit: where desires are after other things, there will be little delight in Prayer.

6. The way to be fervent is to be frequent and often with God. A Key seldom turned, rusts in the Lock: The fire of the Sanctuary was never to go out; by great interruptions we lose what we have wrought. The way of the Lord is strength to the upright: but destruction, shall be to the Workers of Iniquity, Prov. 10. 29.

I come now to the Second Qualification, With my whole Heart; which importeth his Integrity and Sincerity in Praying.

Doctrine. Our Prayers to God, must be Sincere as well as Fervent.

The Heart must be in them, and the whole Heart. This noteth

1. Seriousness; that we heed what we say, otherwise we do not pour out our Hearts before God. 'It is so far from being a Spiritual act, that it is not a Rational act, but like the Parrots speaking by Rote, or as Children say their Prayers, and we must not be always Children. Surely we do not speak to God as God, as an All-seeing Spirit, if we do not mind what we say: John. 4. 24. And Prov. 28. 23. Burning lips and a wicked heart, are as a pot-sheard covered with silver Dross.

2. A hearty Desire or Affectionateness. Praying from Memory and Invention, and praying from Affection are two distinct things; yea, praying from Conscience, and praying from the Heart. Many times the Mind is in prayer, when the Heart is not in it. The mind or Conscience dictates what is fit to be asked, but the heart doth not consent, or not urge it to make any such suit to God: and so the prayer is repeated in the very making. Psal. 66. 18. If I regard iniquity in my heart, God will not hear me. The Understanding Judgeth that a meet prayer, but the heart is biased the contrary way to some known sin. Therefore as David calleth all that is within him to bless God, Psal. 103. 1. so to pray to him; Memory, Understanding, Conscience, Will, Affections, all that is within us must attend upon this work: that which God heareth is Desire, Psal. 10. 17. Lord, thou hast heard the desire of the Humble: Thou wilt prepare their Heart, thou wilt cause thine ear to hear. So Psal. 145. 19. He will fulfil the desire of them that fear him; he also will hear their Cry, and will save them.

3. The Prevalency of these Affections. That God and his Interest be uppermost in the Soul, and the Heart be effectually bent towards him; for prayer is not a work barely of our natural Faculties, but of Grace guiding, ordering and inclining those Faculties: not only a work of Understanding and Will, but of Faith, Love, Fear, Zeal, Hatred of sin, Temperance, Patience and other virtues, which do bend the Heart towards God, and draw it off from other things: and without them the understanding will not be clear, and have any deep sense of the worth of spiritual things 2 Pet. 1. 19. without these. The Will is remiss, and they never pursue them in good earnest; we may wish for them, but shall not Will them: As Balaam, Oh that I might die the death of the righteous! But he loved the wages of iniquity, 2 Pet. 2. 15. and so spake words which his Heart allowed not. The Affections will be diverted to other things, and we cannot have those Longings and strong Desires after Grace, Psal. 119. 36. And Col. 3. 2. or at best but a little passionate earnestness for the present.

4. An Universal Care to please God in all things, without harbouring any known sin in our Hearts. Psal. 66. 18. And Psal. 17. 3. Thou hast proved mine Heart, thou hast visited me in the night, thou hast tried me, and shalt find nothing. Nothing contrary to the new Covenant, no Guile; nothing in his heart contrary to what was in his Mouth: So no insincerity found. Job 11. 13, 14. If thou prepare thine heart, and stretch out thy hand, towards him: If iniquity be in thy hand, put it far away, and let not wickedness dwell in thy Tabernacles. If you mean to call upon God with any Confidence all that is displeasing to him must be cast out of the Heart. This is the best preparation, all filth must be swept out when you come to the Holy God, for he will not do us good till we are fit to receive good. Therefore if you mean to stretch out your hand in prayer, thus you must do; then may you lift up your Face without spot, have boldness and Confidence in Prayer, but when the Heart is wedded to any vanity, God will not hear; Job 35. 13. Surely God will not hear vanity, neither will the Almighty regard it.

Use. Is to persuade us to pray with our whole Hearts. For

1. God will not be mocked; Gal. 6. 7. that is in vain; you may venture to mock God, put him off with vain pretences but it will cost you dear. He knoweth the thoughts afar off. Psal. 139. 2. And Heb. 4. 12, 13. The Word of God is quick and powerful, and sharper than a •… y two-edged Sword, piercing even to the dividing asunder of Soul and Spirit, and of the Ioints and Marrow, and is a discerner of the Thoughts and Intents of the Heart; neither is there any creature that is not manifest in his sight: But all things are naked and open unto the eyes of him with whom we have to do. Though Man cannot find you out, yet God can.

2. God hath expressly told you, the prayer of the Upright is his delight, Prov. 15. 8. He will pardon many defects, but he will not pardon want of Sincerity, either in the Person or prayer; Though you cannot bring the Pomp of Gifts, or exact Righteousness, yet if sincere, God will delight in you, he measureth your prayer by that.

3. Where there is a Moral Integrity you do not dissemble, God can find the defect of supernatural Integrity, Deut. 5. 29. I have heard the voice of the words of this People, which they have spoken unto thee; they have well said in all that they have spoken: Oh that there were such an heart in them, &c. Therefore be sure your lips do not feign, Psal. 17. 1. and pretend more grace than you have; so that for the main your hearts be upright, seriously, readily bent to please him in all things. To this end,

1. the Tongue must not only pray but the Heart. How dare you tell God to his face, that you love him, and fear him, and trust in him, when there is no such matter? No such Forgery as Counterfeiting the Voice of God's Spirit. The Heart should be first and chief in prayer. Psal. 41. 1. And Lam. 3. 4. Lift up your Hearts with your hands to God in the Heavens. There is the chief Voice, the hand without it is nothing.

2. You must make Conscience of Graces as well as Gifts, yea more than Gifts. 1 Cor. 12. last verse. But covet earnestly the best gifts, and yet show I unto you a more excellent way. with 1 Cor. 13. 1, 2. And bewail unbrokenness of Heart, more than brokenness of Expression, if you chatter like Cranes, yet if there be a holy desire in it, God will hear.

3. You must pray earnestly in secret as well as in Company; Matth. 6. 5, 6. When thou prayest, thou shalt not be as the Hypocrites are, for they love to pray standing in the Synagogues, and in the Corners of the Streets, that they may be seen of men: But thou when thou prayest, enter into thy Closet, and when thou hast shut thy door, pray to thy Father which is in Secret, &c. We have more enlargement there, because we represent our own Case to God. Mourn apart, Ier. 13. 17. My Soul shall weep in Secret places. We are flat, cold, loose, careless in private; strive to speak with the same power, life, holiness in private as you would in public.

4. What you would be in Prayer, you must be out of Prayer. Prov. 26. 7. The Legs of the lame are not equal, so is a Parable in the mouth of a Fool. As the legs of the Lame, one doth not answer another: They are devout, all of a fire in their Prayers, but neglectful of God in their Conversations; Eph. 6. 18. Praying always with all Prayer and Supplication in the Spirit, watching thereunto with all perseverance: Prov. 28. 9. He that turneth away his ear from hearing the Law, even his Prayer shall be an abomination. He doth not live his Prayers. We must live in the same frame.

5. You must pray as affectionately for Heavenly, as you would for Earthly things: A Carnal Mans Mind and Heart is upon Worldly things, and Spiritual things lie by; contrary to Matth. 6. 33. where we are bid, First to seek the Kingdom of God, and the Righteousness thereof, &c. And Psal. 27. 4. One thing have I desired of the Lord, that will I seek after; that I may dwell in the House of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his Temple. They have no savor for other requests, but can find tender affections for safety, ease, sloth; other Petitions do but bear these Company, there is their business with God; if God will give these things, we will give a discharge for other things. So that their prayers do not come from Grace, but Nature. Thanks to his natural Necessities for all the Affections he hath in Prayer.

6. We must not only have our Flashes and good Moods. So Balaam, Numb. 23. 10. Let me die the death of the Righteous, and let my last end be like his. So those, John. 6. 34. Then said they unto him, Lord, evermore give us this bread. Strange strivings for the present, but it is only for Privileges. 'It is vanishing, Job 27. 10. Will he delight himself in the Almighty? Will he always call upon God? They would have Heaven without Holiness; Pardon of sin, rather than power against it, or a new heart: He will pray when he seeth his Time; as men take strong-waters in a Pang: he hath a praying fit upon him in Adversity, not in Prosperity; Hosea 5. 15. In their Affliction they will seek me early.

7. As you Pray to God, so you must entirely Trust him: James 1. 6, 7. Let him ask in faith, nothing wavering; for he that wavereth, is like a wave of the Sea, driven with the Wind and tossed. A Carnal Man wavereth, he would fain have help from God, but his heart runneth upon other things: Hosea 7. 11. Ephraim is like a silly Dove without Heart, they Call to Egypt, they Go to Assyria. Their Hearts are for seeking to other Refuges, however they call to God among the rest. Ahaz would not ask a sign, that would engage him to depend upon God, and keep him from running to other shifts. Sometimes he thinketh Prayer will do it, and by and by desponds, dareth not trust God upon his Prayers: he knoweth not what course to take, whither to shift for himself, or to tarry God's leisure. But one that commits all to God, is fixed; Psal. 112. 7. He shall not be afraid of evil Tydings, his Heart is fixed trusting in the Lord. He is freed from Anxious Cares.

Doctrine. God's Children when they pray are earnest for an Answer.

To give you some Instances; Psal. 85. 8. I will hear, what God the Lord will speak. A Gracious Heart doth not make Prayer a vain babbling, or an empty prattle, but a Gracious Exercise, that will in time get an Answer, and obtain a good return or blessing from the Lord. Therefore they are listening, and hearkening after News from Heaven, if they can hear anything from God, how he receiveth their Prayers, and what he will do for them; Micah 7. 7. Therefore I will look unto the Lord, I will wait for the God of my Salvation: My God will hear me. They are not only waiting, but observing and watching what cometh in upon prayer: for they are certain 'tis not breath poured out into the Air, but a petition commended to their God, who hath promised to hear them. So Hab. 2. 1. I will stand upon my Watch, and set me upon the Tower, and will watch to see what he will say to me. He compareth himself to a Watchman that is spying abroad if he can get any intelligence of any approaching Comfort. So Psal. 5. 3. I will pray, and look up; as Elijah if he could spy a Cloud, any preparation towards Mercy.

Reasons.

1. Because they dare not take God's Name in Vain, as all do that pray cursorily and never regard what cometh of it: like foolish Boys that knock at a door in wantonness, but have no business, and therefore will not stay till somebody cometh to open the door. 'It is a great sin to take God's Name in Vain in any Act of Worship, much more in Prayer: Now all do so, that go about this duty as a task, not as a means to do their Souls good, or to obtain Blessings from God; when I hear merely that I may hear, or receive the Lord's Supper, and rest in the act of receiving. Every Ordinance must be gone about in Faith and Obedience, expecting the ends of the Duty, as well as being employed in the Acts of it: If you do it in good earnest, and with respect to God's institution, you must do so. All the Ordinances come under a fourfold Notion; as Duties, as Privileges, as Means, as Talents. As Duties enjoined, and a part of our homage and Obedience to God: this will breed an awe upon our Conscience, to keep us to a due and constant observance of them; 'tis not a matter Arbitrary, but our necessary Duty. As Privileges this keepeth us from weariness, that we may not consider them as a burdensome task. As Means of our growth and improvement, that notion is necessary, that we may not rest in the work wrought, but look after the Grace dispensed thereby. As Talents for which we must give an account, which will quicken us to more earnest diligence in the Improvement. Some do not look upon them as Duties, and so neglect them: Others not as Privileges, and so do not prize them, are not Joyful in the house of Prayer: Others not as Means, and so rest in the bare performance without looking after the fruits to be had thereby: Others not as Talents, and so are more indifferent whether they get good by them, yea or no: but when all these are regarded we act best in any service or Ordinance. Now as this is true of Ordinances in general, so especially of Prayer, which is a sweet means of Communion with God, not to be done as a task, herein we make an Immediate address to God and come to set him a work, and to take proof of his Power and Goodness, to see what he will do for his People. We put it, I say, to the Trial, as in that extraordinary Case Elijah puts his Contest with Baals Priests upon this issue, that God that should answer by Fire, he should be God, 1 Kings 18. 24. so ordinarily we put in Prayer to Trial whether God hath any respect to his People, and that with God's own leave and encouragement: for he hath said that none shall seek his Face in vain, Isa. 45. 19. We put it to proof whether he will keep touch with his people, and be able and willing to perform what he hath promised. Therefore we use this duty in vain, and in a Cursory way, if we be not earnest for an answer, which the Saints dare not do.

II. Not looking for an Answer proceedeth from an ill Cause.

1. Heedlesness, not considering what they do, and then their prayers are the sacrifice of Fools, Eccl. 5. 1, 2. Surely attention to holy Duties, and that we should consider what we are about, 'tis the most serious and important part of our lives: Now men that do not consider why thy pray, are heedless, and unattentive, and rash.

2. Atheism; There is a touch of it in this sin; Heb. 11. 6. He that cometh unto God must believe that he is, and that he is a rewarder of them that diligently seek him. God's Being, and his Bounty; that there is a God, and that he will be good to them that seek him; these they do not believe steadfastly; these primitive and supreme Truths of God's Being and Bounty, Essence and Providence: but only comply with the common custom and fashion; for were they persuaded that there is a God, and that he is good to Mankind, and will reward those that Worship him sincerely, they would see what cometh of their Duties and Prayers to him.

3. Distrust, which is next a kin to Atheism; Job 21. 15. What profit have we if we pray unto him? Mal. 3. 14. Ye have said 'tis in vain to serve God, what profit is it that we have kept his Ordinances, &c. Now when you look for nothing, we do in effect say so: for you carry it as if nothing would come of your prayers and fasts. They that are persuaded that God heareth them, they will wait for the answer of their Prayers; 1 John. 5. 14, 15. And this is Confidence that we have in him, that if we ask anything according to his Will, he heareth us; and if we know that he hears us, whatsoever we ask, we know that we have the Petitions that we desired of him. But low and slight thoughts of God and his Service, begets this Carelessness; something they do, but never look after what they do.

4. It argues some dis-esteem of God's favor and acceptance, they care not whether he hath any respect for them, yea or no; for they do not so much as inquire of it. Oh how contrary is this to the temper of God's People! if God hide his face they are troubled, Psal. 30. 7. he is the Life of their lives. Lord list thou up the light of thy Countenance upon us, Psal. 4. 7. The seasoning of their Comforts, is God's accepting their Works; Eccl. 9. 7. How passionately do they beg for a glimpse, for a token for good? Psal. 86. 17. Nothing goeth so near their hearts as when the Lord hideth himself from their prayers, Psal. 22. 2. I cry in the daytime, and thou hearest not; in the night season, and am not silent. Job 30. 20. I cry unto thee, and thou dost not hear me, I stand up, and thou regardest me not. A dumb Oracle is a great trouble; they make a business of Prayer, therefore 'tis very grievous to have no answer, not to see their signs, to have no token for good: The Church taketh it bitterly to heart, Lam. 3. 14. Thou hast covered thyself with a Cloud, that our prayers should not pass through; that Cloud is his Wrath, by reason of sin: Now to have no affection this way, argueth a stupid, sottish Spirit. These are two Reasons of the Point.

III. If we do not look after God's answer, our loss is exceeding great: We lose our labor in prayer, yea, return worse than we came, with more hardness of heart and neglect of God: Yea, that's not all, the loss of a prayer with a degree of Spiritual Judgment, but we lose Confirmation of Faith; for answers of prayer are notable Props to the Soul to support our Faith in the truth of God's Being; Psal. 65. 2. O thou that hearest Prayer, unto thee shall all flesh come. Everyone shall own thee for God: So many answers of Prayer, so many Arguments against natural Atheism: We have challenged him upon his word, and find there is a God. So of the truth of the promises, Psal. 18. 30. thy Word is a tried Word, I will build upon it another time: you have put them in suit, and ever found them good. Now all these Experiences are lost, if we do not look for an answer of our prayers.

2. You lose Excitements to Love and Obedience: Nothing so much increaseth our Love to God, as when we see that he is mindful of us, upon all occasions, especially in our deep necessities. Psal. 116. 1. I will love the Lord, because he hath heard the voice of my Supplication. Every experience in this kind, is a new fuel laid on to increase the Fire.

3. We lose encouragements to pray again; Psal. 116. 2. Because he hath inclined his ear to me, I will call upon him, so long as I live. The Throne of Grace shall not be neglected and unfrequented by me; I see there is Mercy to be had, help to be had: One Adventure succeeding, encourageth another: Psal. 32. 6. For this shall everyone that is godly pray unto thee. Because David found such ready Audience and Dispatch.

4. You lose the benefit of sensible Communion with God. Taking Communion for familiarity, it lieth in Donatives and Duties, Prayers and Blessings; and there is a Commerce between the Heavens and the Earth, by Vapours and Showres: Prayers go up, and Blessings come down: As it was told Cornelius, Acts 10. 4. Thy Prayers and thine Alms are come up for a Memorial before God; and down come the Blessings upon us.

5. God loseth Honor and Praise and thanksgiving, if we do not look for an answer. For the Answer, as 'tis matter of Comfort to us, so it should be matter of Praise to God. Psal. 50. 15. Call upon me in the day of Trouble, and I will deliver thee, and thou shalt glorify me, So Col. 4. 2. Continue in Prayer, and watch in the same with thanksgiving. We are to gather up matter of Praise to God, we should not be so barren in gratulation, if we did observe more of these experiences: You would not only be glorifying God by way of invocation, but Commemoration; you may Commend him to others from your own experience: Psal. 34. 8. O taste and see that the Lord is good.

1. Use. Is to reprove them that throw away their Prayers, and never look after them: that play with such a Duty as this, as Children that shoot away their Arrows, and never look where they light. Surely this argueth great Contempt and low Thoughts of God, Formality in prayer, and Stupidness of Heart. It bespeaks low thoughts of God and of his Providence: for if they did believe such a particular Providence reacheth to all persons and things, they would study to produce some of these Experiences, to be able to say, I was in such a straight and God delivered me. Psal. 34. 6. This poor man cried unto the Lord, and he heard him. Great Formality in Prayer, for if we pray not out of Course, but in good earnest we cannot but hearken after the speeding of our requests. Great stupidity of Spirit; hearts that have any sense of life in them, are observing God's dealings, and suit their Carriage accordingly: Lively Christians are putting Cases.

2. Use. Is to press us to hearken after the Answer of our Prayers: God's Children do so, and get much Comfort thereby, and Evidence of his Love. Psal. 66. 18, 19. But verily God hath heard me, he hath attended to the voice of my Cry; 'tis no small favor, and respect we have from God's love to us, 'tis a great owning of our Persons, our Mercies are the sweeter: there is a double luster and beauty put upon them, when they come in the way of prayer, out of the hand of God; not by a Common Providence, but by Covenant: and by virtue of the Covenant put in suit by us, as well as granted by God, which is a pledge of God's respect to us. To this End,

1. Be persuaded that God will hear you, and answer you when you pray according to his Will; 1 John. 5. 14. And this is the Confidence that we have in him, that if we ask anything according to his Will, he heareth us. This is absolutely necessary for all that will pray aright, and mind what they do: for none can come to God aright, but those that are persuaded they shall be the better for coming to him; James 1. 5. Pray in Faith, nothing wavering: There must be a relying upon God, if indeed we pray to him. He that expects little in Prayer, will neither be much in it, nor serious about the answer of it.

2. This Answer must be heedfully observed: Careless Spirits will not easily discern it; Psal. 130. 5, 6. I wait for the Lord, my soul doth wait, and in his Word do I hope. My soul waiteth for the Lord, more then they that watch for the Morning; I say, more then they that watch for the Morning. As those that watched in the Temple for the dawning of the day: this earnest waiting is an happy Token, when we make much of prayers, they are not lost. Therefore as they watched for the Word, Brethren, so must you wait upon God for some discovery of his Love, by a gracious answer and return unto your Prayers.

3. Sometimes God giveth an answer presently: sometime it may be after some competent space of time. 1. Sometimes presently, as Cornelius, in the time of Prayer, and while the duty is a doing, God giveth in some tokens of Acceptance; as an Angel was sent to Cornelius, at the ninth hour, which was the hour of prayer, to assure him that his prayers were heard, and duties accepted. Acts 10. 3. Peter and John went up to pray, at the ninth hour, Acts 3. 1. So Daniel, Whilst I was speaking, and praying, and Confessing my sin; yea, whilst I was speaking in prayer, the Man Gabriel was caused to fly swiftly. The Lord is ready to answer the prayers of his servants in the very instant of their praying. So Acts 4. 3. While they prayed, they were filled with the Holy-Ghost. The Cases brought are singular and extraordinary, as to the token and manner of Assistance, but as to the substance of the Blessing, 'tis the common practice of God's free Grace. Isa. 58. 10. When they call, I will answer; while they are yet speaking, I will hear, Acts 12. 12, 18. A Company was met together in Prayer, when Peter in Prison heard of the time of his Deliverance. 2. Sometimes a good while after; the prayers are in God's book; Mal. 3. 16. Now these must be waited for; My God will hear me, Mich. 7. 7. We cannot say as soon as the prayer is made, for he saith, I will wait for the God of my Salvation. Paul prayed thrice for the removal of the Messenger of Satan, 2 Cor. 12. then God said, My grace is sufficient for thee. We must knock again and again; God heareth as soon as the prayer is made, but he taketh his own time, to dispatch an answer. Abraham prayeth for a Child, but many years pass over, till he hath him in his Arms.

4. When God giveth an Answer, own it as an Answer; sometimes we will not take notice of what is before our Eyes, out of deep distress of Spirit; 'tis said Job 9. 16. Though I had called, and he had answered: yet would I not believe that he had hearkened to my Voice. Thus we mis-interpret God's dealings in our troubles, that we will not own God's work as an Answer.

5. Consider the several ways how God giveth Answer to his Peoples prayers.

1. Extraordinarily, as in Ancient time, so an Angel was sent to Cornelius to tell him his Prayers were heard. So to Daniel, so to Abel, Heb. 11. 4. probably by Fire from Heaven; by Vision, to Abraham; by Voice or visible token to Moses, and the High Priest in the Tabernacle of the Congregation, from above the Mercy-seat: But these returns were proper to those times.

2. Ordinary; and this several ways.

(1) Either by granting the Mercy prayed for, as to Hannah, 1 Sam. 1. 27. For this Child I prayed, and the Lord hath given me the Petition I asked of him: So to David, Psal. 21. 2. Thou hast given him his hearts desire, and hast not withholden the request of his lips. So often to his People, when they have humbly sought to him. Sometimes instantaneous at the very praying; 1 Sam. 7. 9, 10. And Samuel cried unto the Lord for Israel; and the Lord heard him, and as Samuel was offering up the burnt-offering, the Philistines drew near to Battle against Israel, and the Lord discomfited the Philistines. Or by degrees, when God is preparing Instruments, before he giveth Consummate deliverance. Acts 7. 34. I have heard their groanings, and I will send thee into Egypt: Their escape was some while after.

(2) By giving in spiritual Manifestations to the Soul, though he doth not give the particular Mercy prayed for: As when upon the prayer, he reviveth the soul of him that prayeth; Job 33. 26. He shall pray unto God, and he will be favorable to him, and he shall see his face with joy. The Lord giveth them the light of his Countenance, and special discoveries of his love, or support till the Mercy come; Psal. 138. 3. In the day when I cried, thou answeredst me, and strengthenedst me with strength in my Soul. Support is an Answer, such an Answer had Paul; My Grace is sufficient for thee. Or when the heart is quieted, though we do not know what God will do with our requests, yet satisfied in the discharge of our Duty, and that we have commended the matter to God. So it is said of Hannah, When she had prayed, her Countenance was no more sad: 1 Sam. 1. 18. And Phil. 4. 6, 7. Be careful for nothing; but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God: and the peace of God which passeth all understanding, shall keep your hearts and minds through Jesus Christ. Sometimes by a secret Impression of Confidence, or a strong inclination to hope well of the thing prayed for; Psal. 6. 8. The Lord hath heard the voice of my weeping. Or Experiences, as they that travailed to Jerusalem, passing through the Valley Baca they met with a Well by the way; Psal. 84. 6. a sweet refreshing thought, or some help in the Spiritual Life, by serious dealing with God; some Consideration to set you a work, or some new engagement of the soul to God, as a recompense of the Duty; some Principles of Faith drawn forth in the view of Conscience, not shown before. Some truth or other presented with fresh Life, and vigor upon the heart.

(3.) Sometimes by way of Commutation and Exchange: and so God doth answer the prayer, though he doth not give the mercy prayed for. When he giveth another thing that is as good, or better for the party that prayeth; though not in kind the same, yet in worth and value as good: This Commutation may be three ways. First, In regard of the Person praying; David fasts, and humbleth, and melteth his soul for his Persecutors; Psal. 35. 13. and it returned into his own bosom, was converted to his own benefit: his fasting had no effect upon them, but his Charity did not lose its reward. David prayeth for his first Child by Bathsheba, but that Child dieth, and God giveth Solomon instead thereof; 2 Sam. 12. 15. Noah, Daniel, Job, shall save their own Souls, Ezek. 14. 14. Your peace shall return to you again, Luk. 10. 5, 6. the Comfort of discharging their Duty. Secondly, In regard of the matter, Carnal things are begged, and Spiritual things are given; Acts 1. 6, 7. The Apostles asked him, wilt thou at this time restore the kingdom to Israel? They did not receive the Kingdom to Israel, but received the promise of the Spirit. Moses would fain enter into Canaan with the People, Deut. 3. 23, 24. And God said, let it suffice thee, speak no more of this matter; but God gave him a Pisgah sight, and ease of the trouble of Wars. We would have speedy riddance of Trouble, but God thinketh not fit; as showers that come by drops, soak into the Earth better then those that come in a Tempest and Hurricane. We ask for Ease in Troubles, and God will give Courage under Troubles; Lam. 3. 55, 56, 57. I called upon thy name, O Lord, out of the low dungeon. Thou hast heard my voice, hide not thine ear at my breathing, at my cry. Thou drewest near in the day that I called upon thee: thou saidst, Fear not. His gracious and powerful Presence in Trouble was enough. Christ was heard in that he feared, Heb. 5. 7. not saved from that Hour, but supported and strengthened in it. Job sacrificed, prayed for his Children when they were Feasting, Job 1. 5. and though they were all destroyed, God gave him Patience, verse 22. for in all that befell him he sinned not, nor charged God foolishly. Thirdly, In regard of means; we pray such means may not miscarry, God will use other: As Abraham would fain have Ishmael the Child of the Promise, but God intended Isaac; Gen. 17. 18. O that Ishmael might live before thee! Thus doth God often blast instruments we most expect good from, and maketh use of others to be Instruments for our good, which we did least expect it from. God may give us our Will in Anger, when the Mercy turneth to our hurt. Therefore the kind of God's Answer, must be referred to his own Will; in all things for which we are not to pray Absolutely, and when we have discharged our Duty, endeavored to approve our Hearts to God, take what Answer he will give.

Doct. 2. From the manner of praying with the whole Heart, the Saints have the more confidence of being heard in Prayer. David alledgeth his crying with the whole heart, as an hopeful intimation of a gracious Answer.

1. Because a Prayer rightly made, hath the assurance of a Promise; the Promise is, John. 16. 24. Ask, and you shall receive, that your joy may be full. Now this beareth no exception, but that we ask according to his Will. 1 John. 5. 14. Si bona petant, boni, been, ad bonum. Good men, asking good things, in the name of Christ, for a good end, thou canst not miss.

2. Where there is sincerity and fervency, we have two witnesses to establish our Comfort and Hope, the Spirit of God that knoweth the deep things of God, and the Spirit of Man that knoweth the things that are in man: God's Spirit who stirreth up these groans in us; Rom. 8. 26, 27. He that searcheth the heart, knoweth the mind of the Spirit, because he maketh intercession for the Saints according to the will of God. And the Testimony of our own Spirits, that we have done our part, and discharged our Duty, and so have true Joy and Confidence; Job 16. 19, 20. My witness is in heaven, and my record is on high: My friends scorn me, but mine eye poureth out tears to God.

3. God doth not use to send them away comfortless that call upon him in spirit and truth, because by one grace he maketh way for another: by the grace of Assistance, for the grace of Acceptance. Psal. 10. 17. Lord, thou hast heard the desire of the humble: thou hast prepared their heart, thou wilt cause thine ear to hear. Where God hath given an Heart to speak, he will afford an ear to hear; for God will not lose his own work: he cannot refuse those requests which are according to the direction of his Word and the motions of his holy Spirit, when they are brought to him.

Use. This exhorteth us to look more after the manner of praying: An earnest and sincere prayer cannot miscarry, judge by this and you cannot want success. You cannot judge of your prayers by the wit, by the length, by the kind of words; but by the faith, the sincerity, the obedience, the holy desires expressed in them. Cry with your whole hearts, and God will hear you. 1. Look to the fervency of the prayer, set yourselves in good earnest to seek God, and good will come of it. Dan. 9. 3. I set my face to seek the Lord God, by prayer and supplications. I seriously minded the work, 2 Sam. 7. 27. Thy servant hath found in his heart to make this prayer unto thee; he found his heart disposed to call upon God; there is many a prayer we force upon ourselves, we do not find it there: What encouragements from the Word, what motions from the Spirit? Resolve to seek after it, till you have found it; Psal. 27. 2. When thou saidst, seek ye my face, my heart said unto thee, thy face, Lord, will I seek. Wrestle with God, Hosea 12. 3. He had Power over the Angel, and prevailed; he wept and made supplication unto him. Such as wrestle with God, and have their hearts broken and melted before the Lord, will prevail. 2. Look to the sincerity of your prayers; see that you do not feign and pretend to pray for a thing you desire not: is your Confidence wholly in the Lord? When your heart is divided, and you hanker after carnal Lusts, you cannot pray aright. 3. Look that you ask more for his Glory, then for your own Ease. I am. 4. 3. Ye ask, and receive not; because you ask amiss, to consume it on your lust. The less By-ends in prayer, the more hope of Success.

Thirdly, The promise of Duty; [I will keep thy Statutes.]

Doctrine. God's Children, when they think of Mercy, are at the same time thinking of Duty and Obedience.

1. Because they are ingenuous and thankful. Now Obedience is the best expression of gratitude, and therefore when they ask mercy, they mingle Resolutions of Duty, with Expectations of Mercy; Rom. 12. 1. I beseech you by the mercies of God, that ye present your bodies a living sacrifice, holy, and acceptable to God, which is your reasonable service.

2. They are supernaturally or spiritually sincere, and so propose this as their scope in all Conditions, to live unto God: all their desires and resolutions are to this purpose. They have a sense of their own Benefit, but still in subordination, their purpose is to serve him diligently. Phil. 1. 21. To me to live is Christ. Rom. 14. 7, 8. For none of us liveth to himself, and no man dieth unto himself: for whether we live, we live unto the Lord; or whether we die, we die unto the Lord: whether we live, or die, therefore, we are the Lord's.

3. This is God's End in giving Mercy, Temporal or Spiritual, to bring them to Obedience; Luke 1. 74, 75. That we being delivered out of the hands of our enemies, might serve him without fear, in holiness, and righteousness before him all the days of our life. Save me, quicken me, and I will keep thy Statutes. God's end in giving, and the end of gracious souls in seeking of Mercies and Blessings, is much the same; that God may have the Glory, as well as they the Benefit and Comfort of what he bestows upon them.

Use. Mind your Service more, engage yourselves to God a-new, in every prayer, upon every Mercy and Answer of Prayer: Lord, I desire this only in order to Obedience.

Doctrine. I. We should not lightly give over our Suits to God.

Here is a Repetition of the same Prayer, I Cried, yea again I Cried, and a third time, Verse 147. I prevented the dawning of the morning, and cried. Si ter pulsanti nemo respondet abito; we use to knock at a door thrice, and then depart. Our Lord Jesus Mar. 26. 44. prayed the third time the same words, saying, Father, if it be possible let this cup depart from me. So the Apostle Paul, 2 Cor. 2. 8. For this I besought the Lord thrice, that it might depart from me. So 1 Kings 17. 21. And he stretched himself upon the Child three times, and cried unto the Lord, and said, O Lord my God, I pray thee let this Childs soul come into him again. This it seemeth was the time in which they expected an Answer in weighty Cases, and yet I will not confine it to that number, for we are to reiterate our Petitions for one and the same thing, so often as occasion requireth, till it be granted.

Now the Reasons are,

1. Because the force of Importunity is very great; the two Parables evidence that, Luk. 11. and Luk. 18. If to obtain the Spirit, or right upon our Enemies or Oppressors, in both these Parables there is a Condesension to the suppositions of our unbelief; if we suppose God tenacious and hard-hearted, or if we suppose him regardless and mindless of the affairs of the Church, or, to put it in milder Terms, if we think nothing due to us; Luk. 11. 8. if he will not rise and give him because he is his friend; or if our condition be so hard that we think it is past all relief; whatever be our secret and misgiving thoughts, we ought always to pray; 〈 in non-Latin alphabet 〉 , not be overcome with Evil. Luk. 18, 1. He spake a Perable unto them to this end, that men ought always to pray, and not to faint; for Importunity is of great prevalence with God and Men.

II. A Deliverance is never so sweet, no •… so thankfully improved, if it come at the first Call.

1. It is not so sweet, nolo nimis facilem, we disdain things that come too easily, but that which costs us much pains, and long crying, is more prized; the Reason is because Delay and Difficulty sharpen our Desires, and the sharper our Desire in the absence of a Blessing, the greater gust and sweetness we find in it when it cometh at last. A sack that is stretched out is more capacious, and holdeth the more: so is the Soul more widened by enlarged desires, to entertain the Blessing; for always our delight is according to the proportion of our Desires, as an hungry man, or one long kept from meat relisheth his food better than another that hath it always at hand. Isa. 25. 9. And it shall be said in that day, lo, this is our God, we have waited for him, and he will save us: this is the Lord, we have waited for him, we will be glad, and rejoice in his salvation. We that know Blessings more by the want, than the worth of them, in waiting we are acquainted with the difficulties, and inconveniencies that attend the want of things, and so are more fitted to prize them, then ever we should have been if we had not so long waited.

2. It is more thankfully Improved; this follows upon the former, and may be further made good, because when we know the difficulty of getting a Blessing, we will not easily part with it: as they that get an estate are usually more careful how they spend it, than they that are born to one; therefore God holdeth his People long at prayer, to prepare and season their hearts, that when they have it, they may know better how to employ it for his glory and his own good. Questionless Hannah would never have devoted her Child to God, had she not continued so long without him, and prayed for him with such bitterness of Heart; but that wrought on her, 1 Sam. 1. 11. And she vowed a vow, and said, O Lord of Hosts, if thou wilt indeed look on the affliction of thine handmaid, and remember me, and not forget thine handmaid, but wilt give unto thine handmaid a man-child; then I will give him unto the Lord all the days of his life, and no razor shall come upon his head. Compare this with the 27, 28 verses, For this Child I prayed, and the Lord hath given me my petition which I asked of him: therefore also I have lent him to the Lord, as long as he liveth he shall be lent unto the Lord. The same effect you may observe in any spiritual Comfort you obtain for your Souls, or any temporal Mercy or Comfort of the present Life, which you get by Prayer; if God had answered you at first, it had been reckoned among the ordinary effects of his Goodness, and so passit by; but what is won by Prayer, is usually worn with Thankfulness: you would not have been so sensible of the hand of Providence, the graciousness of the Answer, or your obligation to God, or indeed that it had been an answer of Prayer at all.

III. Things often and earnestly asked of God, come with the greater fullness of Blessing when they come; and so (as one saith) God payeth them Use for forbearance: the Mercy is the more ample, and so every Prayer hath its reward. Christ denied the woman of Canaan long, but at length yieldeth up himself to her importunity; Mar. 15. 26. O Woman, great is thy Faith; be it unto thee as thou wilt. She lost nothing by the delay. Hannah was long without a Child, but at length the Child proved the more eminent; she gets both a Child and a Prophet too. Let God alone, and do you continue praying, and he will recompense you abundantly for all his delay: Peter was in Prison, and the Church made prayers without ceasing, Acts 12. 5. and God doth not only bring him out, but bring him out with a Miracle, so that they were astonished, verse 16. God delayed for a while, and seemed to refuse their Prayers; but when Herod was just about to bring him forth to Execution, God brought him forth to Deliverance. Every Prayer is upon the file, and contributeth to make the Mercy the more complete, it remaineth day and night before the Lord: 1 Kings 8. 59. And let these my words, wherewith I have made supplication before the Lord, be nigh unto the Lord our God day and night, as a memorial, Acts. 10. 4. Thy prayers and thine alms are come up for a memorial before God.

IV. It argueth an ill spirit when we will not continue praying, though we have not presently that which we pray for. To be sure,

1. There is dis-obedience in it, for it is contrary to God's Injunctions; Luk. 18. 1. Men ought always to pray, and not to faint. We ought not to surcease our suits so; Eph. 6. 18. Praying always, and with all perseverance; always relateth to the constant exercise of this Duty upon all occasions, with all perseverance to particular suits we put up to God. Now our Duty must not be omitted whatever the discouragements be; as Moses was to hold up his hands, till the going down of the Sun; so are we to continue our suits, and press hard for an Answer, till God give us the thing we pray for.

2. There is weakness of Faith to yield to the Temptation, and to go off upon every repulse; yea sometimes too too plain Unbelief and Atheism, as if there were no Mercy to be expected from God, or no good to be obtained by spiritual means. Faith is to believe what we see not; the Woman of Canaan cometh to Christ, at first she gets not a word from him, and afterwards his speech is more discouraging then his silence, she is put out of the compass of his Commission, I am not sent but to the lost sheep of the house of Israel; but still she is importunate; afterwards a rough Answer, it is not meet to take the Children's bread and cast it unto dogs: she turneth his Rebuke into an Encouragement; then, O woman, great is thy Faith, Mat. 15. 26. Many times we pray for Blessings, and the Oracle is dumb and silent, though God love the Supplicant, yet he will not seem to take notice of his desires; yea, the more they pray, the more they may go away with a sense of their unworthiness and revived Guilt: yet the work of Faith is to make an Answer out of God's silence, a gracious Answer out of his Rebukes, and to increase our importunity the more.

3. Want of Love to God, or coldness of Love; it is the property of Love to adhere to God, though we be not feasted with felt Comforts and present Benefits: Yea, though he appear an enemy: for so will God try the Affection and Deportment of his Children. Isa. 26. 8. Yea, in the way of thy Iudgments have we waited for thee, the desire of our Souls is to thee, and to the remembrance of thy Name. Job 13. 15. Though he slay me, yet will I trust in him. Not only when our Affections are bribed: a Child of God should Love God for his Judgments, as well as fear him for his Mercies; as Lime the more water you sprinkle upon it, the more it burneth. It was an high expression of Bernard 's affection to those that he took to be the people of God, adhaerebo vobis etiamsi velitis etiamsi nolitis; so should we adhere to God now. When you can only wait on him in the way of his Mercies, not in the way of his Judgments, your waiting and praying is discouraged upon every difficulty and disappointment, you have little Love to him.

4. Want of Patience, or tarrying God's Leisure till the Promise bring forth: Some are hot and hasty, if God will appear presently they can be content to observe him; but to be crying, and crying till their Throat be hoarse and weary of crying, and no good come on it, they cannot away with this. 2 Kings 6. 33. This evil is of the Lord, why should I wait on the Lord any longer? They are discontented that God maketh them stay so long: Though God wait long upon them, and had reason enough to take the discouragement and be gone, yet they cannot tarry a little for God, and think prayer an useless work, unless it yield them a quick return, and that it is better to shift for themselves.

Use. Reproof to two sorts.

1. To those that cease Praying or Crying to God, if they have not a present Answer, especially if they meet with a contrary Rebuke in the course of his Providence, You must cry, and cry again, not imagine that God will be at your beck; but foolish men suddenly conclude, Mal. 3. 14. It is in vain to serve God, and what profit is it that we have kept his Ordinance, and that we have walked mournfully before the Lord of Hosts? Oh no! consider something is due to the Sovereignty of God, that we should wait his Leisure: for he is supreme, and will Govern the World according to his own Will, not ours. And therefore we must stay his time for the Mercies we expect: Psal. 106. 13, 14. They soon forgot his word, they waited not for his Counsel, but lusted exceedingly in the Wilderness, and tempted God in the Desert. And something is due to the stated course of his Providence; we cannot expect that God should turn all things upsidedown for our sakes, and invert the beautiful order of his Dispensations. Job 18. 4. Shall the earth be forsaken for thee? and the rock removed out of his place? Shall God alter the Course of Nature, or change the order of Governing the World for us, or to please our humor? Something is due for the present Estate of Mankind, who are not to live by sense, but by Faith; Hab. 2. 3, 4. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it, because it will surely come, it will not tarry. Behold, his Soul which is lifted up, is not upright in him: but the just shall live by his Faith. And that appointed time is for our Trial, to see if we not of Duty and principles of Faith, can keep up our respects unto God, though his Providence doth not presently gratify our desires or satisfy our necessities. Besides it concerneth us to suspect ourselves, rather then to blemish God's dispensations: those always complain most of God's not hearing prayer, who least deserve to be heard. Isal. 58. 3, 4, 5. Wherefore have we fasted, say they, and thou seest not? Wherefore have we afflicted our soul, and thou takest no knowledge? Behold, in the day of your fast you find pleasure, and exact all your labor: Behold, you fast for strife and debate, and to smite with the fist of wickedness, ye shall not fast as ye do this day, to make your voice to be heard on high. Is it such a fast that I have chosen? a day for a man to afflict his soul? Is it to bow down his head like a bulrush, and to spread sackcloth, and ashes under him? wilt thou call this a fast, and an acceptable day to the Lord?

2. That though they do not cease praying, yet do not pray with any Life and Hope because of his delays and seeming denials. There are certain general Blessings which we are always praying for, because though we have them, yet we ought daily to ask them of God; the continuance of them, the sense of them, the increase of them; here never cease praying. There are other particular Blessings, that either concern ourselves, or the Church of God, which we are to ask with earnestness, and yet submission: in these we put it to the most sensible Trial whether God will hear us or no. Now for these things we must seek the face of God with Hope and Zeal.

1. Because it is not enough to keep up the Duty, unless we keep up the Affections that must accompany the Duty. Rom. 12. 12. Continuing instant in Prayer, 〈 in non-Latin alphabet 〉 In long Afflictions men will pray, but they pray as men out of Heart, for fashions sake or with little and weak Affection; rather satisfying their Consciences, then setting awork the Power of God.

2. A seeming Repulse or Denial should make us more vehement: as blind Bartimaeus, the more they rebuked him, he cried so much the more, Mark 10. 48. God suffereth the Faith of his Servants to be tried with great discouragements: but the more it is opposed, the more should it grow, and the more powerfully and effectually should it work in our hearts: as the Palm-tree shooteth up the faster, the more weight is hung upon it; or as Fire, the more it is pent up, the more it striveth to break out: therefore we should not only have fresh Affections at first, but in every new prayer we should act over our Faith again, and put forth spiritual desires anew.

3. God's dearest Children are not admitted at the first knock, Mar. 7. 7. Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened to you: It may be we have not at first asking, we need seek and knock. Mercy doth not come to us all in haste, we have not at first what we lack; delays are no denials: therefore we must not take the first or second Answer, but continue with instance; give the Lord no rest, Isa. 62. 7. Be importunate with him, to hasten the deliverance of his People.

4. We must not only continue praying, when Christ seemeth to neglect us, or to give no Answer, but when he giveth a contrary Answer: When he (to appearance) rejecteth our Persons and Prayers, and seemeth to forbid us to pray. Sometimes he seemeth to neglect us, and pass us by, as if he took no notice, but yet he heareth when he doth not Answer, yea, his not Answering is an Answer: Pray, or continue your prayer, it is said, Mark 6. 48. He saw them toiling in rowing, for the wind mas contrary to them: and about the fourth watch of the night he cometh unto them, walking upon the Sea, and would have passed by them: but yet he came with an intent to appease the storm and help them; Christ taketh notice of the distresses of his People, but they shall not know so much, but delayeth to help till all their patience be spent, and yet then seemeth to pass by for their thorough Trial and exercise, and to move them more earnestly to pray. Sometimes he giveth them a seeming contrary Answer and Rebuke; instead of an expression of favor, he seemeth to pursue us in Anger. God is the main Party against us, we have to do with an offended God, but yet we should not quit him, but follow him when he seemeth to forsake us: and fly to him, when he is pursuing us in hot displeasure: Such is the admirable power of Faith that it dares call on an angry God, and follow him, when he goeth away from us; and lay hold on him, when he smiteth; and cast itself into his Arms, in the midst of his Rebukes and Frowns; Jonah 2. 4. Then I said, I am cast out of thy sight; yet will I look again towards thy holy Temple. God seemeth to cast us off, as those he will not favor or care for, which is a great trouble to a Child of God, who liveth by his favor, and valueth that above all things else: now for such an one to be rejected by God in his own sense and feeling, it goeth near his heart: yet in such a case we should not cast away our Confidence, nor give over all addresses to God, but yet look to him and wait upon him.

5. Whether God answereth or no, it is the duty of Faith to answer itself: The Answer of his Providence is not so sure, as the Answer of his Word, and that Faith hath to do with. See Psal. 6. 4. Return, O Lord, deliver my soul, save me, for thy mercies sake. Compare 8, 9. verses. The Lord hath heard the voice of my weeping; the Lord hath heard the voice of my supplications, the Lord will receive my prayer. When trembling for fear of wrath, yet in prayer his heart groweth confident as if it had received news of an Answer from Heaven. Psal. 55. 2. Attend unto me, and hear me; compared with verse 19. My God shall hear, and afflict them. He is confident of it, that the Prayer should not miscarry: So Psal. 53. 1, 2. Deliver me from mine enemies, O my God, defend me from them that rise up against me, deliver me from the workers of iniquity, and save me from bloody men. Verse 10. The God of my mercy shall prevent me, God shall let me see my desire upon mine enemies. Faith sees its own deliverance in the Promise and All-sufficiency of God: when we have prayed according to God's will, we should take our prayer for granted, and leave it lying at God's feet. 1 John. 5. 14. And this is the confidence that we have in him, that if we ask anything according to his Will, he heareth us. God's delay is not always an Argument of his hatred, but some more glorious purpose, which is to be helped on by prayer. John 11. 5, 6. When he had heard therefore that he was sick, he abode two days still in the same place where he was.

I observe again, that he not only repeateth his Prayer, but reneweth the Promise of Obedience: to show, that it was no vanishing Notion, but a settled Conclusion. As Christ maketh Peter profess his love thrice to engage him the more, John 21. So David, I will keep thy Statutes; and again, I will keep thy Testimonies; as if he had said, indeed Lord, I will, it is the settled purpose of my heart, to return to thee in the sincere Obedience of my whole Life. The Note is,

Doctrine, 2. That Purposes and Promises of Obedience should not be slightly made but with the greatest advertency and seriousness of Mind.

I. Because we are usually too slight in devoting ourselves to God. Deut. 5. 27, 28, 29. Go thou near, and hear all that the Lord our God shall say, and speak thou unto us, all that the Lord our God shall speak unto thee, and we will hear it, and do it. And the Lord heard the voice of your words when you spake unto me, and the Lord said unto me, I have heard the voice of the words of this People, which they have spoken unto thee, they have well said, all that they have spoken. O that there were such a heart in them, that they would fear me, and keep all my Commandments always, that it might be well with them, and with their Children forever. The Israelites again when Joshua puts them to the question whether they would serve the Lord or other gods, Joshua 24. 18, 19. We will serve the Lord, for he is our God: Joshua said unto them, ye cannot serve the Lord, for he is an holy God. What is the Reason men are so slight? Partly because they measure their strength by the present pang of Devotion that is upon them, not considering the latent principle of sin, and that proneness to transgress that is in their hearts. Partly, they take up duty by the lump, and the general bulk and view of it, without sitting down, and counting the charges as Christ advises, Luk. 14. whether they can be content to bear difficulties, renounce lusts, crucify the flesh with the affections and lusts thereof: A foolish builder doth not think of storms, Matth. 7. if his building stand for the present, he is satisfied. Partly, because men will promise God fair to be rid of the present Anguish and Troubles; yield to anything, to be out of the present danger: but when they are out, they seldom regard the Vowes of their distress; as those Psal. 78. 34. to 37. made great Promises, but their heart was not right with God, neither were they steadfast in his Covenant. Partly too, when they are out of a Temptation, and lusts are not stirring, they are other men, then when in Temptation, and so think all will be easy.

2. Because the nature of the work calleth for advertency and seriousness: because it is a work of the greatest moment, and so must be done with the greatest deliberation. This devoting ourselves to God, both entitleth us to all the Comforts of Christianity, and engageth us to all the Duties of it. It entitleth us to all the Comforts; you enter yourselves Heirs to the Covenant of Grace, when you enter into the bond of the holy Oath, or give your hand to the Lord to be his people; 1 Cor. 3. 22. All things are yours, because you are Christ's, and Christ is God's. If you have owned Christ as your dearest Savior and Sovereign Lord, with Love, Thankfulness, and Subjection, and given him the supreme command of your Souls, then you are Christ's, and God is yours, and all things yours: Glory and Salvation shall be yours in the World to come; Grace, Help, Maintenance, Ordinances, and Providences shall be yours in the present World; and Death, as the connection between the two Worlds, as the passage out of the one into the other, shall be yours also. It is also the beginning and foundation of all Obedience, and if this were once seriously and heartily done, other things would succeed the more easily. He that is indeed God's, will use himself for God's glory and service; and God shall have a share in all that he hath and doth. Rom. 14. 7, 8. None of us liveth to himself, and no man dieth to himself; for whether we live, we live unto the Lord; and whether we die, we die unto the Lord; whether we live therefore, or die, we are the Lord's. They came off so freely; 2 Cor. 8. 5. And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the Will of God. This enliveneth our whole work, it is no hard matter to persuade them that have given up themselves to God, to part with anything for God's Use.

III. Because of the danger both in regard of Sin and Judgment, if we do it not aright.

1. In regard of Sin, rash and sudden engagements are seldom sound; Mar. 13. 20, 21. The stony ground received the Word with joy, and forthwith the good seed sprang up, but the blade soon withered; usually sudden undertakings are accompanied with faint and feeble prosecutions: and though men are warm and passionate for the present, within a while it cometh to nothing: All their promises are broken, as Tow is burnt in the fire.

2. In regard of Judgment, every Consecration implieth an Execration; if you break with God after you have engaged yourselves to him, your Condition is worse: it aggravateth every deliberate sin, and hastens Judgment: for God will avenge the quarrel of his Covenant; Lev. 26. 25. better never begin, or the word pass out of your Mouths, or thought enter into your Heart, unless you be sincere, mean as you say: It is dangerous to alienate things once Consecrated, this is the worst kind of Sacrilege, that shall not go unpunished.

Use. You see then what seriousness we should use in devoting ourselves to God, or promising Obedience to him.

• 1. Remember the weakness of a Creature, that you may resolve in God's strength.
• 2. Consider incident Temptations, whether anything be like to shake you in your Covenanted Course, that you may arm yourselves against it.
• 3. Consider your more particular affections, where the business is like to stick most, there are tender parts.
• 4. Consider the weight and importance of Subjection: he will not be contented with a little Religiousness by the by, but you must love him with all your heart and all your soul, and serve him with all your might.
• 5. Consider the strength of your Resolution, that you be irrevocably, everlastingly put under the Sovereignty and Command of God. Thus do, and you will find success and comfort in your Deed.

Now to the words themselves, there is first an Intimation of a Prayer; where,

• 1. The Vehemency, I cried.
• 2. The Object or Person to whom, to thee.

I cried, David keepeth up his Fervour. What Crying in Prayer is, I have shown in the former Verse; I shall observe now,

Doctrine. III. That great Trouble and sense of Danger, puts an edge upon Prayer, and kindleth our Affection in it.

When Israel was under sore bondage, God saith, Exod. 3. 6. I have seen the affliction of my people in Egypt, and have heard their cry. Afflictions make us cry in prayer, not only speak: An ordinary Affection is vox orationis, it speaketh to God in prayer; but a vehement Affection is clamor orationis, the cry of Prayer: Ordinary prayers speak to God, but earnest prayers cry to God: and though remiss and cold wishes vanish in the Air, yet strong cries pierce the Heavens. They have a shrill accent and cannot be kept out from God. Judge. 4. 3. The Children of Israel cried unto the Lord: for he had nine hundred chariots of Iron. So Judge. 6. 5, 6, 7. They cried to the Lord because of the Midianites, who came up as Grasshoppers. David, Psal. 18. 6. In my distress I called to the Lord, and cried to my God: he heard my voice out of his Temple, and my cry came before him, even into his ears. He prayed not seldom, but often and frequently; not slackly, but with fervency and earnestness.

1. Affliction will teach men to pray that never prayed before. The rude Mariners in a storm called every man upon his God: Qui nescit orare, discat navigare. Jonah 1. 5. Those that neglect God at other times, as if they had no need of him, or pray faintly, are then glad to seek to him for succor and safety; Psal. 73. 34. When he slew them, then they sought him, and inquired early after God. The natural principle of fear of death, and love of self preservation, puts them upon it. So Ier. 2. 27. In their affliction they will say, arise and save us. Judges 10. 10. And the children of Israel cried unto the Lord, saying, we have sinned against thee. And Verse 14. Go, and cry unto the God's that ye have chosen, let them deliver you in the time of your Tribulation.

2. Good ones that prayed before, will pray better and oftener, and with greater seriousness. Therefore God puts his own in straits to quicken their Affections, Isa. 26. 16. Lord, in trouble have they visited thee; they poured out a prayer, when thy chastening was upon them. So Hos. 5. 15. I will go and return to my place, till they acknowledge their offense, and seek my face, in their affliction they will seek me early. When we are pressed hard on all sides, then the Throne of Grace is more frequented; we are driven to it. Joab would not come at Absalom's call, till he set his Barly field on fire.

1. Use. Be content to be cast into such an estate, that you may learn to pray: for alas! we are but Cursory at other times, but then our Necessities whip us to the Throne of Grace, that was set up for a time of need: Then is a time to put Promises in suit, to make use of our interest in God. We mis-expound the voice of God's Providence; we expound trouble to be his casting off, putting us from him, they are his voice calling, his hand pulling us to him: it is a time of drawing nigh, we are allowed, Psal. 50. 15. Call upon me in a day of trouble. The day of Trouble is the fruit of Sin, a part of the old Curse; when we think him, feel him an enemy, he is drawing us nearer to him. Blessed season to bring God and you together: When our Troubles Chase us to the Throne of Grace; God is not wholly gone, he hath left somewhat behind him to draw us to himself.

2. Use. It reproveth them that neglect God in their Troubles, Dan. 9. 13. All this is come upon us, yet we have not made our Prayer unto thee. You defer the dispensation: Now you should make up your former negligene; unprofitableness under the Rod is an ill presage, when God sends a tempest after us. Oh how frequent and earnest should we be in the practice of this Duty!

1. This is a time proper for it: Prayer is a duty never out of season, though some seasons are proper and solemn to it. God is always to be prayed unto, Job 27. 11. when freed from Trouble and Inconvenience, we are not freed from Prayer; still we must profess Dependance, Subjection, and maintain our Communion; but this is a special Season, James 5. 13. Is anyone afflicted? let him pray.

2. Though Afflictions drive us to the Throne of Grace, yet if we come seriously and heartily, we are not unwelcome to him: those very Prayers which necessity doth extort from us are accepted by God, and valued by him, as an acceptable piece of worship: therefore such as look toward God, ought not to be discouraged though Afflictions drive them to it, though they sought him not before, or not in good earnest before; provided, that always they find other errands, and be careful to maintain a constant Communion with him. Most that are acquainted with God are taken in the briars; Jesus Christ in the days of his flesh, had never heard of many, if their necessities had not brought them to him: their Palsies, and Possessions, and Fevers, Deafness, Dumbness; thanks to these as their awakening occasions: a man will say say, you come to me in your necessity; God is willing to receive us upon any Terms.

3. How desperate in appearance soever our Condition seem to be, yet crying will bring Relief; or help may be found in God for them that cry to him. Judges 3. 9. When they cried, the Lord raised up a deliverer to the Children of Israel, who delivered them, even Othniel the son of Kenaz. Judges 3. 15. And when the children of Israel cried to the Lord, the Lord raised them up a deliverer, Ehud the son of Gera. So Psalm 107. frequently.

From that [unto thee.]

Doctrine. IV. In our Troubles we must have recourse to God, and sue to him by Prayer and Supplication for help and deliverance in due time.

1. Because he is the Author of our Trouble, in Miseries and Afflictions. Our business lieth not with Men, but God; by humble dealing with him, we stop wrath at the Fountain head: he that bindeth us, must loose us; he is at the upper end of Causes, and whoever be the Instruments of our trouble, and how malicious soever, God is the party with whom we are to make our Peace; for he hath the absolute disposal of all Creatures, and will have us to acknowledge the Dominion of his Providence, and our Dependance upon him: in Treaties of Peace between two warring Parties, the address is not made to private Soldiers, but to their Chief. The Lord hath taken away, saith Job, chap. 34. 27. When he giveth quietness, who then can make Trouble.

2. He challengeth this Prerogative to be the God of Salvation, Psal. 3. 8. Salvation belongeth unto the Lord, and therefore if we would be saved, we must seek it of him. Others cannot help, if he help not: for he hath all means and creatures and second causes at his Command: if we lean to means they may fail, but if we rely upon God, he will never fail. Therefore whatever means God offereth for our help, Prayer to God is the best means, and first to be used.

3. There is Comfort in dealing with God, whatever our Case be. (1) Because of his All-sufficient Power. (2) Because of his good Will and readiness to help.

(1) Because of his Power, and All-sufficiency, so that he hath ways of Deliverance more than we know of, and can save his own, when men do count their case desperate. Dan. 3. 29. There is no other God that can deliver after this sort. Let the straight be never so great, the burden heavy, and the Creature weak, and at a desperate loss, yet God can find out ways and means to do his people good.

(2) For his good Will and readiness to hear; Psal. 65. 2. Oh thou that hearest prayer, unto thee shall all flesh come. The readiness of God to hear Prayer, doth open a door of access to all people, who are sensible of their burdens and necessities. He hath ever shown himself ready to hear the cries and groans of his people; and woe be to them against whom they cry! Psal. 22. 5. They cried unto thee and were delivered. Their cries and groans are not hid from him, and cannot be shut out, Psalm 106. 44. Nevertheless he regarded their affliction, and he heard their cry.

1. Use. To reprove divers sorts.

1. Some seek to help themselves by impatiency, fretting, unquiet behavior in their Troubles; this doth increase their Misery. Go, pour out your hearts before the Lord, that giveth ease. Phil. 4. 6, 7. Be careful for nothing: but in everything by Prayer and Supplication, with Thanksgiving, 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 wrestling with Trouble within yourselves doth but imbroyl you the more.

2. Some trust in outward helps, seek to men and means; as Asa to the Physicians, not to the Lord: 2 Chron. 16. 12. It is not unlawful to use means, but we must depend upon the Lord for the Blessing. Seek to him first, otherwise looking to man proveth a snare many ways, as it tempts us to comply with their Lusts, to neglect God; maketh way for the greater sorrow in disappointment. The Creature is vain in itself, made more vain by our Confidence. Psal. 60. 11. Give us help from trouble, for vain is the help of man. You will be brought to it at last. The more earnestly we seek God, the more Confidence we way have of the Creature.

2. Use. To inform us of the Privilege and Duty of the Godly.

1. Their Privilege they have a God to go to. The worldly man sigheth and crieth he knoweth not to whom: but the Godly man presenteth himself in his Lamentations to God; my friends scorn me, but mine eye poureth out tears unto God, Job 16. 20. He hath a Father in secret, a Friend in a corner, they need not go to Men, nor to Saints and Angels; they have God himself, and can challenge him by his Office, as the Judge of the World to help poor Creatures. Psal. 94. 2. Lift up thyself, thou Judge of the World, render a reward to the proud. Yea, by his peculiar Relation to them, Psal. 5. 2. Hearken unto the voice of my cry, my King and my God, for unto thee will I pray. They do not cry unto him as a stranger, but one in Covenant Relation with them.

2. Their Duty to make God their Guardian and Savior in all their distress, when in their own sense they are near perishing, Mark 8. 26. Arise, save us, we perish▪ 2 Kings 19. 19. Now therefore, O Lord our God, I beseech thee, save us out of his hand▪ that all the Kingdoms of the earth may know, that thou art the Lord God, even thou only. When they have a good Cause, and a good Conscience, this they may do; and this they ought to do, and they will have Comfort in it.

The last thing which I shall observe is,

Doctrine. V. That Prayer for Deliverance, should be accompanied with serious purposes of Obedience. Then, saith David, I will keep thy Testimonies.

1. Because this is the best expression of Gratitude and Thankfulness. I take it for granted that every Mercy from God deserveth a thankful return on the Creatures part: as we expect a return of our Prayers, so God expecteth a return of his Mercies; and therefore we should be as careful to give him what he requireth, as we are careful to seek of him that which we need: for even in our Commerce with God there is ratio dati & accepti. I presume again, that there is no such expression of Thankfulness▪ as Obedience; Verbal thanks are but a cold return: Thanks-doing, •… s •… he best Tha •… ksgiving. Psalm 50. 2 •… . He that offere •… praise glory •… eth we, and 〈◊〉 him that o •… ereth his conversation aright, will I show the Salvation of God. Yea, once more that we should think of this afore-hand while we are asking the Mercy in our distress, we should engage ourselves to glorify God both in word and deed. Again, the time that we have our Mercies for, in Affliction we consider and are more serious▪ and afterwards we should keep the Conscience of our Obligation.

2. It it a sign the Rod hath done its work, and then it will be gone: when it hath convinced you of former failings, and put you upon serious purposes, Job 34. 31, 32. Surely it is meet to be said unto God, I have borne chastisement, I will offend no more. That which I see not, teach thou me; if I have done iniquity, I will do no more. Otherwise what we ask of temporal Mercy, is either denied us, or we get it in Wrath.

3. You have a true notion of Deliverance, you look upon it as an engaging Mercy: therefore if God alter your Condition, you are bound to serve him. The end of o •… great Deliverance is Service, Luk. 1. 74, 75. That he would grant unto us, that we being delivered out of the hands of our enemies, might serve him without fear, in holiness, and righteousness before him, all the days of our life. All deliverances out of Streights, are Branches and Appendices of the great Redemption of our Souls unto eternal Life, and have the same End and Use. Psalm 105. 45. That they might observe his Statutes, and keep his Laws. That is the end of all deliverance out of trouble, to engage the hearts of his People to Obedience, heart to serve him, opportunity to serve him.

4. A Gracious heart desireth nothing to himself alone, and cannot be content to have the use of any benefit to himself only, but eyes God in all his enjoyments and all his requests: therefore his great aim is that he may be in the better Condition to keep God's Commandments, for they live unto God, Romans 14. 7, 8. For none of us liveth unto himself, and no man dieth unto himself: For whether we live, we live unto the Lord; and whether we die, we die unto the Lord. Whether we live therefore or die, we are the Lord's. In every state they would be unto God, what they are when they seek to be delivered, it is that they may be in the better condition and capacity to serve God, and have more opportunities to glorify his Name.

Use. To persuade us to seek deliverance with these aims.

1. This is the Temper of the People of God, that which urgeth to Prayer is his Glory: that which is their scope is his service. It is seen partly by the secret workings and purposes of their Souls, what they do with their Mercies when they have them; what they please themselves with in the supposition of obtaining them. What is it with? the satisfying of their Revenge, providing for their Families, living in Pomp and Ease; or that they may serve God. Psalm 75. 2. When I shall receive the Congregation, I will judge uprightly: if ever God give an opportunity again. And partly by the preparations, they are afraid of a treacherous Heart, therefore fitting themselves to enjoy the Mercy before they have it, as the Apostle learned to abound, Phil. 4. 11, 12. Partly by the Arguments they urge in Prayer, Psalm 88. 10, 11, 12. Wilt thou show wonders to the dead? shall the dead arise and praise thee? shall thy loving kindness be declared in the grave, or thy Faithfulness in destruction? Shall thy wonders be known in the dark, and thy righteousness in the land of forgetfulness? So Psalm 106. 47. Save us, O Lord our God, and gather us from among the heathen, to give thanks unto thy holy Name, and to Triumph in thy Praise. A true Believer would have Comfort, not for his own Satisfaction, but to glorify God.

2. Then we are sure to speed when our End is right, I am. 4. 3. Ye ask and receive not, because ye ask amiss, that ye may consume it upon your lusts. We may speak it with confidence, our prayers miscarry for want of a right End.

3. The Equity of this; God hears us that we should hear him.

Doctrine. Those that make a business of Prayer, will use great Vigilancy, and diligence therein.

I say, That make a business of Prayer, others that use it as a Complement, and customary Formality, will not be thus affected, or do it as a thing by the bye, or a work that might well be spared, do not look upon it as a necessary duty, but if a man's heart be in it, he will be early at work, and follow it close, morning and night: his business is to maintain Communion with God, his desires will not let him sleep, and he gets up early to be calling upon God; Psal. 88. 13. But unto thee have I cried, O Lord, and in the morning shall my Prayer prevent thee. Thus will good men even break their sleep, to give themselves to Prayer, and calling upon the Name of God. So Isa. 26. 9. With my soul have I desired thee in the night, and with my spirit within me will I seek thee early. A man that hath an earnest desire after God, he will be at it night and day; when others are taking their Rest, their seeking of God is early and earnest: but where such strong desires are not, God is little minded and regarded; and of all businesses, Prayer seemeth that which may be best spared.

That I may fully Commend David's Practice to you, I shall observe in this his Diligence,

• I. That it was a Personal, Closet, or Secret Prayer, I cried; I alone, with thee in Secret.
• II. That it was an early Morning Prayer; I prevented the dawning of the Morning.
• III. That it was a Vehement and Earnest Prayer; for 'tis expressed by crying, which as Chrysostom saith, noteth 〈 in non-Latin alphabet 〉 . Chrys. in Psal. 5. He proveth it by that of God to Moses, Wherefore criest thou unto me? Exod. 14. 15. And when Moses was silent, yet he crieth; for crying noteth the Affection of the Mind, not extension of the Voice. Where I shall note, that it was an earnest prayer, though private; and earnest, though as yet he could get no Answer.