1. Some think they need not pray, they cannot alter God. So Maximus Tyrius, the Platonist, reasoned, God hath set the course of his counsels, importunity will not prevail with him to alter them. I answer — Though we can make no change and alteration in God, yet it bettereth our hearts and increaseth our trust. Rc\' xxii., • I come. Even so, come, Lord Jesus, come quickly,' Elias knew God would give rain, then setteth himself a praying We pray not that God's will may be altered, but accom- plished in his own way. God will have it brought about by this means that he may do a people good upon his own terms, in the way of entreaty and supplication : Jer. xxix. 11; 12, 'I know the thoughts which I think towards you, thoughts of peace, and not of evil, to give you an expected end. Then shall ye call upon me, and go and pray to me, and I will hearken.' So Ezek. xxxvi. 37, ' I will yet for this be inquired of by the house of Israel, to do it for them.' So when Daniel understood by books — Dan. ix. 3, ' I set my face unto the Lord God by prayer and supplication,' — Daniel goeth to work in good earnest.
2. Others think they are above prayer ; look upon it as an inferior duty for men of their standing and growth. I answer — Surely on this side eternity we must be always praying. God's children are called his ' supplicants,' Zeph. v. 10 ; ■ the generation of them that seek him,' Ps. xxiv. 2. Here are necessities of the church, yea, and personal necessities of our own, to put us upon it. Jesus Christ himself was
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frequent in the practice of it, and chose places of solitude and retire- ment, spent whole nights in prayer, see Mat. xiv. 23, 24. When the disciples go to sea, Christ goeth unto the mountain to pray. If he that had the fulness of grace prayed to the Father with such fervour, should we think ourselves above prayer that are poor indigent creatures, and have nothing but what we receive by begging ?
3. Some will not pray but when the Spirit moveth them, not in a constant stated course. I answer — This is as if we should never come to God but when he doth expressly send for us. But the suspension of the Spirit's influence is often a punishment of our neglect in this kind. He withholdeth grace because we do not seek it in his own way. We are to stir up the grace received, 1 Tim. i. 6 ; indisposition doth not excuse us. Though I find nothing but deadness in my heart, yet I am to pray, because my weakness and impotency doth not dissolve my obligation to duty. And God hath promised to l)e with us when we are up and doing. The influence of grace is not the rule of duty, but the help. God's command is the reason and rule of duty. ' Howbeit at his command,' &c., Luke v. 5. Whether disposed or indisposed, we are bound to obey. God may do what he pleaseth, we must do what he hath commanded. Our impotency is sinful ; a drunken servant is a servant still. The outward act of a duty is under a command, though we do it not so spiritually. ' Take with you words,' Hosea xiv. 2.
4. Others think there is no need of such frequent praying. They use it as physic, not as a diet. Ans. The hours of duty are not determined ; but the expressions wherein they are enjoined are large and comprehensive : 1 Thes. v. 17, ' Pray without ceasing.' There must be a constant correspondence between us and God. When there are such gaps between duty and duty we lose ground in the spiritual life ; we must be frequent in it if fervent : a key seldom turned rusteth in the lock ; a man gaineth fitness by degrees. A gracious heart seeth reason enough to be much and often with God.
5. Some say it is in vain to serve the Lord and attend upon his worship ; as Mai. iii. 14 ; and then everything is begrudged : Mai. i, 13, ' What a weariness is it ! ' But these are not acquainted with God who rewardeth perfunctory services, much more those which are real, as Ahab's counterfeit humiliation. These are drowned in sense, and therefore observe not what cometli from above, and reckon not of prayer, because they question the being of God and his provi- dence, Ps. XV. 2. Surely his people can give you many experiences of God's hearing and answering their prayers.
Here is the second charge — ' But thou hast been weary of me, O Israel.' To be weary of God, is to be weary of his worship and service.
Doct. That it is as sad a character as can be given, either of persons, or of a people, to say that they are weary of God.
To represent this to you I shall show —
1. The nature of the sin.
2. That it is incident sometimes to a people considered in their community ; sometimes to persons considered in their single capacity.