conned by heart or read out of a booke or paper by him that vttereth it and that whether he be alone or in company Quest Is a set and prescribed forme of praier lawfull Answ Yea verily and that for these reasons 1 God prescribed a set forme of blessing for the Priests constantly to vse The 92. Psalme which is a Psalme of praise was prescribed a song for the Sabbath day and 102. Psalme prescribeth a prayer for the afflicted when he is ouerwhelmed and powreth out his complaint before the Lord. The 136. Psalme was sung after Dauids time Hezekiah the King and the Princes commanded the Leuites to praise the Lord with the words of Dauid and of Asaph the Seer If a prescribed forme of praise may be vsed then also of prayer for there is the same reason of both Besides Christ himselfe prescribed an excellent forme of prayer which hath been vsed in all ages of the Church since this time and is by an excellency called the Lords Prayer Saint Paul obserues a set forme of blessing in the beginning and end of his Epistles Thus we see prescribed prayer warranted by Gods word 2 Many weake ones who haue good affections but want inuention vtterance and such like parts are much helped by prescribed formes for when they reade or heare words fitting their wants and occasions their hearts can well goe with their words yet can they not inuent fit words 3 Prescribed formes of prayer in the publike worshippe is a good meanes to maintaine vniformity in seuerall Churches Obiect The spirit is stinted hereby neither can a man vtter that which the spirit moueth him vnto when hee hath a set forme prescribed Answ The spirit in him which prayeth by a set forme is no more stinted then the spirit is stinted in those which heare another pray for to them which heare others words are prescribed To the hearers it is all one whether hee that prayeth vseth a prescribed forme or conceiue and inuent his prayer for they goe along in their hearts with his words They who simply and altogether condemne prescribed prayer doe thinke too childishly of God and deale too iniuriously with Gods little ones They conceit God to be affected with variety and make the power of praier to consist in copie of words and nouelty of matter which is many times an hinderance to true deuotion for while the minde is too much occupied in inuention the heart cannot be so free to deuotion as otherwise it might bee Prayer is not like a nose-gay which is no longer sweete then the flowers are new and fresh For the sweete sauour of prayer consisteth in the sincerity of heart and ardency of affection whereby also the power of the spirit is manifested 2 The iniury which is done to Gods little ones is this that they seek to depriue them of an especial help whereby their weakenesse might be supported yea to hinder them of the benifit of prayer For many are not able to conceiue a prayer of themselues yet if they finde a forme answerable to their occasions they can pray heartily and earnestly Thus wee see that prescribed prayer is not onely lawfull but also needful So far forth as we finde it an helpe to deuotion we may vse it but yet wee may not alwaies tie our selues vnto it to say the least they are very weake Christians that cannot pray without a prescribed forme Now it is a shame for any Christian to be a weake one all the dayes of his life it is required at our hands to grow in knowledge iudgement discretion faith and other like graces §. 81. Direction to conceiue a Prayer IF the weakest Christians doe but carefully obserue the order that others vse and withall take notice of their owne sinnes in particular of their particular wants and of the particular blessings which God bestoweth on them they may with vse and practise come to conceiue a good Prayer And when once in any competent measure they can pray for themselues by degrees they come to pray for others also But many are too idle and sluggish in making triall they will not offer to make experience of the gift of Gods Spirit but rather vtterly quench it as a man may doe and too many so doe by tying themselues too much to set formes Though publike leiturgies for vniformity sake are to be constantly vsed in set formes prouided that there be seuerall prayers fit for diuers yea for all publike occasions so neere as may be yet it is not so meete for particular persons alwayes to tie themselues to one set forme For what can that argue but that they little obserue Gods different manner of dealing with them at seuerall times §. 82. Of publike Prayer and of the Ministers function therein PVblike Prayer is when an assembly of Saints publikely with one ioint consent call vpon God In publike prayer three things are requisite 1 Meete persons 2 A fit place 3 A right manner 1 The Persons must bee a publike Minister of the Word and People I shewed before that Prayer was a principall part of Gods publike worship Now in all publike worship there is required a Minister for one party and People for the other A Minister hath a double function one to stand in Gods roome and in Gods name to declare Gods minde and will vnto his people Another to stand in the Peoples roome and in their name to declare their minde and desire to God The former hee doth in preaching the Word and administring the Sacraments For God saith the Apostle Hath committed to vs the word of reconciliation now then are we Embassadors for Christ c. Expresly it is said that Ministers are Christs Embassadors which is in regard of the Word that also they are such in regard of the Sacraments is implied in that commission giuen to the Apostles Goe teach all Nations and baptize them in the name of the Father c. The latter hee doth in making Petitions and giuing thankes to God When the Prophet had exhorted the people to assemble together publikely to pray he saith Let the Priests the Ministers of the Lord say spare thy people O Lord and giue not thine heritage into reproach c. Ministers therefore in publike Assemblies are to vtter the petitions of people so it is noted that when the people were assembled to giue thankes to God Ezra the Priest praised the Lord. The incense which vnder the Law was offered by the Priest to God did prefigure thus much Thus as in preaching a Minister is Gods mouth to the people so in praying the peoples mouth to God Wherefore also there must be people to ioine with him for if a Minister be alone his Prayer is but a priuate Prayer §. 83. Of the Peoples consent in publike Prayer THat which is required of people in publike Prayer is to testifie their consent to that which the Minister vttereth for the prayer of the
the other parts and liniaments to the meditation of the beholder euen so am I constrained thorow abundance of matter to propound onely some general heads of this point of thanksgiuing and to leaue the amplification of them to your priuate meditation §. 70 Of their blindnesse who can see no matter of thanksgiuing Vse 2 HEere behold how palpably blinde they are who can finde no matter of thanksgiuing much more blinde are these in their vnderstanding then they in their bodily sight who at nooneday in the midst of summer when the sunne shineth most brightly can see no light at all Yet either thus blind are many or else which is worse they see and will not see they know there is abundant matter of thanksgiuing yet will take no notice of any at all Are not almost all much more ready to craue and aske then to giue thanks I speake not thâ—s of the prophane men of the world or of carnal carelesse professors who regard no dutie due vnto God but of those who make a greater and truer profession yea who make conscience of their duty to God Marke obserue if their requests to God be not more frequent feruent then their thanksgiuing If trouble of minde or body if any inward or outward distres sease vpon men if they feare any spirituall or temporall danger hanging ouer their heads how instant and constant wil they be in intreating the Lord to remoue his heauy hand Or if they stand in need of any temporall or spiritual good thing they are ready to doe the like yea in â—hese and such like cases they will beseech others to helpe â—hem with their praiers Are they as thankfull for good â—hings bestowed on them and for the remouing of euils from them I would they were if any bee they are very â—are But I hope hereafter more will be To leaue mens priuate practise whereof we cannot so â—ell iudge obserue that which is in more open view What publike praier books so pleintiful in thanksgiuing 〈◊〉 in request What Ministers almost so carefull in performing that as this I blame not all without exception many there be who are conscionable in this point but I taxe the greater sort For many of them who vse solemne and ample formes of Petition commonly include all their thankesgiuing in this or such like short clause Through Iesus Christ to whom with the Father and the Holy Ghost be all honour and glory for euer Amen §. 71. Of Mens failing in the extent of Thanksgiuing BVt to let passe those also that offend in the generall neglect of this duty there are other who being somewhat carefull of the duty in generall faile exceedingly in the extent of it they giue not thankes for AL THINGS Some can be thankefull for temporall blessings as for peace plenty seasonable weather deliuerance from inuasions rebellions treasons from fire plagues famine sicknesse c. But it seemeth they take no notice of spirituall blessings their mouthes are very seldome or neuer opened to blesse God for them They shew themselues to be too earthly minded Other can be thankfull for priuate blessings bestowed on themselues or on their families and friends but regard not publike blessings bestowed on Church or common-wealth they account general blessings no blessings These discouer too much selfe-loue too little sence of the common good Other who it may be will be thankefull for such publike blessings as are bestowed on that Church and Common-wealth whereof they themselues are members neuer hearken after nor care to heare of such as aâ— bestowed on the Churches of God in other Countries or if they doe heare of them very little if at all are they affected therewith Much lesse are they affected with anâ— blessings bestowed on priuate Christians who are not of their kindred alliance acquaintance with the like This also sheweth that they haue no fellow-feeling of the good of the mysticall body of Christ or of the seuerall members thereof which might make them feare that they themselues are scarce sound members of that body if they were there would assuredly be some sympathy betwixt themselues and other members some mutual compassion and fellow-feeling they would reioyce with them that reioice Nay further these shew which is worse what little zeale they haue of Gods glory for to take notice of Gods mercies on others as well as on our selues to talke of them to be thankefull for them doth much amplifie the glory of Gods workes it maketh them to be more famous How many more the persons bee that praise God for any blessings so much greater glory redoundeth to Gods name therefore Dauid oft stirres vp others besides himselfe to praise God for fauours bestowed on himselfe Further many may be thankefull for prosperity but very few will be so for aduersity To bee thankefull for paine sicknesse penury ignominy imprisonment losse of goods losse of friends with the like is a rare matter These things cause rather in most men murmuring and repining against God For few consider the blessed fruit that commeth from those things neither thinke that they can be any blessings These shew how they walke by sence and not by faith Finally among those who are thankefull for such blessings as they enioy how few lift vp the eyes of their faith further then the eies of their body can reach how few consider those good things which God hath promised for the time to come how few can praise God for any good thing whereof they haue not the present fruition Most thinke it enough to praise God for such things as they haue they little consider that the matter of thanksgiuing extendeth not onely to benefits receiued but also to benefits promised These manifest little credence to the truth of Gods word if they were fully resolued thereof they would account Gods words to be very deeds Thus wee see how faulty most are in the performance of this duty and how short they come of this generall extent of Thanksgiuing which is without restraint for ALL THINGS Let vs examine our owne soules in this point and be conscionable euen in this extent Because this fourth branch concerning the matter of Thanksgiuing is on the one side a point worthy to be obserued and on the other side a point too too much neglected I haue beene bold to insist the longer vpon it §. 72. Of the time of giuing Thankes THe last branch concerning this point of Thanksgiuing respecteth the time which is expressed vnder as large an extent as the former branch concerning the matter That was for ALL THINGS This is ALVVAIES Of this branch I shall not neede now in particular to speake because it is afterwards to be handled in the generall doctrine of Prayer §. 73. Directions for Thanksgiuing BEfore I coÌ„clude this point of Thanksgiuing I wil addâ— some few directions which being well obserued wilâ— be very helpfull vnto vs in the performance of
glore Therewith especially blesse we God and therefore by an excellency it is called glory As Dauid speaking of his tongue saith My glory reioyceth And againe Awake my glory And againe I will sing and giue praise with my glory In regard of these three last reasons it is meet to vse words euen in priuate prayers when we are alone Prouided that it be not for ostentation to be known to pray for that is a note of hypocrisie condemned by our Lord in the Scribes and Pharisies §. 76. Of sudden prayer SVdden prayer is when vpon some present occasion the heart is instantly lift vp vnto God whether it be onely by some sighes of the heart or by some few words vttered It is likely that Nehemiahs prayer was some sudden desire of the hart For the King offring speech vnto him gaue him occasion to make a suit vnto the King which that he might obtain he presently lift vp his hart to God These sudden praiers are called ciaculations of the heart which are to be vsed as salt with meat with euery bit of meat we commonly take a little salt to season it So when we doe any thing when we confer of any thing when we goe any whether vpon all occasions we must lift vp our hearts to God This argueth an holy familiarity with God yea it manifesteth an heauenly mind euen as those things which are ready vpon all occasions to fly vpward appeare to be of a light aerial or fiery nature not earthly heauy weighty This kind of praier must so be vsed as it bee added to solemne and set prayers and not make them to bee neglected No man maketh a meale of salt alone and refuseth other solid meat because salt is now and then to be eaten Much lesse must these sudden praiers hinder solemne or composed prayers §. 77. Of composed prayer COmposed prayer is when a Christian setteth himselfe to make some solemn prayer vnto God whether it be in Church family closet field or any other place whether it be vttered with words or onely conceiued in hart as the morning and euening prayer which Christians vse to make or the praier at solemne assemblies with the like Such were the prayers that Daniel vsed to make three times a day God to whom wee make our praier is a great God of excellent Maiesty not lightly but with all due reuerence to bee regarded and therefore most meet that wee should compose our selues in a solemne manner to appeare before his glorious presence §. 78. Of preparation before prayer THat this kinde of prayer may bee the better performed preparation is very needefull which the Preacher implyeth saying Be not rash with thy mouth and let not thine heart be hasty to vtter any thing before God In preparation vnto prayer two things are to bee performed First we must empty our foules of al such things as may hinder prayer Secondly fill them with such things as may be helpfull thereunto The things that hinder are either wicked or worldly Wicked things are against God or against man Against God are all sinnes and transgressions of his Law These we must search out and hauing found them out set our selues with a full and honest purpose of heart vtterly to forsake them If we regard wickednes God will not heare our prayer Whereupon saith Dauid I will wash mine hands in inocency O Lord and compasse thine alter Against man are wrath anger malice and such like reuengeful affections in regard whereof the Apostle exhorteth to lift vp pure hands without wrath And Christ cōmanded to be reconciled before the gift be offered In a word then that we may empty our soules of al such wicked things both against God and man which would hinder our praiers these two things are needfull First repentance towards God secondly reconciliation with man Worldly things are such cares as concerne the things of this life our temporall estate earthly affaires which though at other times they may be warantable commendable and needfull yet may be an incumberance hinderance vnto praier This was prefigured vnder the Law by that rite of plucking off shooes when men appeared before the Lord. Shooes are lawfull to be worne yea very needfull yet in approching before the Lord they must be put off So moderate care concerning the businesse affairs of this world are lawfull and needful yet when we goe to prayer they must be laid aside and our soules emptied of them For they are as heauy burdens and clogs which will hold downe our hearts and keepe them from flying vp into heauen Now note the counsell of the Apostle Cast away euery thing that presseth downe If our soules be onely emptied of these things they are like that empty house which the vnclean spirit finding entreth into with seauen other spirits Wherfore that we may bee prepared to prayer wee must be filled with such spirituall matters as fit prayer which are concerning God and our selues Gods greatnesse is to be meditated of to strike our hearts with reuerence and his goodnesse to breed faith in vs. Yea also his blessings bestowed to fill our mouths with praise Our wretchednesse is duely to be weighed that wee may bee truely humbled and our wants are to be obserued that wee may know what to aske Thus are we to come prepared to composed praier § 79. Of conceiued praier COnceiued prayer is that which he who vttereth the prayer inuenteth conceiueth himselfe as are most of the praiers recorded in the Scripture This kind of prayer the Saints in al ages haue vsed It is very commendable expedient and needfull For 1 It manifesteth the gift and power of the Spirit who can giue both matter and manner words and affections who can suggest what to pray and how to pray 2 Euery day we haue new wants new assaults new sinnes Is it not needfull then that our praiers be conceiued and framed accordingly that our petitions be made according to our present wants our supplications according to our particular assaults our confession according to our seuerall sinnes 3 As God daily continueth and reneweth old blessings so also hee addeth new to them Is it not most meete that notice bee taken of those new blessings and accordingly thankes bee giuen in particular for them Obiect This present inuenting and conceiuing of prayer maketh prayer to bee confused and either very defectiue or very tedious Answ In them that haue not ability to pray or suddenly and rashly come vnto prayer it may bee so But if a man haue any competent ability if he premeditate before hand what to pray if hee set vnto himselfe any good method and order such defect tediousnesse and confusion as is supposed will bee easily auoided §. 80. Of prescribed prayer PRescribed prayer is when a set constant forme is laid downe before hand and either