respecteth naturall inconueniences as they endanger the state of the outward man Grace looketh higher and conceiueth in these the chastisement of God with many spirituall euils II. Nature vpon the sight of our wants stirreth vs vp to vse naturall meanes and if to praier yet as morally considered as the Philosopher cried Being of beings haue mercie vpon mee Ens entium miserere mei But grace draweth vs vnto GOD in Christ vsing secondary meanes in submission to his commaund for conscience sake The Impulsiue causes working from without and stirring vs vp to prayer are especially these I. The word of God and it mouing vs three waies namely by I. Commandement II. Promise III. Examples of the children of God and aboue all of Christ our Head therein recorded II. Our miserable condition by reason of sinne as namely I. Our wants that of our selues wee haue nothing II. Our weaknesse that by our selues wee can get nothing III. Our vnworthinesse that for ourselues that is our owne sakes we can looke for nothing III. The worth of prayer whose 1. Priuiledge 2. Power 3. Profit is exceeding great as we may see afterwards IV. Accidents of mercie and iudgement which befall vs. As at the deliuerance of Israel whē Pharaoh his hoste were ouerthrowne in the sea g Exod. 15.1,2 c. Moses and the children of Israel praised the Lord. And whē the children of Ammon and Moab and mount Seir came against Iehosaphat hee proclaimed a fast h 2. Chron. 20.3,4,5 c. and Iudah gathered themselues together to aske helpe of the Lord. §. 3. The meanes of performance and they such as doe 1. Fit vs before 2. Serue in the performāce 3. Further. The Adiuuant or helping causes are such as doe I. Fit vs before II. Serue in the performance III. Further. The things that doe before hand fit vs for prayer are I. The word of God in generall II. More particularly the Lords Prayer The Formes of godly affected men helping withall III. Meditation And we are to meditate especially of three things I. Of God in himselfe and in his couenant to vs. II. Of our own estate III. Of the manner of pouring out our hearts before God by prayer The benefits of Meditation in this case are especially these I. It affoordeth matter II. It prepareth the mind III. It possesseth vs better with that which we are to exhibite to the Lord and so maketh way for affection IV. It rangeth vs within compasse The helping causes of vse in the performance are the instruments therein vsed The which are either naturall or spirituall The naturall are three I. The heart conceiuing or consenting II The minde contriuing III. The mouth vttering The spiritual instrument is faith i Rom. 10.14 How shall they call on him in whom they haue not beleeued The things that doe further vs in prayer are I. The prayers of the Church for vs. And for this cause the Prophet and King Dauid commendeth a Psalme to the people to be vsed for him Wherein they are taught to say k Psal 20.2,3,4 The Lord heare thee c. When Moses his hands were heauy l Exod. 17.12 Aaron and Hur staied them II. Fasting Defraud not one another saith the Apostle m 1. Cor. 7.5 except it be with consent for a time that yee may giue your selues to fasting and prayer So Anna n Luke 2. serued God with fastings and prayers Quest Are all bound to fast Answ The vse of fasting In a generall humiliation vnder Gods iudgements it is most meete that all should fast For though fasting be not simply required as of the essence of the dutie to be performed yet it is required by ineuitable consequence as an appendix For I. The Lord requireth in such cases o Ierem. 8.6 a due consideration of his iudgement for sinne and that out of his deepe displeasure II. He requireth then a thorough humiliation His sacrifice must bee at all times much more at that time a broken p Psal 51.17 and a contrite hart III. We should iudge our selues that we be not iudged of the Lord. And therefore the King of Niniue commaunded q Ion. 3.5,7 not onely that men should fast but withall that neither beast heard nor flocke should taste anie thing feed nor drinke water But for our ordinarie conuersation touching both persons and times I answere with the Apostle r Rom. 14.17 The kingdome of God is not meate and drinke but righteousnesse and peace and ioy in the Holy Ghost Earthly foode is subordinate to these If therfore meate and drinke further righteousnes c. wee may nay we must eate and drinke But if they hinder or if abstinence would further as there is a time to eate so we must finde a time to fast Quest Whether is it lawfull to eate during the time of a fast Answ If otherwise wee be not able to continue wee may The Apostles position is our warrant The kingdome of God is not meate and drinke Alwaies prouided that the meate for both quantitie and qualitie doe argue meere necessitie When Moses his hands were heauie ſ Exod. 17.8 c. he vseth meanes of helpe But what such as did affoord neither state nor pleasure They tooke a stone saith the text and put it vnder him and hee sate thereon §. 4. II. Materiall and I. Of Prayer and 1. The first matter 2. The second or proportioned II. Of praying We come now to the matter And that of Prayer and of Praying The matter of praier is to be considered as the first or as the second or proportioned matter The first matter of Prayer consisteth in the desires of our hearts Poure out saith the Psalmist t Psal 62.8 your heart before him And againe u Psal 38.9 Lord all my desire is before thee The second or proportioned matter of prayer consisteth in these desires and motions of the heart contriued in that forme wherein wee doe fit our selues to make our case knowne vnto and to deale with the Lord in this holy dutie And though the Lord do please in his Christ to heare faithfull praier bee it neuer so confused yet should we labour to performe it in the best manner For our God is the God of order Now not to tye thee Reader to one strict forme but yet to prescribe a few rules that thou maist at the least pray in some forme for thy direction if herein thou beest defectiue consider these eight particulars following I. Propound God in Christ setting him forth so in words as thou art taught to conceiue of him in the Scriptures and as best befitteth thy case II. Then deale concerning sinne as that which especially troubleth thee and maketh thee vnapt to ask and vncapable to receiue any good thing touching which thou must deale by way of 1. Confession of the act and the euill both of guilt and desert of punishment 2. Petition of forgiuenes and acceptance 3. Profession of
The particulars of this discourse The 1. Definition 2. Causes 3. Effects 4. Subiects 5. Adiuncts 6. Distribution of Prayer CHAP. I. The definition of prayer The Definition of prayer Prayer is a calling vpon the name of God as a Father THis may bee the definition of prayer Wherin two things are to be considered I. The thing defined II. The definition it selfe 1. The thing defined The thing here defined is Prayer which in Hebrew commeth of a word which signifieth iudgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For a man apprehending the wrath of God due for sinne and denounced against sinners runneth to the Lord as we may see in Dauid b Psal 32.5 I acknowledged saith he my sinne vnto thee and mine iniquitie haue I not hid Againe comming to intreatie it sheweth plainly that hee can aske nothing as of due In like manner giuing thankes for blessings receiued it argues mercie and secludes merit For to him that worketh saith the Apostle c Rom. 4.4 the wages are not counted by fauour but by debt Lastly Prayer is a pleading before God If saith Eli to his sonnes d 1. Sam. 2.25 one man sinne against another the Magistrates shall iudge him but if a man sinne against the Lord who shall intreate for him or pleade for him Now in prayer wee pleade three things I. The Fathers gracious promises in his Sonne Christ As Dauid e Psal 89.49 Lord where are thy former louing kindnesses sworne to Dauid in thy truth II. The great Charter purchased by Iesus Christ for all his members If ye shall aske any thing saith Christ f Ioh. 14.14 in my name I will doe it III. The graces of the Spirit as the tokens and signes of those to whom all the former belong Remember now O Lord I beseech thee saith Hezekiah g Isai 38.3 how I haue walked before thee in truth and with a perfect heart and haue done that which is good in thy sight Quest But Prayer was required of Adam And how could he pray hauing neither sinne to confesse because hee had not falne nor Christ to plead Answ Yet Adam euen in his innocencie should haue iudged himselfe to haue been but a creature for workmanship dust and ashes for matter and for place a subiect and whatsoeuer good thing his good God bestowed vpon him it came out of his speciall grace and bountie And his plea then was the couenant of workes And thus much for the thing defined §. 2. What prayer hath in common 2. The definition it selfe The Definition it selfe followeth Wherein wee may consider two things I. The Genus II. The Forme That is in these words A calling vpon the name of God This in the words following As a Father The former it hath common to it with both an oath and a vow The latter it doth chalenge to it self in proper Prayer then is an inuocating or calling vpon Many and great priuiledges hath the Lord bestowed on his Church whereof this is not the least that fraile man may haue accesse vnto his God and he not be molested with his many and rude requests For which cause doubtlesse Dauid glorieth in his tongue aboue all his other parts it being an instrument of so glorious a worke as conference with God O God saith he h Psal 108.1 my heart is fixed I will sing and giue praise euen with my glorie So Psal 30.12 Inuocation consisteth in I. A lifting vp of the minde vnto God II. A fixing of the minde vpon God III. A pouring out our minde before God The kindes of Inuocation are three I. Prayer II. An Oath III. A Vow Prayer is a calling vpō the name of God as a Father As hath been before defined An Oath is a calling vpon the name of God as supreme Iudge A Vow is a calling vpō the name of God as dread Soueraigne §. 3. What it chalengeth to it selfe in proper That which Prayer chalengeth to it selfe in proper is that it is a calling vpon the name of God as a Father Obiect But Prayer commeth of a word which signifieth iudgement how then can it bee a calling vpon the name of God as a Father Answ I answere The Lord is herein to be considered in his both mercie and iustice In regard whereof hee is in a diuers respect that frō which we appeale and to which And so by confession cleering his iustice we appeale from iustice to mercy which admitteth vs in our Mediatour In whom we finde the Lord not a Iudge but a Father Before whom we plead as I haue in part shewed before the promise in his Christ our elder-brother shewing him our hands i Gen. 27.22 couered with the skinne of the spotlesse Lambe euen the graces of his Spirit the liuely tokens of our birth-right But vpon this may bee made a double reply Reply 1 It seemeth then may some say that part of praier namely confession is made to God as Iudge Answ No Euen whiles wee confesse our sinnes and vnworthinesse wee consider the Lord as a Father Whē the prodigal sonne cried I haue sinned he called Father Father saith he k Luk. 15.21 I haue sinned Reply 2 But when we confesse our sinnes and misery we consider the Lord in his iustice Answ We confesse to God in his mercie in his Christ our gracious Father what hee might bee vnto vs in his iustice Namely that if hee should lay iudgement to the rule and righteousnesse to the balance wee were not able to answere one of a thousand euils committed against him by vs euen vs who haue this free and hopeful accesse to come before him and crie Abba Father In a word To haue what to confesse wee consider the Lord in his iustice but as wee doe confesse these things wee consider him in his mercie euen our Father Obiect 2 But yet you will say when wee pray against our aduersaries wee consider the Lord and so pray to him as supreme Iudge as Dauid in the Psalmes l Psal 35.1 Plead my cause O Lord with them that striue with me fight against them that fight against me Answ Wee consider the Lord in such petitions in a twofold respect I. Of our wrongs and wrongers And so wee conceiue him as a Iudge to whom all vengeance belongeth II. As wee doe by prayer commit this case of wrong to him And so we conceiue him as a Father We pray to him then as a Father desiring that hee as a Father hearing our prayer would as a Iudge m 2. Chro. 6.39 plead our cause §. 4. How the terme Father is taken in the definition Let vs now come to the acception of the terme Father And the Lord God is a Father in three respects of relation I. By generation II. By Creation III. By Adoption By Generation hee is onely the Father of Christ his onely begotten euen as his type Isaac was the onely lawfull-begotten of Abraham by Sarah
And therefore hee saith not to his Disciples ioyntly I goe to our Father but distinctly I goe to my Father n Ioh. 20.17 and to your Father A Father to both but in diuers respects to him by generation to them by adoption By Creation God is a Father to all his creatures One God and Father of all saith the Apostle o Ephes 4.6 And Adam p Luk. 3. is called the sonne of God But Father is not so taken here The couenant is broken on our parts and his image is defaced And there is no specialtie of creation that will hold plea but all make directly against vs. Therfore in the third place God is a Father by adoption viz. to that peculiar companie which is according to the election of grace who hold all things by vertue of the Euangelicall couenant hauing disclaimed the vnwarrantable right of Creation and sued out a fine of recouerie from God in Iesus Christ by heartie prayer and faith vnfained Adoption is to make choice of another mans child to be ours and so to make him our heire or ioynt-heire Now wee were all estranged and cut off from God in Adam and became the bastards of that grand-Fornicatour the Diuell and old Strumpet the world Insomuch that wee must all confesse that our first Father was an Amorite and our Mother a Hittite q Ezek. 16.3 But it pleased the Lord to chuse out of this forlorne companie a number to himselfe to make them a holy nation a royall Priesthood a peculiar people euen partakers of the adoption of Sonnes Here then by Father is meant God in Christ who hath in him I. Chosen vs before time II. Redeemed vs in time III. And made vs in part personally partakers of both abounding toward vs in all wisedome and prudence r Eph. 1.8.9 hauing made knowne vnto vs the mysterie of his will CHAP. II. The causes of Prayer The Causes of prayer THe Causes of Prayer are foure I. The Efficient II. The Matter III. The Forme IV. The End I. Efficient The maine Efficient in respect of 1. The Forme 2. The Matter Euery one that praieth must stand in the state of election the which maketh 1. The Lord fit to be praied to 2. The person fit to pray 3 The things fit to be praied for c. The Efficient or cause making prayer is Principall or lesse-principall The lesse-principall is either Impulsiue or adiuuant Here then are three things to bee handled in generall I. The Main-efficient II. The Motiues III. The meanes of performance The Principall or maine-efficient of Prayer in respect of the Forme is the Spirit of God by his grace teaching and enabling yea praying in vs Rom. 8.26 The Principall Efficient in respect of the matter is the Person praying Who in respect of the Lawes exaction is euery man All are bound to pray Want of grace doth disable but exempt none But in respect of ability it is only the elect called iustified and sanctified In a word The adopted ones of God In which state that euerie one must stand which prayeth we may see if we consider the vse of it in respect of I. The Obiect God to whom we pray II. The Person praying III. The Things desired in Prayer For the First Not God simply but God a Father reconciled and made at one with vs is our obiect And therefore not being within Adoption there is no right relation betweene God and vs. This was intimated by the vaile a Exod. 24. which excluded the people of the Iewes out of the Holy of Holies Into the which saith the Apostle b Heb. 10.16.20 Wee haue liberty to enter in the bloud of Iesus by the new and liuing way which he hath prepared for vs through the vaile that is to say his flesh Heere wee may take notice of three faults in prayer I. Many pray to the Lord but put no difference betweene his being in himselfe and what hee is to his Church in Christ But so they pray to God it serues II. Many conceiuing aright of God in generall as a Father are not perswaded neither labour to be perswaded in speciall that he is their Father They hope well but naught can they beleeue They but goe to God by heare-say III. Some doe perswade themselues that God is their Father Not from the earnest of the Spirit but rather from the ignorance of sinne want of due examination and from carnall presumption Againe This Adoption is of absolute vse in respect of the Person praying Because I. Hence ariseth his abilitie to call God Father and poure out his heart aright before him For otherwise as there is an antipathy betweene the Lord and his heart so likewise hee wanteth that new tongue requisite in euery one that would cal vpon the Lord without which his wordes are barbarous and not of the right dialect of Canaan For which cause the Lord calleth the Iewes crying howling c Hos 7.14 II. Without this Adoption his Person is in disgrace and his offering must needs be reiected as d Gen. 4. Cains was III. Heereby wee are made fit obiects of Gods blessings The which we are not vnlesse we be his adopted ones called c. For I. Otherwise the Lord hath made no promise to vs. If ye abide in mee saith Christ e Ioh. 15.7 and my words abide in you yee shall aske what yee will and it shall be done for you II. Otherwise we haue no part in Christs Prayer I pray for them saith Christ f Ioh. 15.7.20 I pray not for the world and who they are wee may see after Neither saith hee pray I for these alone but for them also which shall beleeue on mee through their word III. The Lord giueth all things for the glory of his name Now wouldst thou not willingly giue a man a staffe to strike thy selfe with And canst thou looke that GOD will giue thee any good thing to dishonour him withal whiles thou art out of Christ called and like a distempered stomacke turns wholsome meat into noysome humors Lastly by the vertue of this adoption the things wee desire and want are made fit obiects to bee prayed for being all of them parcels of our spirituall inheritance as also such as with comfort we may be thankefull for §. 2. The Impulsiue or mouing cause worketh from within or from without The Motiues working 1. Frō within 2. From without Those which worke from within inciting and mouing vs to praier are I. Conscience of our duty as prayer is commanded vs by God II. Loue of God as it is a conference with God III. Zeale as it is a sacrifice to God IV. A Christian loue of our selues as by it we receiue supply from God V. Hope as we haue a promise to be heard of God Quest How commeth it to be peculiar to grace to moue vs to pray and that nature hath no hand in it Answ I answere I. Nature in our wants
is the onely obiect of our prayers Call vpon mee saith hee in the Psalmes q Ps 50. And our Sauiour teacheth vs in that his vniuersall forme of prayer to say Our Father which art in heauen And that by Father he meaneth only God doth euidently appeare I. By things desired viz. the hallowing of his name the cōming of his Kingdome c. II. By the Reasons For thine is the Kingdome c. III. By his speech to his Disciples elsewhere r Mat. 23.9 Call no man your Father vpon the earth for there is but one your Father which is in Heauen This is his direction And otherwise to pray then Christ hath taught vs is saith Chrysostome ſ Ser. 6. De Orat. Dom. Aliter orare quà m docuit Christus non ignorantia sola est sed culpa not only an errour but a fault For the confirmation heereof I will keepe me within the limits of this discourse The reasons then are these Argu. 1 I. From the notation God is onely to be prayed vnto Because wee are onely liable to his iudgement For what need I regard to sue for peace to him in whose danger I am not or to appeale from him who hath no power to proceed against mee or to plead my pardon before him who hath no authoritie to condemne or acquit me And as the Apostle witnesseth t There is one that iudgeth me the Lord. Argu. 2 II. From the Principall Efficient Because it is the Spirit that helpeth our infirmities teaching vs yea praying for vs whom to make a petitioner to Saints or Angels or any creature were horrible blasphemy Argu. 3 III. From the Forme Faiths apprehension and application being the Forme of Prayer God is onely to be praied vnto as hee alone from whom wee haue the word of promise the ground of faith and who can search our hearts and see our faith All the promises looke this way The Father promiseth deliuerance t Ps 50. if wee call vpon him The Sonne assures vs n Ioh. 16.23 that hee will doe whatsoeuer we aske the Father And the Holy Ghost doth testifie vnto vs that u 1. Ioh. 5.15 we shall haue the requests we doe aske of him And for the latter The Lord doth appropriate to himselfe the searching of the heart x Ier. 17.10 I the Lord search the heart Argu. 4 IV. From the End Prayer must be made onely to him to whom so doing God may be glorified our dutie discharged the promise come in force and such meanes bee vsed as the Lord hath appointed All which are when we pray to God not one particular being otherwise attained vnto Argu. 5 V. From an inseparable adiunct of Prayer We must onely pray to him to whom diuine adoration is due wherein wee doe abase our selues and exalt the Person to whom we pray Now that both this doth inseparably accompany prayer appeareth in that the Apostle describeth prayer y Ephes 3.14 onely by the outward gesture whereby this adoration is expressed For this cause I bow my knees saith hee vnto the Father of our Lord Iesus Christ as also that all diuine adoration is peculiar to the Lord may bee seene in the second commaundement where it is forbidden so much as to bow down and worship any thing besides the Lord. And thus the Church in her purer times did vse this dutie As to content vs with one testimony wee may see in the Epistle written in the name of the Church of Smyrna Euseb Eccles hist lib. 4. cap. 15. touching the martyrdome of that renowned Polycarpus mentioned by Eusebius Being ignorant saith the Church speaking of their aduersaries that we can neuer forsake Christ which died for the saluation of the whole world that wee can worship none other For wee worship Christ as the Sonne of God the Martyrs we loue as Disciples and followers of the Lord and that worthily for the inuincible good loue they beare to their King and master whose companions and disciples we desire to be §. 5. 3. To whom and that 2. His name or God in his name The other point is how God is our Obiect and that is in his name For Prayer is a calling vpon the name of God I will take the cup of saluation saith the Psalmist z Ps 116.13 and call on the name of the Lord. And the Apostle saith a Rom. 10.13 Whosoeuer shall call on the name of the Lord shal be saued The name of God is any significant title attributed to him for our capacitie I. Then Prayer is not a confused calling vpon God But he that prayeth must know how the Lord hath reuealed himselfe in the word that so accordingly hee may conceiue of him How shall they call on him saith the Apostle b Rom. 10.14 in whom they haue not beleeued and how shall they beleeue in him of whom they haue not heard 2. II. In the second place wee must not onely know GOD to whom wee pray in some good measure But wee are also to consider those proprieties in GOD which doe the best sort with our matter As if our speech concerne the searching of our hearts and the Lords knowing of our sinnes wee must consider his omniscience If our misery to be confessed and how he might deale with vs then wee are to consider his iustice If pardon his mercie If helpe his power If faith and hope his vnchangeable veritie c. An example hereof wee haue in Dauid c Psal 4 1. Heare me calling O God of my righteousnesse saith hee thou hast set me at libertie in a straite be gracious vnto mee and heare my prayer Here the Psalmist three wayes affected considereth the Lord answerably in three proprieties I. As an innocent hee doth consider the Lord as Patrone of Innocents and innocent causes Heare me calling O God of my righteousnesse II. Being in miserie and great distresse he calleth to minde the gracious prouidence of the Lord confirmed by the experience of former deliuerance Thou hast set me at libertie in a straite III. In the sense of his frailties from which none are free and for which the Lord might iustly reiect him hee appealleth vnto mercie Be gracious vnto mee and heare my prayer And thus doing wee shall finde the relation betweene the proprieties in God and their obiects in vs a powerfull meanes to moue vs touching humiliation or consolation And thus much for the obiect of Prayer to wit God and that in his name that is so conceiued and called vpon as he hath pleased for our direction and comfort to make himselfe knowne vnto vs. §. 6. How to conceiue of God in praier Here before we proceed we will answere two Questions The first whereof is this Quest How should a man conceiue of God in prayer Thou must touching thy praying note three things I. Thy presenting thy selfe II. Thy Prayer III. Thy actions and iestures Answ God is the obiect of all these but
in a diuers respect God in his Essence and all-being is the obiect of thy presence in his word and promises is the obiect of thy prayer and in heauen is the obiect of thy actions and gestures I. For the first setting thy selfe to prayer thou art to present thy selfe before the essence and all-being of God who filleth heauen and earth and is beyond al heauens before whom thou art to acknowledge thy selfe to stand naked thy most secret thoughts being manifest in his sight II. Touching thy Prayer thou art to consider how the Lord hath reuealed himselfe in his word as to be iust mercifull c. In regard of which or any of which as they concerne thee being considered as in this al-being God or God in them thou art to be conuinced and affected accordingly III. And lastly thy gestures as kneeling holding vp thy hands c thy actions of speaking sighing c as also thy humbling thy selfe in thy heart and thy desires of what thou wantest c are all to be directed towards heauen not a representation of Gods essence but because I. There sitteth the Manhood of Christ our Head and Mediatour II. Heauen is the Lords store-house and from thence commeth euery good giuing and euery perfect gift III. And there the Lord reueales his glorie The child sitteth on the mothers knee and looking her in the face asketh beere pointing with the finger to the glasse or buttrie doore I. The childe is with the mother so wee present our selues before God in his omni-presence II. The childe doth looke the mother in the face euen so our spirituall eyes behold God in the face of his Christ as hee is manifested in the word III. The childe maketh signes to the place where that is which hee would haue So doe wee towards heauen The Papist because hee would haue somthing sensibly before him to kneele looke and speake to hath inuented Images the worke of the craftsman which haue eyes and see not eares and heare not neither speake they through their throte But the Lord hath prouided for vs a better obiect euen God-in-Heauen And I. Whether should the instinct of our renewed nature leade vs but towards Heauen where sitteth our Lord and Head in whom doth rest our fulnesse II. Whether should our affections draw vs but to that place where our inheritance lies and our good things are laid vp III. How can wee prostrate our selues so fitly as towards Heauen where the Lord reuealeth that glorie which maketh the very Angels to couer their faces Here we may take notice of many defects in prayer and errours touching the conceiuing of God I. Some place him onely in Heauen Others onely in the Church-top Chamber or place where they pray II. Some but suppose God to be before them and so pray to a fained God And so whilest they pray they doe indeed but play acting like Interluders on a stage III. Some acknowledging God his both presence and all-presence conceiue him of many fashions All which proceedeth I. Partly from our ignorance being not rightlie instructed in the knowledge of God II. Partly from our finitnes of capacitie which must consider one thing after another And so whiles we are busied about one we forget another III. And partly because our nature cannot conceiue a thing to be but conceiueth it of some fashion For in naturall things the forme giueth the being Forma dat esse Whence it commeth that we are euer cloathing the Dietie with some shape or other These things must be helped I. By instruction to learne aright II. By Meditation afore-hand to conceiue aright III. By raising vp our selues in prayer from these low earthly conceits so oft as they doe offer themselues to the true and right considerations spoken of before §. 7. How to direct our praiers to God Quest 2 It may bee asked in the second place How wee are to direct our prayers to God whether to the Father Sonne or holy Ghost Answ I answere The Lord is one God in vnity distinguished in three Persons in Trinitie And answerably all things that we do are to be considered I. Simply as an act II. Respectiuely in regard of the doing As to insist vpon this dutie in hand Our prayer simply respecteth God in vnitie but in regarde of putting it vp the Trinitie For by the gracious assistance of the Holy Ghost through the mediation of the welbeloued Sonne wee exhibite our prayers to the eternall Father As in euery ordinarie petition put vp to a man The petition simply respecteth him to whom it is to be presented But in regard of the putting it vp there must bee I. A drawing II. A presenting III. A receiuing So likewise in our prayers simply we put them vp to God But for the manner I. The Holie Ghost draweth them teaching vs what to pray as we should Likewise saith the Apostle d Rom. 8.26 the Spirit also helpeth our infirmities for wee know not what we should pray for as we ought but the spirit it selfe maketh intercession for vs with gronings which cannot be vttered II. The Sonne doth perfect perfume and present them And another Angell saith Iohn e Reu. 8.3 came and stood at the altar hauing a golden censer and there was giuen vnto him much incense that he should offer it with the prayers of all Saints vpon the golden altar which was before the throne III. The Father doth receiue them And the smoake of the incense saith Iohn f Reu. 8.4 which came with the prayers of the Saints ascended vp before God out of the Angels hand And thus much for an answer to the first part of the Question In the second place we may direct our prayers to any Person in the Trinitie I. To the Father as to the Ephesians g Ephes 3.14 15. For this cause saith the Apostle I bow my knees vnto the father of our Lord Iesus Christ c. II. To the Sonne as to Timothie h 2. Tim. 4.22 The Lord Iesus Christ be with thy spirit c. And Steuen cried i Act. 7.59 Lord Iesus receiue my spirit III. To the Holy Ghost as to the Romanes k Rom. 15.5 Now the God of patience and consolation grant you to be like minded c. Yet not exclusiuely but inclusiuely in any one vnderstanding al. For euery of their working doth argue one anothers manner in the Trinitie and all one matter in the vnitie Touching which we may consider three things further I. When we alter II. How farre III. Wherefore For the first we are to know that the three Persons are distinguished in their proprieties and manner of working as also that these three generall Effects Creation Redemption and Regeneration are attributed though inclusiuely yet distinctlie to the three Persons Creation to the Father Redemption to the Son Regeneration to the Holy Ghost As we may see in the Creed Now as our matter doth alter in any of these regards so may we
I. Kingdome which respects the wel-spring and fountaine of all good things II. Power which respects the meanes III. Glory which respects the end For as the Apostle witnesseth Rom. 11.36 Of him there is Kingdome and through him there is power and to him there is glory are al things The Conclusion is in the last word Amen which is as much to say as I. Lord let it be as I haue prayed II. Lord I beleeue it shall be so III. Lord helpe mine vnbeliefe All this as I haue said before is common to all the three diuisions the varietie is onely in the sixe petitions The I. Analysis The First is the common receiued Diuision of them into two threes The First three concerning God The last three our selues The ground of which diuision is not from the Efficient or Author bestowing these blessings For it is one and the same God which halloweth his name sendeth his Kingdome enableth to doe his will giueth bread forgiueth sins and preserueth from euill Nor from our Head containing these good things for vs and communicating them vnto vs For from the fulnesse of one and the same Christ commeth all Neither yet from the finall cause or end either maine for the Lord is glorified in both or subordinate for we are benefitted by both But it proceedeth from the reall subiect or obiect viz the things where-about our praiers in asking and Gods grace in giuing are exercised The first generall branch containing God his I. Name II. Kingdome III. Will. The second our I. Earthly necessaries II. Sinnes committed III. Dangers eminent In the former There is I. The End of all besides God in the 1. Petition II. The subiect of all happines from God in the 2. petition III. The rule of all obedience to bee performed to God in the 3. petition In the latter three there is contained I. The space of repentance in the 4. petition II. The exercise of the grace of repentance in the 5. Petition III. The soueraigne preseruatiue of a Christian from euill after repentance in the 6. petition The II. Analysis I. In the first petition is laid downe the maine end of all to bee aymed at II. In the other fiue is laid downe the meanes consisting in things which doe respect the hallowing of Gods name I. In this world in all the petitions II. In the world to come in the second petition viz. the reuealing the Kingdome of glory All which doe concerne the life of a Christian And that I. Simply II. Respectiuely The things simply concerning the life of a Christian to insist vpon those that respect this life are I. Spirituall II. Temporall The Spirituall are laid downe I. Causiuely in the 2. petition II. Effectiuely in the 3. petition The temporall or earthly are laid downe in the 4. petition The Accidentall are such as doe respect a Christian ouer and besides the simple course of Christianitie and the honest resolution of his owne heart The which are referred to two heads I. Pardon of euils committed in the 5. petition II. Preuention of those whereof he is in danger in the 6. petitiō Heere before I proceed to the third diuision I would craue leaue to shew my opinion concerning one obseruation vsually collected from the methode of the three last petitions namely that there is in them an inuersion of Christs methode recorded else-where in the Scriptures to wit Mat. 6.33 Seeke yee first the Kingdome of God and his righteousnesse and all these things shall be added vnto you The spirits of the Prophets are subiect to the Prophets and I willingly submit my conceit to the learned To shew then what I thinke I finde heere no inuersion For the things which concerne a Christian simply are to bee preferred before those that doe concerne him but respectiuely and accidentally Now in the 2. 3. and 4. petitions are contained those things which concerne him simply In which three petitions that other methode of our Sauiour is most strictly and precisely obserued For what saith he Seeke yee first the Kingdome of God that is laid downe in the 2. petition Thy Kingdome come and his righteousnesse in the 3. petition Thy will bee done For that is the righteousnes of the Kingdome of God and all these things shall be ministred vnto you in the fourth petition Giue vs this day our daily bread Where our Sauior brings a Christian I. To the Graces and Glory of a Christian in the 2. petitiō II. To the duties of a Christian in the 3. petition III. And at the last to the subiect wherein and time when a Christian is to exercise his graces in the performance of the good workes which his God hath created for him to walke in that with comfort hee may looke for that blessed hope Tit. 2.13 and the glorious appearing of that great God and our Sauiour Iesus Christ Then this poore Christian comming to his calling to exercise these good duties findeth contrary to the exaction of his God and the resolution of his owne heart which was to walke in all the good wayes of his God that when he would doe good Rom. 7. euill is present with him In so much that the good he would doe he doth not but rather the euill which he would not doe that he doth by reason of the Law of sin which remaineth in his members I say this being so Our Sauiour teacheth vs in the next place to pray Forgiue vs our trespasses c. And lastly because when sinne committed is pardoned wee are subiect still to fall in part Satan continuing his malice our Cananitish lusts not being altogether extirpated and rooted out and withal our sufficiency being wholly of God he addeth Lead vs not into tentation but deliuer vs from euill The III. Analysis In the sixe petitions are two things to be considered in generall I. The maine end of all to bee aymed at in the first petition II. The meanes whereby this end is atchieued in the fiue petitions following All which doe concerne the person praying or praied for And in a three-fold respect viz. of I. Our new man II. Our outward man III. Our old man Our new man in the second and third petitions 1. Causiuè in the 2. petition 2. Effectiuè in the 3. petition Our Outward man in the 4. petition Our old man to wit the remaines of our corruptions in the fifth and sixth petitions and that considered in respect of 1. Sinne committed to be pardoned in the 5. petition 2. Euill eminent to be preuented in the 6. petition To come to a Mathematicall demonstration here is a sphere wherin we may consider I. The Center II. The Lines III. The Circumference The Center is the fourth petition For it is a subiect necessarily to be granted in the first place that a man must liue otherwise hee is not capable of the gracious dealing of the Lord I. In respect of the new man in visiting him with his Kingdome of grace to enable him to walke in the way of obedience to his will through Iesus Christ vnto his Kingdome of glory II. Neither in respect of the old man in pardoning sinne past or preuenting euill to come All which doe inferre that a man must liue The lines are I. Super-circuler aboue the diameter II. Or subcirculer vnder the diamiter The lines aboue the diamiter are the 2. and 3. petitions The lines vnder the diamiter are the 5. and 6. petitions And these doe in opposition answere one another ex diametro The third petition is Thy will be done c. The fifth petition Forgiue vs our trespasses c answereth it on the contrary For these trespasses are disobediences against the will of God by way of omission and commission The second petitiō is Thy Kingdome come that is the Kingdome of grace in this world and the Kingdome of glory in the world to come The sixth petition answereth it likewise on the contrary Lead vs not into tentation but deliuer vs from euill that is the euill of sinne in this world opposite to the Kingdome of grace and the euill of death in the world to come opposite to the Kingdome of glory The circumference terminating the lines and compassing the Center is the first petition Hallowed bee thy name For the Lord doth send downe his Kingdome for the glory of his name enable vs to do his will for the glory of his name forgiue our sinnes for the glory of his name and deliuer from euill for the glory of his name And to conclude he giueth temporall blessings for the glory of his name 1. TIM 1.17 Now vnto the King eternall immortal inuisible the onely wise God be honour and glory for euer and euer Amen FINIS