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
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
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Hannah prayed and said My heart reioyceth in the Lord c. In the new as in the 1. Cor. 14.14,15,16.17 Thankesgiuing is a calling vpon the name of God as a Father blessing him for his good mercies bestowed or promised Vnto the performance of which dutie Dauid inciteth his soule l Psal 103.1.2 saying Blesse the Lord O my soule and all that is within me blesse his holie name Blesse the Lord O my soule and forget not all his benefits So likewise Psal 107.1,2,8.15.21.31 Where he doth not only exhort to the dutie but also foure times bewaile the neglect of it in these words O that men would praise the Lord for his goodnesse and for his wonderfull workes to the children of men This dutie must bee renewed as the Lord pleaseth to renew his mercies As we haue a worthie example in Dauid m Psal 40.3 He hath put a new song in my mouth euen praise vnto our God And if new faile old blessings may neuer be forgotten Therefore Dauid though the children of Israel had praised the Lord long before for his wonders in Egypt and though they were long before his time yet composeth a Psalme n Psal 105. of thanksgiuing for the same Againe not onely personall and particular blessings but also generall and publike binde vs to bee thankfull When the foundation of the Temple of the Lord was laid o Esra 3.11 they praised the Lord and all the people saith the text shouted with a great shoute when they praised the Lord. Yea not onely for extraordinarie but we must be thankfull for ordinarie mercies as our liuing our mouing and our being For euen these as the Apostle witnesseth p Act. 17.28 wee haue not of our selues but of God Lastly we must be thankfull not onely in priuate but likewise in publike I will praise the Lord saith the Psalmist q Psal 111.1 with my whole heart in the assembly of the vpright and in the congregation So Psal 66.16 To the performance of which worthie dutie I meane thankesgiuing these Reasons may moue vs. I. It is a most speciall meanes of glorifying the Lord. Who so offreth praise saith he r Psal 50.23 glorifieth me It is the Lords freehold and his goodliest portion Thou art holy saith the Psalmist s O thou that inhabitest the praises of Israel And for this end is he good vnto vs. For all things are for your sakes saith the Apostle ſ 2. Cor. 4.15 that the abundant grace might through the thankesgiuing of many redound to the glorie of God Petition honoureth the Lord but thanksgiuing more Not simply in respect of the dutie but because our wants may hasten vs to seeke supplie but if a man after hee haue receiued what hee would doe returne with the leper t Luk. 17.16 to giue God thankes it is most likely that that is done for God without sinister and by-respects II. We haue nothing besides to giue vnto the Lord. This was all that Dauid could finde after hee had expostulated the matter so seriously with his owne soule u Psal 116.12,13,14 What shall I render vnto the Lord for all his benefits towards me The conclusion is I will take the cup of saluation and call vpon the name of the Lord c. III. It leadeth the couenant of God as we may see in the Psalmes u Ps 50.15 Call vpon me in the day of trouble I will deliuer thee and thou shalt glorifie me Here the Lord bindeth himselfe to vs in a gracious couenant to helpe vs in the euill day And the Condition of this obligation is that wee glorifie him without which what wee haue is no blessing neither can wee looke for any other but the next time to goe without IV. And lastly It is the very crowne and life of our life For in death their is no remembrance of thee saith the Psalmist x Ps 6.5 In the graue who shall giue thee thankes And Hezekiah y Isa 38.18.19 The graue cannot praise thee death cannot celebrate thee The liuing the liuing hee shall praise thee as I doe this day For this cause hee is thankefull for his life z Vers 20. And to this end a Ps 118.17 Dauid desireth to liue §. 4. The Kindes of prayer and it is 1. Legall 2. Or Euangelicall considered in respect of 1. The Effects 2. The subiect 3. The Obiect The vses of this whole discourse 1. Why carnall men are not heard 2. Vse How we may learne to pray The Kindes of praier follow And it is either I. Legall II. Or Euangelicall The Legall which was required of Adam in his state of innocency can none of his fraile and degenerate of-spring pray The Euangelicall that is the legall qualified by the Gospell is the subiect of this discourse And the kindes of it may be considered in respect of I. The Effects II. The Subiect III. The Obiect Touching the Effects there is a prayer of I. Sense when instantly that is accomplished which is desired so Elias prayed and presently fire came downe from heauen b 1. Ki. 18.38 and consumed the sacrifice II. Hope When we doe not instantly receiue the good things we desire but doe by hope expect them 1. Ioh. 5.14.15 For though the Lord doe ordinarily for many weightie causes take day with his children for the performance of his promises yet it pleaseth him to giue them an earnest in hand euen the earnest of his Spirit In respect of the subiect and first Personall Prayer is I. Either wholly conceiued in the minde As it is most likely Moses his was For the Lord said to him c Exod. 14.15 Wherefore cryest thou vnto me and yet the text doth not mention that he spake any thing II. Or expressed and vttered withall in words And both these are 1. Either continued exercises 2. Or short eiaculations And touching the locall subiect prayer is I. Either publike as in the prophecie of Isaiah d Esa 66.23 And it shall come to passe that from the new moone to another and from one Sabaoth to another shall all flesh come to worship before me saith the Lord II. Or priuate as in the Gospell e Matth. 6.5 But when thou prayest saith our Sauiour enter into thy closet and when thou hast shut thy doore pray to thy Father which is in secret Lastly touching the obiect Prayer is for I. Either temporall blessings alone as in that of Iacobs f Gen. 28.20.21 If God will be with me and will keepe mee in this way that I goe and will giue me bread to eat and raiment to put on so that I come againe to my Fathers house in peace II. Or for spirituall and eternall as in the Epistle of Iames g Iames 1.5 If any of you lacke wisedome let him aske of God III. Or for both as in the Lords Prayer And thus much for the doctrine of prayer The
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
thankfulnesse and amendment III. Desire spirituall blessings All which the Apostle Iames * Iames 1.5 comprehendeth vnder Wisdome IV. Then temporall V. As wee pray for our selues so must wee also for others VI. As we desire what we want so must we remember to bee thankfull for what we haue VII We may vse reasons from the promises examples of Gods dealings with others our owne experience c to strengthen our faith VIII As faith in the promise is shewed in the beginning by such termes as these Our gracious and merciful father in Iesus Christ c so must our hope of the performance be manifested in the Conclusiō The which is ordinarily by this terme Amen The Matter of praying consisteth in three things I. A lifting vp of the minde vnto God Let vs lift vp saith Ieremy our heart with our hands x Lam. 3.41 vnto GOD in the heauens II. A fixing of the minde vpon GOD. Vnto thee saith the Psalmist y Ps 123.1.2 lift I vp mine eyes O thou that dwellest in the heauens Behold as the eyes of seruants looke vnto the hand of their masters and as the eyes of a maiden vnto the hand of her mistresse so our eyes waite vpon the Lord our God vntil that he haue mercy vpon vs. III. A pouring out of our hearts before the Lord. Trust in him at all times ye people saith the Psalmist z Psal 62.8 poure out your heart before him Againe a Ps 142.2 I poured out my complaint before him I shewed before him my trouble §. 5. III. The forme of prayer Faiths double worke in praier Three degrees of this latter worke of faith The Forme of Prayer is in these words as a Father as hath beene shewed before in the definition And it consisteth in the apprehension and application of the promises made to vs in Iesus Christ as appeareth by that of the Psalmist b Ps 62.8 Trust in him at all times ye people poure out your hart before him and of Iames c Iam. 1. But let him aske in faith nothing wauering And heerein faith performeth a double worke I. The one is wherby we are assured that the promises as they are true in themselues being in Christ yea and in him Amen so doe they belong vnto vs as the adopted sonnes of God And in this respect Christ teacheth vs in his Prayer to beginne with our Father II. The other is whereby wee assure our hearts that through Christ in these our requests put vp according to his will we are heard of God and shall haue yea haue the requests that we haue desired of him And therefore Christ teacheth vs in his Prayer to conclude with Amen And of this latter worke of Faith there are three degrees I. The first is to carry our prayers to the Angell d Reuel 8. to bee put into the golden Censor That is to apply to our prayers the powerful intercession of Iesus Christ our High Priest ouer the house of God assuring our selues that it is able to make supply of all our wants that much incense wherewith he is furnished being giuen vnto him that hee might offer it with the prayers of all the Saints II. To see our prayers euaporate and fume vp out of the Angels hand in the smoake of the incense into the nostrils of the Lord. That is to beleeue that by the vertue of Christs intercession our prayers doe most sweetly ascend before the Lord. And so as it were euen beholding the Lord looke cheerefully vpon vs in his Christ smelling a sacrifice of peace III. To heare peaceable and comfortable words frō the throne of grace That is to haue vpon the former a true and comfortable assurance of the performance of what wee haue prayed for in matter of petition and of the acceptance of our thankefulnesse §. 6. IV. The End of prayer I. In generall II. In speciall The ends of Prayer follow And they are to be considered I. In generall as it is a dutie II. In speciall as it is the dutie of Prayer The ends of Prayer in generall are I. The glory of God II. The discharge of our dutie III. For heauenly and comfortable conuerse with God IV. That our sacrifices might in this as in other holy duties be before the Lord. The ends of Prayer in speciall may bee referred to sixe heads namely being considered in respect of I. God the Father II. Christ III. The Holy Ghost IV. The Word V. Our selues VI. Prayer it selfe VII The things aymed at in Prayer The End in regard of God the Father is to I. Acknowledge him the fountaine of all goodnes from whom as the Apostle witnesseth commeth euery good giuing and euery perfect gift II. For the hallowing and sanctifying of his great Name in most speciall manner III. In submission to his speciall command In all which the Sonne and the Holy Ghost are not excluded neither the Father from them in these two following The End in regard of Christ is that wee might be partakers of his fulnesse The End in regard of the Holy Ghost is to vse the meanes whereby hee may be pleased to worke in and vpon vs. The End in regard of the Word is to be partakers of the benefit of the Gospell qualifying the seuere but most iust rigour of the Law The Ends in regard of our selues that is considered in this relation are I. For the supply of our necessities and to expresse our thankefulnesse II. To disloade our cares and troubles III. To waken and stirre vp in vs the graces of God The End in respect of Prayer it selfe is not for the worth of it to purchase any thing But we vse it in submission to Gods command as a meanes whereby wee receiue and bring home to vs the good things which Christ hath purchased and God promised Lastly wee doe vse it that wee may more comfortably take what we get for for blessings CHAP. III. The Effects of Prayer THE Effects of Prayer follow namely what Prayer worketh And they may be considered in regard of I. God II. The things aymed at in prayer III. Our selues Effects considered in regard of 1. God 2. The things aimed at Prayer considered in regard of God produceth a double effect I. It honoureth the Lord. Who so offereth praise saith the Lord a Psa 50.23 glorifieth mee II. It preuaileth powerfully euen with the Lord himselfe As to insist vpon some particulars I. It chaungeth the Lords threatnings Ion. 3.8.10.11 II. It keepeth the Lord with vs. Mal. 1.10.11 III. It calleth the Lord backe when hee is gone from vs. Exod. 33.13.14.15.16.17 IV. It turneth away his wrath when he would in iudgement burst in vpon vs Psalm 106.23 Ezech. 22.30 The Effects of Prayer in respect of the things aymed at may be referred to foure heads I. It preuenteth the dangers that we feare As destruction b Ion. 3.8.10 from Niniuee and the sword c Esa 38.14.15.16.17.18 c. from Ierusalem It staied
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
alter our obiect For the second namely how farre we alter We must consider that in regard of I. Our obiect II. Our Prayers III. Our selues In regard of the Obiect God our altring is Personal not Essential For there is but one indiuisible Godhead In regard of our Prayer our altring doth not respect the prayer simply but respectiuely as a prayer containing such or such matter Lastly in regard of our selues we vary our phrase not our faith We direct our prayer or speech in prayer to this or that Person but our faith is one and the same grounded vpon the promises made to vs by that one indiuisible Deitie equally respecting each Person in the Trinitie In the last place the reasons why wee alter our obiect that is direct our speech in prayer to this or that Person are I. To conforme our prayers and termes to the Trinities distinct manner of working II. To stirre vp in vs a greater reuerent respect of euery Person as God The which our Sauiour sheweth to be a special reason of their distinct manner of working l Ioh. 5.22.23 The Father saith he iudgeth no man but hath committed all iudgement to the Sonne that men might honour the Sonne as they honour the Father III. The better to stirre vp and strengthen our Faith And that by mentioning the very distinct Efficients and workers of the good things we desire As also to moue affection in thankes-giuing Hauing so the more libertie to vse the termes that doe concerne their incommunicable proprieties Yet vsually we direct our prayers onely to the Father Because by office I. He is the fountaine of all goodnesse II. He is First-willer III. It belongeth to him to receiue our prayers CHAP. V. THE Adiuncts of Prayer follow And they are to be considered as concerning it I. Simply II. Respectiuely The Adiuncts considered 1. Simply The Adiuncts of prayer simply considered are these I. That prayer is a dutie belonging to euery man As appeareth in that it is commanded in the moral and a generall rule is prescribed by our Sauiour in the Gospell II. It is a dutie to which the Lord hath pleased to tye most gracious promises as a Ps 50. Call vpon me in the euill day so will I deliuer thee Aske saith our Sauiour b Ioh. 16.24 and yee shall receiue And the Apostle Iames c Iam. 4.2 layeth the cause of want vpon the neglect of this dutie III. It hath goodly immunities No place no time no person no thing so far as God may be glorified and wee haue good can prescribe against it Daniel d Dā 6.10.22 in his Chamber and in the denne Dauid e Ps 55.17 morning euening and at noone day they both called vpon the Lord and he heard them The Craft of Achitophel f 2. Sā 15.31 The power of Senacherib g Isa 37.16 c. the walls of Iericho h Iosh 6.20 The waters of the red sea i Exod. 14. The Clouds k Iam. 5.17 nay the Sun and Moone l Iosh 10.12 could no waies infringe it It raiseth fruit out of the earth m Iam. 5.18 and pulleth grace downe from n Iam. 1.5 heauen IV. The Profit is vnspeakable Yet to insist vpon some particulars Besides what may be gathered from the former properties it is a faithfull seruant it will neuer deceiue vs. It is a sure messenger it cannot bee intercepted but goeth to heauen inuisible It is a swift Post if we be brought into a strait it is with God in a moment In a word it is our only meanes of dutie which wee haue to the Lord both in prosperitie and aduersitie V. The Power is irresistable For what saith the Apostle o Heb. 11.33.34 of Faith which may not bee likewise said of Prayer For by it haue the worthies of God subdued Kingdomes wrought righteousnesse obtained promises stopped the mouthes of Lions quenched the violence of fire escaped the edge of the sword out of weakenesse were made strong waxed valiant in fight turned to flight the armies of the aliens To be short it is the Chariot and Horsemen of Israell VI. Lastly It is so worthy so essentiall a fruit of religion and of such generall vse that it is oft put for all religion And therefore is the Temple p Mat. 27.13 called the house of prayer §. 2. The Adiuncts considered II. Attributed to it in respect of 1. The Person praying and 1. His condition 2. His person and 1. Soule 2. Body 3. Both. The Adiuncts of Prayer in the second place are such as are attributed to it in respect of I. The Person praying II. The Ends of prayer III. The Subiect IV. The Time Those attributed to it in respect of the person praying doe concerne I. Either his Condition II. Or his Person Touching the state and condition of the person praying It is required alwaies in such prayers as a man looketh to finde comfort in that they be the prayers I. Of a man that is regenerate q Gen. 4. For the Lord reiected the offering of Cain because hee had a quarrell with his person And the Spirit who helpeth our infirmities and teacheth vs to pray as we ought is said r Rom. 8.26.27 to make intercession for the Saints that is onely for the Saints II. Of a man repentant for his euils which from time to time doe escape him as wee may see in the prophesie of Ieremy ſ Ier. 14.10.11.12 Thus saith the Lord vnto his people thus haue they loued to wander they haue not refrained their feet therefore the Lord doth not accept them hee will now remember their iniquitie and visit their sinnes Then said the Lord vnto mee pray not for this people for their good When they fast I will not heare their cry and when they offer burnt offering and an oblation I will not accept them III. Of a diligent and dutifull hearer of the Word of GOD. t Ier. 11.9.10.11 And the Lord said vnto mee saith Ieremy A conspiracy is found among the men of Iudah and among the inhabitants of Ierusalem They are turned backe to the iniquities of their forefathers which refused to heare my words c. Therefore thus saith the Lord Behold I will bring euill vpon them which they shall not be able to escape though they shall cry vnto mee I will not hearken vnto them IV. Of one that is charitable u Mar. 11.25 And when yee stand praying saith our Sauiour forgiue if yee haue ought against any that your Father also which is in heauen may forgiue you your trespasses The Adiuncts of prayer in respect of the person of him that praieth doe concerne 1. Soule 2. Body 3. Or both Touching the soule it is required that in regard of I. The vnderstanding our prayers be 1. Of knowledge Our Sauiour u Mat. 20.22 telleth the sonnes of Zebedee by way of reproofe that they asked they knew not what 2. Of
to God in and by the Mediation of another viz Iesus Christ §. 4. IV. The time considered in respect 1. Of the opportunitie and that in respect of 1. The action of prayer 2. The occasion and 1. Ordinary-continued 2. Now thē Lastly To euery thing saith Salomon k Eccles 3.1 is a season and a time to euery purpose vnder the heauen And so to prayer then Concerning which wee are to consider two things I. The Opportunitie for praier II. The Continuance of it For the first all times as times may serue for prayer Reas I. Time is bestowed on vs for the glory of God II. The Lord is vnchangeable the same at all times It cannot be said of him as Elias said of Baal that he is talking or pursuing his enemies c or that any action or accident can hinder him For hee seeth and knoweth all things together at once alwayes Simul semel semper neither doth he that keepeth Israel euer slumber or sleepe But if wee looke to the dutie the time is to bee considered in respect of I. The action II. The occasion of prayer For the action It being a calling vpon the name of God the time must be free I speake of set prayers now from worldly businesse Otherwise the minde must needes bee incombred and the body cannot performe duties requisite The occasion of prayer is twofold I. Ordinary-continued II. Now and then The Ordinary-continued occasion of prayer is 1. Either concerning the publike worship of God to wit from Sabaoth to Sabaoth principally or other-whiles 2. Or in regard of the generall courses of things in our seuerall places Concerning which as I vnderstand it Daniel l Dan. 6.10 prayed three times a day and Dauid saith m Ps 55.17 In the morning and euening and at noone day will I praise thee Especially morning and euenning it should not be omitted For which cause prayer is called of some the key of the day and the bolt of the night Clauis dici sera noctis that is The holy meanes whereby a comfortable passage is made to a blessed and prosperous day following and the onely stop-gap to preuent iudgements and keepe forth crosses for the delightfull inioying of safetie and quiet in the night season For examples consider these two When Iacob had seene the vision at Bethel n Gen. 28.18.19.20.21.22 as hee was going to seeke for his safetie rising vp early in the morning he first sheweth his thankefulnesse setting apart that place to the seruice of that God that had appeared vnto him He took the stone saith the text that he had put for his pillowes and set it vp for a pillar and powred oyle vpon the top of it Hauing done this he calleth vpon the name of the Lord for a blessing for the time following And Iacob vowed a vow saying If God will be with me and will keepe me in this way that I goe and will giue me bread to eat and rayment to put on so that I come againe to my fathers house in peace then shall the Lord be my God c. The other is the practise of the Israelites o Exod. 11.7 Ch. 12.29.30 the night in which the Lord destroyed the First-borne in Egypt The Egyptians goe carnally to bed they call not vpon the Lord they regard not the watchman of Israel But the Israelites eat the Passeouer and besprinkle the posts of their houses with the bloud of the Lambe Now what was the successe At mid-night the Lord smote all the first-borne in the land of Egypt frō the first-borne of Pharaoh that sate on his throne vnto the first-borne of the captiue that was in the dungeon and all the first-bred of cattell And there was a great cry in Egypt for there was not a house where there was not one dead But against any of the children of Israel did not a dogge mooue his tongue against man or beast Thus much for the ordinary-continued occasion of prayer To returne now from whence I haue somewhat digressed The occasions now and then are in respect of the seuerall obiects which offer themselues in our courses motions arising in our hearts and accidents continually falling out in our liues Thus Dauid praised God p Ps 119.164 seuen times a day that is many times euen so oft as occasion was offered This is done by eiaculations that is short sententious speeches or liftings vp of the heart to the Lord. Hitherto of the opportunitie of prayer §. 5. II. Of the continuance Touching the continuance of prayer wee are to consider two things I. How oft wee must pray to God II. How long For the First wee are to pray so oft as occasion is offered pray continually saith the Apostle q 1. The. 5.17 wee are to omit no opportunity but to take all occasions yea we should seeke occasions to haue an errand to God Poore children will make many errands and bee glad to bee sent to a house where they fare well And where fare we so well as at Gods house The other point propounded is how long we are to continue praying And that is to be considered in respect of 1. Prayer 2. The thing prayed for For the First we are to continue our action of praying so long as matter is afforded and wee can keepe our mindes and affections in such temper as becommeth that heauenly dutie Prouided alwayes 1. That when wee are praying alone we forget not the call of other occasions Remembring as I alleaged afore out of Ecclesiastes that to euery thing there is a season 2. That when others ioyne with vs we haue respect of their imployments as the time requireth and of their weakenesse at all times Lastly touching the continuance of our prayers in respect of the things prayed for wee are exhorted by our Sauiour r Luke 18.1.2 c. to be constant and to perseuere after the example of the woman who by her importunitie preuailed with the carelesse Iudge This continuance is by succession but not without intermission Againe this succession is not only of set-praiers but euen when wee are about other exercises wee are to send forth eiaculations with sighs and groanes till the Lord please to make his good wil known vnto vs. And this wee are especially to doe when the things we desire or in the case of thanks-giuing the things we haue receiued come into our mindes I thanke my God saith the Apostle to the Philippians ſ Phil. 1.3 vpon euery remembrance of you CHAP. VI. WE come now to the distribution of prayer Wherin we are to consider The parts 1. I. The Parts 2. II. The Kindes of Prayer The distribution and into The parts 1. Confession The which confession must be free The Parts of prayer are two I. Confession II. A dealing with God cōcerning the things confessed Confession is a free acknowledgement to the Lord either how wee doe conceiue of his glorious Maiestie or how the