not sanctified to us how soon are we made worse by them and are the more exposed to Satans snares and temptations Thus for temporal blessings and for spiritual Graces and blessings how many do we want and are yet wholly without them besides the use of them all how requisite growth of them and encrease daily how necessary and our perseverance in them to crown all with comfort and the efficacy of all the means of Salvation as to our good and to become a Savour of life unto life All is to be had from God he only opens the heart Acts 16.14 He did of Lydia else Paul may plant 1 Cor. 3.6 but God only gives the encrease Our Faith is but weak our Hope but faint our Obedience imperfect our resolutions vowes promises purposes how variable are they and how apt to change the woful experience of many sick persons when recovered and many troubled Consciences when comforted who have revolted from all to sin again doth speak too much to this 5. And our lives how short and how momentary 5. And lastly The very shortness of our lives which are but for a moment and our own inability as of our selves to bring any thing to perfection All these do call upon us and invite us earnestly to be importunate with God for his help from above to strengthen and confirm us And since our lives are so short to pray and do as Psalm 39.4 5. Lord make me to know mine end and the measure of my days Psalm 90.12 And teach us to number our days that we may apply our hearts unto wisdom and may learn of the Apostle to redeem the time because the days of our lives are evil Ephes 5.15 III. Others whether Friends or Enemies 1. For Friends How many elected are yet uncalled remaining in darkness How many weaklings are there in the body of Christ that need thy aid in this kind And how many fainting under the cross being feeble-minded and comfortless Compassion must move us to do as we are commanded James 5.14 viz. To pray one for another 3. And as for Foes whether men or devils we know they are many and mighty and crafty and cruel violent and insolent aiming at our destruction Therefore we had need to pray Psalm 25.19 Lord consider mine enemies for they are many and they hate me with cruel hatred And deliver us not over unto their Will for they breath out nothing but cruelty Psalm 27.12 .. And thus in respect of our selves and others there will be everlasting Use of this Armour and that in several kinds 1. Prayers or Apprecations for blessings 2. Supplications or Deprecations against evils either felt or feared that they may be prevented or removed 3. Intercessions for others 4. To all which we must add Thanksgiving in reference to all as occasion is offered and success comes in as they are in part named here in the Text and all of them conjoyned 1 Tim. 2.1 2. In that serious Exhortation of the Apostle That first of all Supplications Prayers Intercessions and giving of Thanks be made for all men c. You have had reasons from God our selves and others 4. Now add a fourth Reason which is the last and which ariseth from or is in respect of the duty of Prayer in it self and its excellency in the Cause End and Effects of the same 1. In the Cause viz. God himself It is the Lord that sets us on work to the performance of this duty by Precepts and Promises And he only doth effect this in us by his holy Spirit Rom. 8.26 17. Who helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it self doth inform and act us hereunto and in the duty And this is very welcome and acceptable to him which he prefers before other sacrifices and calls for as for Musick Can. 2.14 Let me hear thy voice for it is sweet Ap. These are the pleasant harps and sweet perfumes which he delights in Rev. 5.8 Here be the golden vials full of Odours or Incense and this must needs be excellent which hath such acceptance with him 2. In the End of it viz. The Honour and Glory of God He is set up and magnified in our prayers to him And in his Answers to us Prayer gives him the honour of his greatness and us the experience of his goodness 3. In the Effects of Prayer which are marvellous There is so great an Efficacy and such an invincible force in prayer that it is said of Prayer thus Vincit invincibilem ligat Omnipotentem it conquers the invincible and bindeth the Omnipotent overcoming him that overcometh all things Do but mark what God saith to Moses Exod. 32.10 Deut. 9.14 Let me alone or suffer me that my wrath may wax hot against them and that I may consume them Quest Why what could Moses do to hinder God or stay his punishment Answ Surely nothing by the prevailing of humane force above divine but by condescending of divine Grace to the desires of the godly as Gen. 32.24 25 26. In Jacobs wrestling by powerful prayer Hos 12.4 Hence Israel and the destruction of Sodom Gen. 19.22 Nothing could be done till Lot was gone His presence and prayers prevent it Ap. Oh how much are the wicked bound to the godly for their company and the godly to the Lord for his benignity who spares them in such a comcom calamity as he did Noah before See Isa 65.8 As the new wine is found in the Cluster c. destroy it not for a blessing is in it so will I do for my servants sakes that I may not destroy them all 1. Prayer is truly styled Consolatio slentium cura dolentium Sanitas Aegroterum a comfort for mourners the joy of the sorrowful and health for the sick 2. Prayer hath a faculty of singular prevalency it is like the gift which is as a precious stone or a stone of grace Eben-chen Lapis gratiae Arias Mont. in the eyes of him that hath it whether Giver or Receiver whether soever it turneth it prospereth it maketh room for a man i. e. It gets him favourable audience and exalts him to honour Prov. 17.8 and 18.16 of these we have daily experience and the like we may say of Prayer It prospers it moke room for and honoureth us This piece of Armour is of admirable use viz. Prayer and that in the way of Offence and Defence I. Offence Of which take a few instances by this it was that 1. Moses overcame Amalek Exod. 17.10 to 14. 2. And Israel the Canaanites and Midianites Judg. 6.7 c. 3. By this David frustrated the Councel of Achithophel 2 Sam. 15.31 and 17.23 so mayest thou of the Devil against himself and conquered his enemies often Psalm 56.9 4 Abijah Jeroboams mighty Army 2 Chron. 13. so that five hundred thousand chosen men of Israel were slain vers 17. 5. And Asa Zerah the Aethiopian with his Host of a Million 2
It is by his appointment that we have life yet we must make use of food and raiment That the earth is fruitful to which there is a concurrence of the stars influence the heat of the Sun the moisture of distilling and refreshing showers And this knitting the first and second causes together is so indissolvable in the appointment of Almighty God that without them the effects do not ordinarily follow So our Prayers for Gods blessings though they be no natural Causes of them yet they are a means appointed by the Will of God to obtain them Neither do we pray to alter the disposition of God but to obtain what he hath ordered to be obtained by the prayers of his servants He hath decreed the victory yet the Soldier must not cast off or run away from his arms so in many other cases Vid. Alsted Theol. Cat. pag. 727. So in the significationsof Gods secret Will Precepts and Promises are ever conjoyned together And if the duty commanded be neglected the blessing promised is not obtained See Jer. 18.7 to 11. Ap. It hath been the practise of the godly that when they have been most certain of obtaining they were most instant in praying Isaac had a seed promised and renewed yet he prayes Gen. 25.21 And Elijah knew when rain would come nevertheless he prayes instantly to obtain it 1 King 18 42. So must we also God so promiseth his blessings that he will have them obtained by prayer that it may not be said of us as of them Isa 4.2 Ye have not because ye ask not Here its true Spare to speak and spare to speed III. Others neglect this duty out of Conscience and sense of their own vileness and unworthiness and Ergo dare not presume 1. But since God hath so honoured us as to command us let us not be guilty of unthankfulness and disobedience 2. And we present not our prayers in our own righteousness but in his great mercies Dan. 9.18 3. And to this end the Lord hath provided us a Mediator his own Son Jesus in whom he doth accept our persons and prayers IV. Others are discouraged and omit the duty because of their weakness and coldness in prayer and want of words to express their desires c. I answer Qui non est hodie cras minus aptus erit but sighs groans are the best R hetorick in prayer Rom. 8.16 God bears with Solecisms and Barbarisms Better break the Rules of Grammer then of the holy Ghost and his Canon Weak performance is better then whole omission We know not how God may quicken our dull affections But we know we have an Advocate with the Father 1 John 2.1 propitiating for our sins and imperfections in prayers Rev. 8.3 4. You have heard in the former Use the reproof of such as either neglect or argue against this practise that out of sense of their own vileness or fear of their weakness are beaten off and discouraged from the performance of this Duty and so restrain prayer from before God as Eliphaz charged Iob but not truly Iob 15.4 and with-hold from God this Worship due unto him These things lead to a second Use of Exhortation Use II. This second Use exhorts us to the constant practise and performance of this duty To which we have so many precepts presidents promises and performances as have been before mentioned in the proof of the point and to put on this piece of Armour to set upon the use of this Excellent Gift and to exercise this Grace which so much concerns us And to this I hope I need not urge many Motives to perswade and excite you as if you were backward since all the Reasons before named to confirm the Point do sufficiently invite us Hence Motives arise from the greatnesse and goodness and the loving kindnesse of God in covenant with us and Ergo ready to do us good were enough to which you may add this the necessity of prayer which in respect of us is absolutely necessary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simpliciter Absolute as a part of divine Worship due to God from us In and after this present Life for ever and to all Eternity II. Our own wants and weaknesse deficiency and uncertainty of either having or enjoying corporal temporal or earthly or spiritual supernatural and heavenly Blessings and Graces the good things from above but only according to the good Will of God and the measure of his gracious Dispensation towards us besides the manifold fears and feelings of evils which our short lives are alwayes obvious to and never free from These may very well send us to the fountain of all good the Rock of Ages for our supply safety and security Thus the manifold wants weaknesses evils and troubles that we with others have experience of should be as wings or spurs to our devotions Hence it is said precatio sine Malis est avis sine alis Alsted Theol. Cat. p. 728. We are apt in prosperity to cease our flight and slack our pace in our prayers till winged and spur'd on by afflictions or if we consider others whether they be Friends and what need they have of our help this way Or Foes and what need we have of help against them These may well put us to seek ayd from above to help us both according to our necessities IV. The duty of prayer in it self and the excellency of it in the cause end and effects It is God that sets us on work he is the Author Efficient cause and Christ his Son hath taught us he is our Tutor herein and the Holy Ghost doth enable us in the service and shall we be negligent And if Christ himself was so often in prayer in the dayes of his flesh did offer up so many supplications with strong crying tears Heb. 5.5 6 7. to testifie that God his Father was the Author and Fountain of all good Mat. 11.25 To obtain of his Father the Fruit and Efficacy of his Ministry John 17. For strength to undergo his sufferings and to compleat the work of our Redemption Luke 22.41 And that by his Example as well as Precept he might animate us hereunto that so we might follow his steps Ap. Consider then if he did thus who was most holy had the fulness of the Spirit how much doth it behoove us that are poor miserable sinners that are destitute of all good but what we have by divine Dispensation to supplicate earnestly at the Throne of Grace for help and supply in every kind And since all the most Renowned Worthies in all Ages that ever we Read of Patriarchs Prophets Apostles c. were all frequent and servent in this Duty let us then excite our best abilities hereunto For except we ask as we are commanded Mat. 7.7 how can we think to obtain blessings either corporal or spiritual earthly or heavenly Mercies all which are necessary for this present life and for a better life which is to come
Chron. 24.9 to the end and three hundred Chariots 6. Jehoshaphat the multitude of Moab and Ammon and that without a blow strucken 2 Chron. 20.6 17. or any fight at all 7. Hezekiah Sennacherib and his Assyrians 8. And wicked Jehohahaz was reliev ed by prayer from the cruel oppression of Hazael and the Syrians 2 Kings 13.3.4 5. Ap. There is no way more ready to subdue an enemy than by prayer to the Almighty ☞ And without doubt it is as effectual against spiritual as corporal enemies 1. The Devils were cast out in the Gospel Mat. 17.18 21. 2. And that Pythoness dispossessed by the Apostle St. Paul Acts 10.16 17 18. 3. And this piece of Armour viz. Prayer and Supplications is here prescribed against the Wiles Assauls and violent temptations of the Devil in every kind so that the devil hath no weapon so sharp against us but this is able to break the point and dull the edge of it so that it shall not be able to hurt us And as it is thus Offensive to an ene my of what sort soever so it is no less defensive of our selves in many respects In the very way of Offence it serves for our Defence For that in the fall of such enemies when they are brought down we rise and stand upright Psalm 20.8 II. And in the way of Defence prayer is very prevalent to 1. Save us from the wrath of God as in the case of Sodom and Zoar the Israelites Exod. 32. 2. Deliver us from the imminent dangers as in the case of Jacob from the wrath of God and inveterate malice of Esau Gen. 32. And the Children from the furnace Dan 3. Daniel from the Lions den Dan. 6. Jonah from the Whales belley Jon. 2. The Apostles from prison Acts 5.18 19. Peter Paul and Silas Acts 5.18 19. when fast in the stocks 3. Supply us in multitudes of Cases viz. Abraham with a son Isaac Daniel with wisdom to interpret dreams Dan. 2. And a revelation of the future times Dan. 9. Elijah with fire to consume his sacrifice 1 Kings 18.38 With water to refresh the earth and change of weather Jam. 5.17 18 And fire to devour them that came to apprehend him 2 Kings 1. Elisha with the Spirit of Elijah doubled upon him By this Isaac obtained a Son viz. Jacob so Rachel a Ioseph Anna a Samuel Manoah a Sampson Zacharias a Iohn and Elisha a son for the Shunamite woman M. Anton Emperour Rain for his Army per legionem fulminatricem Alsted T. cat p. 731 And Nehemiah with commission for the repair of Jerusalem 4. Removal of judgement as by Moses from Israel Gen. 32. That Prophet 1 King 13.4 6. Amos 4.7 1 4 to 7. From Grashoppers and fire Nineveh from misery and utter destruction Ionah 3. 5. And lastly Prayers have been marvellously effectual to the working of wonders and miracles For by this Inshua stopt the Sun in his course Iosh 10. and Isaiah brought the Sun back ten degrees 2 King 20. Sampson had water out of a Jaw-bone to revive his spirits when spent Iudges 15. to 20. And Samuel procured Thunder and Rain in wheat harvest 1 Sam. 12.17 18. Elijah and Elisha raised the dead viz. the widow of Zareb and the Shunamites sons 1 King 17.17 to 24.2 Kings 4.18 to 38. And Peter and Paul did the like by Dorcas and Eutychus Acts 9.36 to 42. And our Saviour himself made use of this piece of Armour when he raised Lazarus fromd eath Iohn 11.11 Now if you put all these together and cast up the sum viz. Preservation from Gods wrath Deliverance from dangers Supplies of blessings Removal of judgements and manifold wonders wrought and effected by Prayer You cannot but say that all these tend to the Defence Support Encouragement and Security from and against all the fiery darts of the devil and opposition of wicked men and whosoever it is that doth withstand our souls And will you see all these fulfilled in one example then take the instance of Elisha 2 Kings 6.14 15. to 19. where for Offence you have an Army smitten with blindness And for defence an Army of Angels and heavenly forces discovered for the aid of the good Prophet In which the before named particulars of defence do admirably appear and all do confirm the conclusion of St. James Jam. 516. The effectual fervent prayer of a righteous man availeth much And thus you have had the Reasons and Arguments of this point viz. Doct. That true Christians must pray to God frequently and fervently to repel such evils and to obtain such good things as are necessary for the souls or bodies of our selves or others which is founded upon four Pillars or such a foundation which like a three-fold cord Eccles 4.12 is not quickly broken viz. In respect of God our selves others and the duty of prayer in it self I now descend to Application and to improve all in the Uses Use I. The first Use is of reproof 1. Such as neglect this duty Many are so prophane that they are very like Davids Atheistical fool Psalm 14.1 4. They do little less than say in their hearts there is no God It is no wonder therefore That they call not upon the Lord as vers 4. For he that cometh to and calls upon God must believe that he is c. Heb. 11.6 Sure men are senseless of their own wants and Neighbours afflictions or of him that should help them or else they would never be so careless in this as many be Personal grievances are many publick calamities have been abundant and that both in forreign Countries and in our own land How hath the Church and State been endangered and the whole Nation afflicted and oppressed But where have our Prayers been the while What help have we contributed this way to their relief Bewail this neglect Miseries may be removed remedied by Prayer if not I am sure they will be mitigated sanctified and sweetned by it and yet which is worst of all I fear there are too many That seldom think or call upon God otherwise then by cursing and swearing c. thereby blaspheming that glorious and dreadful or fearful name of the Lord thy God at which name all ought to bow and tremble Deut. 28.58 Ap. It is no wonder if to such all blessings be turned into curses their table into a snare c. Psalm 69.22 c. 109. The Word of God a savour of death unto death and the means of salvation an occasion of their damnation 2 Cor 2.15 16. II. Others there be who from the decrees providence and appointment of God do argue and dispute against this duty as in other cases also viz. of Repentance an holy life c. they do to their own destruction For say they God hath determined what he will or will not give to what purpose then should we pray Gods ordinary providence and the appointment thereof do not exclude but include second causes as the means of their accomplishment
This motive we have from the Cause 2. From the End of our prayers viz. the honour and glory of God sure the common sense of all as Men or Christians will send the Creature to the Creator the Redeemed to the Redeemer the sanctified and saved ones of the Lord to the Sanctifier and Saviour of souls to return with that Leper thanks yea that honour praise and glory which is due for so great salvation This is done best by our prayers and praises This is the best we can do in the way of Requital in our Requests to him in asking and praying we do acknowledge and advance his greatnesse and goodnesse and in our praises his Bounty and Grace who hath respect unto the poverty and necessity of his servants doth give us his Spirit to help our infirmities Rom. 8.26 and doth make us sharers in the intercession of Christ Esay 53.12 Rom. 8.34 Heb. 7.25 26. by which we have audience and acceptance to our persons prayers as if both were qualified with full perfection and as it is God that put us upon this work of prayer and we in performing it do aim at the honour and glory of God III. So if you have Respect to the effects of faithful prayers they do in a sense overcome the invincible God and do oversway that power which is unresistable as in the case of Jacob with Esau his inveterately hating Brother Gen. 32. and God had done the like for a filthy Sodom and her polluted Sisters had they had but ten righteous persons among them and Prayer is a piece of Armour of admirable use both in the way of Offence and subduing our Enemies whether corporal or spiritual Of which we have many instances and of defence and that divers wayes It shelters from the wrath of God it delivers from many dangers it supplies with blessings of several sorts in many cases it removeth judgements felt or feared and it worketh Wonders many times to the amazement of the Spectators and Observers Of all which you have many Examples in Scripture and all which do in a manner concenter in the deliverances of Elisha from the great Army or huge Host of the Syrians and the extream fury of King Jehoram the Son of Ahab who sent a Messenger to cut off the Prophets head because his wickednesse and abominable Idolatry had provoked God to send a great famine upon Samaria 2 Kin. 6.14 15. to 19. ☞ Mark in this Prophet how the Messengers of God are lookt upon and dealt with If there be any evil Occurrences in a Land or Nation they are laid in the fault and must bear all the blame as it befell Elijah before him 1 Kings 18.17 18. But from both these great dangers the Lord delivered Elisha which are accompanied with many Favors the favour of God freedom from danger help from Heaven fers remov'd Tyranny of Jehoram disappointed v. 31.32 ☞ All these Motives from God our selves others and the duty of prayer in it self may abundantly suffice to put us on and spur us forward to this duty to which neverthelesse we are so naturally backward and all which I have urged from the Reasons though in another way So that to the Wonders effected by Prayer I shall only add a Remarkable Example or two recorded by the Antients in other Histories the first I shall make use of is 1. The Army of Marcus Aurelius Antoniinus Philosophers a great persecutor of Christians in the second Century was so distressed five dayes together for want of water and otherwise in great danger being encompassed with their Enemies A President of the Army acquainted the Anxious Emperor who was much troubled at these things that there was nothing which Christians could not obtain of God by prayer and that in the Army there was a Band of Souldiers all of them Christians Hereupon the Emperor requested their prayers which they did speedily perform and falling down upon their knees and pouring out their prayers to Christ upon a sudden a plentiful Rain was sent from Heaven which abundantly refreshed the Army But on the other side it terrified their wicked Enemies with Thunder Lightning and Hail ignis specie similitudine like fire Upon this their successe in prayers the Emperour much amazed and astonished did highly honour the Christians and in perpetuam rei memoriam for an everlasting memorial of the same he called that Legion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fulminatricem the Thundring Legion and afterwards he wrote an Epistle to the Senate of Rome to certifie the strangenesse of the thing saying Semel atque se Humi abjicerunt Deumque precati sunt quem ego ignorabam Statim coelo pluvia delapsa est c. As soon as the Christians did cast themselves down upon the ground and prayed to that God whom I know not said the Emperour but am ignorant of the rain came down abundantly And hereupon he made and published Edicts in Favour of the Christians Alsted Theol. Cat. p. 731. and Chronolum p. 179. This befell in the second Century Cirum annum Dui 170 Sims pag. 23. II. The second History that I shall make use of in this kind Cent. 4. Circ An. 381. Theodosius Magnus the Great who had occasion to make War twice against Regicides shall I call them or the Murtherers of good Emperours The War was against Maximus the Tyrant and Andragathius the Captain of his Army who slew Gratianus the Emperour and then as it is usual he usurped the Empire of the West whom having subdued the Emperour prevailed against him Maximus the Tyrant was justly punished with death and Andragathius seeing no way to escape threw himself headlong into a River and so desperately ended his wretched and blood-guilty Life Judas-like His second War was against those Rebellious Traytors Eugenius and Arbogastus who had strangled the good Emperour Valentinian the second lying in his bed In the beginning of his battel against them the good Emperour Theodosius was very hardly put to it or bestead at the first But he had recourse to God by prayer prayer all the Night Jacob-like in which he fought magis Orando quam feriendo more by prayer then by any other armed power or Forces So that the Lord sent a mighty tempest of Wind which blew so vehemently in the Face of Eugenius his Army that their Darts were turned back by the violence of the Wind into their own Faces the Tyrant Eugenius fell down before Theodosius to beg pardon but was slain by the Souldiers at the Emperours Feer Thus judgement without mercy is for them that shewed none James 2.13 And â—rbogastus the Traytor the Author and Master of mischief being out of all hope of safety slew himself Thus evil shall hunt the violent man to overthrow him and bring him to destruction Psalm 140.11 the man that doth violence to the blood of any person shall flee to the pit let no man slay him Pro 28.17 For blood lies heavy upon the Murtherer
nor an exquisite Image or picture perfected in one day but with many Reiterated strokes cuts or carvings So the old Adam in us is not so soon slain Nor the new man so soon made up to perfection in us I have done with the substantials of devout Prayers Now as to the Circumstances of Voyce Gesture Place Time Formes of prayer and Order briefly 1. For Voyce I say publick prayer must be Vocal for the Minister is the mouth of the people Psalm 116.18 1 Cor. 4. But private prayer need not be so alwayes as we do see in the Examples of Moses and Hannah Yet the Voice is often used to very good purpose even in private prayers though not to advertise God of any thing or before to whom desires are manifest Yet to excite our Devotion as Austin and to consecrate our tongues to the praise of God to which purpose they were made Jam. 3.9 To lend our tongues to the holy Ghost in praising God and to restrain the motion of our wandring minds But in all our prayers let us be sure that our hearts do lead the way in our Vocal expressions and petitions least that be objected againstus as Esiay 29.19 Mat. 15.8 For God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit leads us in prayer to God Tertullian Non orat clamor sed pectoris intimus ardor c. 2. Avoid Battologie which is more for ostentation then intention of mind short prayers are most effectual if from the heart 3. Groans Sighs and Tears have their use Fletus Deus citius audit quam preces For the Gesture of the body in prayer this hath been very various in the prayers of holy and devout men Nor doth the Scripture confine us by any certain Rule all Gesture being sanctified hereunto For we finde some kneeling upon their Knees in prayer with Solomon and David and Christ St. Stephen St. Peter St. Paul 1 Kings 8.54 2 Chron. 6.13 Dan. 6.10 Luke 23.41 Acts 7.60 Acts 9.40 See Psalm 95.6 O come let us c. Falling prostrate upon their faces with Elijah and our Saviour Christ 1 Kings 18.42 Mat. 26.30 Standing upright as Christ and the penitent Publican as well as the proud Pharisee John 11.41 Luke 18.13 See Mark 11.25 Sitting with Elijah and David 1 Kings 19.4 2 Sam. 7.18 Lying on bed with old Jacob David Hezekiah and all sick persons confined to the Bed Psalm 6.6 2 Kings 20.2 3. Lifting up their eyes with Confidence in God as Christ did Matth. 14.19 Mark 7.34 John 11.41 Not daring to look up but rather casting them down with smiting upon the breast out of the serious sense of sinnes as the Publican did Luke 18.13 Spreading abroad their hands with Moses Solomon and those of Judah and Jerusalem Exod. 9.29 1 Kings 8.22 54. 2 Chron. 6.13 29. Esay 1.15 Walking in the field or in flight from Enemies as Isaac and David from Sauls fury and Martyrs from cruel and bloody persecutors Gen. 24.63 2 Sam. 15.31 32. Jehosaphat riding in his Chariot in a Battel 2 Chron. 18.31 Yet although there by not a set-Rule prescribed in Scripture for the Gesture Yet Right Reason will teach us to use such Grave and Reverend Gestures as may best expresse our fear of God and excite and suit with our affections in several cases as to lift up our Eyes in hope of Gods mercie and cast them down in bewailing our sinnes c. that our Bodies may conform with our Minds In publick Assemblies let us conjoin with the Church and in private prayers use such gestures as the zeal of our souls doth suggest Such Gestures Quos ardor animi imperat Being ever mindful of St. Augustines Rule That what things are not against Faith nor good Manners and have something in them conducing to better Life wheresoever we find them we do not only not disallow of them but do commend and imitate them August III. For Place for private prayers All places are warranted for private prayers John 4.21 1 Tim. 2.8 I will that men pray every where lifting up holy hands c. But that place is fittest that is freest from distraction farthest from suspition of hypocrysie For publick prayers before the Law the Patriarchs found out places where they built Altars c. which were for the convenience of the place or upon some special manifestation of God Gen 8.20 and 13.18 and 28.16 17 18. Under the Law the Tabernacle the Temple both for the Ark of the Covenant and a Type of the Messias 1 King 8.48 Dan. 6.10 11. Besides they had many Synagogues for prayer in the cities of the Levites Under the Gospel Religion is not bound to a place For our Saviour prayed in the wilderness Mount in the Temple and Synagogues Peter on the house top Paul on the sea shore The primitive Christians in the Cemeteries under better Emperours holy Houses till driven out by persecution which Decius and Dioclesian did demolish and destroy Then sumptuous Temples were raised in and after Constantines time by divers Emperours and Bishops c. True it is that in After-times divers superstitions crept in but these being purged and removed we may make use of the places as they did in the time of Constantine c. make use of Temples abused to Idolatry when the Idols were cast out and the Idolatry purged away And such places and Sumptuous Fabricks we now make use of for Order and Decency and Conveniency not for the holiness of the place per se sed tantum relative as it is imployed and used in the worship and service of God IV. For Time Non adsemper Times have turns for several business are occasional or ordinary We are not tyed to any one set hour for private prayers 1. It is not for us to err with the Euchytae the Euchites that would only pray but contemned all other Ordinances He that will do nothing else but pray as they did shall pray nothing at all to purpose They might as well conclude eating alway from that place 2 Sam. 9.10 where David said of Mephibosheth He shall cat c. as so to pray contiinually 2. Nor with the worlding that can find a time for all things but for Prayer and Devotions can spare no time at all For Prayers as they are 1. Occasional 2. Ordinary as daily Prayer like the morning and evening sacrifice of old 3. Or Extraordinary in extraordinary times of danger and distress c. And in such cases eminent men have prayed three times a day as did David Psal 55.17 and Daniel Dan. 6.10 However it is for us Non segnescere not to be dull and slothful and negligent in prayer The Ingress and Entrance of the morning our refreshings at our meals and the close of the evening do all invite us to be mindful of this duty of Prayer 5. And lastly Touching forms of Prayer you must still distinguish betwixt private and publick 1. In private prayer it is impossible for any form to answer
very apt to be misapprehended by some sinister Eares I am clearly for a Liturgie or form of Gods publick worship or Service as singularly useful to the Order Unity and Peace of the Church a great help to the weak both Ministers and others and a meanes to prevent many inconveniencies which will befall through the want of it as schism faction c. And in this I am sure I have all the Christian Churches in the World Greek and Latine Eastern and Western and that in the Primitive the first and best times on my side Jac. Armach Besides much Scripture Authority cited by Armach Neverthelesse my esteem of a Liturgie or form of Gods publick worship and service be as I have spoken Yet in answer to the Question propounded I would be alwayes understood with this Caution viz. That I would have none Rest or Rely upon any form of publick worship devised by men as all-sufficient either to the discharge of a Ministers duty or to the salvation of a particular Christians soul 1. For to speak first to the latter of these It is impossible for any particular form to reach all the necessities Corruptions Temptations wants Weaknesses Infirmities Defects and particular Occurrences incident to men There will ever be occasion to observe that Precept of our Saviour Mat. 6.6 Enter into thy closet c Christ himself made use of other prayers upon occasion He prayed all night and in several places Luke 6.12 Let our Addresses to God be secret and private for secret sins and sorrows of soul and God that doth hear in secret will reward us openly Mat. 6.6 ☞ In a word Let not a publick form exclude or extinguish our private Devotions nor let our private Devotions justle out the publick Form causing us to neglect or contemn it as Fanaticks do Let both go hand in hand frequent the publick Form devoutly and use private prayers seriously and be we thankful to God for his good Spirit that doth assist us with Grace to make use of both as helps to the heavenly Jerusalem 2 As for the former touching the discharge of a Ministers duty if that be not sufficiently done by this Answ I blush to hear any Minister talk so nor did I ever think him fit for the Ministry that did so Publick forms are to be used for Order Unity c. but this is not all not col Ha. Adam of the man or Minister ☞ For besides this we have a word not to be dispensed with Ezek. 3.17 Hear the word at my mouth c. A great Command John 21.13 16 17. Feed my sheep serious advice trebled 1 Cor. 8.16 Wo unto me c. A severe aprrehension 2 Tim. 4.1 2. I charge ye c. A dreadful Charge it is to omit all other places that enforce this I could never think that these and such as these places could ever be answer'd with the bare observation of any Form of Gods publick worship divine Service or Administration Ap. If any of my own profession dare appear before the great Tribunal at that great and terrible Day of the Lord upon this account I must professe to you all I dare not so appear nor durst I ever be so presumptuous The good Lord pardon our defects and strengthen us to his own work for who is sufficient for these things 2 Cor. 3.16 Thus if the Agent or Preacher be too dull in his place 3. Now this Reproof is against such Preachers as are diverted to a wrong way of winning souls which is when Ministers think to prevaile by rigour storms and continual Thunder rather then Lenity the still voyce when God appeared to Elijah 1 King 19.11 to 29. it was not in the whirl-wind nor earthquake nor Fire which yet were useful for preparation paration c. but in the still voyce which gave Gods direction for the anointing of Hazael Jehu and Elisha to revenge Gods Quarrel against Idolatry and to rectifie things so far amisse But though this still voyce be for the most part the most prevalent and this mild way of winning Souls be most usual and useful Yet this must not exclude the sharpnesse and severity of a Preacher upon just occasion there is a time and place for Boanerges Mar. 3.17 to Thunder and the Apostles Rod 1 Cor. 4.21 is as to Children better then Bread in some cases Or a Barnabas to comfort the Prophets did so of old they spared no persons no crimes Eze. 21.25 You prophane And our Saviour took his time to tell the Jewes that they were of their Father the Devil John 8.44 and the Apostle calls them foolish Galatians when they were so soon bewitched not to obey the Truth c. Gal. 3.1 Ap. These things are useful to prepare the way of the Lord the terrours of Mount Sinai prepared them to receive the Law and the wind c. at Horeb the Prophet for the still Voyce 1 Kin. 19.11 and the Law is our School-master to bring us to Christ Gal. 3.24 25. Obstinate Offendors must have answerable Rebukes men are of different tempers some like Nettles must be handled hard others like bryers gently But yet as the Lord in Judgment doth remember mercy so must Love be mixt with all this But then these preparations being thus made the still Voyce behind us gives us the encouragement Esay 30.21 saying This is the way walk in it c. Lenit as apostolici spiritus obsecrationibus magis agit quam rigidis jussis Paraeus Gasp Olevianus Haec ratio docendi mazime convenit Ministris Dei ne pro imperio dictatorie rigide postulent quod praecipient lenitate precibus facilius obtinent ab Auditoribus 1. Apostolical Lenity doth act more by kind Intreaties then by rigid Commands and Ministers that teach thus do not so much imperiously and magisterially dictate as ministerially and friendly Request by which they do soonest gain upon their Hearers Paroeus Olevianus Acts Monum Fox Vol. 3. p. 146. It is Recorded that there was such an austere gravity and severity imprinted in the Countenance and discourse of that Renowned Martyr Mr. Hooper Bishop of Worcester and Gloucester even to the terrour of the Spectators that it was sometimes wished that it might have been a little more popular and familiar then let Lenity and Gravity be mixt to win the Souls of all ☞ And a Teacher must take heed of being quarrelsom for trifles too much seeking himself and the like and must so behave himself that he may say truly with the Apostle 2 Cor. 12.13 14. I seek not yours but you and the people may assent thereunto having nothing to say to the contrary and then they are like to be successeful Thus much for the Reproof of the Agents or Teachers when they are either too dull or diverted amisse 2. The next Branch of this use of Reproof is against all such Patients or Hearers as are either too hard or disaffected 1. They are hard that will admit no
swasions to prevail with them Durum est quod non cedit sed recist Tactui◠Mat. Mart. VVhen men harden their hearts and stiffen their necks and strengthen their Faces like the Flint the Adamant the Anvil or the nether-Milstone as with Iron-sinews and brows of Brasse Esay 48.4 See Zach. 7.12 Job 41.24 like the Leviathan And thus did Pharaoh Exod. 7.14 against all Plagues and Judgements Zedekiah 2 Chron. 36.13 against all Councels for his safety The Jewes Jer. 7.26 Acts 7.51 and all impenitent persons Rom. 2.5 who after their hardnesse and impenitent hearts treasure up wrath c. and this hardnesse is accompanied with unbelief Mark 16.14 Impenitency Rom. 2.5 Wilful ignorance and blindnesse of understanding Ephes 4.18 19. When men shut their Eyes against the Light and are resolutely and obstinately bent to persist in evil doings as Jer. 44.15 c. Such hard ware and work have Ministers to deal with ☞ And is it not a marvellous mercy of God to make his Messengers as hard as Resolute in the discharge of their duty and pursuance of that which is good as the people are in evil For thus saith the Lord to the Prophets I have made you as a defenced City as an Iron-pillar and brazen walls Jer. 1.17 18. and your Faces strong against their Faces even as an Adamant harder then Flint against their wickednesse Ezek. 3.7 8 9. Waiting when they will return to the Prophets c. for they must not return to the people ☞ This is a great evil and the Note of an ignoble Spirit to be inexorable to the Intreaties of God for their God waites and knocks and bids us open And we refuse all But mark the issue 2 Chron. 13.15 16. 2. The next to be Reproved are such as are disaffected when Councel is faithfully prepared tenderly delivered and fitly applyed for the peoples good Many make it their work to pick quarrels either at the Message or the Messenger the matter or manner of delivery c. it s easie to find fault This disaffection hinders many of the good they might receive Thus did Johanan and the proud men discredit the Prophet and his Prophesie Jer. 43.44 I doubt many Preachers and Hearers neglect this but let it not be so with us let good affections be answered with the like and good counsel with obedience I have shewed you a Preachers 1. Labour which is endless And 2. Love which is unutterable which Love I have cleared by the example of the Apostle who 1. did insinuate upon King Agrippa 2. And became all things to all men 3. Did beseech as an Ambassador 4. And did behave himself as a Nursing mother to them in twelve respects Solomon the Ecclesiastes or the Preacher The Prophet Isaiah The Lord himself to them of old And The Lord Jesus to his flock Reas To these I added Arguments in respects of 1. God whose Glory is thus best advanced 2. Our selves to whom it is our credit and profit 3. Others to whom it is the best good And 4. The means used which this way are most like to succeed Uses are of 1. Reproof to Ministers if too dull or diverted And 2. To Hearers if too hard or disaffected to good Counsel Use 2. Informs us if souls are so precious how vain then are they who set souls at so low a rate as many Ministers and people do their own and the souls of others as if they were of no value Ministers by neglect or ambition to rise or eagerness after many things c. set aside this main thing of gaining souls to God And people scarce care upon what account they loose their souls if Honour or Profit how unjustly soever gotten do but invite them thereunto Good God! How many men of latey ears have hazarded themselves dangerously upon this rock How great is the grief if the Fishers c. can catch nothing c. much more if their industry only gain injury Ap. Yet this is the case of many Fishers of men And how foolish are they that can prize Liberty Recovery or Dignity c. procured and conferred by men and yet do undervalue these glorious Gospel-proffers for their souls health Use 3. Exhorts Prize your Pastors affections and add to them by your prayers Use 4. Of Consolation Where this concurrence is how good is it This harmony of affection is happy and successful You have heard of the Preachers labour and Love The peoples Duty and Excellency remains to be spoken of I do now descend to the third particular viz. The peoples duty This duty of the people is in relation to the Preachers work For a Receiver presumes a Giver Where nothing is given nothing can be received The Earth gapes still if the clouds be dry so that in this description of the peoples duty you have four particulars 1. A Giver 2. A Receiver 3. A Walk And 4. The manner and end of Walking I. Ministers are the Givers For you received of us saith the Apostle The Priests lips preserve knowledge Mal. 2.7 The tongue of the learned gives a word in season c. Isa 50.4 We must give warning Counsel Comfort c. as need is Ap. When all are Givers they give nothing because there are no Receivers yet our brain-sick Fanaticks fancy such a thing Every one is a Teacher and thinks he knows more then enough no need of receiving they are so full already But I leave these to their Fancies and to their windy fulness II. If we must give you must receive If our Doctrine drop down like dew or rain You as the earth the tender herbs and the grown grass must receive it If we be as Jakeh you must be as Agur Prov. 30 1. If we as Fountains or Springs of Water poure out you must be as the fruitful valleys which receive benefit by the same If God by us gives Doctrines to mollifie and fructifie your hard and barren souls it is not for you to remain like the rock the dry desert and barren wilderness no way bettered by the influence of heaven If God by us set up a light as a Candle upon a Candle-stick to give light to all that be in the house it is for you to receive it and not to wink against but to walk in the light as Children of the light till you received the inheritance of the Saints in light These things premised yield us this Result Doct. Giving and receiving are relalative and mutual actions which reflect upon each other Se ponunt tollunt invicem And Christians must take great care in both You need no proof of this for God is the great Giver and all we are Receivers All else are under him as stars Reas And for Reasons for this consider the 1. Giver 2. End 3. Gift and 4. Danger 1. Giver Because God by himself his Messengers and Means gives much he is indefatigable inexhaustible Quest Is it not a great affront and indignity to the Majesty on high to
whether they be companions or temptations which do invite him to a contrary course of practise The words of the wise remain with him as nails fastened in the building Eccles 12.11 To hold him stedfast from swarving upon any occasion Thus much be spoken of this first particular viz. The removal or the pruning off and weeding out such superstuities as hinder these plants 2. The next thing to be done is to direct you to some such means and helps as may further the proficiency the growth and flourishing of these plants in the garden of God If you enquire how that may be done I answer By gaining and making good use of these things The Spirit of God the Vine-dressers pains the means and opportunities exercise and good society all which do much conduce hereto Make sure of a principle of life in these plants without which there can be no growth each plant must have a life in it each man a soul and each soul must have the spirit of God in it else all are dead and nothing can be expected from them This Spirit of God is a principle of life gain this Things grow and flourish according to the strength of life in them And as the Soul makes the body strong and active so doth the Spirit of God make our souls 2 Cor. 3.17 18. Where the spirit of the Lord is there is liberty from the burdens and pressures which hinder proficiency viz. the Law in the curse of it and sin in the power of it c. But not at all to vice and licentiousness This Spirit is of such efficacy that it doth transform them that have it into the same likeness or likeness of Christ and of his Spirit that as silver set against the Sun becomes radiant and sendeth forth beams And Moses face shone by conversing with God Exod 34.30 So will it be here Here will be light and lustre a progress from grace to grace and from glory to glory 2 Cor. 3.18 I. This Spirit insuseth life into every part and power of the Soul And as the Soul is in every part the blood is transmitted into every vein and sap into every branch Ap. So this Spirit doth immit and put in life and vigour and sap into every limme and branch and so makes the Tree to live this layes a good foundation and reareth the house which before was not this Spirit of God doth thus begin this work And as this Spirit of God thus infuseth life and layes the foundation c. and begins these trees and buildings so II. It supplies these trees with necessaries and makes each tree to flourish and increase in stature and fruitfulness It furnisheth the house also being built and becautifies every room Else when would this plant and house be useful all would be but empty naked and bare without this Addition But this Spirit puts on new Habits and Qualities in a person which answers the most exquisite Beauty of the choisest plants and the richest Furniture of most sumptuous Buildings III. This Spirit giveth power to the soul to make use of all it hath the Tree in Winter and the man asleep have habits but not the use of them and an unskilful man may have an instrument of Musick or for work but cannot use it so is it with him that wants the Spirit of God He hath a Soul and Body the powers of the one and parts of the other He may be a man of great Abilities for Learning Memory Elocution and other natural and acquired Excelcies but he can make use of none of all these to any purpose but to his owne ruine and destruction till he be indued with this life from above this good Spirit whilest he that hath it hath knowledge and power to make use of all to the best Ends and purposes IV. This Spirit giveth Essicacy to all the means of growth and proficiency a man may use industry about his plants but he cannot give Efficacy nor impart the desired Effect This makes the Word to be a word of grace to us which is able to build us up and to give us an Inheritance among them that are sanctified Acts 20.32 And it enliveneth our prayers with sighs groans which do pierce the Heavens and enter into the Eares of the Lord Almighty Quest Now if you enquire further how this Spirit may be gotten and obtained and being gotten how it may be kept continued withus I answer 1. Wait. 2. Pray 3. Obey 1. Wait for the Spirit of God in the preaching of the Word Mark that Acts 10.44 While Peter yet spake preaching the Word the holy Ghost fell on all the hearers to their conversion salvation This was an happy Sermon and they were happy Hearers Who knows when the Spirit of God like that good Angel John 5. will descend and so trouble or work upon these Water of his Word as to make it alike effectual to heal our Souls to convert cure comfort and strengthem us Those persons Gal. 3.2 5. Received the Spirit by the hearing of Faith preached 2. Pray for the Spirit If we once have but a tast of the Spirit we shall desire and pray for more for a greater measure of it then we had before as Solomon did for Wisdom 1 Kings 3.5 9. He prayes for an understanding or hearing heart to discern between good and bad in Judgement Mark this that wisdom encreaseth by hearing A hearing Heart is very like to become a wise and underderstanding heart and as Elisha did for Elijah's Spirit 2 Kings 2.9 He prayes for a double portion of Elijah's Spirit and you know how they sped for both Solomon and Elisha had their desire to the full their prayers granted with interest Prayer opens Gods Cabinet for thy self thy Friends and others To close this particular mark the practise precept promises and Comparisons used by our Saviour Luke 11.1 to 14. He himself prayes v. 1. Neverthelesse that he was so good so excellent that all fulness of the Spirit yea of the Godhead dwelt in him Col. 1.19 c. He teacheth his Disciples how to pray and prescribes them a Form of prayer to help them in the Duty v. 2.3 4. He presseth importunity in prayer by the comparison of the importunate Friend for Bread at Midnight who obtained because of his importunity v. 5 7 7 8. He promiseth successe to importunate Suitors v. 9 10 13. To the former comparison of the importunate Friend he now addeth another comparison from the natural affection of Parents to their Children v. 11.12 13. which he applyeth with a gracious promise in the end In both which Comparisons there is a strong Argument from the worser to the better from the weaker to the stronger For if the unwilling Friend will give for importunities sake And if Parents that are often wicked as well as weak and poor will give good gifts to their Children How much more will God who is so willing Esay 65.24 who is so great so good
will bring him to an untimely End in despight of all his Friend and indeed none must or can hinder it ☞ Annotations upon this miraculous support to the Emperour from above the Poet Claudiam wrote those Verses though no Christian O Nimium dilecte Deo cui Militat Aether Et conjourati veniunt ad clasfica venti Englished thus O Gods belov'd whom power Aereal And winds come arm'd to help when thou dost call Sure thou art much belov'd of God to whom the ayr and winds bring ayd against thine Enemies or come in with ayd c. These Verses are variously cited by several Authors See August de civit Dei l. 5. c. 26. with L. vives Comment Alsted Theol. Cat. pag. 732. Simps Hist. Cent. 4. p. 67. Ap. In the end of these before-named and their violent deaths Observe what may be expected by such but the usual End of Traytors Tyrants and Vsurpers and what mercy should be shewed unto them more then to those Husbandmen who conspired together saying This is the Heir come let us kill him and let us seize on his Inheritance that shall be ours and thereby we shall be rich Mat. 21.33 Mark 12.1 Luke 20.9 But how long did they hold and enjoy the Inheritance and what was the end and final event of this Conspiracy c. the Lord of the Vineyard came ere long and miserably destroyed those wicked men and did let out his Vineyard to others This must be the End of wicked and Blood-guilty men Have we had none such in this Nation within these twenty Years and could they think that it was so often written in vain that the spoylers of others must be spoyled themselves Esay 33.1 Eze. 39.10 Habak 2.8 and they that take the Sword in unjust Quarrels and wit hout a just Calling according to the Ordinance of God shall perish with the Sword saith our Saviour Mat. 26.52 yet Peter drew his Sword in a very good Cause one would think Causes of War had need to be well examined before Men fight spoyl and kill else there will be a retaliation of such things Jer. 25.14 God will Recompence men herein and with what measure men meet to others it shall be measured to them again Mat. 7.2 For he that leadeth into captivity shall go into captivity or be led by others he that killeth with the Sword must be killed with the Sword In the mean time here is work for the prayers the patience and the Faith of the Saints Rev. 13.10 ☞ These things may encourage us to be unwearied in prayer For faith patience and prayers work wonderfully still as in former Ages on the Churches behalf and have we not lately had experience of it For do we not think that prayers had not the most powerful Efficacy in the great Alteration who God in much mercy hath made in our Land in May last An. Dom. 1660. Yea and that besides and beyond any other military Force in reducing the King Charles the Second so many Years banished and the Ancient Government of the Kingdom so long and so miserably oppressed and spoiled by cruel and wicked Usurpers and that contrary to the cursed intentions of so many and beyond the very hopes and expectations of all men in so strange a way Quest And why did God do this but to verifie and justifie his manifold promises to Kingdomes and Nations in that case so frequently Sol. All which you may sum up in that short Sentence of the Psalmist Psa 34.6 with the variation of one word This poor Nation cryed and the Lord heard and saved or delivered us out of all our troubles Sit Deo Gloria Thus you have had the Uses of Reproof to sundry persons and of Exhortation with divers Motives to perswade us thereto To these I shall subjoyn some Advertisements and Directions concerning Prayer and so conclude this Subject and close up this Text. I. You know what prayer is viz. A making known of our Requests to God in every thing by Supplication c. conjoyn'd with Thanksgiving Phil. 4.6 And this may be done Mentally or Vocally by Ejaculatory Expressions or studied Petitions upon a sudden or at a set-time privately or publickly as the present necessity occasion or opportunity of the Affair doth require and will permit II. Who must pray I answer All persons out of duty to God the Great Creator and bountifull Benefactor of all things of men in a special manner Psalm 8. Acts 14.17 Hypocrites within and Infidels without the bosome of the Church all may and must pray thus out of duty and sometimes they may perform it successefully as Ahab 1 Kings 21.27 Those Marriners in a storm Jonah 1.5 though Heathens and the Ninevites Jonah 3.8 But the Elect of God pray only effectually and to purpose and of these all that are truly godly do in a most special manner apply themselves to this Duty and that because he best knows that this is a Service due to the Lord who is Paramount the chief Lord from whom we hold all things he is acquainted with the duty and receives the Spirit of Adoption to help him therein Rom. 8. And he is qualified for it both in his person and Graces 1. In his person he is not in the state trade and bondage of sin for God hears not such Joh. 9. But he is Righteous c. and to such is the promise made Psalm 34.15 2. In Graces and that in his Understanding Will and Affections In the understanding with knowledge faith to believe that God is and that he is a Rewarder c. Heb. 11.6 that our persons are accepted through Christ and that out Suits are welcome to God through him In the will and affections with a right posture upon the right Object viz. God not upon sin Psalm 101.3 For if we regard iniquity in our hearts he will not hear us Psalm 66.18 Sincerity desiring Bonum sub Ratione Boni Grace because it is Grace to such is that Promise Psalm 145.18 Zeal must be in our will and affections and that in a right proportion This Sacrifice must have some Fire such prayers are effectual James 5. Not if cold or dead These and all such persons so qualified of whatsoever sex age state or condition c. may and must pray privately according to their owne proper station place and Imployment c. But for publick prayers in Church they only must perform them which are lawfully and publickly called to Church-Employment as Timothy was by Paul c. Act. 6.4 1 Tim. 2.1 2. Thus there may be an intrusion upon publick work whether prayer or preaching or administring the Sacraments c. The publick Minister is the mouth of the people to God in prayer of God to the people in preaching III. To whom must we pray Answ To God He only is to be worshipped with our holy prayers Deut. 6.13 Mat. 4.10 This is an Homage only due to him God claimes it as his peculiar prerorative
Psalm 50.15 And the Church acknowledgeth it her dutie to perform it Psalm 65.1 2. Praise waiteth for thee O Lord and unto thee c. O thou that hearest prayer unto thee shall all flesh come Or to all or any one person in the Trinitie that holy Hymn Esa 6.3 Vulgo or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is directed to the three Persons of the Trinitie to them all as may appear from John 12.41 Acts 28.26 27. Mat. 28.19 Revel 1.4 5. Or to any one Person viz. To the Father Dan. 9. To the Son Psalm 45.7 Col. 3.17 To the Holy Ghost 2 Cor. 13.14 The worship of Christ was commanded by the Father Heb. 1.6 and practised by many viz. the Centurion the Lepers the Blind-men St. Steven and he Revel 22.20 It is safe to pray to one person ss Thin Inclusive not Exclusive of the Rest IV. By whom or by What means may we make addresse to God Answ Only by Christ the Son of God He is the only Mediator and in him will the Father be honoured Some have many Lords many Mediators viz. Saints Angels but where doth God give them Commission to be Masters of Requests for him But to the Church there is one Son one Name one Altar one High Priest in whose Hand alone they offer up all V. Vouching the End of our praying Observe it is not to acquaint him with what he knows not or to mind him of any thing forgotten Or to move him to any mercie as if he were backward thereto as if we could prevent him in forwardnesse for the Creatures good But it is to acknowledge out dependencie and his Soveraigntie and to make a way or thankfulnesse and a holy and right use of mercies when received for if God should bestow upon us Non Petita we should easily ascribe them to our selves or to chance Alsted Th. Cat. p. 726. VI. For what things must we pray Answ 1. Not for every thing For every thing will no more bear a Prayer then every stream a ship or every back a weighty burden But prayer may and must be made for all things comprehended in the Lords Prayer there 's their Rule For whatsoever makes for the glory of God and for our own salvation and for all the means conducing thereunto and only for such things for spiritual good things without condion and for temporal with the condition if God will and that it be for our good as that Leopard did Mat. 8.2 if thou wilt For you must note that all the things we pray for must be warranted under some precept or promise in general though not expresly and be of some weight or importance either in it self or by circumstance But we must never pray far any unwarrrntable or any wicked thing as Gamesters and Thieves c. do such prayers are abominable Alsted Theol. Cat. p. 745 735. Dr. Harris p. 142 VII Quest For whom must we pray Ans For all men especially the Elect. 1. All men are our Neighbours whom we ought to love as our selves 2. But the Elect are our brethren fellow members of the same mystical body and one body with us in Christ Jesus In that prayer John 17.11 22 23. Christ prays for it and the Apostle affirms it Rom. 12.5 1 Cor. 12.12 13. Therefore we must have chief or special respect to them For Charity begins at home Thus we must pray for them in the first place Me must pray for men of all orders ranks and degrees whatsoever high or low rich or poor one with another For Infidels Hereticks excâ—mmunicated persons Enemies and Persecutors All Relations are to pray for each other mutually 1. Ministers for the whole Church and specially for the people committed to their charge Ephes 2.16 to 20. and 3.14 to 20. And the people for their Ministers as the Church did for St. Peter in prison Acts 12.5 2. Magistrates for their Subjects as David did 2 Chron. 29.18 yea though they be rebellious as Moses did Exod. 32.11 And Subjects for their Magistrates as Psal 20. 3. Husbands for their wives as Isaac did Gen. 25.21 And wives for their husbands 4. Parents for their Children and Children for their Parents 5. Masters for their Servants and Servants for their Masters 6. Generally we must pray one for another Jam. 5.16 ☞ By mutual prayers we may prevail more for the greatest good one of another then we can effect by any other means whatsoever Quest Now if it be asked Whether it be lawful to pray against others Answ I answer Prayers of this nature are of two sorts viz. 1. Quaerela 2. Imprecatio Complaints or Imprecations 1. Complaints of the Saints to God now these are then when in their prayers to God they do mention the multitude Malice the Cruelties Injuries and Insultations of enemies over them as Hezekiah did when so railed upon 2 Kings 19.10 14 to 20. The desertion of friends as it befel David The greatness of the Afflictions and their own infirmity and inability to bear and withstand them ☞ Of these the Psalms the Lamentations of Jeremiah and of most of the Prophets are full of examples Ap. These are very lawful and out of question very good because God only can restrain repel subdue or convert or change the minds of such enemies 2. But as for the Imprecations of the Saints which are made only against Gods and the Churches implacable Enemies and which are indeed but Prophetical Denunciations by which the judgements and punishments which shall befall such enemies are evidently and clearly foretold if they do not repent Such as these are usual in Scripture and the form of them is by Maledictions and Curses upon such enemies as it is manifest in them every where Ap. And these are or may by lawful but with these conditions 1. Imprecations must be only against such as God hath cursed and that are his Enemies 2. It must be in the cause behalf and for the sake of God and not from any private hatred and desire of revenge 3. It must be with the condition that they are incurable and past healing or amendment 4. Neither may we rejoyce at the destruction of them simply considered as men but at the vindication of the glory of God and deliverance of his Church from destruction ☞ As for the Requests of Moses and Paul against themselves for others sake Exod. 32.3 Rom. 9.3 You must note That those Prayers are not to be understood simply and absolutely but conditionally if it might be with Gods good pleasure And each of those Wishes or Requests did spring from no common but from a most excellent faith acting by a singular extraordinary and incomparable Charity and is not therefore to be drawn into common example VIII How should we pray and what are the things requisite to religious prayers I answer 1. Frequenter frequent and often The many Precepts and Promises of God to and for this do prove it sufficiently And the continual meditation upon Gods promises especially such