vse of all may bee referred to two heads I. To let vs see why carnall men for we will begin with them are not heard in their prayers It is not possible they should That a man may bee heard at any time these six things must ordinarily concurre I. He must speake II. To some III. His words must bee intelligible IV. His voyce must be audible V. The meane betweene the speaker and the hearer must be indifferent VI. And lastly the hearer must set himselfe to heare as well as the speaker doth to speake These doe not concurre spiritually no not one of them can bee found in the praiers of carnall men I. They speake not For though their lips walke and their mouthes vtter many words yet are none of them true words of praier Because they doe not expresse that spiritual feeling and gracious affection of the heart which is required II. Those superficiall and liuelesse words which they vtter are not spoken to God Because eyther they know him not at all and so make an idoll of him or rather an idoll like him Or knowing how he is reuealed in the Word they cannot apply him to themselues as their God and Father in Christ and otherwise hee is not the obiect of prayer III. Their words are not intelligible Because 1. Either they come not neere themselues and their owne estate as confessing sinne they lay not theirs open desiring mercies they conceiue either not at all or not aright of their owne wants c 2. Or if they doe in termes yet carelesly or sensually in a word neuer ayming at the right ends of any thing IV. Their voyce is not audible wanting the proiectiue power of Faith and Zeale to send it into the Lords eares V. The meane betweene the Lord and a carnall man is not indifferent For looke how wide the East is frō the West so far are they separated yea further For the Lord is infinitely displeased with him VI. Lastly the Lord doth not set himselfe to heare nay hee turneth away his eare and hee will not heare As hee saith by Isaiah h Esa 1.15 When you shall stretch out your hands I will hide mine eyes from you and though you make many praiers I will not heare Vse 2 II. The other vse of this discourse is to teach vs how to pray Touching which these sixe things are to be considered I. He that would pray must be regenerate Otherwise he hath no accesse to God nor abilitie to call vpon God neither shall he finde acceptance with God II. Labour for an order and method Of which something hath beene spoken before III. For matter we must daily take a suruay of our estate For our confession must bee exercised about either those things wherein the Lord is good vnto vs or about those euils wherinto we haue fallē or whereunto wee are subiect c. And this suruey must bee by the helpe of Conscience IV. For words and termes wee must search the Scriptures and reade the Formes of Prayer set forth to the same purpose And referre them to their proper heads As for example Concerning God in himselfe we finde him thus set forth 1. God i Rom. 16.27 onely wise 2. God k Act. 15.8 which knoweth the harts 3. Whose is euery beast of the forrest l Ps 50.10 and the cattell vpon a thousand hills 4. From whom m Iam. 1.17 commeth euery good gift and euery perfect gift 5. Who onely hath immortality n 1. Tim. 6.16 dwelling in the light which no man can approach vnto which no man hath seene nor can see c. Concerning what he is vnto vs in Christ he is said to be 1. Mercifull and Gracious o Exod. 34.6 long-suffering and abundant in goodnesse and truth keeping mercy for thousands c. 2. The God of peace p Rom. 16.20 3. The God of our Lord Iesus Christ q Ephe. 1.17 the Father of glory 4. The Father of our Lord Iesus r 2. Cor. 1.3.4 Christ the Father of mercies and the God of all comforts who comforteth vs in all our tribulation 5. God euen our Father ſ 2. The. 2.16 which hath loued vs and hath giuen vs euerlasting consolation and good hope through grace c. Concerning sins they are contained in the Decalogue or tenne Commandements except those against the Euangelicall commandement Repent and beleeue the Gospell and are laid open euery-where in the Scriptures And especially we may finde a multitude of them heaped vp together by inductions in these places Psal 15. 1. Cor. 6.9 Gal. 5.19.20.21 Ephes 4.25.26.27.28.29.30.31 Coloss 3.5.8.9 Iam. 3.14 Reu. 22.15 All which or any to know how they concerne vs we must lay them to our liues For the guilt of sinne wee are taught to confesse 1. That we are wretched t Rom. 7.14 2. Yea wretched u Reuel 3.17 and miserable poore blind and naked 3. O my God * Esra 9.6 I am ashamed and blush to lift vp my face to thee my God for our iniquities are increased ouer our head and our guiltinesse is growne vppe vnto the heauens c. For the punishment 1. Thou our God x Esra 9.13 hast punished vs lesse then our iniquities deserue 2. It is of the Lords mercies that we are not consumed y Lam. 3. because his compassions faile not 3. The wages z Rom. 6.23 of our sinnes is death c. For pardon 1. Hide thy face from my sinnes a Ps 51.9 and blot out all mine iniquities 2. That he would blot out b Esa 44.22 as a thicke cloud our transgressions and as a cloud our sinnes To goe ouer euery head and at large were too much for so small a Treatise V. We must digest these termes into the order and forme propounded to our selues VI. Then the Spirit putting into them the life of faith maketh a prayer A Three-fold Analysis of the Lords Prayer A three-fold Analysis of the Lords Prayer HAuing Finished this short discourse because the Lords Prayer is both the complete treasury as likewise the absolute patterne of prayer I haue annexed this three-fold Analysis following And First This is common to them all That the prayer consisteth of I. A Preface II. The body of Prayer III. The Conclusion The Preface is contained in these words Our Father which art in Heauen Wherein is prefixed the Obiect of Prayer God described by that which he is I. Relatiuely II. Simply Relatiuely to his Church apprehended in generall Father and applyed particularly Our Simply in himselfe Iehouah that keepeth mercy and couenant and El-shaddai God all-sufficient both being inferred by that hee is said to be in Heauen In the body of the prayer are laid downe I. The Petitions the speciall obiects of our affections II. The Reasons The speciall obiects of our Faith Not the reasons simply but that which may be conceiued of God in them For onely God is faiths obiect And these reasons are three
THE CHARIOT and Horsemen of ISRAEL A Discourse of Prayer shewing what it is as also the meanes to attaine to the practise of it AN EXERCISE SO RARE in the world and yet so requisite as few vse it aright and none may omit it By HENRY LANGLEY Minister of the Word of God at Treswell in the County of Nottingham IAM 4.2,3 Ye fight and warre yet ye haue not because ye aske not Yee aske and receiue not because yee aske amisse AT LONDON Imprinted by Felix Kyngston for Edmund Weauer 1616. TO THE RIGHT HONORABLE EDMVND Lord SHEFFEILD Knight of the most Noble Order of the Garter Lord President of his Maiesties learned Counsell established in the North and Lord Lieutenant there Grace and Peace in Iesus Christ THere be two points Right Honourable as witnesseth that worthie Oratour a Cic. Offic. lib. 2. to bee obserued in committing things to publique view That they bee not satis nota sufficiētly knowne before and that they bee Cognitione digna worthie to bee knowne If the first they are tedious If not the second they are odious If either idle at the least if not naught If both both idle and naught I hope this little Treatise need feare iust exception on neither part Many I confesse haue written on this Subiect and iustly may it bee asked what I haue found which in their learned labours hath not alreadie been brought to light yet dare I professe that this small Tractate absit inuidia verbo will affoord vnto the illiterate some things for manner at the least if not likewise for matter worth the reading And for Prayer The nature of it is high it being a peculiar fruite of the Spirit the Immunities great the power wonderfull and the profit incomparable As did not this succeeding discourse shew it I could discouer at large In a word It is the Chariot and Horsemen of Israel Why want wee necessaries for soule and body seeing the earth is the Lords yea the Heauens and the Heauen of Heauens and our God is abundant in goodnesse and truth Wee pray not Why are we with Ephraim in crosses as a cake vnturned b Hos 7.8 We pray not Why are the Heauens as brasse and the earth as yron Why is there such decay frō yeere to yeere in our stocke and complaining in our streetes We pray not For could the carnall man pray and did the man already regenerate vse this dutie as hee ought mercies would be more plentifull iudgements not so vsuall and the rod of the wicked would not bee suffered to lie so long vpon the lot of the righteous Requisite is it therefore and of speciall consequence that wee learne this great lesson taught so carefully of Iohn to his disciples and begged so instantly of Christ by his dis◅ples I meane How to pray The Doctrine is here handled the which out of my thankfull remembrance of the many fauours receiued from your Lordship for my quiet libertie in my Ministrie and preferment as also in respect of the reuerend opinion which the Church of God hath a long time and I hope shall haue occasion to doe no lesse vnto the end conceiued of your Lordshippes Christian affection towards God and godlinesse I do humbly dedicate vnto your Honour Now the God of peace c Heb. 13.20,21 that brought againe from the dead our Lord Iesus the great Shepheard of the sheepe through the blood of the euerlasting couenant make you perfect in euery good worke to doe his will working in you that which is well-pleasing in his sight through Iesus Christ to whom be glorie for euer and euer Amen Your Honours in the Lord most humbly HENRY LANGLEY The particulars of this Discourse CHAP. I. I. The definition shewing what prayer is II. The Notation whence the terme is fetched in Hebrew III. The Genus of Prayer viz. Inuocation and what Prayer hath in commō with the other kinds of Inuocation the which are An Oath A Vow IV. What it chalengeth to it self in speciall noted here handled after in the doctrine of the forme more at large V. How God is our Father considered as the Obiect of Prayer CHAP. II. The Causes of Prayer or the things whereby Prayer commeth to be that which it is And they are foure I. The Efficient and therein 1. The maine efficient and that in respect of both the Forme of prayer Matter of prayer Where is handled the state of Adoption in which euery one that prayeth is of necessitie to stand because otherwise God becommeth not fit to bee prayed to Man fit to pray nor the things wee want fit to bee prayed for 2. The Motiues working from Within Without 3. The meanes of performance and they such as doe Fit vs before Serue in performance Further. II. The Matter whereon our prayers are made and of praying or of exhibiting our prayers to God III. The Forme the soule of prayer ministring life vnto it And therein is considered Faiths two-fold worke 1. The one whereby wee are assured that the promises as they are true in Christ so doe they concerne vs. 2. And wee shall haue these requests put vp according to his will IV. The Ends or wherefore wee doe pray and they are considered 1. Either simplie 2. Or in respect of God the father Christ The holy Ghost The Word Our selues Prayer The things our prayers doe concerne CHAP. III. The Effects of prayer considered in regard of 1. God 2. The things aimed at 3. Our selues CHAP. IV. The Subiect of Prayer and that I. Receiuing the which is Mentall Verball Locall II. Whereabout Prayer is exercised consisting in Things Persons Where is handled For whom we are to pray Through whom we are to pray To whom we are to pray And there withall is shewed how we are 1. To conceiue of God in prayer 2. To direct our prayers to him CHAP. V. The Adiuncts of Prayer considered I. Simply II. In respect of these foure things viz. The person praying The Ends of praier The Subiect The Time CHAP. VI. The distribution of Prayer into I. The parts the which are Confession Petition Thankesgiuing II. The kinds considered in respect of the Effects of Prayer Subiect of Prayer Obiect of Prayer THE CHARIOT and Horsemen of ISRAEL The Preface MAster say the Disciples to our Sauiour teach vs to pray a Luke 11.1 as Iohn also taught his Disciples Whence it appeareth that though the Holy Ghost be our schoolemaster teaching vs what to pray as we should yet for the guiding our desires in things warrantable expressing our mindes in fitting termes and the cōtriuing our matter in order and forme In a word for the doctrine of prayer we may and should bee helped wherein wee are defectiue by ordinarie meanes I haue therefore aduentured vpon it A Subiect as worthie to bee well knowne so no lesse weightie to be throughly handled My purpose is not to enter into any large discourse but summarily to runne ouer these sixe heads following namely
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
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
The particulars of this discourse The 1. Definition 2. Causes 3. Effects 4. Subiects 5. Adiuncts 6. Distribution of Prayer CHAP. I. The definition of prayer The Definition of prayer Prayer is a calling vpon the name of God as a Father THis may bee the definition of prayer Wherin two things are to be considered I. The thing defined II. The definition it selfe 1. The thing defined The thing here defined is Prayer which in Hebrew commeth of a word which signifieth iudgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For a man apprehending the wrath of God due for sinne and denounced against sinners runneth to the Lord as we may see in Dauid b Psal 32.5 I acknowledged saith he my sinne vnto thee and mine iniquitie haue I not hid Againe comming to intreatie it sheweth plainly that hee can aske nothing as of due In like manner giuing thankes for blessings receiued it argues mercie and secludes merit For to him that worketh saith the Apostle c Rom. 4.4 the wages are not counted by fauour but by debt Lastly Prayer is a pleading before God If saith Eli to his sonnes d 1. Sam. 2.25 one man sinne against another the Magistrates shall iudge him but if a man sinne against the Lord who shall intreate for him or pleade for him Now in prayer wee pleade three things I. The Fathers gracious promises in his Sonne Christ As Dauid e Psal 89.49 Lord where are thy former louing kindnesses sworne to Dauid in thy truth II. The great Charter purchased by Iesus Christ for all his members If ye shall aske any thing saith Christ f Ioh. 14.14 in my name I will doe it III. The graces of the Spirit as the tokens and signes of those to whom all the former belong Remember now O Lord I beseech thee saith Hezekiah g Isai 38.3 how I haue walked before thee in truth and with a perfect heart and haue done that which is good in thy sight Quest But Prayer was required of Adam And how could he pray hauing neither sinne to confesse because hee had not falne nor Christ to plead Answ Yet Adam euen in his innocencie should haue iudged himselfe to haue been but a creature for workmanship dust and ashes for matter and for place a subiect and whatsoeuer good thing his good God bestowed vpon him it came out of his speciall grace and bountie And his plea then was the couenant of workes And thus much for the thing defined §. 2. What prayer hath in common 2. The definition it selfe The Definition it selfe followeth Wherein wee may consider two things I. The Genus II. The Forme That is in these words A calling vpon the name of God This in the words following As a Father The former it hath common to it with both an oath and a vow The latter it doth chalenge to it self in proper Prayer then is an inuocating or calling vpon Many and great priuiledges hath the Lord bestowed on his Church whereof this is not the least that fraile man may haue accesse vnto his God and he not be molested with his many and rude requests For which cause doubtlesse Dauid glorieth in his tongue aboue all his other parts it being an instrument of so glorious a worke as conference with God O God saith he h Psal 108.1 my heart is fixed I will sing and giue praise euen with my glorie So Psal 30.12 Inuocation consisteth in I. A lifting vp of the minde vnto God II. A fixing of the minde vpon God III. A pouring out our minde before God The kindes of Inuocation are three I. Prayer II. An Oath III. A Vow Prayer is a calling vpō the name of God as a Father As hath been before defined An Oath is a calling vpon the name of God as supreme Iudge A Vow is a calling vpō the name of God as dread Soueraigne §. 3. What it chalengeth to it selfe in proper That which Prayer chalengeth to it selfe in proper is that it is a calling vpon the name of God as a Father Obiect But Prayer commeth of a word which signifieth iudgement how then can it bee a calling vpon the name of God as a Father Answ I answere The Lord is herein to be considered in his both mercie and iustice In regard whereof hee is in a diuers respect that frō which we appeale and to which And so by confession cleering his iustice we appeale from iustice to mercy which admitteth vs in our Mediatour In whom we finde the Lord not a Iudge but a Father Before whom we plead as I haue in part shewed before the promise in his Christ our elder-brother shewing him our hands i Gen. 27.22 couered with the skinne of the spotlesse Lambe euen the graces of his Spirit the liuely tokens of our birth-right But vpon this may bee made a double reply Reply 1 It seemeth then may some say that part of praier namely confession is made to God as Iudge Answ No Euen whiles wee confesse our sinnes and vnworthinesse wee consider the Lord as a Father Whē the prodigal sonne cried I haue sinned he called Father Father saith he k Luk. 15.21 I haue sinned Reply 2 But when we confesse our sinnes and misery we consider the Lord in his iustice Answ We confesse to God in his mercie in his Christ our gracious Father what hee might bee vnto vs in his iustice Namely that if hee should lay iudgement to the rule and righteousnesse to the balance wee were not able to answere one of a thousand euils committed against him by vs euen vs who haue this free and hopeful accesse to come before him and crie Abba Father In a word To haue what to confesse wee consider the Lord in his iustice but as wee doe confesse these things wee consider him in his mercie euen our Father Obiect 2 But yet you will say when wee pray against our aduersaries wee consider the Lord and so pray to him as supreme Iudge as Dauid in the Psalmes l Psal 35.1 Plead my cause O Lord with them that striue with me fight against them that fight against me Answ Wee consider the Lord in such petitions in a twofold respect I. Of our wrongs and wrongers And so wee conceiue him as a Iudge to whom all vengeance belongeth II. As wee doe by prayer commit this case of wrong to him And so we conceiue him as a Father We pray to him then as a Father desiring that hee as a Father hearing our prayer would as a Iudge m 2. Chro. 6.39 plead our cause §. 4. How the terme Father is taken in the definition Let vs now come to the acception of the terme Father And the Lord God is a Father in three respects of relation I. By generation II. By Creation III. By Adoption By Generation hee is onely the Father of Christ his onely begotten euen as his type Isaac was the onely lawfull-begotten of Abraham by Sarah
And therefore hee saith not to his Disciples ioyntly I goe to our Father but distinctly I goe to my Father n Ioh. 20.17 and to your Father A Father to both but in diuers respects to him by generation to them by adoption By Creation God is a Father to all his creatures One God and Father of all saith the Apostle o Ephes 4.6 And Adam p Luk. 3. is called the sonne of God But Father is not so taken here The couenant is broken on our parts and his image is defaced And there is no specialtie of creation that will hold plea but all make directly against vs. Therfore in the third place God is a Father by adoption viz. to that peculiar companie which is according to the election of grace who hold all things by vertue of the Euangelicall couenant hauing disclaimed the vnwarrantable right of Creation and sued out a fine of recouerie from God in Iesus Christ by heartie prayer and faith vnfained Adoption is to make choice of another mans child to be ours and so to make him our heire or ioynt-heire Now wee were all estranged and cut off from God in Adam and became the bastards of that grand-Fornicatour the Diuell and old Strumpet the world Insomuch that wee must all confesse that our first Father was an Amorite and our Mother a Hittite q Ezek. 16.3 But it pleased the Lord to chuse out of this forlorne companie a number to himselfe to make them a holy nation a royall Priesthood a peculiar people euen partakers of the adoption of Sonnes Here then by Father is meant God in Christ who hath in him I. Chosen vs before time II. Redeemed vs in time III. And made vs in part personally partakers of both abounding toward vs in all wisedome and prudence r Eph. 1.8.9 hauing made knowne vnto vs the mysterie of his will CHAP. II. The causes of Prayer The Causes of prayer THe Causes of Prayer are foure I. The Efficient II. The Matter III. The Forme IV. The End I. Efficient The maine Efficient in respect of 1. The Forme 2. The Matter Euery one that praieth must stand in the state of election the which maketh 1. The Lord fit to be praied to 2. The person fit to pray 3 The things fit to be praied for c. The Efficient or cause making prayer is Principall or lesse-principall The lesse-principall is either Impulsiue or adiuuant Here then are three things to bee handled in generall I. The Main-efficient II. The Motiues III. The meanes of performance The Principall or maine-efficient of Prayer in respect of the Forme is the Spirit of God by his grace teaching and enabling yea praying in vs Rom. 8.26 The Principall Efficient in respect of the matter is the Person praying Who in respect of the Lawes exaction is euery man All are bound to pray Want of grace doth disable but exempt none But in respect of ability it is only the elect called iustified and sanctified In a word The adopted ones of God In which state that euerie one must stand which prayeth we may see if we consider the vse of it in respect of I. The Obiect God to whom we pray II. The Person praying III. The Things desired in Prayer For the First Not God simply but God a Father reconciled and made at one with vs is our obiect And therefore not being within Adoption there is no right relation betweene God and vs. This was intimated by the vaile a Exod. 24. which excluded the people of the Iewes out of the Holy of Holies Into the which saith the Apostle b Heb. 10.16.20 Wee haue liberty to enter in the bloud of Iesus by the new and liuing way which he hath prepared for vs through the vaile that is to say his flesh Heere wee may take notice of three faults in prayer I. Many pray to the Lord but put no difference betweene his being in himselfe and what hee is to his Church in Christ But so they pray to God it serues II. Many conceiuing aright of God in generall as a Father are not perswaded neither labour to be perswaded in speciall that he is their Father They hope well but naught can they beleeue They but goe to God by heare-say III. Some doe perswade themselues that God is their Father Not from the earnest of the Spirit but rather from the ignorance of sinne want of due examination and from carnall presumption Againe This Adoption is of absolute vse in respect of the Person praying Because I. Hence ariseth his abilitie to call God Father and poure out his heart aright before him For otherwise as there is an antipathy betweene the Lord and his heart so likewise hee wanteth that new tongue requisite in euery one that would cal vpon the Lord without which his wordes are barbarous and not of the right dialect of Canaan For which cause the Lord calleth the Iewes crying howling c Hos 7.14 II. Without this Adoption his Person is in disgrace and his offering must needs be reiected as d Gen. 4. Cains was III. Heereby wee are made fit obiects of Gods blessings The which we are not vnlesse we be his adopted ones called c. For I. Otherwise the Lord hath made no promise to vs. If ye abide in mee saith Christ e Ioh. 15.7 and my words abide in you yee shall aske what yee will and it shall be done for you II. Otherwise we haue no part in Christs Prayer I pray for them saith Christ f Ioh. 15.7.20 I pray not for the world and who they are wee may see after Neither saith hee pray I for these alone but for them also which shall beleeue on mee through their word III. The Lord giueth all things for the glory of his name Now wouldst thou not willingly giue a man a staffe to strike thy selfe with And canst thou looke that GOD will giue thee any good thing to dishonour him withal whiles thou art out of Christ called and like a distempered stomacke turns wholsome meat into noysome humors Lastly by the vertue of this adoption the things wee desire and want are made fit obiects to bee prayed for being all of them parcels of our spirituall inheritance as also such as with comfort we may be thankefull for §. 2. The Impulsiue or mouing cause worketh from within or from without The Motiues working 1. Frō within 2. From without Those which worke from within inciting and mouing vs to praier are I. Conscience of our duty as prayer is commanded vs by God II. Loue of God as it is a conference with God III. Zeale as it is a sacrifice to God IV. A Christian loue of our selues as by it we receiue supply from God V. Hope as we haue a promise to be heard of God Quest How commeth it to be peculiar to grace to moue vs to pray and that nature hath no hand in it Answ I answere I. Nature in our wants
d Gen. 31.24 for Iacob Labans hand and e Gen. 32.9.10 c. asswaged Esaus wrath II. It remooueth the euils that we feele When Israel groaned vnder their taske-masters in Egypt the Lord remooued their shoulder from the burthen f Ps 81.6 and their hands were deliuered from the pots Psal 32.4.5 III. It procureth what wee desire Elias saith Iames g Iam. 5.17.18 Was a man subiect to like passions as wee are and hee prayed earnestly that it might not raine and it rained not on the earth by the space of three yeeres and sixe moneths And hee prayed againe and the heauen gaue raine and the earth brought forth her fruite And if any man lack wisdome h Iames 1.5 he biddeth that we aske of God IV. It sanctifieth what we haue Euery creature of God is good saith the Apostle i 1. Tim. 4.4.5 and nothing to be refused if it be receiued with thankesgiuing for it is sanctified by the word of God and prayer To bee short it can doe any thing Phil. 4.6 Quest Whence commeth it that prayer is so powerfull Answ Not from any thing in the work simply But I. As it is that meanes which the Lord hath appoynted to be vsed by his word of commaund II. As he hath pleased to annex gracious promises vnto it III. As it is perfected and hath all the wants supplied by the incense of that Angel of the eternall couenant Christ Iesus and so made the worthie meanes according to Gods commaund whereby hee may conueigh vnto vs thorough Christ the good blessings which he hath promised IV. And as that God to whom wee pray is abundant in goodnesse and truth and rich to all that call vpon him §. 2. Effects considered in regard of 3. Our selues The Effects of Prayer in respect of our selues may bee referred to two heads I. The Commodities II. The Symptomes Touching the good and profitable worke of Prayer in vs. I. It is a most speciall exercise for the stirring vp the graces of God in vs. II. It nourisheth as all the graces of God in vs so especially hope and patience 1. Sam. 1.15,18 III. It fulfilleth our ioy Ioh. 16.24 The Effects of Prayer which as symptomes and signes doe demonstrate true feeling prayer are three I. It causeth a holy heate in our affections Whereby a man findeth himselfe after a while much more heauenlily affected then in the beginning of his prayer II. A weaning from the thoughts of the world for the present immediatly after his prayer As hee that beholdeth the Sunne hath not his eyes instantly fit to looke vpon earthlie things And therefore he that can presently after prayer thinke and speake of worldly affaires with as much ease and delight as if hee had but come from a worldly exercise it is much to be doubted to say no worse that he prayed not heartily III. It giueth a man a heauenlie aspect for the present making him looke like one that hath had conuerse with God CHAP. IV. The Subiect of Prayer THE Subiect of Prayer is twofold I. Receiuing II. Whereabout Prayer is exercised Subiect I. Receiuing 1. Mentall 2. Verball 3. The two former may considered in another relation be called Adiuncts 3. Locall considered in respect of 1. Place 2. Prayer The Subiect receiuing is I. Mentall II. Verball III. Locall First I say it is mentall which consisteth in the cogitations of our mindes For wee may conceiue a prayer though it bee not vttered And those which are vttered in words were first in thought Secondly it consisteth in the words whereby wee expresse the motions and desires of our hearts And they are of great vse in prayer I. That the Lord as hee hath created redeemed regenerated both might also be glorified by both II. They are meanes of Christian communion in prayer when two or three or more are gathered together in the name of God III. They further much him that prayeth though he bee alone For 1. They doe represent more matter still before his mind 2. The vttering and mentioning of the promises and threatnings c. is a means to make the matter worke vpon vs. 3. They keepe the minde more attent And the altring and changing of our words are herein of great vse The last subiect-receiuing is the place The which is to be considered in regard of I. The place it selfe II. Prayer All places as places may serue for prayer Beleeue mee saith our Sauiour to the woman of Samaria a Ioh. 4.21 c. the houre commeth when ye shall neither in this mountaine nor yet at Ierusalem worship the Father But the houre commeth and now is when the true worshippers shall worshippe the Father in spirit and truth for the Father seeketh such to worship him And the Apostle willeth b 1. Tim. 2.8 that men pray euery-where Reas 1. The Lord is euery-where II. All places are Gods and for his glorie III. Respect of place was ceremoniall pointing at Christ our spirituall Temple in whom alone God will accept vs. But yet the Lord is the God of order and so all things are to bee done decently and in order In respect therefore of prayer I. Publike prayer should be in a publike place Reason 1. That all might more cōueniently assemble II. In more fitting manner to make a publike profession of our faith and obedience III. For the more liuely manifestation of the libertie which by Gods blessing wee enioy II. More priuate praier I meane of a familie in euery familie apart As for me and my house saith Iosuah c Ios 24.15 we will serue the Lord. III. Most priuate that is of euery particular person in a secret place When thou prayest saith our Sauiour d Matth. 6.6 enter into thy closet and when thou hast shut thy doore pray to thy Father which is in secret Reas I. To auoide imputations of hypocrisie II. For the more libertie in both word and iesture §. 2. II. Occupying or where about praier is exercised the which is 1. Reall 1. What they are 2. How obiects 3. How farre The subiect whereabout prayer is exercised which is properly the Obiect followeth And it is I. Either Reall II. Or Personall Touching the things which are the obiects of Prayer wee may consider I. What they are II. How they are obiects of our Prayers III. How farre These things are I. Such as concerne either this life or the life to come For 1. All must come from God e Iam. 1.17 2. Righteousnesse hath the promise of both f Heb. 13.5 3. We are commanded to goe to God g Iam. 1.5 Matth. 6.9.10.11 c. for both II. They are simply good or being euill in themselues the considerations respected in Prayer are good For good things we desire The continuance of what we haue and the bestowing of what wee want And of euill things wee desire their preuention profitable vse and remouall and are answerably thankefull III. As all good
things are our obiect so all good meanes IV. Lastly as all good things so a blessing in the getting keeping and vsing of them And all these are our obiect as our inheritance For nothing can wee desire of the Lord but our inheritance Hence ariseth a speciall comfort in prayer For haue wee an inheritance Then whatsoeuer we aske is ours before as we may see in the Lords Prayer where we are taught to say Giue vs this day our daily bread When we pray we aske our pension Our seuerall wants are so many pay-daies Many will pray willingly when they need nothing but in a strait they can hardly bee drawne to the Lord. Alas they mis-conceiue of prayer wee can neuer pray more comfortably then in a want For then and not before commeth the promise in force Call vpon mee in the euill day saith the Lord h Ps 50. ◠I will deliuer thee Marke the meanes and the time must both concurre If wee pray not for deliuerance wee omit the meanes And if it be not the day of trouble when we pray we mistake the time So Psalm 102.17 Luk. 1.53 Lastly These things are our obiects I. Not in their purchase For so are they the obiect of Christ in his humiliation II. Nor in their receiuing at the hands of the Father for vs For so they respect Christ in his exaltation III. Nor yet in their bestowing For so they are the obiect of Christs intercession IV. But in our receiuing of them For we do not purchase them but Christ our Sacrifice nor receiue them immediately but Christ our Head nor obtaine the bestowing of them but Christ our High-Priest ouer the house of God Onely wee vse the meanes on our parts required in dutie §. 2. Personall referred to three heads 1. For whom The Personall Obiects follow which may bee referred to three heads I. For whom we are to pray II. Through whom we are to pray III. To whom we are to pray The Persons for whom are I. Our selues II. Or others And they are all men I exhort therefore saith the Apostle i 1. Tim. 2.1 that first of all supplications prayers intercessions and giuing of thankes bee made for all men That is alwaies excepted whom the Scriptures haue else-where excepted And they are In whole I. Of the liuing Such as sinne against the Holy Ghost As the Apostle aduiseth vs k 1. Ioh. 5.16 If any man see his brother sinne a sinne not vnto death he shall aske and he shall giue him life for them that sinne not vnto death There is a sin vnto death I do not say that he shall pray for it II. The Dead are not to bee prayed for Because I. There is no command for it and consequently no promise II. Wee haue no example in all the Scriptures III. Salomon saith peremptorily l Eccles 9.6 that they haue no portion of all that is done vnder the Sun IV. After death there is no change eyther from Hell to Heauen or from Heauen to Hell As Abraham telleth Diues And Diues desireth not that Lazarus might be sent to his brethren m Luk. 16.27.28 to certifie them where hee was to the end they might pray for his deliuerance but to warne them because they had yet time least they came into that place of torment Againe the persons excepted in part are men so farre as their purposes plots and practises are derogatorie to Gods glory and against Christian charitie 2. Ioh. 10.12 §. 3. Personall referred to three heads 2. Through whom The person through whom wee are to put vp our prayers is Iesus Christ the Mediatour betweene God and man And hee onely is a fit Mediatour as the worke was to be performed I. For man II. To God III. Betweene God and man He was most fit to be the Mediatour for man Because hee was man meet to take his sinne vpon him and God able to discharge it Man to vndertake his dutie and God able to performe it Hee was the fittest to be Mediatour to God Because he was man borne vnder the Law that could be made subiect to the Law and die a cursed death And God able to adde infinite merite to giue the Lord infinite satisfaction He was the fittest betweene God and man Because I. Being God he could not but respect Gods glorie Being man hee could not but bee touched with the feeling of mans miserie II. Being God he hath free accesse to God being man wee haue free accesse to him III. Being God he could preuaile with God being man we can preuaile with him God will deny him nothing hee will deny his nothing It was meet saith Augustine n Tom. 1. confess 10. c. 42. Mediator autem inter Deū homines oportebat vt haberet aliquid simile Deo aliquid simile hominibus ne in vtroque similis hominibus longè esset à Deo aut in vtroque similis Deo longè esset ab hominibus atque ita Mediator non esset that the Mediator betweene God and men should haue something like God and something like men lest being in both like men he should bee too farre from God or in both like God he were too farre from men and so were not a Mediatour Now wee are to consider touching this Mediatour two things I. His satisfaction II His intercession His Satisfaction was the absolute discharge and infinitely meritorious performance of whatsoeeuer the Law requireth He being obedient to the death euen the cursed death of the Crosse His Intercession is not a petition put vp to the Father as we doe and as he did in the dayes of his flesh but it is his appearing for euer for vs in the sight of God with the merit and worth of his obedience and bloudshed the which speaketh better things then o Heb. 22.24 that of Abel And as Prayer moueth one and preuaileth with him so the sweet sauour of Christ his sacrifice and satisfaction is euer in Gods nostrils as the smell of a field which the Lord hath blessed Answerably to these two we are to consider two things in whatsoeuer we desire at the Lords hands I. The right we haue to them II. Our receiuing of them The Right wee haue to them commeth by Christ his Sacrifice and Satisfaction But now in Christ Iesus saith the Apostle p Ephe. 2.13 yee who sometimes were farre off are made nigh by the bloud of Christ. His Intercession respecteth the performance of the promises and the personall bestowing of those good things And herein he performeth a double worke I. Hee prayeth for vs Rom. 8.34 II. He prayeth with vs perfecting and perfuming our praiers that they may bee accepted of God his Father and so presenteth them vnto him Reuel 8.3.4 §. 4. Personall referred to three heads 3. To whom and that 1. God The Person to whom our prayers must bee directed followeth Touching whom we are to consider two things I. That God is our Obiect II. How God
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
case is with vs. First we doe confesse how wee doe conceiue of the Lord. O Lord of boasts saith Hezekiah a Esa 37.16 God of Israel that dwellest betweene the Cherubims thou art the God euen thou alone of all the Kingdomes of the earth thou hast made heauen and earth so Gen. 32.9 Psal 51.6 In the second place we doe confesse how the case is with vs. And this consisteth in the confession I. Of our wants viz. I. Sinne as Dauid b Ps 51.4 Against thee thee only haue I sinned II. The inconueniences troubles arising from sin As the same Dauid else-where c Ps 6.2.3 Haue mercy vpon mee O Lord for I am weake O Lord heale me for my bones are vexed my soule is also sore vexed And againe d Ps 25.16.17 Turne thee vnto me and haue mercy vpon me for I am desolate and afflicted The troubles of my heart are inlarged III. How short wee are of what the Lord requireth of vs. Behold saith the Psalmist e Psal 51.5.6.7 I was shapen in iniquitie and in sinne did my mother conceiue mee Behold thou desirest truth in the inward parts II. Of Gods goodnesse considered as I. bestowed on vs II. or promised to vs. And both in I. spirituall things As in that thanksgiuing of our Sauiour f Luk. 10.21 I thanke thee O father of heauen and earth that thou hast hid these things from the wise and prudent and hast reuealed them vnto babes euen so father for so it seemed good in thy sight 2. Or in temporall things as Iacob g Gen. 32.10 I am not worthy of the least of all the mercies and of all the truth which thou hast shewed vnto thy seruant for with my staffe I passed ouer this Iorden and now I am become two bands This our Confession as I said must be free namely I. In our confession of the Lord shewing 1. A heart disclaiming all other helpes as vaine 2. A resolute setting-vp of the Lord to bee our God sole and all-sufficient 3. A comfortable conceit of his gracious disposition towards vs in his Christ Wherefore we will not hide from our God how the case is with vs. II. In our confession of our wants shewing 1. Our vnfained hatred of sinne which we will in no-wise conceale 2. Our loue of good things for which cause wee will acknowledge our defects 3. Our zeale of Gods glorie euerie way exalting him by all meanes debasing our selues III. In our confession of mercies receiued shewing 1. An acknowledgement of our vnworthinesse to haue the least of them 2. Inabilitie to get them were not our good God so bounteous and free-hearted toward vs. 3. The great neede wee haue of them and consequently the exceeding benefit and sweete that wee haue found by them Insomuch that our soules are filled by reason of them h Psal 63.5 as with marrow and fatnes §. 2. II. The second part of prayer which consisteth in I. Petition 1. Supplicatiō 2. Precation 3. Intercession How intercession is vsed in that 1. to Tim. the 2. The other part is a dealing with God concerning the things confessed in the two latter places And that by way of I. Petition II. Thankesgiuing These strictly accepted are kinds of prayer and not parts Supplicatiō Petition and Intercessiō being seuerall praiers but we vsing them ioyntly I so call them The first is agreeable to our confession of our wants The other to the confession of good things receiued The acknowledgement of God in the first place what he is in himselfe and to vs is the propounding of God and placing him as our obiect and the ground of our dealing with him in both these cases I meane both in petition thanksgiuing Let vs come to the particulars Petition is a calling vpon the name of God as a Father desiring reliefe in respect of our wants And it is subdiuided by the Apostle to Timothie i 1. Tim. 2.1 into three branches I. Supplication II. Precation * Called also Prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 III. Intercession Supplicatiō is an humble request vnto God for remission and reconciliation vpon the conscience of that state wherein we stand by reason of sinne Precation is a suite exhibited to the Lord for his good blessings and fauours concerning both soule and body Intercession is vsually taken for a request put vp for others And so indeed it is ordinarily vsed in the Scriptures But it seemeth to be otherwise taken here My reason is because that if this be the proper acception of it in this place giuing it the difference from supplication and precation then they two are to be performed for others respecting onely euery mans owne particular But the Apostle commandeth that supplication and precation be performed for others also In a word hee willeth that all the foure duties be performed for all men Againe Intercession seemeth to bee taken heere for such a dutie as may bee performed of a man for himselfe For the Apostle doth not here command the duties simply but he inlargeth them in respect of the obiect willing that they should performe them not only for themselues and some few others to wit beleeuers but that withall they ought to remember all men and as Persons of most speciall respect Kings and all that are in authoritie To shew briefly then what I thinke I take it to be a dutie to be performed in the case of iudgements and corrections For Intercession is a comming betweene as partie and partie so part and part As to interrupt a man in his speech is intercession And onely in the case of iudgement wee labour to interrupt the Lord stepping with our repētance and humble inuocation betweene his threatnings the accomplishment or betweene the desert of sin iustly prouoking him and the punishment or when hee hath entred into iudgement with vs by holy interpellation betweene the beginning and consummation of his punishments thereby labouring to breake off the course of those proceedings And the Apostles method seemeth to fauour this exposition For hee setteth supplication in the first place which is a dealing with the Lord in the case of forgiuenes c. Then precation whereby we desire blessings whereof daily and hourely wee haue neede And in the last place intercession whereby wee deale with the Lord but now and then The which is in the case of iudgement when the Lord pleaseth to correct §. 3. II. Thanksgiuing The vse of thanksgiuing Reasons to moue vs to the performance of it The other branch in generall to be considered is thankesgiuing added by the Apostle in that former place to Timothie And that it is a part of prayer howsoeuer many make it a distinct thing from prayer as appeareth both in the new Testament and the old In the old in that song of Hannah k 1. Sam. 2.1 where it is said that she prayed and yet as is plaine to be seene it was a song of thanksgiuing