conned by heart or read out of a booke or paper by him that vttereth it and that whether he be alone or in company Quest Is a set and prescribed forme of praier lawfull Answ Yea verily and that for these reasons 1 God prescribed a set forme of blessing for the Priests constantly to vse The 92. Psalme which is a Psalme of praise was prescribed a song for the Sabbath day and 102. Psalme prescribeth a prayer for the afflicted when he is ouerwhelmed and powreth out his complaint before the Lord. The 136. Psalme was sung after Dauids time Hezekiah the King and the Princes commanded the Leuites to praise the Lord with the words of Dauid and of Asaph the Seer If a prescribed forme of praise may be vsed then also of prayer for there is the same reason of both Besides Christ himselfe prescribed an excellent forme of prayer which hath been vsed in all ages of the Church since this time and is by an excellency called the Lords Prayer Saint Paul obserues a set forme of blessing in the beginning and end of his Epistles Thus we see prescribed prayer warranted by Gods word 2 Many weake ones who haue good affections but want inuention vtterance and such like parts are much helped by prescribed formes for when they reade or heare words fitting their wants and occasions their hearts can well goe with their words yet can they not inuent fit words 3 Prescribed formes of prayer in the publike worshippe is a good meanes to maintaine vniformity in seuerall Churches Obiect The spirit is stinted hereby neither can a man vtter that which the spirit moueth him vnto when hee hath a set forme prescribed Answ The spirit in him which prayeth by a set forme is no more stinted then the spirit is stinted in those which heare another pray for to them which heare others words are prescribed To the hearers it is all one whether hee that prayeth vseth a prescribed forme or conceiue and inuent his prayer for they goe along in their hearts with his words They who simply and altogether condemne prescribed prayer doe thinke too childishly of God and deale too iniuriously with Gods little ones They conceit God to be affected with variety and make the power of praier to consist in copie of words and nouelty of matter which is many times an hinderance to true deuotion for while the minde is too much occupied in inuention the heart cannot be so free to deuotion as otherwise it might bee Prayer is not like a nose-gay which is no longer sweete then the flowers are new and fresh For the sweete sauour of prayer consisteth in the sincerity of heart and ardency of affection whereby also the power of the spirit is manifested 2 The iniury which is done to Gods little ones is this that they seek to depriue them of an especial help whereby their weakenesse might be supported yea to hinder them of the benifit of prayer For many are not able to conceiue a prayer of themselues yet if they finde a forme answerable to their occasions they can pray heartily and earnestly Thus wee see that prescribed prayer is not onely lawfull but also needful So far forth as we finde it an helpe to deuotion we may vse it but yet wee may not alwaies tie our selues vnto it to say the least they are very weake Christians that cannot pray without a prescribed forme Now it is a shame for any Christian to be a weake one all the dayes of his life it is required at our hands to grow in knowledge iudgement discretion faith and other like graces §. 81. Direction to conceiue a Prayer IF the weakest Christians doe but carefully obserue the order that others vse and withall take notice of their owne sinnes in particular of their particular wants and of the particular blessings which God bestoweth on them they may with vse and practise come to conceiue a good Prayer And when once in any competent measure they can pray for themselues by degrees they come to pray for others also But many are too idle and sluggish in making triall they will not offer to make experience of the gift of Gods Spirit but rather vtterly quench it as a man may doe and too many so doe by tying themselues too much to set formes Though publike leiturgies for vniformity sake are to be constantly vsed in set formes prouided that there be seuerall prayers fit for diuers yea for all publike occasions so neere as may be yet it is not so meete for particular persons alwayes to tie themselues to one set forme For what can that argue but that they little obserue Gods different manner of dealing with them at seuerall times §. 82. Of publike Prayer and of the Ministers function therein PVblike Prayer is when an assembly of Saints publikely with one ioint consent call vpon God In publike prayer three things are requisite 1 Meete persons 2 A fit place 3 A right manner 1 The Persons must bee a publike Minister of the Word and People I shewed before that Prayer was a principall part of Gods publike worship Now in all publike worship there is required a Minister for one party and People for the other A Minister hath a double function one to stand in Gods roome and in Gods name to declare Gods minde and will vnto his people Another to stand in the Peoples roome and in their name to declare their minde and desire to God The former hee doth in preaching the Word and administring the Sacraments For God saith the Apostle Hath committed to vs the word of reconciliation now then are we Embassadors for Christ c. Expresly it is said that Ministers are Christs Embassadors which is in regard of the Word that also they are such in regard of the Sacraments is implied in that commission giuen to the Apostles Goe teach all Nations and baptize them in the name of the Father c. The latter hee doth in making Petitions and giuing thankes to God When the Prophet had exhorted the people to assemble together publikely to pray he saith Let the Priests the Ministers of the Lord say spare thy people O Lord and giue not thine heritage into reproach c. Ministers therefore in publike Assemblies are to vtter the petitions of people so it is noted that when the people were assembled to giue thankes to God Ezra the Priest praised the Lord. The incense which vnder the Law was offered by the Priest to God did prefigure thus much Thus as in preaching a Minister is Gods mouth to the people so in praying the peoples mouth to God Wherefore also there must be people to ioine with him for if a Minister be alone his Prayer is but a priuate Prayer §. 83. Of the Peoples consent in publike Prayer THat which is required of people in publike Prayer is to testifie their consent to that which the Minister vttereth for the prayer of the
of their vntoward performance of this heauenly duty but obserue not the reason thereof which is this They watch not vnto Prayer THE SIXTH PART The meanes of preuailing by Prayer §. 137. Of Perseuerance IN the last place is added an especiall meanes of obtaining our desire by Prayer which is Perseuerance Pray saith the Apostle watching thereunto with all perseuerance Perseuerance is an holding out to doe a thing till it be accomplished The vniuersall particle All addeth emphasis therevnto and sheweth that it must be a patient constant vnwearied continued holding out The originall word is by the learned of that tongue attributed to hunting dogges which will not cease following the game till they haue got it A fit resemblance if the rule of a similitude be obserued which is to hold close to the point in hand To perseuere then in prayer is with long patience to continue constantly in calling vpon God and not waxe weary or giue ouer till he heare vs. This is manifested two waies 1 By often praying for one the same thing As Paul prayed thrice against a temptation that is oftentimes 2 By a long holding out at one time as Iaakob wrestled a whole night with the Angell and would not let him goe till he had blessed him §. 138. Of the things which we are to aske with all perseuerance Quest 1. HOw oft or how long must we perseuere in prayer before we giue ouer Answ Noe certaine and stint time can bee limitted Some things are continually to bee prayed for as long as we liue namely those things which wee stand in neede of all the daies of our life whether they respect soule or body and those things which shall not bee accomplished so long as wee liue as a ioyfull resurrection and eternall saluation These are to bee prayed for in our ordinary prayers continually Other things for which especially perseuerance in prayer is needfull require a more particular and present answere of God as a temptation sicknesse or any distresse which hangeth ouer our heads or lieth vpon vs or such blessings as we stand in present neede of these are to be prayed for till wee obtaine our desire as Iaakob would not let the Angell goe till he had blessed him or till wee haue some better thing in liew thereof as Paul prayed against the temptation till he had grace sufficient giuen to him against it or till there be no hope of obtaining our desire that is till God doth euidently declare that it is his wil not to grant it as Dauid continued to pray for his childe while it liued but when it was departed he ceased to pray for him saying The childe being now dead wherefore should I now fast can I bring him againe any more §. 139. Of the difference betwixt praying alwayes and with all perseuerance Quest 2. VVAs not thus much implied vnder the fore-named circumstance of time alwayes or in euery season Answ Seeing the Apostle doth heere set downe the Doctrine of Prayer so distinctly and succinctly we may not imagine that hee would twice set downe in one and the same verse one and the same thing and that in two differing phrases There is certainly a difference betwixt these two branches which I take to be especially in these two respects 1 That is more generall hauing respect to the whole course of a Christians life that he haue his set times constantly obserue them and be euer ready on all occasions to pray This is more particular hauing respect to some especiall occasions that in crauing them we should bee instant and vrgent 2 That respecteth the dutie and worke of prayer that we be constant in performing it This the issue and euent of prayer or the blessing which floweth from it for it is the effect and issue of our prayer that maketh vs more or lesse importunate Longer or shorter to continue in prayer If it be long before we receiue that which we desire the longer we perseuere and continue in prayer §. 140. Of the difference betwixt perseuering and much babling in prayer Quest 3. VVHat difference is there betwixt these many and long prayers implied vnder perseuerance and those vaine repetitions much babling and long prayers condemned by Christ in the Scribes and Pharisies Answ Very much and great euen as great as betwixt white and blacke light and darknesse sincerity and hypocrisie 1 These many and long prayers heere intimated are proportioned according to Gods particular dealing with vs if it be long before he grant our request wee goe the oftner vnto him and we hold out the longer in prayer Those vaine repetitions and babblings are stinted by set and certaine periods of time appointed before hand without any respect of Gods dealing 2 These come from the vehemencie of desire and ardencie of affection Those onely from the tongue and lips The Papists are like to Pharisies in both these For first they measure the number and continuance of their prayers by their set times for which purpose they haue both set formes of prayer and also chaines of Beades to put them in minde when their stint is ended yea they set downe so great a number of repetitions as cannot bee freed from vaine repetitions This name Iesu is aboue fiue hundred times set downe to be repeated at one time in their Iesu Psalter Againe their prayers being in Latine as I haue shewed before which tongue all that say their prayers vnderstand not they cannot come from the heart but onely from the tongue §. 141. Of holding out in prayer THus hauing cleared the meaning of this clause obserue the instruction hence arising which is this Who desire to reape the fruite of their prayer must both oft renue their prayer and also hold on without fainting till it be heard In the word heere vsed is this dutie oft vrged but most elegantly and emphatically doth the Prophet set it foorth in his owne example saying For Sions sake I will not hold my tongue and for Ierusalems sake I will not rest vntill the righteousnesse thereof breake foorth as the light c. Againe hee saith of other Watchmen All the day and all the night continually they shall not cease Further by way of exhortation he addeth Yee that make mention of the Lord keepe not silence and giue him no rest till hee establish and till hee make Ierusalem a praise in the earth Christ doth also excellently set it forth by two parables one of a Friend the other of a poore Widdow The Friend was so importunate as he was impudent againe for so much the notation of the originall word implieth The Widdow by her importunitie so troubled the Iudge as he feared he should be wearie with her oft comming Marke how impudent beggers will bee they will receiue no nay nor many who petition to the King Councell Lord Chancellor Iudges and the like and by their impudencie oft obtaine
not praying for those who are apparantly reiected 382 44 Of iudging the sinne against the Holy Ghost 382 45 Of the persons who are to be prayed for 383 46 Of the order of praying for others 385 47 Of praying for Saints 386 48 Of praying for Magistrates 387 49 Of praying for friends 387 50 Of praying for strangers 388 51 Of praying for enemies 389 52 Of mens failing in prayer for others 389 53 Of the things which we are to pray for in the behalfe of others 392 54 That Gods will not knowne is no sufficient cause to hinder prayer for others 393 55 Of imprecations against ones selfe 394 56 Of the persons against whom imprecations may be made 396 57 Of the vnlawfulnesse of vsuall imprecations 397 58 Of the Popes manner of cursing 398 59 Of Thanksgiuing 399 60 Of the person to whom all thankes is due 400 61 Of the difference of thankes giuen to God and men 400 62 Of the Mediator in whose name thankes is to be giuen 401 63 Of the matter of Thankesgiuing 402 64 Of the spirituall blessings for which thankes is to be giuen 403 65 Of the temporall blessings for which thankes is to be giuen 404 66 Of giuing thankes for remouing euils 405 67 Of giuing thankes for crosses 406 68 Of the proofes of Scripture applied to particular occasions of thanksgiuing 407 69 Of the abundant matter of thankesgiuing 409 70 Of their blindnesse who can see no matter of thankesgiuing 415 71 Of mens failing in the extent of thankesgiuing 416 72 Of the time of giuing thankes 418 73 Directions for thankesgiuing 418 74 Of mentall prayer 421 75 Of vocall prayer 422 76 Of sudden prayer 423 77 Of composed prayer 424 78 Of preparation before prayer 424 79 Of conceiued prayer 426 80 Of prescribed prayer 427 81 Direction to conceiue a prayer 429 82 Of publike prayer and of the Ministers function therein 429 83 Of the peoples consent in publike prayer 431 84 Of the place of publike prayer 431 85 Of vnanimitie in publike prayer 433 86 Of vttering publike prayer with an audible voice 433 87 Of praying in a knowne tongue 434 88 Of the aberrations contrary to praying with vnderstanding 434 90 Of vniformitie in publike prayer 435 91 Of motiues to publike prayer 436 92 Of priuate prayer 437 93 Of prayer in a family 437 94 Of secret prayer 438 95 Of extraordinary prayer 440 96 Of the signes of extraordinary ardencie 441 97 Of teares in prayer 442 98 Of extraordinary continuance in praier 443 99 Of the occasions of extraordinarie prayer 445 100 Of the sundry kinds of Fasts 446 101 Of the difference betwixt a religious Fast and other Fasts 448 102 Of forbearing to eate and drinke in the time of a Fast 449 103 Of forbearing other things beside food in a Fast 451 104 Of the occasions of a Fast 454 105 Of set times of Past 455 106 Of the continuance of a Fast 456 107 Of Supplication the most principall end of a religious Fast 459 108 Of examination another end of Fasting 460 109 Of Humiliation a third end of Fasting 461 110 Of Mortification a fourth end of Fasting 462 111 Of Fasting now vnder the New Testament 463 112 Of Vowes 464 113 Of the things which concurre to the making of a lawfull Vow 466 114 Of publike and priuate Fastes and Vowes 467 115 Of motiues to extraordinary prayer 469 116 Of the neglect of extraordinary prayer 470 THE THIRD PART The time of Prayer § 117 OF praying alwayes pag. 471 118 Of praying euery day 473 119 Of the fittest times for daily prayer 474 120 Of constant keeping our set times of prayer 475 121 Of Canonicall houres 476 122 Of neglecting times of Prayer 477 123 Of praying in all affaires 478 124 Of continuall Eiaculations 479 125 Of giuing thankes alwayes 480 THE FOVRTH PART The ground of Prayer § 126 OF the meaning of this phrase in the Spirit pag. 481 127 Of the work of the Spirit in prayer 482 128 Of the meanes to pray aright in the Spirit 485 129 Of prayer comming from the spirit of a man 486 130 Of discerning whē we pray in the spirit 486 THE FIFT PART The helpe of prayer § 131 OF watching vnto prayer pag. 488 131 Of Popish Night-vigils 489 132 Of superstitious watching for Christs comming 490 133 Of watching both in body and in spirit 491 134 Of the causes of drowsinesse 492 135 Of going drowsily to prayer 493 136 Directions for watchfulnesse 494 THE SIXTH PART The meanes of preuailing by prayer § 1 37 OF perseuerance pag. 496 138 Of the things which we are to aske with all perseuerance 497 139 Of the difference betwixt praying alwaies and with all perseuerance 498 140 Of the difference betwixt perseuering and much babbling in prayer 499 141 Of holding out in prayer 500 142 Of the reasons of perseuerance 501 143 Of the damage of not perseuering and aduantage of perseuering 502 THE SEVENTH PART The persons for whom prayer is to be made § 144 OF desiring the help of others prayers pag. 503 145 Of motiues to desire others prayers 504 146 Of the difference betwixt desiring other mens prayers making them Mediators 505 147 Of those who vse or refuse to aske the help of others prayers 505 148 That none is too good to seeke the helpe of anothers prayer 506 149 Of praying to the liuing onely 507 150 Of the Papists arguments for praying to the dead 508 151 Of praying for Ministers 509 152 Of motiues to pray for Ministers 510 153 Of the things which are to be prayed for in the behalfe of Ministers 513 154 Of Ministers inability in themselues 513 155 Of praying for ability in Ministers 514 156 Of vtterāce what is here meant therby 516 157 Of a Ministers ability to vtter what he conceiueth 517 158 Of Pauls gift of vtterance 518 159 Of praying for gifts bestowed 519 160 Of opening the mouth 520 161 Of deliuering the Word distinctly and audibly 521 162 Of a Ministers boldnesse in preaching 522 163 Of the things wherein boldnesse is to bee shewed 524 164 Of ioying courage wisdom together 529 165 Of Ministers seeking to edify the Church 525 166 Of making knowne what we know 526 167 Of preaching the Gospell 528 168 Of the mystery of the Gospell 528 169 Of searching into the depth of the Gospell 530 170 Of the meanes of vnderstanding the mystery of the Gospell 531 171 Of the cause of errors about the Gospel 531 172 Of mans preferring other mysteries before the Gospell 532 173 Of well discharging a mans office 533 174 Of Ambassadors of the Word 535 175 Of the dignitie of the Ministery 537 176 Of the respect of due to Ministers 537 177 Of despising Ministers 538 178 Of the incouragement of Ministers against their despisers 539 179 Of Ministers walking worthy their place 539 180 Of Ministers faith fulnesse 540 181 Of holding close to Gods message 540 182 Of declaring Gods whole will
the Apostle doth so skilfully couch together many seuerall and distinct points as euery word almost affordeth a seuerall doctrine he contenteth not himselfe in generall to exhort vnto the dutie of prayer but also declareth diuers circumstances appertaining thereunto Whence obserue that It is a warrantable course of teaching to set forth Principles of Religion in their seuerall and particular branches This is one kind of diuiding the Word aright Thus will the vndestanding of hearers be much informed with a distinct knowledge of the mysteries of godlinesse and thus shall they much better discerne the great depth of those mysteries and the rich treasure that is contained in them Yea thus also shall their memory bee much helped in retaining them for seuerall branches distinctly and in order set downe are a great meanes to strengthen memory Vse This iustifieth that manner of teaching which is as wee speake Common-place-wise by particular defining diuiding subdiuiding and distinct handling of particular branches of the Principles of Religion Obiect The Apostles vse to comprise many distinct points compendiously in few word but many Preachers spend many words in laying forth one point Answ They laid a foundation onely and therefore were the briefer these make vp the building and therefore may and ought to be the more copious Yet this giueth no warrant to such as spend much time in meere discoursing without any distinction of order or matter or to such as are ouer curious in multiplying their diuisions or ouer-tedious in amplifying them Neither doth this tie all Preachers at all times to vse one and the same methodâ—diuers Preachers haue diuers gifts and diuers places of Scripture require a diuers manner of handling Let euery man as he hath receiued the gift minister the same §. 4. Of the points to be handled in prayer IN these words of the Apostle concerning prayer note 1 His exhortation vnto the dutie it selfe 2 His direction for the better performing of it In his direction obserue 1 The kinds of prayer all prayer and supplication 2 The time thereof alwayes 3 The ground of it in the spirit 4 An helpe thereunto watchfulnesse 5 The meanes of preuailing thereby perseuerance 6 The person for whom 1 In generall for all Saints 2 In particular for himselfe vers 19. 20. That hee might the better vrge this particular vnto them he declareth 1 What he would haue them pray for in his behalfe verse 19. 2 Why he would haue them pray for him verse 20. The first point to be handled being the dutie it selfe I will therein distinctly shew First what Prayer is Secondly why we ought to pray §. 4. Of the definition of Prayer TRue Christian prayer is a right opening of the desire of the heart to God Heere note these three points First that the hearts desire is to be opened Secondly that it is to be opened to God Thirdly that it be rightly done The very forme and essence of prayer consisteth in the opening and making knowne of a mans inward desire which the Scripture setteth forth by a metaphor of Powring out the soule Powring out the heart Powring out a mans meditation or complaint I call it a desire of the heart First because all desires arise from the heart that is the fountaine of them Secondly to distinguish true pray er from euery sâ—eight wish and from lip labour These desires are made knowne by outward and inward meanes The outward meanes are words or signes Words do most liuely and plainly set forth the intent of the heart yet signes also as lifting vp the hands casting downe the eyes stretching abroad the armes bowing the knees â—ostrating the body and the like doe both manifest a mans â—inward desire and also stirre vp his affection The inward meanes are sighes and groanes by these God discerneth â—mans desire as well as by words and signes For God is 〈◊〉 as man hee vnderstandeth all the imaginations of the thoughts §. 5. Of the obiect of Prayer God onely THus is the desire to be opened and that to God which Dauid well knew and therefore saith Lord all my desire is before thee yea to God alone for Prayer is a principall part of diuine seruice But God onely shalt thou serue Oft are we in holy Scripture called vpon to call vpon God but neuer by precept promise or any other way warranted to call on any other The true Saints whose prayers haue beene approued haue euer prayed vnto God neuer vnto any other And that vpon iust and waightie reasons First God onely knoweth whether our desire come from the heart within or from teeth outward and so can distinguish whether it be true prayer euen a powring out of the soule or no. Secondly God onely is euery where present in all places to heare the suites of all persons Thirdly God only is Almightie able to grant vs what sute soeuer we shall make Obiect One creature may be helpefull to another why therefore may not prayer be made of one to another Answ First no creature can of it selfe be helpefull to any other further then God suffereth and enableth it 2. It is not a sufficient ground to moue vs to call vpon a creature because it may be helpefull for then many vnreasonable creatures might bee prayed vnto which is a most vnreasonable thing for any reasonable man to doe we must know that he to whom we pray heareth vs and is both willing and able to succour vs. But this can wee know of no inuisible creature whether Angell or Saint departed we neither know where they are nor what they can doe In vaine therefore it is to call on them 3. Difference must be made betwixt ciuill and diuine prayer This is made with assurance of faith and perswasion of diuine attributes in him to whom we make it together with religious adoration which is proper to the diuine Maiestie and to be performed to no creature neither Angell nor man And this is it whereof heere we speake and whereof all the question is betwixt vs and our aduersaries Ciuill Prayer is that which is made onely in ciuill respects and that in such particular things wherein we are perswaded they to whom it is made can helpe vs as to pray Ministers to teach and instruct vs in the way to eternall life to pray Magistrates to relieue vs against the wrongs of vniust men to pray Physitians in sicknesse to helpe vs and to pray others the like wherein they are able Yet so to seeke helpe of these as of Gods instruments whom God hath prouided to help and in that respect to cal vpon God and depend vpon him for his blessing on that helpe which man affordeth vnto vs. Thus we deny not but that ciuill prayer may bee made to men liuing and conuersing with vs to whom wee may make knowne our desire by outward meanes But religious
turne their hearts can answer We beseech thee to heare vs good Lord but from the heart to pray for them euen when they wrong vs or while their iniuries are fresh in our memories as Christ and Stephen did is a rare matter so rare as few attaine vnto it witnesse that pronenesse which is in the best if not openly to curse and vse fearefull imprecations as the worser sort doe yet inwardly to wish and imagine many euils against them This desire of reuenge being one of the lusts of the flesh we must labour to maintaine a contrary lust of the spirit which is to loue our enemies and pray for them for The spirit lusteth against the flesh If we be led by the spirit we shal not fulfill the lusts of the flesh 2 If it be a breach of loue not to pray for our enemies how great a fault is it to refuse or forget to pray for those who neuer hurt vs because they are strangers vnknowne and as men thinke they no whit beholding vnto them Is this for Gods sake Christs sake conscience sake and loue sake without respect of persons to performe this duty If such knew the benefit of Prayer they would bee glad to pertake of the benefit of their prayers who neuer knew them Is it not then good reason that strangers whom they neuer knew should al 's pertake of the benefit of their Prayers 3 If to forget strangers be such a fault how monstrous inhumane and vnnaturall a thing is it to negle◠this maine duty of loue wherein we may doe so much good and not performe it for those to whom wee are bound by particular and peculiar bonds not onely some kinsfolke afarre off countrey-men fellow-citizens townes-men parishioners neighbours friends and such like but many which are very neere of blood of one and the same family bedfellowes with the like neuer pray one for another Not husbands and wiues parents and children brothers and sisters with the like many Parents other wise prouident for their children faile in this maine point whereby it commeth to passe that their prouidence faileth of the issue desired and expected The Apostle saith If there be any that prouideth not for his owne he denyeth the faith and is worse then an Infidel What is he then that prayeth not for his owne shall not Diues rise vp in iudgement against such who being in hell prayed that Lazarus might goe to his fathers house and to his brethren to testifie vnto them lest they also should come into that place of torment 4 The very heathen could say that a mans countrey is to be preferred before his family publike persons before priuate yet many who professe themselues Christians are very vnmindfull of the Church and Common-wealth where they liue neuer calling vpon God for Ministers and Magistrates May we not well thinke that this is one cause why there are so few good why such corruptions in both assuredly if God were faithfully earnestly instantly called vpon we should haue more store of better 5 In the last place what may we thinke of those who pray not for the Saints all of whom aboue al other ought to be prayed for can the loue of God be in such But then what of such as are so farre from praying for any of them as they curse them wish all euill against them in this respect because they are Saints and vpright in heart there be husbands that curse such wiues parents such children maisters such seruants Magistrates such subiects Ministers such people and so on the other side wiues such husbands children such parents c. So also brothers such brothers kinsmen such kinsmen neighbours such neighbours c. Well may wee thinke that they who thus hate whom God loueth and curse whom God blesseth are neither loued of God nor shall receiue blessing from him vnlesse they thorowly repent The Apostle saith pray for all Saints among Saints excluding none at all they curse all Saints euen those that are by outward bonds neerest knit vnto them This their bitter spite against Saints whom otherwise they could loue if they wee not Saints argueth that they haue no part or fellowship in the body of Christ nor in other priuiledges of the Saints §. 53 Of the things which we are to pray for in the behalfe of others FOr the things which wee are to aske in praier for others in generall they are whatsoeuer we may aske for our selues for proofe whereof obserue the forme of the Lords praier in euery petition where we aske any thing for our selues we include others we aske bread for others giue vs our daily bread so likewise forgiuenesse of sinnes freedome from temptation and deliuerance from euill Here therefore I might runne ouer againe al those particular points which were before deliuered concerning good things whether temporall spirituall or eternall to be praied for and euill things whether euill of fault or euill of punishment to be prayed against and apply them to prayers made for others but that heedeth not onely here obserue this generall rule that according to the needes of others are prayers to be made for them 1 If they be not called pray that they may be conuerted no doubt but Christs prayer on the crosse was the cause that so many Iewes after his death were conuerted The like may be said of Steuens praier 2 If they be called pray that they may be established and grow in grace as Saint Paul did 3 If they haue sinned pray that their sinnes may be forgiuen 4 If they be sicke pray that they may be raised 5 If they be wrongfully imprisoned that they may be deliuered and so according to other needs §. 54. This Gods will not knowne is no sufficient cause to hinder praier for others Obiect THus may wee crosse Gods determined purpose by praying for those things which God doth not purpose to grant as to pray for a mans life when his time of departure is come Answ 1. The same might be obiected against praier for our selues and then what praier should be made 2 Gods reuealed will is the rule and ground of our praiers we are not to search into his secret counsell but whatsoeuer we find warranted in the word to pray for 3 In all praiers for others we must pray with limitation and subiection to Gods will there is nothing for which we can pray so absolutely in the behalfe of others as in our owne behalfe for we cannot know the estate of others so well as of our selues §. 55. Of imprecations against ones selfe THe fourth and last branch of Prayer is Expostulation or Imprecation against others which is a kind of Prayer whereby iudgement and vengeance is desired In handling this point I will shew 1 What the persons be against whom imprecations may be made 2 In what respect they may be made For the persons No man may pray against
vpon an extraordinary occasion he prescribed a forme of prayer for them to vse In like manner saith Ezra I proclaimed a Fast that we might seeke of God a right way c. And accordingly they obserued his direction and ioined fasting and prayer together for saith he We fasted and be sought our God c. So saith Nehemiah of himselfe I fasted and prayed And of the Church in the new Testament it is said when they sent forth Paul and Barnabas they fasted and prayed and when they ordained Elders they Prayed and fasted Great reason there is to adde Fasting to extraordinary Prayer for when there is an extraordinary occasion of Prayer extraordinary ardency and continuance in prayer must be vsed as was before shewed Now fasting doth quicken our spirits and rowse vp our dull hearts and so both sharpen our prayers adding life and efficacy vnto them and also make vs able to hold out and continue the longer in Prayer For as fulnesse maketh a man drowsie in body and heauy in spirit so as he can neither pray ardently nor continue long in prayer so fasting maketh him fresh and cheerefull both in body and spirit Note the most ardent long continued supplications in Scripture and you shall find them supported by fasting Besides as fasting is an helpe to prayer so it is a testification of our vehement earnest desire of obtaining that which we pray for for by our voluntary abstaining from ordinary foode and other delights of our body we shew that we preferre the thing which we pray for before them The other duties which were reckoned vp among the ends of a Religious Fast as Examination humiliation and mortification as was before noted subordinate vnto Prayer and helpefull thereunto In that fasting therefore is vsed for the better performance of them in the vse of them it proueth to be a further helpe for prayer which will the better appeare if distinctly we consider how fasting maketh vs more fit to performe these duties §. 108. Of Examination another end of Fasting COncerning Examination of our selues we cannot be ignorant but that when any needfull extraordinary blessing is to be obtained or any iudgement to be preuented or remoued it is very requisite to search whether there be not any sinne in vs which may make our prayers to be reiected and not regarded That which the Lord said of the Army of Israel in Iosuahs time may be applied to particular persons namely that if they did not search and find out and take away the execrable and excommunicate among them the Lord would not be with them any more wherefore the Prophet exhorteth first to search and trie our wayes and turne to the Lord and then to lift vp our hearts with our hands vnto God in the Heauens Now by fasting we both gaine more time for examination euen that time which otherwise would be spent in sleeping eating drinking and other like things which in the day of a Fast are forborne and also make ourselues more fit thereto in that our spirits are cheered and our hearts rowsed vp thereby as was noted before This the Saints well knew and therefore were wont in the dayes of their Fast to enter into a serious and solemne examination of their owne and of others sinnes Reade the Prayer that Ezra made in the day of his Fast and in it you may obserue how he searcheth out the sinnes of the Iewes in his time which had prouoked the wrath of God and setteth them in order before God So did the Leuites in that Fast which was kept in Nehemiahs time §. 109. Of Humiliation a third end of Fasting COncerning Humiliation it is well knowne that they which looke to preuaile by Prayer with God must come before him with an humbled heart To him saith the Lord will I looke that is poore and of a contrite spirit Now by fasting wee manifest our vnworthinesse of the least of Gods blessings and so testifie great humiliation yea the very rites of a Fast are a means to humble the soule somewhat the more By laying aside our best apparell by our voluntary abstinence from Gods Creatures by forbearing some of our ordinary sleepe and by refusing in other respects to refresh our bodies we shew that we thinke our selues vnworthy of any outward delights yea of the least crumme of bread and drop of water In old time they were wont to weare sack-cloth in the time of a Fast to shew that the worst cloathing was good enough and to lay dust vpon their heads to shew that they thought themselues more worthy to be vnder the ground then to tread vpon it Againe when we fast because God is displeased for our sinne and as a token of his displeasure inflicteth some iudgement vpon vs we doe not only manifest our great griefe for displeasing God but also after an holy manner take vengeance of our selues which is an especiall point of humiliation commended in the Corinthians §. 110. Of Mortification a fourth end of fasting COncerning Mortification It hath been before shewed that the lusts of the flesh and the wanton affections therof are a great hindrance to feruent prayer being as birdlime to the fethers of a fowle which keepe it from mounting high Yea it is more cleare then needs be proued that they continually fight against the spirit and are a meanes to quench it so as the spirit is kept from making requests for vs so long as lust boyleth and domineereth in vs. Necessarie it is therefore that in this respect the body be beaten downe and brought into subiection But fasting is an especiall meanes to subdue our wanton flesh and corrupt lusts for as pampering our bodies addeth strength to the olde man so fasting mortifieth it and keepeth it downe The Apostle where he implieth that while man and wife giue themselues to fasting and prayer may the better abstaine intimateth that by fasting and prayer lust is subdued §. 111. Of fasting now vnder the New Testament BY that which hath hitherto beene deliuered in explication of a religious Fast we may well conclude that it is a warrantable commendable and needfull exercise Warrantable because commended Commendable because the practise thereof is commended Needfull because of the ends before Propounded It is therefore an exercise carefully and conscionably to be obserued of vs. Obiect It is no where commanded in the new Testament Answ 1. The Apostles and Churches practise thereof in the time of the Gospell sheweth that the Commandements of the old Testament concerning fasting were not as other ceremoniall ordinances of force only for the time of the law but of perpetuall vse so long as a Church should remaine on earth 2 The answere which Christ gaue to the Pharisies in defence of his Disciples not fasting in these words The daies will come when the Bridegrome shall bee
his study he is alwayes or continually there so of a woman that tarrieth much at home shee is euer in her house But more distinctly to shew the meaning of this circumstance 1 It is to be taken inclusiuely including euery part of time and excluding none neither day nor night whether wee are alone or in company in the middest of businesse or free from businesse at what time soeuer occasion is giuen we must pray 2 It signifieth a daily and constant performing of this holy exercise thus this sacrifice which vnder the Law was constantly offered vp euery day morning and euening is said to bee offered vp continually and called a continuall burnt offering 3 It implieth that besides our ordinary and set times of prayer we must take extraordinary occasions to call vpon God 4 It intimateth a continuall preparation of the heart alwayes euen euery moment readie to be lift vp to God in prayer As the ayre with the least blast of winde is moued and a feather with the least motion of aire is lifted vp so must our hearts in petition and thanksgiuing Thus this phrase being rightly taken affordeth no iust ground to those heretikes called Euchitae who would seeme to spend so much time in prayer as they neglected all other duties like to whom were the Heretikes called Messalians But it affordeth vnto vs many good instructions for prayer §. 118. Of praying euery day 1 CHristians ought to haue set times of prayer euery day This is implied in the fourth Petition where this day is expressed to shew that the next day wee must pray againe and euery day say this day This is also prefigured by that continual burnt offering wherof I spake before Dauid exhorteth hereunto saying Sing vnto the Lord praise his name from day to day and promiseth to performe as much himselfe saying I will blesse thee daily and praise thy name for euer and euer 1 We daily stand in need of Gods blessings both of the continuance of his old blessings and also of bestowing new blessings Needfull it is therefore that euery day we should pray for them 2 The graces of God in vs are subiect euery day to decay now prayer is as food whereby those graces are preserued reuiued and increased Daily wee take bodily food Daily also let vs vse this spirituall food 3 Euery day we are subiect to assaults of our spirituall enemies who are neuer wearied and vnto many dangers of soule and bodie But prayer is the most principall meanes to keepe vs safe from all There are also like reasons for thankesgiuing alwayes day after day For God ladeth vs daily with his blessings euery day yea euery houre both Gods former blessings are continued and renewed and also new blessings bestowed Is thy life health libertie or any other blessing matter of thanksgiuing this day Then if the same be renewed the next day it is also matter of thanksgiuing the next day and so day after day Continuall matter of thanksgiuing requireth continuall thanksgiuing §. 119. Of the fittest times for daily prayer Quest HOw often a day is it meete we should pray and at what times Answ Not to speake of sudden eiaculations which we shall touch by and by it is meete that solemne prayers be made at least twice a day The fittest time for which is the morning and the euening In the morning to praise God for our rest the night before and to craue his protection ouer vs and his blessing vpon vs the day following In the euening to praise him for the blessings receiued that day and to craue his protection in the night when we sleepe Thus shall this spirituall sacrifice of the Calues of our lippes be answerable to that daily outward sacrifice of lambes vnder the Law whereof one was to be offered in the morning the other in the euening This time Dauid prescribeth saying to God It is a good thing to declare thy louing kindnesse in the morning and thy truth at night yea Dauid went further and saith Euening and morning and at noone will I pray Which times it is likely that Daniel obserued for hee prayed three times a day Dauid yet further saith Seuen times a day doe I praise thee But that I take to be meant of som extraordinary occasions because his ordinary course was set downe before or else aset number for an vncertaine seuen times that is oftentimes and so meant of sudden prayers Against this doe they offend who neuer pray but at Church vpon Sabbath daies or some other solemne daies or if euer at home onely then when some extraordinary occasion is offered as if they or some of theirs be sicke if they feare some iudgement or want some great blessing What hope can such haue to bee heard in their great needs who otherwise would not call vpon God §. 120. Of constant keeping our set times of prayer 2 SVch set times as are appointed for daily prayer would constantly be kept Else we doe not in euery season alwayes without intermission pray The Lord saith of the fore named daily sacrifice vnder the Law Yee shall obserue to offer vnto me in their due season mine offering c. implying thereby that they should not faile nor misse of their due season and accustomed time Feare of death could not turne Daniel from his course he prayed notwithstanding the Kings contrary decree three times a day as he did afore-time This phrase as afore-time implieth a constant course Great reason there is that we should be constant for 1 There is in vs a naturall proanenesse to waxe cold and faint in prayer Water is not more proane to be cold nor an heauy weight to fall downward then we to waxe dull in this heauenly exercise Wherefore as fire must constantly be put vnder water to keep it hot and a weight must coÌ„stantly be wound vp to keep it from the ground so must wee by constant prayer quicken vp our soules and keepe them aloft 2 The Diuel wil take great aduantage by once omitting it and moue vs to omit it againe and againe and so by degrees bring vs to an vtter â—is-vse of it Assuredly they which once omit their course of praying shall finde the next time they come to pray a more then vsuall dulnesse thereto which is partly thorow Gods iust iudgement who thus punisheth our neglect of this duty partly thorow our naturall indisposition thereto and partly thorow the subtilty and malice of the Diuell who thus seeketh to diuert vs cleane from our course §. 121. Of Canonicall houres Quest VVHat difference is there betwixt this constant obseruing set times and Popish canonicall houres of prayers Answ 1. Their canonicall houres are grounded on superstition as the reasons which they themselues alledge doe shew for they appoint seuen houres of prayer for euery day The first before day because Christ was then taken
The second at the first houre because then hee was led to Pilat The third at the third houre because then he was mocked The fourth at the sixt houre because then he was crucified The fift at the ninth houre because then he gaue vp the Ghost The sixt in the euening because then hee was taken from the Crosse The seuenth in the completory because then he was buried These reasons are superstitious no good grounds In other houres wee may finde other things done to Christ as his bringing to Annas to Caiphas to Herod his accusations scourging c. and so make euery houre a canonicall houre for prayer Wee haue better reasons as I shewed before 2 They place Religion in the very obseruing of set times We doe not so for we set not the same continuance for all some may hold out an houre same halfe some but a quarter some longer some shorter Neither doe we tye all to the same houre A strong able person that vseth to rise betimes may pray at three or foure or fiue of the clock in the morning as soone as heriseth Another that is weake and notable to rise so soone may when he can rise 3 They content themselues with saying ouer so many prayers as may bee in such a set time though their hearts goe not with one word for their prayers being in lattin many cannot vnderstand what they pray We account such prayers meere lip-labour Neither doe wee measure our prayers by a set time but wee measure our time by our deuotion and affection in prayer 4 They appropriate their canonicall houres to ecclesiasticall persons onely as Priests Munks Nunnes c. Wee make our dayly times of prayer common to all Christians because prayer is a duty belonging to all 5 Some of their houres namely at mid-night are very vnseasonable to be ordinarily and daily performed they are neither meet for the health of mā that being the most seasonable time to rest in nor for the worshippe of God which must needes at that time bee drousily performed Our times are the most seasonable that may be 6 Their houres are so many that other necessary businesses must needs be omitted they affoord not time enough for Ministers to study and performe other ministeriall functions belonging to their place Our times are such as may well bee affoorded to prayer by those that haue the most and greatest imployments 7 They are so superstitious on the one side in keeping their number and stinted houres and on the other side so carelesse in the due time that they giue tollerations to obserue all the seuen houres in one part of the day and none in the other part Wee affood no such tollerations Euening prayer would not be performed in the morning though a double taske of the Word may bee read at once §. 122 Of neglecting times of Prayer Vse LEt vs bee carefull and conscionable as in setting vnto our selues fit times of prayer so also in keeping of them Many suffer euery small occasion the least busines a matter of little gaine yea a matter of pleasure and sport to interrupt their course They are farre from Daniels minde If they could truly feele and discerne the sweetnesse and comfort of prayer they would bee otherwise minded then they are For our parts let vs preferre it to all things and let all things whatsoeuer giue place to it Thus shall wee manifest our reuerend and high account of God of his worshippe and of his blessing If in the morning necessary businesse bee to be performed let vs rise so much the sooner to pray rather lose of our sleepe then omit that exercise so at night if extraordinary businesse hold thee vp late sit vp a little the longer for prayer sake They who conscionably and constantly vse it think not themselues safe in a morning till they haue commended themselues by prayer to God they are much disquieted if by any occasion it bee omitted some dare not eate nor drinke in a morning till they haue prayed nor at euen goe to bed till they haue prayed againe A good religious minde § 123. Of praying in all affaires 3 VVHatsoeuer we goe about or wheresoeuer we are we must pray If we goe about any religious exercise any work of our calling any duty of loue any honest lawful recreation we must pray when we goe to meat to sleep to walk abroad to ride a iorney pray at home in the field in our Inne in prison on the sea in a forren country in time of prosperity in time of aduersity in season at our times appointed out of season at other times night and day pray So much implieth the Apostle where he willeth men to pray in euery place and these phrases alwaies at al times cōtinually without ceasing imply as much 1 Prayer sanctifieth euery thing euery place as wee shewed in the fift branch of the necessitie of prayer 2 We cannot expect a blessing in any thing except by prayer we craue it It is in vaine to rise early aud to lye downe late without prayer Therefore Moses prayeth that God would establish the workes of their hands Vse No maruell wee prosper so little in the holy and ciuill things we take in hand and that euery where in euery thing we meete with many crosses and vexations The means of making things prosper and of preuenting crosses is rarely vsed No maruell also that God oft with-holdeth many good things from vs due praise is not giuen for such good things as he giueth §. 124. Of continuall Eiaculations 4 OVr hearts ought euery moment to be ready and prepared to be lift vp to God euen when we haue not opportunity of time and place to vtter any prayer with our mouthes in heart we must pray as Moses and Nehemiah This is that mentall and sudden prayer whereof I spake before Concerning this kind if any shall aske as Peter in another case did how oft shall I pray in a day seuen times as Dauid did I answer as Christ did to Peter I say not to thee vnto seuen times but vnto seuentie times seuen times euen euery moment as the least occasion is offered and so often as the Spirit of God moueth If we obserue our selues or others to stand in need of any blessing instantly let our hearts be lift vp to God when any of Gods blessings come to our minde by the relation of others by our owne cogitation by any present fruition or by any other meanes presently in heart at least blesse God learne of the little birds which lift vp their bils to heauen so oft as they take a little water into them §. 125. Of giuing thankes alwayes VVEE haue an excellent patterne hereof in that man that was A man after Gods owne heart that sweet Singer of Israel as he was very frequent vpon all occasions in making petition to God so also in
Mediator but onely wee vse them as companions and fellow-members in this office §. 147. Of those who vse or refuse to aske the helpe of others prayers Vse 1 THis iustifieth the commendable and vsuall practise of the Saints at this day who when they depart one from another or write one to another or being in any distresse are visited one of another desire the prayers one of another The thing is good and warrantable yee that haue vsed it be not ashamed of it neither cease to vse it still onely as the thing is in it selfe good so vse it well not complementally for custome sake but from the heart and that in regard of the forenamed reasons Vse 2 As for those who are ashamed to desire the prayers of others vnworthy they are to pertake of the benefit of others prayers And for those who mocke and scoffe at it in others what doe they but strike the Prophets and Apostles thorow their â—oines whom they scoffe at The time may come when they would be glad of their prayers whom in their prosperitie they mocked euen as Pharaoh was glad of the prayers of Moses and Aaron Saul of the prayers of Samuel and Simon Magus of Simon Peters §. 148. That none too good to seeke the helpe of anothers prayer BVt for the better clearing of this point I will more distinctly declare the persons both who are to desire this duetie and also of whom it is to be desired For the first All of all sorts none excepted must desire the prayers of others not onely the yonger meaner inferiour sort as children schollers auditors and the like but euen the best and greatest and that of such as are much inferiour vnto them Note the forenamed examples which shew that Kings Queenes Prophets Apostles desired this kindenesse what persons more eminent for place or more excellent for grace if it beseemed them whom may it not beseeme On the one side the greatest and best while heere they liue are subiect to many infirmities many temptations and though they may haue some excellent gifts aboue others yet they want many other which meaner then they haue besides they are proane to decay in the graces which they haue On the otherside the prayers of the least and meanest Saint are of force with God God is no accepter of persons it is the heart the honesty sincerity and ardencie of it which he most respecteth and not the greatnesse and dignity of the person who prayeth In this regard therefore as the foote may be helpful to the head and as a little mouse may bee helpefull to a Lion caught and entangled with cords by gnawing a cord asunder so may the least Christian bee helpefull to the greatest by praying for them Vse Let none therefore thinke themselues so compleate and well furnished as they need not the helpe of others prayers or so great that it should not beseeme them to seeke this helpe God in wisdome hath so ordered the body of Christ that the members thereof should neede one anothers prayers and that both to maintaine mutuall loue among them for mutuall prayers doe euen knit the soules of the Saints together and also to suppresse arrogancie that one should not scorne and disdaine another If any bee otherwise minded it is to be feared that ambition hath blinded their mindes If the greater are to desire the prayers of the meaner much more the meaner of greater as children of parents people of the Ministers c. §. 149. Of praying to the liuing onely FOr the second the benefit and kindnesse of prayer is to be desired of such as wee know may know our desire These are onely the liuing who conuerse among vs vpon the face of the earth to these whether present or absent we may make knowne our desire if present by words or outward signes if absent by letter or message To desire the prayers of such as are departed out of this world is both in vaine and also without warrant 1 In vaine because we can neither make signe speake write nor send to them nor can they without some such meanes know the desire of our heart it is Gods propertie to search the heart 2 Without warrant because the whole Scripture affordeth neither precept promise nor good example tending to that purpose had it beene needefull questionlesse Christ would haue comprised it in his perfect forme of prayer §. 150. Of the Papists arguments for praying to the dead OVr aduersaries make shew of sundry places but such as make nothing to the purpose but are wrested cleane contrary to the scope of the Holy Ghost Their great champion who vseth go gather together what hath beene or may be alleadged for defence of their superstition idolatry and heresie quoteth onely these distinct places out of the old Testament The first is where Iacob saith to Ioseph The Angel which deliuered me from all euill blesse the children c. Answ The Angell there meant is the same with whom Iacob wrestled which was Christ Iesus The Angell of the Couenant The second is that speech of Eliphaz to which of the Saints wilt thou turne Answ 1 Question may be made whether euery speech of Eliphaz recorded in that Booke be of sufficient authority to iustifie a point in controuersie The Author who alleadgeth this argument denieth not but doubt may be made hereof 2 The place is meant of Saints liuing on earth neither doth it imply any prayer to them but speaketh of a due consideration of â—heir estate whether any were like to Iob. 3 The third is the prayer of Moses Remember Abraham Isaac and Iacob Answ Moses meaneth not any intercession which Abraham Isaac and Iacob made vnto God for their posterity but the couenant which God made with them in the behalfe of their posterity Further hee heapeth vp sundry places both out of the olde and out of the new Testament wherein prayers of the Saints liuing are desired and inferreth that if it be meete and lawfull to call vpon the Saints while they are vpon earth it must needes be lawfull to call vpon the same Saints when they raigne with Christ Answ 1. There is difference betwixt desiring Saints to pray for vs which this Text and other like places warrant and calling vpon Saints which no place of Scripture doth warrant whether they be dead or liuing 2 The argument from the liuing to the dead followeth not because we haue warrant for the one not for the other and because we can make knowne our desires to them not to these Let vs goe along with God and vse such meanes of obtaining the blessings he hath appointed and then in faith may we depend vpon him and expect his blessing Thus much for this generall point of requesting the prayers of others §. 151. Of praying for Ministers OF the persons in generall for whom prayer is to be made we haue
bee in the day or Night 490 O OPENING OF Ministers Opening their mouths 520 P PApists abandoned by preaching 78. 79 Papists enemies to Gods people 326 Pardon of sinne 572. see Sinne. PATIENCE What Patience is 162 Patience resembled to shooes 163 Patience how it is gotten 164 How patience may bee rightly grounded in vs. 168. 170. 173 How men may bee perswaded to Patience 174 The necessity of Patience 174. 188 The benefit of Patience 178. 188 How Patience hath a perfect work 179 Two extreames of Patience 181. 182 Counterfeit Patience 172 Satans wyles against Patience 186 Patience maketh many crosses light It preuenteth and remoueth many It inableth vs to beare all 188. c. PEACE Why attributed to the Gospell 167 Peace of the Gospell what it is 166 Peace with God keepeth away many euils 191 Peace with God altereth the nature of all crosses 192 Peace with God procureth assistance in all troubles and full freedome from all 194 Persecution no matter of Shame 548 Persecution honored by the cause 549 Persecution no sufficient cause to make Ministers cease preaching 555 What are those causes 550 Perseuere 116 Perseuerance in prayer 496. c. How long we must Perseuere 497 Difference betwixt Perseuering and praying alwayes 498 Difference betwixt Perseuering and much babling 499 Perseuering in prayer extraordinary 443 Perseuerance requireth that prayers be oft renewed and long held out 500 Petition for good things 367 Place Euery one abide in his owne place 114. 534 Giue no Place 63. 103 Power of God a mightie Power 12 The mightie Power of God a prop to faith 13. 225 The benefit of trusting to Gods Power 15 God able to performe his word 225 Prayer 340 Prayer an admirable gift 484 What Prayer is 345 Difference betwixt ciuill and diuine Prayer 347 Prayer a worke of the Holy Ghost see Ghost 482 Prayer to be made only to God 346 How Praiers of mē are to be desir'd 503 Of them prayers may be desired 507 The dead may not be praied vnto ibid. Nor prayed for 377 Why needful by prayer to make known our desire to God 347 What requisite to the right manner of praying 348 Prayer to be made in the mediation of Christ 349 In feare and reuerence 350 In faith and humilitie 351 With holinesse sence and feeling 352 In sinceritie in hart in spirit 353. 486 In feruency 353. 441 Motiues to Prayer 353 1 Gods charge 353 2 By prayer God is worshipped 3. Honoured 354 4 Prayer is absolutely necessary 355 5 Prayer is profitable 1 To obtaine euery good thing 356 2 To preuent iudgement 3. Preserue grace 4. Subdue sinne 5. Sanctifie all things 357. 358 6 Prayer is powerfull with the Creator 362 Prayer is powerfull with the creature 361 7 Prayer is a matter of great dignitie 364 Why prayer is not alwayes heard 359 501 The kindes of prayer 365 1 Petition for good things 367 2 Deprecation against euill 370 3 Intercession for others 374 Who are not to be prayed for 377 Who are to be Prayed for 383. 509 All in generall to be Prayed for 384 1 Saints 2. Magistrates and Ministers 386 Why Ministers especially 510 3 Kindred and friends 387 4 Strangers 5. Enemies 388 What is to be Prayed for in the behalfe of others 392 4 Imprecation against others See imprecations 394 5 Thanksgiuing 399 Prayer mentall or vocall 421. 422 Prayer sudden or composed 423. 424 Prayer cōceiued or prescribed 426. 427 Prayer publike priuate or secret 429 c. Prayer in family 437 Prayer extraordinary Motiues thereto 440. c. Who are to desire others prayers 506 Gifts bestowed to be prayed for 519 The time of prayer 471 How we may pray alwayes ibid. Set times of prayer for euery day 473 Constancy in keeping those set times 475 Whatsoeuer is done pray 478 Hearts alwayes ready to pray 479 Perseuere in prayer see Perseuerance Watch to pray see Watchfulnesse Body and soule must be roused vp to prayer 491 Drowsie praying 493 Preparation before prayer 424 Preparation against triall 106 Preparation of the Gospell of peace 160. c. Preaching the most proper meanes of faith 219 The Gospell is the proper obiect of Preaching 528 Preaching must be distinct and audible 521 Presume not 30. 342 Confidence in Gods power no Presumption 15 Whence Presumption ariseth 46 Difference betwixt Presumption and faith 287 Principalities 59 Priuate prayer in family 437 Proofe to be giuen of grace in vs. 26 PROMISES Promises of God offered to all 228 Remembrance of Gods Promises an helpe to faith 268 Generall Promises why to be obserued 270 Particular Promises needfull 271 Promises for al things needful 270. 471 Promises absolute 273 And conditionall 274 The diuers manner of propounding Promises 276 To whom Gods Promises belong 277 The time of accomplishing Gods Promises vncertaine 302 PROSPERITIE The vse of faith in Prosperity 267 Publike prayer 429 What persons are required thereto 430 The place of Publike prayer 431 Vnanimitie and vniformitie in Publike prayer 433. c. Motiues to Publike prayer 436 Pure heart see Heart Purgatory a fiction 378 R RElapse dangerous 624 Religion Wee cannot bee saued in euery Religion 136 Remembrance of Gods promises an helpe to faith 268 Remission of sinne 572 See Sinne. Repaire of grace decayed 100 Spirituall wounds Restored and healed 285 Repent alwayes when men will they cannot 157 Repetition of the same things 95. 96 Reproofe of impudent sins to be sharpe 567 Resolution of the Apostle inuincible 558 RIGHTEOVSNES What Righteousnesse is 143 Righteousnesse Legall and Euangelicall 144 Righteousnes fitly resembled to a brest-plate 146 How Righteousnesse is put on 147 The benefit of Righteousnesse 148. 153 154 Mans Righteousnesse cannot be meritorious 149. c. Righteousnesse needfull to saluation 152 Righteousnesse and faith haue distinct vses ibid. Righteousnesse acceptable to God 155 The parts of Righteousnesse may not be seuered 156 Direction for the vse of Righteousnesse 159 S SAcraments a means to increase faith 265 Sanctified how farre we may be sanctified 410 Satan see Diuell Scripture see Word Scoffes of wicked 304 Securitie carnall 105 Securitie holy 249 SINNE Sinne infinite in nature 620 Nothing but Sinne can wound the soule 146 Difference betwixt Sinnes of the regenerate and others 157. 620 Sinnes of impudent sinners to be plainly discouered 567 Sinne may be forgiuen 572 All Sinnes may be forgiuen 574 Pardon of Sinne offered to all 587 Sinne against the holy Ghost 598 See Ghost Sinne cannot be forgiuen in the world to come 607 Pardon of Sinne to bee sought in this life 614 They whose Sinne is not pardoned are damned 621 The proportion betwixt Sinne and the eternall punishment thereof 620 A Sinners will to sinne is infinite 620 Difference betwixt Sinners 613 How Sinne may be turned to the good of the Saints 172 How farre wee are freed from Sinne. 410 Sinne against the Holy Ghost see Ghost Sinceritie 542 See Truth Sonne of man 588 Who so called 589 VVhy Christ is called Son of
glore Therewith especially blesse we God and therefore by an excellency it is called glory As Dauid speaking of his tongue saith My glory reioyceth And againe Awake my glory And againe I will sing and giue praise with my glory In regard of these three last reasons it is meet to vse words euen in priuate prayers when we are alone Prouided that it be not for ostentation to be known to pray for that is a note of hypocrisie condemned by our Lord in the Scribes and Pharisies §. 76. Of sudden prayer SVdden prayer is when vpon some present occasion the heart is instantly lift vp vnto God whether it be onely by some sighes of the heart or by some few words vttered It is likely that Nehemiahs prayer was some sudden desire of the hart For the King offring speech vnto him gaue him occasion to make a suit vnto the King which that he might obtain he presently lift vp his hart to God These sudden praiers are called ciaculations of the heart which are to be vsed as salt with meat with euery bit of meat we commonly take a little salt to season it So when we doe any thing when we confer of any thing when we goe any whether vpon all occasions we must lift vp our hearts to God This argueth an holy familiarity with God yea it manifesteth an heauenly mind euen as those things which are ready vpon all occasions to fly vpward appeare to be of a light aerial or fiery nature not earthly heauy weighty This kind of praier must so be vsed as it bee added to solemne and set prayers and not make them to bee neglected No man maketh a meale of salt alone and refuseth other solid meat because salt is now and then to be eaten Much lesse must these sudden praiers hinder solemne or composed prayers §. 77. Of composed prayer COmposed prayer is when a Christian setteth himselfe to make some solemn prayer vnto God whether it be in Church family closet field or any other place whether it be vttered with words or onely conceiued in hart as the morning and euening prayer which Christians vse to make or the praier at solemne assemblies with the like Such were the prayers that Daniel vsed to make three times a day God to whom wee make our praier is a great God of excellent Maiesty not lightly but with all due reuerence to bee regarded and therefore most meet that wee should compose our selues in a solemne manner to appeare before his glorious presence §. 78. Of preparation before prayer THat this kinde of prayer may bee the better performed preparation is very needefull which the Preacher implyeth saying Be not rash with thy mouth and let not thine heart be hasty to vtter any thing before God In preparation vnto prayer two things are to bee performed First we must empty our foules of al such things as may hinder prayer Secondly fill them with such things as may be helpfull thereunto The things that hinder are either wicked or worldly Wicked things are against God or against man Against God are all sinnes and transgressions of his Law These we must search out and hauing found them out set our selues with a full and honest purpose of heart vtterly to forsake them If we regard wickednes God will not heare our prayer Whereupon saith Dauid I will wash mine hands in inocency O Lord and compasse thine alter Against man are wrath anger malice and such like reuengeful affections in regard whereof the Apostle exhorteth to lift vp pure hands without wrath And Christ cōmanded to be reconciled before the gift be offered In a word then that we may empty our soules of al such wicked things both against God and man which would hinder our praiers these two things are needfull First repentance towards God secondly reconciliation with man Worldly things are such cares as concerne the things of this life our temporall estate earthly affaires which though at other times they may be warantable commendable and needfull yet may be an incumberance hinderance vnto praier This was prefigured vnder the Law by that rite of plucking off shooes when men appeared before the Lord. Shooes are lawfull to be worne yea very needfull yet in approching before the Lord they must be put off So moderate care concerning the businesse affairs of this world are lawfull and needful yet when we goe to prayer they must be laid aside and our soules emptied of them For they are as heauy burdens and clogs which will hold downe our hearts and keepe them from flying vp into heauen Now note the counsell of the Apostle Cast away euery thing that presseth downe If our soules be onely emptied of these things they are like that empty house which the vnclean spirit finding entreth into with seauen other spirits Wherfore that we may bee prepared to prayer wee must be filled with such spirituall matters as fit prayer which are concerning God and our selues Gods greatnesse is to be meditated of to strike our hearts with reuerence and his goodnesse to breed faith in vs. Yea also his blessings bestowed to fill our mouths with praise Our wretchednesse is duely to be weighed that wee may bee truely humbled and our wants are to be obserued that wee may know what to aske Thus are we to come prepared to composed praier § 79. Of conceiued praier COnceiued prayer is that which he who vttereth the prayer inuenteth conceiueth himselfe as are most of the praiers recorded in the Scripture This kind of prayer the Saints in al ages haue vsed It is very commendable expedient and needfull For 1 It manifesteth the gift and power of the Spirit who can giue both matter and manner words and affections who can suggest what to pray and how to pray 2 Euery day we haue new wants new assaults new sinnes Is it not needfull then that our praiers be conceiued and framed accordingly that our petitions be made according to our present wants our supplications according to our particular assaults our confession according to our seuerall sinnes 3 As God daily continueth and reneweth old blessings so also hee addeth new to them Is it not most meete that notice bee taken of those new blessings and accordingly thankes bee giuen in particular for them Obiect This present inuenting and conceiuing of prayer maketh prayer to bee confused and either very defectiue or very tedious Answ In them that haue not ability to pray or suddenly and rashly come vnto prayer it may bee so But if a man haue any competent ability if he premeditate before hand what to pray if hee set vnto himselfe any good method and order such defect tediousnesse and confusion as is supposed will bee easily auoided §. 80. Of prescribed prayer PRescribed prayer is when a set constant forme is laid downe before hand and either