time partly because God needeth not the significancy of words nor indeed any words at all to come to the knowledge of our desires partly because guifts by an humble and conscientious use of them and the blessing of God thereon are oft times improved and the imperfection of them to a good degree healed partly also because the heart is at so much the more liberty to conceive desires or petitions of the best accommodation to a mans present condition and occasions whatsoever they be Quest 15. Supposing a set Form of Prayer as it is called to be simply and in it self Lawful whether is the constant use of it amongsft people by him who is their mouth in Prayer more expedient or promising more edification or comfort unto them then such prayers which are from time to time conceived and uttered by the guift of prayer at the same time Answ A Prayer of a fresh and present conception when it is uttered being conceived by the Spirit or by a guift of Prayer hath some things in it which render it more likely to edifie and comfort those that are partakers of it then one and the same Prayer still repeated First A prayer that is new is more like to awaken and engage attention in those that are to joyn in it Customary things are but as matters of course which are commonly passed over with little or no observation Whereas things that are new are of kin to things that are strange after which even they that are but drowsily disposed wil force themselves to hearken God himself makes account that if men should be but able to say even of his great works when he bringeth them forth Behold we knew them before that they would despise or at least lesse regard them Esa 48.7 Secondly A prayer newly conceived by the help of the Spirit of God comes warm from the heart and so is more like to convey warmth to the hearts of those that hear it then a Prayer that is brought out of the memory where it hath lain for a long time dead Besides the womb of the memory and much more of a book is but a cold place in comparison of that of the heart or soul If it be said That a prayer which is brought out of the treasury of the memory may when it is uttered come from the heart also and this with as much spiritual warmth or heat as if it had been newly conceived here I answer The heart cannot in reason be so much raised or ingaged with borrowing of or from the memory or with delivering out what is borrowed from hence as with travailing in birth with new conceptions and in bringing forth these with apt expressions which must suddainly be found and taken up Thirdly A prayer conceived by a spiritual gift and such is the gift of Prayer is more proper for a Church or Church-Assembly and like to do better service here then a prayer composed or framed by a natural gift one or more as good parts or abilities of learning rhetorique c. And I take this for granted that no person that finds or knows himself to be endued by God with a gift of prayer and he that is thus endued by him cannot likely be long ignorant of it will decline the use or exercise of this guift and chuse rather to imply his natural gift instead of it Fourthly Praying from time to time with variety of matter with new and different petitions and expressions doth set forth and commend upon terms of farre greater advantage the unsearchable riches of the manifold wisdome knowledge and bounty of the Spirit of God then the constant use of one and the same Prayer and consequently must needs be more like to awaken men to discern and acknowledge the gracious presence of God with them or among them in their holy assemblies and likewise to glorifie him for vouchsafing so much of himself or of his goodnesse unto men as it is said They marvelled and glorified God which had given such power unto men Mat. 9,8 And the Apostle Paul expostulates thus with the Church of Corinth Know ye not your own selves though I should not affirm it or remind you of it how that Jesus Christ is in you or rather among you in your Church-community meaning by a notable presence of his power and of his grace and love towards you except ye be Reprobates or rather very injudicious and undiscerning meaning that those Apostolical gifts and abilities which God had given him for their sakes and of which they had had large Testimony and proof amongst them did evidentiy demonstrate the presence of Christ in the middest of them 2 Cor. 13.5 Fifthly and lastly when men pray by a gift of Prayer the Holy Ghost is at full liberty both to act their Hearts and Spirits in prayer as he pleaseth and to prompt them with such Holy motions and streins of petition as he judgeth most congruous and commodious for the respective occasions of those that are present and withall to act their tongues and lipps in praying and to give them utterance as he pleaseth Whereas he that alwaies confineth himself to a set form of words in praying confineth also the Spirit of God either to give him alwaies one and the same matter of Prayer or a like set form of motions and desires to present in prayer unto God or otherwise to permit him to utter words in prayer which in their significations have no agreement with the inward impressions upon his heart Besides he that prayeth upon such termes doth not so much speak as the Spirit gives him utterance but rather as he gives utterance unto the Spirit or at the best unto himself Quest 16. But have not many either pretended unto or presumed upon a guift of Prayer from God been a shame and dishonour unto the holy Ordinance of Prayer uttering before God and his people things that have been uncomely offending against the Lawes and Rules of this sacred exercise by tautologies that is by unseasonable importune and needlesse repetitions of the same things by broken in-coherent and distracted sentences by an immethodical confusion and preposterousnesse in ordering petitions by presenting petitions contrary to the revealed will of God and the like Were it not better then to prevent so great inconveniencies as these that set forms of Prayer should be constantly used at least in publique and where many are present and that extemporary praying should in such cases be restrained or refrained Answ When many pretending to the knowledge of the truth and presuming themselves to be orthodox as few Ministers yea or Teachers of one kind or other but doe shall notwithstanding teach errours and unsound Doctrines publiquely doubtlesse it is not expedient nor lawful for the preventing of this inconvenience though it be farre greater and of much more dangerous consequence then any such defect or miscarriage â—n praying as those mentioned to confine all teachers to the reading of homilies or to the reading
procuring of some positive good things one or more for them Rom. 8.26.34 Heb. 7.25 1 Tim. 4 5. The verb from which the word is derived sometimes signifieth to pray not for but against others Act. 25.24 Rom. 11.2 Lastly giving of Thanks is a chearful submissive and ingaging Acknowledgment made and tendered unto God for any good that hath been done by him whether immediately by himself or mediately by instruments either unto our selv s or unto others This kind of Prayer ought still to be joyned with the former Phil. 4 6. Col. 4.2 Quest 7. Whether is it lawful to pray to Angells or to Saints or unto any other whether person or thing but God only Answ The Scripture alloweth no Prayer to be made either to Angel or to Saint but unto God only It is here plainly affirmed that God heareth Prayer Psa 65.2 And there are instances and proofs without number scattered up and down the Scriptures evincing this to be true but there is not the least overture or whisper that either Angel or Saint whilest remaining in Heaven hear any Prayer made unto them on the earth If they did why should not all flesh come unto them as the Scripture affirmeth it shal or will come unto God upon the account of so-strongly-attracting a propertie O thou that hearest Prayer unto thee shall all flesh come Psa 65.12 And elsewhere David saith That every one that is Godly shall make his Prayer unto him Psa 12.6 So that there are none but ungodly ones left to pray unto Saints or Angels Nor did Christ when upon request he taught his Disciples and in them all men to pray send them either to Saint or to Angel but unto God only After this manner therefore pray ye Our Father which art in Heaven c. Mat. 6. Luk. 11. Quest 8. Whether is it the will of God that persons as yet unregenerate and unbelieving and whilest such should pray unto him Answ Yes doubtless for being willing that they should Repent 2 Pet. 3.9 Mat. 3.2 and Believe Mar. 1.15 and make themselves new hearts and new spirits and so become regenerate Ezek. 18.31 why should he be thought unwilling that they should pray unto him for his gracious assistance whereby to be inabled to perform these great works especially considering that he hath encouraged even such persons to pray unto him for the gift of his Spirit with a promise and this most emphatically proposed and with greatest advantage to procure belief that upon their Prayer he shall be given unto them If ye then be evil know how to give good gifts to your Children how much more shall your heavenly Father give the Holy Spirit to them that ask him Luk. 11.13 See also Joh. 4.10 Quest 9. But how then doth the Scripture say that without Faith it is unpossible to please God Heb. 11.6 And in another place For whatsoever is not of Faith is Sin Rom. 14.23 Can a person by a Prayer which is a sin or wherein he pleaseth not God obtain so inestimable a benefit and blessing of him as the guift of his Holy Spirit Answ The meaning of the latter saying is only this that whatsoever a man doth being unperswaded or unsatisfied in his conscience of the lawfulnesse of it he sinneth in doing it although that which he doth in such a case be in it self never so lawful good And accordingly if he that asketh the Holy Spirit of God should doubt in his conscience whether it were lawful for him to ask this Spirit of him he should indeed sin and not please God in asking it nor yet doubtlesse obtain it by asking For the former place where it is said that without Faith it is impossible to please God it speaketh not of a Gospel Faith by which a person is savingly justified but of such a Faith for belief concerning God which may be acquired by the light of nature and hath been found in many of no higher an inspiration as namely a belief of the Being of God and of his goodnesse towards those who are studious and careful to please him and approve themselves unto him as it is explained in the latter part of the same verse For he that cometh to God must believe that he is and that he is a rewarder of those who diligently seek him meaning that without a belief of these two things no man can or will compose and settle his heart to live in obedience unto God or to depend upon him But both these perswasions concerning God may as hath been said be found in persons who as yet do not believe unto Salvation though by means of them they be in a ready way hereunto Quest 10. But is it not as unpleasing unto God that a wicked man should take his Name into his mouth which he must doe if he pray unto him as that he should take his Covenant or Statutes into his mouth Or is it not evident from Psal 50.16 That he is not willing that a wicked man should do this the words being these But unto the wicked God saith what hast thou to do to declare my statures or that thou shouldest take my Covenant in thy mouth Answ The Scripture neither in this place nor in any other by a wicked man meaneth a simple or meer Unbeliever or a person chargeable with no other crime but only that he is not in a state of Grace or of Salvation but such a person only who hath some way or other debauched his Conscience as either with profanenesse neglect or contempt of God Idolatry Pride grosse Hypocrisie Covetousnesse Oppression Deceit Cruelty customary Swearing or Lying Perjury Malice Uncleannesse Drunkennesse or the like but for the most part the Scripture by a wicked person understandeth such who have been openly Scandalous and branded with common Infamy for some vicious practise or other in their Conversation and remains still impenitent and unreformed And the truth is that it is not the will of God or pleasing to him that such as these whilest such should either take his name into their mouths in Prayer or his Covenant in discourse in Preaching But if there be so much as a first fruits of any inward relentings in conscience for the evill of their wayes or any secret desires of amendment this putteth them into a capacity of praying unto God at least in private for his help to perfect the work of their Repentance and this with acceptation at least to a degree whereas outward Reformation and this practised for some time is required in such men to make them regularly and with acceptance capable of taking Gods Covenant into their mouth and declaring his Statutes Quest 11. But can any Prayer be made unto God with acceptation which is not presented unto him in the Name of Jesus Christ and with Faith in this Name Answ If he that prayeth unto God hath that worthy and honourable apprehension or opinion of him that he is a rewarder of those who diligently seek
him although he hath no explicit or expresse knowledge of Christ or by name and consequently hath no such Faith in his name which necessarily requireth such a knowledge of him yet by means of that implicit knowledge of Christ which is virtually and as it were consequentially included in that Faith or belief of his concerning God namely that he is a rewarder of them that diligently seek him his Prayer may be accepted by him The Apostles themselves as it seems by those words of Christ himself unto them You believe in God believe also in me Joh. 14.1 did not for a long time believe explicitely in Christ as neither did the Saints more generally at least under the old Testament yet their Prayers doubtlesse all this while were accepted with God Yea when Christ drew up that absolute Modell or Prescript for the Regulation of Prayer extant Mat. 6.9 10. c. and Luk. 11.2 3 c he did not so much as mention his own name in it nor direct or prescribe any thing about praying in his Name or out of Faith in his Name in any formal literal or explicit manner but only inclusively argumentatively or in a consequential way as viz when he directeth or prescribeth unto those who desire to pray that they call God Father Our Father which art c. that relation in God unto men winch is imported in this word Father supposing and including in it that Restantation of Mankind unto the grace and favour of God which hath been procured and effected by Christ in his death whether this be particularly known by him that prayeth or no. Quest 12. But doth not this opinion or Doctrine that a Prayer made unto God may find acceptance with him although it be not tendered or presented unto him in the name of Christ make void or at least lesse considerable all those promises directions and incouragements so frequent in the Scriptures by which men are invited and taught by God himself to present their Prayers and Requests unto him in the name of his Son Jesus Christ Answ No whit more then this opinion or Doctrine that Salvation was attaineable under the Old Testament by means of the shadowes and obscure Representations of Christ in the Levitical Law doth either abrogate or make void the Gospel or render it lesse considerable For as the glory of the Gospel doth not stand in this that there was no Salvation in the world before that entered into it but in this that life and immortality were brought to light by it the contrivance of that Salvation in all particulars clearly discovered which before were little known or understood the means of obtaining it which before were scant and sparing most graciously and bountifully enlarged c. In like manner neither doth the worth and excellency of those directions and promises whereby God would bring men to pray unto him explicitely and directly in the name of his Son and with the like Faith in him lie in this that no other Prayer but this shall find any degree of Acceptance with him But in these Two things rither First that by them men are more vigorously put upon it to seek after an explicit and distinct knowledge of Christ that so their Faith in him may be answerable which must needs add to the comfort and joy of it exceedingly Secondly that they are very proper and effectual to awaken and stirre up the Faith which men have in Christ when they are about to pray which must needs cause them to pray with the greater fervency and so render their prayer proportionably the more availant or prevalent with God Quest 13. What is meant by praying and making supplication alwaies in the Spirit Eph. 6.18 Answ To pray and make supplication alwaies in or with the Spirit is to be careful that whensoever or as oft-soever as we pray unto God either for the obtaining of things that are goâ—d or for preservation from things that are evill we engage our Spirits that is our hearâ—s and souls effectually in the work that we â—e not superficial overly or remiss in so important a businesse making it rather a labour of the Tongue or lip then of the mind and spirit and Soul The lip and tongue may sometimes be excused from having any thing to do in our applications by Prayer unto God and the work be wholly laid upon the Spirit heart and soul and the prayer made by these alone be accepted with him But as the Scripture saith Psal 147.10 That he taketh no pleasure in the leggs of a man meaning for any natural endowment as of comlinesse of shape activity or the like or unlesse their use and motion be guided according to his will so neither doth he take pleasure in any mans tongue or lippes for any thing uttered in Prayer by them though never so eloquently with never so pertinent pleasing or piercing expressions unlesse they be acted herein by the Spirit that is by the power and strength of the heart and soul of him that prayeth Quest 14. Whether is it lawful to pray by a Book or to read all that we Pray Answ Inasmuch as Prayer is only a representation or tender of the motions and desires of the heart and soul unto God if we can raise and be accordingly careful to raise such inward motions and desires as are expressed in the words which we read supposing these to be regular and such as are meet to be found in us and that all along as we read we be alike mindful to hold forth or tender these motions and desires unto God I see no sufficient ground to condemn praying by a Book as simply or in all sorts of men unlawful when the Master of a Family upon whom it lieth as a Christian-duty to pray with those of his house from time to time is not guifted with competent utterance Judge it more convenient for him when he prayeth with his Family rather to make use of a book then to undertake the duty without it But as we are justly offended with those who being healthful and sound in their limbs leggs and feet are well able to go and walk without crutches and yet as if they were lame will ordinarily use them as the worst and laziest sort of beggers are wont to doe So when men that are enabled by God of themselves and without the help of a book to utter and expresse competently at least the inward conceptions motions and desires of their Souls if notwithstanding they shall dissemble and in effect deny the ability and guift which God hath given them in that behalf by making use of a book or writing alwaies when they pray They are in Peters condemnation when Paul reproved him for dissembling Gal. 2.11 c. When a person desireth to pray privately in the presence and hearing of God only although his gift of utterance be never so mean yet I suppose it more convenient for him to make use of it then of a book at such a
of an humble confidence that God upon and by means of their Prayer made unto him according to his will will become willing to grant them their desire yea though it be in temporal things in which he seems to take the greatest liberty to change the Prayers of his Saints unlesse there be such a barre in the way as was formerly mentioned namely Gods being in travail with some great design of Good which cannot be commodiously effected in case he should grant unto such or such of his Servants the letter of their Prayer Now the best way to expresse the submission of our wills to the will of God in such cases is in that form used by our Saviour upon the same account If it be possible O my Father if it be possible meaning if thou hast any other way as pleasing unto thee whereby to gloryfie thy self in the Salvation of the world as by my Death let this Cup passe from me Neverthelesse as if he should say though my desire of self-preservation especially from so horrid a death as that which I apprehend I am shortly ro suffer be exceeding strong and as great as great may be Neverthelesse not as I will but as thou wilt that is as another Evangelist hath it not my will but thine be done Mat. 26.39 Luk. 22.42 When our minds or wills are strongly set upon any thing which is of more then ordinary consequence unto us then is it most seasonable and needfull when we pray for it to pray with this condition or proviso If it be possible meaning hereby as hath been hinted if the granting unto us what we desire herein be well-consisting with all thy counsels and purposes otherwise it being unpossible and indeed unreasonable that any of Gods purposes or decrees being all so wise and holy and good should give place to the gratification of any Creature whatsoever And in such a case to have the submission of our wills unto the will of God in that kind prepared and as it were ready drawn up to be exhibited and tendred unto him If it be said But Christ in one place praieth thus Father if thou be willing remove this Cup from me Luk. 22.42 Therefore ie seems no waies inconvenient to ask any thing of God in Prayer under this condition expressed If it be thy will I Answer The words in the original translated If thou be willing remove (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id est utinam velles auserre nam ita Ei accipi etiam cum Indicativo conjunctum jam bis notavimus Hug. Grotad locum c. should rather be rendered thus O that thou wouldest remove this Cup c. And thus they do not import any doubting of his Fathers will to remove itf but only an humble yet ardent desire that it might be his will to remove it which desire notwithstanding he immediately prostrates at the feet of his Fathers will which he believed was sufficiently propense to have granted him his desire in the removal of the said Cup were it not set and fixed upon some exceeding great and glorious design repugnant to it or inconsistent with it in which case he makes a request contrary to the said desire viz. that this his desire should not be fulfilled but the will of his Father opposite to it Quest 27. How oft is it necessary or requisite that we should pray Answ The Scripture's exhortation or advice unto men is to pray continually yea and to watch thereunto And he spake a parable unto them to this end that men ought alwaies to Pray and not to Faint Luk. 18.1 Watch ye therefore and pray alwaies that ye may be accounted worthy to escape all these things that shall come to passe and to stand before the Son of Man Luk. 21.36 Continue in Prayer and watch in the same with Thanksgiving Col. 4.2 Pray without ceasing or continually 1 Thess 5.17 Praying alwaies with all Prayer and Supplication in the Spirit and watching thereunto with all perseverance c. Eph. 6.18 Be ye therefore sober and watch unto Prayer I Pet. 4.7 besides many other places Quest 28. What doth the Scripture mean by praying continually praying alwaies or without ceasing Answ To pray alwaies or without ceasing doth not signifie to do nothing else all the day long or all the night long but pray Such a sense of the phrase is very preposterous and importune neither was our Saviours exhortation nor the Apostle Paul's exhortation to pray without ceasing ever practised by themselves or by either of them in such a sense Therefore to pray continually or without ceasing may well be conceived to require or imply these three things First That men pray frequently in respect of their ordinary and constant occasions of praying Secondly That they mend their ordinary measure and pray more frequently upon special and extraordinary occasions Thirdly and lastly that they give not over no nor intermit if it be possible and no greater duty interposeth either their course of frequent Prayer untill their ordinary and standing occasions of praying shall cease which at the soonest will not be until the latest and last of their breath nor their course or ingagement in a greater frequency of prayer untill their special and extraordinary occasions of Praying shall cease which cannot be until God hath either answered the joy of their heart in granting them their desires about them or else shall have given them a peremptory denial of their Prayers concerning them by some providence or permission whereby they become uncapable of being gratified in them Quest 29. What are the constant and standing occasions which all men without exception have to pray frequently Answ These are too many to be particularly numbred or rehearsed only in general they are reducible under these two heads They are either such which concern our own well-being and peace whether in matters relating to this present world or to that which is to come or else such which relate in like manner to the well-being of other men for whose safety and peace we stand bound by the Royal Law of Love to pray as well as for our own though not with that variety or particularity of petitioning wherewith we stand obliged in duty to seek our own Quest 30. What are some of the chief or more considerable occasions relating to this present life which constantly call upon men to pray or call upon God frequently Answ To be fed from day to day with food convenient to be cloathed and harboured accordingly to be preserved from all those dangers miseries and sad disasters unto which men cloathed with weak flesh and blood are liable every moment and which fall heavy sometimes upon one or other of them to be kept or delivered out of the hand of the oppressor and destroyer to have our names and reputations guarded against malicious bitter and false tongues to be continued and mainrained in a good and healthful condition and habitude of body and in case of
testimony of his ardent desire to have it granted For I conceive the word Amen to be interpretatively the praying over the prayer made the second time by him that useth it in the cloze thereof There is much alike consideration of the word when used after doxologies and thanksgivings For here it importeth the full and free and redoubled consent desire and contentment of the heart and soul that God should be praised and magnified as he now hath been and that he should remain for ever possessed and in the full enjoyment of all those Regalia those most transcendent and adorable Royalties which have now been been ascribed unto him Whether in the Prayer in hand there being a Doxologie as well as Petitions or a Prayer going before it the intent of Christ was that it should relate unto the one or unto the other only or unto both indifferently may be some little Question But since as we have heard it is congruous and proper unto both and comprehensive senses wherein nothing is forced are generally to be preferred before those that are narrower I conceive it best to understand it with reference unto both and to import that as we are affectuously and ardently desirous that all the preceeding Petitions should be granted unto us so are most joyfully and with the heighth of all contentment apaied in heart and soul that God is possessed of such a Kingdome such a Power such a Glory as we have now ascribed unto him and that he is secured in this his possession and enjoyment for ever and ever Quest 62. You have opened unto us many things concerning grayer and now lastly unfolded the great precedent or pattern of this heavenly exercise though conceived and drawn up in few words according to the wisdome of him who had the spirit of wisdome given him without measure being the Architect and great master of it will you please to direct us only in this one point further how we ought to behave our selves after we have prayed that we may lose as little of the benefit and comfort of our Prayers as may be Answ There are five things to be done and as many to be taken heed of and avoided when we have prayed that we may not either in whole or in part lose the fruit of our Praying Quest 63. What is the first thing to be done upon this account Answ To look after our Prayers when we have sent them up into Heaven and observe diligently for some space of time if we receive not satisfaction sooner how they speed and prosper in the things about which they were sent David did this and resolved to do it Psal 3 4. Compared with 85.8 There are several Christian commodities that accompany this practise First It ingageth and exerciseth the mind about God and particularly about that lovely Character or property of His by which he attracts and draws all flesh unto him I mean his property of hearing Prayer Psal 65.2 34.4 5. with many others Secondly If we mind our Prayers our selves it must needs strengthen the hand of God to mind them also He that neglecteth or despiseth his Prayer when he hath put it into the hand of God doth upon the matter disclaim or disown it and withall seems to undervalue the guift and grace of God by which it was conceived and presented to him all which are much disobliging unto God Thirdly If we shall narrowly observe what returns are made us from Heaven of our prayers we shall be the more able clearly to understand what we receive from God in answer to our Prayers and what we receive of his favour and good will otherwise And if we shall once come clearly to find that from time to time we receive good things from him upon the account of our Prayers this will prove a matter of most rich consolation unto us For as a good and gainful Trade is a better means of subsistance then the finding of a purse of Money upon the way or the receiving of a good Gratuity from a rich Friend once or twice or the like So when a man comes to know that he may have of the good things of Heaven as it were in a way of traffique or commerce by Prayer it is a farre greater cheering and raising to the Soul then now and then to receive a Love-Token from God though of good value See Joh. 16.24 cited also in the Answer to the 19th Question in this Chapter Fourthly He that is intent upon the issue and successe of his Prayers declares hereby that he honoureth the promises of God made unto Prayer by believing them which is a thing well-pleasing unto God and strengthneth his hand to the fulfilling of them as farre as he that thus acteth is concerned in them Jam. 1.6 7. 1 Chron. 5.20 Fifthly and lastly that deportment of Soul we speak of quickneth and disposeth the heart unto thankfulnesse when God answereth a mans prayer and thankfulnesse being the best return which God expecteth from the Earth of those commodities which he sendeth thither from Heaven must needs put life into the Prayer-Trade driven between God and men and keep the windows of Heaven being once open from shutting any more Quest 64. What is a second thing to be done after we have prayed that our Prayer may turn to account and not miscarry Answ We must be careful to make good that ground of Righteousnesse and pleasing God which we had gained by the assistance of his Grace and stood on when we made our prayer yea if it be possible we should endeavour to advance and gain more of this ground daily that so we do not weaken the interest of our Prayer whilest it yet remaineth in the hand of God and before it be returned or make the return shorter or lesse considerable when it comes then otherwise it would have been Quest 65. What is the third thing to be done when we have prayed that we may accommodate and strengthen our prayers whilest they are at work in Heaven for us Answ To send more of their fellows after them and if these also be made to wait for their answer any considerable space of time and our necessities of an answer grow in the mean time very urgent and sorely pressing upon us to send more after these also and such if it may be which are more fervent and importuning than they and at no hand to desist or give over praying until a clear and plain Answer either in the Affirmative or in the Negative comes Negative Answers for the most part are not long delayed And when God intends not to gratifie our desires in Prayer commonly he gives some signification or intimation at least of his purpose in this kind by one means or other before we have bestowed many Prayers on them It is not it seems agreeable to the goodness or sweetness of his Nature to be accessary either to the growth or long continuance of any such desires in his servants which he
look after his Prayer it self as if his weaknesse in praying must needs make the truth and faithfulnesse of God in his promises made unto Prayer though defective and weak for he could expect none other from men of none effect God what by teaching men how to pray and what by inabling them by his Spirit to pray and what by granting such mighty powers unto these prayers as he hath done hath enabled them to c eate another a new kind of Angel or ministring Spirit which is as able to serve them and do as great things for them both in Heaven and in Earth as those Ministring Spirits properly so called the elect Angels of God themselves are able to doe Yea that new kind of Angel we speak of Prayer hath a kind of Authority given unto it by God over those other Angels and by the interest which it hath above the other in him who is the Lord of them both is able many times to procure it self to be served by them in very great and important affairs Therefore Prayer though it be in a sense the Creature of Man yet being made of the love goodnesse bounty wisedome and power of God as the constituting principles of it it is too sacred and holy to be neglected or lightly esteemed by man when once he hath given life and breath and being unto it Quest 70. What is a second thing by which our Prayers may suffer if it be not avoided Answ To decline or grow worse after them then we were at the time when we made them As we degenerate and cool in our zeal and fervour of Spirit to the Service of God and waies of Righteousnesse when we have recommended our concernments or desires unto God our prayers proportionably lose of their interest and acceptation in Heaven being now the prayers of persons lesse considerable for Righteousnesse then they were when they first arrived there And God is more distasted with good men for losing one inch of their holy ground then he is with wicked men for advancing two in that ground of sin and folly which is their element He expecteth that his presence should teach men holinesse and that when they have been in near and close communion with him they should contract an heavenly lustre and brightnesse upon their souls from the glory of his Holinesse Therefore if having been so lately in his presence and beheld his face they shall forget what manner of God he was and shall rather make losse then gain of so great and blessed an opportunity it must needs argue a ve y unnatural and irrational strain of unworthinesse and consequently be very displeasing unto God Besides he expecteth that having put so much of their concernments into his hand as their prayer and the contents of it whatever they be do amount unto this should bind them all to their good behaviour and be as a fiery motive unto them to quit themselves at the best rate they are able in pleasing him lest otherwise they should obstruct the return of their Prayers or at least damage them in their return Quest 71. What is a third thing that must be taken heed of lest our Prayers deposited in the hand of God be weakened or disabled by it Answ That in case we shall not receive an answer from God after the first second or third time of asking we be not at all discouraged or faint so as to suffer our hands to hang down from praying any more or say within our selves God will not be intreated by us but hath cast our Prayer out of his sight For in those two Parables in the Gospel the one of him that came to his friend at midnight to borrow loaves of bread Luk 11.5 c. the other of the Widdow and unrighteous Judge Luk. 18.1 c. Christ plainly teacheth that though we shall pray long and often and after many prayers receive no incouragement from God no testimony of any love or respects that he beareth unto us yet by our unwearied continuance and obstinate perseverance in praying we shall at length prevail and overcome him If the Priests and men of warr with Joshua had compassed the Gity of Jericho six daies together once every day and had here desisted the walls of this City had stood as firm and strong as before yea had they compassed it about with the sound of their Trumpets of Rams-horns only six times more on the seventh day all had signified nothing as to the bringing down the walls of Jericho it was the compassing it about the seventh time on this day that did the wonderful execution and made all the former compassings significant There is the like consideration of Naamans washing himself seven times in Jordan His six former washings had contributed nothing towards his cure had they not been accompanied with the seventh but this being added unto them put spirit and life into them all and made them all serviceable unto his cleansing The young man that came to Christ desirous to know of him wha he should do to inherit Eternal Life had it seems done many things of good relation and tendency unto this end but he was like to suffer loss of all these unlesse he did that One thing which Christ told him was yet wanting whereas this being done would have made him perfect Mar. 10.21 with Mat. 19.21 In like mnnner when we have prayed long and often not seven times only but seventy times seven for the obtaining of some great and special favour from God and have not all this while received the least overture of any favourable answer like to be given us yet once praying more may possibly raise as it were all our former prayers from the dead and it and they rejoice together in an honorable conquest over the Almighty and in dividing the spoils of Heaven Quest 72. What is a fourth thing likly to make our Prayers fruitlesse if we be not careful to avoid it Answ The neglect of a conscientious and diligent use of such means which are proper and of divine appointment for the bringing to passe of such things which we ask of God when the nature of the things which we thus ask is such that other means besides Prayer may and ought to be used for the effecting of them As for example when we pray for patience faith humility self-denial or the like there being such tâ—uâ—hs such discoveries of God his mind and counsel laid down in the Scriptures which are proper and effectual to work and increase these respectively in the hearts and souls of men they must be diligently inquired and sought out and our judgments and consciences seriously and frequently pressed urged and importuned with them accordingly When Joshua with the elders of Israel had for some good space of time in great humility falling on the Earth with his face and putting dust on his head prayed unto God that Israel might no more turn their backs upon their Enemies God takes him off
Ezek. 18.27.30.32 Mar. 1.4 Luk. 24.47 Act. 3.19 Acts 5.31 Is Faith and Repentance one and the same thing Answ Although true faith and true Repentance be not formally and in definition the same thing yet they are as Twins receiving life together at one and the same time in the soul Yea they are so neer of kin that they still embrace and infold one the other and are never parted Yea they may seem to take place and to be effected and wrought by one and the same motion or conversion of the heart or soul Even as a man by one and the same motion or turning about of his body turneth himself from the west towards the east although turning from the West and turning to or towards the East be two things of a different consideration In like manner when a man worketh off or turneth his heart from sin that is in effect when he repenteth by the same act of altering or changing his posture he turneth himself towards God or towards Christ that is he believeth The Holy Ghost himself seemeth to state the case much after this manner between Repentance and Faith 1 Thes 1.9 in this short clause And how yee turned unto God from Idols which clearly implyeth that their turning unto God which importeth their believing and their turning from Idols which noteth their Repentance took place in them and were effected by one and the same act of turning So that if forgivenesse of sins be ascribed unto Repentance it is ascribed but unto that which is materially the same with beleeving Otherwise it may be said to the question propounded that by forgivenesse of sins in Scripture is oft meant not that generall or universal forgivenesse by which a person is translated from the state of condemnation into the state of life and salvation but only an exemption or discharge from the guilt and punishment due unto such or such particular sins according to the course of divine justice As when Christ praied for those who crucified him Father forgive them for they know not what they do Luk. 23 34. So likewise Stephen for those who stoned him Lord lay not this sin to their charge Act. 7.60 So the Apostle Paul for those who forsook him I pray God it may not be laid to their charge 2 Tim. 4.16 I is plain that the intent of their prayers respectively onely was that God would not judge or punish them for the particular sins committed against them When men have sinned greatly against God whether believers or unbelievers and are liable to punishment for it he judgeth it a righteous thing and well becomming him either to pardon and passe by their sin and to remit the punishment deserved by them upon their Repentance or to inflict this Punishment upon them in case of their impenitence I suppose it is onely in some such sense as this that forgivenesse of sins is ascribed unto Repentance Or if that forgiveness of sins which acompanieth salvation be any where in ' Scripture ascribed unto repentance it is ascribed unto it only as such a means or cause of it as that which Logicians call Causa sine qua non that is not as a cause operating towards the procuring of it but as a condition without which it cannot be obtained Quest 15. What is Repentance Answ Answer at least in part was given to this in the Answer to the former question where it was said that Repentance is the turning away the heart from sin A larger description of it may be drawn up in these or the like words Repentance is a deliberate act of the Soul performed upon the motions and by the assistance of the good Spirit of God wherby a man being touched with unfeigned sorrow and remorse for all that he hath sinned whether inwardly or in secret or else openly and in the sight of men armeth himself with a firm resolution and purpose of heart never by the grace of God willingly to sin more Quest 16. Whether is it in the power of any man to repent or to believe unto Salvation Answ To do either of these is in the power of no man considered simply as a man or as fallen in Adam or by any ability or endowment found in him or belonging to him in either of these considerations But all men without exception of whom Repentance and faith are required by God as necessary unto salvation considered as having part and fellowship in that great and blessed Restauration or Redemption of mankind by Jesus Christ are inabled by him and by his grace both to repent and to believe Otherwise God must be thought to have dealt more graciously and favourably with the Devills then with far the greatest part of mankind inasmuch as they were enabled by him to have continued in that glory wherein they were created and to have prevented that misery into which they are now irrecoverably plunged Quest 17. If the generality of men be inabled by God to repent and believe unto Salvation how cometh it to passe that the greatest part of them perish notwithstanding through impenitencie and unbelief Answ Men voluntarily suffer the zeal of this present world and of gratifying the desires of the flesh to eat them up So that they reserve a very inconsiderable proportion either of their hearts or of their time for seeking after God or for pursuing the great concernments of Repentance and Faith Whereas the nature of these being spiritual and heavenly the effectual pursuit and obtaining of them requires much abstraction of mind and affection from the things of this present world and much contention and ingagement of the faculties and powers of the Soul about them Luk 13.24 Joh. 6.27 1 Cor. 9.24 2 Tim. 2.5 Heb. 4 11. and 6.12 with many other places Now flesh and bloud being generally loath to be at any great cost and charge about the things of Heaven and the world to come being much more willing to give the price which God hath put into their hand to get true wisdome for the light and empty contentments of this present world then for the purchase of true wisdome from hence it must needs come to pass that flesh and bloud should go miserablyâ— to wreck and that though the number of them be as the sand of the sea yet a remnant of them only in comparison should he saved Quest 18. What ground hath any particular person to betieve in God or in Christ for his justification and Salvation Answ More then to walk upon the firm ground as men generally doe I mean without the least scruple or fear that it should open under them and swallow them up quick Yea and with the greatest confidence and security that it will bear them without the least danger or inconvenience For the Earth hath sometimes opened her mouth and swallowed up quick those that walked and were secure upon it Numb 16.31 32 33. Psal 106.17 Neither hath God made any promise to any the Sons or Daughters of Men that
Wife of Manoah reasoned the case with her Husband when he was affraid of his Life because of the Vision they had seen If the Lord would kill us he would not have received a burnt-offering and a meat-offering at our hands c. Judg. 13.23 And the Scriptures sometimes expresseth the happy condition of men in respect of the termes wherein they stand with God by his acceptation of their Sacrifices and Services Gen. 4.4 5. Gen. 8.20 21. Psal 51.19 Levit. 1.4 Mal. 3.4 with others Quest 65. What is the last means whereby you conceive that the work of Self-denyal may be raised in the Souls of men Answ To recommend the preceding considerations with fervent and frequent Prayer unto God for his blessing on them when you shall take them or any of them to serve you in the said great and blessed work For they in the best imployment and improvement of them by men are but like the planting of Paul and the watering of Apollos which had signified little to those upon whom they were bestowed had not God interposed with them to give the increase See the Answers to the 27 and 4◠Questions of this Chapter If you shall plant the foregoing considerations in your understanding judgment and memory and then seasonably water them with Meditation and Prayer you shall most certainly find and that within a short time the work of Self-denial beginning to bud and put forth in your Soul CHAP. VII Concerning Prayer and somewhat in particular but very briefly concerning the Lords Prayer Quest 1. HOw comes that exercise or act of Devotion in men towards God which we call Prayer to find a place in Christian Religion or in the profession and practise hereof Answ Prayer unto God indefinitely considered and in the general is no act or exercise appropriate unto Christian Religion but is practised by many amongst whom Christ or the Gospel were never so much as named only at the motion and instance of their consciences no otherwise instructed or inlightned then by hearkening unto the voice or dictates of those Principles and seeds of divine knowledge which God by nature hath planted in them Only there is a peculiar kind of Prayer or way and manner of praying unto God which is proper to this Religion and which he hath revealed unto the professours hereof as a deportment or behaviour most excellently becoming them and consequently as most grateful and acceptable unto himself And this indeed is the general notion or consideration under which all duties whatsoever are by him required of Men. Quest 2. What is that Prayer or kind of praying unto God which is only taught in the Doctrine of Christian Religion and practised amongst the professours hereof Answ To pray unto him in the name of Jesus Christ with Faith of being heard and accepted through him in whatsoever we shall thus aske in Prayer according to the will of God Quest 3. What is it to pray in the Name of Jesus Christ Answ It is to perswade the heart in praying or to believe that what we ask of God according to his will we shall as certainly for Christs sake that is by vertue of that glorious interest which Christ by meanes partly of his near relation and partly of his infinite worth and dignity hath in God and we through him obtain as if Christ himself should in person make the same Prayer for us Quest 4. Why do you add these words according to the will of God Is it not enough to pray in the name of Christ and in Faith Or what do you mean by these words Answ When the Scripture saith thus And this is the confidence that we have in him or towards him that is God by means of Jesus Christ that if we ask any thing according to his will he heareth us 1 Joh. 5.14 that provisional clause If we ask any thing according to his will seemeth to include these two things first that we ask such things only which are meet and convenient for us and so adjudged and declared in one kind or other by God himself In that absolute model or prescript concerning prayer given by Christ we are for matters of this life if not strictly confined yet graciously taught and directed only to pray for our daily bread in opposition to a praying for riches honours pleasures or any the great things of the world Thus Agur long before prayed unto God to feed him only with food convenient for him Prov. 30.8 Therefore it being not according to the will of God that we should pray for the great things of the World at least for our selves if we make any such Prayer as this unto him he is at liberty whether he will hear us or no notwithstanding any promise of audience made by him Secondly The said words of caution or proviso according to his will seem to import this also that we must be orderly and regular in our ends which we propound unto our selves in asking any the good things of this life of God as that we ask them not to gratify our lusts with them but to maintain our selves in an honest comfortable and cheerful posture and condition for the service of God and of men for his sake Quest 5. Are there more kinds of Prayer I mean of Prayer that is regular and accepted with God then one or but one only Answ The word Prayer taken in a large sense as frequently it is may comprehend those 4 particulars mentioned by the Apostle 1 Tim. 2.1 as so many subordinate distinct species under it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supplications prayers intercessions giving of thanks But here the word Prayers is to be taken in a strict sense which may be shewed presently Some make Thanksgiving to be a part of Prayer but this seems not so proper considering the Apostle makes a difference between them and mentioneth them as two distinct services or applications of the Soul unto God Phil. 4.6 Col. 4.2 So that understanding the word Prayer in a large sense it may be said without mistake that there are several kinds of Prayer but the proper and strict sense of the word there is only one Quest 6. How do these 4 kinds of prayer as you lately said they may be called Supplications Prayers Intercessions giving of Thanks differ the one from the other Answ First Supplications are requests made unto God for our own deliverance or preservation from evill whether in respect of our sins by which we have deserved evill or of the infirmity of our present condition by reason whereof we are howsoever exposed unto evill Prayers in the strict sense of the word are requests made unto God for the obtaining of the good things whether spiritual or temporal of which we stand in need These two would ordinarily at least be joined together in our petitionary applications unto God Act. 1.14 Phil. 4.6 Intercessions are Requests made unto God for others whether it be for their deliverance from evill or for the
or getting by heart all they deliver in teaching although this latter be no means to prevent the inconvenience we speak of because men are like to be as erroneous in penning as in preaching It is no way of God nor justifiable in reason either to counsel or constrain any man to bury that talent of preaching which God hath given him in the earth and to serve God and his Church only with reading what other men have written though with approbation to prevent the evill and danger of being heterodox in his doctrine in case he should make use of his own proper gift for the raising handling and ordering of it There are better and more Christian remedies against both the inconveniences mentioned both that incident unto praying and that incident unto preaching likewise by a personal private and appropriate gift better I say then those that have been argued against the truth is that these as the common saying is are Remedies worse then the Diseases Quest 17. Are there any degrees in Gods acceptance of Prayers so that for example though one praier find favour in his sight and be well accepted with him yet another may please him more and obtain more Grace and higher Acceptation with him Answ We commonly estimate and measure Gods acceptance of Prayers by his granting the things desired of him herein though I do not conceive this rule to be universally true or that the Apostle Paul his Prayer that the messenger of Sathan sent to buffet him might be caused to depart from him was not accepted with God because it was not granted 2 Cor. 12.8 9. Or that it was lesse accepted then many others that were granred But as farre as this rule carrieth truth in it it is plain that there are degrees in Gods acceptation of Prayer and that such a Prayer which may prevail with him to the obtaining of lesser and more common mercies or favours yet will not prevail to the obtaining of greater or more signal vouchsafements although these also may be obtained by another Prayer which is of choiâ—er and higher acceptance with him Quest 18. How can you make this to appear Answ When the Apostle James saith that the fervent or effectual fervent as our last translation rendreth the word Prayer of the Righteous availeth MVCH Jam. 5.16 he clearly supposeth that the Prayer of such a person a righteous man though it were not fervent in the same degree yet might to a lower or lesse degree prevail with God also And if the Righteousnesse of him that prayeth contributeth towards the acceptation and prevailingnesse of the prayer with God which is plainly enough likewise imported in the said Saying it is not to be doubted but that when two righteous men yet the one in Righteousnesse excelling or exceeding the other which very possibly may be yea and commonly is the case between two righteous persons shall pray together yea and this with equal fervency and faith too the prayer of the one namely his that excelleth in Righteousnesse shall have the preheminence in acceptation with God So when another Apostle writeth thus to the Hebrews Pray for us for we trust we have a good conscience in all things willing to live honestly But I beseech you the rather or somewhat the more earnestly as the former translation reads it to do this that I may be restored to you the sooner Heb. 13.18 19. He seemeth to imply that they might procure from God his liberty and return unto them the sooner if they did quit themselves accordingly in their prayers for him as it is observed by the Holy Ghost that instanr and earnest prayer was made by the Church for Peter when he was so suddenly and miraculously delivered out of Prison and restored unto them Act. 12.5 Quest 19. How or by what means may a person come to interesse himself in the great priviledge or blessing of Praying ferventlie Answ These considerations laid and kept close and warm to the heart and conscience will stand him in much stead and do him good service that way First That when he prayeth he beateth not the aire but speaketh in the ears of the living God whose propertie yea and glory it is to hear Prayers Psal 65.2 Yea and can no more lay aside this property then deny himself Secondly That when he offereth up prayers and supplications with strong cries and tears as Christ is said to have done in the aaies of his flesh Heb. 5. he forcibly striketh or smiteth upon the tender bowels and compassions of God and causeth these to move and work within him Thirdly That when he shall once and again have reaped the fruit of his Prayers and been supplyed according to the desire of his Soul out of the Treasures of the goodnesse bounty and power of God his heart will be filled to the brim with gladnesse and joy hereupon according to that of our Saviour to his disciples Ask and ye shall receive that your Joy may be full Jâ— 16.24 Fourthly That if he shall at any time pray loosely coldly drowsily or as if he cared not much whether he prayed or no he will expose himself to the eminent danger of losing his Prayer which may very possibly turn to a matter of sad consequence unto him and prove either an occasion of his declining in Faith or love towards God or of a greater indifferency and remisness to pray afterwards Fifthly That it concerns him both as much as his comfort and peace in this world and especially as much as the Salvation of his soul in the World to come do amount unto that his prayer findeth acceptance with God which it is not like to do if it be perfunctory and sleight and hath not the strength of the heart and soul in it Sixthly and lastly That a mans heart or spirit can never upon no occasion or exigence whatsoever be called up and made to give out its lust and strength to a greater advantage benefit or blessing unto him then when he is to ingage in the great duty and heavenly exercise of Prayer If the heart be seriously pressed urged and importuned with the weight and consequence of these and the like considerations when a man is upon drawing neer unto God in Prayer it cannot lightly but attend him in the action with the best and uttermost improvement and enlargement of it self whereof it is well capable Quest 20. What Faith or what kind of Faith is it which is required of a Person in praying to render his Prayer accepted with God Is it only a justifying Faith Or is it a Faith or belief that God heareth or regardeth our Prayer Or is it a Faith or Belief that God will grant or give unto us that which we desire of him in our Praier Or is it some other kind of Faith differing from all these Answ To believe stedfastly that God both heareth and regardeth our Prayer and that he wanteth neither love or goodnesse of will nor yet any sufficiency of
power to grant us or do for us what we ask only supposing that our Prayer be for the matter of it according to his will and presented with some fervency or earnestnesse of desire is I suppose that kind of Faith which commendeâ— our Prayer with acceptation in the sight of God Quest 21. But if such a Faith as this availeth in conjunction with the terms or conditions now mentioned to the acceptation of our Prayer with God may not he that prayeth be filled with assurance and this ordinarily that he shall receive from God the very self-same thing in specie or in the letter as we use to say which he prayeth for whatever it be as whether it concerns his temporal comfort in this world or his eternall well-being in that which is to come For it seemeth no hard matter for him that hath any competent knowledge of God to believe stedfastly both that he heareth and regardeth the Prayers of all good men and likewise that he wanteth neither goodnesse of will towards them nor power to grant them their desire Or may both these be in God and yet such men be denied the good thing they ask in Prayer of him Answ Most certain it is that God neither wanteth goodnesse of will or largenesse of heart towards those that love him nor yet any sufficiency of power to grant them whatsoever they desire of him Neverthelesse it may stand with his good will not alwaies to grant unto them in particular what they desire no though they desire nothing but according to his will in the sense formerly declared (a) In the Answer to the fourth Question in this Chapter And yet in this case the Prayer made upon such termes unto him may be of good acceptance with him though it doth not prevail with him for the thing particularly desired This is manifest from that denial which the prayer of Paul himself received from God although it is not to be doubted but that it was both a Prayer according to the will of God and preferred with great zeal and fervency of Spirir yea and thrice at least re-inforced 2 Cor. 12. 7 8 9. A like instance for the purpose in hand we have if the place be well considered Luk. 10.5 6 with Mat. 10 12 13. But from the instance now mentioned of the denial returned by God unto Paul's Prayer it is further evident that no person can be groundedly confident that all his Prayers though framed and presented according to the will of God shall prosper to the obtaining of every particular desired in them No nor yet that any one of his Prayers for temporal good things though so fram'd and presented shall thus prosper or prevail Quest 22. But is not this a great discouragement unto prayer at least for temporal things that he that prayeth can have no full assurance of obtaining what he desireth Answ Though Saul should have had no assurance of finding his Fathers asses when he went and travalled up and down to seek them yet if he had been assured that in case he should not find the asses yet in seeking these he should find a Kingdome his want of the former assurance considering the latter would have been no discouragement unto him from taking pains to seek them In like manner the assurance which the servants of God have or may have that when they pray for temporall good things if they receive not in kind what they ask they shall receive it in full value if not with an overplus leaves no place nor pretence for their discouragment from praying for temporal things And though they can have no absolute assurance that praying for outward good things they shall have a return made by God according to the letter of their Prayer Yet have they grounds of hope for their prevailing even in this kind more rich and promising then the hopes of men generally are built upon when their expectations of compassing great things in the world are raised to the highest God doth not ordinarily turn his back upon the very letter of the prayers of his Saints which are made unto him all the Lawes of such prayers duely observed for temporall good things Quest 23. What may be the reason why God at any time denieth that temporall good thing which is sought at his hand by Prayer when both the person that prayeth pleaseth him and the prayer likewise pleaseth him his whole will and pleasure concerning this duty being carefully and conscientiously observed in the managing of it at least as farre as the understanding of a Man is able to discern and judge Answ God may have some purpose or design of great consequence at present unrevealed and unknown to him that prayeth so that he cannot be bound to take notice of it which he cannot effect or bring to passe according to his mind and as his Wisdome hath prescribed the method and manner of the effecting it but under such circumstances or upon such termes which are inconsistent with his gratifying of him who prayeth in the case in hand according to the letter of his Prayer God sometimes steppeth aside out of the road of his ordinary and standing providence to accommodate the world or some members of it with somewhat of great concernment unto them wherein he could not at least according to his mind gratifie them keeping his wonted course in his providential administrations It was and is the Law or Rule of his ordinary providence to help and deliver righteous men out of the hand of the wicked and to save them because they trust in him as David expresly affirmeth Psal 37 39 40. And elsewhere to the same purpose very oft See ver 24 25. 38 33. Of the same Psalm See again Psal 55.22 145.18 19 20. Yet being to put in execution his great and happie Design of Saving a lost world and not knowing how to please himself in doing it but by making a breach upon the said Law he dispenced with it accordingly and delivered up the most righteous Person that ever was into the hands of wicked men In like manner though the granting of righteous men the very letter of their Prayer and this in matters of this life as well as in things appertaining to Salvation be the way wherein his providence moveth and acteth ordinarily alwaies supposing their Prayer in this kind to be regular yet he may sometimes have such a design either for the signal advantage of him that prayeth or for some great benefit of the world about him in one kind or other which his wisdome dictates unto him cannot be so commodiously effected for his glory unlesse the letter of his Prayer be denyed unto him and somewhat given him in exchange for it Quest 24. But doth not the Scripture require a particular Faith in him that prayeth that he shall receive even in kind the good things which he seeks of God in Prayer whether it be of the good things of this Life or of that which is
to come not promising any return of a mans Prayer from Heamen without such a Faith Else how are these with other like places to be understood And all things whatsoever ye shall ask in Prayer believing ye shall receive Mat. 21 22. compared with ver 20. Therefore I say unto you what things soever ye desire when yee pray believe that ye receive them and ye shall have them Mar. 11.24 But let him ask in Faith nothing wavering for he that wavererh is c. For let not that man think that he shall receive any thing of the Lord Jam. 1.6 7 Add to these Joh. 15.7 Jam. 5.15 16. 1 Joh. 5.15 Answ First Certain it is that particular good things have been granted by God unto the prayers of good men where there was no great confidence much lesse any full or grounded assurance of Faith that they should obtain them Those Christians that prayed for Peters deliverance out of Prison Act. 12. had it seems no fulnesse of assurance that they should prevail For when the Maid brought them tidings that Peter was at the door they told her she was mad to say such a thing and when they could not abate her confidence yet could they not believe that it was Peter himself the belief of this though they had been and still were in Prayer for his deliverance was notwithstanding farther from them then the belief of a most uncertain tradition concerning Angels as namely that they should not only appear in the shapes and likenesses of such men to whom they are supposed to be assigned by God for gardians but that they should also counterfeit their tone and voice in speaking Then said they saith the Text It is his Ange. Verse 15. And vvhen they saw that it was he indeed it is said They were astonished ver 16. By these passages it fully appears that they had no fulnesse of assurance of obtaining Peters inlargement at least not so soon as they did obtain it when they prayed for it In like manner the prayer of the Leper in the Gospel being conceived in these words as all the three former Evangelists record it Lord if thou wilt thou canst make me clean plainly importeth that neither had he any height of confidence that he should obtain his cleansing by it his Prayer as much declaring his doubtfulnesse of the will of Christ as his confidence of his power to heal him Mat. 8.2 Another like instance we have in him that prayed thus for his Child being possessed with an unclean Spirit If thou canst do any thing help us and have compassion on us And being put upon it and provoked by Christ to believe yet did he advance no further then only to such a Faith which was incumbred with doubtings and unbelief Yet notwithstanding his Prayer for his Child prospered to the obtaining of that great cure or deliverance which was sought for by it Mar. 9.22 23 24. Therefore Secondly by that wavering or tossing to and fro in Prayer which hath no promise but a threatning rather of being sent empty away seemeth to be meant not every degree of doubting whether he that prayeth shall receive according to the letter of his Prayer or no but an instability of mind a rising and falling a coming and going an ebbing and flowing in his beleif concerning God's hearing and accepting him in his Praier or concerning his Power of doing for him according to his Petition Such a fluctuation and unsettlednesse as this in a mans opinion judgment or faith about the great Attributes of God his truth and faithfulnesse his omnisciency omnipotency c. is very uncomely and unsavoury in him that professeth himself a Servant and Worshipper of him Thirdly and lastly that believing in Prayer Mat. 21 22. and Mar. 11.24 compared with Mat. 17.20 and Luk. 17.6 unto which the removing of Mountains with other miraculous Atchievements is promised and this it seems according to the letter of the Prayer of such a believing is not that kind of Faith or believing which is required in the whole community of Saints to commend their prayers with acceptation unto God but that which was required particularly of those who had the gift of miracles for the succesful exercise of this gift Of this kind of Faith the Apostle speaketh 1 Cor. 13.2 implying in the context that it may be in persons void of the heavenly affection of Love which is the right hand of that Faith that is found in all the Saints and inseparable from it Quest 25. Although when a man prayeth for a temporal good thing he can have no absolute assurance of obtaining it be his prayer in all points never so much according to the will of God yet when he prayeth upon these termes for any spiritual good thing may he not yea ought he not to be filled with assurance that now the very letter of his Prayer shall prosper Answ He may and ought to be fully assured that praying as he ought and continuing thus to pray from time to time for any spiritual good thing in reference to himself which is simply necessary for his own Salvation that he shall receive from God a return in specie of his Prayer because there is nothing in valore in value that can be given him in exchange But if he be a Petitioner either of spiritual good things for others or of things conducing only towards his own Salvation but not essentially requisite hereunto although he may have grounds of Hope aboundantly sufficient to ingage him to pray that even the particularity of his Prayer being regular shall be given him yet are there none that I know of sufficient to build an absolute assurance in this kind upon Quest 26. Whether is it regular or meet to pray conditionally or to desire such or such a thing of God under this provisional clause or the like If it be thy will Answ The end of the Saints application unto God by Prayer being to prevail with him to do and consequently to be willing to do such things which they had no sufficient ground to expect that he would do for them or consequently that he would have been willing to do for them for he doth nothing but by the motion of his will unlesse they had sought them by Prayer at his hand any such clause inserted in their Prayer as this If it be thy Will seemeth to imply one of these two things both of them inconvenient either First That unlesse God were willing before their Prayer and consequently without their Prayer or whether they prayed unto him or no to give them that for which they pray they were content to go without it and willing that God should turn himself away from their Prayer Or Secondly That they were very diffident or much in doubt whether he would be prevailed with by their Prayer to be willing to do for them what they desire therein Whereas that frame of heart which becometh men in Prayer requires some degree at least
sicknesse weaknesse or pain to be rescued and restored thereunto to prosper and be succesful in our counsells labours and honest undertakings to be comforted and well apaid in our families and relations here as in our consorts children servants as well in their towardlinesse comelinesse of behaviour c. as in the preservation of their lives limbs healths c. then in our other relations also abroad yea and in the peace and good condition of our neighbours round about us yea and of the land and nation of our abode These with many others are continual and constant occasions ingaging men to frequency of Prayer if they desire either to tast as little as may be of the sorrows and troubles of the world or to see as much of the good of it as is like to be enjoyed by men Quest 31. What are the standing occasions or some of the principal of them relating to the world to come which are ingaging upon men to pray frequently Answ If they be yet unconverted and unbelieving they stand in need of the Spirit of illumination by the help whereof the eyes of their minds and understandings may be opened to see clearly an effectual door of Salvation and eternal happinesse set open unto them in Jesus Christ through Faith in him and all other doors imaginable as leading or looking that way shut up and made fast against them with barres of Iron And in case this Spirit shall be obtained so that now they are converted and brought home unto God by believing they still stand in need of the daily and constant supplies of the same Spirit that they may be led into the way of all truth that they may grow in grace and in the knowledge of Jesus Christ that they may persevere and hold the beginning of their confidence stedfast unto the end and not by apostacie or backsliding ose the things which they wrought whilest they were faithful that they may be strengthned in the inner-man to all suffering for Righteousnesse sake with joyfulnesse that they may deny themselves and take up their crosse daily and so follow Christ that they may be increased in their Faith to the forgiving of all men all their trefspasses against them whatsoever that they may mortifie the deeds of the body and crucifie the flesh with its affections and lusts that they be enlarged and raised in their love and respects unto Christ beyond and above all the love and respects they bear unto Fathers Mothers Sons Daughters Brothers Sisters Houses Lands yea or their lives themselves that they may be brought to a resolvednesse of will to watch and pray continually that so they may be counted worthy to stand before the son of man in his great Day that they may be made both able and willing to quit themselves from time to time both in doings and sufferings so that they may be meer to be partakers of the inheritance of the Saints in Light c. These are some of the great and most important occasions relating to the world to come that strongly bind all men to the Christian behaviour of praying frequently if they make any Treasure of their Souls or put any difference between an equality with the Holy Angels in joy blessednesse and glory and fellowship with the Divells in everlasting shame torments and misery Quest 32. You teach and say that the standing occasions relating as well to this present world as to that which is to come are greatly pressing upon men to pray Frequently But what do you count Frequent Praying Or how oft must a man pray that it may be truly said of him that he Prayeth FREQUENTLY Answ I do not remember that the Scripture any where determines the case how oft a man must of necessity pray that he may be truly said to pray frequently or without ceasing And where God hath left it free to the consciences of men to judge of and satisfie themselves about any circumstance of a duty I judge it nor convenient or safe to prescribe or impose any thing positively or peremptorily in the case Yet he that hath As the Apostle speaks obtained mercy of the Lord to be faithful may give his advice and sense in such cases By the way I suppose it neither reasonable nor safe to estimate frequency in praying by that which may properly enough be counted frequency or oftnesse in some other things as the word many applyed to some things importeth a far greater number then when it is applyed to some other things The Devill is said oft times or frequently to have violently caught or seized on the poor man Luk. 8.29 over whom he had power but he that shall not torment the Divell by praying oftner then in all likelyhood the Divell tormented this man by seising him cannot I conceive be said to pray often or frequently So the Apostle speaking of himself saith that he was in Prisons more frequent in deaths oft Yet he that is not more frequent and oftner in prayer then this Apostle was either in the Prisons or in the deaths he speaks of ought not to please himself with a conceit that he prayeth oft I conceive then by the best observations I can make f om the Scriptures in reference to the matter in hand as also by an equitable consideration of the thing it self that praying frequently requires at least praying daily or every day Except it be under some such providential dispensation which bereaves a man of the capacity or possibility so to pray as in case of such distempers by the rage and violence whereof the intellectual faculties of the Soul are disabled from their natural and proper functions or the like in which caâ—ses the sadnesse and extremity of their conditions do themselves intercede with God for them The Holy Ghost knowing so long before how the grace of God in the daies of the Messiah would operate in the souls and consciences of those that were willing to receive it foretold by the Prophet David that when he should come into the world he should daily be praised that is either that himself should be daily worshipped and prayed unto by his Saints or that he should be magnified in the prayers of his Saints which should be DAILY offered unto God the Father in his name Psal 72.15 This latter seems rather to be the meaning from the former clause Prayer also shall be made for him continually that is the Saints shall desire of God in Prayer and this very frequently and with great importunity that the Heathen may be given unto him for his inheritance and the uttermost parts of the earth for his Possession Psal 2.8 and that all the Nations and Kingdomes of the Earth may serve him Dan. 7.14.27 Psal 72.11 This being the substance and effect of that petition Thy Kingdome come Yet praying daily in the low sense of the phrase that is praying once every day was not it seems judged praying frequently by the Saints of old For they as
is probable following the light which God himself gave concerning his mind and pleasure about the toties quoties of his ordinary and standing worship in his appointment of the daily Sacrifice under the Law which as we know was to be offered twice morning and evening every day Exod. 29.39 40. the Saints I say of old as well in the times of the Gospel as of the Law did impose upon themselves a semblable Law of offering unto God the spiritual sacrifice of Prayer twice at least every day though they took Liberty to exceed this proportion when occasion was Nehemiah prayed before God daily day and night that is morning and evening for the people of Israel Neh. 1.6 Even as Paul also prayed exceedingly night and day That he might see the faces of the Thessalonians 1 Thes 3.10 So David It is a good thing to praise the Lord to declare his loving kindnesse in the morning and his Faithfulnesse every night Psal 92.1 2. Yet elsewhere he resolveth to exceed this scantling declaring that he would pray and cry aloud not evening and morning only but at noon day also Psal 55.17 But this possibly might be upon special occasions whi h likewise might be Daniels case in the captivity Dan. 6.10 yet some writing upon the passage affirm it to have been a custome amongst the Jews to pray ordinarily thrice a day and at the times mentioned here by David which opinion hath great probability from the Scripture as might be argued more at large yea it seems from records of an ancient date that these three houres of the day were observed likewise by Christians in their Prayers in the primitive times Quest 33. But is it not Christianly commendable or wel pleasing unto God that a man should bind himself unto him by vow or solemn promise to observe certain houres in the day or night or both wherein to humble himself before God in Prayer so as not to make a breach at any time upon such his ingagement unlesse haply upon some very great and indispensable occasion Answ What men take up and impose upon themselves in or about the worship of God upon the account of their own wisdoms or wills is no worship of acceptation with him who frequently gives this account and this only of his rejection of such and such services of men that he commanded them not Jer. 7.31 Judg. 2.19 Deut. 17.3 Jer. 19.5 32.35 See also Esa 1.12 13. 66.4 Hos 9.15 with others And there is this great evil commonly attending services and devotions of mens own contrivement that they secretly intise and draw away the hearts and souls of men from the worship enjoyned by God unto themselves and incroach upon the respects and esteem due unto his Precepts The Traditions of men though they be only collateral and not contradictious unto the Commandements of God yet are they apt upon such an account to make them of little or no effect Notwithstanding where God hath left any circumstance concerning his worship undetermined so that what he hath commanded in this kind cannot be performed without the doing of somewhat which he hath not commanded which is the case in most if not all his precepts concerning worship here a man may nay of necessity he must in one kind or other determine himself But if in this Case he shall determine himself once for all and ingage himself to act uniformly or after the same manner perpetually he had need be very circumspect and cautious least by such an ingagement he spreads a snare in his own way and this as in other respects so mainly in this that what he doth upon his own election he putteth not to the account of worship nor equalize it in esteem with what he doth according to the expresse Commandement of God As for example in the businesse in hand God injoineth men to pray continually or without ceasing But he hath not injoined them to pray so many times determinately as three four five or six times in every 24 or every 48 howrs or the like Yet he that shal Christianly and conscientiously obey the said Commandement of God must determine himself to one or other of these numbers or some other within the said spaces either occasionally and with liberty to change both the number and season also of his times when and as he pleaseth or else unchangeably as by imposing some Religious tie upon himself to pray so oft as suppose 3 4 5 or 6 times every 24 houres and at such and such seasons or houres whether of the day or night after such a manner as canonical houres so called are observed amongst the Papists Now then this is that which I say that he that shall in the case in hand determine himself in the latter vvay mentioned had need look narrowly and very attentively both before him and round about him lest he intangle himself to his great prejudice otherwise but especially lest that which is of his own and from himself in his course of praying be not of higher esteem with him then that which is of God and that the tale or number of his prayers together with his select hours be not more minded then his prayers themselves or then the making and presenting of them with that Faith fervency and devotion of soul which are required by God Quest 34. Whether is it necessary that he who is convinced in Conscience that he ought to Pray frequently should when he prayeth retire himself into some place of privacie and there poure out his Soul in articulate words before God or may he not perform this duty with a good conscience and with acceptance in the sight of God only by being frequent in Ejaculations ever and anon sending up into Heaven and presenting unto God some short Petitions and Requests conceived within him either as he walketh up and down or rideth in a Journey or lieth on his bed or the like without any verball expression or sound of words Answ It is not I suppose doubted by any man but that frequency of Ejaculations and the darting up the heart and soul into Heaven in spiritual motions and desires at any time or in any place without any pronunciation of words is a practise or exercise well becomming Saints and of good acceptance with God Yea I rather question whether there be any true Saint who doth not more or lesse use it Neverthelesse I do not conceive that when either Christ or any of his Apostles exhort and charge men to Pray continually and to watch hereunto they are to be understood of such a kind of Praying but of that rather wherein a man withdrawing into some private place setteth himself in the presence of God and so humbly and with reverence due to so great a Majesty discourseth in Prayer with him the important affairs of his Soul striving and wrestling with him withall earnestnesse and importunity to obtain from him all such supplies and vouchsafements of Grace and Mercy which he
judgeth needful either for his own comfort and peace or for theirs whose conditions he judgeth it his duty to recommend together with his own unto God For such a kind of praying as this is that which Christ enjoyneth But when thou prayest enter into thy Closet and when thou hast shut thy door pray to thy Father which is in secret But when ye pray use not vain Repetitions as the Heathen do for they think they shall be heard for their much speaking c. Mat. 6.6 7. Therefore that kind of Prayer which Christ requireth of men in the ordinary course of their praying is to be managed by speech or by an oral prolation of words and to be performed with as much privacie or retirement of a mans self as well may be For words are very requisite and useful even in private Prayer as well for the quickning and keeping up a mans intention and for the preventing of drowsinesse and distractions in praying as for the exercise and improvement of his gift of utterance Quest 35. In case a man prayeth daily or suppose twice a day in communion with others as with the Family of which he is a member or the like whether is it necessary that besides his praying upon this account he should pray privately also Answ Although I do not conceive that there is a like necessity of praying privately incumbent upon him who prayeth constantly in fellowship with others which there is upon him that either wanteth or scrupleth the use of such an opportunity Yet I am much affraid that the work of Christianity as of Repentance Faith Love Mortification Self-denial c. Will not greatly prosper or much advance in his Soul that shall not sometimes at least commune in prayer with his God privately and apart from all creatures Because there are in most persons some such corruptions or stonds in their Sanctification which are not like to be met or throughly delt with in or by the prayers of others no nor yet meer to be so particularized or lamented over by the persons themselves with such breakings of heart and remorse of soul in the presence of others in case any of them should be the mouth of those unto God amongst whom they pray as may be very requisite for their removall and healing yea and may be transacted fully freely and without the least regret in the presence of God when he and the Soul are together alone Quest 36. You have shewed us what it is to pray continually but we are further admonished or commanded to watch also and to watch unto praier What do you judg this watching or watching unto prayer to be Answ That watching which is so oft and so strictly charged upon Christians by Christ and his two great Apostles Paul and Peter doth not stand so much if at all in refraining from the natural rest or repose of the body by sleep but in keeping the mind heart and soul habitually and vigorously intent upon the great concernments of their eternal salvation and how they may be found in peace of Christ at his coming and be counted worthy to stand before him when all the world besides a remnant only excepted shall not be able to abide or bear his presence To watch in Prayer Col. 4.2 or unto Prayer 1 Pet. 4.7 is to be with all serioufsnesse and earnestnesse of mind and soul apaid in our prayings as if we were in these exercises making an attempt and assault upon Heaven or striving to lay hold on life and immortality wrestling against Principalities against powers against the Rulers of the darknesse of this world against spiritual wickednesses or wicked spirits in Heavenly places that is which have great advantage over us as they that fight from the higher ground that we may break their bonds and cast away their cords from us for ever Or else to watch unto prayer may import an attentivenesse of mind to espy opportunities for praying where they are not otherwise so easie or obvious to be discerned or else to contrive or make such opportunities by a dexterous methodizing and contracting our worldly businesse into so narrow a compasse that there may be spaces of time to spare whereof to make opportunities for prayer Quest 37. What position of the body is best becoming prayer Or is there any one posture determinately so necessary in the performance of this duty that all others are unlawful Answ In the Scriptures we find that both the Lord Christ himself and his Saints likewise did very frequently use the gesture of kneeling when they prayed Luk. 22.41 2 Chron. 6.13 Psal 95.6 Dan. 6.10 Act. 7.60 Act. 9.40 Act. 20.36 Act. 21.5 And this doubtlesse is a very proper and comely behaviour of the body when we pray unto God Yet Christ himself did not use it constantly for the Evangelist Mark recordeth that he fell down on the ground and prayed c. Mar. 14.35 as Joshua likewise and the Elders of Israel with him had done long before Josh 7.6 And though there be no other bodily gesture but only the lifting up of his eies to Heaven mentioned by the Evangelist John to have been used by him in the uttering of that most heavenly prayer John 17. Yet it is the probable conjecture of a good expositour that he neither kneeled nor lay prostrate upon the ground when he pronounced it but that as he was walking with his disciples he made a stand and so without any other change of the position of his body offered up this prayer unto God When hanging upon the crosse he prayed for those that crucified him Luk. 23.34 he was in a differing posture from all the rest And notwithstanding the texts pointed to for the gesture of kneeling in prayer yet it is the more general sense as farre as I have observed of learned men that standing was the more ordinary posture of the Jews when they prayed unlesse it were in times of great Mourning when they prayed either kneeling or prostrate on the ground Yea the Scripture it self speaketh as well and with as much approbation of standing as of kneeling in Prayer which proveth as well the one as the other to be lawfull But when ye shall stand and pray forgive if ye have any thing against any man c. Mar. 11.25 The Publican also justified by our Saviour before the Pharisie prayed standing when he smote his breast and said God be merciful unto me a Sinner Luk 18.13 The Children of Israel stood and confessed their Sins c. and the Levites stood and prayed c. and called upon the people to stand up and praise the Lord c. Nehem. 9.2.4 5. See also Jer. 15.1 18 19. Job 30.20 Where we read But Abraham stood yet before the Lord Gen. 18.22 the Chaldee readeth Abraham prayed c. Hezekiah prayed lying on his Bed and with his face to the wall Esai 38.2 In the primitive times the Christians used both postures in their prayings as well standing as
kneeling only their grounds for appropriating the one to one time of the year and the other to another and so the one kneeling to their penitentiaries for a certain season and allowing the other standing to the rest seem to have had more of the sand then of the rock in them Though I do not any where read of the posture of sitting used in Prayer yet by the rule of proportion from Hezekiahs praying and this with acceptation in the sight of God lying upon his bed being through sicknesse not well capable at present of any other posture I suppose it may be argued and safely concluded that men and women if either through some weaknesse or want of present accommodation otherwise they cannot without inconvenience offer their sacrifice of Prayer either kneeling or standing they may do it sitting without sustaining any damage in their acceptance with God only if they bow the knee of the heart and soul unto him Quest 38. The Scripture sometimes mentioneth the lifting up of the eies and sometimes the spreading or lifting up the hands to Heaven or towards Heaven by those that prayed What may be the reason of these gestures Or whether do you judge it either necessary or convenient that either one or both of them should be in these daies used by them that pray Answ I do not remember that any one person besides David and Christ is recorded in Scripture to have lift up his eies to Heaven when he called upon God although it is not improbable but that many others of the Saints did likewise use the same gesture when they prayed Nor is it I presume at all questionable but that it may very lawfully if not commendably at least by some persons be used now For the lifting up of the eyes to Heaven when a man is about to pray is a natural and proper action or means to awaken the remembrance of the glorious and incomprehensible Majesty of God in his Soul and to create awful and reverential impressions in him of the transcendent holinesse of him with whom he hath then to do Heaven being the habitation of his holinesse and of his Glory Esa 63.15 Besides some conceive it to be a gesture or behaviour proper to expresse or signifie a mans Faith and holy boldnesse and confidence in God when he prayeth This apprehension seemeth very probable if not somewhat more from those words of Christ wherein he describeth the demeanour of the poor Publican as of a person weak in Faith and much dejected under the sense of his own unworthinesse when he was about to pray viz. That he would not so much as lift up his eies unto Heaven Luk. 18.13 So Ezra being in great astonishment and trembling for the high misdemeanour of his people begun his Prayer thus O my God I am ashamed and blush to lift up my face to thee c. Ezra 9.6 Yet these passages shew and prove that the lifting up the eies to Heaven when we pray is not so necessary but that we may be accepted in our praier without it There is somewhat the like consideration of the spreading or lifting up of the hands towards Heaven in Prayer Only this seems to have been more frequently used in this holy action then the other of lifting up the eies Notwithstanding though it be recorded as the deportment of several of the Saints in some of their prayers as of Moses David Solomon Ezra c. Yet it is not necessary to believe that either all the servants of God when they prayed used it or that these persons themselves used it at all times when they prayed nor consequently that it is so essential to the regularity of Prayer but that this service may be performed with good acceptance in the sight of God without it It seems to be significative as the other likewise was as was lately hinted of the Faith of those that prayed For the lifting up their hands towards Heaven was in token of their confidence that God would give them what they asked and that they prepared themselves accordingly to receive it by lifting up rheir hands towards him of whom they ask it Quest 39. In case a man finds himself much indisposed drowsie and listlesse when he is about to pray or to join with others in praying whether is it convenient or best for him to force himself upon the work such his indisposition notwithstanding or else to a wait a better habitude of mind and body for the work and then to engage more freely and effectually in it Answ An indisposition or listlessnesse to pray when a man hath an opportunity otherwise for the performance of the duty is for the most part at least but a temptation and consequently is to be resisted and the work to be set upon in the presence of it with so much the more courage and Resolution And as the frequent experience of the Saints in other cases have taught us that the Soul prospers most and enjoyeth it self in God upon the best tearms upon a Victory obtained over some Temptation in like manner it hath been oft found that those who have entered upon Prayer under much untowardnesse and gain-sayingnesse of their flesh yea and of their minds and Spirits also have in the progresse of their work been more enlarged and raised in their Spirits then at other times and been taken up seven degrees nearer unto the third Heaven then at such times when at the beginning of the exercise they found a fresh and lively edge upon their hearts to pray and made account it may be to have been greeted by life and immortality before they had done Notwithstanding if after some competent proceeding in the work we find our indisposition not abating but rather growing and prevailing upon us this being an argument that it was no temptation but somewhat more really out of order in the course of nature with us I conceive it more convenient to give place unto it at the present and to contract the remainder of our devotions into as short a compasse as well we may waiting the good pleasure of God for our healing and restoring with ful purpose and resolution then to quit our selves with redoubled zeal and diligence in the work Quest 40. Doth the Scripture any where afford us any Rule or Direction by which we may be guided unto the due method or manner and to the due matter likewise of Praying that so we may know how to ask and when we ask things of God according to his will Answ The body of the Scripture it self in respect of what it teacheth and directeth in several parts and passages of it with relation to both particulars may be termed such a Rule os you inquire after or rather to contain in it such a Rule But the Lord Christ the better tb accommodate all that should desire to pray unto God with acceptation and to incourage them in their way hath contracted into a few words the sum and substance of what
is dispersed up and down the Scriptures upon those accounts in that brief modell which we call the LORDS PRAYER Quest 41. Whether was it his intent that this Prayer should be either constantly or frequently used in the nature of a Prayer without any variation of the words or that it should be as a brief modell pattern or platform by which they who pray might be steered and guided in their way unto such particulars which are necessary for them to know Answ That it was intended by him as a directory or platform by which men might be taught how to pray is not I suppose questioned by any And in this notion of it Christ I conceive in prescribing it directly answered the intent of his Disciples in their request made unto him by one of their company the tenour whereof was that he would teach them to pray Luk. 11.1 Their meaning doubtlesse was not to desire him to bind them strictly to a certain form of words in their praying but to teach them to pray that is how to pray viz. with acceptation in the sight of God And himself being now ready to dictate this prayer unto them Mat. 6.9 delivers his mind concerning it to the same purpose After THIS MANNER therefore saith he pray yee Our Father c. meaning that their prayers which they should from time to time present unto God should both for matter and manner be ordered and framed as that brief modell or compendium of prayer which he would now propose to them should direct them And that the Apostles themselves understood and received it from him in this notion and not as a set prayer to be either constantly or frequently used appears by their practice upon Scripture record For whereas we here often read of their praying and several of their Prayers are recorded yet do we no where find that ever they made use of the said prayer in the nature or instead of a Prayer but constantly in the nature of a directory or rule how to pray all their prayers being conceived and fram'd by the light and guidance of it in such sort and so farre as it was intended to give light and regulation in this kind For there was something added at least by way of explication by Christ afterwards concerning the manner of praying Joh. 16.24.26 Notwithstanding I know no sufficient ground to judge the use of it as a prayer universally unlawful and he that shall thus judge will put to rebuke the whole generation in a manner both of righteous and learned men as well in latter as in more ancient times For these generally conceived that it was very lawful to be used as a Prayer and did for the most part sometimes thus use it Quest 42. What may be the reason why Christ delivers his prescript or platform of Prayer in the plural number Our Father c. Give us c. Forgive us c. rather then in the singular Answ The reason very possibly may be to intimate his desire that his Disciples and followers should love to pray in consort and conjunction and take all opportunities to assemble and meet together about this heavenly exercise The Apostles seem thus to have understood the mind of Christ in the point we speak of For of these it is said These all continued with one accord in Prayer and supplication with the women and Mary the Mother of Jesus and with his Brethren Act. 1.14 And if it had been delivered in the singular number it might with as much reason have been demanded why it was not delivered in the plural For as it is now ungrammatical and improper for him that prayeth privately unlesse he change the number so would it have been in the other case for those that should pray in company Quest 43. But how can it be looked upon as a perfect or compleat pattern or platform of Prayer when as there is nothing in it to direct or teach men in what name to pray which is a matter of as material and weightie a consideration about Prayer as any other thing that is most needful to be observed in it and is supplyed by Christ himself afterwards Joh. 16 24.26 Answ It may be called a perfect rule or platform of Prayer because it did very sufficiently and compleatly instruct men how to pray with acceptation at the time when it was delivered and untill God judged it meet that a further and clearer discovery should be made in what name and upon whose account and interest he would be prayed unto by men For as was formerly hinted In the answer to the 11th question in this chapter he that in prayer calleth God his Father prayeth implicitely and consequentially in the name of Christ as the believing Jews of old and untill this discovery was made and published in the world did The Apostles themselves did not pray in the name of Christ explicitely or distinctly untill after his Resurrection or at the soonest a very little while before his death Hitherto yee have asked nothing in my Name And At that day ye shall aske in my name Joh. 16.24.26 Quest 44. How may this Prayer be conveniently divided and the parts of it distinguished Answ The whole is called a Prayer because the greater part of it is such containing several petitions But besides that which is strictly and properly a prayer there is first a preface in the beginning Secondly a doxologie some term it a thanksgiv ng immediately before the conclusion And thirdly the conclusion it self Quest 45. What occasion or need was there of a Preface before the Prayer Answ So to qualifie and affect the heart that it may be meet or more meet to pray Besides a preface is a commodious introduction unto prayer Quest 46. Supposing this to be the preface Our Father which art in Heaven how doth it affect the heart to make it meet to pray Answ The heart is then in a meet frame to pray when it is filled on the one hand with the remembrance or apprehesion of the good will of God towards a man and on the other hand with a like apprehension of his transcendent Majesty and Glory The former strengtheneth Faith and gives boldness the latter allayeth this boldnesse with Reverence and fear and teacheth a man under that freedome whereunto he is admitted by God to know and observe his due distance notwithstanding Now being directed and incouraged by Christ in this preface to call God Our Father we are or may be and ought to be hereby fill'd with the remembrance of his natural affection and good will towards us but being withall reminded that he is in Heaven this is proper to strike out hearts with awful apprehensions of his great Glory and Majesty Quest 47. How many and what are the Petition 〈◊〉 â—tained in this Prayer unto which all that variety of blessings and good things which we can reasonably and according to the will of God ask in Prayer of him may and ought to be
reduced and unto which whatsoever can regularly be reduced may according to his Will be asked of him Answ The number of them is generally taken to be six though I find some that judge it more commodious to make them seven dividing the sixt and last according to the ordinary account into two The first Hallowed be thy Name The second Thy Kingdome come The third Thy Will be done on Earth as it is in Heaven The fourth Give us this day our daily bread The fifth And forgive us our Trespasses as we forgive them that Trespasse against us The sixth and the last And lead us not into Temptation but deliver us from all Evill Quest 48. What is the meaning of the first of these Petitions and what are the particular things or some of the chief of them by which an estimate may be made of the rest which are comprehended and desired therein Answ When we pray unto God that his NAME may be Hallowed that is sanctified as the word signifieth we pray that he will so interpose by his Grace and by the sending forth of his Spirit into the world and by his Providence that men may know him with such a knowledge which answereth the truth and as much as may be the adequate excellency of his being as that he is infinite in all perfections as in goodnesse mercy holinesse righteousnesse truth wisdome knowledg power c. And that in all these he doth not only excell the best and greatest of Creatures Angells and Men to a degree no not in the highest degree that is imaginable but that his nature or being though most singly and simply one yet eminently containeth in it the whole respective bodies or elements of them all For the name of God is then truly and properly Hallowed or Sanctified when in the minds consciences and souls of men he is placed upon a high Throne alone by himself and set apart in his due distance in respect of his most transcendent excellency and glory from all Creatures whatsoever whether in actual being or in possibility of being and withall is honoured loved feared served and obeyed answerably in some measure at least hereunto As on the contrary his Name is said to be polluted when any thing is conceived or done by men as if he had something in common with some Creature and were not ih his nature and being of an excellency in all perfections whatsoever appropriate only to himself Quest 49. When Christ teacheth us to pray unto God that his Name may be hallowed doth he intend that we should pray for any thing commodious or beneficial for our selves or for that which only concerns the glorifying of God Or had he an eye both to the one and to the other in prescribing unto us this Petition Answ It is not reasonable to conceive that Christ putteth men upon praying in one kind or other or upon any service whatsoever for any benefit or advantage that may possibly accrue unto God by it in one kind or other For he is of himself and from himself as blessed as blessednesse it self can make him full to the brim as of Goodnesse so of Happinesse and all satisfaction and contentment imaginable yea and above and beyond all imagination Nor can any accession or addition be made unto his glory by any service from the Creature though performed with the highest hand of wisdome zeal and faithfulnesse as neither can he suffer the least diminution in his blessednesse or glory by the greatest wickednesse that can be practised against him The Scripture is expresse and full of his truth My goodnesse saith David unto God extendeth not unto thee Psal 16.2 Can a man be profitable unto God as he that is wise may be profitable to himself Is it any pleasure to the Almighty that thou art Righteous Or is it gain to him that thou makest thy waies perfect Job 22.2 3. Again If thou sinnest what dost thou against him Or if thy Transgressions be multiplied what doest thou unto him If thou he righteous what givest thou him Or what receiveth he of thine hand Thy wickedness may hurt a man c. Job 35.6 7 8. Neither is he worshipped with mens hands as if he needeth any thing c. Act. 17.25 Therefore when Christ teacheth us to pray unto God that his Name may be Hallowed he rather intendeth the benefit of those that pray then his to whom the Prayer is made Besides it seemeth somewhat improper for men to desire God to deal well by himself or to do himself right or the like unlesse it were upon an apprehension that by doing himself right he shall in one kind or other benefit and accommodate them Such requests are not wont to be made by us unto any sort of men but unto such only whom we look upon as incogitant and neglective of their own concernments Notwithstanding the petition in hand may commodiously enough be taken in some such sense as this viz. as expressing our desires unto God that his Name may be Sanctified or himself glorified like unto himself in the world out of an unfeigned Love and pure respects unto his infinite goodnesse without minding at present either any benefit like to redound thereby unto our selves or that he himself is capable of any benefit by having his Name thus Hallowed or sanctified by Men. Quest 50. But what benefit is like to accrue unto those who pray unto God that his Name may be Hallowed by having this their Petition granted unto them Or how are mâ—n profited by the Hallowing of his Name Or is the meaning of the Petition only this to desire that God's name may be hallowed by us who pray not intending or including any others in it Answ The Petition seems to intend that we pray for the Hallowing of God's Name as well by and amongst others as by our selves though principally by our selves Otherwise we shall not expresse by it any true love or affection unto God nor any sincere desire to have his Name hallowed but a desire only of our own benefit by our hallowing it For if we desire the hallowing of God's Name simply or out of any naturalnesse of Love to him or any otherwise then with respect unto our selves or our own profit we must desire and pray that it may be hallowed farre and near by and amongst all the Nations of the Earth as well as by our selves The benefit that will redound unto us by having out Petition granted us in this sense of it over and besides what we shall be advantaged by our own personal hallowing the name of God must needs be exceeding great as namely the reducement of the world to a more desirable state and condition unto the inhabitants of it by chasing away those pests of the peace and comforts of men on the earth covetousnese oppression fraud envy malice cruelty unmercifulnesse contention drunkennesse uncleannesse with the rest of the troublesome retinue of ignorance and propainesse For where the Name
of God is Hallowed there is no place for these abhominations Besides th generation of the righteous will be propagated our friends spiritual allies and heavcenly confederates vvill be increased our enemies will be at peace with us and they who formerly destroyed us will be zealously addicted to build us up Quest 51. What is the meaning of the second Petition And what are some of the principal things desired therein Answ By the Kingdome of God here is meant in a more special and particular manner that happy state and condition which the world shall be translated into when the Kingdoms of this world are become the Kingdomes of our Lord and of his Christ Rev. 11.15 Compared with Chap. 12.10 For now God shall Raign gloriously in his Saints and Holy people his and their Enemies being universally subdued and put under their feet Righteousnesse and true holinesse shall lift up their heads on high without any check or controul or fear of either from the powers or greatnesse of the world for these will be nursing Fathers and Soveraign benefactors unto them But in a more general sense by the Kingdome of God may well be meant all those providential dispensations of his which according to his counsell and those principles of equity which rule in all his dealings with the world are proper to promote and make way for the coming of that Kingdome into the world and likewise all such which may in the interim be as a tast or first fruits of that Kingdome unto the world as the numerous increase of Righteous and Holy men the giving them credit and countenance from Heaven by blessing and prospering them and making their Faces to shine by causing the fear of them to fall upon the men of this world and for the effecting and bringing to passe of these things the pouring out of his Spirit in ministerial gifts and endowments upon men and the giving them hearts to serve him in this great work the keeping out of unlearned unfaithful unholy men from this imployment the advancement of godly wise and worthy men unto places of power and authority with the like These are the principal things comprehended in this second Petition Thy Kingdome come and to be minded by us when we present it unto God Quest 52. What is the meaning of the third Petition and what the things we should chiefly mind in preferring it unto God Answ When Christ teacheh us to pray thus unto God Thy will be done on Earth as it is in Heaven his meaning is that we should desire of him that he will vouchsafe such a measure of Grace and of his good Spirit unto all men and unto our selves especially whereby we may on all hands and in every place be inclined and made willing to follow the example of his Holy Angels in our readinesse zeal diligence faithfulnesse constancie and perseverance to do all his will and pleasure made known unto us in his exhortations precepts and commandements or by any other means whatever and consequently that he will perswade and strive with us effectually to deny our selves and to sacrifice our own wills and desires upon the obedience and service of his to waive and let fall all our own ends and designs when they are not clearly consistent with his to be willing to take up our crosse daily and to follow Christ as wel in the way of his afflictions and sufferings as of his innocency and holinesse Quest 53. What is the meaning of the fourth Petition and what do we more particularly desire of God in this Answ We desire of God all things meet and needful for our being and well being in this present life and consequently that he will in cline our hearts to exercise and imploy our selves in some honest and lawful calling making us diligent industrious and faithful in it and then blesse our labours and endeavours with success keeping us by his good providence out of the hand of extortioners oppressors and deceitful men from casualties and losses by thieves Pirats fire warrs tempests and the like that he will so interpose by his Word and Sprit in our hearts and conciences that we may keep our selves free from all superfluous impertinent and needlesse cares from all distracting turmoiling and wasting of our thoughts from lingering and hankering after the delicate and great things of the world as riches honors pleasures great places c. inasmuch as the letting out of the heart in desires after these things is contrary to our well-being and regular injoyment of our selves in this world Quest 54. But is it proper or necessary for rich men who have goods and in these bread laid up for many years to use this Petition or to pray unto God Give us this day our daily Bread Answ The story and case of Job not to mention others of like Argument sheweth that there lyeth an equal necessity upon rich men to pray unto God for the preservation and safe-guarding of their great estates yea even to such a proportion of them which amounteth only to their Daily bread with that which lyeth upon poor and mean men to pray for a supply of things necessary or for their Daily bread Besides if they take their Daily bread without asking it of God by Prayer it cannot prove better then un-hallowed or polluted bread unto them strengthening and disposing them to evill waies and works Nor can they expect the best part of Gods blessing upon it as viz. that it should quicken nourish and strengthen their heart to the love and service of God For every Creature of God saith the Apostle is sanctified by the word of God and Prayer 1 Tim. 4 5. He doth not say it is made lawfull by Prayer but it is sanctified that is is made nourishing to the Soul in the spiritual life thereof as it is of course or in the nature of it unto the body in the life natural Quest 55. Whether is it not lawful to pray unto God for Riches or for a plentiful estate as well as for our Daily bread Answ I do not find that Christ any where disliked or rejected men for being Rich Nay it is said that he loved a young man that had great possessions Mar. 10.21 22. and honoured Zacheus who also was rich with inviting himself to his house Yet I find that sometimes he pittieth this Generation of men as being in a most sad and dangerous condition and not in any possibility of Salvation but only by some great and more then ordinary interposure of God Mat. 19.23 24.26 Mar. 10.23 25 26 27. Elsewhere I find him by his Apostle dealing very roundly with them prescribing unto them several receipts very uncouth and unpleasing unto the generality of them as not be high minded not to trust in uncertain Riches but in God to do good to be rich in good works to be ready to distribute willing to communicate c. and all these things as necessary to be done by them that they
may lay hold on eternal Life which otherwise is it seems like to passe or slip by them unminded and unregarded 1 Tim. 6.17 18 19. By another Apostle I find him taking notice of the waies and actings of such men as very wicked and abhominable in the sight of God and which unrepented of and unforsaken threaten the vengeance of eternal fire Do not ri h men oppresse you and draw you before the judgment Seats Do they not blaspheme that worthy Name by which ye are called Jam. 2.6 7. Go to now ye rich men weep and howl for your miseries Behold the hire of the Labourers which have reaped down your fields which is of you kept back by fraud crieth and the cries of them which have Reaped are entered onto the eares of the Lord of Sabbaoth Yee have lived in pleasure on the Earth and been wanton ye have c. Jam. 5.1.4 5. Now to pray unto God to bring us into such a state and condition in which it is next to an impossibility for any man to be saved yea and which is apt to render men utterly uncapable of Salvation but only by doing such things which are commonly very grievous and tormenting unto such men to do And lastly which hath this sad property in it also to make the lives and doings of those that come into it more generally vile and hateful before God to pray I say that God would be the Author of such a condition as this unto us is in effect to pray that he would lead us into temptation whereas Christ in the very next Petition but one as we heard and shortly God willing shall hear further teacheth us to pray the contrary viz. that he would not lead us into Temptation Besides if it be unlawful when Riches do encrease to set a mans heart upon them as David in that respect forbiddeth men to do Psal 62.10 Surely it is not expedient at least to set a mans heart upon the increasing them or to strive with God in Prayer for them He was as well a wise man as a Godly that prayed against them Give me neither Poverty nor Riches Prov. 30.8 Notwithstanding it is not I conceive the mind of Christ in the Petition in hand to impose it upon men as a duty to limit themselves strictly to pray for things of present necessity only for then they should be bound to pray not so much for the blessing of God upon their honest labours as for the confinement or scanter measure of this blessing For otherwise as the wiseman informeth us the blessing of God maketh Rich Prov. 10.22 and the hand of the diligent he saith doth the same ver 4. Yea and men ought to be provident and to have an eye to the future and in summer to lay up for winter and in health and strength to remember sicknesse and weaknesse yea if God hath given us Children to remember them also and if he shall please so farre to blesse us and give opportunity to lay up in a convenient measure for them The Scriptures are expresse and clear for these things See at your leisure Prov. 6.6 14.24 15.6 20.4 13. 27.23 24 c. 28.19 13.22 2 Cor. 12.14 with many others So that when Christ teacheth us to pray Give us this Day our Daily bread his meaning and intent seems to be to take men off from minding or looking after superfluities or the great things of the world and not to be importunate with God for them but to leave him to his own Liberty and Pleasure whether he will bestow or cast in unto us such things as these or no and to be earnest with him only for things of present necessity and convenience Besides the Prayer in hand being drawn up and formed by Christ for the use and direction of all Christians without exception it was not reasonable or meet that any thing should be found in it that should occasion or lead men to pray for Riches or any the great things of the world but only for things necessary and convenient because such things as these are commodious and beneficial unto all without exception whereas neither the heads nor the hearts of many are able to carrie a full cup without spilling nor to weild great riches honours or height of prosperity without imminent danger of being ruined and undone by them for ever Quest 56. What is the meaning of the fifth Petition and what are some of the chief particulars comprehended in it and which we are directed by it to ask in Prayer of God Answ This Petition leadeth us to the acknowledgment of our selves to be sinners against God and that whilest our sins remain unpardoned we are in a sad condition and obnoxious to the breaking out of his displeasure in one judgment or other if not in more upon us for in this respect our sins are here called our debts or trespasses which unlesse they be forgiven will be we know not how suddainly required at our hand And therefore we are further taught and admonished in this Petition to pray as constantly for the forgivenesse of them as we do for our Daily bread For to ask it in Prayer of God is a special means to obtain it according to what we read Mat. 18.32 I forgave thee all that debt BECAVSE thou desiredst me But we are withall admonished and directed to seek it of God upon such terms which if we do nor really and truly perform we pray not for the pardon or forgivenesse of them but for the retainment of them and for the vengeance due unto them to be inflicted on us For they that pray thus unto God Forgive us our Trespasses as we forgive them that trespasse against us if they do not forgive them pray that themselves may be no otherwise forgiven that is not at all So that the great and signal favour and blessing which this Petition leadeth us to ask explicitly and directly of God is the forgivenesse of our sins and consequentially a gracious exemption from all those evills judgments and miseries which our sins have deserved together with a free and full injoyment of all those blessings and good things which the infinite goodnesse and bounty of God inclineth him to bestow upon such of his Creatures who by their love loyalty and obedience unto him have found favour in his sight The Petition yet further being so modelled as we have heard it is for the obtaining of the great blessing of the forgivenesse of our sins upon our asking it remindeth us to ask likewise a merciful loving and free spirit towards our enemies and those that have been injurious unto us in what kind or degree soever For unlesse we freely and from the heart forgive unto these all the injuries wrongs and unkindnesses dammages in some cases only excepted which they have done unto us we are not admitted more then the Devills to the favour of petitioning God for the forgivenesse of our own sins with
may understand both the evill of sin and consequently the evil of suffering or of sorrow this being the natural product or fruit of the other Some of the chief particulars which we are in this Petition reminded to seek of God by Prayer are that he will create in us an Holy anxiety and tendernesse over the purity and cleannesse of our hearts and waies a deep detestation and abhorrency of sin and of all pollution by it because without these we cannot pray with that fervency and effectualnesse of Prayer which becommeth us that he will not lead us into temptation c. So again that whilest we are free and kept by him from temptation he will not suffer a Spirit of remissnesse carelessness or security to grow upon us lest he should be hereby provoked to lead us into temptation and not deliver us from the evill unto which we are tempted And so on the contrary that whilest we do enjoy a serenity and quietnesse of Spirit and remain unmolested of temptations we may have grace in our hearts to serve him with reverence and fear and with that faithfulnesse zeal and alacrity of soul that his hand may be hereby strengthened to grannt us our Petition of not being led by him into temptation c. So also that he will enlighten our judgments and consciences from day to day to see and apprehend more clearly and convincingly the horrid nature of sin the most lamentable and deplorable weaknesse of our natures to stand it out against temptations if left unto our selves and consequently that there lyeth a necessity upon us presiing us as with a weight of a great mountains were we sensible of it to be importunate with God not to lead us into Temptation Quest 59. What is the meaning of the Doxology or thanksgiving as some call it subjoyned unto the former Petitions and expressed in these words For thine is the Kingdome the Power and the Glory for ever And how doth it relate unto the said Petitions Answ The Particle the annexed unto all the three THE Kingdome THE Power THE Glory is most Emphatical in reference to them all For it implies that there is but one Kingdome worthy the name of a Kingdome and so but one Power that deserves the name of Power and but one Glory that is much considerable in the nature of glory And Christ directeth us to ascribe them all unto God and to look up unto him as really and rightfully possessed of them all By the Kingdome he meaneth the whole universe or great body of the Creation consisting of Heaven and Earth with all the Hosts of them and all that incomprehensible variety of created beings from the highest to the lowest that is found in them This great body of the Creation unto God stands in the nature and relation of a Kingdome because he exerciseth a just Soveraignty and super-eminent Authority over it and every member and part of it Some take the Kingdome here in a more restrained sense namely for that select and choise party of the Creation which consisteth of Elect Angels and Holy men over whom God raigneth by his Grace Word and Spirit c. This Kingdome is indeed included in the other but if this were here meant apart from the rest of the Creation over which God exerciseth a Kingly Soveraignty as well as over it he must be said to have two Kingdomes and not emphatically One By THE Power is meant that strength or might which is appropriate unto God and which we commonly call omnipotency that is all-mightinesse This Power may well be called THE Power because whether we respect either activity or resistance all the power that is vested in the whole Creation and in all the respective parts or members of it as in Angels Divels Men Hosts or Armies of men stones rocks hills mountains sun moon starrs elements fire water the greatest breaches or inundations of waters waves of the Sea whirlwinds storms tempests earth quakes lyons unicorns elephants horses Leviathans or what other Creature there may be for strength in any degree considerable were I say all the strength and might that are found dispersed in all these and all other Creatures united and incorporated in one subject capable of them all yet would not the power that should be raised from this great and universal conjunction being compared with the power of God hold the proportion of the leightest dust in the ballance being weighed against the greatest mountain under Heaven yea or the whole great Globe or body of the Earth Yea as the Prophet David informeth us The strength of the Hills is his also Psal 95.4 So is the strength of Angels Divels Men and of all the Creatures mentioned and all others his likewise that is at his disposal and command either to suspend or restrain or else to imploy and exercise as and about what he pleaseth By THE Glory here also acknowledged as belonging to God is meant that Majestick State or condition so highly honoured reverenced feared admired adored by all Creatures whereof God is possessed and wherein he enjoyeth himself in all fulnesse of peace and joy and blessednesse for evermore All the glory of Solomon with all that which hath been or is at this day called Glory in the Courts States Palaces of all the Princes Kings Monarchs Potentates of the Earth could they be supposed to be molten together and run into one Masse of which a Colosse or Mountain of Glory should be framed and made yet even such a body of Glory as this would be compared with the Glory of God would not hold the like proportion which the snuffe of a Candle doth to the illustrious body of the Sun when he riseth and shineth in his might Quest 60. But how doth the mention here or acknowledgment of these high things as belonging unto God relate unto the Petitions going before which it seems they do by this causall particle For For thine is the Kingdome c. What may be the dependance of the one upon the other Answ As before we began to Petition we were directed as we have heard so to conceive of God and to exprese our conceptions accordingly as might incourage us to pray and yet with reverence So having finished our work of Prayer we are directed to represent such things unto God relating to himself which in a reasonable construction must needs incline him and this very effectually to grant us what we have desired of him and consequently this representation or doxology must needs be an excellent means to revive and strengthen our Faith concerning a favourable audience and acceptance with God in our Prayer For our Saviour well knowing that Faith is the principal Verb in the sentence of Prayer judged it necessary to be well guarded both in the Front and Rere and hath made provision accordingly by awakening and raising up such apprehensions in us of things relating unto God both in the beginning and end of his modell of Prayer which
being well and understandingly digested must needs be as marrow and fatnesse to the Soul of our Faith We spake formerly of what is found upon this account in the beginning of the Prayer in the first words Our Father Now in the close representing it unto God as a thing well known to us and believed by us that His is THE Kingdome THE Power and THE Glory and all these for ever we humbly signifie and declare unto him that we have reason and ground in aboundance to believe that he will give us what we have asked and are accordingly resolved to depend upon him for namely because he is infinitely and eternally blessed full to the brim of all his capacities of and with himself and consequently cannot but be most propense and ready yea zealously rejoycingly triumphantly addicted to do good unto his poor Creatures when they stand in need of him especially when they look up unto him by Faith and humbly seek his face by Prayer Even a Creature richly apaied with the sense of much contentment in his condition or with the apprehension of some great felicity come upon him becomes hereby large-hearted and open-handed to shew any kindnesse or mercy to those that stand in need and come in his way The Scripture gives many instances ot the truth of this Principle or Observation See at leisure and consider diligently these Texts unto which you may add many others of like import 2 Sam. 19.22.29 30. 1 Chron. 12.40 Eph. 4.8.10 11 c. Gal. 4.15 As on the contrary frequent experience teacheth us that the more discontented and lesse satisfied men or other Creatures are with their conditions they are the more indisposed to gratifie others in any thing and for the most part male-contented persons are of malefique and malignant dispositions taking more pleasure in the troubles and sorrows then in the comforts or prosperity of other men The Divel who looks upon himself as the most miserable and accursed of all the Creatures of God is the first born of all that imagine and practise mischief against others and by the cruelty of his malicious endeavours and attempts to draw his fellow-creatures into the same wretched condition with himself hath purchased unto himself the names of Abaddon and Apollyon Revel 9 11. the former being an Hebrew the latter a Greek or Gentile word or name to signifie that the Bow of his devouring malice stands bent both against Jews and Gentiles that is the whole world even as the Son God on the other hand by designing and endeavouring the Salvation both of Jews and Gentiles that is of the whole world hath obtained the name of Jesus and of Christ the former being an Hebrew the latter a Greek or Gentile appellation Therefore God who must needs be infinitely apaied with joy delight and contentment in the highest in his condition knowing himself to be possest of such a Kingdome such a Power such a Glory as were lately described and these fully secured unto him to the daies of Eternity must of necessity likevvise be conceived to be mercifully graciously and bountifully inclined and this in full proportion to the knowledge and sense he hath of his own blessednesse to condescend to the Prayers and Supplications of his poor creatures when ever they shall call upon him Quest 61. What is the meaning of the word Amen in the conclusion of this Prayer Or what reason may there be why Christ should direct us to the use of this Word in the close of our Prayers Answ Amen being interpreted signifieth Truth Verity or Faithfulnesse Thus Esa 65.16 The God Amen in the original is twice rendred the God of Truth and in the former Translation the True God So Revel 3.14 Christ is called The Amen which is expounded the Faithful and true witnesse In discourse with men it imports a serious and weighty asseveration of the truth of what is said next unto that which is made by oath yea it appears from some Jewish records that according to the common form of Judiciary Swearing amongst this people he that took an oath administred unto him by the judg expressed his willingnesse so to do by uttering the word Amen Yet this proveth not that the Lord Christ sware as oft as he used the word Amen translated verily in the Gospel which it seems is the conceit of some For whereas he used this word Mat. 24.47 Amen I say unto you c. The Evangelist Luke recording the same Sentence expoundeth his Amen by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a truth or verily Luk. 12.44 And elsewhere he expoundeth it by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is yea or verily Luk. 12.51 Compared with Mat. 23.36 And sometimes both the Hebrew Amen and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea are joined together as words mutually explaining the one the other Revel 1.7 2 Cor. 1.20 When the word Amen is subjoined in the end of a Prayer thanksgiving curse ortany affirmation it expresseth an approbation by him that uttereth it of what is contained in them respectvely together with his desire that things should be accordingly And in this construction of it it importeth as much as So be it or the like and is so englished twelve times together in so many verses of Deut. 27. in our former translation in conformity to the Greek and is in our last translation so rendred Jer. 11.5 This signification or import of it is attested by what we read Jer. 11.5 Then answered I and said Amen O Lord. So also Jer. 28.6 Some conceive it to be a matter of duty and required by God that we use or pronounce it at the end of all the Prayers we make whether in private or with others if we approve them And so in the end of all our doxologies and thanksgivings There may be a good reason assigned why it may be convenient and thus farre necessary to be used in such cases as namely because it may be conceived to answer the use and intent of a Seal by which deeds in writing are wont to be compleatly ratified For as a Seal put to a writing after it hath been made read and perused is constructively and in effect an acknowledgment and confession of the party that he was not prevented or surprized in yielding to or confirming any thing contained in the writing but that he hath well weighed and considered all things upon which confession it is most equitable that such his deed should obliege and bind him effectually to the performance of the terms of it In like manner when a man hath poured out his Soul in several Petitions and Requests unto God by concluding all all with the word Amen he declares himself to have been thorough-hearted in such his prayer that he at no hand recalls any thing petitioned for in it but that upon good consideration he stands fast and firm by all his suits and motions and is ready to repeat and go over his prayer the second time in
hath no intent to fulfill After a third request made by the Apostle Paul that the messenger of Satan sent to buffet him might be made to depart from him he received an express from God by which he plainly understood that it was not his pleasure therein to hearken unto him 2 Cor. 12.8 9. Affirmative Answers many times are long in coming and must be waited for and sought by crying unto God night and day for a large season Luk. 18.7 Yea their coming as is probable may be obstructed and prevented by a cessation of Prayer before we have a sufficient ground to despair of their coming at all which the longest delay of all is not whilest their coming will be beneficial unto us as appears from the Scripture last cited Therefore we should arm our selves with David's resolution Psal 123.2 to cause our Eyes to wait in Prayer upon the Lord our God until that he have mercy upon us how long soever the time may be See Luk. 18 1 c. Luk. 11.8 9 c. Quest 66. What is a fourth thing requisite to be done by us when we have made our requests known unto God that our hope of obtaining may be the more lively and comforting Answ If what we have sought of him by Prayer be such a thing towards the bringing to pass whereof we may and ought to contribute more then our Prayers we must remember and be diligent to second and assist our Prayers in their way by doing it God doth not love to be put upon the unbaring of his Arm by his creatures when they have a covering in their hand to cast over it Moses commanded Joshua to choose out men that were to go out and fight against Amaleck notwithstanding the lifting up of his hands in Prayer against them Exod. 17.9 When men have been as earnest with God in Prayer for the obtaining of any thing as they know how to be it concerns them to be as diligent in the use of all other means which are proper to effect it and within their reach and power as if they had not by Prayer interessed God at all in or about the effecting of it They shall but build Castles in the Air as our common Proverb is who having need of an House to be built for them shall neglect to provide convenient materials and to imploy a workman made of flesh and bloud about the building of it thinking by importunity of Prayer to get it built without hands by the invisible Architect of the World Quest 67. What is the fift and last thing that becometh and concerneth us to do when we havelodged our Prayer and Supplications with God that we may be counted worthy to receive a gracious answer unto them in due time Answ To allow unto God with all patience and contentedness of mind and with cheerfulness of submission His just liberty of choosing his time and season for giving answer unto our Prayers and to judge that it is or will be every whit as expedient and profitable yea more for us that such his answer should be respited until His time though this time of his be never so much longer or further off then ours as it it would be in case he should in the giving of it anticipate his own time by applying himself unto ours which is always that which is present It is indeed wel-pleasing unto him to be importuned with the Prayers and Cries of his Saints night and day and to have no rest given him until he giveth them an answer from Heaven unto their Prayers But then this importunity must not proceed from a spirit of impatience discontentedness or unbelief or from a conceit that they receive damage or hurt by being so long delayed in the return of their Prayers from God but either from a desire to strengthen the hand of God to give them so much the better measure in the return of their Prayer when it comes or from an apprehension of the greatness of the things for which they pray which very possibly may be such that God judgeth it not meet to give or bestow them but upon long waiting and many Applications made by fervency of Prayer unto him Or thirdly and lastly from a desire of hastning their Answer from God as much as may be in a regular and equitable way as namely by praying as much and with as much zeal and ardency of soul in a short time as according to the usual and accustomed rate of praying even amongst the Saints themselves men are wont to pray and pray with in a long time For as when Summer-seasons prove extraordinarily hot the Fruits of the Earth come to their maturity and ripeness and are fit to be gathered before their wonted seasons in ordinary years In like manner when men shall double and treble the spiritual heat and fervency of their souls in holy addressments unto God for the obtaining of such good things as they desire above what is ordinarily and at other times done either by themselves or others they hereby become so much the sooner sanctified and are made the more early yet regularly capable of receiving those good things from the hand of God Yea and God shall walk by the same rule of Righteousnesse and equity towards men when he shall open speedily to those that knock vehemently and witoute intermission and when he makes them stay longer before he opens unto them who do but knock now and then and this more faintly Quest 68. What are the things of which heed must be taken and which are to be avoided when we have laboured in Prayer with God lest this labour should be in vain or lesse successful Answ As they are equall in number unto the particulars mentioned as necessary to be observed and done that our prayers may not be obstructed in their way so are they in their natures opposite unto them respectively Quest 69. What then is the first of them Answ That when we have prayed we do not neglect or make leight of our Prayers turning our backs upon them as if they were only matters of course and words beating the air or like unto the natural lives of men as the Scripture describeth them Vapours that appear for a little time and then vanish away Jam. 4.14 He who when he hath once presented his supplications and prayers unto God taketh his leave of them as if he never expected to see or hear of them more doth not so much under-value or neglect his own act or that which is from himself in his Prayer as that which is from God in the ordinance it self and in all those great and precious promises which he hath made unto the due performance of it It is one thing for a man to take shame and humble himself for all his own weaknesses and the interposures of his flesh in his Prayer this is meet and necessary to be done but quite another thing and of a contrary import to despise or not to regard or