Ob. If they say we pray to living men to make praiers and intercessions for us why not rather to the Saints departed who are more perfect Sol. I answer when we desire the living to pray for us we do not give any religious honour unto the living but they do properly give religious worship in praying to the dead which honour is due to God onely Besides the living know what we need the dead do not and in using the living we do not make them mediatours betweene the Father and us that he should helpe us for their worth and merit thus Christ onely is Mediatour but we onely request them to intreat the Father for Christs sake to helpe us Lastly Iam. 5.14 the Scripture doth warrant men to request the prayers of the living and doth acknowledge onely one Mediatour betweene God and man even there where it requireth that living Saints should make prayers and intercessions for all sorts of men 1. Tim. 2.1.5 All which think they know Vse 3 God but yet are altogether ignorant of the distinction of the persons must hereby know that they do not yet know God distinctly and if they worship God without any consideration of Christ by whom and of the holy Ghost through whose helpe they pray in the spirit if they do not expresse or imply thus much in prayer they do notwithstanding they professe the true God turne him into an Idol For in all true worship the unity is worshipped in Trinitie and Trinitie in unity without dividing the Godhead or confounding the Persons Vse 4 Every one that would worship God aright must therfore first learne to know him to be one only true God distinguished into the Father Sonne and holy Ghost but herein much warinesse and sobriety must be observed that none seeke into this mysterie of mysteries to understand above that which is meete namely above that which the Scripture hath revealed it being an object of faith to bee beleeved and not possible by reason to bee fully comprehended In conceiving of the distinction of persons take heed of two extremities first we must not conceive that there is an essentiall difference betweene them as if all the three had not one and the same nature Secondly we must not imagine that there is onely a rationall or imaginarie distinction whereas their different order and manner of subsisting and different manner of working declareth that there is a reall or true difference betweene them So that the Father as Father is in no respect the Sonne and the Sonne as Sonne is in no respect the holy Ghost and the holy Ghost as holy Ghost is in no respect either the Father or the Sonne When God is thus conceived of and knowne aright then in the same order as he doth subsist he must ordinarily be worshipped according to the direction of our Saviour in this patterne Stephens directing of his prayer to Christ was upon the beholding of Christ Iesus standing at the right hand of God Act. 7 â—â— it being a speciall and extraordinary occasion This argueth that it is not unlawfull to direct prayer to the second Person or third Person upon especiall cause but yet ordinarily this rule and order in worshipping GOD must be observed First we must direct prayer unto the Father of lights the giver of every good and perfect gift Secondly we must offer up praier and praise by Christ Iesus who offereth up incense with the prayers of all Saints Rev. 8.3 by whom wee have accesse to the throne of grace Heb. 4.15.16 to finde grace and helpe in time of need Thirdly wee must use all meanes to obtaine the holy Spirit of grace and supplications We must pray for it and heare the Gospell which is the ministerie of the Spirit preached Then we must cherish stirre up the good motions thereof taking heed that wee doe not grieve it or quench it by any evill conversation Let us get an holy acquaintance with it that it may make heartie requests for us For prayers cannot be sweet incense if they be not mingled and anointed with holy oyle which is the anointing of the Spirit which as it teacheth all things 1 Ioh 2.27 as Iohn speaketh so especially it must teach us to pray aright Wherefore whensoever you pray enter into consultation with the inward man what you should aske and how consult with the word denie carnall reason and presumption of your owne abilities in prayer then shall the Spirit make your requests for you which by you must be seconded and 〈…〉 and truth put up to the Father by Christ Whosoever shall in this manner direct his praier to the Father by the Sonne through the Spirit albeit I cannot promise him that his heart shall be so inlarged that he shall satisfie himselfe in prayer yet I can assure him he shall alwaies be able to offer up such sighes and desires as shall please God and prevaile more with him then shall the praiers of others who without the spirit of prayer by the meere helpe of nature art can command both words and varietie of matter at their pleasure Vse 5 This directing of prayers unto the Father in the name of the Sonne through the holy Ghost may remove the greatest discouragements that any Christian can meet with when he goeth about to pray It is not majestie nor infinite justice in God nor greatnesse or multitude of sinnes in man nor any unworthinesse of his person nor yet his insufficiencie to thinke a good thought nor yet the feeling of himselfe that many times hee knoweth not either what or how to pray can dishearten him if hee doe but consider that hee prayeth to God who is God the Father Sonne and holy Ghost and that he may pray in this order namely hee prayes to the Father of Christ who is his Father he prayes in the name of Jesus Christ who hath satisfied his Father for all his sinnes and daily doth make intercession for him and hee praieth in the Spirit who helpeth his infirmities and maketh requests for him though it bee sometimes but with sighes and groanes which are not distinctly uttered Rom. 8.26 By this meanes there is life and spirit in our prayers and God doth and will accept them for he knoweth the meaning of his Spirit and will accept the worke of his Spirit in us through Christ though wee bewray our many imperfections Father in the second place hath through Christ relation to all the members of Christ who are here willed to say Our Father whence note Doct. 6 All true Christians have the Lord of heaven and earth to their Father J ascend to my Father and your Father saith Christ Ioh. 20.17 I will be a Father unto you and ye shall be my sonnes and daughters saith the Lord Almighty 2 Cor. 6.18 Reason 1 They have received the adoption of sonnes Gal. 4.5 and are all the children of God by faith in Christ Iesus Gal. 3.26 Reason 2 They are all
absolutely necessary to salvation or not necessary and according as Gods promise the ground of our faith and hope is absolute or conditionall Our prayer for things needfull bee they things spirituall or temporall must be particular and absolute because a generall petition namely that God should doe with us as hee pleaseth as may bee for his glory and for our good is properly no petition for in saying so a man asketh no certaine thing neither doth hee know what he doth aske So likewise a conditionall petition is no petition Wee may and must truly and particularly desire the things lawfully asked yet as wee aske temporall things with lesse earnestnesse and intension of minde and spirituall things with more fervor and intension of minde so our expectation of the one is absolute and more firme our expectation of the other is lesse firme and alwayes with submission either expressed or understood unto the will of God In resolving this Case 2 Cases whether a man may aske temporall things absolutely Whether a man may aske temporall things absolutely I will with it propound and answer another Case to wit Whether when a man hath asked temporall things he may expect them absolutely Whether when a man hath asked temporall things he may absolutely expect them I answer difference must be put between asking a thing absolutely and expecting a thing absolutely when it is asked There are some things may bee asked absolutely which yet may not absolutely bee expected Gods command is the ground of our asking this command to pray for temporall things is absolute for we are as well bid to aske our daily bread as to aske forgivenesse of sins Gods promises are the ground of our faith and expectation of receiving the things asked Now all Gods promises are not absolute his promise of temporall things and of such spirituall things as are not necessary to salvation doth admit of reservations and exceptions that is hee will give temporall things to us so farre as they may well stand with our enjoying of those good thing which are spirituall and eternall Likewise his promises which concerne the giving a specialty of grace and of comfort over and above what is necessary to salvation upon our asking are to bee understood with this exception unlesse hee holdeth it best 2 Cor. 12.8.9 to keepe us humble hungry and thirsty watchfull and prayerfull under the sense of our infirmity and want of what we desire which in some cases is farre better for us than to have our desire Namely when if we had such or such grace and comfort we should bee exalted above measure and should despise them that had not the like or should grow presumptuously secure Wherefore when wee shall aske for spirituall things absolutely necessary for Gods glory and mans good such as hallowing of Gods name comming of his kingdome and doing of his will also forgivenesse of sinnes and grace to convert repent and to live godly these things being asked in the truth of our heart we must say Amen unto them with a full and absolute assurance that our petitions are granted for of these things the promises are absolute But as for petitions concerning our outward man state of life and concerning such and such degrees and measure of grace and concerning the feeling of comfort in the assurance of our forgivenesse all which are lawfull and needfull to bee prayed for though we must say Amen to these also with true assurance that God heareth and is well pleased with those our Petitiōs yet we must not say Amen with that absolute expectation of enjoying the things asked For these are asked with a reservation still unto Gods will both when he shall please and in what measure he shall in his gracious pleasure thinke good For my part therefore upon the former grounds I conceive that though temporall good things as health libertie peace life and the like may be absolutely asked that is distinctly and particularly without condition yet those things so asked are not absolutely to be expected in the very particulars to be granted Onely this we may and must absolutely expect when wee pray even for these things that either we shall have them or that which is better at least that we shall have grace sufficient to sustaine us without them 2. Cor. 12.9 so as to have matter of comfort in God in this life and of hope of salvation in the life to come For in that we have prayed in faith this should stay our hearts That we may attaine this assurance our care must be that we make and keepe our peace with God and that we do get and cherish the spirit of prayer Luk. 11.13 that we may alwayes pray according to his will in the name of Christ Iesus Ioh. 14.13.14 then we may build upon his promise and upon his almightie power and fidelitie and we may confidently say with Saint John 1. Ioh. 5.14.15 that we know that God heareth us and that we have the petitions that we desired of him But to conclude this point suppose that when you have done what you can in prayer yet you do not feele nor finde that you have a comfortable answer to your prayers yet be not discouraged nor give over as your troubled heart and your malicious adversary will oft suggest unto you but pray daily and sith you have a promise of audience beleeve and hope even above your feeling and above hope For it will not be in vaine that you still pray Prayer is a dutie to God now if you pray though for the present you have no other benefit but this the discharge of a good conscience in obedience to God this will give some secret support to the soule But bee you assured Gal. 6 9. as in all other well-doing so you shall finde in this be not weary and in due season you shall reape if you faint not and give not over Thus I have with Gods assistance finished this Treatise upon the Lords Prayer in which amongst many other things we may see the necessity of prayer the excellency of it and also how to pray I will adde a word or two touching the difficultie of praying aright This doctrine of the difficultie of praying aright I gather partly from the need that Christs owne disciples had to be taughe to pray Luk. 11.1 and partly by the many things required in prayer of which you have heard before And for proofe hereof consider that the Apostle Paul professeth of himselfe and other beleevers Rom. 8.26 saying We know not what we should pray as we ought The causes of the difficultie are many Reas 1 First prayer is a spirituall service and some men are altogether carnall and the best men are in part carnall wherefore a man 's owne inbred and indwelling evill will alwayes be present when a man prayeth to cause deadnesse and unaptnesse also to fill him full of feares and doubts full of impertinent
warrant from Moses teaching the Priests to blesse the people in a set forme saying Num. 6.24 The Lord blesse thee and keepe thee c. Also when the Ark set forward they had a set forme Numb 10.35 Rise up Lord c. David penned his Psalmes to bee used in the Church and Psal 92. for every Sabbath And Hezekiah commanded the Levites to sing praises unto the Lord with the words of David 2 Chron. 29.30 and of Asaph It is said of our Saviour Christ whose example we may bee bold to follow That he prayed the third time saying the same words Mat. 26.44 Ob. Set formes of prayer doth stint the spirit Sol. It doth not no more then a premeditated Sermon doth stint the spirit of Prophesie or then a conceived prayer by the Minister doth stint the spirit of prayer in the people who must restraine themselves to his words yet the spirit in truth is not stinted in them Order and edification in the Church requireth set formes of prayers and praises to be used in publicke as it hath beene the custome of all established true Churches there being common sinnes to be deprecated common graces to bee prayed for and common mercies to thank God for And in more private praier the ignorance forgetfulnesse and bashfulnesse of some persons before their family or others causeth that for a time it is needfull to use the helpe of a set form which he may reade or repeate so that he joyne understanding and assent of heart thereto Yet it must be remembred that Christians must not alwayes be such novices and weaklings in religion to use set formes of prayer in private which like crutches and bladders serve to initiate and minister to them helpe untill they have gotten strength as if they never intended to pray without them But let this here be observed It must not on the other side be held that onely premeditated studied and set praiers are lawfull He is not meete for the place of a Minister nor worthy the name of a strong Christian that hath so tyed his devotion to a set forme that he will not or cannot vary his petitions for his people or himselfe as particular occasions varie and new necessities require It is impossible that any prayer booke should meet with all occasions either of prayer or thanksgiving which fall out daily And conceived prayer is not so defective and imperfect but if it be pertinent and in truth God liketh it Exo 14.15 though it had no set forme to bring it forth Such were the prayers of Moses at the Red-sea 1. Sam. 1.13 and of Hannah at the Tabernacle their prayers were conceived and brought forth without set forme or voice I conclude this point therefore affirming that it is an error to hold set prayer to be unlawfull and it is no lesse error to hold that no prayer but a set forme of prayer is lawfull In this manner If our Saviour would have us use onely this forme S. Luke would not have varied from this of Saint Matthew saying Sinnes for debts and far for as in the fifth petition neither would he have left out the forme of thanksgiving nor yet would the Apostles have prayed in any other forme All which shew that In this manner signifieth according to it and not onely to use those words whence learne that All prayers must be made according Doct. 5 to the patterne of the Lords Prayer If made according to this they are acceptable if not they are faultie The best confirmation of this point besides Christs expresse exhortation which is authenticke is to compare this praier with the prayers of the Saints recorded in holy writ both before and after this prayer and it will be found that they all may without wresting be referred unto some branches of this prayer even as all the precepts scattered in the Bible may be referred unto the ten commandements Reason The perfection that this prayer hath above all other prayers doth challenge the rule of all the rest for whatsoever is necessarily requisite in praier is to be learned by this if it be truly understood For it plainly teacheth how he must be qualified that doth pray also to whom we must pray what we must aske and with what heart and affection as will appeare in the handling of it Vse 1 Every disciple and member of Christ Iesus should therefore have this prayer in great esteeme because it is of Christs owne composing they are his own words and he did of purpose leave it to be a patterne of prayer to all Christians Onely take heed that you do not with the Papists turne the use of it into abuse through superstition Let all men use this prayer Vse 2 for the guide of all their prayers and as skilfull workemen by the helpe of some small but true modell or draught can erect a large and stately building so we by this compendious but most exact briefe of prayer must learne to enlarge our selves in prayer That use of this patterne for the making of prayers according to it How to frame all prayers by the patterne of the Lords prayer may be made two things must be learned First learne the plaine meaning of the words and the sense and meaning of Christ in them Secondly learne how this patterne may be applied As for the first because such exceeding brevity doth cause some obscurity the more paines must be taken that by the light of other Scripture and helpe of those men which have faithfully travelled in the interpretation of this prayer the true meaning may be found out And untill you meete with better directions use these following First two things in generall one contrary to the other are to be understood in every petition namely petition and deprecation praying for some thing that is good and praying against the contrary evill And it is a sure rule that in the same petition where the good thing is desired the contrary evill is prayed against as in the foure former petitions Also where the evill prayed against is expressed in the petition the contrary good thing to be desired is to be understood in the same petition as in the two last petitions As it is in the commandements in the same commandement that any vice is forbidden the contrary duty is commanded A second rule is If one kind or part of any thing be expressed in any petition all kindes and parts of the same thing are to be understood A third rule is where any one thing is prayed for in any petition the causes effects thereof and whatsoever properly belongeth unto the said thing is understood to be prayed for in the same petition except they fall out to bee the expresse subject of some other petition The second thing to be learned is how application of this prayer may be made to the framing of all other prayers by it which that ye may do take notice that this prayer directeth us unto
give good gifts yea perfect gifts good for matter good for use every way good which none can do but the Father of lights Iam. 1.17 from whom cometh downe every good and euerie perfect gift He must be able to heare all men in all things at once in one the same time else some that pray should be disappointed which were much for the dishonour of him that is called upon By this the Prophet when hee would prove that God onely and not Baal was to be worshipped and prayed unto discovereth Baals insufficiencies 1. King 18.21.27 saying Crie aloud he is a god either he is talking or he is pursuing or in a journey hee sleepeth whence hee evinceth that he was no God nor yet to be worshipped because hee could not do many things at once He must be able to heare and grant requests alwayes He must be able to know the thoughts and hearts of men else how can those bee heard who are not in case to utter a voice else how can the hypocriticall prayers bee discerned from those that be unfained He to whom prayer is made may else be mocked and cousened with counterfeit worship in stead of currant Rom. 1.27 Now God onely knoweth the minde of the spirit as well as the meaning of the voice Solomon speaking to him saith 2 Chron. 6.30 Thou onely knowest the hearts of the children of men Againe he is onely to be paryed unto in whom we may beleeve Ro. 10.14 but we are to beleeve onely in God Lastly if prayers and religious worship might be given to any but God then the holy Angels and holy men were likeliest to partake in that honour but these neither may nor yet would be worshipped Worshipping of Angels is forbidden Col. 2.18 It is against the wils of Angels and Saints for the Angel said to Iohn Rev. 22.9 See thou do it not I am thy fellow servant c. worship God When Cornelius gave Peter too much honour Peter refused it Act. 10.26 saying Stand up I my selfe also am a man When the people would have worshipped Paul and Barnabas because of a miracle that Paul had wrought they forbad them with detestation renting their clothes Act 14.15 and said Sirs why do ye these things we also are men of like passion with you c. These with the rest of the Saints have no lesse zeale for God now they are more holy in heaven then when they carried about with them many imperfections on earth These things considered we may safely conclude that God onely is to be prayed unto Whereas we reade heare Vse 1 there are yet much people both in Asia and America that worship and pray unto the very devill not with inward worship onely for if these onely did so it were happy with many that are called Christians but with outward worship also Though we cannot speake to them to reclaime them of this devillish idolatrie yet in compassion we should speake to God for them that he would please to send the light of his glorious truth and Gospel to discover their sinne unto them and to recover them out of the snare of the devill who holdeth them captive at his will I do urge this the rather because I am perswaded that when all Israel shall be called namely Ezek. 37.16 when the two stickes prophesied of by Ezekiel Iuda and the children of Israel his companions and Ephraim and the children of Israel his companions shall be joyned into one sticke when as the Apostle saith Ro. 11.26 All Israel shall be saved which state of theirs verse 15. he calleth a receiving of life from the dead when this shall come to passe I doubt not but many of those deceived soules which yet never heard of the Gospel except by Papists who make them whō they convert thrice more the children of the devill then before shall have part in the same resurrection let us therefore pray for them Vse 2 The doctrine in hand is a confutation of all Popish praying to the Saints departed as to the virgin Mary and the rest which practise of theirs hath neither precept nor president in the Canon of Scripture I referre them unto the truth before proved which doth as wel discover the contrary falshood as declare it selfe so that I will forbeare answering their weak and frivolous allegations We do them to understand that the Saints do not heare their vocall prayers much lesse their sighs and grones Isa 63 1◠For Abraham is ignorant of us saith the Prophet therfore the Church cleaveth onely to God saying Thou O Lord art our Father and doth relye onely on him And the Psalmist knew none in heaven to relie on but God saying Whom have I in heaven but thee Psal 73.25 Ier. 17.5 But cursed be the man that trusteth in man and maketh flesh his arme and whose heart departeth from the Lord. They provide il for themselves which forsake God the fountaine of living water and hew out to themselves broken cisternes that can hold no water Ier. 2.17 into both which evils the Papists fall into by praying to Saints If the Saints did know what they do unto them they would abhorre it as much nay more then Paul and Barnabas did the peoples offering to do sacrifice to them Act. 14.14 when they were upon the earth Vse 3 By this doctrine the practise likewise of many superstitious women is reproved who in travaile of child-birth will call as well if not more upon our Lady then upon God Vse 4 Let al true disciples of Christ make suit only to the true God who is their Father in heaven For it is hee who is the God which heareth prayer Psal 65.2 who can heare all men in all things at all times though they do but sigh out their requests for it is God onely in whom they may beleeve If we had but as true and ardent zeale against idolaters for setting up many gods as the Princes of Darius had hatred against Daniel for serving the true God onely and were as forward to advance God to the highest honour as they were to deifie their King Darius Dan. 6.7 we should wish there were a firme decree That whosoever should aske any petition of any person save of our Father which is in heaven not for the space of thirtie dayes onely but at any time might be made a publicke example by no lesse punishment then to be cast into a denne of Lions Our Father which art in heaven If we consider the parts of this description joyntly wee may observe that our Saviour doth represent God unto the understanding of him that is to pray under such titles and names as were aptest to induce him to pray and might best help his faith in praier Whence learne Doct. 4 In the entrance into prayer God should be represented to the minde and should be called upon by such names titles or descriptions as are
most apt to enkindle the desires and helpe the faith of them that do pray If many and generall requests be to be put up then such titles and names must bee used that may perswade them they shall be heard in all If some particular petition be to be pressed then such names and descriptions of God are to be used as may helpe the heart in that particular Abrahams servant being to pray for successe in his masters businesse saith Geâ— 24 12. O Iehovah God of my master Abraham I pray thee send me good speed this day and shew kindnesse unto my mâ—â—tâ—er Abraham When Peter did intricate God to make choice of an Apostle to supply the place of Iudas hee saith Thou Lord Act. 1.24 which knowest the hearts of all men shew whether of these two thou hast chosen When David prayeth against the enemies of God and his children hee saith O Lord God to whom vengeance belongeth Psal 94.1 O God to whom vengeance belongeth shew thy selfe And when hee doth magnifie Gods name and would incire all people to pray unto him and praise him he speaketh to him in this description of God O thou that hearest prayer Psal 65.2 unto thee shall all flesh come For a wise choice of apt names Reason 1 titles to represent God with doth argue knowledge of God and wisedome to make use of his different attributes both which knowledge wisdome being mixed with faith doth much please and delight God to behold in his children The representing of God to Reason 2 the minde in convenient and meet names and notions is verie needfull for it will set the heart and keepe it in good plight working aw and reverence fervencie uprightnesse and confidence all which are requisite in prayer Vse It behoveth therefore every one that would make a good entrance into prayer without which he is not like to make a good proceeding to acquaint himselfe with the true understanding of the manifold names and descriptions of God recorded in Scripture and then let them make choice of the fittest titles of God to name him by according as there shal be especiall cause or use of his power wisedome mercie truth or justice c. Then to use such names as may best expresse those attributes which are especially to bee exercised in the granting of their requests Thus much of the whole description of God being coÌ„sidered joyntly now followeth the consideration of each part of the description Father hath relation first to Christ the second person in Trinity whereby our Saviour directeth us unto a consideration of the three persons in Trinity and to the order of directing of prayers ordinarily viz. to the Father whence the doctrine is In prayer God is to be known Doct. 5 and conceived of in the distinction of persons Father Sonne and holy Ghost to whom prayer must be directed ordinarily in this sort scil to the Father by the Sonne through the helpe of the holy Ghost Christ saith Ioh. 16.23 Whatsoever ye shall aske my Father in my Name he will give it you The Apostle giveth thanks to God and the Father in the name of our Lord Iesus Christ Ephe. 5.20 We call God Abba Father by the Spirit which maketh our intercessions for us Rom. 8.15.27 For such is the divine dispensation of God the Father Reason Son and holy Ghost that though they are but one indivisible essence and whatsoever any one doth out of himselfe the very same doth the other also Ad extra yet they sustaine different persons and offices that I may so speake and do the same things in a different and distinct order yet so as the naming of one doth not exclude but necessarily include the other In prayer the Father sustaineth the person and place of him that is offended by sinne that must be appeased and doth heare and grant requests If we sinne we have an Advocate with the Father Which sheweth plainly that the Father in especiall sort must be appeased and sought unto The Sonne supplieth the place of a Mediator and intercessour by whom requests ascend and become acceptable to the Father He is that golden altar Ioh. 16.23 upon which the prayers of all Saints are offered and caused to ascend as incense Revel 8.3 No man can come to the Father but by him Ioh. 1â— 6 He is appointed of God to be a Mediatour and being God and man is both a fit and all-sufficient Mediator between God and man Without him no mans person or best actions can be acceptable because of the many imperfections Wherefore all prayers must be offered up by Christ Iesus The holy Ghost doth supply the office of a teacher and of one that helpeth our infirmities and in us Rom. 8.26 to make our intercessions and requests for us that they may be offered to the Father by the intercession of the Sonne For we know not what we should pray for as we ought and if the Spirit do not worke together in our prayers there would be no goodnesse at all in them no not so much as truth and uprightnesse without which Christ Iesus will not offer them to his Father for us Therefore prayers must bee made in the Spirit through the helpe of the Spirit Now because of this order of persons in the Deitie the Father being first and because of the different places they sustaine in the worke of our salvation the counsell and will of all three is that the Father should be prayed unto and worshipped in the onely mediation of the Sonne through the Spirit and therefore it is that the Father is here named not the Sonne or holy Ghost But because of the indivisible essence of the Godhead the naming of the Father doth necessarily imply the calling upon both Sonne and holy Ghost also If God must be known and Vse 1 worshipped in the distinction of the persons in Trinitie then it is impossible to represent God by any image as the Papists do For by what visible likenesse can an invisible Spirit which is truly not imaginarily distinguished into three persons and different manner of subsisting be likened or resembled The Papists that come to Vse 2 God by the mediatioÌ„ of Christ but in part joyning to Christ the mediation of Saints are hereby confuted For there is no Mediatour but that one person by whom God is our Father They come a distinction saying Christ is onely Mediatour of redemption but not the onely Mediatour of intercession that so they might leave a roome in which they might place the mediation of Saints but this is to sever what God hath joyned For the Scripture knoweth no Advocate or Intercessour but him who is the Redeemer 1. Ioh. 2.12 scil Christ Iesus the righteous who is the propitiation for our sinnes And it is as proper to the Mediatourship that Christ onely should make intercession at the right hand of God as to die and rise againe for the elect Rom. 8.34
any object Ob. God saith that his house shall bee called the house of prayer to all people Isa 56.7 and the Saints in the old Testament made their private prayers at the Tabernacle and afterwards at the Temple I answer Answ As concerning the Iews it was most true of the material Tēple in which it was lawfull for none but Iews and Prosylites to pray and of them it is literally understood but it was not in that sense called an house of prayer to all people for the converted Act. 21.28 Gentiles were never suffered so much as to come into their materiall Temple at Ierusalem But it is called an house of prayer to them by way of type or shadow Zeph. 2.11 Mal 1.11 because it did typically import that in the Church of Christ as well Gentiles as Iewes the vaile of the Temple being rent should have accesse to God by Christ who was the true Temple and that in all places to pray unto him We must not attribute like holinesse to our Churches which are onely as the Iewes Synagogues as the Iews did to the Sanctuarie and Temple For God had in them placed visible representations of his presence namely the Arke and the Propitiatory or Mercie-seat and had by Moses said Exo. 10.24 that hee would bee present in everie place where he should place his Name wherefore he dwelt in special sort betweene the Cherubims over the Mercie-seat And that place was so holy by reason of the Altar Mercy-seat and other things which typified Christ that no sacrifice was to be offered ordinarily but at the Temple Wherefore it was a place not onely of publicke 2 Chron. 7.15.16 but also of private prayer and that by particular institution Therefore those which could not come to Ierusalem were when they prayed to looke towards the Temple 2 Chron. 6.38 and those that could come to the Temple were to look towards the propitiatorie in the Sanctum sanctorum Psal 28.2 Thereby typifying that they were to looke unto and to looke for Christ Iesus the Messias the true Temple Altar and Propitiatory to come in the tabernacle of his flesh that by him their persons and prayers might be accepted Christ being come in the flesh and the Temple at Ierusalem being demolished God hath not now sanctified any place more than other whereunto he hath tyed his presence in such sort as he did unto the Temple Wherfore we have not in our Churches neither must wee have unlesse we will bee Iewishly-Popish any such permanent signes of Gods presence For God hath made us no such promise of his presence in such signes Mat. 18.10 Mat. 28.20 onely we have his promise of his presence to his ordinances when we are in the act of publicke prayer and in the reading and preaching of the Word and in administring of the Sacraments which speciall presence continueth onely the time of his divine services and when they cease it ceaseth Quest Are we not bound in conscience to fall downe unto our private prayer whensoever we come into a Church There is no commandment of God for it Answ nor yet that I know of any constitution of the Church for it wherefore the conscience is no way bound to it But may we not at all make our private prayers in the Church Quest When the Church is to you as a private place as when you are alone there you may Answ And I doubt not but that you may also when others are there except when the congregation is joyned in publicke worship so be you do it not to be seene of men Mat 6.5 or not out of an opinion of such an holinesse of the place as tyeth Gods more speciall presence unto it even to the materiall fabricke of it without relation to his publicke worship But while the Minister and people are in any part of Gods publicke worship all present both by the lawes of God and by the doctrine and constitutions of our Church should forbeare their private devotions and should be busied onely in quiet attendance to heare marke and understand that which is read preached or ministred ioyning together in that common worship That with one spirit Rom. 15.6 and one mouth they may glorifie God Which thing they are held not to do Hom of the right use of the Church pag. 8. that under any pretence of devotion shall pray privately in the time of any part of common prayer except onely by secret ejaculations Now whether wee should pray in the Church or out of the Church looking rather to the East than to any other quarter the Gospell hath left us free as to pray in all places so to place our bodies as occasion serveth and as will stand with decencie and conveniencie of the action For as in point of Religion it is not now materiall which way Churches do stand so be it they be made fit to receive the congregation so it is no matter to be stood upon which way we turne our selves when wee pray if our hearts be lift up to our Father which is in heaven Ezek. 8.16 to Christ our true propitiatory whom the heavens do and must receive untill the times of the restitution of all things by whom we have accesse to the Father Wee reade of Idolaters that were blamed who worshipped the Sunne with their faces towards the East but we do not reade in Scripture any thing at all from whence we may so much as probably conjecture that wee ought to pray rather towards the East than towards any other quarter of the heavens It is dangerous to place religion and holinesse either in gestures places or any other actions which have not religion put into them by Gods institution albeit they may have a great shew of devotion or may have the authoritie and countenance of ancient tradition For though the things in themselves may be thought to be no great matter yet to put holinesse in them is no small sinne and is of very ill consequence Our Saviour else would not so vehemently have enveighed against the Pharises and Iewes for putting holinesse in washing of hands and cups Mark 7.1 to the 14. and such like things The evils which by little and little have beene bred and nursed hereby are neglect of some or other of Gods commandements also hypocrisie grosse superstition and idolatry as any may observe partly by the practice of the Pharises and partly the rise and growth of Poperie Touching these and the like things in themselves indifferent the Church and supreame authoritie may for order and decencie in Gods publick worship appoint what they judge fittest to which all under their authoritie must submit but observing them still as things in themselves indifferent and without ensnaring the conscience with an opinion of holinesse in them Sixthly the consideration of Gods heavenly majestie and being in heaven may teach us that Whether a man pray with a voyce or without voyce God
unto the end thereof that in the end we may with firme remembrance of what hath been spoken and with good advisement redouble our desires and testifie our hope of audience when we say Amen Thus to pray is to pray in the spirit Amen In saying Amen a man repeateth and redoubleth his desire as if he said What I have desired I do againe and againe desire and wish it may bee so Whence note Doct. 3 There ought to be an holy fervor and earnestnesse in prayer Good King Hezekiah shewed his earnestnesse when hee said Encline thine eare O Lord and heare open thine eyes O Lord and see Isaiah 37.17 Daniel is likewise earnest when hee saith O Lord heare O Lord forgive O Lord hearken and doe deferre not for thy names sake Dan. 9.19 Aske seeke knock saith our Saviour Matth. 7.7 Those prayers which prevaile with God are called effectuall fervent prayers Iam. 5.16 For when a man is fervent Reas 1 in prayer it argueth that a man is sensible of what he doth aske and that hee is unfained in his asking It argueth that hee hath faith Reas 2 and hope to obtaine what hee asketh Mat. 15 22 25.2â— as it did the faith of the woman of Canaan The evils to bee prayed against Reas 3 are so extremely hurtfull and things to bee prayed for such as grace and glory are so excellent and so exceeding needfull that it concerneth men to be earnest God only can heare and help Reas 4 if he help not we perish good reason therfore why we should be urgent with him Reas 5 The more fervent any man is in requests the more hearty hee will be in thanksgiving Vse 1 This reproveth the faintnesse of the prayers of many persons who put up onely slender and single requsts unto God without redoubling or seconding them with pertinent repetitions or hearty adding of Amen to their requests which argueth that either they have no hearty desires of that they aske or they have little hope to speed both which faylings in prayer do much displease God Vse 2 Let all therefore that are to come before God in prayer not onely pray with understanding and in the spirit but with fervency of spirit Luk. 18.1.2 Christ teacheth this by the parable of the importunate widow and unjust Iudge for by importunity and earnestnesse she prevailed even with him Wherefore if wee would importune the righteous and most gracious God wee should prevaile much more This fervency commendeth and giveth force to our prayers yea though they bee utterred but with unperfect speech and inward grones more than the most fine phrases and most choice words that can be uttered if fervor be absent Amen doth also expresse that perswasion of faith and hope which hee that prayeth hath to obtaine his requests Whence we learne Whosoever prayeth aright Doct. 4 must beleeve and expect that he shall have his prayers granted This same Christ himselfe teacheth saying What things soever ye desire when yee pray beleeve that yee receive them and ye shall have them Mar. 11.24 The Apostle would have men pray every where without doubting 1. Tim. 2.8 John saith This is the confidence that wee have in God that if we aske any thing according to his will hee heareth us 1. Ioh. 5.14 Reas 1 Because whosoever asketh aright asketh onely those things which are lawfull and according to the will of God Therefore may expect to have them granted Reas 2 God hath peomised to grant the petitions of them that pray unto him saying Aske and it shall be given you Matth. 7.7 Our Saviour saith If ye abide in me and my words abide in you ye shall aske what ye will and it shall be done unto you Ioh. 15.7 Yea the promise is made with condition of beleeving that they shall obtaine therefore they must beleeve for Christ saith All things whatsoever ye shall aske in prayer beleeving ye shall receive Matt. 21.22 Reas 3 All which pray aright do aske the Father in the name of Christ Rev. 8 3. who is that Angel which hath much incense which hee doth offer with the prayers of the Saints thereby making them acceptable who hath by his word given all men assurance that whatsoever they shall aske the Father in his name he will give it Ioh. 16.23 This discovereth the sinne of Vse 1 many who notwithstanding they pray daily yet they are full of doubt and do not beleeve that God doth heare or grant their requests Nay many will say that it is not their case onely for they do heare many complaine that their prayers are not granted How can we beleeve that our prayers are or can be granted To such I answer Let not Satan and a misguided judgement deceive you For First the cause may bee in your selves that you are not heard Secondly though God do not take any exception against your person or praier but liketh both well yet in his wisedome he may see cause why hee will not grant your desire Thirdly God may heare and grant your petition when yet you may thinke that you are not heard Fourthly God may for good causes oft-times deferre the granting of your requests which must not be accounted for a deniall If the fault be in your selfe either through the faultinesse of your person or action in prayer then God of purpose forbeareth to grant your prayer not because he heareth not but because he would have you to amend what was amisse both in your selfe and in your prayer To qualifie a mans person that hee may have his prayer heard it is requisite 1. that he be the true childe of God that he be ingrafted into Christ by faith and that hee abide in Christ and have his word dwelling in him For Abide in me Ioh. 15.7 saith our Saviour and let my word abide in you ye shall aske what you will and it shall bee done unto you Or 2. if a man indeed be regenerate Psal 66.18 yet if hee regard any particular knowne iniquitie in his heart and if hee lye in any grosse sinne unrepented of the Lord hath cause not to heare for this sinne as a thicke cloud Lam. 3.40.42.44 causeth that his prayer as Jeremie saith cannot passe through 3. He that would himselfe be heard of God and have God to forgive him must be one that hath put on bowels of mercie Col 3.13 Mat. 6.14 and kindnesse and readinesse to give unto and to forgive his brother at his request else how can hee thinke that God will heare him Matth. 18.32.33.35 so as either to give unto him or to forgive him 4. It is requisite that hee which would have his new petitions granted should first be thankfull for former and for old mercies received else this may be a sufficient barre to the granting of new requests 5. He that would obtaine his petitions must be readie prest and be industrious in using those means wherein and whereby the good thing asked is by
should bee given but if instead thereof hee shall please to give patience and contentednesse and more and more acquaintance with God and a greater dependance on him If God shall give strength and grace sufficient to beare the crosse and to want the thing desired if God by the want of earthly things teach us to esteeme of and to seeke after the true health riches and liberty of the soule If hereby we bee weaned from this present world and bee more renewed in our mindes and can bee brought to have our conversation more in heaven than otherwise wee should have had if our particular prayer had been granted who can say that God hath not heard him who will not say but that God hath given him more than his requests Moreover God doth give unto his children their requests in the same kind when they think he doth not for many thinke that if they have not humility patience power to resist temptations and to pray with life and fervour as they would and if they feele not that they have faith according to that measure which they desire or if they have not the like measure of faith and of the gift of prayer and of other graces which they conceive to be in other Christians they conclude they have none at all whereas God having at their request given these to them in truth in any measure hee hath heard their prayer and hath granted their requests God never intendeth to give to all men one and the same measure of his saving graces but as hee in the parable gave to some more and to some lesse so doth hee in dispensing of his grace If wee have obtained these graces in truth as we have certainely if we continue to desire them and do desire to grow in them Wee should bee now thankfull for what we have and ready to be glad and more thankfull if wee could have more and wee sholud bee carefull to improve what wee have to the utmost But we must not repine against God for that we have so little nor yet envy others for that they have so much nor yet slander Gods gifts by saying hee hath not heard us or given us such and such graces because hee hath not given us so much grace as hee hath given to others or so much as wee have desired that hee should give to our selves This fault must be amended else know that wee deserve that God should be so farre from giving us more that in his justice he may take away from us even that which wee have The least measure of saving grace which hee giveth to any of his children the graine of mustard seed and that which is called a little strength this deserveth to be acknowledged and to be cherished and untill wee can get more wee should walke and worke and fight in the strenth thereof for this little strength if wee put it forth Revel 3.8 will enable us to keepe Gods word and will keep us that we shall not deny Christs name This small measure of grace will uphold us in state of grace and by the support of the word of Gods grace it will build us up Act. 20.32 and bring us to heaven even to an inheritance among them that are sanctified Fourthly God doth often defer the granting of our prayers this must not be accounted a deniall God deferreth to give the thing asked many times because wee are not sufficiently humbled Iudg. 20.18.23.26 or otherwise fitted for audience Sometimes he deferreth the thing petitioned for the triall and exercise of our faith and patience Mat. 15.22 unto verse 28. and hope for this cause hee deferred the woman of Canaan Sometimes hee doth it to quicken our desires and to make us the more importunate with him Sometimes hee deferreth us that we may be drawne to seek him againe and againe hee loveth to see the faces of his children often which hee should not do if we might speed at the first asking Lastly hee sometimes deferreth to give the thing asked to the end that we might the more esteeme the thing asked after that it is granted and may bee the more thankfull for it For such is our corruption and folly that what is lightly come by is lightly set by and what is easily gotten is quickly forgotten But what we get with many prayers and teares and with much wrastling wee esteeme it the more pretious in it selfe and wee acknowledge our selves the more beholden to him that giveth it Now therefore to conclude this point let none say how can I beleeve that God heareth mee when yet I finde that I have not the thing asked Consider what hath last been written I will only adde this If you have not yet that needfull good thing which you have prayed for yet still you must continue to pray for it For know that Gods promise of hearing and granting is not made to this or that particular prayer but to a constant course of asking God would have us alwayes pray Luk. 18.2.7 againe and againe and not faint therefore Christ saith Mat. 7.7 aske seeke knock then it shall bee given then you shall finde then it shall be opened unto you Vse 2 Wherefore it doth concern all that pray to pray in confidence and in an assured expectation of the things they pray for When in the truth of your soule you have assayed and endevoured to poure out your soule to God in prayer though with much infirmity yet it being put up in the name of Christ to be heard for his sake be sure that you adde this that you doe beleeve that you are heard and beleeve that in the best time and in the best manner your petition shall bee granted beleeve this that you shall have what you asked or which is much better which you should rather have asked There is a necessity of faith in prayer without which wee cannot hope to speed I meane not onely that faith by which wee beleeve that God is Heb. 11 6. and that hee is a diligent rewarder of them that seeke him and whereby we do beleeve in him to salvation Mar. 11.24 but that faith whereby we beleeve that wee shall receive in particular the things which in prayer we doe desire of him Faith in prayer is so necessary that Saint James saith If any man lack wisdome the same may bee said of all other things let him aske of God Iam. 5 6.7 c. But let him aske in faith if he do not let not that man saith hee thinke that hee shall receive any thing of the Lord. If we beleeve we glorify God Ioh. 3.33 and set to our seale that God is true in his promise but if we beleeve not 1 Io. 5.10 we make him a liar and do much dishonour his holy name I confesse that a mans faith and expectation may and must differ in degrees it must bee more or lesse according as the things prayed for are
prayer 99 Wicked mens Prayers are not altogether in vaine though not altogether accepted 101 Difference in the Prayers of the wicked and godly and difference in their acceptance 102 All that would pray acceptably must be in charity with their neighbours 109 Prayer is to be made onely to the true God 113 In the entrance into Prayer a man must represent God to his mind under such titles names as are aptest to induce him to pray and as may best helpe his faith in prayer 122 In Prayer God is to be conceived of in the distinction of Persons 125 Prayer ordinarily is to be directed to the Father in the name of the Sonne by the holy Ghost 133. 134 We must not be rash in Prayer 150 Man must not needlesly multiply words in Prayer 157 In what cases long Prayers may be made in what not 158 Prayer must be made with holy devotion 160 Prayer may be made to God in all places 166 Publike places fittest for publike Prayer 168 Private places fittest for private Prayer 171 Prayer may bee made with voice or without voyce 179 How farre a voyce is fittest to be used in Prayer 180 Cautions in using voyce in private Prayer 181 When and how a man may pray against others 268 Bodily welfare is to be prayed for both for our selves and others 330. 353 Prayers are to be made daily 373 How oft we must pray 376 Prayers for things of this life should be lesse insisted upon then those that concerne the life of grace and glory 398 How spirituall and temporall things are to be prayed for and how the granting of them is to be expected 749. 750 With Prayer praise thanks must be joyned 691 Prayer must bee made with understanding 716 The minde and heart must joyne in prayer 719 There must bee an holy fervour in Prayer 724 When a man hath prayed he must expect to have the things prayed for 727 It is a difficult thing to pray aright 756 Meanes to strengthen faith in Prayer 760 What a man must do after he hath endevoured to pray aright 764 God would have his children utter to him Reasons grounds why they aske and expect the things for which they pray 685 When men are fallen into Sin it must be their prayer and caâ—â— to get out by Repentance 6â—â— The properties of sound Repentance 671 How Saints departed and Angels in heaven are to be honoured by men on earth 305 Salvation is of the free grace of God 451 How a man may prevent Gods giving of him over to sinne 616 Of the kindes of Temptation 510 What a good Temptation is 510 What an evill Temptation is 511 How farre God hath to do in evill Temptations 513 What is properly to tempt to sinne 516 God hath an holy hand in the Temptations sins of men 571 The best are subject to Temptations 633 Who so would bee kept from sinne must resist it in the Temptation 644 How Temptations to sinne are pressed by tempters and how resisted by the tempted 652. 678 It must bee every Christians desire that Gods will be obeyed 285 The chiefe heads to which Gods revealed Will may be reduced 287 Disswasives from disobedience to Gods Will. 28â— Motives to obedience to Godâ— Will. 29â— Meanes to enable us to 〈◊〉 Gods Will. 29â— We must desire that Gods Wiâ—â— be done in an holy manner 30â— What is requisite in the right manner of doing Gods Will. 307 Errata Page 6 line 5. reade from p. 34 l 4 r. conceiving him p. 243. l. 6. r. rendition p. 274 l 18. 19. r. considered p. 277. l. 9. r come p. 301. l. 24. r. shall p. 322â— l. 12. r. proprietie p. 396. l. 17. r. Thâ—â— they p. 396. l. 19. r. That they p. 43â— l. 27. r. unto the. p. 445. l. 26. r use p. â—â—â— l. 3. r. unto his p. 656 l. 24. r. resist FINIS
humblenesse and submission of minde or griefe and contrition of heart for sinne or fervency or joy hope and confidence in God or the like The knees are bowed and the body prostrate to shew humble submission a sad countenance and teares serve to shew contrition lifting up eyes and hands expresse the lifting up the heart to God in the heavens in hope and confidence of a gracious hearing Salomon stretched out his hands to expresse his earnestnesse and fervency and the publican smote his breast and would not looke up to heaven that hee might signifie his sorrow and the sense of his unworthinesse In publique prayers a man must use such gestures as are prescribed by lawfull authority or if none bee prescribed such as are in common use in the particular Church in which hee doth live they being free from superstition The not observing this rule is the mother and nurse of much variance and sometimes of schismes in the Church of God In private prayer alone every man may use such gestures as his heart doth prompt unto him provided alwayes that they bee decent and beseeming the holy presence of God and the holy action in hand such as may stirre up and continue right affections in him and may also serve to expresse the right disposition of his heart when he prayeth If a man sit giving of thanks at his meat or at other times when hee prayeth being disabled that hee cannot kneele or stand up then for that sitting is not a gesture of reverence it is convenient that with iâ— hee expresse reverence and devotion in some other gesture or meanes such as is in use and may bee joyned with sitting I will end the answer to this case about gesture in prayer with these cautions That no man please himselfe in his greatest bodily devotion Cautions concerningâ— gestures in prayer when it is severed from inward truth and devotion of the heart as if God were well pleased with it for that is grosse hypocrisie When a man is disabled that hee cannot kneele or lift up his hands or performe other acts of holy reverence in prayer this must not discourage him nor yet breed a scruple in him whether hee may pray or whether his prayer shall be accepted for as I said gestures are not of the essence of prayer and it is truth in the inward parts which God loveth and accepteth And when a gesture cannot bee used but with paine to the body or to the endangering of health or distraction of the minde in prayer God requireth it not for gestures are then to be used when they do further Mat. 12.7 and not hinder the heart and spirit in Gods service And in this case God preferreth mercy before sacrifice The case touching the place of prayer Fiftly the consideration of Gods heavenly majesty and specialty of glorious residence in heaven doth teach us that prayer may bee made to God in all places all places here below are alike distant from heaven and God can heare as well in one place as in another Wherefore our Saviour breaking downe the partition wall which stood betweene Iew and Gentile saith Iohn 4.21.23 Neither in Ierusalem nor in that Mount as if they should bee more holy places than other should men worship the Father but the houre cometh and now is that the true worshippers should namely in all places worship him in spirit and in truth According to that of the Apostle I will that men pray every where 1 Tim. 2.8 lifting up pure hands without wrath or doubting But is not the Church a better place to pray in Quest and is not God more present there than elsewere and are not private prayers which are made there more acceptable to God than if they were made in other places I answere Answ Papists and popishly affected say so but without good ground But to resolve this case difference must be put between publique prayers and private In the time of the Gospell in the primitive Church while it was under cruell persecution any place agreed upon by the Ministers and people to assemble in for Gods publique worship was a publique place though it were a chamber in a private mans house for for a long time Christians had no other Churches Tertul. Apol cap 39. but common houses But when the Church was at peace houses were built of purpose and dedicated to God for his publique worship which therefore both in borrowed and in proper speech were well called Temples houses of God or Churches Places publique or private are in themselves alike holy and alike fit for prayer respectively namely the publique place for publique and the private place for private prayer For since the death of Christ all religious difference of place is taken away And Gods presence is not tied to one place more than to another Yet because Churches are set apart for Gods service in that respect they are to bee had in speciall esteeme and reverence so as to be wel and sufficiently maintained and repaired and kept comely with all such outward beautie and ornaments as are beseeming the pure worship of God Also they are to be resorted unto by all sorts diligently at times appointed for the publicke worship of God where all are to behave themselves reverently before the Lord And out of the case of necessitie these Churches are to bee imployed onely for religious uses Touching esteeme of Churches a meane must be kept betweene two extreames wee must not prophane them with Atheists nor yet superstitiously idolize them with the Papists When men are not necessarily hindered Churches are to be frequented where publicke prayers may be best made and are like to bee best heard not because the place it selfe hath more holinesse than any other but because God hath in special sort placed his name in those his holy ordinances which there are performed and is there present Mat. 18.20 according to his promise in speciall sort all the while that the congregation and people of God with whom we joyne in the Church are in the act of performance thereof The Apostle had the Church in such esteeme that from the holinesse thereof he endeavoureth to convince the Corinthians of the greater sinne 1. Cor. 11.22 saying Despise ye the Church of God but by Church he meaneth not the place of assembling but the congregation assembled Also it is better to pray in the assembly of the Church because there we have the helpe of the Minister and the examples of others devotions besides that there is an uniting of the desires of many unto God who delighteth in the joynt prayer of many in such assemblies As for private prayer private places not the publicke are fittest for them Therefore our Saviour warned his disciples that they should not like the Pharises make their private prayers in publicke places Mat 6.5.6 as in the Synagogues or corners of the streets but in private as in the closet c. If