in a diuers respect God in his Essence and all-being is the obiect of thy presence in his word and promises is the obiect of thy prayer and in heauen is the obiect of thy actions and gestures I. For the first setting thy selfe to prayer thou art to present thy selfe before the essence and all-being of God who filleth heauen and earth and is beyond al heauens before whom thou art to acknowledge thy selfe to stand naked thy most secret thoughts being manifest in his sight II. Touching thy Prayer thou art to consider how the Lord hath reuealed himselfe in his word as to be iust mercifull c. In regard of which or any of which as they concerne thee being considered as in this al-being God or God in them thou art to be conuinced and affected accordingly III. And lastly thy gestures as kneeling holding vp thy hands c thy actions of speaking sighing c as also thy humbling thy selfe in thy heart and thy desires of what thou wantest c are all to be directed towards heauen not a representation of Gods essence but because I. There sitteth the Manhood of Christ our Head and Mediatour II. Heauen is the Lords store-house and from thence commeth euery good giuing and euery perfect gift III. And there the Lord reueales his glorie The child sitteth on the mothers knee and looking her in the face asketh beere pointing with the finger to the glasse or buttrie doore I. The childe is with the mother so wee present our selues before God in his omni-presence II. The childe doth looke the mother in the face euen so our spirituall eyes behold God in the face of his Christ as hee is manifested in the word III. The childe maketh signes to the place where that is which hee would haue So doe wee towards heauen The Papist because hee would haue somthing sensibly before him to kneele looke and speake to hath inuented Images the worke of the craftsman which haue eyes and see not eares and heare not neither speake they through their throte But the Lord hath prouided for vs a better obiect euen God-in-Heauen And I. Whether should the instinct of our renewed nature leade vs but towards Heauen where sitteth our Lord and Head in whom doth rest our fulnesse II. Whether should our affections draw vs but to that place where our inheritance lies and our good things are laid vp III. How can wee prostrate our selues so fitly as towards Heauen where the Lord reuealeth that glorie which maketh the very Angels to couer their faces Here we may take notice of many defects in prayer and errours touching the conceiuing of God I. Some place him onely in Heauen Others onely in the Church-top Chamber or place where they pray II. Some but suppose God to be before them and so pray to a fained God And so whilest they pray they doe indeed but play acting like Interluders on a stage III. Some acknowledging God his both presence and all-presence conceiue him of many fashions All which proceedeth I. Partly from our ignorance being not rightlie instructed in the knowledge of God II. Partly from our finitnes of capacitie which must consider one thing after another And so whiles we are busied about one we forget another III. And partly because our nature cannot conceiue a thing to be but conceiueth it of some fashion For in naturall things the forme giueth the being Forma dat esse Whence it commeth that we are euer cloathing the Dietie with some shape or other These things must be helped I. By instruction to learne aright II. By Meditation afore-hand to conceiue aright III. By raising vp our selues in prayer from these low earthly conceits so oft as they doe offer themselues to the true and right considerations spoken of before §. 7. How to direct our praiers to God Quest 2 It may bee asked in the second place How wee are to direct our prayers to God whether to the Father Sonne or holy Ghost Answ I answere The Lord is one God in vnity distinguished in three Persons in Trinitie And answerably all things that we do are to be considered I. Simply as an act II. Respectiuely in regard of the doing As to insist vpon this dutie in hand Our prayer simply respecteth God in vnitie but in regarde of putting it vp the Trinitie For by the gracious assistance of the Holy Ghost through the mediation of the welbeloued Sonne wee exhibite our prayers to the eternall Father As in euery ordinarie petition put vp to a man The petition simply respecteth him to whom it is to be presented But in regard of the putting it vp there must bee I. A drawing II. A presenting III. A receiuing So likewise in our prayers simply we put them vp to God But for the manner I. The Holie Ghost draweth them teaching vs what to pray as we should Likewise saith the Apostle d Rom. 8.26 the Spirit also helpeth our infirmities for wee know not what we should pray for as we ought but the spirit it selfe maketh intercession for vs with gronings which cannot be vttered II. The Sonne doth perfect perfume and present them And another Angell saith Iohn e Reu. 8.3 came and stood at the altar hauing a golden censer and there was giuen vnto him much incense that he should offer it with the prayers of all Saints vpon the golden altar which was before the throne III. The Father doth receiue them And the smoake of the incense saith Iohn f Reu. 8.4 which came with the prayers of the Saints ascended vp before God out of the Angels hand And thus much for an answer to the first part of the Question In the second place we may direct our prayers to any Person in the Trinitie I. To the Father as to the Ephesians g Ephes 3.14 15. For this cause saith the Apostle I bow my knees vnto the father of our Lord Iesus Christ c. II. To the Sonne as to Timothie h 2. Tim. 4.22 The Lord Iesus Christ be with thy spirit c. And Steuen cried i Act. 7.59 Lord Iesus receiue my spirit III. To the Holy Ghost as to the Romanes k Rom. 15.5 Now the God of patience and consolation grant you to be like minded c. Yet not exclusiuely but inclusiuely in any one vnderstanding al. For euery of their working doth argue one anothers manner in the Trinitie and all one matter in the vnitie Touching which we may consider three things further I. When we alter II. How farre III. Wherefore For the first we are to know that the three Persons are distinguished in their proprieties and manner of working as also that these three generall Effects Creation Redemption and Regeneration are attributed though inclusiuely yet distinctlie to the three Persons Creation to the Father Redemption to the Son Regeneration to the Holy Ghost As we may see in the Creed Now as our matter doth alter in any of these regards so may we
conscience in submission to Gods command x Isa 1.12 When ye come to appear before me saith the Lord who hath required this at your hand to treade my courts The Lord did require their appearance but not such an appearing they came but not right they came for custome and not for conscience And therfore the Lord had no pleasure in them II. The will that there bee alwaies in our prayers 1. A submission of our wills to Gods will y Mat. 26.39 Heereof wee haue a worthy example in our Sauiour O my Father saith he if it be possible let this cup passe from me neuerthelesse not as I will but as thou wilt 2. A resigning vp our selues to rest vpon God z Ier. 14.22 Are there any among the vanities of the Gentiles saith the Prophet that can cause raine or can the heauens giue showers Art thou not hee O Lord our God therefore we will waite vpon thee for thou hast made all these things III. The affections There must be 1. Feeling 2. Feruency 3. Sighes and groanes The Adiuncts which doe concerne prayer in respect of the body are the gestures fitting and requisite to be vsed The which are indifferent Yet God is the God of order and therfore all things are to bee done decently and in order These then are vsually obserued 1. Casting downe the eyes in confession of sinne and iudgement in signe of confusion Thus our Sauiour saith that the Publicane standing a farre off would not lift vp so much as his eyes to heauen a Luk. 18.13 but smoate vpon his breast 2. Looking vp towards Heauen in petition in signe of hope as also in thanks-giuing By this gesture the Psalmist describeth prayer it selfe b Ps 123.1 Vnto thee lift I vppe mine eyes O thou that dwellest in the heauens 3. Holding vp the hands as appeares by that exhortation of Ieremy c Lam. 3.41 Let vs lift vp saith hee our heart with our hands vnto God in the heauens The Adiunct which concerneth both soule and body is Adoration consisting in a deuout humbling our selues before the high and reuerend Maiestie of our God in our hearts expressed by an answerable carriage of the body which is especially kneeling if conueniently we can §. 3. II. The Ends of prayer III. The subiect and 1. Verball 2. Reall 3. Personall The Adiuncts of Prayer in respect of the ends of prayer are answerable to the ends handled before I will note onely three 1. Prayer is an appeale from the condemning sentence of the Law to the mercifull promises of the Gospell 2. It is a letter of Atturney from Iesus Christ to receiue of God the Father the good things which God hath promised and Christ purchased 3. It is our Cart and carriage to bring home our heauenly Haruest sowen for vs at Christs incarnation ripened during his obedience to the death reaped at his ascension and daily made fit for carriage by his intercession And whiles we haue any croppe abroad that is whiles we are heere and haue our blessings in heauen wee may not set vp our carriages but as the Apostle exhorteth must pray continually But more of that hereafter The Adiuncts in respect of the subiect and I. Verball are these Our words must not be 1. Affected but plaine We vse not words and termes for themselues but to expresse our mindes and lay open our desires If then they bee coyned and curious and nothing or little to the purpose they are idle and to vse the Apostles words d 1. Cor. 14.14 Thy spirit prayeth but thy vnderstanding is vnfruitfull Againe if thy words be plaine and thy termes ordinary and yet suit with thy minde they are profitable and to great good purpose What profiteth a golden key if it cannot open what wee would haue opened or what hurteth a wooden key if it can doe this seeing we desire nothing but to open that which is shut saith Saint Augustine e Aug. de doctri Christ lib. 4. cap. 11. Quid prodest clauis aurea si aperire quod volumus non potest aut quid obest lignea si hoc potest quādo nihil quarimus nisi aperire quod clausum erat 2. Vaine and idle but pertinent and to the purpose When we pray saith our Sauiour f Mat. 6.7 vse not vaine repetitions as the heathen doe for they thinke that they shall bee heard for their much speaking 3. In a strange tongue but knowne and familiar The Greeks saith Origen g Orig. contr Celsum lib. 8. Graeci quidem gracè Deum nominant Latine Romani singuli item natiua vernacula lingua Deum precātur c. name God in Greeke and the Latines in Latine and all pray to God and praise him in their natiue and mother tongue Quest Here it may bee asked whether it be lawfull to pray in any but our natiue tongue Answ I answere Among the ignorant and vnlearned where they are called by dutie and their edification is to be aymed at it is not warrantable by the Word of God to pray in any other but our mother tongue For how shall he as the Apostle saith h 1. Cor. 14.16 that occupieth the roome of the vnlearned say Amen at thy giuing of thankes seeing hee vnderstandeth not what thou sayest But in exercises of Scholer-ship and in priuate prouided a man vnderstand what himselfe saith it is not vnlawfull For he that is the Lord of all tongues saith Origen i Orig. cont Cels lib. 8. Ille enim qui est linguarum omnium Dominus audit quaeuis lingua orantes idque non secùs quà m si vnā vocem exciperet è variis linguis expressam Deus enim cùm praesit machinae vniuersi non est quasi vnus aliquit qui linguam vel graecam vel Barbaram sit sortitus vt caeteras nesciat heareth them that pray in any tongue as if hee should heare one voyce pronounced from diuers tongues For God seeing he ruleth the whole world is not as some one that hath gotten the Greeke or Latine tongue so as he knoweth none other Yet in priuate where men haue libertie it is not good to abuse it to the hinderance of the gracious worke of Gods holy Spirit but alwaies to vse that language in praier whereby the minde may be the least distracted and the affections most inflamed II. Reall Touching the things desired in prayer 1. Our prayers must alwayes be for good things And that in respect of both the things themselues the meanes and manner of comming by them as also our intent of vsing them 2. Temporal blessings the measure of spirituall with the speciall meanes and circumstances of all must moderately be referred to the Lord and to his wisedome 3. The more worthy the things are the more instant wee may and must be for them III. Personal Touching which this is an inseparable Adiunct of praier vnder the Gospell that it must alwayes be put vp
is the onely obiect of our prayers Call vpon mee saith hee in the Psalmes q Ps 50. And our Sauiour teacheth vs in that his vniuersall forme of prayer to say Our Father which art in heauen And that by Father he meaneth only God doth euidently appeare I. By things desired viz. the hallowing of his name the cōming of his Kingdome c. II. By the Reasons For thine is the Kingdome c. III. By his speech to his Disciples elsewhere r Mat. 23.9 Call no man your Father vpon the earth for there is but one your Father which is in Heauen This is his direction And otherwise to pray then Christ hath taught vs is saith Chrysostome ſ Ser. 6. De Orat. Dom. Aliter orare quà m docuit Christus non ignorantia sola est sed culpa not only an errour but a fault For the confirmation heereof I will keepe me within the limits of this discourse The reasons then are these Argu. 1 I. From the notation God is onely to be prayed vnto Because wee are onely liable to his iudgement For what need I regard to sue for peace to him in whose danger I am not or to appeale from him who hath no power to proceed against mee or to plead my pardon before him who hath no authoritie to condemne or acquit me And as the Apostle witnesseth t There is one that iudgeth me the Lord. Argu. 2 II. From the Principall Efficient Because it is the Spirit that helpeth our infirmities teaching vs yea praying for vs whom to make a petitioner to Saints or Angels or any creature were horrible blasphemy Argu. 3 III. From the Forme Faiths apprehension and application being the Forme of Prayer God is onely to be praied vnto as hee alone from whom wee haue the word of promise the ground of faith and who can search our hearts and see our faith All the promises looke this way The Father promiseth deliuerance t Ps 50. if wee call vpon him The Sonne assures vs n Ioh. 16.23 that hee will doe whatsoeuer we aske the Father And the Holy Ghost doth testifie vnto vs that u 1. Ioh. 5.15 we shall haue the requests we doe aske of him And for the latter The Lord doth appropriate to himselfe the searching of the heart x Ier. 17.10 I the Lord search the heart Argu. 4 IV. From the End Prayer must be made onely to him to whom so doing God may be glorified our dutie discharged the promise come in force and such meanes bee vsed as the Lord hath appointed All which are when we pray to God not one particular being otherwise attained vnto Argu. 5 V. From an inseparable adiunct of Prayer We must onely pray to him to whom diuine adoration is due wherein wee doe abase our selues and exalt the Person to whom we pray Now that both this doth inseparably accompany prayer appeareth in that the Apostle describeth prayer y Ephes 3.14 onely by the outward gesture whereby this adoration is expressed For this cause I bow my knees saith hee vnto the Father of our Lord Iesus Christ as also that all diuine adoration is peculiar to the Lord may bee seene in the second commaundement where it is forbidden so much as to bow down and worship any thing besides the Lord. And thus the Church in her purer times did vse this dutie As to content vs with one testimony wee may see in the Epistle written in the name of the Church of Smyrna Euseb Eccles hist lib. 4. cap. 15. touching the martyrdome of that renowned Polycarpus mentioned by Eusebius Being ignorant saith the Church speaking of their aduersaries that we can neuer forsake Christ which died for the saluation of the whole world that wee can worship none other For wee worship Christ as the Sonne of God the Martyrs we loue as Disciples and followers of the Lord and that worthily for the inuincible good loue they beare to their King and master whose companions and disciples we desire to be §. 5. 3. To whom and that 2. His name or God in his name The other point is how God is our Obiect and that is in his name For Prayer is a calling vpon the name of God I will take the cup of saluation saith the Psalmist z Ps 116.13 and call on the name of the Lord. And the Apostle saith a Rom. 10.13 Whosoeuer shall call on the name of the Lord shal be saued The name of God is any significant title attributed to him for our capacitie I. Then Prayer is not a confused calling vpon God But he that prayeth must know how the Lord hath reuealed himselfe in the word that so accordingly hee may conceiue of him How shall they call on him saith the Apostle b Rom. 10.14 in whom they haue not beleeued and how shall they beleeue in him of whom they haue not heard 2. II. In the second place wee must not onely know GOD to whom wee pray in some good measure But wee are also to consider those proprieties in GOD which doe the best sort with our matter As if our speech concerne the searching of our hearts and the Lords knowing of our sinnes wee must consider his omniscience If our misery to be confessed and how he might deale with vs then wee are to consider his iustice If pardon his mercie If helpe his power If faith and hope his vnchangeable veritie c. An example hereof wee haue in Dauid c Psal 4 1. Heare me calling O God of my righteousnesse saith hee thou hast set me at libertie in a straite be gracious vnto mee and heare my prayer Here the Psalmist three wayes affected considereth the Lord answerably in three proprieties I. As an innocent hee doth consider the Lord as Patrone of Innocents and innocent causes Heare me calling O God of my righteousnesse II. Being in miserie and great distresse he calleth to minde the gracious prouidence of the Lord confirmed by the experience of former deliuerance Thou hast set me at libertie in a straite III. In the sense of his frailties from which none are free and for which the Lord might iustly reiect him hee appealleth vnto mercie Be gracious vnto mee and heare my prayer And thus doing wee shall finde the relation betweene the proprieties in God and their obiects in vs a powerfull meanes to moue vs touching humiliation or consolation And thus much for the obiect of Prayer to wit God and that in his name that is so conceiued and called vpon as he hath pleased for our direction and comfort to make himselfe knowne vnto vs. §. 6. How to conceiue of God in praier Here before we proceed we will answere two Questions The first whereof is this Quest How should a man conceiue of God in prayer Thou must touching thy praying note three things I. Thy presenting thy selfe II. Thy Prayer III. Thy actions and iestures Answ God is the obiect of all these but
The particulars of this discourse The 1. Definition 2. Causes 3. Effects 4. Subiects 5. Adiuncts 6. Distribution of Prayer CHAP. I. The definition of prayer The Definition of prayer Prayer is a calling vpon the name of God as a Father THis may bee the definition of prayer Wherin two things are to be considered I. The thing defined II. The definition it selfe 1. The thing defined The thing here defined is Prayer which in Hebrew commeth of a word which signifieth iudgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For a man apprehending the wrath of God due for sinne and denounced against sinners runneth to the Lord as we may see in Dauid b Psal 32.5 I acknowledged saith he my sinne vnto thee and mine iniquitie haue I not hid Againe comming to intreatie it sheweth plainly that hee can aske nothing as of due In like manner giuing thankes for blessings receiued it argues mercie and secludes merit For to him that worketh saith the Apostle c Rom. 4.4 the wages are not counted by fauour but by debt Lastly Prayer is a pleading before God If saith Eli to his sonnes d 1. Sam. 2.25 one man sinne against another the Magistrates shall iudge him but if a man sinne against the Lord who shall intreate for him or pleade for him Now in prayer wee pleade three things I. The Fathers gracious promises in his Sonne Christ As Dauid e Psal 89.49 Lord where are thy former louing kindnesses sworne to Dauid in thy truth II. The great Charter purchased by Iesus Christ for all his members If ye shall aske any thing saith Christ f Ioh. 14.14 in my name I will doe it III. The graces of the Spirit as the tokens and signes of those to whom all the former belong Remember now O Lord I beseech thee saith Hezekiah g Isai 38.3 how I haue walked before thee in truth and with a perfect heart and haue done that which is good in thy sight Quest But Prayer was required of Adam And how could he pray hauing neither sinne to confesse because hee had not falne nor Christ to plead Answ Yet Adam euen in his innocencie should haue iudged himselfe to haue been but a creature for workmanship dust and ashes for matter and for place a subiect and whatsoeuer good thing his good God bestowed vpon him it came out of his speciall grace and bountie And his plea then was the couenant of workes And thus much for the thing defined §. 2. What prayer hath in common 2. The definition it selfe The Definition it selfe followeth Wherein wee may consider two things I. The Genus II. The Forme That is in these words A calling vpon the name of God This in the words following As a Father The former it hath common to it with both an oath and a vow The latter it doth chalenge to it self in proper Prayer then is an inuocating or calling vpon Many and great priuiledges hath the Lord bestowed on his Church whereof this is not the least that fraile man may haue accesse vnto his God and he not be molested with his many and rude requests For which cause doubtlesse Dauid glorieth in his tongue aboue all his other parts it being an instrument of so glorious a worke as conference with God O God saith he h Psal 108.1 my heart is fixed I will sing and giue praise euen with my glorie So Psal 30.12 Inuocation consisteth in I. A lifting vp of the minde vnto God II. A fixing of the minde vpon God III. A pouring out our minde before God The kindes of Inuocation are three I. Prayer II. An Oath III. A Vow Prayer is a calling vpō the name of God as a Father As hath been before defined An Oath is a calling vpon the name of God as supreme Iudge A Vow is a calling vpō the name of God as dread Soueraigne §. 3. What it chalengeth to it selfe in proper That which Prayer chalengeth to it selfe in proper is that it is a calling vpon the name of God as a Father Obiect But Prayer commeth of a word which signifieth iudgement how then can it bee a calling vpon the name of God as a Father Answ I answere The Lord is herein to be considered in his both mercie and iustice In regard whereof hee is in a diuers respect that frō which we appeale and to which And so by confession cleering his iustice we appeale from iustice to mercy which admitteth vs in our Mediatour In whom we finde the Lord not a Iudge but a Father Before whom we plead as I haue in part shewed before the promise in his Christ our elder-brother shewing him our hands i Gen. 27.22 couered with the skinne of the spotlesse Lambe euen the graces of his Spirit the liuely tokens of our birth-right But vpon this may bee made a double reply Reply 1 It seemeth then may some say that part of praier namely confession is made to God as Iudge Answ No Euen whiles wee confesse our sinnes and vnworthinesse wee consider the Lord as a Father Whē the prodigal sonne cried I haue sinned he called Father Father saith he k Luk. 15.21 I haue sinned Reply 2 But when we confesse our sinnes and misery we consider the Lord in his iustice Answ We confesse to God in his mercie in his Christ our gracious Father what hee might bee vnto vs in his iustice Namely that if hee should lay iudgement to the rule and righteousnesse to the balance wee were not able to answere one of a thousand euils committed against him by vs euen vs who haue this free and hopeful accesse to come before him and crie Abba Father In a word To haue what to confesse wee consider the Lord in his iustice but as wee doe confesse these things wee consider him in his mercie euen our Father Obiect 2 But yet you will say when wee pray against our aduersaries wee consider the Lord and so pray to him as supreme Iudge as Dauid in the Psalmes l Psal 35.1 Plead my cause O Lord with them that striue with me fight against them that fight against me Answ Wee consider the Lord in such petitions in a twofold respect I. Of our wrongs and wrongers And so wee conceiue him as a Iudge to whom all vengeance belongeth II. As wee doe by prayer commit this case of wrong to him And so we conceiue him as a Father We pray to him then as a Father desiring that hee as a Father hearing our prayer would as a Iudge m 2. Chro. 6.39 plead our cause §. 4. How the terme Father is taken in the definition Let vs now come to the acception of the terme Father And the Lord God is a Father in three respects of relation I. By generation II. By Creation III. By Adoption By Generation hee is onely the Father of Christ his onely begotten euen as his type Isaac was the onely lawfull-begotten of Abraham by Sarah
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Hannah prayed and said My heart reioyceth in the Lord c. In the new as in the 1. Cor. 14.14,15,16.17 Thankesgiuing is a calling vpon the name of God as a Father blessing him for his good mercies bestowed or promised Vnto the performance of which dutie Dauid inciteth his soule l Psal 103.1.2 saying Blesse the Lord O my soule and all that is within me blesse his holie name Blesse the Lord O my soule and forget not all his benefits So likewise Psal 107.1,2,8.15.21.31 Where he doth not only exhort to the dutie but also foure times bewaile the neglect of it in these words O that men would praise the Lord for his goodnesse and for his wonderfull workes to the children of men This dutie must bee renewed as the Lord pleaseth to renew his mercies As we haue a worthie example in Dauid m Psal 40.3 He hath put a new song in my mouth euen praise vnto our God And if new faile old blessings may neuer be forgotten Therefore Dauid though the children of Israel had praised the Lord long before for his wonders in Egypt and though they were long before his time yet composeth a Psalme n Psal 105. of thanksgiuing for the same Againe not onely personall and particular blessings but also generall and publike binde vs to bee thankfull When the foundation of the Temple of the Lord was laid o Esra 3.11 they praised the Lord and all the people saith the text shouted with a great shoute when they praised the Lord. Yea not onely for extraordinarie but we must be thankfull for ordinarie mercies as our liuing our mouing and our being For euen these as the Apostle witnesseth p Act. 17.28 wee haue not of our selues but of God Lastly we must be thankfull not onely in priuate but likewise in publike I will praise the Lord saith the Psalmist q Psal 111.1 with my whole heart in the assembly of the vpright and in the congregation So Psal 66.16 To the performance of which worthie dutie I meane thankesgiuing these Reasons may moue vs. I. It is a most speciall meanes of glorifying the Lord. Who so offreth praise saith he r Psal 50.23 glorifieth me It is the Lords freehold and his goodliest portion Thou art holy saith the Psalmist s O thou that inhabitest the praises of Israel And for this end is he good vnto vs. For all things are for your sakes saith the Apostle ſ 2. Cor. 4.15 that the abundant grace might through the thankesgiuing of many redound to the glorie of God Petition honoureth the Lord but thanksgiuing more Not simply in respect of the dutie but because our wants may hasten vs to seeke supplie but if a man after hee haue receiued what hee would doe returne with the leper t Luk. 17.16 to giue God thankes it is most likely that that is done for God without sinister and by-respects II. We haue nothing besides to giue vnto the Lord. This was all that Dauid could finde after hee had expostulated the matter so seriously with his owne soule u Psal 116.12,13,14 What shall I render vnto the Lord for all his benefits towards me The conclusion is I will take the cup of saluation and call vpon the name of the Lord c. III. It leadeth the couenant of God as we may see in the Psalmes u Ps 50.15 Call vpon me in the day of trouble I will deliuer thee and thou shalt glorifie me Here the Lord bindeth himselfe to vs in a gracious couenant to helpe vs in the euill day And the Condition of this obligation is that wee glorifie him without which what wee haue is no blessing neither can wee looke for any other but the next time to goe without IV. And lastly It is the very crowne and life of our life For in death their is no remembrance of thee saith the Psalmist x Ps 6.5 In the graue who shall giue thee thankes And Hezekiah y Isa 38.18.19 The graue cannot praise thee death cannot celebrate thee The liuing the liuing hee shall praise thee as I doe this day For this cause hee is thankefull for his life z Vers 20. And to this end a Ps 118.17 Dauid desireth to liue §. 4. The Kindes of prayer and it is 1. Legall 2. Or Euangelicall considered in respect of 1. The Effects 2. The subiect 3. The Obiect The vses of this whole discourse 1. Why carnall men are not heard 2. Vse How we may learne to pray The Kindes of praier follow And it is either I. Legall II. Or Euangelicall The Legall which was required of Adam in his state of innocency can none of his fraile and degenerate of-spring pray The Euangelicall that is the legall qualified by the Gospell is the subiect of this discourse And the kindes of it may be considered in respect of I. The Effects II. The Subiect III. The Obiect Touching the Effects there is a prayer of I. Sense when instantly that is accomplished which is desired so Elias prayed and presently fire came downe from heauen b 1. Ki. 18.38 and consumed the sacrifice II. Hope When we doe not instantly receiue the good things we desire but doe by hope expect them 1. Ioh. 5.14.15 For though the Lord doe ordinarily for many weightie causes take day with his children for the performance of his promises yet it pleaseth him to giue them an earnest in hand euen the earnest of his Spirit In respect of the subiect and first Personall Prayer is I. Either wholly conceiued in the minde As it is most likely Moses his was For the Lord said to him c Exod. 14.15 Wherefore cryest thou vnto me and yet the text doth not mention that he spake any thing II. Or expressed and vttered withall in words And both these are 1. Either continued exercises 2. Or short eiaculations And touching the locall subiect prayer is I. Either publike as in the prophecie of Isaiah d Esa 66.23 And it shall come to passe that from the new moone to another and from one Sabaoth to another shall all flesh come to worship before me saith the Lord II. Or priuate as in the Gospell e Matth. 6.5 But when thou prayest saith our Sauiour enter into thy closet and when thou hast shut thy doore pray to thy Father which is in secret Lastly touching the obiect Prayer is for I. Either temporall blessings alone as in that of Iacobs f Gen. 28.20.21 If God will be with me and will keepe mee in this way that I goe and will giue me bread to eat and raiment to put on so that I come againe to my Fathers house in peace II. Or for spirituall and eternall as in the Epistle of Iames g Iames 1.5 If any of you lacke wisedome let him aske of God III. Or for both as in the Lords Prayer And thus much for the doctrine of prayer The
vse of all may bee referred to two heads I. To let vs see why carnall men for we will begin with them are not heard in their prayers It is not possible they should That a man may bee heard at any time these six things must ordinarily concurre I. He must speake II. To some III. His words must bee intelligible IV. His voyce must be audible V. The meane betweene the speaker and the hearer must be indifferent VI. And lastly the hearer must set himselfe to heare as well as the speaker doth to speake These doe not concurre spiritually no not one of them can bee found in the praiers of carnall men I. They speake not For though their lips walke and their mouthes vtter many words yet are none of them true words of praier Because they doe not expresse that spiritual feeling and gracious affection of the heart which is required II. Those superficiall and liuelesse words which they vtter are not spoken to God Because eyther they know him not at all and so make an idoll of him or rather an idoll like him Or knowing how he is reuealed in the Word they cannot apply him to themselues as their God and Father in Christ and otherwise hee is not the obiect of prayer III. Their words are not intelligible Because 1. Either they come not neere themselues and their owne estate as confessing sinne they lay not theirs open desiring mercies they conceiue either not at all or not aright of their owne wants c 2. Or if they doe in termes yet carelesly or sensually in a word neuer ayming at the right ends of any thing IV. Their voyce is not audible wanting the proiectiue power of Faith and Zeale to send it into the Lords eares V. The meane betweene the Lord and a carnall man is not indifferent For looke how wide the East is frō the West so far are they separated yea further For the Lord is infinitely displeased with him VI. Lastly the Lord doth not set himselfe to heare nay hee turneth away his eare and hee will not heare As hee saith by Isaiah h Esa 1.15 When you shall stretch out your hands I will hide mine eyes from you and though you make many praiers I will not heare Vse 2 II. The other vse of this discourse is to teach vs how to pray Touching which these sixe things are to be considered I. He that would pray must be regenerate Otherwise he hath no accesse to God nor abilitie to call vpon God neither shall he finde acceptance with God II. Labour for an order and method Of which something hath beene spoken before III. For matter we must daily take a suruay of our estate For our confession must bee exercised about either those things wherein the Lord is good vnto vs or about those euils wherinto we haue fallē or whereunto wee are subiect c. And this suruey must bee by the helpe of Conscience IV. For words and termes wee must search the Scriptures and reade the Formes of Prayer set forth to the same purpose And referre them to their proper heads As for example Concerning God in himselfe we finde him thus set forth 1. God i Rom. 16.27 onely wise 2. God k Act. 15.8 which knoweth the harts 3. Whose is euery beast of the forrest l Ps 50.10 and the cattell vpon a thousand hills 4. From whom m Iam. 1.17 commeth euery good gift and euery perfect gift 5. Who onely hath immortality n 1. Tim. 6.16 dwelling in the light which no man can approach vnto which no man hath seene nor can see c. Concerning what he is vnto vs in Christ he is said to be 1. Mercifull and Gracious o Exod. 34.6 long-suffering and abundant in goodnesse and truth keeping mercy for thousands c. 2. The God of peace p Rom. 16.20 3. The God of our Lord Iesus Christ q Ephe. 1.17 the Father of glory 4. The Father of our Lord Iesus r 2. Cor. 1.3.4 Christ the Father of mercies and the God of all comforts who comforteth vs in all our tribulation 5. God euen our Father ſ 2. The. 2.16 which hath loued vs and hath giuen vs euerlasting consolation and good hope through grace c. Concerning sins they are contained in the Decalogue or tenne Commandements except those against the Euangelicall commandement Repent and beleeue the Gospell and are laid open euery-where in the Scriptures And especially we may finde a multitude of them heaped vp together by inductions in these places Psal 15. 1. Cor. 6.9 Gal. 5.19.20.21 Ephes 4.25.26.27.28.29.30.31 Coloss 3.5.8.9 Iam. 3.14 Reu. 22.15 All which or any to know how they concerne vs we must lay them to our liues For the guilt of sinne wee are taught to confesse 1. That we are wretched t Rom. 7.14 2. Yea wretched u Reuel 3.17 and miserable poore blind and naked 3. O my God * Esra 9.6 I am ashamed and blush to lift vp my face to thee my God for our iniquities are increased ouer our head and our guiltinesse is growne vppe vnto the heauens c. For the punishment 1. Thou our God x Esra 9.13 hast punished vs lesse then our iniquities deserue 2. It is of the Lords mercies that we are not consumed y Lam. 3. because his compassions faile not 3. The wages z Rom. 6.23 of our sinnes is death c. For pardon 1. Hide thy face from my sinnes a Ps 51.9 and blot out all mine iniquities 2. That he would blot out b Esa 44.22 as a thicke cloud our transgressions and as a cloud our sinnes To goe ouer euery head and at large were too much for so small a Treatise V. We must digest these termes into the order and forme propounded to our selues VI. Then the Spirit putting into them the life of faith maketh a prayer A Three-fold Analysis of the Lords Prayer A three-fold Analysis of the Lords Prayer HAuing Finished this short discourse because the Lords Prayer is both the complete treasury as likewise the absolute patterne of prayer I haue annexed this three-fold Analysis following And First This is common to them all That the prayer consisteth of I. A Preface II. The body of Prayer III. The Conclusion The Preface is contained in these words Our Father which art in Heauen Wherein is prefixed the Obiect of Prayer God described by that which he is I. Relatiuely II. Simply Relatiuely to his Church apprehended in generall Father and applyed particularly Our Simply in himselfe Iehouah that keepeth mercy and couenant and El-shaddai God all-sufficient both being inferred by that hee is said to be in Heauen In the body of the prayer are laid downe I. The Petitions the speciall obiects of our affections II. The Reasons The speciall obiects of our Faith Not the reasons simply but that which may be conceiued of God in them For onely God is faiths obiect And these reasons are three