d Gen. 31.24 for Iacob Labans hand and e Gen. 32.9.10 c. asswaged Esaus wrath II. It remooueth the euils that we feele When Israel groaned vnder their taske-masters in Egypt the Lord remooued their shoulder from the burthen f Ps 81.6 and their hands were deliuered from the pots Psal 32.4.5 III. It procureth what wee desire Elias saith Iames g Iam. 5.17.18 Was a man subiect to like passions as wee are and hee prayed earnestly that it might not raine and it rained not on the earth by the space of three yeeres and sixe moneths And hee prayed againe and the heauen gaue raine and the earth brought forth her fruite And if any man lack wisdome h Iames 1.5 he biddeth that we aske of God IV. It sanctifieth what we haue Euery creature of God is good saith the Apostle i 1. Tim. 4.4.5 and nothing to be refused if it be receiued with thankesgiuing for it is sanctified by the word of God and prayer To bee short it can doe any thing Phil. 4.6 Quest Whence commeth it that prayer is so powerfull Answ Not from any thing in the work simply But I. As it is that meanes which the Lord hath appoynted to be vsed by his word of commaund II. As he hath pleased to annex gracious promises vnto it III. As it is perfected and hath all the wants supplied by the incense of that Angel of the eternall couenant Christ Iesus and so made the worthie meanes according to Gods commaund whereby hee may conueigh vnto vs thorough Christ the good blessings which he hath promised IV. And as that God to whom wee pray is abundant in goodnesse and truth and rich to all that call vpon him §. 2. Effects considered in regard of 3. Our selues The Effects of Prayer in respect of our selues may bee referred to two heads I. The Commodities II. The Symptomes Touching the good and profitable worke of Prayer in vs. I. It is a most speciall exercise for the stirring vp the graces of God in vs. II. It nourisheth as all the graces of God in vs so especially hope and patience 1. Sam. 1.15,18 III. It fulfilleth our ioy Ioh. 16.24 The Effects of Prayer which as symptomes and signes doe demonstrate true feeling prayer are three I. It causeth a holy heate in our affections Whereby a man findeth himselfe after a while much more heauenlily affected then in the beginning of his prayer II. A weaning from the thoughts of the world for the present immediatly after his prayer As hee that beholdeth the Sunne hath not his eyes instantly fit to looke vpon earthlie things And therefore he that can presently after prayer thinke and speake of worldly affaires with as much ease and delight as if hee had but come from a worldly exercise it is much to be doubted to say no worse that he prayed not heartily III. It giueth a man a heauenlie aspect for the present making him looke like one that hath had conuerse with God CHAP. IV. The Subiect of Prayer THE Subiect of Prayer is twofold I. Receiuing II. Whereabout Prayer is exercised Subiect I. Receiuing 1. Mentall 2. Verball 3. The two former may considered in another relation be called Adiuncts 3. Locall considered in respect of 1. Place 2. Prayer The Subiect receiuing is I. Mentall II. Verball III. Locall First I say it is mentall which consisteth in the cogitations of our mindes For wee may conceiue a prayer though it bee not vttered And those which are vttered in words were first in thought Secondly it consisteth in the words whereby wee expresse the motions and desires of our hearts And they are of great vse in prayer I. That the Lord as hee hath created redeemed regenerated both might also be glorified by both II. They are meanes of Christian communion in prayer when two or three or more are gathered together in the name of God III. They further much him that prayeth though he bee alone For 1. They doe represent more matter still before his mind 2. The vttering and mentioning of the promises and threatnings c. is a means to make the matter worke vpon vs. 3. They keepe the minde more attent And the altring and changing of our words are herein of great vse The last subiect-receiuing is the place The which is to be considered in regard of I. The place it selfe II. Prayer All places as places may serue for prayer Beleeue mee saith our Sauiour to the woman of Samaria a Ioh. 4.21 c. the houre commeth when ye shall neither in this mountaine nor yet at Ierusalem worship the Father But the houre commeth and now is when the true worshippers shall worshippe the Father in spirit and truth for the Father seeketh such to worship him And the Apostle willeth b 1. Tim. 2.8 that men pray euery-where Reas 1. The Lord is euery-where II. All places are Gods and for his glorie III. Respect of place was ceremoniall pointing at Christ our spirituall Temple in whom alone God will accept vs. But yet the Lord is the God of order and so all things are to bee done decently and in order In respect therefore of prayer I. Publike prayer should be in a publike place Reason 1. That all might more cōueniently assemble II. In more fitting manner to make a publike profession of our faith and obedience III. For the more liuely manifestation of the libertie which by Gods blessing wee enioy II. More priuate praier I meane of a familie in euery familie apart As for me and my house saith Iosuah c Ios 24.15 we will serue the Lord. III. Most priuate that is of euery particular person in a secret place When thou prayest saith our Sauiour d Matth. 6.6 enter into thy closet and when thou hast shut thy doore pray to thy Father which is in secret Reas I. To auoide imputations of hypocrisie II. For the more libertie in both word and iesture §. 2. II. Occupying or where about praier is exercised the which is 1. Reall 1. What they are 2. How obiects 3. How farre The subiect whereabout prayer is exercised which is properly the Obiect followeth And it is I. Either Reall II. Or Personall Touching the things which are the obiects of Prayer wee may consider I. What they are II. How they are obiects of our Prayers III. How farre These things are I. Such as concerne either this life or the life to come For 1. All must come from God e Iam. 1.17 2. Righteousnesse hath the promise of both f Heb. 13.5 3. We are commanded to goe to God g Iam. 1.5 Matth. 6.9.10.11 c. for both II. They are simply good or being euill in themselues the considerations respected in Prayer are good For good things we desire The continuance of what we haue and the bestowing of what wee want And of euill things wee desire their preuention profitable vse and remouall and are answerably thankefull III. As all good
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
case is with vs. First we doe confesse how wee doe conceiue of the Lord. O Lord of boasts saith Hezekiah a Esa 37.16 God of Israel that dwellest betweene the Cherubims thou art the God euen thou alone of all the Kingdomes of the earth thou hast made heauen and earth so Gen. 32.9 Psal 51.6 In the second place we doe confesse how the case is with vs. And this consisteth in the confession I. Of our wants viz. I. Sinne as Dauid b Ps 51.4 Against thee thee only haue I sinned II. The inconueniences troubles arising from sin As the same Dauid else-where c Ps 6.2.3 Haue mercy vpon mee O Lord for I am weake O Lord heale me for my bones are vexed my soule is also sore vexed And againe d Ps 25.16.17 Turne thee vnto me and haue mercy vpon me for I am desolate and afflicted The troubles of my heart are inlarged III. How short wee are of what the Lord requireth of vs. Behold saith the Psalmist e Psal 51.5.6.7 I was shapen in iniquitie and in sinne did my mother conceiue mee Behold thou desirest truth in the inward parts II. Of Gods goodnesse considered as I. bestowed on vs II. or promised to vs. And both in I. spirituall things As in that thanksgiuing of our Sauiour f Luk. 10.21 I thanke thee O father of heauen and earth that thou hast hid these things from the wise and prudent and hast reuealed them vnto babes euen so father for so it seemed good in thy sight 2. Or in temporall things as Iacob g Gen. 32.10 I am not worthy of the least of all the mercies and of all the truth which thou hast shewed vnto thy seruant for with my staffe I passed ouer this Iorden and now I am become two bands This our Confession as I said must be free namely I. In our confession of the Lord shewing 1. A heart disclaiming all other helpes as vaine 2. A resolute setting-vp of the Lord to bee our God sole and all-sufficient 3. A comfortable conceit of his gracious disposition towards vs in his Christ Wherefore we will not hide from our God how the case is with vs. II. In our confession of our wants shewing 1. Our vnfained hatred of sinne which we will in no-wise conceale 2. Our loue of good things for which cause wee will acknowledge our defects 3. Our zeale of Gods glorie euerie way exalting him by all meanes debasing our selues III. In our confession of mercies receiued shewing 1. An acknowledgement of our vnworthinesse to haue the least of them 2. Inabilitie to get them were not our good God so bounteous and free-hearted toward vs. 3. The great neede wee haue of them and consequently the exceeding benefit and sweete that wee haue found by them Insomuch that our soules are filled by reason of them h Psal 63.5 as with marrow and fatnes §. 2. II. The second part of prayer which consisteth in I. Petition 1. Supplicatiō 2. Precation 3. Intercession How intercession is vsed in that 1. to Tim. the 2. The other part is a dealing with God concerning the things confessed in the two latter places And that by way of I. Petition II. Thankesgiuing These strictly accepted are kinds of prayer and not parts Supplicatiō Petition and Intercessiō being seuerall praiers but we vsing them ioyntly I so call them The first is agreeable to our confession of our wants The other to the confession of good things receiued The acknowledgement of God in the first place what he is in himselfe and to vs is the propounding of God and placing him as our obiect and the ground of our dealing with him in both these cases I meane both in petition thanksgiuing Let vs come to the particulars Petition is a calling vpon the name of God as a Father desiring reliefe in respect of our wants And it is subdiuided by the Apostle to Timothie i 1. Tim. 2.1 into three branches I. Supplication II. Precation * Called also Prayers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 III. Intercession Supplicatiō is an humble request vnto God for remission and reconciliation vpon the conscience of that state wherein we stand by reason of sinne Precation is a suite exhibited to the Lord for his good blessings and fauours concerning both soule and body Intercession is vsually taken for a request put vp for others And so indeed it is ordinarily vsed in the Scriptures But it seemeth to be otherwise taken here My reason is because that if this be the proper acception of it in this place giuing it the difference from supplication and precation then they two are to be performed for others respecting onely euery mans owne particular But the Apostle commandeth that supplication and precation be performed for others also In a word hee willeth that all the foure duties be performed for all men Againe Intercession seemeth to bee taken heere for such a dutie as may bee performed of a man for himselfe For the Apostle doth not here command the duties simply but he inlargeth them in respect of the obiect willing that they should performe them not only for themselues and some few others to wit beleeuers but that withall they ought to remember all men and as Persons of most speciall respect Kings and all that are in authoritie To shew briefly then what I thinke I take it to be a dutie to be performed in the case of iudgements and corrections For Intercession is a comming betweene as partie and partie so part and part As to interrupt a man in his speech is intercession And onely in the case of iudgement wee labour to interrupt the Lord stepping with our repētance and humble inuocation betweene his threatnings the accomplishment or betweene the desert of sin iustly prouoking him and the punishment or when hee hath entred into iudgement with vs by holy interpellation betweene the beginning and consummation of his punishments thereby labouring to breake off the course of those proceedings And the Apostles method seemeth to fauour this exposition For hee setteth supplication in the first place which is a dealing with the Lord in the case of forgiuenes c. Then precation whereby we desire blessings whereof daily and hourely wee haue neede And in the last place intercession whereby wee deale with the Lord but now and then The which is in the case of iudgement when the Lord pleaseth to correct §. 3. II. Thanksgiuing The vse of thanksgiuing Reasons to moue vs to the performance of it The other branch in generall to be considered is thankesgiuing added by the Apostle in that former place to Timothie And that it is a part of prayer howsoeuer many make it a distinct thing from prayer as appeareth both in the new Testament and the old In the old in that song of Hannah k 1. Sam. 2.1 where it is said that she prayed and yet as is plaine to be seene it was a song of thanksgiuing