The chariot and horsemen of Israel A discourse of prayer: shewing what it is, as also the meanes to attaine to the practise of it. An exercise so rare in the world, and yet so requisite, as few vse it aright, and none may omit it. By Henry Langley, minister of the Word of God, at Treswell in the county of Nottingham.

THE CHARIOT and Horsemen of ISRAEL . A Discourse of Prayer : shewing what it is , as also the meanes to attaine to the practise of it . AN EXERCISE SO RARE in the world , and yet so requisite , as few vse it aright , and none may omit it .

By HENRY LANGLEY , Minister of the Word of God , at Treswell in the County of Nottingham .

IAM. 4.2,3 ,

— Ye fight and warre , yet ye haue not , because ye aske not .

Yee aske and receiue not , because yee aske amisse .

AT LONDON , Imprinted by Felix Kyngston , for Edmund Weauer . 1616.

TO THE RIGHT HONORABLE EDMVND Lord SHEFFEILD , Knight of the most Noble Order of the Garter , Lord President of his Maiesties learned Counsell established in the North , and Lord Lieutenant there ; Grace and Peace in Iesus Christ .

THere be two points ( Right Honourable ) as witnesseth that worthie Oratour a a Cic. Offic. lib. 2. , to bee obserued in committing things to publique view . That they bee not satis nota , sufficiently knowne before : and that they bee Cognitione digna , worthie to bee knowne .

If the first , they are tedious : If not the second , they are odious . If either , idle at the least , if not naught . If both , both idle and naught .

I hope , this little Treatise need feare iust exception on neither part . Many ( I confesse ) haue written on this Subiect : and iustly may it bee asked , what I haue found , which in their learned labours hath not alreadie been brought to light : yet dare I professe , that this small Tractate , ( absit inuidia verbo ) will affoord , vnto the illiterate some things , for manner at the least , if not likewise for matter , worth the reading .

And for Prayer , The nature of it is high , it being a peculiar fruite of the Spirit , the Immunities great , the power wonderfull , and the profit incomparable . As , did not this succeeding discourse shew it , I could discouer at large . In a word , It is the Chariot and Horsemen of Israel .

Why want wee necessaries for soule and body ; seeing the earth is the Lords , yea , the Heauens and the Heauen of Heauens : and our God is abundant in goodnesse and truth ? Wee pray not . Why are we , with Ephraim , in crosses , as a cake vnturned b b Hos. 7.8 . ? We pray not . Why are the Heauens as brasse , and the earth as yron ? Why is there such decay , from yeere to yeere , in our stocke , and complaining in our streetes ? We pray not .

For could the carnall man pray : and did the man already regenerate , vse this dutie , as hee ought : mercies would be more plentifull , iudgements not so vsuall , and the rod of the wicked would not bee suffered to lie so long vpon the lot of the righteous .

Requisite is it therefore , and of speciall consequence , that wee learne this great lesson , ( taught so carefully of Iohn to his disciples : and begged so instantly , of Christ , by his dis●…ples : I meane ) How to pray .

The Doctrine is here handled , the which out of my thankfull remembrance of the many fauours receiued from your Lordship , for my quiet libertie in my Ministrie , and preferment , as also in respect of the reuerend opinion , which the Church of God hath a long time ( and I hope shall haue occasion to doe no lesse vnto the end ) conceiued of your Lordshippes Christian affection towards God and godlinesse , I do humbly dedicate vnto your Honour .

Now the God of peace , c c Heb. 13.20,21 . that brought againe , from the dead , our Lord Iesus , the great Shepheard of the sheepe , through the blood of the euerlasting couenant , make you perfect in euery good worke to doe his will , working in you that which is well-pleasing in his sight , through Iesus Christ , to whom be glorie for euer and euer , Amen . Your Honours in the Lord most humbly HENRY LANGLEY .

The particulars of this Discourse .

CHAP. I. I. The definition , shewing what prayer is . II. The Notation , whence the terme is fetched , in Hebrew . III. The Genus of Prayer , viz. Inuocation : and what Prayer hath in common with the other kinds of Inuocation : the which are , An Oath . A Vow . IV. What it chalengeth to it self in speciall : noted here , handled after , in the doctrine of the forme , more at large . V. How God is our Father , considered as the Obiect of Prayer .

CHAP. II. The Causes of Prayer , or the things whereby Prayer commeth to be that which it is . And they are foure : I. The Efficient : and therein , 1. The maine efficient , and that in respect of both the Forme of prayer . Matter of prayer . Where is handled the state of Adoption , in which euery one that prayeth , is of necessitie , to stand ; because , otherwise , God becommeth not fit to bee prayed to : Man fit to pray : nor the things wee want , fit to bee prayed for . 2. The Motiues working from Within . Without . 3. The meanes of performance : and they such as doe Fit vs before . Serue in performance . Further. II. The Matter , whereon our prayers are made , and of praying , or of exhibiting our prayers to God . III. The Forme , the soule of prayer , ministring life vnto it . And therein is considered Faiths two-fold worke . 1. The one whereby wee are assured , that the promises , as they are true in Christ , so doe they concerne vs . 2. And wee shall haue these requests , put vp according to his will . IV. The Ends , or wherefore wee doe pray : and they are considered , 1. Either simplie , 2. Or in respect of , God the father . Christ . The holy Ghost . The Word . Our selues . Prayer . The things our prayers doe concerne .

CHAP. III. The Effects of prayer : considered in regard of , 1. God . 2. The things aimed at . 3. Our selues .

CHAP. IV. The Subiect of Prayer : and that , I. Receiuing : the which is , Mentall . Verball . Locall . II. Whereabout Prayer is exercised : consisting in , Things . Persons . Where is handled , For whom , we are to pray . Through whom , we are to pray . To whom , we are to pray . And there withall is shewed , how we are , 1. To conceiue of God , in prayer . 2. To direct our prayers to him .

CHAP. V. The Adiuncts of Prayer , considered , I. Simply . II. In respect of these foure things , viz. The person praying The Ends of praier . The Subiect . The Time .

CHAP. VI. The distribution of Prayer , into , I. The parts : the which are , Confession . Petition . Thankesgiuing . II. The kinds : considered in respect of , the Effects of Prayer . Subiect of Prayer . Obiect of Prayer .

THE CHARIOT and Horsemen of ISRAEL .

The Preface

MAster , say the Disciples to our Sauiour , teach vs to pray , a a Luke 11.1 . as Iohn also taught his Disciples . Whence it appeareth , that though the Holy Ghost be our schoolemaster , teaching vs what to pray as we should : yet , for the guiding our desires in things warrantable , expressing our mindes in fitting termes , and the contriuing our matter in order and forme ; In a word , for the doctrine of prayer , we may and should bee helped , wherein wee are defectiue , by ordinarie meanes .

I haue , therefore , aduentured vpon it . A Subiect , as worthie to bee well knowne : so no lesse weightie to be throughly handled .

My purpose is not to enter into any large discourse : but summarily to runne ouer these sixe heads following : namely ,

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 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 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 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 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 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 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 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 vpon 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 vpon 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 from 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 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 . When the prodigal sonne cried , I haue sinned , he called Father . Father ( saith he ) k 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 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 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 therefore hee saith not to his Disciples , ioyntly , I goe to our Father : but distinctly , I goe to my Father , n n Ioh. 20.17 and to your Father . A Father to both : but in diuers respects : to him by generation , to them by adoption .

By Creation God is a Father to all his creatures . One God and Father of all , saith the Apostle . o o Ephes. 4.6 . And Adam p p Luk. 3. is called the sonne of God .

But , Father , is not so taken here . The couenant is broken on our parts , and his image is defaced . And there is no specialtie of creation that will hold plea : but all make directly against vs .

Therfore , in the third place , God is a Father , by adoption : viz. to that peculiar companie which is according to the election of grace ; who hold all things by vertue of the Euangelicall couenant : hauing disclaimed the vnwarrantable right of Creation , and sued out a fine of recouerie , from God , in Iesus Christ , by heartie prayer , and faith vnfained .

Adoption is to make choice of another mans child to be ours , and so to make him our heire , or ioynt-heire . Now , wee were all estranged and cut off from God , in Adam : and became the bastards of that grand-Fornicatour the Diuell , and old Strumpet the world . Insomuch , that wee must all confesse , that our first Father was an Amorite , and our Mother a Hittite , q q Ezek. 16.3 . .

But it pleased the Lord , to chuse , out of this forlorne companie , a number to himselfe , to make them a holy nation , a royall Priesthood , a peculiar people , euen partakers of the adoption of Sonnes .

Here then , by Father , is meant , God in Christ , who hath in him , I. Chosen vs before time . II. Redeemed vs in time . III. And made vs , in part , personally partakers of both : abounding toward vs , in all wisedome and prudence : r r Eph. 1.8.9 . hauing made knowne vnto vs the mysterie of his will .

CHAP. II. The causes of Prayer .

The Causes of prayer . THe Causes of Prayer , are foure . I. The Efficient . II. The Matter . III. The Forme . IV. The End .

I. Efficient .

The maine Efficient in respect of , 1. The Forme . 2. The Matter . Euery one that praieth , must stand in the state of election : the which maketh , 1. The Lord fit to be praied to . 2. The person fit to pray . 3 The things fit to be praied for , &c.

The Efficient , or cause making prayer , is Principall , or lesse-principall . The lesse-principall is either Impulsiue , or adiuuant . Here , then , are three things to bee handled , in generall . I. The Main-efficient . II. The Motiues . III. The meanes of performance .

The Principall , or maine-efficient of Prayer , in respect of the Forme , is the Spirit of God , by his grace teaching and enabling , yea , praying in vs , Rom. 8.26 .

The Principall Efficient , in respect of the matter , is the Person praying . Who , in respect of the Lawes exaction , is euery man . All are bound to pray . Want of grace doth disable , but exempt none .

But in respect of ability , it is only the elect called , iustified and sanctified : In a word , The adopted ones of God .

In which state that euerie one must stand which prayeth , we may see , if we consider the vse of it , in respect of , I. The Obiect God , to whom we pray . II. The Person praying . III. The Things desired in Prayer .

For the First , Not God simply , but God a Father , reconciled and made at one with vs , is our obiect . And therefore not being within Adoption , there is no right relation betweene God and vs .

This was intimated by the vaile , a a Exod. 24. which excluded the people of the Iewes out of the Holy of Holies . Into the which ( saith the Apostle ) b b Heb. 10.16.20 . Wee haue liberty to enter , in the bloud of Iesus , by the new and liuing way , which he hath prepared for vs , through the vaile , that is to say , his flesh .

Heere wee may take notice of three faults in prayer .

I. Many pray to the Lord : but put no difference betweene his being in himselfe , and what hee is to his Church in Christ . But , so they pray to God , it serues .

II. Many conceiuing aright of God , in generall , as a Father , are not perswaded , neither labour to be perswaded , in speciall , that he is their Father . They hope well : but naught can they beleeue . They but goe to God by heare-say .

III. Some doe perswade themselues , that God is their Father . Not from the earnest of the Spirit : but rather from the ignorance of sinne , want of due examination , and from carnall presumption .

Againe , This Adoption is of absolute vse , in respect of the Person praying . Because ,

I. Hence ariseth his abilitie , to call God Father , and poure out his heart aright before him . For otherwise , as there is an antipathy betweene the Lord and his heart : so likewise , hee wanteth that new tongue , requisite in euery one that would cal vpon the Lord : without which his wordes are barbarous , and not of the right dialect of Canaan . For which cause the Lord calleth the Iewes crying , howling c c Hos. 7.14 . .

II. Without this Adoption , his Person is in disgrace : and his offering must needs be reiected , as d d Gen. 4. Cains was .

III. Heereby wee are made fit obiects of Gods blessings . The which we are not , vnlesse we be his adopted ones , called &c. For ,

I. Otherwise the Lord hath made no promise to vs . If ye abide in mee ( saith Christ e e Ioh. 15.7 . ) and my words abide in you : yee shall aske what yee will , and it shall be done for you .

II. Otherwise we haue no part in Christs Prayer . I pray for them ( saith Christ ) f f Ioh. 15.7.20 . , I pray not for the world : and who they are , wee may see after ; Neither , saith hee , pray I for these alone , but for them also , which shall beleeue on mee through their word .

III. The Lord giueth all things for the glory of his name . Now , wouldst thou not willingly giue a man a staffe to strike thy selfe with ? And canst thou looke that GOD will giue thee any good thing , to dishonour him withal , whiles thou art out of Christ , called , and like a distempered stomacke , turns wholsome meat into noysome humors ?

Lastly , by the vertue of this adoption , the things wee desire and want , are made fit obiects to bee prayed for , being all of them parcels of our spirituall inheritance , as also , such as with comfort , we may be thankefull for .

§. 2. The Impulsiue , or mouing cause worketh from within , or from without .

The Motiues working . 1. From within . 2. From without .

Those which worke from within , inciting and mouing vs to praier , are , I. Conscience of our duty : as prayer is commanded vs by God . II. Loue of God : as it is a conference with God . III. Zeale : as it is a sacrifice to God . IV. A Christian loue of our selues : as by it we receiue supply from God . V. Hope : as we haue a promise to be heard of God .

Quest. How commeth it to be peculiar to grace , to moue vs to pray : and that nature hath no hand in it ?

Answ. I answere : I. Nature , in our wants , respecteth naturall inconueniences , as they endanger the state of the outward man . Grace looketh higher , and conceiueth , in these , the chastisement of God , with many spirituall euils . II. Nature , vpon the sight of our wants , stirreth vs vp to vse naturall meanes : and if to praier , yet as morally considered , as the Philosopher cried , Being of beings haue mercie vpon mee ! Ens entium miserere mei ! But grace draweth vs vnto GOD in Christ : vsing secondary meanes , in submission to his commaund , for conscience sake .

The Impulsiue causes working from without , and stirring vs vp to prayer , are especially these :

I. The word of God : and it mouing vs three waies : namely , by , I. Commandement . II. Promise . III. Examples of the children of God , and aboue all , of Christ our Head , therein recorded .

II. Our miserable condition , by reason of sinne : as namely , I. Our wants : that of our selues wee haue nothing . II. Our weaknesse : that by our selues wee can get nothing . III. Our vnworthinesse : that for ourselues , that is , our owne sakes , we can looke for nothing .

III. The worth of prayer : whose , 1. Priuiledge , 2. Power , 3. Profit , is exceeding great : as we may see afterwards .

IV. Accidents of mercie and iudgement , which befall vs . As , at the deliuerance of Israel , when Pharaoh & his hoste were ouerthrowne in the sea , g g Exod. 15.1,2 , &c. Moses and the children of Israel praised the Lord . And when the children of Ammon and Moab and mount Seir came against Iehosaphat , hee proclaimed a fast , h h 2. Chron. 20.3,4,5 , &c. and Iudah gathered themselues together to aske helpe of the Lord .

§. 3. The meanes of performance :

and they , such as doe , 1. Fit vs before . 2. Serue in the performance . 3. Further.

The Adiuuant or helping causes , are such as doe , I. Fit vs before . II. Serue in the performance . III. Further.

The things that doe before hand fit vs for prayer , are , I. The word of God , in generall . II. More particularly , the Lords Prayer . The Formes of godly affected men helping withall . III. Meditation .

And we are to meditate especially of three things . I. Of God , in himselfe , and in his couenant to vs . II. Of our own estate . III. Of the manner of pouring out our hearts before God , by prayer .

The benefits of Meditation , in this case , are especially these : I. It affoordeth matter . II. It prepareth the mind . III. It possesseth vs better with that which we are to exhibite to the Lord : and so maketh way for affection . IV. It rangeth vs within compasse .

The helping causes of vse , in the performance , are the instruments therein vsed . The which are either naturall , or spirituall .

The naturall are three : I. The heart conceiuing or consenting . II , The minde contriuing . III. The mouth vttering .

The spiritual instrument , is faith . i i Rom. 10.14 . How shall they call on him , in whom they haue not beleeued ?

The things that doe further vs in prayer , are , I. The prayers of the Church for vs . And for this cause the Prophet and King Dauid commendeth a Psalme to the people , to be vsed for him . Wherein they are taught to say , k k Psal. 20.2,3,4 . The Lord heare thee , &c. When Moses his hands were heauy , l l Exod. 17.12 . Aaron and Hur staied them . II. Fasting . Defraud not one another ( saith the Apostle ) m m 1. Cor. 7.5 . except it be with consent for a time , that yee may giue your selues to fasting and prayer . So Anna n n Luke 2. serued God with fastings and prayers .

Quest. Are all bound to fast ?

Answ. The vse of fasting . In a generall humiliation , vnder Gods iudgements , it is most meete that all should fast . For , though fasting be not simply required , as of the essence of the dutie to be performed : yet it is required , by ineuitable consequence , as an appendix . For , I. The Lord requireth , in such cases , o o Ierem. 8.6 . a due consideration of his iudgement for sinne , and that out of his deepe displeasure . II. He requireth , then , a thorough humiliation . His sacrifice , must bee at all times ( much more at that time ) a broken p p Psal. 51.17 . and a contrite hart . III. We should iudge our selues , that we be not iudged of the Lord . And therefore the King of Niniue commaunded , q q Ion. 3.5,7 . not onely that men should fast : but withall , that neither beast , heard nor flocke , should taste anie thing , feed nor drinke water .

But for our ordinarie conuersation , touching both persons and times , I answere with the Apostle , r r Rom. 14.17 The kingdome of God is not meate and drinke : but righteousnesse and peace , and ioy in the Holy Ghost . Earthly foode is subordinate to these . If therfore , meate and drinke further righteousnes , &c. wee may , nay we must , eate and drinke . But if they hinder , or if abstinence would further : as there is a time to eate , so we must finde a time to fast .

Quest. Whether is it lawfull to eate , during the time of a fast ?

Answ. If otherwise wee be not able to continue , wee may . The Apostles position is our warrant : The kingdome of God is not meate and drinke . Alwaies prouided , that the meate , for both quantitie and qualitie , doe argue meere necessitie . When Moses his hands were heauie , s s Exod. 17.8 , &c. he vseth meanes of helpe . But what ? such as did affoord neither state nor pleasure . They tooke a stone , saith the text , and put it vnder him , and hee sate thereon .

§. 4.

II. Materiall : and , I. Of Prayer : and 1. The first matter . 2. The second or proportioned . II. Of praying .

We come now to the matter . And that of Prayer , and of Praying .

The matter of praier is to be considered , as the first , or as the second or proportioned matter .

The first matter of Prayer consisteth in the desires of our hearts . Poure out ( saith the Psalmist ) t t Psal. 62.8 . your heart before him . And againe , u u Psal. 38.9 . Lord all my desire is before thee .

The second or proportioned matter of prayer consisteth in these desires and motions of the heart , contriued in that forme wherein wee doe fit our selues , to make our case knowne vnto , and to deale with , the Lord , in this holy dutie .

And though the Lord do please ; in his Christ , to heare faithfull praier , bee it neuer so confused : yet should we labour to performe it in the best manner . For our God is the God of order .

Now , ( not to tye thee ( Reader ) to one strict forme : but yet , to prescribe a few rules , that thou maist at the least , pray in some forme ) for thy direction , if herein thou beest defectiue , consider these eight particulars following .

I. Propound God in Christ , setting him forth so , in words , as thou art taught , to conceiue of him , in the Scriptures : and as best befitteth thy case . II. Then deale concerning sinne ; ( as that which especially troubleth thee , and maketh thee vnapt to ask , and vncapable to receiue any good thing ) touching which thou must deale by way of , 1. Confession of the act , and the euill both of guilt and desert of punishment . 2. Petition of forgiuenes and acceptance . 3. Profession of thankfulnesse and amendment . III. Desire spirituall blessings . All which the Apostle Iames * * Iames 1.5 . comprehendeth vnder Wisdome . IV. Then temporall . V. As wee pray for our selues : so must wee also , for others . VI. As we desire what we want : so must we remember to bee thankfull for what we haue . VII . We may vse reasons , from the promises , examples of Gods dealings with others , our owne experience , &c , to strengthen our faith . VIII . As faith in the promise is shewed , in the beginning ( by such termes as these , Our gracious and merciful father in Iesus Christ , &c ) : so must our hope of the performance be manifested in the Conclusion . The which is ordinarily , by this terme , Amen .

The Matter of praying consisteth in three things . I. A lifting vp of the minde vnto God . Let vs lift vp ( saith Ieremy ) our heart with our hands , x x Lam. 3.41 . vnto GOD in the heauens . II. A fixing of the minde vpon GOD . Vnto thee ( saith the Psalmist y y Ps. 123.1.2 . ) lift I vp mine eyes : O thou that dwellest in the heauens . Behold , as the eyes of seruants , looke vnto the hand of their masters , and as the eyes of a maiden , vnto the hand of her mistresse : so our eyes waite vpon the Lord our God , vntil that he haue mercy vpon vs . III. A pouring out of our hearts before the Lord. Trust in him , at all times , ye people ( saith the Psalmist z z Psal. 62.8 . ) , poure out your heart before him . Againe , a a Ps. 142.2 . I poured out my complaint before him : I shewed before him my trouble .

§. 5.

III. The forme of prayer . Faiths double worke , in praier . Three degrees , of this latter worke of faith .

The Forme of Prayer , is in these words , as a Father , as hath beene shewed before , in the definition .

And it consisteth in the apprehension and application of the promises made to vs in Iesus Christ , as appeareth by that of the Psalmist , b b Ps. 62.8 . Trust in him at all times , ye people , poure out your hart before him : and of Iames , c c Iam. 1. But let him aske in faith , nothing wauering . And heerein faith performeth a double worke .

I. The one is , wherby we are assured that the promises , as they are true in themselues , being in Christ , yea , and in him Amen : so doe they belong vnto vs , as the adopted sonnes of God . And in this respect Christ teacheth vs , in his Prayer , to beginne with our Father .

II. The other is , whereby wee assure our hearts , that through Christ , in these our requests put vp according to his will , we are heard of God : and shall haue , yea haue , the requests that we haue desired of him . And therefore Christ teacheth vs , in his Prayer , to conclude with Amen .

And of this latter worke of Faith , there are three degrees .

I. The first is , to carry our prayers to the Angell , d d Reuel. 8. to bee put into the golden Censor . That is , to apply to our prayers , the powerful intercession of Iesus Christ , our High Priest ouer the house of God : assuring our selues , that it is able to make supply of all our wants : that much incense , wherewith he is furnished , being giuen vnto him , that hee might offer it with the prayers of all the Saints .

II. To see our prayers euaporate and fume vp , out of the Angels hand , in the smoake of the incense , into the nostrils of the Lord . That is , to beleeue , that , by the vertue of Christs intercession , our prayers doe most sweetly ascend before the Lord . And so ( as it were ) euen beholding the Lord looke cheerefully vpon vs , in his Christ , smelling a sacrifice of peace .

III. To heare peaceable and comfortable words from the throne of grace . That is , to haue vpon the former , a true and comfortable assurance , of the performance of what wee haue prayed for , in matter of petition : and of the acceptance of our thankefulnesse .

§. 6.

IV. The End of prayer . I. In generall . II. In speciall .

The ends of Prayer follow . And they are to be considered , I. In generall , as it is a dutie . II. In speciall , as it is the dutie of Prayer .

The ends of Prayer in generall , are ,

I. The glory of God . II. The discharge of our dutie . III. For heauenly and comfortable conuerse with God . IV. That our sacrifices might , in this as in other holy duties , be before the Lord .

The ends of Prayer in speciall , may bee referred to sixe heads : namely , being considered in respect of , I. God the Father . II. Christ . III. The Holy Ghost . IV. The Word . V. Our selues . VI. Prayer it selfe . VII . The things aymed at in Prayer .

The End , in regard of God the Father , is to , I. Acknowledge him the fountaine of all goodnes : from whom ( as the Apostle witnesseth ) , commeth euery good giuing , and euery perfect gift . II. For the hallowing and sanctifying of his great Name , in most speciall manner . III. In submission to his speciall command . In all which , the Sonne and the Holy Ghost are not excluded : neither the Father , from them , in these two following .

The End , in regard of Christ , is , that wee might be partakers of his fulnesse .

The End , in regard of the Holy Ghost , is , to vse the meanes whereby hee may be pleased to worke in and vpon vs .

The End , in regard of the Word , is , to be partakers of the benefit of the Gospell , qualifying the seuere , ( but most iust ) rigour of the Law .

The Ends , in regard of our selues , ( that is considered in this relation ) are , I. For the supply of our necessities , and to expresse our thankefulnesse , II. To disloade our cares and troubles . III. To waken and stirre vp in vs , the graces of God .

The End , in respect of Prayer it selfe , is not , for the worth of it , to purchase any thing . But , we vse it , in submission to Gods command , as a meanes whereby wee receiue and bring home to vs , the good things which Christ hath purchased , and God promised .

Lastly , wee doe vse it , that wee may more comfortably take , what we get for for blessings .

CHAP. III. The Effects of Prayer .

THE Effects of Prayer follow : namely , what Prayer worketh . And they may be considered in regard of , I. God . II. The things aymed at in prayer . III. Our selues .

Effects considered in regard of , 1. God . 2. The things aimed at .

Prayer , considered in regard of God , produceth a double effect . I. It honoureth the Lord. Who so offereth praise , ( saith the Lord ) a a Psa. 50.23 . glorifieth mee . II. It preuaileth powerfully euen with the Lord himselfe . As , to insist vpon some particulars : I. It chaungeth the Lords threatnings : Ion. 3.8.10.11 . II. It keepeth the Lord with vs . Mal. 1.10.11 . III. It calleth the Lord backe , when hee is gone from vs . Exod. 33.13.14.15.16.17 . IV. It turneth away his wrath , when he would in iudgement burst in vpon vs , Psalm . 106.23 . Ezech. 22.30 .

The Effects of Prayer , in respect of the things aymed at , may be referred to foure heads . I. It preuenteth the dangers that we feare . As , destruction b b Ion. 3.8.10 from Niniuee : and the sword c c Esa. 38.14.15.16.17.18 . &c. from Ierusalem . It staied d d Gen. 31.24 for Iacob , Labans hand : and e 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 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 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 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 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 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 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 conueniently 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 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 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 e Iam. 1.17 . 2. Righteousnesse hath the promise of both . f f Heb. 13.5 . 3. We are commanded to goe to God g 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 things , are our obiect , so all good meanes . IV. Lastly , as all good things : so a blessing in the getting , keeping and vsing of them .

And all these are our obiect , as our inheritance . For nothing can wee desire of the Lord , but our inheritance .

Hence ariseth a speciall comfort in prayer . For haue wee an inheritance ? Then whatsoeuer we aske , is ours before ; as we may see , in the Lords Prayer : where we are taught to say , Giue vs this day , our daily bread . When we pray , we aske our pension . Our seuerall wants , are so many pay-daies .

Many will pray willingly , when they need nothing : but in a strait , they can hardly bee drawne to the Lord . Alas , they mis-conceiue of prayer ; wee can neuer pray more comfortably , then in a want , For then , and not before , commeth the promise in force .

Call vpon mee , in the euill day , ( saith the Lord h h Ps. 50. ● ) I will deliuer thee . Marke : the meanes and the time must both concurre . If wee pray not for deliuerance , wee omit the meanes . And if it be not the day of trouble , when we pray , we mistake the time . So , Psalm. 102.17 . Luk. 1.53 .

Lastly , These things are our obiects , I. Not in their purchase : For so are they the obiect of Christ in his humiliation . II. Nor in their receiuing at the hands of the Father , for vs : For so they respect Christ in his exaltation . III. Nor yet , in their bestowing : For so they are the obiect of Christs intercession . IV. But in our receiuing of them . For , we do not purchase them , but Christ our Sacrifice : nor receiue them immediately , but Christ our Head : nor obtaine the bestowing of them , but Christ our High-Priest ouer the house of God . Onely , wee vse the meanes , on our parts , required in dutie .

§. 2.

Personall , referred to three heads . 1. For whom .

The Personall Obiects follow : which may bee referred to three heads . I. For whom we are to pray . II. Through whom we are to pray . III. To whom we are to pray .

The Persons for whom , are , I. Our selues : II. Or others . And they are all men . I exhort therefore , ( saith the Apostle i i 1. Tim. 2.1 . ) that first of all , supplications , prayers , intercessions , and giuing of thankes bee made for all men .

That is , alwaies excepted , whom the Scriptures haue else-where excepted . And they are , In whole ,

I. Of the liuing , Such as sinne against the Holy Ghost . As the Apostle aduiseth vs , k k 1. Ioh. 5.16 If any man see his brother sinne , a sinne not vnto death , he shall aske , and he shall giue him life , for them that sinne not vnto death . There is a sin vnto death , I do not say ; that he shall pray for it .

II. The Dead are not to bee prayed for . Because , I. There is no command for it : and consequently , no promise . II. Wee haue no example , in all the Scriptures . III. Salomon saith peremptorily , l l Eccles. 9.6 . that they haue no portion of all that is done vnder the Sun . IV. After death , there is no change , eyther from Hell to Heauen , or from Heauen to Hell . As Abraham telleth Diues . And Diues desireth not , that Lazarus might be sent to his brethren , m m Luk. 16.27.28 . to certifie them where hee was , to the end , they might pray for his deliuerance : but to warne them , ( because they had yet time ) least they came into that place of torment . Againe the persons excepted , in part , are men so farre as their purposes , plots , and practises are derogatorie to Gods glory , and against Christian charitie , 2. Ioh. 10.12 .

§. 3.

Personall , referred to three heads . 2. Through whom .

The person through whom wee are to put vp our prayers , is Iesus Christ , the Mediatour betweene God and man . And hee onely is a fit Mediatour , as the worke was to be performed , I. For man . II. To God . III. Betweene God and man .

He was most fit to be the Mediatour for man : Because , hee was man , meet to take his sinne vpon him ; and God , able to discharge it . Man , to vndertake his dutie : and God , able to performe it .

Hee was the fittest to be Mediatour to God . Because , he was man borne vnder the Law , that could be made subiect to the Law , and die a cursed death . And God , able to adde infinite merite , to giue the Lord infinite satisfaction .

He was the fittest betweene God and man . Because , I. Being God , he could not but respect Gods glorie . Being man , hee could not but bee touched with the feeling of mans miserie . II. Being God , he hath free accesse to God : being man , wee haue free accesse to him . III. Being God , he could preuaile with God : being man , we can preuaile with him . God will deny him , nothing : hee will deny , his , nothing .

It was meet , ( saith Augustine ) n n Tom. 1. confess . 10. c. 42. Mediator autem inter Deum & homines oportebat vt haberet aliquid simile Deo , & aliquid simile hominibus : ne in vtroque similis hominibus longè esset à Deo : aut in vtroque similis Deo , longè esset ab hominibus , atque ita Mediator non esset . that the Mediator betweene God and men , should haue something like God , and something like men : lest being in both like men , he should bee too farre from God ; or in both like God , he were too farre from men : and so were not a Mediatour .

Now , wee are to consider , touching this Mediatour , two things . I. His satisfaction . II His intercession .

His Satisfaction , was the absolute discharge , and infinitely meritorious performance , of whatsoeeuer the Law requireth . He being obedient to the death , euen the cursed death of the Crosse .

His Intercession , is not a petition put vp to the Father , as we doe , and as he did in the dayes of his flesh : but , it is his appearing for euer , for vs , in the sight of God , with the merit and worth of his obedience and bloudshed : the which speaketh better things , then o o Heb. 22.24 that of Abel .

And as Prayer moueth one , and preuaileth with him : so , the sweet sauour of Christ his sacrifice and satisfaction , is euer in Gods nostrils , as the smell of a field which the Lord hath blessed .

Answerably to these two , we are to consider two things , in whatsoeuer we desire at the Lords hands . I. The right we haue to them . II. Our receiuing of them .

The Right wee haue to them , commeth by Christ his Sacrifice and Satisfaction . But now , in Christ Iesus , saith the Apostle , p p Ephe. 2.13 . yee who sometimes were farre off , are made nigh by the bloud of Christ .

His Intercession respecteth the performance of the promises , and the personall bestowing of those good things . And , herein , he performeth a double worke . I. Hee prayeth for vs , Rom. 8.34 . II. He prayeth with vs , perfecting and perfuming our praiers , that they may bee accepted of God his Father : and so , presenteth them vnto him , Reuel . 8.3.4

§. 4.

Personall , referred to three heads . 3. To whom . and that , 1. God .

The Person to whom our prayers must bee directed , followeth . Touching whom , we are to consider two things . I. That God is our Obiect . II. How .

God is the onely obiect of our prayers . Call vpon mee , saith hee , in the Psalmes : q 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 comming of his Kingdome , &c. II. By the Reasons , For thine is the Kingdome , &c. III. By his speech to his Disciples elsewhere . r 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 s Ser. 6. De Orat. Dom. Aliter orare quàm 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 t Ps. 50. if wee call vpon him . The Sonne assures vs , n n Ioh. 16.23 . that hee will doe , whatsoeuer we aske the Father . And the Holy Ghost doth testifie vnto vs , that u 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 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 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 z Ps. 116.13 . ) and call on the name of the Lord . And the Apostle saith , a 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 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 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 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 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 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 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 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 h 2. Tim. 4.22 The Lord Iesus Christ be with thy spirit , &c. And Steuen cried , i i Act. 7.59 , Lord Iesus receiue my spirit . III. To the Holy Ghost : as to the Romanes , k 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 alter our obiect .

For the second , namely , how farre we alter . We must consider that , in regard of , I. Our obiect . II. Our Prayers . III. Our selues .

In regard of the Obiect , God , our altring is Personal , not Essential . For there is but one indiuisible Godhead .

In regard of our Prayer , our altring doth not respect the prayer simply : but respectiuely , as a prayer containing such or such matter .

Lastly , in regard of our selues , we vary our phrase , not our faith . We direct our prayer , or speech in prayer , to this or that Person : but , our faith is one and the same , grounded vpon the promises , made to vs , by that one indiuisible Deitie , equally respecting each Person in the Trinitie .

In the last place , the reasons why wee alter our obiect , that is , direct our speech in prayer , to this or that Person , are , I. To conforme our prayers and termes , to the Trinities distinct manner of working . II. To stirre vp , in vs , a greater reuerent respect of euery Person , as God . The which our Sauiour sheweth to be a special reason of their distinct manner of working . l l Ioh. 5.22.23 . The Father ( saith he ) iudgeth no man : but hath committed all iudgement to the Sonne : that men might honour the Sonne , as they honour the Father . III. The better to stirre vp and strengthen our Faith . And that by mentioning the very distinct Efficients , and workers of the good things we desire . As also , to moue affection , in thankes-giuing . Hauing , so , the more libertie to vse the termes , that doe concerne their incommunicable proprieties .

Yet , vsually we direct our prayers onely to the Father . Because , by office , I. He is the fountaine of all goodnesse . II. He is First-willer . III. It belongeth to him , to receiue our prayers .

CHAP. V.

THE Adiuncts of Prayer follow . And they are to be considered , as concerning it , I. Simply . II. Respectiuely .

The Adiuncts considered , 1. Simply .

The Adiuncts of prayer , simply considered , are these .

I. That prayer is a dutie belonging to euery man . As appeareth in that , it is commanded in the moral , and a generall rule is prescribed , by our Sauiour in the Gospell .

II. It is a dutie to which the Lord hath pleased , to tye most gracious promises ; as , a a Ps. 50. Call vpon me , in the euill day , so will I deliuer thee . Aske , saith our Sauiour , b b Ioh. 16.24 . and yee shall receiue . And the Apostle Iames , c c Iam. 4.2 . layeth the cause of want , vpon the neglect of this dutie .

III. It hath goodly immunities . No place , no time , no person , no thing ) so far as God may be glorified , and wee haue good ) can prescribe against it .

Daniel d d Dan. 6.10.22 in his Chamber , and in the denne : Dauid e e Ps. 55.17 . morning , euening , and at noone day : they both called vpon the Lord , and he heard them .

The Craft of Achitophel , f f 2. Sam. 15.31 The power of Senacherib , g g Isa. 37.16 . &c. the walls of Iericho , h h Iosh. 6.20 . The waters of the red sea , i i Exod. 14. The Clouds , k k Iam. 5.17 . nay the Sun and Moone l l Iosh. 10.12 . could no waies infringe it .

It raiseth fruit out of the earth : m m Iam. 5.18 . and pulleth grace downe from n n Iam. 1.5 . heauen .

IV. The Profit is vnspeakable . Yet , to insist vpon some particulars : Besides what may be gathered from the former properties , it is a faithfull seruant , it will neuer deceiue vs . It is a sure messenger , it cannot bee intercepted , but goeth to heauen inuisible . It is a swift Post , if we be brought into a strait , it is with God in a moment . In a word , it is our only meanes , of dutie , which wee haue to the Lord , both in prosperitie and aduersitie .

V. The Power is irresistable . For what saith the Apostle o o Heb. 11.33.34 . of Faith , which may not bee likewise said of Prayer ? For by it haue the worthies of God , subdued Kingdomes , wrought righteousnesse , obtained promises , stopped the mouthes of Lions , quenched the violence of fire , escaped the edge of the sword , out of weakenesse were made strong , waxed valiant in fight , turned to flight the armies of the aliens . To be short , it is the Chariot and Horsemen of Israell .

VI. Lastly , It is so worthy , so essentiall a fruit of religion , and of such generall vse , that it is oft put for all religion . And therefore is the Temple p p Mat. 27.13 called the house of prayer .

§. 2.

The Adiuncts considered , II. Attributed to it in respect of , 1. The Person praying , and 1. His condition . 2. His person , and 1. Soule . 2. Body . 3. Both.

The Adiuncts of Prayer , in the second place , are such as are attributed to it , in respect of , I. The Person praying . II. The Ends of prayer . III. The Subiect . IV. The Time .

Those attributed to it , in respect of the person praying , doe concerne , I. Either his Condition . II. Or his Person .

Touching the state and condition of the person praying , It is required alwaies in such prayers as a man looketh to finde comfort in , that they be the prayers .

I. Of a man that is regenerate . q q Gen. 4. For the Lord reiected the offering of Cain , because hee had a quarrell with his person . And the Spirit , who helpeth our infirmities , and teacheth vs to pray as we ought , is said r r Rom. 8.26.27 . to make intercession for the Saints : that is , onely for the Saints .

II. Of a man repentant , for his euils which from time to time doe escape him ; as wee may see in the prophesie of Ieremy , s s Ier. 14.10.11.12 . Thus ( saith the Lord ) vnto his people , thus haue they loued to wander , they haue not refrained their feet , therefore the Lord doth not accept them , hee will now remember their iniquitie , and visit their sinnes . Then said the Lord vnto mee , pray not for this people , for their good . When they fast , I will not heare their cry , and when they offer burnt offering , and an oblation , I will not accept them .

III. Of a diligent and dutifull hearer of the Word of GOD . t t Ier. 11.9.10.11 . And the Lord said vnto mee , saith Ieremy , A conspiracy is found among the men of Iudah , and among the inhabitants of Ierusalem . They are turned backe to the iniquities of their forefathers , which refused to heare my words , &c. — Therefore , ( thus saith the Lord ) Behold , I will bring euill vpon them , which they shall not be able to escape ; & though they shall cry vnto mee , I will not hearken vnto them .

IV. Of one that is charitable , u u Mar. 11.25 . And when yee stand praying , saith our Sauiour , forgiue , if yee haue ought against any : that your Father also which is in heauen , may forgiue you your trespasses .

The Adiuncts of prayer , in respect of the person of him that praieth , doe concerne . 1. Soule . 2. Body . 3. Or both .

Touching the soule , it is required , that , in regard of ,

I. The vnderstanding , our prayers be

1. Of knowledge . Our Sauiour u u Mat. 20.22 . telleth the sonnes of Zebedee , by way of reproofe , that they asked they knew not what .

2. Of conscience , in submission to Gods command . x 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 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 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 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 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 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 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 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 ? quando nihil quarimus , nisi aperire , quod clausum erat .

2. Vaine and idle : but pertinent and to the purpose . When we pray , saith our Sauiour , f 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 g Orig. contr. Celsum , lib. 8. Graeci quidem gracè Deum nominant , & Latine Romani , & singuli item natiua & vernacula lingua Deum precantur , &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 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 i Orig. cont. Cels . lib. 8. Ille enim qui est linguarum omnium Dominus , audit quaeuis lingua orantes , idque non secùs , quàm si vnam 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 , to God , in and by the Mediation of another , viz , Iesus Christ .

§. 4.

IV. The time : considered in respect , 1. Of the opportunitie : and that in respect of 1. The action of prayer . 2. The occasion , and 1. Ordinary-continued . 2. Now & then .

Lastly , To euery thing , saith Salomon , k k Eccles. 3.1 . is a season , and a time to euery purpose vnder the heauen . And so to prayer , then . Concerning which wee are to consider two things . I. The Opportunitie for praier . II. The Continuance of it .

For the first : all times , as times , may serue for prayer . Reas. I. Time is bestowed on vs for the glory of God . II. The Lord is vnchangeable , the same at all times .

It cannot be said of him , as Elias said of Baal , that he is talking , or pursuing his enemies , &c , or that any action , or accident can hinder him .

For hee seeth and knoweth all things together , at once , alwayes : Simul , semel , semper . neither doth he that keepeth Israel , euer slumber or sleepe .

But if wee looke to the dutie , the time is to bee considered in respect of , I. The action . II. The occasion . of prayer .

For the action , It being a calling vpon the name of God , the time must be free , ( I speake of set prayers now ) from worldly businesse . Otherwise , the minde must needes bee incombred , and the body cannot performe duties requisite .

The occasion of prayer is twofold : I. Ordinary-continued . II. Now and then .

The Ordinary-continued occasion of prayer , is ,

1. Either concerning the publike worship of God , to wit , from Sabaoth to Sabaoth , principally , or other-whiles .

2. Or in regard of the generall courses of things , in our seuerall places . Concerning which ( as I vnderstand it ) Daniel l l Dan. 6.10 . prayed three times a day : and Dauid saith , m m Ps. 55.17 . In the morning , and euening , and at noone day , will I praise thee .

Especially , morning and euenning , it should not be omitted . For which cause prayer is called , of some , the key of the day , and the bolt of the night : Clauis dici , sera noctis . that is , The holy meanes whereby , a comfortable passage is made , to a blessed and prosperous day following : and the onely stop-gap to preuent iudgements , and keepe forth crosses , for the delightfull inioying of safetie and quiet , in the night season .

For examples , consider these two . When Iacob had seene the vision at Bethel , n n Gen. 28.18.19.20.21.22 . as hee was going to seeke for his safetie : rising vp early in the morning , he first sheweth his thankefulnesse , setting apart that place to the seruice of that God , that had appeared vnto him : He took the stone , saith the text , that he had put for his pillowes , and set it vp for a pillar , and powred oyle vpon the top of it . Hauing done this , he calleth vpon the name of the Lord , for a blessing , for the time following : And Iacob vowed a vow , saying , If God will be with me , and will keepe me in this way that I goe , and will giue me bread to eat , and rayment to put on , so that I come againe to my fathers house in peace : then shall the Lord be my God , &c.

The other , is the practise of the Israelites , o o Exod. 11.7 Ch. 12.29.30 the night in which the Lord destroyed the First-borne in Egypt . The Egyptians goe carnally to bed , they call not vpon the Lord , they regard not the watchman of Israel : But the Israelites eat the Passeouer , and besprinkle the posts of their houses with the bloud of the Lambe .

Now , what was the successe ? At mid-night the Lord smote all the first-borne in the land of Egypt , from the first-borne of Pharaoh that sate on his throne , vnto the first-borne of the captiue that was in the dungeon , and all the first-bred of cattell . — And there was a great cry in Egypt : for there was not a house where there was not one dead . But against any of the children of Israel , did not a dogge mooue his tongue , against man or beast . Thus much for the ordinary-continued occasion of prayer .

To returne now from whence I haue somewhat digressed : The occasions now and then , are in respect of the seuerall obiects , which offer themselues in our courses , motions arising in our hearts , and accidents continually falling out in our liues . Thus Dauid praised God , p p Ps. 119.164 seuen times a day : that is , many times , euen so oft as occasion was offered .

This is done by eiaculations , that is , short sententious speeches , or liftings vp of the heart to the Lord . Hitherto of the opportunitie of prayer .

§. 5.

II. Of the continuance .

Touching the continuance of prayer , wee are to consider two things : I. How oft wee must pray to God . II. How long .

For the First , wee are to pray so oft as occasion is offered : pray continually , saith the Apostle , q q 1. The. 5.17 wee are to omit no opportunity ; but to take all occasions : yea , we should seeke occasions to haue an errand to God . Poore children will make many errands , and bee glad to bee sent to a house where they fare well . And where fare we so well , as at Gods house ?

The other point propounded , is , how long we are to continue praying . And that is to be considered in respect of , 1. Prayer . 2. The thing prayed for .

For the First , we are to continue our action of praying , so long as matter is afforded , and wee can keepe our mindes and affections , in such temper , as becommeth that heauenly dutie . Prouided alwayes ,

1. That when wee are praying alone , we forget not the call of other occasions . Remembring , as I alleaged afore out of Ecclesiastes , that to euery thing there is a season .

2. That when others ioyne with vs , we haue respect of their imployments , as the time requireth , and of their weakenesse , at all times .

Lastly , touching the continuance of our prayers , in respect of the things prayed for , wee are exhorted by our Sauiour , r r Luke 18.1.2 . &c. to be constant , and to perseuere : after the example of the woman , who , by her importunitie , preuailed with the carelesse Iudge .

This continuance is by succession , but not without intermission .

Againe , this succession is not only of set-praiers : but euen when wee are about other exercises , wee are to send forth eiaculations , with sighs and groanes , till the Lord please to make his good wil known vnto vs .

And this wee are , especially to doe , when the things we desire , or ( in the case of thanks-giuing ) the things we haue receiued , come into our mindes . I thanke my God , saith the Apostle to the Philippians , s s Phil. 1.3 . vpon euery remembrance of you .

CHAP. VI.

WE come now to the distribution of prayer . Wherin we are to consider , The parts . 1. I. The Parts . 2. II. The Kindes . of Prayer .

The distribution , and , into The parts . 1. Confession . The which confession must be free .

The Parts of prayer are two . I. Confession . II. A dealing with God , concerning the things confessed .

Confession is a free acknowledgement to the Lord : either how wee doe conceiue of his glorious Maiestie : or , how the case is with vs .

First , we doe confesse , how wee doe conceiue of the Lord. O Lord of boasts , saith Hezekiah , a 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 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 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 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 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 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 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 h Psal. 63.5 . as with marrow and fatnes .

§. 2.

II. The second part of prayer : which consisteth in , I. Petition . 1. Supplication . 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 : Supplication , Petition , and Intercession , 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 i 1. Tim. 2.1 . into three branches , I. Supplication . II. Precation * * Called also Prayers , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . . III. Intercession .

Supplication , 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 repentance 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 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 . * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 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 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 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 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 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 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 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 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 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 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 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 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 x Ps. 6.5 . In the graue who shall giue thee thankes . And Hezekiah , y 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 z Vers. 20. : And to this end , a 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 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 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 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 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 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 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 from 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 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 fallen , 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 i Rom. 16.27 onely wise . 2. God , k k Act. 15.8 . which knoweth the harts . 3. Whose is euery beast of the forrest , l l Ps. 50.10 . and the cattell vpon a thousand hills . 4. From whom m m Iam. 1.17 commeth euery good gift , and euery perfect gift . 5. Who onely hath immortality , n 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 o Exod. 34.6 long-suffering , and abundant in goodnesse and truth , keeping mercy for thousands , &c. 2. The God of peace p p Rom. 16.20 . 3. The God of our Lord Iesus Christ , q q Ephe. 1.17 . the Father of glory . 4. The Father of our Lord Iesus r 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 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 t Rom. 7.14 . . 2. Yea , wretched u 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 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 y Lam. 3. because his compassions faile not . 3. The wages z z Rom. 6.23 . of our sinnes is death , &c.

For pardon . 1. Hide thy face from my sinnes , a a Ps. 51.9 . and blot out all mine iniquities . 2. That he would blot out , b 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 . I. Kingdome , which respects the wel-spring and fountaine of all good things . II. Power , which respects the meanes . III. Glory , which respects the end .

For , ( as the Apostle witnesseth ) Rom. 11.36 Of him , ( there is Kingdome ) and through him , ( there is power ) and to him , ( there is glory ) are al things .

The Conclusion is in the last word , Amen : which is as much to say , as , I. Lord , let it be as I haue prayed . II. Lord , I beleeue it shall be so . III. Lord , helpe mine vnbeliefe .

All this , as I haue said before , is common to all the three diuisions . the varietie is onely in the sixe petitions .

The I. Analysis .

The First , is the common receiued Diuision of them into two threes . The First three concerning God . The last three , our selues .

The ground of which diuision , is not , from the Efficient , or Author bestowing these blessings . For , it is one and the same God , which halloweth his name , sendeth his Kingdome , enableth to doe his will , giueth bread , forgiueth sins , and preserueth from euill .

Nor from our Head , containing these good things for vs , and communicating them vnto vs : For from the fulnesse of one and the same Christ commeth all .

Neither yet , from the finall cause , or end , either maine , for the Lord is glorified in both : or subordinate , for we are benefitted by both .

But it proceedeth from the reall subiect , or obiect , viz : the things where-about our praiers in asking , and Gods grace in giuing , are exercised .

The first generall branch , containing God his , I. Name . II. Kingdome . III. Will .

The second , our , I. Earthly necessaries . II. Sinnes committed . III. Dangers eminent .

In the former , There is , I. The End of all , besides God ; in the , 1. Petition . II. The subiect of all happines from God : in the 2. petition . III. The rule of all obedience to bee performed to God : in the 3. petition .

In the latter three , there is contained , I. The space of repentance : in the , 4. petition . II. The exercise of the grace of repentance : in the , 5. Petition . III. The soueraigne preseruatiue of a Christian , from euill , after repentance : in the , 6. petition .

The II. Analysis .

I. In the first petition is laid downe , the maine end of all to bee aymed at .

II. In the other fiue is laid downe the meanes : consisting in things which doe respect the hallowing of Gods name .

I. In this world : in all the petitions .

II. In the world to come : in the second petition : viz. the reuealing the Kingdome of glory .

All which doe concerne the life of a Christian . And that , I. Simply . II. Respectiuely .

The things simply concerning the life of a Christian , ( to insist vpon those that respect this life ) are , I. Spirituall . II. Temporall .

The Spirituall are laid downe , I. Causiuely , in the 2. petition . II. Effectiuely , in the 3. petition .

The temporall , or earthly , are laid downe in the 4. petition .

The Accidentall are such as doe respect a Christian , ouer and besides the simple course of Christianitie , and the honest resolution of his owne heart .

The which are referred to two heads . I. Pardon of euils committed : in the 5. petition . II. Preuention of those whereof he is in danger : in the 6. petition .

Heere , before I proceed to the third diuision , I would craue leaue to shew my opinion , concerning one obseruation vsually collected , from the methode of the three last petitions : namely , that there is , in them , an inuersion of Christs methode , recorded else-where , in the Scriptures : to wit , Mat. 6.33 . Seeke yee first the Kingdome of God , and his righteousnesse , and all these things shall be added vnto you .

The spirits of the Prophets , are subiect to the Prophets : and I willingly submit my conceit to the learned . To shew , then , what I thinke , I finde , heere , no inuersion .

For the things which concerne a Christian simply , are to bee preferred before those that doe concerne him , but respectiuely and accidentally .

Now , in the 2. 3. and 4. petitions , are contained those things which concerne him simply . In which three petitions , that other methode of our Sauiour , is most strictly and precisely obserued . For what saith he ?

Seeke yee first the Kingdome of God , ( that is laid downe in the 2. petition , Thy Kingdome come ) : and his righteousnesse , ( in the 3. petition , Thy will bee done : For that is the righteousnes of the Kingdome of God ) , and all these things shall be ministred vnto you : ( in the fourth petition , Giue vs this day , our daily bread . )

Where our Sauior brings a Christian . I. To the Graces and Glory of a Christian : in the 2. petition . II. To the duties of a Christian : in the 3. petition . III. And at the last , to the subiect wherein , and time when a Christian is to exercise his graces , in the performance of the good workes which his God hath created for him to walke in : that with comfort , hee may looke for that blessed hope , Tit. 2.13 . and the glorious appearing of that great God , and our Sauiour Iesus Christ .

Then , this poore Christian , comming to his calling , to exercise these good duties , findeth ( contrary to the exaction of his God , and the resolution of his owne heart , which was to walke in all the good wayes of his God ) that when he would doe good , Rom. 7. euill is present with him : In so much that the good he would doe , he doth not : but rather , the euill which he would not doe , that he doth : by reason of the Law of sin , which remaineth in his members . I say , this being so : Our Sauiour teacheth vs in the next place , to pray , Forgiue vs our trespasses , &c.

And lastly , because , when sinne committed is pardoned , wee are subiect still to fall , in part : Satan continuing his malice , our Cananitish lusts ( not being altogether extirpated and rooted out ) : and withal , our sufficiency being wholly of God ; he addeth , Lead vs not into tentation , but deliuer vs from euill .

The III. Analysis .

In the sixe petitions , are two things to be considered in generall .

I. The maine end of all to bee aymed at : in the first petition .

II. The meanes whereby this end is atchieued : in the fiue petitions following . All which doe concerne the person praying , or praied for . And in a three-fold respect : viz. of , I. Our new man . II. Our outward man . III. Our old man .

Our new man , in the second and third petitions . 1. Causiuè , in the 2. petition . 2. Effectiuè , in the 3. petition .

Our Outward man : in the 4. petition .

Our old man , to wit , the remaines of our corruptions , in the fifth and sixth petitions : and that considered in respect of , 1. Sinne committed , to be pardoned : in the 5. petition . 2. Euill eminent , to be preuented : in the 6. petition .

To come to a Mathematicall demonstration , here is a sphere : wherin we may consider , I. The Center . II. The Lines . III. The Circumference .

The Center is the fourth petition . For it is a subiect necessarily to be granted , in the first place , that a man must liue : otherwise , hee is not capable of the gracious dealing of the Lord ,

I. In respect of the new man , in visiting him with his Kingdome of grace , to enable him to walke in the way of obedience to his will , through Iesus Christ , vnto his Kingdome of glory .

II. Neither in respect of the old man , in pardoning sinne past , or preuenting euill to come . All which doe inferre , that a man must liue .

The lines are , I. Super-circuler , aboue the diameter . II. Or subcirculer , vnder the diamiter .

The lines aboue the diamiter , are the 2. and 3. petitions .

The lines vnder the diamiter , are the 5. and 6. petitions .

And these doe in opposition , answere one another , ex diametro .

The third petition is , Thy will be done , &c. The fifth petition , Forgiue vs our trespasses , &c , answereth it , on the contrary . For these trespasses are disobediences against the will of God , by way of omission , and commission .

The second petition is , Thy Kingdome come : that is , the Kingdome of grace , in this world , and the Kingdome of glory , in the world to come .

The sixth petition answereth it , likewise , on the contrary : Lead vs not into tentation : but deliuer vs from euill : that is , the euill of sinne , in this world , opposite to the Kingdome of grace : and the euill of death , in the world to come , opposite to the Kingdome of glory .

The circumference terminating the lines , and compassing the Center , is the first petition , Hallowed bee thy name . For the Lord doth send downe his Kingdome , for the glory of his name : enable vs to do his will , for the glory of his name : forgiue our sinnes , for the glory of his name : and deliuer from euill , for the glory of his name . And to conclude , he giueth temporall blessings , for the glory of his name .

1. TIM. 1.17 .

Now vnto the King eternall , immortal , inuisible , the onely wise God , be honour and glory , for euer and euer , Amen .

FINIS .