1. The thing defined.

The thing here defined, is Pray­er: [Page 3] 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, 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) 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) 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, [Page 4]
  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)
  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)
  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 [Page 5] 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 [Page 6] his other parts: it being an instru­ment of so glorious a worke as con­ference with God. O God (saith he) Psal. 108.1. my heart is fixed: I will sing and giue praise, euen with my glorie. So Psal. 30.12.

Inuocation consisteth in,

• I. A lifting vp of the minde vnto God.
• II. A fixing of the minde vpon God.
• III. A pouring out our minde before God.

The kindes of Inuocation are three.

• I. Prayer.
• II. An Oath.
• III. A Vow,

Prayer is a calling vpō the name of God, as a Father. As hath been before defined.

An Oath is a calling vpon the name of God, as supreme Iudge.

A Vow is a calling vpō the name of God, as dread Soueraigne.

§. 3. What it chalengeth to it selfe in proper.

That which Prayer chalengeth [Page 7] to it selfe, in proper, is, that it is a calling vpon the name of God, as a Father.

Obiect. But Prayer commeth of a word which signifieth iudgement: how, then, can it bee a calling vpon the name of God, as a Father?

Answ. I answere: The Lord is herein to be considered in his both mercie and iustice. In regard whereof hee is in a diuers respect, that frō which we appeale, and to which.

And so, by confession, cleering his iustice, we appeale from iustice to mercy, which admitteth vs in our Mediatour.

In whom we finde the Lord not a Iudge, but a Father. Before whom we plead (as I haue in part shewed before) the promise in his Christ, our elder-brother, shewing him our hands 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 [Page 8] some say, that part of praier, namely, confession, is made to God as Iudge.

Answ. No: Euen whiles wee confesse our sinnes and vnworthinesse, wee consider the Lord as a Father. Whē the prodigal sonne cried, I haue sin­ned, he called Father. Father (saith he) 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 [Page 9] 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, 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, 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.

• [Page 10]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, 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. Ephes. 4.6. And Adam 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 [Page 11] 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, 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, [Page 12] 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: Eph. 1.8.9. hauing made knowne vnto vs the mysterie of his will.

I. Efficient.

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.

[Page 13] 1 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.

2 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.

1 For the First, Not God simply, but God a Father, reconciled and made at one with vs, is our obiect. [Page 14] And therefore not being within A­doption, there is no right relation betweene God and vs.

This was intimated by the vaile, Exod. 24. which excluded the people of the Iewes out of the Holy of Holies. Into the which (saith the Apostle) 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, [Page 15] 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.

2 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 Hos. 7.14..

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

III. Heereby wee are made fit obiects of Gods blessings. The which we are not, vnlesse we be his [Page 16] adopted ones, called &c. For,

I. Otherwise the Lord hath made no promise to vs. If ye abide in mee (saith Christ 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) 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?

3 Lastly, by the vertue of this ad­option, the things wee desire and want, are made fit obiects to bee [Page 17] 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.

1 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 [Page 18] 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.

2 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 [Page 19] 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, whē Pha­raoh & his hoste were ouerthrowne in the sea, Exod. 15.1,2, &c. Moses and the children of Israel praised the Lord. And whē the children of Ammon and Moab and mount Seir came against Ieho­saphat, hee proclaimed a fast, 2. Chron. 20.3,4,5, &c. and Iudah gathered themselues toge­ther to aske helpe of the Lord.

§. 3. The meanes of perfor­mance:

The Adiuuant or helping causes, are such as doe,

• I. Fit vs before.
• II. Serue in the performance.
• III. Further.

1 The things that doe before hand [Page 20] 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.

2 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.

[Page 21]The spiritual instrument, is faith. Rom. 10.14. How shall they call on him, in whom they haue not beleeued?

3 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, Psal. 20.2,3,4. The Lord heare thee, &c. When Moses his hands were heauy, Exod. 17.12. Aaron and Hur staied them. II. Fasting. Defraud not one another (saith the Apostle) 1. Cor. 7.5. except it be with consent for a time, that yee may giue your selues to fasting and prayer. So Anna 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 [Page 22] such cases, 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 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, 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, 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, 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.

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

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

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

2 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 [Page 25] 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 Conclusiō. The which is ordinarily, by this terme, Amen.

II 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,
  Lam. 3.41.
  vnto GOD in the hea­uens.
• II. A fixing of the minde vpon GOD. Vnto thee (saith the Psal­mist
  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
  Psal. 62.8.
  ), poure out your heart before him. Againe,
  Ps. 142.2.
  I poured out my complaint before him: I shewed before him my trouble.

§. 5.

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

[Page 27]And it consisteth in the appre­hension and application of the pro­mises made to vs in Iesus Christ, as appeareth by that of the Psalmist, Ps. 62.8. Trust in him at all times, ye people, poure out your hart before him: and of Iames, Iam. 1. But let him aske in faith, nothing wauering. And heerein faith performeth a double worke.

1 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.

2 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, [Page 28] there are three degrees.

1 I. The first is, to carry our pray­ers to the Angell, 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.

2 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.

3 III. To heare peaceable and comfortable words frō the throne of grace. That is, to haue vpon [Page 29] 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.

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 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.

II 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.
• [Page 30]IV. The Word.
• V. Our selues.
• VI. Prayer it selfe.
• VII. The things aymed at in Prayer.

1 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.

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

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

4 The End, in regard of the Word, is, to be partakers of the benefit of [Page 31] the Gospell, qualifying the seuere, (but most iust) rigour of the Law.

5 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.

6 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.

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

1 Prayer, considered in regard of God, produceth a double effect. I. It honoureth the Lord. Who so offereth praise, (saith the Lord) 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 [Page 33] in vpon vs, Psalm. 106.23. Ezech. 22.30.

2 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 Ion. 3.8.10 from Ni­niuee: and the sword Esa. 38.14.15.16.17.18. &c. from Ieru­salem. It staied Gen. 31.24 for Iacob, La­bans hand: and 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, Ps. 81.6. and their hands were deliuered from the pots, Psal. 32.4.5.

III. It procureth what wee de­sire. Elias, saith Iames, 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 [Page 34] her fruite. And if any man lack wis­dome: 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, 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 [Page 35] whom wee pray, is abundant in goodnesse and truth, and rich to all that call vpon him.

§. 2.

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 [Page 36] 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.

The Subiect receiuing, is,

• I. Mentall.
• [Page 37]II. Verball.
• III. Locall.

1 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.

2 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 [Page 38] the altring and changing of our words, are herein of great vse.

3 The last subiect-receiuing is the place. The which is to be conside­red, in regard of,

• I. The place it selfe.
• II. Prayer.

1 All places, as places, may serue for prayer. Beleeue mee, saith our Saui­our to the woman of Samaria, 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, 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.

2 But yet, the Lord is the God of order: and so all things are to bee [Page 39] done decently, and in order. In re­spect, therefore, of prayer,

I. Publike prayer should be in a publike place. Reason 1. That all might more cōueniently assemble. II. In more fitting manner to make a publike profession of our faith and obedience. III. For the more liuely manifestation of the libertie, which (by Gods blessing) wee en­ioy.

II. More priuate praier, (I meane of a familie) in euery familie apart. As for me and my house (saith Io­suah 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, 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.

The subiect whereabout prayer is exercised (which is properly the Obiect) followeth. And it is,

• I. Either Reall.
• II. Or Personall.

1 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.

1 These things are, I. Such as con­cerne either this life, or the life to come. For, 1. All must come from God, Iam. 1.17. 2. Righteousnesse hath the promise of both. Heb. 13.5. 3. We are com­manded to goe to God 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, [Page 41] 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.

2 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 [Page 42] the promise in force.

Call vpon mee, in the euill day, (saith the Lord 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.

3 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, [Page 43] on our parts, required in dutie.

§. 2.

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.

1 The Persons for whom, are, I. Our selues: II. Or others. And they are all men. I exhort there­fore, (saith the Apostle 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, 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 [Page 44] 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, 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, 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.

The person through whom wee are to put vp our prayers, is Iesus [Page 45] 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 [Page 46] 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) Tom. 1. con­fess. 10. c. 42. Mediator au­tem inter Deū & homines o­portebat vt haberet ali­quid simile Deo, & ali­quid simile hominibus: ne in vtro (que) si­milis homini­bus longè esset à Deo: aut in vtro (que) similis Deo, longè esset ab homi­nibus, at (que) 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: [Page 47] 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 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, 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 [Page 48] 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.

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.

1 God is the onely obiect of our prayers. Call vpon mee, saith hee, in the Psalmes: Ps. 50. And our Sauiour teacheth vs, in that his vniuersall forme of prayer, to say, Our Fa­ther which art in heauen.

And that, by Father, he meaneth only God, doth euidently appeare, I. By things desired, viz. the hal­lowing of his name, the cōming of his Kingdome, &c. II. By the Rea­sons, For thine is the Kingdome, &c. III. By his speech to his Disciples [Page 49] elsewhere. 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,) 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 [Page 50] 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, Ps. 50. if wee call vpon him. The Sonne assures vs, Ioh. 16.23. that hee will doe, whatsoeuer we aske the Father. And the Holy Ghost doth testifie vnto vs, y ^t 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: 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 [Page 51] 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 y ^t the Apostle describeth prayer, 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 [Page 52] 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.

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 Ps. 116.13.) and call on the name of the Lord. And the A­postle saith, Rom. 10.13 Whosoeuer shall call on the name of the Lord, shal be saued.

[Page 53]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, 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, [Page 54] his mercie. If helpe, his power. If faith and hope, his vnchangeable veritie, &c.

An example hereof wee haue in Dauid. 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.

[Page 55]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.

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, [Page 56] 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 [Page 57] 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 y ^e 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 [Page 58] 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 [Page 59] 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 [Page 60] low earthly conceits, (so oft as they doe offer themselues) to the true and right considerations spoken of before.

§. 7.

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.

[Page 61]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) 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) 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. [Page 62] And the smoake of the incense (saith Iohn) 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, 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, 2. Tim. 4.22 The Lord Iesus Christ be with thy spirit, &c. And Steuen cried, Act. 7.59, Lord Iesus receiue my spirit. III. To the Holy Ghost: as to the Romanes, 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.

• [Page 63]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 y ^e 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.

[Page 64]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. 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 [Page 65] 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.

The Adiuncts of prayer, simply considered, are these.

I. That prayer is a dutie belong­ing [Page 66] 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, Ps. 50. Call vpon me, in the euill day, so will I deliuer thee. Aske, saith our Sauiour, Ioh. 16.24. and yee shall receiue. And the Apostle Iames, 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 Dā. 6.10.22 in his Chamber, and in the denne: Dauid Ps. 55.17. morning, eue­ning, and at noone day: they both called vpon the Lord, and he heard them.

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

[Page 67]It raiseth fruit out of the earth: Iam. 5.18. and pulleth grace downe from 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 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 [Page 68] 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 Mat. 27.13 called the house of prayer.

§. 2.

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.

1 Those attributed to it, in respect of the person praying, doe con­cerne,

• I. Either his Condition.
• II. Or his Person.

1 Touching the state and conditi­on of the person praying, It is re­quired alwaies in such prayers as a man looketh to finde comfort in, [Page 69] that they be the prayers.

I. Of a man that is regenerate. 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 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, 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. Ier. 11.9.10.11. And the Lord said vnto mee, saith [Page 70] 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, 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.

2 The Adiuncts of prayer, in re­spect of the person of him that praieth, doe concerne.

• 1. Soule.
• 2. Body.
• 3. Or both.

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

I. The vnderstanding, our pray­ers be

[Page 71]1. Of knowledge. Our Sauiour 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. 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. Mat. 26.39Heereof 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. Ier. 14.22. Are there any a­mong the vanities of the Gentiles, [Page 72] 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.

2 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: [Page 73] 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. 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; Lam. 3.41. Let vs lift vp, saith hee, our heart with our hands vnto God in the heauens.

3 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.

The Adiuncts of Prayer, in re­spect of the ends of prayer, are an­swerable to the ends handled be­fore. [Page 74] I will note onely three. 3

• 1 1. Prayer is an appeale from the condemning sentence of the Law, to the mercifull promises of the Gospell.
• 2 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 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.

III The Adiuncts, in respect of the subiect, and,

I. Verball, are these: Our words must not be,

[Page 75]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, 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 Aug. de doctri. Christ. lib. 4. cap. 11. Quid prodest clauis aurea, si aperire quod volumus non potest? aut quid obest lignea, si hoc potest? quādo nihil quari­mus, nisi a­perire, quod clausum erat.

2. Vaine and idle: but pertinent and to the purpose. When we pray, saith our Sauiour, 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 [Page 76] knowne and familiar. The Greeks, saith Origen, Orig. contr. Celsum, lib. 8. Graeci quidem gracè Deum nominant, & Latine Roma­ni, & singuli item natiua & vernacula lingua Deum precātur, &c. name God in Greeke, and the Latines in Latine, and all pray to God, and praise him in their natiue and mother tongue.

Quest. Here it may bee asked, whether it be lawfull to pray in any but our natiue tongue?

Answ. I answere: Among the ignorant and vnlearned, where they are cal­led by dutie, and their edification is to be aymed at: it is not warran­table, by the Word of God, to pray in any other, but our mother tongue. For, how shall he, as the Apostle saith, 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, Orig. cont. Cels. lib. 8. Ille enim qui est linguarum omnium Do­minus, audit quaeuis lingua orantes, id (que) non secùs, quàm si vnā vocem excipe­ret è variis linguis ex­pressam. Deus enim cùm praesit machi­nae vniuersi, non est quasi vnus aliquit, qui linguam vel graecam vel Barbaram sit sortitus, vt caeteras nes­ciat. heareth them that pray in any tongue, as if hee should heare one voyce pronounced from diuers [Page 77] 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.

2 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 [Page 78] are, the more instant wee may and must be for them.

3 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.

Lastly, To euery thing, saith Sa­lomon, 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.

1 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.

[Page 79]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.

1 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.

2 The occasion of prayer is two­fold:

• I. Ordinary-continued.
• II. Now and then.

1 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 [Page 80] courses of things, in our seuerall places. Concerning which (as I vn­derstand it) Daniel Dan. 6.10. prayed three times a day: and Dauid saith, 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, 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 [Page 81] 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, 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, frō the first-borne of Pharaoh that sate on his throne, vnto the first-borne [Page 82] 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.

2 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, 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.

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, 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 [Page 84] 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, 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 [Page 85] 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, Phil. 1.3. vpon euery remembrance of you.

The Parts of prayer are two.

• I. Confession.
• II. A dealing with God, cōcer­ning the things confessed.

1 Confession is a free acknow­ledgement to the Lord: either how wee doe conceiue of his glorious [Page 86] Maiestie: or, how the case is with vs.

1 First, we doe confesse, how wee doe conceiue of the Lord. O Lord of boasts, saith Hezekiah, 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.

2 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, Ps. 51.4. Against thee, thee only haue I sinned. II. The inconuenien­ces & troubles arising from sin. As the same Dauid, else-where, 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, 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, [Page 87] saith the Psalmist, 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: 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, 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,

1 I. In our confession of the Lord, shewing,

• 1. A heart disclaiming all other helpes, as vaine.
• 2. A resolute setting-vp of the [Page 88] 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.

2 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.

3 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 [Page 89] benefit and sweete, that wee haue found by them.

Insomuch, that our soules are fil­led, by reason of them, Psal. 63.5. as with marrow and fatnes.

§. 2.

The other part is a dealing with God, concerning the things confes­sed, in the two latter places. And that by way of,

• I. Petition.
• II. Thankesgiuing.

These strict­ly accepted are kinds of prayer, and not parts: Supplicatiō, Petition, and Intercessiō, being seue­rall praiers: but we vsing them ioynt­ly, I so call them.

The first is agreeable to our con­fession of our wants. The other, to the confession of good things re­ceiued.

The acknowledgement of God, in the first place, what he is in him­selfe, and to vs, is the propounding of God, and placing him as our ob­iect: and the ground of our dealing with him, in both these cases: I meane, both in petition, & thanks­giuing. Let vs come to the particu­lars.

I Petition, is a calling vpon the [Page 90] name of God, as a Father: desiring reliefe, in respect of our wants. And it is subdiuided, by the Apostle, to Timothie, 1. Tim. 2.1. into three branches,

• I. Supplication.
• II. Precation
  Called also Prayers, [...].
  .
• III. Intercession.

1 Supplicatiō, is an humble request vnto God, for remission and recon­ciliation, vpon the conscience of that state wherein we stand, by rea­son of sinne.

2 Precation, is a suite exhibited to the Lord, for his good blessings and fauours, concerning both soule and body.

3 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 [Page 91] 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.

[Page 92]And onely in the case of iudge­ment, wee labour to interrupt the Lord, stepping, with our repētance and humble inuocation, betweene his threatnings & the accomplish­ment, or betweene the desert of sin iustly prouoking him, and the pu­nishment: or when hee hath entred into iudgement with vs, by holy in­terpellation, betweene the begin­ning and consummation of his pu­nishments, thereby labouring to breake off the course of those pro­ceedings.

And the Apostles method see­meth to fauour this exposition. For hee setteth supplication in the first place, which is a dealing with the Lord, in the case of forgiuenes, &c. Then precation, whereby we desire blessings, whereof daily and houre­ly wee haue neede. And, in the last place, intercession, whereby wee deale with the Lord, but now and then. The which is in the case of iudgement, when the Lord pleaseth to correct.

§. 3.

II 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, 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: 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: [Page 94] 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: 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 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 [Page 95] the Temple of the Lord was laid, 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, 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) 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.

1 I. It is a most speciall meanes of glorifying the Lord. Who so offreth praise, (saith he) 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 [Page 96] this end is he good vnto vs. For all things are for your sakes, (saith the Apostle) 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, Luk. 17.16. to giue God thankes: it is most likely, that that is done, for God, without sinister and by-respects.

2 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, 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.

3 III. It leadeth the couenant of God, as we may see in the Psalmes, [Page 97] 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.

4 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, Ps. 6.5. In the graue who shall giue thee thankes. And Hezekiah, 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 Vers. 20.: And to this end, Ps. 118.17. Dauid desireth to liue.

§. 4.

The Kindes of praier follow. And it is either,

• [Page 98]I. Legall.
• II. Or Euangelicall.

1 The Legall, which was required of Adam, in his state of innocen­cy, can none of his fraile and dege­nerate of-spring pray.

2 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.

1 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,
  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, [Page 99] 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.

2 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,
  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,
  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, [Page 100]
  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.

3 Lastly, touching the obiect, Prayer is for,

• I. Either temporall blessings a­lone: as in that of Iacobs,
  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,
  Iames, 1.5.
  If any of you lacke wisedome, let him aske of God.
• III. Or for both: as in the Lords Prayer.