The Whole Armor of God, Exegesis · Treatise 3 · Part 2 · Section 73 – Section 79
§. 73. Directions for Thankſgiuing.
BEfore I cōclude this point of Thankſgiuing, I wil add… ſome few directions, which being well obſerued, wil… be very helpfull vntounto vsus in the performance of this duty.
The firſt is,1 Lift vp eies to the author of bleſſings. that we lift vp our eyes vntounto the Author o… all bleſſings, and be perſwaded that they come from God… and are brought vntounto vsus by Gods good guiding prouidence; and not (as the vulgar and ignorant ſort of people thinke and ſpeake) by chance, lucke, fortune, and the like. It was Iſraels fault,Oſe. 2. 8. that ſhee did not know that God gaue her corne and wine, &c: which made her ſo vngratefull and rebellious againſt God.Iſa. 1. 3. The like reaſon is giuen of Iudahs ingratitude, in which reſpect ſhee is made worſe then the moſt brutiſh beaſts that be, namely, the Oxe & the Aſſe: for the Oxe knoweth his Owner, and the Aſſe his Maſters crib, but my people (ſaith God) hath not vnderſtood: what vnderſtood they not? namely who beſtowed on them the good things which they enioyed. The truth is, that moſt men are like ſwine,Simile. which eate the fruite that falleth from the tree, but looke not vp to the tree from whence it falleth. Many who daily taſte of the ſweetnes of Gods bleſſings, neuer lift vp their hearts to the Author of them.An impious thing to attribute Gods bleſſings to fortune. They thinke it is a good fortune, a good hap or chance that they hauehave what they hauehave. This is an heatheniſh conceit, very vnbeſeeming Chriſtians, yea, an impious and ſacrilegious conceit, derogatory to the honour of God. What a ſhame is it then for Chriſtians to nouriſh it in their harts, and profeſſe it with their mouthes. For our parts let vsus duely conſider that all good things are by Gods prouidence beſtowed on vsus, that ſo our hearts may be raiſed vp to him, and we moued to be the more thankfull.
The ſecond is,2 Take particular notice of Gods bleſſings. that wee take diſtinct notice of Gods bleſſings, and in particular acknowledge them, and accordingly giuegive thankes for them vntounto the Lord. (Reade for this purpoſe, Pſal. 103, & 105, & 106.) Particular notice of diſtinct bleſſings maketh vsus the better prize them, and ſo inlargeth our hearts the more to praiſe God for them. A generall Thankeſgiuing, is for the moſt part a colde thankeſgiuing. What life is there in this forme, God bee thanked for all, when nothing at all is acknowledged: yet is this generall forme of Thankſgiuing all the thankſgiuing which many yeeld vntounto the Lord.
The third is,3 Accept Gods bleſſings as tokens of his fauour. that we accept Gods bleſſings as tokens of his louelove and fauour, and accordingly reioice in them. Dauid obſerued the kindneſſe of the Lord in the bleſſings which God beſtowed on him, and thereupon ſaith vntounto God;Pſal. 138. 2. I will praiſe thy name, becauſe of thy kindneſſe. Where no ſweetneſſe of Gods bleſſings is taſted, there can no ſound thankes be rendred. Now vnleſſe we be perſwaded that God in LoueLove beſtoweth his bleſſings on vsus, what ſweet relliſh can they giuegive vntounto vsus? If we feared that Gods bleſſings were like hot coales heaped on our heads, giuen in wrath (as a King was giuen to Iſraell) little deuotion could we hauehave to thanke God for them:Oſe. 13. 11. nothing more ſtirreth vp gratefulneſſe then a perſwaſion of kindneſſe.
The fourth is,4 Obſerue what we hauehave receiued aboue others. that we obſerue what God hath beſtowed on vsus aboue others, and what others want that we hauehave: Thus did Dauid amplifie Gods mercies ſhewed to Iſrael, ſaying;Pſal. 147. 19, 20. He hath not dealt ſo with eueryevery nation, neither hauehave they knowledge of his iudgements. Thus doe Gods children in their formes of thankſgiuing vſe alſo to amplifie Gods bleſſings, ſaying vntounto him; Such and ſuch fauours haſt thou beſtowed on vsus, which many more worthy thē we hauehave wanted. Wherefore let vsus not ſo much conſider what others hauehave more then we, (for that will but make vsus murmur and repine againſt God, and enuy our brethren) as what wee hauehave more then other: this will make vsus truly thankefull.
The fift is,5 Conſider our vnworthines of the leaſt bleſſing. that we duly weigh how vnworthy we are of the very leaſt of Gods fauours, euen of the leaſt crum of bread which wee eate, and of the leaſt drop of drinke which we take.Gen. 32. 10. Thus did Iacob, ſaying to God; I am no… worthy of the leaſt of thy mercies, &c. Who will giuegive thanks for that which he thinketh of due belongeth vntounto
§. 74. Of mentall Praier.
HItherto hauehave we heard of the diſtinct kinds of prayer in reſpect of the matter.What be the kinds of prayer in regard of the maner There are other diſtinctions in regard of the manner, as
1 Mentall, Vocall.
2 Sudden, compoſed.
3 Conceiued, preſcribed.
4 Publique, Priuate.
5 Ordinary, extraordinary.
1 Mentall praier is an inward opening of the deſire of a mans heart to God,Mentall prayer. without any outward manifeſtation of the ſame by word. Such a prayer was that which aNeh. 2. 4.Nehemiah made to the God of heauen, euen when he was talking with the King: andbExo. 14. 15. Moſes when he was incouraging the people: andc1 Sam. 1, 13. Annah who is ſaid to ſpeake in her heart.
This may bee as feruent as if it were vttered. For in regard of the ardency of Moſes mentall praier, God ſaith, Why crieſt thou vntounto me? And Annah ſaith, She powred out her ſoule before the Lord. This oftentimes cauſeth the eies and hands to be lift vp, or caſt downe, and forceth ſuch outward ſignes.
This is vſed becauſe God is a ſearcher of the hearts,Reaſon. and knoweth the ſecrets thereof, and needeth not words to hauehave a mans thoughts made knowne to him, as wee ſhewed*§. 4. and 6. Vſe. before.
By this wee ſee that nothing can hinder prayer: but that in company, in the midſt of buſineſſes, when wee are ouerwhelmed with temptations, we may pray vntounto God: here learne to doe it.
§. 75. Of vocall prayer.
2 VOcall prayer is that which is vttered with words,2 Vocall praier. asd1 King. 8. 23. that prayer which Salomon made at the dedication of the Temple.
Queſt. Seeing God knoweth the ſecrets of the heart, what need words to expreſſe the meaning thereof?
Anſw. Reaſons Why prayer is to be vttered with words.Firſt becauſe of Gods ordinance, as was ſhewed *§. 6.before?
Secondly, that men might know the deſires of one anothers heart, and ſo pertake of the mutuall prayers one of another: as in publique aſſemblies, in priuate families, and when friends meet together for that end. For words doe moſt liuely and plainely ſet forth the deſire of a mans heart, and men can beſt and moſt diſtinctly vnderſtand them.
3 Becauſe words doe not onelyonly declare, but alſo ſtir vp and increaſe the affection of the heart. For as fire heateth a chimney, and the reflexion of heat which commeth from the chimney maketh the fire hotter, ſo the ardency of the heart prouoketh words, and words make the heart more ardent and earneſt.
4 Words are an eſpeciall meanes to keepe the minde in praier from wandering, and to hold it cloſe to the matter. A man that prayeth alone, and that onelyonly in his inward meditation, will oft hauehave his meditations interrupted with other thoughts, and ſo his prayer ſtand at a ſtay, till after ſome time his former meditations come to his minde againe. Now the vttering of words will be a good meanes to preuent that interruption.
5 The tongue wherewith words are vttered, is of all other parts of a mans body the moſt proper and excellent inſtrument of Gods glore.eIames 3. 9. Therewith eſpecially bleſſe we God, and therefore by an excellency it is called glory. As Dauid ſpeaking of his tongue ſaith,fPſal. 16. 9. My glory reioyceth. And againe,gand 57. 8. Awake my glory. And againe,hand 108. 1. I will ſing and giuegive praiſe with my glory. In regard of theſe three laſt reaſons, it is meet to vſe words euen in priuate prayers when we are alone: Prouided that it be not for oſtentation to be known to pray, for that is a note of hypocriſieiMat. 6. 5. condemned by our Lord in the Scribes and Phariſies.
§. 76. Of ſudden prayer.
SVdden prayer is when vponupon ſome preſent occaſion the heart is inſtantly lift vp vntounto God,3 Sudden. prayer. whether it be onelyonly by ſome ſighes of the heart, or by ſome few words vttered. It is likely thatkNeh. 2, … Nehemiahs prayer was ſome ſudden deſire of the hart. For the King offring ſpeech vntounto him, gaue him occaſion to make a ſuit vntounto the King, which that he might obtain, he preſently lift vp his hart to God.
Theſe ſudden praiers are called ciaculations of the heart, Simile.which are to be vſed as ſalt with meat: with eueryevery bit of meat we commonly take a little ſalt to ſeaſon it. So when we doe any thing, when we confer of any thing, when we goe any whether, vponupon all occaſions we muſt lift vp our hearts to God.
This argueth an holy familiarity with God,Reaſon. yea it manifeſteth an heauenly mind, euen as thoſe things which are ready vponupon all occaſions to fly vpward appeare to be of a light aerial or fiery nature,Simile. not earthly, heauy, & weighty.
This kind of praier muſt ſo be vſed, as it bee added to ſolemne and ſet prayers, and not make them to bee neglected. No man maketh a meale of ſalt alone, and refuſeth other ſolid meat, becauſe ſalt is now and then to be eaten. Much leſſe muſt theſe ſudden praiers hinder ſolemne or compoſed prayers.
§. 77. Of compoſed prayer.
COmpoſed prayer is when a Chriſtian ſetteth himſelfe to make ſome ſolemn prayer vntounto God,4 Compoſed prayer. whether it be in Church, family, cloſet, field, or any other place; whether it be vttered with words, or onelyonly conceiued in hart: as the morning and euening prayer which Chriſtians vſe to make, or the praier at ſolemne aſſemblies, with the like. lDan. 6. 10.Such were the prayers that Daniel vſed to make three times a day.
God to whom wee make our praier is a great God,Reaſons. of excellent Maieſty, not lightly, but with all due reuerence to bee regarded, and therefore moſt meet that wee ſhould compoſe our ſelues in a ſolemne manner to appeare before his glorious preſence.
§. 78. Of preparation before prayer.
THat this kinde of prayer may bee the better performed,Preparation needfull. preparation is very needefull, which the Preacher implyeth ſaying,aEccle. 5. 2. Be not raſh with thy mouth, and let not thine heart be haſty to vtter any thing before God.
In preparation vntounto prayer two things are to bee performed. Firſt we muſt empty our foules of al ſuch things as may hinder prayer. Secondly fill them with ſuch things as may be helpfull thereunto.
The things that hinder are either wicked or worldly.
Wicked things are againſt God, or againſt man.
Againſt God are all ſinnes,Hinderances of prayer. and tranſgreſſions of his Law. Theſe we muſt ſearch out, and hauing found them out, ſet our ſelues with a full and honeſt purpoſe of heart vtterly to forſake them.bPſal. 66. 18. If we regard wickednes, God will not heare our prayer. Whereupon ſaithcand 26. 6. Dauid I will waſh mine hands in inocency, O Lord, and compaſſe thine alter.
Againſt man are wrath, anger, malice, and ſuch like reuengeful affections, in regard whereof the Apoſtle exhorteth tod1 Tim. 28. lift vp pure hands without wrath. AndeMat. 5. 24. Chriſt cōmanded to be reconciled before the gift be offered. In a word then, that we may empty our ſoules of al ſuch wicked things both againſt God and man, which would hinder our praiers, theſe two things are needfull▪ Firſt repentance towards God: ſecondly, reconciliation with man.
Worldly things are ſuch cares, as concerne the things of this life: our temporall eſtate, & earthly affaires, which though at other times they may be warantable, commendable, and needfull, yet may be an incumberance & hinderance vntounto praier. This was prefigured vnderunder the Law▪ by that ritefExo. 3, 5. Ioſh, 5. 15. of plucking off ſhooes when men appeared before the Lord. Shooes are lawfull to be worne, yea very needfull, yet in approching before the Lord they muſt be put off. So moderate care concerning the buſineſſe & affairs of this world are lawfull and needful, yet when we goe to prayer, they muſt be laid aſide, and our ſoules emptied of them. For they are as heauy burdens, and clogs which will hold downe our hearts, and keepe them from flying vp into heauen. Now note the counſell of the Apoſtle, gHeb. 12. 1. Helps to prayer.Caſt away eueryevery thing that preſſeth downe.
If our ſoules be onelyonly emptied of theſe things, they are like thathMat. 12. 44. 45. empty houſe which the vnclean ſpirit finding, entreth into with ſeauen other ſpirits. Wherfore that we may bee prepared to prayer, wee muſt be filled with ſuch ſpirituall matters as fit prayer: which are concerning God and our ſelues. Gods greatneſſe is to be meditated of, to ſtrike our hearts with reuerence: and his goodneſſe to breed faith in vsus. Yea alſo his bleſſings beſtowed to fill our mouths with praiſe. Our wretchedneſſe is duely to be weighed, that wee may bee truely humbled: and our wants are to be obſerued, that wee may know what to aske. Thus are we to come prepared to compoſed praier.
§ 79. Of conceiued praier.
COnceiued prayer is that which he who vttereth the prayer inuenteth & conceiueth himſelfe,Conceiued prayer. as are moſt of the praiers recorded in the Scripture. This kind of prayer the Saints in al ages hauehave vſed, It is very commendable, expedient, and needfull▪ For,
1 It manifeſteth the gift and power of the Spirit,Reaſons. who can giuegive both matter and manner, words and affections: who can ſuggeſt what to pray, and how to pray.
2 EueryEvery day we hauehave new wants, new aſſaults, new ſinnes: Is it not needfull then that our praiers be conceiued and framed accordingly, that our petitions be made according to our preſent wants, our ſupplications according to our particular aſſaults, our confeſſion according to our ſeuerall ſinnes?
3 As God daily continueth and reneweth old bleſſings, ſo alſo hee addeth new to them. Is it not moſt meete that notice bee taken of thoſe new bleſſings, and accordingly thankes bee giuen in particular for them?
Obiect. This preſent inuenting and conceiuing of prayer, maketh prayer to bee confuſed, and either very defectiue, or very tedious.
Anſw. In them that hauehave not ability to pray, or ſuddenly and raſhly come vntounto prayer, it may bee ſo. But if a man hauehave any competent ability, if he premeditate before hand what to pray, if hee ſet vntounto himſelfe any good method and order, ſuch defect, tediouſneſſe, and confuſion (as is ſuppoſed) will bee eaſily auoided.