The Whole Armor of God, Exegesis · Treatise 3 · Part 1 – Part 2
THE FIRST PART.
Of Prayer in generall.
Epheſians 6. 18.
Praying alwayes with all prayer and ſupplication in the Spirit, and watching thereunto with all perſeuerance and ſupplication for all Saints.
19. And for mee, that vtterance may be giuen vntounto mee; &c.
§. 1. Of the ioyning of prayer with the whole Armour of God.
AFTER that the Apoſtle,How to get and vſe the Chriſtian Armour. like a good Captaine, had ſufficiently, furniſhed the Chriſtian Souldier from toppe to toe with all needfull ſpirituall Armour, both defenſiue and offenſiue, hee proceedeth to inſtruct him how hee may get and well vſe this Armour.To all other graces adde Prayer.
The beſt generall meanes that hee could preſcribe, is prayer: for that Armour being ſpirituall and heauenly, wee fleſhly and earthly,Some take prayer to be a diſtinct part and piece of Chriſtian Armour: whereunto I agree not for two reaſons. Firſt, The forenamed pieces are ſo compleate (for by them a man is armed from top to toe) that there is no part wanting. Secondly, No outward piece of Armour is annexed to it, whereunto it ſhould bee reſembled: therefore I rather take prayer to be an eſpeciall meanes to helpe vsus well to weild and vſe the forenamed Armour. we are as vnfit to vſe it, as a Childe to vſe a Gyants Armour.
In ſetting downe this heauenly exerciſe of prayer, hee ſo ſetteth it downe in the laſt place after all, as it hath a reference to all, and ſuch a reference as implieth a ioynt vſe of it with all the reſt: for he vſeth the participle praying, foreignas if he had ſaid, put on the whole armour of God praying, take Girdle, Breſt-plate, Shooes, Shield, Helmet and Sword, praying
Hence I obſerue,Obſer. that To all other meanes which are vſed for defence or offence, Prayer must be added. It muſt, I ſay, be added: neither they nor this omitted, but both ioyned together. Excellently was this of old ſet forth by the Iſraelites manner of going to battell.Oratione operatio, & operatione fulciaetur oratio. Hier. in Lam. cap. 3. As the people were to goe armed, and to fight, ſoaNum. 10. 9. the Prieſts were to goe with ſiluer Trumpets, and to ſound: this ſounding with ſiluer Trumpets implyed hearty and earneſt prayer. Note the benefit hereof. 2. Chron. 13. 14, &c. ThusbExod. 17. 9. &c. while Ioſhua and the people were fighting with the Amalakites, Moſes ſtood lifting vp his hand, and Aaron and Hur ſtaied his hand: This was an outward figure of their inward powerfull prayer. When Moſes let fall his hand, and hee left to pray, Amalek preuailed. So whilec1. Sam. 7. 9, 10. Iſrael fought againſt the Philiſtims, Samuel prayed: and whiledPſal. 60. 1. Ioab fought againſt Aram, Dauid prayed. The like I might inſtance ine2. Chr. 14. 11 Aſa, fand 20. 6.Iehoſaphat, gand 32. 20.Hezekiah, and other Saints. If in fighting againſt fleſh and blood, Saints were thus carefull in adding prayer to other meanes, how much more ought wee ſo to doe in our ſpirituall combates againſt ſpirits?gMat. 26. 30. Chriſt in his agony prayed: andh2. Cor. 12. 8. Paul when he was buffetted of the meſſenger of Satan, praied.
God who hath appointed meanes of ſafetie,Reaſon. will not croſſe his owne ordinance: without the vſe of them hee will not protect any. But of himſelfe no man is able to vſe the Armour aright: it is God which enableth him. Wherefore becauſe God will do nothing without vsus, we muſt arme our ſelues and fight, and becauſe wee can doe nothing without God, we muſt pray.
§. 2. Of the meane betwixt preſuming, and tempting God.
Vſe BE carefull in keeping the golden meane betwixt two enormous extreames: one of tempting God in neglect of the meanes which he hath appointed for our ſafetie: the other, of preſuming againſt God, in truſting ſo much to the meanes, as we ſeeke not to him for helpe and ſuccour. Into both theſe extreames fell the Iſraelites: iNum. 14. 2.one while they would not venture to fight, and ſo tempted the Lord:kand 4. 4. another while they would needs fight of their owne head, without ſeeking helpe of the Lord, and ſo preſumed obſtinately. Rebellious are they who reiect the meanes: they cleane caſt themſelues out of the protection of God. Preſumptuous are they who truſt to the meanes, and call not vponupon God; they prouoke God either lEzech. 16. 15. 39.to ſtrip them of ſuch things as they glory in, or elſe to turne them to their owne deſtruction,m1. Sam. 17. 8▪ 49. as hee did the ſtrength of Goliah, n2. Sam. 17. 23.and wiſedome of Achitophel. The middle way betwixt the rocke of rebellon, and gul…e of preſumption, is, ſo to ſhew our obedience in vſing all the meanes which the Lord preſcribeth, as wee manifeſt our confidence in him, by ſeeking ſtrength of him.oMat. 19. 6. Thoſe things which God hath ioyned together let no man put aſunder. To all the forenamed graces adde prayer: pray for Armour, pray for ſtrength, wiſdome, and abilitie well to vſe Armour, pray for a bleſſing on the well vſing it: bee vpright and pray, righteous and pray, patient, faithfull, ſted faſt in hope, expert in Gods word, and pray: pray before the fight, fight and pray; without prayer no good ſucceſſe can be expected: through prayer we may be aſſured to be aſſiſted.
§. 3. Of diuiding the Word aright.
IN laying downe this doctrine of Prayer, the Apoſtle doth ſo skilfully couch together many ſeuerall and diſtinct points, as eueryevery word almoſt affordeth a ſeuerall doctrine: he contenteth not himſelfe in generall to exhort vntounto the dutie of prayer, but alſo declareth diuers circumſtances appertaining thereunto. Whence obſerue that
It is a warrantable courſe of teaching,Obſ. to ſet forth Principles of Religion in their ſeuerall and particular branches. This is one kind of a2. Tim. 2. 15.diuiding the Word aright.
Thus will the vndeſtanding of hearers be much informed with a diſtinct knowledge of the myſteries of godlineſſe,Reaſon. and thus ſhall they much better diſcerne the great depth of thoſe myſteries, and the rich treaſure that is contained in them. Yea thus alſo ſhall their memory bee much helped in retaining them: for ſeuerall branches diſtinctly and in order ſet downe, are a great meanes to ſtrengthen memory.
Vſe This iuſtifieth that manner of teaching, which is (as wee ſpeake) Common-place-wiſe: by particular defining, diuiding, ſubdiuiding, and diſtinct handling of particular branches of the Principles of Religion.
Obiect. The Apoſtles vſe to compriſe many diſtinct points compendiouſly in few word: but many Preachers ſpend many words in laying forth one point.
Anſw. They laid a foundation onelyonly, and therefore were the briefer: theſe make vp the building, and therefore may and ought to be the more copious. Yet this giueth no warrant to ſuch as ſpend much time in meere diſcourſing, without any diſtinction of order or matter: or to ſuch as are ouer curious in multiplying their diuiſions, or ouer-tedious in amplifying them. Neither doth this tie all Preachers, at all times to vſe one and the ſame method…diuersbRom. 12. 6. Preachers hauehave diuers gifts: and diuers places of Scripture require a diuers manner of handling: c1. Pet. 4. 10.Let eueryevery man, as he hath receiued the gift, miniſter the ſame.
§. 4. Of the points to be handled in prayer.
IN theſe words of the Apoſtle concerning prayer, note,
1 His exhortation vntounto the dutie it ſelfe.
2 His direction for the better performing of it. In his direction obſerue,
1 The kinds of prayer, all prayer and ſupplication.
2 The time thereof, alwayes.
3 The ground of it, in the ſpirit.
4 An helpe thereunto, watchfulneſſe.
5 The meanes of preuailing thereby, perſeuerance.
6 The perſon for whom.
1 In generall, for all Saints.
2 In particular for himſelfe, verſ. 19. 20.
That hee might the better vrge this particular vntounto them, he declareth.
1 What he would hauehave them pray for in his behalfe, verſe 19.
2 Why he would hauehave them pray for him, verſe 20.
The firſt point to be handled, being the dutie it ſelfe, I will therein diſtinctly ſhew. Firſt what Prayer is. Secondly, why we ought to pray.
§. 4. Of the definition of Prayer.
TRue Chriſtian prayer is a right opening of the deſire of the heart to God.1. Point. What prayer is.
Heere note theſe three points. Firſt that the hearts deſire is to be opened. Secondly, that it is to be opened to God. Thirdly, that it be rightly done.
The very forme and eſſence of prayer conſiſteth in the opening and making knowne of a mans inward deſire, which the Scripture ſetteth forth by a metaphor ofa1. Sam. 1. 15. Powring out the ſoule. bPſal. 62. 8.Powring out the heart: cand 142. 2.Powring out a mans meditation, or complaint.
I call it a deſire of the heart. Firſt, becauſe all deſires ariſe from the heart, that is, the fountaine of them. Secondly, to diſtinguiſh true pray er from eueryevery ſ…eight wiſh, and from lip labour.
Theſe deſires are made knowne by outward and inward meanes. The outward meanes aredPſal. 5. 1. words oreand 123. 1. ſignes. Words do moſt liuely and plainly ſet forth the intent of the heart: yet ſignes alſo, as lifting vp the hands, casting downe the eyes, ſtretching abroad the armes, bowing the knees, …oſtrating the body and the like, doe both manifeſt a mans …inward deſire, and alſo ſtirre vp his affection. The inward meanes arefRom. 8. 26. ſighes and groanes: by theſe God diſcerneth …mans deſire, as well as by words and ſignes.Pſal. 79. 11. Forg1 Sam. 16. 7. God is … as man, h1 Chr. 28. 9.hee vnderſtandeth all the imaginations of the thoughts.
§. 5. Of the obiect of Prayer, God onelyonly.
THus is the deſire to be opened, and that to God: which Dauid well knew, and therefore ſaith,iPſal. 38 9. Lord, all my deſire is before thee: Reaſons.yea to God alone: for Prayer is a principall part of diuine ſeruice: ButkMat. 4. 10. God onelyonly ſhalt thou ſerue. Oft are we in holy Scripture called vponupon, to call vponupon God,Ne quis audeat preces offerre niſi, ſoli domino Deo &c. Orig. contr. Cel…. lib. 5. but neuer by precept, promiſe, or any other way warranted to call on any other. The true Saints, whoſe prayers hauehave beene approued, hauehave euer prayed vntounto God, neuer vntounto any other. And that vponupon iuſt and waightie reaſons.
Firſt,lIer. 17. 10. God onelyonly knoweth whether our deſire come from the heart within, or from teeth outward, and ſo can diſtinguiſh whether it be true prayer (euen a powring out of the ſoule) or no.
Secondly, God onelyonly ismIer. 23. 23. eueryevery where preſent, in all places, to heare the ſuites of all perſons.
Thirdly, God only isnLuke 1. 34. Almightie, able to grant vsus what ſute ſoeuer we ſhall make.
Obiect. One creature may be helpefull to another, why therefore may not prayer be made of one to another?
Anſw. Why no creature is to be prayed vntounto.Firſt, no creature can of it ſelfe be helpefull to any other, further then God ſuffereth and enableth it.
2. It is not a ſufficient ground to moue vsus to call vponupon a creature, becauſe it may be helpefull (for then many vnreaſonable creatures might bee prayed vntounto, which is a moſt vnreaſonable thing for any reaſonable man to doe) we muſt know that he to whom we pray, heareth vsus, and is both willing and able to ſuccour vsus. But this can wee know of no inuiſible creature, whether Angell or Saint departed: we neither know where they are, nor what they can doe. In vaine therefore it is to call on them.
3.Difference betwixt diuine and ciuil prayer. Difference muſt be made betwixt ciuill and diuine prayer. This is made with aſſurance of faith, and perſwaſion of diuine attributes in him to whom we make it, together with religious adoration, which isoReu. 19. 10. proper to the diuine Maieſtie, and to be performed to no creature, neither pand 22. 9.Angell,qActs 10. 26. nor man. And this is it whereof heere we ſpeake, and whereof all the queſtion is betwixt vsus and our aduerſaries.
Ciuill Prayer is that which is made onelyonly in ciuill reſpects; and that in ſuch particular things wherein we are perſwaded they to whom it is made, can helpe vsus: as to pray Miniſters to teach and inſtruct vsus in the way to eternall life; to pray Magiſtrates to relieue vsus againſt the wrongs of vniuſt men; to pray Phyſitians in ſickneſſe to helpe vsus; and to pray others the like wherein they are able. Yet ſo to ſeeke helpe of theſe, as of Gods inſtruments, whom God hath prouided to help, and in that reſpect to cal vponupon God, and depend vponupon him for his bleſſing on that helpe which man affordeth vntounto vsus. Thus we deny not but that ciuill prayer may bee made to men liuing and conuerſing with vsus, to whom wee may make knowne our deſire by outward meanes. But religious prayer is to be made to God alone.
§. 6. Of the reaſons why our deſire is to be made knowne to God.
Queſt. VVHat need is there that any prayer ſhould be made to God at all?aPſal 44. 21. God knoweth the ſecrets of our heart, and band 139. 2.vnderſtandeth our thought a far off.
Auſ. Why it is needfull to make knowne our deſire to God.Prayer is made not ſimply to make knowne the deſire and thoughts of our hearts to God, ſo as otherwiſe God might bee ignorant of them, but to teſtifie mans obedience to that order which God hath ſet downe. For it hath pleaſed God in his vnſearchable wiſdome, to appoint prayer a meanes to obtaine all needfull bleſſings at his hands. Were there no other reaſon to ſhew the equitie hereof, but Gods ordinance and commandement, it were ſufficient: but this hath God appointed very wiſely for many good reaſons: as,
1. That it might appeare we vnderſtand our owne deſires, and hauehave a ſence of the thing we want.
2. That we may not onelyonly know, but acknowledge God the Author and fountaine of all bleſſings.
3. That wee may manifeſt our faith in his gracious promiſes, and good guiding prouidence.
4. That when we receiue the good thing we hauehave aſked, we might aſcribe the praiſe thereof to God. For the making knowne of our wants to God, and crauing ſupply of them at his hands, is a meanes to make vsus acknowledge that, that ſupply which we hauehave is made by him, and that the praiſe thereof is due to him.
§. 7. Of the things which are requiſite to the right maner of prayer.
THe third thing in the definition of Praier (in this word right) is not lightly to bee paſſed ouer: many points are compriſed vnderunder it: they may all be drawne to theſe two heads, 1 The Matter 2 The Maner of Prayer.
The Matter in general muſt be things lawful and good.How to pray aright.
The Maner reſpecteth, 1 The Perſons both to whom the prayer is made, and alſo who maketh it. 2. The thing which is prayed for.
The Perſon to whom we pray being God (as we heard) two eſpecial properties of him muſt bee regarded in prayer, 1. His Greatneſſe. 2. His Goodneſſe.
Theſe two are implied in the Preface of the Lords Prayer. The word heauen, where he is ſaid to be, ſheweth his greatneſſe: the title Father, his goodneſſe. The Throne of God before which we appeare in prayer, is a throne of glory, and of grace: Gods glory and grace therefore muſt be duely weighed.
A due conſideration of the former will moue vsus,
1. To ſeeke out a fit Mediator.
2. With all reuerence to caſt our ſelues before God.
§. 8. Of praying in the mediation of Chriſt.
IF the greatneſſe and glory of God be duely weighed,1 Pray in the mediation of Chriſt. we ſhall finde it to be ſo infinite, as no creature, much leſſe weake ſinfull man, can endure the brightneſſe thereof. cEſay 6. 2.It is noted of the Angels, that when they ſtand before the preſence of God, they couer their faces with their wings. If the glorious Angels cannot endure the great and glorious Maieſtie of God, how ſhould vile ſinners, to whom God in himſelfe isdDeut. 4. 24. A conſuming fire? Which being ſo, there is an abſolute neceſſitie of a fit Mediator. This was prefigured vnderunder the Law by the High Prieſt, eExod. 28. 29.who did beare the names of the children of Iſrael before the Lord. f1. Tim. 2. 5.This Mediator is onelyonly one, Quid eſt dulcius quam genitorem in nomine vnigeniti innocare? &c. quem. atium. dirigam tibi interceſſerem neſcio, niſi bunc qui. eſt propitiatio pro peccatis noſtris. Aug. med. c. 5.euen the man Ieſus Christ. No other in heauen or earth was fit for that office, but onelyonly hee who was both God and Man, a true, proper, naturall Sonne of both, and ſo fit to bring man into Gods preſence.gHeb. 4. 14. This, and this alone maketh vsus with boldneſſe appeare before the Maieſtie of God.
They who pray to God without a mediator, as Pagans, or in the name of any other mediatour but Chriſt, as Papiſts, pray not aright in this reſpect, neither can they ſtand with comfort before God, when he ſhall manifeſt his Maieſtie and iealouſie.
But they who by the onelyonly begotten Sonne of God, are brought into the preſence of God, doe further in regard of Gods excellencie, carry themſelues with all reuerence and due reſpect vntounto him.
This reuerence muſt firſt be grounded in the heart, and then manifeſted by our words and geſture in prayer.
§. 9. Of inward reuerence in prayer.
THat in our hearts wee may feare God,2 Pray in feare. and thinke of him reuerently, wee muſt both before prayer meditate of his glory and excellencie (for ſo ſhall wee come with hearts raiſed vp from the dunghill of this earth to the glorious Throne of heauen, as the Prophet ſaith. hLam. 3. 41.Let vsus lift vp our hearts, &c.) and alſo while we are in prayer, hold our hearts cloſe with God, that they be not carried away with vaine thoughts, and wandering imaginations: for our prayers are then butiEſay 29. 13. lip-labour, nothing acceptable to God.
§. 10. Of words befitting prayer.
VVOrds whereby this inward reuerence is to bee manifeſted,3 Pray with ſeemely words. muſt be ſitting our matter, and neither ouer-curious, nor ouer-careleſſe and looſe. Curioſitie of ſtyle hindereth denotion, and argueth affectation: it ſheweth that men in praying ſeek their owne praiſe, rather then Gods. A looſe ſtile (to ſay the leaſt) argueth too light eſteeme, and too great neglect of him to whom wee make our prayer.
§. 11. Of geſture in prayer.
OVr geſture muſt beaPſal. 95, 3, 6. reuerend,4 Prayer with reuerend and humble geſture. andbEzr. 9. 5. 6. humble. Kneeling is the fitteſt geſture to expreſſe both theſe, and moſt proper to prayer. SaintcEphe. 3. 14. Paul ſetteth forth the very act of prayer by this geſture, anddAct. 20. 36. vſeth it himſelf. If conueniently we cannot kneele, then ſtand.eMark. 11. 25. This geſture Chriſt warranteth.fLuke 18. 13. The poore humble Publican ſtood when he prayed. To pray ſitting, leaning, lying, with hat on head, &c. when no neceſſitie requireth, argueth little reuerence and humilitie.
§. 12. Of faith in prayer.
THe other property of God to be eſpecially regarded of vsus in prayer,5 Pray in aſſurance of faith is his goodneſſe, in reſpect whereof, we muſtgHeb. 10. 22. come in aſſurance of Faith to be heard and accepted.Iam. 1. 6. ForhMar. 11. 24. Faith is that meanes whereby a bleſſing isIames 5. 15. obtained.i& 1. 7. Let not therefore the incredulous perſon thinke, that he ſhall receiue any thing of the Lord. For ſtrengthening our faith in prayer, we muſt ſeriouſly meditate of the promiſes concerning ſuch things as we pray for, and of Gods truth in performing them, ask2. Sam. 7. 27, 28. Dauid did.
§. 12. Of lowlineſſe of mind in him that prayeth.
FOr the perſon that prayeth, two things are requiſite in regard of himſelfe.
1 Lowlineſſe of minde.
2 Holineſſe of life.
Lowlineſſe of minde cauſeth an vtter deniall of our ſelues,6 Pray with lowlineſſe of minde. when in truth we know and acknowledge that in vsus is no ground of confidence, but altogether matter of deſpaire. Of this minde was Dauid (when he ſaidlPſal. 143. 2. Enter not into iudgement with thy ſeruant, &c.)mDan. 9. 8. Daniel, and all the beſt of Gods children: for the better men are, the more lowly they thinke of themſelues.
For attaining to this grace,How the mind is made lowly. we muſt impartially weigh our owne baleneſſe, as Abraham, who ſaid,nGen. 18. 27. I am but duſt and aſhes: and our vileneſſe through ſin, as Iob, who ſaid, oIob. 39 37.I am vile; or ratherpPſal. 51. 3. &c. Dauid, who laveth his ſinnes in order before God. He that duely pondereth with himſelfe, how his ſinnes for number are innumerable, and for weight infinite, and how all his righteouſneſſe is as filthy ragges, defiled with that ſinke of corruption which is in him, cannot but vtterly deny himſelfe, and ſo bee of a lowly minde, not pu…t vp with any conceit of himſelfe.
§. 13. Of holineſſe in him that prayeth.
HOlineſſe of life is alſo very needfull:7 Be holy that pray. for true is that which the blind-man ſaid,qPſal. 66. 18. God heareth not ſinners. Iohn. 9. 31.rEſay 1. 15.Though yee make many prayers, I will not heare, ſaith the Lord to the wicked. Whereforeſ1, Tim. 2: 8. the Apoſtle exhorteth to lift vp pure hands, whichtPſal. 26. 6. Dauid profeſſeth to doe.
Thinke of this all impious and prophane perſons, vncleane and cruell perſons, all impenitent ſinners whatſoeuer. God will not hauehave his holy name polluted in your polluted mouthes.uIames 5. 16. But the prayer of a righteous man auaileth much.
§. 13. Of praying with vnderſtanding.
COncerning the things prayed for,8 Pray with ſence of the things prayed for. it is requiſite that we hauehave
1 A true vnderſtanding and ſenſe of them:
2 A true and earneſt deſire of them.
Vnderſtanding and ſence reſpecteth both good things and euill. If we pray for good things, we muſt both know they are worth the hauing: and alſo ſencibly feele the want of them. Such are thoſe*Matth. 5. 3. poore is ſpirit, whom Chriſt pronounceth bleſſed.
It we pray againſt euill, we muſt both know that they are in themſelues heauy burdens, and alſo feele that they lie vponupon vsus, asxPſal. 32. 4. & 38. 4. Dauid did: otherwiſe we ſhall neuer pray heartily for the one, or againſt the other.
§. 14. Of our deſire in Prayer.
OVr deſire in Prayer muſt bee both ſincere and feruent, euen an hungring, thirſting, longing deſire.9 & 10. VnderUnder theſe metaphors the deſires of the faithfull are oft ſet forth.Pray in ſincerity of heart, & with feruency of ſpirit. Now hungry and thirſty perſons, and women that long, doe both in truth, and alſo with great earneſtneſſe deſire that which they deſire. If in Prayer our deſire be ſuch, it will pierce the Heauens, and moue God to yeeld vntounto it: if it be not a true and ſincere deſire, but complementall and hypocriticall, it is no prayer of the heart, but meere lip labour, and ſo no whit acceptable to him who ſearcheth the heart. If it be not feruent, but a cold deſire, it cannot pierce ſo high as Heauen. For as a bullet flieth no further then the heate and force of powder driueth it: ſo Prayer no further then the feruour of ſpirit carrieth it. Be thereforeaRom. 12. 11. feruent in ſpirit. We heard that the Prayer of a righteous man auatleth much, but with this Prouiſo,bIam. 5. 16. If it be feruent.
Thus in generall we ſee what Prayer is: whereby wee may be directed how to pray. Now let vsus ſee what motiues there be to ſtirre vsus vp thereunto.
§. 15. Of the firſt motiue to Prayer, Gods command.
I Might here vrge Gods expreſſe charge and commandement thereunto,Motiues to Prayer 1 Gods charge. which is oft inculcated thorowout the Scripture: a motiue ſufficient though there were no other. For Gods Precepts being wilfully contemned, or careleſly neglected, procure no leſſe penalty then eternall deſtruction of body and ſoule. It ſhould ſeeme that this motiue preuailed much with Dauid (for ſo ſoone ascPſal. 27. 8 the Lord ſaid, Seeke ye my face, his heart anſwered, O Lord, I will ſeeke thy face;) and much will it preuaile with all ſuch as deſire to approue themſelues to God. But becauſe it is a generall motiue vntounto all Chriſtians whatſoeuer, I will no longer inſiſt vponupon it. Particular motiues hauehave reſpect either to God, vntounto whom we pray, or vntounto our ſelues who pray.
§. 16. Of the ſecond motiue to Prayer, Gods worſhip.
FOr God,2 The moſt principall part of Gods worſhip. Firſt Prayer is a part, the moſt principal, eſpeciall and proper part of Gods worſhip. Dauid ioyneth them together, ſaying, Let vsus worſhip and fall downe, &c. That is, by falling downe, and calling vponupon God, let vsus worſhip him.
2 Among other parts of Gods worſhip,*Kneeling. the moſt reuerend geſture is applied, and euen appropriated to this.
3 The place of God worſhip was by an excellency termed,dEſay 56: 7. The Houſe of Prayer.
4 Prayer is made an eſſentiall note of difference betwixt ſuch as worſhip God, and ſuch as worſhip him not. e2 Tim. 2. 19They are ſaid to call vponupon God: 1 Cor. 1. 2.Theſe,Acts 9. 14. not to call vponupon God.fPſal. 14. 4.
§. 17. Of the third motiue, Gods honour.
2 IT is the beſt and chiefeſt meanes of honouring God that can be:3 Nothing whereby God is more honoured. by it we acknowledge God
1 To be eueryevery where preſent, and in eueryevery place to heare his children, and on this ground eueryevery where we call on him.
2 To be the fountaine of all bleſſing, and therefore when our ſelues or others want any bleſſing temporall or ſpirituall, by prayer we aske it of God: yea, when we receiue any, we giuegive the praiſe of it to God.
3 To be a God full of pitty and compaſſion, which maketh vsus to lay open our griefes and diſtreſſes to him.
4 To be an Almighty God, able to giuegive whatſoeuer we deſire.
5 To be a bountifull God, who giueth to all liberally, and vpbraideth not.
6 To be a God true of his promiſes, and therefore we craue the accompliſhment of them.
Theſe and otherlike properties of God doth faithfull prayer ſet forth; and ſo bring great honour to God, in which reſpect God himſelfe ſaith,fPſal. 50. 15. Call vponupon me, and thou ſhalt glorifie me.
§. 18. Of the fourth motiue, the neceſsity of Prayer.
FOr our ſelues, foure points there be which commend this holy exerciſe.
1 The neceſſitie. of prayer.
2 The vtilitie. of prayer.
3 The efficacie. of prayer.
4 The dignitie. of prayer.
1 If any good thing be neceſſary to a Chriſtian,4 Abſolutely neceſſary. praier muſt needs be neceſſary, becauſe it is that meanes which God hath appointed to obtaine eueryevery good thing,gMat. 7. 7 Aske and it ſhall be giuen you, ſaith the Lord, which giueth all: hIam. 4. 3Ye get nothing, becauſe ye aske not, ſaith his Apoſtle: we hauehave no good thing in our ſelues, or of our ſelues, all is hid in God: he is the fountaine of all bleſſing; but he is a deepe well: we muſt hauehave ſomething to draw vp water: the onelyonly meanes is prayer. Is it not neceſſary that a poore man that hath not of his owne a crumme of bread or drop of water, ſhould make his want knowne to ſuch as can and will releeue him? How much more neceſſary is it that Chriſtians ſhould make their wants knowne to God, ſeeing otherwiſe there is no hope of receiuing reliefe from him?
§. 19. Of the things which men receiue without calling vponupon God.
Obiect. MAny prophane and wicked men who neuer call vponupon God, receiue many bleſſings from God.iMat. 5. 45. He maketh his Sunne to ariſe on the euill, and ſendeth raine on the vniuſt.
Anſ. 1. The things which ſuch receiue are euen as nothing, not to be ſpoken of, becauſe they tend not truly & properly to their good: al that they receiue are either temporal things, or only reſtraining graces, which tend rather to the good of others, then of them which receiue them.
2 Such perſons were much better want all thoſe things then hauehave them: for becauſe they call not on God, God giueth them no grace well to vſe them, ſo as they abuſe them to their owne deſtruction:k2 Sam. 17. 23 Achitophels wit,l1 Sam. 17. 9 Goliahs ſtrength,mActs 12. 23. Herods eloquence, were the cauſe of their ouerthrow in this World: and though all hauehave not like ends in this World, yet all heape vp wrath vntounto themſelues againſt the day of wrath. Reade Rom. 2. 4. 5.
3 That ſpirit which commeth accompanied with all needfull ſauing and ſanctifying graces, is not gotten without Prayer. nLuk. 11. 13.God giueth the holy Ghoſt to them that deſire him.
§. 20. Of the fift motiue, the profit of Prayer.
2 THe vtility or profit of Prayer is much eueryevery manner of way.5. EueryEvery way profitable. It is profitable,
1 To obtaine eueryevery good thing,1. To obtaine good things. as is euident by the promiſe of Chriſt (Ioh. 16. 23.) Verily, verily, I ſay vntounto you, whatſoeuer ye ſhall aske the Father in my name, he will giuegive it you. Note the certainty of this promiſe in Chriſts vehement aſſeueration: Note the generality of it, Whatſoeuer. *Lege in Iuſt. Martyris Apolog 2. Marci imperatoris epiſtola ad S. R. de precth. Chriſtianorum.The Heathen among whom the Chriſtians liued after the Apoſtles dayes, obſeruing ſo much, ſaid; There was nothing which Chriſtians could not obtaine of God by Prayer. I might here particularly exemplifie this by ſeuerall inſtances of all kinds of bleſſings, ſpirituall and temporall, publike and priuate, for our ſelues and others, concerning this life and a better, and ſhew how Gods children hauehave by Prayer obtained them: and alſo declare ſeuerall promiſes made by God for all theſe. But I hauehave in part declared theſe*Treatiſe 2: Part 6. §. 72, 73, &c. before, and I ſhall hauehave fitter occaſion to handle them,2. To preuent or remoue euils. when I ſpeake of the matter of prayer.
2dIer. 2…. 19. To preuent iudgements threatned, andeIam. 5. 18 remoue iudgements inflicted. Note for this purpoſe the prayer of Salomon. 1 Kings 8. 33, &c.
3 To preſerue,3 To preſerue grace. nouriſh, and ſtrengthen in vsus all ſpirituall graces:fLuke 22. 32. by Chriſts prayer was Peters faith kept from failing: whereby Chriſt ſheweth that Prayer is an eſpeciall meanes to be vſed to that end. SogCol. 1. 9, &c. the Apoſtle praied in the behalf of the Coloſsians, that they might be filled with knowledg, &c: increaſing therin, & ſtrengthned, &c.
4h1 King. 8. 47 To obtaine remiſſion of ſinnes:4 To obtaine pardon. for this is the ſum of the fift Petition; and for this end Peter ſaith to Simon Magus, iActs 8. 22.Pray God, that if it be poſſible the thought of thine heart may be forgiuen thee: whereby he implieth that if remiſſion of ſinnes may be obtained by any meanes, Praier is that meanes.
5 To ſubdue in vsus the power of ſin,5 To ſubdue ſinne. which Dauid well knowing, praiedkPſal. 19. 13, & 119. 133. that ſin might not hauehave dominion ouer him. I dare boldly auouch (and I dout not but eueryevery Chriſtian ſoule, that is acquainted with this holy exerciſe of prayer, can by experience iuſtifie the truth of what I ſhall auouch) that the more conſtant and powerfull a man is in prayer, the leſſe power ſinne hath in him; the more ſin preuaileth, the weaker is the ſpirit of prayer: when Gods children fall into temptation, and yeeld vntounto ſinne, their ſoules are intangled thereby, as a bird whoſe feathers are beſmeared with birdlime, or whoſe feete are caught in a ſnare: they cannot flye vp to heauen. If by prayer they keepe their hearts aloft, they are the more free from being intangled by Satan. Faithfull prayer, and purpoſe to ſin, cannot ſtand together. In this reſpect I may not vnfitly compare the ſpirit of prayer, to that ſpirit and breath which commeth from the lungs of a man, whereby that ouer-great heate, which otherwiſe would drie vp all his radicall and naturall moiſture, is cooled and allayed, for it is prayer which cooleth and allayeth in man the immoderate heate of luſt, anger, malice, enuy, &c.
6 To ſanctifie all Gods creatures vntounto our vſe:6 To ſanctifie the things we doe, or vſe. for as Gods word giueth a warrant for the vſing of the creatures which are needfull, and a direction whereby we are taught how to vſe them; ſo prayer to God obtaineth a right vntounto them, and a bleſſing vponupon them: therefore the Apoſtle ioyneth both theſe together, and ſaith that the creaturel1. Tim 4. 5. is ſanctified by the Word and prayer. For this endmMat. 14. 19. & 15. 36. & 26. 26. Chriſt vſually prayed before he vſed the creature: and all, euen they who hauehave abundance, muſt pray, GiueGive vsus this day our daily bread, that they may hauehave a right vntounto, and a bleſſing vponupon the creatures which they vſe: the like may be ſaid of the callings wherein we are placed, of the actions which we do, and of al things which we hauehave or vſe, all are ſanctified by prayer: who without prayer doe, or vſe any thing, are vſurpers, and can looke for no bleſſing.
To conclude, Prayer is profitable vntounto all things.
§. 21. Of the reſpects wherein ones Prayer is not heard.
Obiect. AGainſt all that is ſaid of the profit of Prayer, ſome obiect, that the Prayers of many are fruitleſſe: they obtaine not the things deſired: yea, that God ſweareth he would not heare mIer. 15. 1.Moſes, Samuel, nEzek. 14. 1 Iam. 4. 3Noah, Daniel, Iob.
Anſwer. 1 Many pray amiſſe, and ſo receiue not; wherefore that out Prayers may be profitable, we muſt learne to pray aright, as we hauehave beene directed before.
2 Though God alwaies grant not his ſeruants requeſt inſtantly, yet afterwards when there is a more ſeaſonable time he doth; for God is the Lord of times and ſeaſons, and beſt knoweth which is the fitteſt ſeaſon, both for his owne glory and his childrens good to grant their requeſt. For this end did not Chriſt at firſt grantoIohn 2 4. 7 his Mothers requeſt, when ſhee deſired ſupply of wine; norpMat. 15. 23, &c. the requeſt of the Cananite which ſhee made for her daughter. Note his anſwer to his Diſciples:qActs 1. 7 It is not for you to know the times or the ſeaſons, which the Father hath put in his owne power.
3 Though he heare them not in that particular, yet in as good, or in a better thing will he heare them. Asa2 Cor. 12, 8, 9. when Paul prayed againſt a temptation, God gaue him grace ſufficient to reſiſt it; and whenbMat. 26. 39 Chriſt praied to hauehave his bitter cup remoued, God enabled him to drink it; wherevpon it is ſaid, thatcHeb. 5. 7 he was heard in that which he feared. d2 Sam. 12. 16Dauid prayed for his childe that died, yet was not his prayer in vaine; for firſt his prayer was a ſacrifice acceptable to God. Secondly,cVerſe 23. God had mercy on the ſoule of his childe. Thirdly, God gaue him another ſonne of the ſame mother, af24, 25. Salomon, a Iedediah, a Prince of peace, beloued of the Lord, whom God made King after Dauid. God better knoweth what is good for vsus then wee doe our ſelues: accordingly, though he heare vsus not alwaies to our owne will, and grant what wee ſuppoſe to be good, yet alwaies he heareth vsus to his owne will, and granteth what he knoweth to be good for vsus.
4 The Saints well know what God hath abſolutely promiſed (as all needfull ſauing graces, and ſaluation it ſelfe, thoſe abſolutely they pray for and obtaine:) and what conditionally, as all temporall things, and ſuch like as may make ſometime to their aduantage, and ſometime to their damage. Theſe they pray for with a ſubiection of their owne wils to Gods, asgMat. 26. 39. Chriſt vntounto his Father, Not as I will, but as thou wilt; and the Leaper to Chriſt,hMar. 1. 40. If thou wilt thou canſt make mee cleane; and Dauid to God, i2 Sam. 15. 26Behold, here I am, let him doe to mee as ſeemeth good in his eyes.
That which was obiected of Moſes, Samuel, Noah, Daniel, Iob, is but a meere ſuppoſition, not a thing done: beſides, it is ſaid;kEzek. 14. 14 They ſhould deliuer their owne ſoules, ſo as their Prayers ſhould not be without profit.
§. 22. Of the ſixth motiue, the efficacy of Prayer.
3 SVch is the efficacy of Prayer;6. Very powerful. as nothing can bee more powerfull:Magna ſunt arma o…atio: ipſa bella deuicit, &c. Chryſ. in Hebr. hom. 27. for it preuaileth ouer all creatures, whether reaſonable, or vnreaſonable: and of reaſonable, both viſible as man, and inuiſible as Angels, whether euill or good: yea, it preuaileth with the Creator himſelfe.
1lDan. 6. 22. Daniel by Prayer ſtopped the mouthes of Lyons among whom he was caſt.
2 Bym2 Sam. 15. 31. & 17. 23. Dauids Prayer was Achitophels wiſdome turned into fooliſhneſſe. BynGen. 32. 11. & 33. 4. Iaakobs Prayer was Eſaus wrath allaied. ByoEſt. 4. 16. & 10. Mordichaies & Eſthers Prayer was Hamans malice like Sauls ſword, turned into his own bowels. Byp2 Kin. 19. 15, 35. Hezekiahs Praier was the whole hoſte of Senacherib ouerthrown. One faithful mās prayer is more forcible thē the power of a whole army:qExod. 17. 11 witnes the example of Moſes, who lift vp his hand while Iſrael fought againſt Amalek.
3rMat. 17. 21. By Prayer the Diuel when he hath gotten faſteſt hold, and ſureſt poſſeſſion, is caſt out. It is here in this Text laid downe as a meanes to ſubdue the forenamed principalities and powers.
4fMat. 26. 35. If Chriſt would hauehave prayed, he might hauehave had more then twelue legions of good Angels to guard him. t2 King. 6. 17.At Eliſhahs Prayer a mountaine was full of horſes, and chariots of fire round about it.
Obiect. If Prayer be thus powerfull with Angls, it is good to pray vntounto them.
Anſw. uDan. 7. 10.The Angels are preſt onelyonly to Gods ſeruice, and alwayes behold his face: when he ſends they go, and not when we call them: Now our Prayer moueth God to ſend them: and thus at our Prayer they come to guide vsus. Vnreaſonable creatures by Prayer are reſtrained from hurting vsus, and made ſeruiceable: is it therefore reaſon that we ſhould pray vntounto them?
5*Oſe. 12. 4. By Prayer Iaakob had power ouer the Angel, (which was the Angell of the couenant Chriſt Ieſus, true God,) who therefore was calledxGen. 32. 28. Iſrael, becauſe he preuailed with God. Prayer ſo far preuaileth with God, that yver. 26.it euen forceth a bleſſing from him, (whereupon we are ſaidezRom. 15. 30 foreign …o ſtriue or wreſtle in Prayer to God, and * ſtayeth, and holdeth him backe when he is going out in wrath, anda2 Kin. 20. 3. 4. cauſeth him to repent and reuerſe his ſentence pronounced.
§. 23. In what reſpects men are ſaid to preuaile with God by Prayer.
Obiect. THis may ſeeme to impeach the immutability, and omnipotency of God. If man preuaile with him, how is he almighty? if he repent, how is he vnchangeable?
Anſw. Thoſe phraſes of preuailing with God, of holding him, of his repenting, and the like, are ſpoken figuratiuely, *foreignafter the manner of men, for our better vnderſtanding. Voluntarily God yeeldeth to all that he ſeemeth to be forced vntounto: yea he hath before-hand determined ſo to doe; but as he appointeth the thing to be done, ſo the meanes whereby it is done: without the meanes nothing ſhall be done, vponupon a right vſe of the meanes all things ſhall be effected: now prayer being the meanes appointed by God of procuring bleſſing, and auoyding iudgement, Prayer may fitly be ſaid (in regard of that order which God hath voluntarily ſet downe) to be of power with God.
§. 24. Of extraordinary effects of Prayer.
MAny admirable, and extraordinary are the things which the Prayers of Gods faithfull children hauehave in all ages effected.aExo. 14. 15, 16. At Moſes Prayer the red Sea was diuided aſunder.bIof. 10. 12. At Ioſuahs Prayer the Sunne ſtayed his courſe.cIſa. 38. 2, 8. At Hezekiahs Prayer it turned backward. At dIam. 5. 17.Eliahs Prayer raine was ſtayed three yeeres and an halfe together, infinite it were to reckon vp all particulars. I wil bring to your remembrance onelyonly one which among and aboue the reſt is moſt remarkeable, which is concerning eLuk. 3. 21, 22Chriſts Prayer at his baptiſme, by the power wherof firſt the heauens were clouen. Secondly, the holy Ghoſt deſcended downe vponupon him. Thirdly, the Father gaue an euident and audible teſtimony that Chriſt was his beloued Sonne: whereby is declared that the Prayers of Gods children pierce the heauens, make the holy Ghoſt to come into them, and cauſe God to witneſſe that they are his children, though not ſo viſibly and audibly, yet as truely and effectually.
§. 25. Of the vſe which we may make of efficacy of extraordinary Prayers.
Obiect. THeſe are extraordinary examples of extraordinary perſons, who had an extraordinary ſpirit: ſo as ordinary perſons can looke for no ſuch matters: As for Chriſt, he was the true naturall Sonne of God.
Anſw. 1 Theſe things are recorded to ſhew the power and efficacy of Prayer.fIam. 5. 17. To which purpoſe Saint Iames alledgeth that extraordinary example of the Prayer of Eliah. And the argument will well follow from the greater to the leſſe. For if God heard his ſeruants in extraordinary matters, will he not much more heare vsus in ſuch ordinary matters as we ſtand in need of, and he hath promiſed to giuegive vsus?
2 Though Chriſt were the only begotten Son of God, and the proper obiect of his louelove, yet in, and thorow Chriſt, God hath adopted vsus to be his children: and with that louelove he beareth vntounto Chriſt, he loueth vsus: ſo as if we call vponupon him in Chriſts name,Reu. 8. 3, 4. he will hearken vntounto to vsus as vntounto his children, and accept of our Prayers, as if Chriſt had made them: for he offereth them vp vntounto his Father.
Thus we ſee that gIam. 5. 16.the prayer of a righteous man auaileth much.
§. 26. Of the ſeuenth motiue, the honour of Praying.
4 THere is no one thing wherein and whereby God doth more honour his ſeruants,7 A matter of great dignity then by vouchſafing vntounto them this high priuiledge and ſauour to pray vntounto him. By prayer hauehave the Saints a free acceſſe vntounto the glorious throne of Gods grace: yea they hauehave a familiar acquaintance with him. It is a great prerogatiue, that God in his Word vouchſafeth to ſpeake to man; but not comparable to this, that man ſhould talke with God. God by his Word ſpeaketh to all, euen to the wicked and rebellious, but none but Saints by Prayer ſpeake to him: (the Prayer of the wicked is no Prayer, but meere lip-labour.) We know that it implyeth much more familiarity for an inferiour freely to ſpeake to his ſuperior,Eſther 5. 2. then a ſuperior to his inferior. Eſther though a Queene, accounted it a great fauour, that ſhe was louingly and kindly accepted, when ſhe approached into the preſence of a mortall Monarch. Now conſider how infinitely farre greater the diuine Maieſty is, then any humane can be, and this will ſhew how high a dignity it is to hauehave a free acceſſe vntounto his glorious preſence; eſpecially if withall we conſider how full of grace and goodneſſe he is to all that come before him. The glorious Angels doe admire the Saints, in regard of this honour vouchfafed vntounto them.
§. 27. A Collection of the motiues to Prayer.
THus we ſee what ſtrong motiues here be to vrge this duty. If either Gods honour, or our owne honour; if to pleaſe God, or to ſupply our own needs, and neceſſities; if our own profit & benefit be any motiues hereunto, motiues are not wanting. What exerciſe on earth ſo heauenly? and yet what, whereunto we are more dull? O that ſo rare and excellent a duty, ſhould ſo rarely and ſlightly be performed, as commonly it is! Doth not this argue as the great corruption of our nature, ſo the ſubtill malice of the diuell? For wel he knoweth the vantage that man gaineth, and damage which cometh to him by Prayer. Let vsus be grieued and humbled for our dulneſſe and careleſneſſe herein. Let vsus rowſe vp our ſpirits and pray, that we may pray.