Abba Father, Directions
Abba Father. OR A PLAINE AND ſhort direction concerning priuate Prayer.
PRayer is a holy conference of a godly mind with God, whereby beleeuing, we aske things neceſſary, and giuegive thanks for benefits receiued.
Prayer is either
Mentall onelyonly, or
Vocall alſo, this
1. Extraordinary, or
2. Ordinary, this
1. Publike, or
2. Priuate, this
1. Leſſe priuate with the familie.
2. More priuate, by one alone.
Publike is that which is vſed in the publicke Congregation, by the Miniſter with the people.
Priuate is that which is vſed by priuate perſons in priuate places; of this is this preſent Direction.
It is a great bleſſing, that God will vouchſafe to attend and receiue our deuotions poured forth in any priuate place.
Great Perſonages require places ſutable to their Greatnes: but thy great God reſpects not the place, how meane ſo euer, but the neceſſitie of his ſeruant.
Where there is a Ieremy, a Daniel, or a Ionas; a dungeon, a Lions den, the belly of a Whale are godly Oratories.
But remember, that neuer any man prayed well priuately, who contemned or neglected the publicke prayers in the Church.
For the comfortable performance of this priuate ſeruice, two things are to be conſidered:
viz.
1. Preparation.
2. Execution.
Preparation is an holy and conſiderate fitting our ſelues for this dutie.
This is neceſſary in a threefold reſpect.
1. Of the perſon before whom wee preſent our ſelues, which is the Almighty.
2 Of the importance of the thing it ſelfe, which is a ſpeciall part of diuine worſhip.
3 Of the conſequence of this duty, which is the obtaining of things needfull, for this and a better life.
VntoUnto this preparation ſeuen things belong.
1 Firſt, a fit place, which muſt bepriuataMa. 6.5.6.: Chriſt himſelfe went into a mountaine alone to praybMa. 14.23.: and into a ſolitary placecMar. 1.35.. So Peter went vp to the vpper part of the houſedAct. 10.9.: not but that it is lawfull to pray eueryevery wheree1. Tim. 2.8.. But priuacy is to be choſen, that being ſequeſtred from company, we may the more fully deſcend into our owne hearts, and be the freer from oſtentation and hypocriſie, and from diſcurſation and wandring of mind.
2 Secondly, a fit time. All times are for this exerciſefEph. 6.18. 1. Theſ. 5.17.; euen the night is a ſweet time for prayer, as Dauids midnights practiſegPſa. 119.62., and our Sauiours whole nights ſpent in prayerhLuk. 6.12. Lam. 2.19. doe teſtifie.
Thou canſt not alwaies, but at certaine ſet times ſpeake to great men: but thou maiſt alwaies ſpeak to thy God.
Yet for ſet and ordinary prayer, ſome choiſe of time would be vſed: I think it to be moſt comfortable to begin and end the day with praier; as the ordinary ſacrifice of the Iewes, was morning and euening inſtituted by God.
3. Thirdly, a freedom of mind from thoughts of the world, and the affaires thereof: for earthly things are heauy, and their thoughts depreſſing, which hinder the aſcēt of the mind to God.
4 Repentance and a holy purpoſe of obedience iPſal. 26.6. and 66.18. Eſay 15.1. 1. Tim. 2.18. 1. Iohn. 3 22.. They muſt needs diſtruſt to receiue that which they deſire, who purpoſe not to doe that which God requires. The cry of our vnrepented-for ſinnes, is louder then the crie of our voyce. As in a wound a plaiſter preuailes not, while the iron remaineth within; ſo neither praier, while ſinne rankleth within.
5. Fifthly, Reading; I would aduiſe that before prayer, there might be reading of a Chapter in the Bible, or a Pſalm, if buſineſſe permit, both for the increaſe of knowledge, and for the better calling home of the mind to the buſineſſe in hand.
6 Sixthly, Meditation. The Prayers called Eiaculations, which are ſudden liftings vp of the heart to God, vponupon manifold occaſions occurring eueryevery day, come not within this conſideration: but ſet prayer requires ſometime to be ſpecially imployed this way. As the Muſitian firſt tunes his Inſtrument, before he play vponupon it: ſo both the mind would be put in frame, and the matter forethought, when we petition to God.
Doe no temporall buſineſſe raſhly: more eſpecially when thou ſpeakeſt to God, bee not raſh with thy mouth,kEccleſ. 5.1. leſt thou take Gods name in vaine; which many times comes to paſſe by vaine repetitions, by words, idle, improper, and: without ſenſe; when we dare ſo ſuddenly enter into this action.
Meditation therfore is neceſſary, which muſt be fiue fold.
1 Of the Maieſty of God no moue reuerence. As mortall men endure not the ſawcie and vnreſpectfull carriage of ſuiters: ſo GOD much more requires, that wee ſhould ſerue him in fearelPſal. 2.11., as Dauid in feare will worſhip toward his holy TemplemPſal. 5.7..
2 Of his mercy, power, and truth, to breede confidence; for hee that doubteth, receiueth notnIames 1.7..
3 Of the excellencie of the benefits we deſire, to make vsus willing; which are the fauour of God, forgiueneſſe of ſin, ſanctification, and eternall life.
4 Of our own neceſſities and wants to make vsus feruent: for as tart ſauces ſharpē the ſtomack; ſo the due pondering and ſenſe of our wants, whets off the dull bluntneſſe of our affections, and ſets an edge on them to prayer.
5 Of the words and whole frame of our ſpeech, that we may offer a reaſonable ſacrifice, and pray with vnderſtanding.1. Cor. 14.14.15.
7 Seuenthly, Religious faſting is a notable helpe to prayer, and is often commended to vsus in the Word; which is either publike or priuat.
Priuate is a voluntary abſtaining from dinner or ſupper, or both, as our bodies will beare, and from all delicacies for one day or moe, vndertaken to make vsus the more fit for prayer, and the ſeuere practice of repentance.
But this is a preparatiue and helpe for extraordinary, not for ordinary prayer.
When there is occaſion of this, remember three things.
1. The time of the vſe of it.
2. The ends of the vſe of it.
3. The conditions of the vſe of it.
1 The time is, firſt, either of ſome great calamity; ſecondly, or of extraordinary repentance for ſome ſpeciall ſinne; thirdly, or when we deſire to obtain ſome ſpeciall grace.
2 The ends in faſting are two:
Firſt, a fitting our ſelues to prayer, that we may be the more liuely and earneſt.
Secondly, that it may bee a helpe and a teſtimony of our ſorrow for ſinne, and of our humiliation before GodpPſal. 35.13..
3 The conditions are three.
1 That it bee not ſuperſtitious, for in it ſelfe it is no part of GODS worſhip. The Kingdom of heauen is not in meat and drinkeqRom. 14.17..
2 That it be not with the opinion of merit; for whether we eate or eate not, we are neither the more nor the leſſe acceptable to Godr1. Cor. 8.8..
3 That wee faſt from ſinne, otherwiſe our faſting is Phariſaicall, not regardedſEſa 58.5.6 Ier. 14.12..
Thus much of preparation, now of the other part, which is execution.
In the execution or performance of this dutie of prayer, I conſider two things,
1. The matter,
2. The forme.
The matter of our prayers muſt bee onelyonly that which is according to Gods reuealed willt1. Ioh 15 14., the ſumme whereof is compriſed in that diuine forme, left vntounto the Church by our Sauiour Chriſt, called the Lords Prayer, and may bee reduced to three heads.
1. Gods glory, with the remouing of the cō traries.
2. Our owne ſaluation, with the remouing of the cō traries.
3. The vſe of this life. with the remouing of the cō traries.
The forme is either
1. Inward or
2. outward.
Firſt, to the inward, ſixe things are requiſite.
1 Sinceritie of our deſires, that we pray not for faſhion like hypocrites, but with honeſt hearts.
2 Feruency. Such prayers obtaineuIames 5.16., which he is not worthie to doe, which askes in that manner, as he cares not to receiue. GOD loues an importunate begger. Prayers are Incenſe which muſt be offered with fire.
3 Faith, whereby we certainely beleeue and expect the performance of our requeſts. God is prouoked when we beg that which we looke not to receiue: our faith is grounded;
1 On the promiſe, truth and power of him who hath promiſed.
2 On the fatherly affection of God; for if he bee our Father, hee will much more then our earthly fathers giuegive vsus good things*Luk. 11.13..
3 On the merit of Chriſt, which is infinite.
4 Patience, whereby we willingly ſubmit our ſelues to Gods wil, both in regard of the things we aske, and of the time and meanes of receiuing.
Things that directlie concerne Gods glory, and are neceſſary to ſaluation we muſt expect abſolutely: but things tranſitorie, with this cō dition (if God ſee them to be good for vsus). Better knowes the Phyſition what is good for the ſicke, then the Patient: yea many times he bleſſeth vsus exceedingly, in not doing our will, but his owne.
Wiſh not that to bee granted which thou wilt; but labour thou to will that, which it pleaſeth God to grant.
It is leſſe grieuous not to obtaine that which thou wilt, then to will that which is not fit for thee to obtaine.
For the time; we muſt not preſcribe vntounto God, but waite vponupon him.
5 Perſeuerance: God ſometime deferres the grāting of our requeſts; not that he deſpiſeth vsus, but for our exerciſe, that we may be the more earneſt till, and the more thankfull when we hauehave receiued. Things dearely bought are dearely eſteemed.
Somtime God grants vsus not that we aske, but that which is better, as in the example of Paul *2 Cor. 12.7.89..
Grace to ſtand in temptation, is better then deliuerance. And faith is a ſurer rule of our exauditiō, thē our ſenſe.
6 Charity: to pray for others as well as for our ſelues: for the King and Queenes moſt excellent Maieſties, and for their children, and for all meny1. Tim. 2.1.2., for our very enemies and perſecutorszMat. 5.44., as did our bleſſed SauiouraLuk. 23.34., and the Proto-martyr Saint Stephen bAct. 7.60.: for wicked men, as Abraham for Sodom cGen. 18.. If he for Sodome, where was but one Lot, much more we for Ieruſalem, wherein are ſo many the ſonnes and daughters of God.
He that is not with men in the charitie of Brethren, ſhall not bee with God in the number of ſonnes. Theſe onelyonly can cry Abba Father, and are heard.
The whole Church prayeth for thee, pray thou for it.
The outward form is in two things,
1 Compoſitiō. and
2 Diſpoſition.
1 Compoſitiō is either
1 Of the geſture of the body. or
2 Of words, to expreſſe the meaning of our mind.
1 For the firſt: A diuers geſture is deſcribed, not preſcribed in the word: The Publican ſtooddLuk. 18.13. Mar. 11.25.: Eliah ſatee1. Kin. 19.4.: Hezekiah layfEſa. 38.2.: Peter & Paul kneeledgAct. 9.40. and 20.36.: Moſes and Aaron fell on their faceshNum. 16.22.: Salomon ſtretched out his handsi1. King. 8.22: our Sauiour lift vp his eyeskIoh. 11.41.: the Publican caſt them downe, and alſo ſmote his breaſtlLuk. 18.13.: Dauid and Chriſt weptmPſal. 6.67. Heb. 5.7..
Of all theſe diuers geſtures, I commend for ordinary, theſe:
1 A comely and reuerent kneeling, which is a ſigne and helpe of our humiliation. The rude and vnmannerly leaning, lying along, and ſitting of many, eſpecially at publike prayers, is worthy to be cenſured, and argues an irreligious heart.
2 A lifting vp of the hands and eyes; a ſigne and a helpe of our conſidence and feruency.
3 Sometime a caſting downe of the eyes, and ſmiting the breaſt; to ſignifie and help our deiection, and ſhame for our ſinnes and vnworthineſſe.
4 Teares alſo & grones would exceedingly become our prayers and praiſes, more then Iewels and Pearles our bodies: Teares are treaſured vp in the Lords bottelnPſal. 56.8.; and are forcible. oPſal. 39.12..
As theſe, and the like geſtures iſſue from the feruent deſire of the heart: ſo they reflect vponupon the ſoule, whoſe inuiſible affections, by theſe viſible actions are the more inflamed.
2 For the compoſition which is of words; it muſt be remembred, that words are not ſimply neceſſary to priuate prayer: as appeares in the example of Moſes pExod. 14.15.and Anna q1. Sam. 1.13.. For praier is not a lip-, but a hartlabour; and God heares the heartrRom. 8.27.. But it is very conuenient to vſe words.
1 Becauſe the tongue was created principally for this vſe.
2 Becauſe ſpeech moues the ſenſes, being to the deuotion of the mind, as bellowes are to the fire.
3 Becauſe it keepes the thoughts from wandring.
In framing the ſpeech, words may not bee affected; but plaine, apt, and ſignificant: Fine words, and eloquent phraſes are not that wherein God delights; but reuerence, contrition, faith, and the groning of the ſpirit, how homely ſoeuer the words be.
Striue more to pray with feeling, then to bee eloquent. Wee vſe eloquence to perſwade men; wee pray not to perſwade God; but
1 To ſhew our obedience, becauſe he hath commanded this ſeruice.
2 To teſtifie our faith; that wee depend on him, and expect from him all good things.
3 That wee may be fit to receiue according to our need.
Prayer is a golden chaine, which God lets downe from heauen; when we lay hold of it, we thinke we draw God to vsus; but indeed, wee are by it drawne vp to him.
Eloquent praying is lawfull, if it be not affected: but verbal praiers are exceeding dangerous.
Diſpoſition is of the matter of our prayer:
In which we conſider,
1 An orderly placing of the parts.
2 An inlargment of them.
1 Order is bea… full, and very neceſſa… leſt wee vſe idle repe… tions and bee confuſ… things to bee auold… when wee ſpeake beſ… wiſe men, much m… when wee ſpeake to… infinite God. Forwa… of obſeruing Order, … goe forward and ba… ward, after an vncom… ly manner, vnſeaſonably repeating ouer the ſame things; faring like hounds at a loſſe; and hauing vnaduiſedly begun to ſpeake, know not how wiſely to make an end.
This kind of praying …n ſome degree comes …der the cenſure of …abling.
Some thinke that we muſt neuer pray, but …pon the ſudden & ex…raordinary inſtinct and potion of the Spirit. This is a fancie, and …hoſe which practice …his, cannot auoid the …conueniences named. …eſides, the multiplici…e of our wants; the ſlipperineſſe of our memorie; the ſlowneſſe of our conceit; the darkeneſſe of our vnderſtanding; the wandring of our thoughts, and the imperfection of our vtterance, require ſon… fore-thoughts of th… which we are to ſpeak… all which weakneſſes are by meditation and order much relieued.
God is the God of order, and likes not negligence or vnaduiſednes in his ſeruice. Doe thou ſtudie to ſerue him.
As the wiſe Preacher ſpeakes not at all ad… ture whatſoeuer comes on his tongues end, but prepares in his minde the generall parts and heads of his exhortation: ſo doe thou in praying, loſt thou offer the ſacrifice of fooles.
As the Carpenter being to build a houſe, …ewes not his timber at aduenture; but before hand proiects in his mind the ſeueral rooms and parts; and accordingly prepares his timber; and layes not ſparres in the foundation, nor groundſels, and ſtuds in the roofe; but fits eueryevery one in his proper place, according to the modell and plot fore-conceiued in his mind: So my aduice is, that before thou prayeſt; thou ſhouldeſt in thy minde, firſt propound to thy ſelfe, certaine generall place and heads of prayer with their order; which to bee contriued in the 1. which in the 2. which in the third place, with fore-caſting of ſome comely tranſitions, as doores to paſſe from one part to another. Secondly, all the ſeuerall things which thou wouldeſt mention in thy prayer, to bee with diſcretion ranged vnderunder their right and proper Generals, as for example: All things concerning faith, to bee referred to that Petitiō which is for faith: and which concerne repentance, to be marſhalled in that Petition which is for repentance, and ſo of the reſt.
The generall heades or places in ordinary priuate prayer would be theſe at the leaſt:
1 Confeſſion of ſinne.
2 Petition,
1 For pardon.
2 For faith.
3 For repentance.
4 For directiō in our perſonall calling.
5 For perſeuerance.
6 For the Church.
3 Thankeſ-giuing for benefies rece…ed, which are
1. Spirituall, as Election, with the effects,
1 Vocation
2 Iuſti…
3 San…ti… on.
4 Hope of … rification.
2 Temporall,
1 Creation.
2 Pro…dence in
1 Health.
2 Liberty.
3 Foode.
4 Raiment.
5 Friends.
6 Manifold de… rances &c.
And ſo to conclude with petition for preſeruation in the night o… day following, as is the occaſion.
I binde no body to this order, but this … take to be plaine for beginners.
I hauehave referred thankſgiuing to the laſt place, which may bee indifferently vſed in the firſt: it matters not, ſo it bee not forgotten.
Obſerue thine owne heart: if thou finde a cheerefulneſſe and reioycing for benefits receiued, then it's not vnſitting that thankeſ-giuing ſhould bee in the …ſt place: If thou findeſt thy heart more affected with griefe for ſin, then if thou pleaſeſt, let confeſſion of ſin, and deſire of pardō ▪ precede Wait vponupon God wi… an honeſt and reuer… heart, and the anno… ting will helpe thy … firmities, and teach th… to cry, Abba Father.
An example of the parts before propounded in their order.
O Lord,
1 I confeſſe; that I am a vile ſinner.
2 I beſeech thee of.
1 Pardon by Ieſ… Chriſt.
2 O Lord, giuegive mee faith, that I may fee… this pardon liuelily in my heart.
3 And I beſeech thee …ue mee true repen…ance to amend my …icked life, that my …aith may bee ſeene in the fruits of holy obedi…nce.
4 And whereas thou haſt called me to this eſtate and calling (...) Direct mee therein I …umbly pray thee, by …he wiſedome of thy ſpirit, and furniſh mee with ſuch neceſſary gifts, that I may diſcharge my duty to thy glory, the good of others, and the comfort of mine owne ſoule.
5 And becauſe Satan is a deadly enemie, and I am weake; O Lord, I beſeech the forſake mee not in … houre of tentation; … ſtabliſh my heart in grace, giuegive me perſeuerance in goodneſſe, and in the end victory by Ieſus Chriſt.
6 This which I beg for my ſelfe, I humbly craue for thy whole Church vponupon earth; that it may pleaſe thee to performe all thy promiſes to thine elect, and to bring vsus all to thy heauenly kingdome.
O Lord, thy name be for euer praiſed for all thy louelove, and for all my benefits ſpirituall, …nd temporall, thereby …eſtowed vponupon me. And I humbly intreat thee to preſerue me in ſafety this night, through my Lord Ieſus Chriſt, to whom, &c. or, in whoſe name, &c. praying in the words of the Lords prayer.
The ſame with the thankſgiuing in the firſt place.
O Lord, I humbly thanke thee for all thy fauours ſpirituall and temporall, of the leaſt of which I am moſt vnworthie, by reaſon of my great ſinnes: for I confeſſe that I am a vile ſinner, &c.
The enlargement of theſe parts followeth.
Before we particularly ſ…k of enlargemēt, be thou admoniſhed of 2. things.
1 Feruent praying, though ſhort, is more accepted, then long praying with coldneſſe
The Publicans prayerſLuk. 18.13. was ſhort in words, but full of ſenſe and deſire; of more worth with God, then all the long praiers of the Phariſies: for God meaſures not our deuotions by the length, and by the outward habite of words, but by the inward meaning of the ſpirit.
So our bleſſed Sauiour in the gardentMat. 26.39.42.44., vſed but few words, but his deſire, and the gronings of his ſpirit (wherin is the power of our prayers) were vnutterable.
Hee that vſeth many words, without the deſire of the heart, ſpeaketh indeed, but prayeth not: for prayer is the deſire of the heart, crying, Abba Father; words but the expreſſing of this deſire.
The noyſe of our lips, without the voice of the heart, is no more a true prayer, then ringing of belles, or babling of a Parrot.
As a body without a ſoule, much wood without fire; a bullet in a gun, without powder; ſo are words in prayer without ſpirit.
Prayers are as gold; in a little quantitie of words, there muſt bee a great value of ſpirit.
He that is feruent in the ſpirit, prayes much, though he ſpeake little.
2 Secondly, when thou prayeſt, let thy words follow thy deſire.
If thou findeſt a dulneſſe of ſpirit, and coldneſſe of thy affections; be the ſhorter; and conclude with a groning of the ſpirit for thy drowſineſſe, & with a lifting vp thy heart to God, that hee would looke mercifully vponupon thee, and quicken thee. Let this bee an occaſion to humble thee the more; and it will be a meanes to worke thee to more liuelineſſe and feruency the next time thou preſenteſt thy ſelfe before God. And if thou bee'ſt truly humbled, it will driue thee to God, and thou wilt thinke long till the time come about, wherin thou maiſt complaine and poure forth thy heart before him.
If thou findeſt a viuacity and cheerfulnes of minde, and the deſire of thy heart to be ſtrong and feruent, prompting thee with matter and words; conclude not thy praiers and praiſes too ſoone, but let thy ſoule take her fill of celeſtiall delicacies in her familiar conferēce with God.
If the deſire of the heart be weak and faint, it is not to bee wearied and oppreſſed with words.
The enlargement of the ſeueral parts in prayer is either
1. Generall or
2. Particular.
The generall is that which in common belongs to al the parts, and it is twofold.
1 The vſing of ſome deſcription of God whom wee inuocate, from his Attributes, Promiſes, Effects, &c. Such a beginning hath the Lords Prayer, Our Father which art in heauen uMat. 6.9.. Thus began our Sauiour in the Garden*Mar. 14.36 Abba Father, all things are poſſible vntounto thee. Thus lehoſophat begins his prayerx2. Chron. 20.6.7.8.9.10.. Thus Peter and Iohn yActs 4.24.25.26.: looke the places which are to long to be tranſcribed.
Such deſcription is to be vſed in the beginning of our Prayers, for the helping of our faith and aſſurance in which we ought to pray, and may alſo be well vſed in any of the ſeuerall parts when wee would ſtir vp faith.
2 A begging of audience. So Dauid aPſa. 5.1.2.3 Pſal. 102.1.2. Pſal. 140.1.2.. Both theſe are excellently vſed by Hezekiah b2. Kings 19.15.16.. This alſo may very fitly bee vſed in the concluſion of our prayers; as thus Daniel moſt paſſionately and feruently endethcDan 9.17.18.19..
The particular enlargement is of each part by it ſelfe.
The arguments ordinarily ſeruing hereunto, are the cauſes. The effects. The ſubiects. The adiuncts. The contraries. Similitudes and compariſons. Diſtributions. Teſtimonies.
There are certaine ornaments alſo not to be neglected, for the poliſhing and beautifying our ſpeech in prayer, as,
1 Comely tranſitions and paſſings from one part to another.
2 Exclamations; whē we ſpeak of the goodnes of God, thus, How great is thy goodnes to them which feare theedPſal. 31.19.! When we ſpeake of the promiſes, thus; How ſweete are thy promiſes to my mouthePſ. 119.103! When wee ſpeake of our owne wretchedneſſe, thus; O wretched man that I amfRo. 7.24.! &c.
3 Interrogations: as when Dauid lay vnderunder a great affliction of mind, and cried out: Will the Lord abſent himſelfe for euer? And will hee ſhew no more fauour? Is his mercy cleane gone for euer? Doth his promiſe faile for euermore? Hath God forgotten to bee mercifull? Hath he ſhut vp his tender mercies in diſpleaſuregPſ. 77.7.8.9?
The power of theſe Interrogations? Who is able to expreſſe it? Whoſe heart ake… not in the very reading of them? How doe they increaſe our feeling, and raiſe our deſires!
4 Options or wiſhes; as if we begge for grace to obey God according to his commādements, thus; O that my waies were directed to keepe thy ſtatuteshPſal. 119.5..
5 Vowes and promiſes, thus;iPſal. 51.12.13. Reſtore vntounto me the ioy of thy ſaluation, and vphold mee with thy free Spirit. Then will I teach tranſgreſſors thy waies, &c. And againe;kƲerſ. 14. Deliuer mee, O God, and my …ongue ſhall ſing aloud of thy righteouſneſſe. And againe;lVerſ. 15. O Lord open thou my lippes, & my mouth ſhal ſhew forth day praiſe. So alſo;mPſal. 119.33.34. Teach me, O Lord, the way of thy ſtatutes, and I will keepe it vntounto the end: GiueGive mee vnderſtanding, and I will keepe thy Law; yea, I will obſerue it with my whole heart.
6 Ingeminations; thus Dauid alſo prayeth,nPſal. 94.1.2. O Lord God the Auenger, O God the Auenger, ſhew thy ſelfe; exalt thy ſelfe, O Iudge of the world, &c.
And diuers others of this nature, which a deuout hart will eaſily find out: and to this purpoſe, I am perſwaded, its very helpeſfull to be familiarly conuerſant in the Pſalmes, becauſe Dauid was a man of all other, of inflamed affection…, and moſt excelling this way.
Hee that deſires to make trial of this plaine direction, and to profit by it, may be much holpen by two things.
1. Let him indeuour ſoundly to vnderſtand the principles of Religion; or elſe he ſhall neuer be able to tell what to aske of God.
2 Secondly, if he can write, let him make a book of clean paper, and in ſundry leaues, write in the top the particular parts of prayer, with their ſeuerall branches, allowing a whole leafe to each part & branch; and then whatſoeuer excellent & ſpeciall phraſe or ſentence hee readeth or heareth of any of thoſe parts or branches, let him referre it to his proper leafe and place. Which courſe if it bee taken, and theſe pla…s diligently ſtudied, and now and then reuiſed & read ouer, wil (in my opinion) much enable a man vponupon any occaſion to pray with vnderſtanding, either alone, or with others to their deſired comfort.
If any ſhall think this way to be too buſie, and to require too much paines, I deſire them to remember, that no excellent thing can be attained without labour; which, how great ſoeuer it ſhould be, ſhould not be grutched, for the attaining a faculty in this exerciſe, which is the refuge, and refreſhing of the ſoule: one of the chiefeſt pieces of a Chriſtians armouroEpheſ. 5.18., and the meanes whereby all good things are ſanctified to our comfortable vſep1 Tim. 4.5..
Seuen yeere is holden but a conuenient terme, to learne the children of men earthly manuall trades; let not the childe of God account twice ſo long time to be too much, to learne the heauenly Art of outward crying Abba Father.
Here follow ſome examp… of the rules of generall … particular enlargement … fore deliuered, (for a taſte) to a young beginner.
The general enlargement, from a deſcript… of God,Deſcription from and begging of Audience, thus:
OqTitle. Almighty God therEffect. Creatour of heauen and earth, and my moſt mercifullſTitle. Father in Ieſus Chriſt, which haſt gratiouſlytPromiſe. promiſed to heare thy children when they pray vntounto thee; OuBegging of Audience. Lord I beſeech thee accept, heare, and grant …e ſupplication of thy …ruant by Ieſus Chriſt; … ſuch like.
Examples of particular enlargement.
1 Confeſſion of ſin may be enlarged, firſt, …y the Adiunct;1. The adi iunct. ſecondly, by a diſtribution of ſinne; thirdly, by the effects, &c. Thus,
O Lord, I confeſſe that I am a vile ſinner.
Firſt, being aſhamed to look vp vntounto heauen, and vnworthy to liue vponupon earth.
Secondly,2. Diſtribution. for I am guilty of the ſinne of Adam, and more alſo I hauehave committed actuall tranſgreſſions without number, in breaking thy moſt holy commandements, omitting my duty, and doing the contrary; many ſinnes of ignorance (which I pleade not to excuſe, but to condemne my ſelf, who ought to hauehave knowne thy will), and often of knowledge, which wounds my ſoule to remember.
Thirdly,2. Effect. O Lord in thy iuſtice I hauehave deferued ſuch plagues both bodily and ſpirituall, temporall, and eternall, which thy righteous omnipotency can inflict vponupon abominable ſinners. Or ſuch like.
2 Petition for pardon may be enlarged.
Firſt, by an ingemination.
Secondly, by the effects adorned with exclamation.
Thirdly, by the contrary.
Fourthly, by a teſtimony adorned with inrerrogation.
Fifthly, by the meritorious cauſe. Thus.
Firſt,1. Ingemination. O Lord pardon, O Lord forgiue, O Lord be mercifull.
Secondly,2. Effects with exclamation. bleſſed is the man whoſe iniquity is forgiuen, and whoſe ſinne is couered. Bleſſed is the man that obtaineth thy fauour.
Thirdly,3. Contraries. O Lord enter not into iudgement with thy ſeruant, reward mee not according to my ill deſeruing. Turne away thine anger, and make thy ioyfull countenance ſhine into my ſoule.
Fourthly,4. Teſtimony with interrogation. is it not thy promiſe to pardon ſinners that ſeeke thy fauour? and to helpe them which call vponupon thee? O make good thy promiſe vntounto thy ſeruant. Deare Father, for Ieſus Chriſt his ſake.
Fifthly,5. Meritorious cauſe. remember his obedience, his paſſion, his blood, the price wherby I am ranſomed, and bee reconciled, remitting all mine offences, or ſuch like.
2 Petition for faith may be enlarged.
Firſt, from the efficient cauſe.
Secondly, from the contrary.
Thirdly, from the effects, adorned with vowing, &c. Thus,
Firſt,1. Efficient cauſe. O Lord I beſeech thee worke in me by thy holy Spirit faith to beleeue the pardon of my ſinnes. It is not in my power to beleeue, it muſt be thy worke in my ſoule.
Secondly,2 Contrary. make mee to belieue, good Father, and helpe my vnbeliefe▪
Thirdly,3. Effect with vowing. grant mee a feeling of thy louelove in my heart, and that peace which paſſeth all vnderſtanding, then will I confidently come before thee, and praiſe thee with ioyfull lips, or ſuch like.
3 Petition for repentance may be enlarged.
Firſt, from the cauſe.
Secondly, from a diſtribution adorned with exclamation.
Thirdly, from the contrarie.
Fourthly, from a compariſon. Thus,
Firſt, holy Father,1. The cauſe. grant that my faith may ſhew it ſelfe in the ſanctification of my life.
Secondly,2. Diſtribution with exclamation. and to this end I humbly beſeech thee renew in mee thy decaied image, and giuegive me true repentance, that I may turne from all my ſinnes, to ſerue thee in holineſſe and righteouſneſſe all the daies of my life. Make me to vnderſtand mine owne vileneſſe, that I may earneſtly pray for renouatiō: Ah wretch that I am! though I know my ſelfe to be an horrible ſinner; and that I hauehave tenne thouſand times deſerued damnation; yet ſuch is the flintineſſe of my heart, that I am not ſenſible of my dangerous and fearefull eſtate.
Thirdly,3. Contrary. Abba Father, all things are poſſible to thee; manifeſt, I pray thee thy gracious power vponupon my heart, in mollifying the hardneſſe of it. Make me to relent and to hauehave remorſe. Worke in mee a godly ſorrow, and ſuch hatred of all ſinne, that I may for euer abominate it.
Fourthly,4. Compariſon. and grant deare Father, that I may be able as zealouſly to follow thy commandements, as euer I hauehave delightfully followed and fulfilled mine owne vnlawfull deſires: or ſuch like.
4 Petition for direction in our perſonall calling may bee enlarged.
Firſt, from the cauſe.
Secondly, from the contrarie.
Thirdly, frō the effect.
Fourthly, from the Adiunct, thus.
Firſt, O Lord in as much as thou haſt ordained, that wee ſhould all liue in ſome honeſt calling, and that therein wee ſhould ſhew forth our faith and holy profeſſion. I humbly intreat thee to direct me in this my vocation. (...)
Secondly, Lord make me conſcionable, and to abhorre idleneſſe. Bleſſe my labours; grant that the world carrie not away my heart, but that I may ſo care for the things of this life, that I forget not that I am called to thy Kingdome. O make me ſo to liue as one, who through thy goodneſſe expects that heauenly inheritance.
Thirdly, let my life bee to thy glory, the good of others, and mine owne eternall comfort.
Fourthly, and in as much as thou haſt appointed the Croſſe to thy Diſciples; I beſeech thee to ſanctifie whatſoeuer trouble it ſhall pleaſe thee to lay vponupon me, and to giuegive me patience, and ſuch contentedneſſe with thy holy will, that it may not draw me from thee, but vntounto thee, and that vnderunder the ſame I may hauehave cauſe to reioyce in the experience of thy fauors through Ieſus Chriſt my Lord: or ſuch like.
5 Petition for perſeuerance may be enlarged.
1 From the cauſe.
2 From the adiunct.
3 From the contraries, when ſpeciall inſtance may bee made of that ſpeciall corruption which we are moſt ſubiect vntounto: thus,
1 O Lord let it bee thy good pleaſure,1. Cauſe. continually to watch ouer me, and to preſerue me in the zealous performance of my duty to the end of my daies, which without thy helpe I cannot doe.
2 For the daies are euill and dangerous,2. Adiunct. the occaſions and examples of ſinne are infinite; Lord keepe mee in the faith, that I fall not away, and preſerue mee from the ſinnes of theſe times.
3 And more then this,3. Contrary. Satan is my deadly enemie, ſeeking to deuoure my ſoule, and I am weake, O Lord thou knoweſt: Deare Father, confound Satan, and confirme my faith: ſo bridle him, that he may not hauehave power ouer me: ſo ſtrengthen mee, that I may bee alwaies able to reſiſt and repell him: when thou ſhalt thinke it good to ſuffer him to tempt mee, O Lord forſake mee not: faile not of thy promiſed helpe, that I may not faile in my faith and obedience: make mee to preuaile, and by the might of thy ſpirit, to hauehave victory in Ieſus Chriſt. And whereas I am compaſſed about with many infirmities, ſpecially with (...) O Deare God and Father, ſtrengthen me here, and giuegive mee power to rule and gouerne my affections, and to ſubdue them all to the obedience of thy holy word, through Ieſus Chriſt my Lord. Or ſuch like.
6 Petition for the Church may bee enlarged,
1 Generally.
2 Particularly.
1 Generally, by deſiring the fulfilling of all the promiſes made vntounto it; as,
1. Defence.
2 Deſtruction of enemies.
3 Conuerſion of the elect.
4 Confirmation of the conuerted.
5 Comfort of the afflicted, by
Common calamities of
Body
Mind
Speciall, as perſention.
In affliction of body, as ſickneſſe.
1 That God would ſanctiſie it to the furtherance of their repentance.
2 That hee would giuegive them patience.
3 That he would recouer them, if it bee his will: if otherwiſe,
4 That hee would prepare thē for a peaceable departure.
In affliction of mind, that God would,
1 Pardon their ſins.
2 GiueGive them repentance.
3 Encreaſe their faith.
4 Defend them from Satan, and,
5 GiueGive them an happy iſſue.
In Perſecution, that they may be
1 Aſſiſted with the holy ſpirit, and that they may
2 Boldly glorifie God, in witneſſing to the truth, euen with the loſſe of their liues.
2 Particularly, by making mention of the Churches of England▪ Scotland, and Ireland that God would,
1 Pardon our crying ſinnes.
2 Hold backe his heauie iudgements deſerued.
3 Continue his Goſpell.
4 Preſerue our dread Soueraigne Lord, King Iames, our Noble Queen the hopefull Prince … &c.
5 Bleſſe the Honourable Councell, Nobility, Gentry, Iudges, Iuſtices; the Miniſters of the Word and Sacraments; the Comminalty. And here we are to remember our families, parents, friends; yea our very enemies, &c.
2 Thankeſ-giuing may be enlarged by an enumeration of benefits, according to the diſtribution of them before mē tioned; and may be notably amplified, by the contraries, in conſidering how miſerable wee ſhould be, in the want of thoſe bleſſings, all or ſome, &c.
In the concluſion we may remember to aske preſeruation for the day or night following… aptly falling into it … from the mention of the benefits beſtowed vponupon our bodies, in the thankeſ-giuing
1 For the day, taking occaſion by ſimilituder▪ to deſire grace to walke ſoberly as in the day.
2 For the night, by ſimilitude to deſire to be preſerued from the works of darkneſſe, and from eternall death, and that God would giuegive protection, and comfortable refreſhing.
Both for night and day to bee amplified from the ſhortneſſe of …ife, and ſuddenneſſe of death; and to adde ſomething for preparation thereunto. For the life of a Chriſtian …ought to be a continu…ll meditation of death. And thus reuerently to ſhut vp all with the Lords prayer.