Seven Treatises, Treatise 3 · Chapter 10
CHAP. 10. Of prayer and the parts thereof, thankeſgiuing and requeſt, whereunto is added confeſsion of ſinnes.
The ſixt priuate helpe.HAuing now made mention of the two firſt kindes of the priuate helpes, the third followeth, containing the helps which may be vſed by ones ſelfe alone, or with others alſo: as prayer and reading. Prayer is a calling vponupon God according to his will: and hath theſe two parts: thankſgiuing, and requeſt; whereunto is added the confeſſion of ſinnes.Thankſgiuing. Thankſgiuing is that part of prayer, in which, we being comforted by ſome benefit, which in fauour God beſtoweth vponupon vsus, are drawne to louelove and praiſe him, and ſhew forth the fruites thereof. In the which deſcription we ſee three duties to be required of vsus, and three motiues or perſwaſions,Three perſwaſions to moue to thankſgiuing. to drawe vsus to performe them. I will firſt mention theſe latter, and then proceede to the duties. The firſt motiue is knowledge and remembrance of ſome benefit receiued or promiſed vsus.The firſt. 1. Sam. 25.32. Geneſ. 24.27. Luk. 17.15. Which may be ſeene in the thankſgiuings of all Gods ſeruants; as in Dauid after that he had receiued the ſauorie and ſeaſonable counſell by Abigaile: and in Abrahams ſeruant, when God had bleſſed him in his iourney to Aram. The ſame may be ſaid of the leaper, when he ſaw that he was clenſed, after he had made requeſt for it to Chriſt. And where there is no knowledge and due conſideration of ſome particular merciemercy, how can there be any true, and hartie thankſgiuing, howſoeuer in words there be a proteſtation for faſhion ſake? as in them who ſay, we muſt thanke God for all, when yet they conſider of nothing that moues them thereto.
The ſecond.The ſecond motiue to thankſgiuing, is ioy and gladnes of heart for the benefit which we thinke of, or call to minde: As appeareth by the pſalme, in them which returned out of the captiuitie,Pſal. 126.1.2. ſaying; When the Lord brought againe (that is, turned away) the captiuitie of Sion (his Church) we became like them that dreame: then was our mouth filled with laughter, and our tongue with ioy. And except we finde ſuch ſweetenes in Gods benefits either alreadie receiued, or by faith embraced, being promiſed; the dutie of thankes can in no good ſort be performed: But that is verified which is commonly ſpoken, that is, a worke is vntowardly done which is not cheerefully gone about.
The third.The third thing that ſhould moue vsus to this dutie of thankes, is that which is moſt fit to worke the foreſaid ioy, and that is a perſwaſion, that the benefit, for which we giuegive thankes, commeth to vsus from Gods fatherly louelove: which is a farre greater matter to make vsus glad, then the benefit it ſelfe, which is beſtowed on vsus.Pſalm. 116.5. to 16. For if we ſhould feare that it is ſent as a ſnare to intangle vsus, or to heape hot coales vponupon our head, and to make our condemnation the more iuſt, ſmal ſweetenes ſhould we finde therein, but that which would be quenched with that feare, and by an accuſing conſcience.
As for example, what hartie ioy, or ſound thankes could that of the Phariſie be, though in tongue he gaue the one,Luk. 18.11. and in countenance ſhewed the other, when he had not this perſwaſion? But God be thanked, it is not ſo with his beloued ones: but they knowing that their moſt louing father hath giuen them his Chriſt, which is the greateſt, doth much more of fauour giuegive them all other things, which are of leſſe account; which both reioyce their hearts, when they remember any of theſe his bleſſings, and ſtirreth them vp to a much more heartie performing of this dutie.
And as theſe three former things muſt be found in vsus to moue vsus to true thankfulnes for our comfort: ſo to make it effectuall three duties are required. Firſt, a continuance of our louelove to God. Secondly,Three duties required in thankſgiuing. a deſire to ſet foorth his glorie, and in words to profeſſe and confeſſe his goodnes. Thirdly, a further proceeding in obedience, and walking worthie his kindnes. For how can we chooſe but louelove and ſet our hearts vponupon him,1. LoueLove of God. when wee may ſee the fruites of his fauour on eueryevery ſide, whither ſoeuer we turne our ſelues, and the ſame eueryevery morning renued? Euen as the Prophet ſaith: I louelove the Lord, Pſal. 116.1.becauſe he hath heard my requeſt, and for his great and many mercies, which there hee reckoneth vp. So that they, whoſe louelove is ſet vponupon the gift it ſelfe, and the benefit; being little affected towards the giuer and beſtower of it, how wide ſoeuer their mouthes are open in giuing thankes; they are farre from the right offering of thankes to God.
Now if we louelove the Lord, we cannot but be carried with a feruent deſire,2. A deſire to ſet foorth his glorie. 2. Cor. 4.13. that God might bee knowne and beleeued on by others, that they might come out of darknes: neither can we ſatisfie our ſelues in ſeeking to aduance and magnifie him. As wee may ſee in Dauid, who being ſtirred vp by the conſideration of Gods benefits, had this affection in him, thus declaring the ſame: What ſhall I render to the Lord, for all his benefits? As if he ſhould ſay, Oh,Pſal. 116.12. that I knew, and could ſatisfie my ſelfe herein. And where this affection and deſire is, can it otherwiſe be, but that by all good opportunities, there ſhould be an expreſſing, and an acknowledging of this his goodnes? Euen as the ſame perſon ſetteth himſelfe downe to vsus for an example, I will praiſe the Lord, Pſal. 111.and call vponupon him with thankſgiuing: and elſewhere in the congregation in heart and tongue: and with inſtruments well tuned and of many kinds.
Now with theſe before mentioned, if this laſt propertie be adioyned,3. A further proceeding in obedience. that we walke worthie his kindnes, and within holie compaſſe, which is to doe the will of our heauenly father, then doe wee rightly performe this dutie of thankſgiuing. The which one, if it be wanting from the reſt, maketh them all lame and maimed, and as odious to God, as the mortlings and vntimely firſt borne of the beaſts, which were offered to him in ſacrifice. And how with our thankſgiuing reformation of our liues ſhould goe, Moſes ſheweth, by ſetting downe the daunger of the contrarie, ſaying:Deut. 6.10, 11, 12. When the Lord thy God hath brought thee into the land, which he ſware to thy fathers, Abraham, Iſaac and Iacob, to giuegive thee, with great and goodly cities which thou buildedſt not: and houſes full of all manner of goods, which thou filledſt not: and welles digged, which thou diggedſt not: vineyards and Oliue trees, which thou plantedſt not: and when thou hast eaten and art full, beware leaſt thou forget the Lord (in ſteed of remembring his kindnes and bountie) but feare and ſerue him. So the Pſalmiſt ſaith:Pſal. 50.16. What doeſt thou taking my word in thy mouth, either in thanks, prayer, or ſpeaking of it, and hateſt to be reformed by it? And theſe are the three duties, neceſſarily required to be in true thankfulnes.
Thus I hauehave ſhewed what thankſgiuing is, and what properties are required in it, to the end it may rightly be performed to God. Now then, if this dutie be thus performed of vsus, in aduerſitie as in proſperitie; for ſo God will hauehave them doe, who worſhip him aright, Iob. 27.10. and alone by our ſelues, as well as in companie with others, that ſo we may be free from hypocriſie in offering it: muſt it not needes be a ſingular helpe, with the reſt, vntounto godlines?1. Theſſ. 5.19. I ſay, when wee ſhall many times from day to day, thinke vponupon Gods louing kindnes, how great it is, and hath been towards vsus, and finde ſweetnes in his benefits, as being perſwaded that wee hauehave them in Gods fauour; when for them, we ſhall hauehave our hearts inlarged to louelove the giuer, declare his goodnes to others with a deſire to honour him, and be more readie to our particular duties; when wee ſhall frame our ſelues in all eſtates to this thankfulnes: is it not a mightie and forcible meanes to mollifie the hard hart, and to hold vnderunder the ſturdie corruptions of it, ſo that they may be ſubiect to God, yea euen when ſtrong prouocations doe draw to the contrarie?
Then we cannot be ignorant that thankfulnes is one helpe, and that not the leaſt, to the continuance of a godly life: whether wee vnderſtand it of that ſolemne thankſgiuing, which wee adioyne ordinarily to our ſupplications; or that which now and then wee doe vſe in a more briefe manner by any occaſion offered.Confeſſion of ſinnes another helpe to a Chriſtian life. And this of thankſgiuing. With this we are to adde ſupplications, which alſo containe confeſſion of our ſinne: all which three are indeed but one action generally, but particularly hauehave eueryevery one of them an eſpeciall and ſeuerall vſe. Therefore it followeth to ſhew, in what ſort we ſhould make confeſſion of our ſinnes, and our priuate requeſts to God, that they may much more be helpes to godlines altogether, when one part, euen thankſgiuing is ſo great an helpe alone.
And firſt, of confeſſion of ſinnes, as in order it is to bee vſed, next vntounto thankfulnes: and afterwards, of the making or offering vp of our requeſts and ſuites vntounto God,1. Ioh. 1.8.9. Pſal. 32.5.6. and namely, for the remiſsion of ſinnes, with the which, it is euer to be ioyned. Now this is an acknowledging of our ſelues to be guiltie, and worthily to hauehave deſerued Gods wrath, and manifold puniſhments, for our grieuous faults and offences: and an acknowledging of them alſo, with a free and humble bewailing of them before the Lord; ſuch as are vnknowne to vsus, in a generall manner, but thoſe which wee doe know (according to the nature of them) particularly. And this dutie is rightly done and practiſed of vsus:Foure things in confeſſion. firſt, when we feele our ſinnes odious, and burdenſome to vsus. Secondly, when we accuſe our ſelues of them to God. Thirdly, when we confeſſe them to him (hauing examined our life) and that we ſtand at his merciemercy deſeruing to be condemned. And fourthly, when wee abaſe our ſelues thereby, and ſo are meekned, and our pride abated. In all the confeſſions of the ſeruants of God, all theſe foure are to be found; that I may ſhew it at once, and not ſtand long about eueryevery one of them. As in Dauids confeſſion, after that Nathan the Prophet had accuſed him, ſaying, thou art the man, euen this great offender, he anſwered,2. Sam. 12.13. I hauehave ſinned: in which one word, he found and ſhewed al things that are required in a true and penitent confeſſion: that is, that he both had his ſinne in a deteſtable execration, accuſed himſelfe to God of it, confeſſed that he had iuſtly prouoked God againſt him, and was greatly humbled by it. In the Pſalme, if any doubt of this,Pſal. 51.4.5. hee may ſee them particularly deſcribed. The ſame may be ſaid of Daniel his confeſſion in the ninth chapter;Dan. 9.5. and in the Publicanes, when he knocking on his breaſt, and looking downe to the ground, as aſhamed to looke vp, ſaid, God be mercifull to me a ſinner. Luk. 18.13.All theſe are likewiſe in the confeſſion of the prodigall ſonne. The firſt in theſe words, he came to himſelfe, and entred into conſideration of his life paſt, with himſelfe, whereby he felt his burden ſo great; that ſecondly,Luk. 15.17. Verſ. 21. he commeth and accuſeth himſelfe to his father; and thirdly, what hee thought of his deſerts, may eaſily be gathered, when he asked not ſuch merciemercy, as to bee counted a ſonne, but thought it a large fauour to hauehave the place of an hired ſeruant:Verſ. 19. & 21 which alſo doth cleerely lay foorth his abaſement.
What manner of confeſſion therefore we ſhould make ordinarily in our prayers to God, by this may be ſeene: (if it be otherwiſe framed, that is, out of our owne braine God will reiect it) and then ſhall we not (as many doe, to their little comfort) coldly confeſſe our ſinnes in generall, nor for faſhion,1. Sam. 12.20. but in particular, and thoſe eſpecially, by which wee hauehave moſt offended God. Now this confeſſion being from time to time oft made vntounto God, ſhall not ſuffer vsus to goe farre, and lie long in any ſinne, but hunt it out, before it be warme and neſtled in vsus. And when we ſee eueryevery while, in comming to confeſſe our ſinnes, how we hauehave burthen enough of our ſinne, although we ſinne not wilfully; who ſeeth not, but that we ſhall be much preſerued euen by confeſſing them in this manner that I hauehave ſet downe, from daungerous falles and offences? So that the very confeſſing of our ſinnes, which is but one branch of our prayer, is of great force to ſtrengthen vsus in a godly life.
And as for the obiection of them, which ſay,Obiection. that the oft comming to performe this duetie, will make it common, and without force to kill our ſinne: I anſwere them thus:Anſwere. God hauing promiſed by this and ſuch other helpes to chaine vp the vnrulines of our nature, doth graunt to his ſeruants (for all the rebellion that remaineth in them) much to preuaile againſt it; ſo that ordinarily they may finde eaſe by theſe helpes, and a cheerefull readines to the vſing of them; much more then they, who by cuſtome in earthly matters, finde hard things eaſie.
Thus I hauing ſhewed how thankeſgiuing and confeſſion of ſinne ſhould be vſed, and being ſo vſed, what helpes they are to godlines, it remaineth that I ſpeake to the ſame end, of requeſt making to God:Requeſt another helpe to liue godly. how that ought to be done, that the like fruite may be reaped thereby: Of the which the leſſe ſhall neede to be ſaid, ſeeing this point is after handled, and more is written of it, then of the former two. Requeſt is that part of prayer,What requeſt is. in which we earneſtly power out our ſuites vntounto God, in contrition of heart, according to his will, with a comfortable hope that through Chriſt wee ſhall be heard, and therefore forſaking the ſinne which might hinder our ſuite. Wherein briefly note theſe foure things neceſſarie to be ioyned with this dutie whenſoeuer we goe about it.
The firſt is, that we ſhew this contrition of heart,1. Sam. 1.15. The firſt thing in requeſt. by being preſſed with feeling our wants, vnworthines, miſerable eſtate, and manifold neceſſities, earneſtly deſiring to be pardoned and eaſed, which ſhall not be found hard, if our confeſſion of ſinnes be hartie,Luk. 18.13. and according to the rules before mentioned: For he can moſt freely make requeſt to God, who can moſt hartily accuſe and complaine of himſelfe. And our praying to God, is but cold and counterfeit, when we be not touched with our owne vilenes, and ſo conſequently,Matth. 5.3. Pſal. 145.19. Matth. 15.28. the better feele our neceſſities, which wee deſire to hauehave relieued. But if this be, we ſhall neither pray in lip-labour, which God abhorreth,Luk. 18.1. nor thinke our ſelues too good to waite Gods leaſure, if at firſt hee graunt not our requeſts, but continue them as he commandeth.
The ſecond thing in requeſt.The ſecond is, that we aske of God no other things, then by his word he alloweth vsus to pray for, and therefore are agreeable to his will; and ſuch as we hauehave a promiſe to obtaine, and that in ſuch ſort, as hee hath promiſed them:1. Ioh. 5.14. and ſo doing, we ſhall not pray in vaine. Therefore the Apoſtle ſaith, this aſſurance we hauehave of him, Ioh. 13.14. & 15.7. & 16.24.that if we aske any thing according to his will, he heareth vsus. Which rule, as it ſuffereth vsus not to hunt after our owne deſire and will: ſo it is no ſmall benefit, that whatſoeuer we ſtand in neede of, asking it according to his will, it ſhall be giuen vsus. And who would deſire to hauehave that, which our louing and moſt prouident father doth not ſee good for vsus? which if it content not ſome, marke what they get thereby: For they aske, but they obtaine not, becauſe they aske amiſſe: and further, they loſe all their labour in praying, thinking themſelues good Chriſtians if their lips be going, when God in the meane ſeaſon, counteth their ſuppoſed deuotion to be but much babling,The third thing in requeſt. being done in ignorance of his will. From this ſecond, ariſeth the third, that ſeeing wee hauehave ſo great incouragement, ſo pretious promiſes of ſo many and great good things, as God hath bequeathed to vsus;Iam. 16. therefore wee ſhould quicken our ſelues to come in faith and confidence, and oft times and cheerefully to this dutie. Euen as men doe come cheerefully, and with good hope goe to their approoued neighbours in their neceſſities to borrow, when they hauehave often promiſed them to lend. And no maruaile it is though there be both ſeldome praying, and vntoward going about it, where faith is wanting to ſet them forward, and aſſurance of obtaining, to bring them on, with comfort. And in great wiſedome and louelove, hath God giuen vsus leaue to reioyce in making our prayers to him, by this beleeuing, that we ſhall receiue ſomewhat thereby (according to that which he ſaieth in Saint Iohn: Ioh. 16.24.Aske, and ye ſhall receiue, that your ioy may be full) both becauſe wee hauehave many things throughout our life, to make vsus ſad and heauie; and alſo becauſe we are by naturall diſpoſition ſo ſlow and vnwilling to this dutie, and diſtruſtfull when we offer it. And if we be not ſo fully reſolued of this, for want of experience, that both we ought, and may with cheerefulnes come to pray, and with gladnes be occupied in it (conſidering, he is our moſt louing and deare father, who cannot forget nor put off kindnes toward vsus) then let the effects of prayer, and the fruites that hauehave been reaped thereby, perſwade vsus of it, which are ſuch, as will eaſily drawe vsus with delight to vſe it, though by the fleſh, wee be as with cords haled backward.Three effects of prayer. Of the which effects of it, I will briefly ſet downe ſome, and they are eſpecially three.
The firſt is,The firſt. Iam. 4.8. Ioh. 16.26. Reuel. 3.10. that by prayer wee are made acquainted (a great word to ſpeake) yea and in a ſort familiar with God, and know his minde and will, and how he is affected to vsus, being admitted to ſpeake to him. The ſecond is, that it giueth life to Gods graces in vsus, which before lay in vsus halfe dead;The ſecond. as faith, hope, care of dutie, vntill by the bellowes of prayer they bee reuiued in vsus: for we are dull, forgetfull, vnprofitable, faint in hope, and our comfort dimmed ofttimes; when yet in, and after prayer, wee are well refreſhed againe, euen as the fire is quickned by blowing: as in that worthie example of Queene Eſter is to be ſeene; who being timorous (as we may gather) before prayers made to God, was mightily incouraged and ſtrengthened after prayer, in a moſt weightie matter. The third effect of prayer is,The third. that it reacheth out to vsus in our greateſt neede, the good things and gifts of God which our ſoules deſire; as it is written: Aske, and it ſhall be giuen you: Matth. 7.7.yea ſuch things, as we thought ſometime had not been to be looked for: ioy in heauines, light in darkenes, and hope for deſpaire, as by the ſong of Anna 1. Sam. 2.1.2. after her effectuall prayer, 1. Sam. 1.10.The fourth thing in requeſt. But I will end with fourth and laſt propertie of prayer; that when we pray wee bring not with vsus the ſinnes, which will turne away the eares of the Lord from hearing vsus. And theſe ſinnes are any which be not repented of, but lien in, or nouriſhed in vsus, ſecretly at the leaſt, and not renounced:Prou. 28.9. This Salomon confirmeth in theſe few words when hee ſaith, Who ſo turneth away his eare from hearing the law, (and ſo any part of it,Pſalm. 7.4. being of like and equall authoritie) euen his prayer ſhall be abhominable. And Dauid agreeth with him ſaying, euen as he powred out his requeſts vntounto God, if there be any wickednes in my hands (for all my prayer) ſhall that excuſe me, ſhalt not thou, O Lord, finde it not? But when our requeſts ſhall be made to God with theſe properties (for in ſuch manner doth God require them to be offered vntounto him) the Chriſtian who obſerueth them, ſhall reape no ſmall fruite thereby: whether he intreate for remiſſion of his ſinnes, or for any good thing whereof he ſtandeth in neede, or againſt any calamitie or burthen, wherewith he ſhall be diſtreſſed; yea he ſhall thereby preuaile with God for others, as for himſelfe: and what incouragement thinke we doth this adde to a godly life?
But when all theſe three parts of Gods worſhip now ſpoken of,Iam. 4.8.9.10. 1. Sam. 7.7. ſhall reuerently and humbly be adioyned together, I meane thankſgiuing, confeſſion of ſinnes, and requeſt (which ordinarily in our prayers ought to goe one with the other) how much more gainefull (thinke we) are they to the poore Chriſtian ſoule? eſpecially ſeeing by confeſſion of ſinnes, hee acknowledgeth himſelfe a guiltie perſon, and debter to God, that ſo he may be the ſlower to runne further in debt with him. By making his ſuites, he declareth, that he is a begger, and ſtandeth in neede of all things, as hauing nothing of his owne (if he know himſelfe well) but ſinne and filthines, Reuel. 3.17. and by giuing thankes he confeſſeth, that whatſoeuer he hath, or inioyeth, he receiueth it of God. All of them make him to ſee himſelfe infinitly indebted vntounto the Lord: his pride to be abated: his heart ſtirred vp to ſeeke vntounto him, and inlarged to louelove and obey him. And if he be fallen, this prayer of faith will raiſe him vp: if he be heauie, this will comfort him: if he be dull, this will quicken him. Oh, who can reckon vp the infinit and maruellous commodities that come of prayer, if it be accompanied of the forementioned properties?
Therefore I conclude, that ſeeing it is a preſent remedie to the oppreſſed heart, a preſeruer of the godly minde, a giuer of ſtrength to the weake, an eſpeciall meanes to make a man fit to liue in eueryevery eſtate, wherein God hath ſet him, &c. I conclude (I ſay) that it is a ſtrong and mightie helpe to the godly life. For pray well, and liue well, and keepe thy ſelfe in caſe fit to performe this dutie, as thou haſt been directed, and thou ſhalt not neede to feare in thy life, any great annoyance. But how this, with ſome other of the helps, are to be brought into vſe eueryevery day, that the fruite of it may be more certaine, ſhall be ſet downe in the next treatiſe of the daily direction, which is the place fit for it.