A Key of Heaven, To the reader (1 of 2)

A Key of Heaven · To the reader (1 of 2)

To the Reader.

TO bee much in perſwading thoſe that be favorites of ſome great perſon, to uſe that intereſt for their beſt advantage, were an indeavour ſomewhat needleſſe, conſidering naturall ſelfe-love inclineth men in ſuch caſes to be ſenſible enough of their owne good. Yet ſo dull is our apprehenſion of matters that are of an higher nature, that though wee have the eare of God alwayes open unto us, and free acceſſe to the throne of grace through Chriſt who appeareth in heaven for us, carrying our names in his breaſt, yet wee need ſtirring up, to improve this bleſſed liberty, though the whole world be not worth this one prerogative, that wee can boldly call God Father. This diſproportion of our carriage ariſeth in part from Satans malice, who laboureth to keepe us in darkneſſe, that we beleeve not, or minde not our beſt priviledges: which if wee did, how glorious would our lives appeare? how comfortably and fruitfully ſhould we walke? what honour ſhould God have by us? what ſweet ſacrifice from us? how ſhould wee overlooke all oppoſite power? But now by reaſon wee are prone to beleeve Satan, and the lyes of our owne heart, and ready to call truth it ſelfe into queſtion, as if theſe things were too good to be true, no marvell if we paſſe our dayes ſo deadly. For what uſe of an hidden and lockt up treaſure, if we uſe not this key of prayer to fetch from thence for al our need? What benefit of all the precious promiſes made in Chriſt unto us, unleſſe wee alledge them unto God, and with a reverent boldneſſe binde him with his owne word, which he can no more denie, then ceaſſe to be God? If we tooke theſe things to heart, God ſhould heare oftener from us, we would be more in heaven than we are, ſeeing wee ſhould bring as much grace and comfort from God as we could bring faith to graspe and carry away.

Beſides this fore-mentioned mindleſneſſe of our priviledges, ſince the fall the ſoule naturally loveth to ſpend and ſcatter it ſelfe about theſe preſent ſenſible things, and cannot without ſome ſtrife gather it ſelfe together, and fixe upon heavenly things. Now this talking with God requireth an actuall bent of the minde, and carryeth up the whole ſoule into heaven, and exerciſeth as all the parts, ſo all the graces of the ſoule, faith especially, prayer being nothing elſe but the flame of faith. And Satan knowing that when we ſend up our deſires to God, it is to fetch ſupply against him, troubleth the ſoule, weake of it ſelfe, with a world of diſtractions. Where he cannot corrupt the doctrine of prayer (as in Popery) with hereſies and ſuperſtitious follies, there he laboureth to hinder the exerciſe of it. Wherein we ſhould be ſo farre from being diſcouraged, that we ſhould reaſon rather that that muſt needs be an excellent dutie which is ſo irkeſome to the fleſh, and which the devill ſo eagerly ſets againſt. This ſhould incourage us to this exerciſe, wherein lyeth all our ſtrength, that if in ſpite of Satans annoyance and our owne indispoſition, we will ſet upon this duty, we ſhall finde our ſelves by little and little more raiſed up to heaven, and our hearts more and more enlarged, God rewarding the uſe of that little grace wee finde at the firſt, with increaſe of ſtrength and comfort. To him that hath (in the exerciſe of that he hath) ſhall be given more. We ſhould labour not to be ignorant of Satans enterpriſes, who beſides his diverting our mindes from prayer, and diſturbing us in it, laboureth by all meanes to draw us to ſome ſin, the conſcience whereof will ſtop our mouthes, and ſtifle our prayers, and ſhake our confidence, and eclipſe our comfort: which he oft aymeth more at then the ſinne it ſelfe unto which hee tempteth us. We ſhould labour therefore to preſerve our ſelves in ſuch a ſtate of ſoule, wherein we might have boldneſſe with God, and wherein this gainfull trading with him might not bee hindred.

To paſſe over many other cauſes of the neglect of this entercourſe, and dealing with God by prayer, we may well iudge, as one of the chiefe, a ſelfe-ſufficiencie whereby men dwell too much in themſelves. He that hath nothing at home will ſeeke abroad. The poore man (ſaith Solomon) ſpeaketh ſupplications. If wee were poore in ſpirit, and ſaw our owne emptineſſe, it would force us out of our ſelves. Alas what temptation can we reſiſt, much leſſe overcome without freſh ſuccour? What croſſe can we endure without impatiencie, if we have not new ſupport? What ſucceſſe can we looke for, yea in common affaires, without his bleſſing? What good can we do, nay thinke of, without new ſtrength? When we do any good by his power, do we not need pardon for the blemiſhes of our beſt performances? What good bleſſing can we enjoy, ſo as we defile not our ſelves in it, without a further bleſſing, giving us with the thing the holy uſe of it? Yet we ſee moſt men content to receive bleſſings as they come from Gods generall providence, without regarding any ſanctified uſe by prayer, whereas holy men knowing that God will be ſought unto even for thoſe things of which hee hath given a promiſe,Ezek 36.37.Ezek 36:37 in obedience to this his divine order, deſire to receive all from him as a fruit of their prayers. And Gods manner is to keep many bleſſings from his children untill they have begged them, as delighting to heare his children ſpeake. The conſideration whereof moveth thoſe that have neereſt communion with God to acknowledge him in all their waies, depending on him for direction, ſtrength, ſucceſſe, whereupon he delighteth in ſhewing himſelfe more familiarly unto them in the ſweeteſt experiences of his love, guiding them by his counſell whileſt they abide here, and after bringing them to glory.Pſal. 37▪24Ps 37:24 As other graces grow in thoſe that are in the ſtate of grace: ſo this spirit of prayer receiveth continuall increaſe upon more inward acquaintance with God, and their owne eſtates. Whence they can never be miſerable, having God to poure forth their spirits and eaſe their hearts unto, who cannot but regard the voyce of his owne Spirit in them. But of our ſelves, ſuch is our caſe, that God who knoweth us better than wee know our ſelves, ſaith, wee know not what or how to pray, Rom. 8.26. This language of Canaan is ſtrange unto us. Which our bleſſed Saviour in mercy conſidering, ſtirred up a deſire in his Diſciples to bee taught of him the Sonne, how to speake to the Father. Where thereupon hee teacheth them a forme, which for heavenly fulneſſe of matter, and exactneſſe of order, ſheweth that it could come from no other Author.

This holy pattern comprizing ſo much in ſo little, all things to bee deſired, in ſix ſhort petitions, it is needfull for the guides of Gods people to lay open the riches of it to the view of thoſe that are leſſe exerciſed. An endevour which his excellent Majeſty thought not unbeſeeming the greatneſſe of a King. For the uſe of a ſet forme of prayer, and this in speciall, I will make no queſtion: yet in the uſe of this prayer, we may dwell more in the meditation and enforcing ſuch petitions as ſhall concern our preſent occaſions: For inſtance, if ever there were time of praying, Let thy kingdome come, let Chriſt ariſe and his enemies bee ſcattered, then certainly now is the time for us to aſcend up into heaven by our prayers, and awake Chriſt, that hee would rebuke the winds and waves, and cauſe a calme: that hee would bee ſtrong for his Church, in maintaining his owne cauſe. It is Gods manner before any great worke for his Church, to ſtirre up the spirits of his beloved ones to give him no reſt. How earneſt was Daniel with the Lord immediatly before the delivery out of Babylon.Dan. 9.Dan 9 And undoubtedly if we joyne the forces of our prayes together, and ſet upon God with an holy violence, hee would ſet his power, his wiſdome, his goodneſſe, on worke for the exalting of his Church, and ruine of the enemies of it. Now is the time for Moſes his hands to bee upheld whileſt Amalech goeth down.

As in the lives of David, Aſa, Ezekia, Iehoſaphat, &c.The prevayling power of praier with God in times of danger, appeareth not only in the ſacred hiſtory of the Bible, but hath been recorded in all ages of the Church.Euſeb. l. 5. Tertul. in Apologet. In the primitive Church, An. Dom. 175. the army of Chriſtians was called the thundering legion, becauſe upon their prayers God ſcattered their enemies with thunder, and refreſhed themſelves with ſhowers in a great drought.

After in the good Emperour Theodoſius his time, An. Dom. 394. upon an earneſt prayer to Chriſt, the winds fought from heaven for him againſt his enemies, as they did for us in 1588. And continually ſince, God never left the force of faithfull prayer without witneſſe. If we would obſerve how God anſwereth prayers, wee ſhould ſee a bleſſed iſſue of all the holy deſires he kindles in our hearts: for hee cannot but make good that title whereby he is ſtiled, a God hearing prayer, Pſal. 65.2. which ſhould move us to ſow more prayers into his boſome, the fruit whereof wee ſhould reap in our greatest need. Jt would bee a ſtrong evidence in theſe troubleſome times, of the future good ſucceſſe of the Church, if wee were earneſt in ſoliciting Chriſt with theſe words which himſelfe hath taught us, Let thy kingdom come. For put him to it, and hee will never faile thoſe that ſeeke him. Pſal. 9.10. He loveth importunity.

But to speake ſomething of this Treatiſe of this godly and painefull Miniſter of Chriſt; which is written by him without affectation, as deſirous to cloath spirituall things with a spirituall manner of writing, the diligent and godly Reader ſhall obſerve a ſound, cleare, ſubſtantiall handling of the greateſt points that naturally fall within the diſcourſe, and a more large and uſefull unfolding of many things, than in former Treatiſes. It appeareth he ſought the good of all: ſo that beſides the labours of other holy men, there will be juſt cauſe of bleſſing God for his aſſiſtance in this worke. To whoſe bleſſing I commend both it and the whole Iſrael of God.

Grayes Inne. R. SIBBS.

p. 1A KEY OF HEAVEN: The Lords Prayer opened and applyed.

MATH. 6.

9 After this manner therefore pray ye. Our Father which art in heaven, hallowed be thy Name.

10 Thy kingdome come. Thy will be done in earth as it is in heaven.

11 Give us this day our daily bread.

12 And forgive us our debts, as we forgive our debters.

13 And leade us not into temptation, but deliver us from evill: for thine is the kingdome, and the power, and the glory, for ever, Amen.

p. 2THeſe words are part of our Saviours Sermon in the Mount: they concerne Prayer, and doe conſiſt of a

Precept, or exhortation to pray in a right manner.

Patterne, to exemplifie the ſaid manner.

The precept is: After this manner pray ye: The patterne is: Our Father, &c.

This Exhortation is inferred upon conſideration of divers abuſes of prayer, whereof our Saviour had warned his Diſciples, to wit, Hypocriſie, and vaine babling of the Phariſies and Heathen. Hee reaſoneth from the diſſimilitude that ought to be betweene hypocrites and heathen; & between true Chriſtians and faithfull beleevers; ſaying, verſe 8. Be not ye therefore like unto them: but p. 3pray ye in an holy manner. And for that cauſe doth propoſe unto them a perfect forme of prayer; intimating, that if they would pray according as he did therein preſcribe, they ſhould neither play the Hypocrites, as did the Phariſies, nor babble as the heathen, nor offend any other way in this holy exerciſe of calling upon the name of the Lord.

The words of the exhortation containe theſe particulars.

1 The perſon exhorting, Chriſt Ieſus; implied in his imperative ſpeech, Pray.

2 The perſons exhorted, Ye.

3 The inference whereupon it is grounded, Therefore.

4 The ſubject of the exhortation, Pray in this manner.

Pray: 1 Sam. 1.1….15. P… …2.8. Iſ… …1 Sam 1:11 Sam 1:15to pray doth import an holy ſpeech and pouring out of the ſoule unto God, being a joynt act of the minde & will, whereby the minde, by voyce p. 4or thought, doth make knowne to God the deſires of the heart:What it is to pray. ſhewing both what a man wold have God to doe for him, or to accept from him. A bare deſire is not to pray▪ for many wiſh and deſire thoſe things for which they never ſpeake, or pray unto God.Orare eſt appetere, & petere. Phil. 4 6. Pſal. 38.9:Phil 4:6Ps 38:9 Neither are words without deſires any prayer: but when the minde maketh knowne to God what the will deſireth, this is to pray. By what way ſoever of expreſſion a man doth ſignifie his deſire, directing it to God; whether it be by thought onelyonly, or alſo by ſigh, aaPſal. 38.9 Rom. 8.26.Ps 38:9Rom 8:26groane, orbbPſal. 39.12.Ps 39:12 tears, or by lifting up **Pſ. 28.2.Ps 28:2a hand, orccPſal. 123.1.Ps 123:1 eyes towards God in the heavens, or byddPſal. 141.1.2.Ps 141:1Ps 141:2 voyce, perfect, oreeIſai. 38.14.Isa 38:14 unperfect, if it be but byffLam. 3.56.Lam 3:56 breathing it out, (as it were) ſo be hee intend, and underſtand what he deſireth; this is to pray.

Deſires are naturall or ſpirituall.

p. 5Naturall, when a man,Difference between naturall and ſpirituall deſires in prayer. out of a ſenſe of that which hee needeth, and which may be for his naturall well being here, and for his happineſſe hereafter, from a meere well-wiſhing to himſelfe, doth pray unto God to obtaine it. Thus a naturall man, a very Balaam may pray.Num. 23.10.Num 23:10

A ſpirituall deſire (be it of naturall or ſpirituall good things) is from the ſpirit and regenerate part of man,Rom 8.26 27.Rom 8:26 put up to God with holy affections, in a ſpirituall manner, to a ſpirituall end. OnelyOnly the regenerate can thus pray.

Ye: firſt the Diſciples, and under them hee meaneth all Chriſtians. Act. 11.26.Acts 11:26For although Chriſt gave his Diſciples ſome precepts that onelyonly did belong to them as Apoſtles, yet hee gave very many precepts to them as they were Chriſtians; as that in Marke 13.37. What I ſay to one, I ſay to all, Watch: ſo here, p. 6what he ſaith to them, he ſaith to all, Pray.

Therefore, hath a double reference, both to the ſinfull manner dehorted fom, and to this holy manner exhorted to. He reaſoneth thus, the manner of hypocritical and heatheniſh praying is ſinfull: this manner here propounded is moſt holy, therefore pray in this manner, and not as they doe.

After this manner, or thus; the word rendred thus, or in this manner, is a note of likeneſſe, pointing unto the patterne following. As if he had ſaid, Say, Our Father, as it is Luk. 11.2. or if you uſe other words, let them be according unto this patterne here preſcribed, to wit, to the ſame perſon, the ſame matter, in the ſame kindes of prayer, whether it bee in Petition for our ſelves for that which is good, or in deprecation againſt that which is evill, or in Interceſſions p. 7for others, or in Thanksgiving both for our ſelves, and for others; and with the ſame good diſpoſition of heart, as is taught in this forme of prayer following. The words thus opened, the particulars therein offer divers profitable leſſons.

Chriſts diligence in teaching his ſervants and familie this neceſſarie religious duty of praier: both at this time, of his owne accord, and at another time at the requeſt of one of his Diſciples, is firſt to be obſerved.Luk▪ 11.1.Luke 11:1

All the actions of Chriſt Jeſus are obſervable, and of excellent uſe; but onelyonly ſome of them binde Chriſtians to imitation. That I may therefore cleere the foundation of the doctrine to be concluded from Chriſts practiſe; let it be conſidered, that the actions of Chriſt were of different natures. He did ſome acts as he was God, and as Mediator betweene God and man; p. 8as his miracles, and offering up of himſelfe a ſacrifice for ſinne, &c. Theſe actions ſhould work in all men an holy admiration of him, and faith in him: but muſt not, nay cannot be imitated.

How far Chriſts example doth bind to imitation.He did other actions as hee was man, ſome whereof were indifferent, being neither commanded nor forbidden: others were neceſſarie, being commanded. Thoſe actions which he did which were indifferent, doe teach us Chriſtian libertie, ſhewing what we may do: but doe not lay a bond upon the conſcience to tye us to doe the ſame. Chriſt did ſometimes ſtand when he prayed, this was an indifferent action: hence we may conclude, that wee may ſtand when we pray: but yet cannot conclude that we muſt ſtand alwaies when we pray. And the like muſt be underſtood of all other indifferent p. 9actions of his, except ſome true cauſe come betweene, which to us, may take away the indifferencie; as commandment of the Magiſtrate, or offence of the godly, or ſtumbling blocke to the wicked, or the like.

The neceſſary actions which he did, that came under ſome commandement, were either ceremoniall, which concerned him as he was a Iew, borne of the Virgin Mary; or morall, which concerned him as hee was a man, made under, and ſubject to the morall Law,Gal. 4.4.Gal 4:4 though not by nature, for ſo he is above all law; but by voluntary ſubjection, as, in our ſtead, to which alſo he was deſigned.

The ceremoniall actions which he did, are not to be followed, becauſe he did put an end unto them all,Col. 2.14.Col 2:14 when he nayled them on the croſſe. The Morall actions, viz. ſuch as obedience to his Parents, and love to his p. 10neighbour; patience in bearing and forgiving injuries, &c. are all left us for examples, 1 Pet. 2, 21;1 Pet 2:21that wee ſhould follow his ſteps. Of this ſort is his care to inſtruct his people, and familie under his charge.

All his actions in this kinde are exemplary rules, and doe adde a double force to a commandement, both ſhewing what ought to bee done, and what is poſſible to bee done: wherefore from his example of teaching his Diſciples, who were as his familie, upon all occaſions both publikely and privately, as hee had opportunity, I conclude:

Doct. 1 All that have a familie and charge of people belonging unto them, muſt teach them neceſſarie points of godlineſſe, ſuch as prayer, faith, repentance, new obedience, &c. There is a like reaſon of all as of one. The Lord ſaith of his commandements, They p. 11ſhall be in thine heart, Deut. 6.6.7.Deut 6:6Deut 6:7and thou ſhalt teach them diligently to thy children, &c. The Apoſtle doth charge fathers to bring up their children in the nurture and admonition of the Lord. Eph. 6▪ 4.Eph 6:4And maſters have the ſame charge given them over their ſervants for matters of religion, which Parents have over their children; for governours are charged to have care of the man-ſervants and maid-ſervants, as well as of ſonnes and daughters, Exod. 20.10. The examples of Abraham, Ioſuah, Gen, 18.19. Ioſh. 24.16. Pro. 3….1.Josh 24:16Prov 3:1and Bathſheba, are recorded in Scripture for their commendation, and for the good example of all that be called to the like condition.

1 For this is a meanes to convert, to confirme, Reaſon. 1 Theſ. 5. 11.14.1 Thess 5:111 Thess 5:14and to edifie their people in their moſt holy faith, and to propagate and inlarge the Church of God, which will bring much glory to his name; for it is the honour p. 12of a King to have many, and thoſe both ſtrong and loyall ſubjects.

2 Their people have need to be taught the grounds of religion, and to have them often whetted upon them. It will do them more good then meate, drinke, apparell, phyſicke, and all other neceſſaries of nature: by as much as the ſoule is better then the body, and eternall life better then that which is but for a moment; in compaſſion therefore and love unto them, they are bound to teach them.

3 Sinne is ſo abhominable, and miſchievous, and is a common enemy, that, as wee doe with ſerpents, and ravenous beaſts, every one muſt ſmite at it to kill it whereſoever he doth meete it: eſpecially when it is poyſoning, and worrying the lambs of his owne familie.

4 Grace and godlineſſe is ſo ſweet and amiable, and ſo profitable p. 13wherſoever it groweth, that it were an happineſſe if it grew every where; more eſpecially if it grew ſo neare as in the familie.

5 True reſpect to a mans ſelfe, doth binde him to the dutie of inſtructing, and teaching his charge. For he is accountable to God, and muſt himſelfe anſwer for the ſinnes of his familie as one acceſſarie, if he by inſtruction and admonition have not reclaimed, or reſtrained them. Beſides, the ſinnes of wife, children, yea of ſervants alſo are infectious: a maſter may catch the plague even of his ſervant. Alſo while the familie remaineth wicked, it is a daily vexation to a righteous ſoul to behold their ignorance, and to ſee their ungodly deeds. As were the ſoules of Iſaac and Rebecca with their uninſtructed daughters in law,Gen. 26.35Gen 26:35 the wives of their prophane ſonne Eſau. p. 14Gen. 37.46Gen 37:46And as was the ſoule of David, for the deeds of his too much cockered ſonnes, Ammon, Abſolon, and Adonijah. And when guiltines of not teaching them when hee might have done them good, ſhall come daily to remembrance, this bringeth bitter griefe indeed. Wherefore to avoid theſe evils, every man in verie providence for himſelfe ſhould inſtruct his people. Which if he do, it will be a good aſſurance to himſelfe of his owne converſion; he ſhall have benefit by their goodnes; it will rejoyce his heart to ſee his children walke in the faith; hee ſhall taſte the fruit of his owne grafting in his owne orchard; they will pray for him, and give good example & good advice, whereof the ſtrongeſt Chriſtians have ſometimes need; his whole houſe ſhall be a bleſſing. If his paines take no good effect, yet hee ſhall have p. 15peace of conſcience, and his worke is with the Lord.

Laſtly, parents and governours have advantage above other men, by reaſon of their domeſticke authoritie, which will cauſe the inferiours either for feare or love to regard inſtructions. Alſo their daily preſence giveth them often opportunities to inſtill knowledge by drops, according as their narrow capacities will receive: & they may often whet the ſame things upon their dull underſtandings, which no other perſon (no, not a Miniſter) hath opportunitie to do. In all theſe reſpects, hee that is willing to imitate Chriſt; may ſee, that if hee have people under his charge, he muſt teach them the needful points of religion, ſuch as prayer, and the reſt. I have beene large in the proofe of this doctrine, becauſe many will not be convinced, and few are ſo p. 16convinced, as to be perſwaded to put it in practiſe. The uſe followeth.

Vſe 1 This is to convince all which make queſtion whether they ſtand charged to teach or catechiſe their children & ſervants. They think that if they provide for them maintenance, if they teach them good manners, and civill behaviour, and if they traine them up in ſome honeſt trade of life, whereby they may live like men another day, they have done all that can be required of them. But in all this what ſingular thing do ye? Do not the very Pagans and Infidels as much? Thou wilt feed and cloathe thy beaſt. If thou wilt teach them manners that they may not ſhame thee when they converſe with men, then teach them the manner of praying, and good behaviour towards God, that when they meet with him, and ſpeake to him p. 17daily, they may not ſhame thee much more. Is it not a ſhame to parents when the childe neither knoweth what, nor how to ſpeake unto God, either for them, or for himſelfe? Doth common reaſon teach thee to traine them up in ſome honeſt trade of life, that they may live like men in their age? Let grace then teach thee that there is an age wherein if in this life they bee not taught to live godly, they ſhall never ſhine like men and Angels; yea, like Chriſt, as all godly men ſhall in the glorious heavens: but when they dye, and this age come upon them, they muſt live baſely and miſerably, even as the divels in hell fire for evermore.

Ob. It belongeth to Miniſters to teach and catechiſe.

Sol. It doth: but not to Miniſters onelyonly. For though women may not be Miniſters,Tit. 2.4.Titus 2:4 yet the aged are commanded to p. 18teach the younger to be ſober, &c. And Miniſters for the moſt part loſe their labour in publick, when governours of families do not before prepare their people, and afterwards whet upon thē that in private which they have beene taught in publicke: when Miniſters and maſters have done what they can, all is little enough. God hath made every governour a ſteward over his houſhold, to miniſter unto them in his place all things needfull: know therefore thy office, elſe if thou bee found negligent, thy lot is to be cut in ſunder, and to have thy portion with hipocrites,Matth 24.51.Matt 24:51 where is weeping and gnaſhing of teeth.

Vſe 2 This is alſo to reprove thoſe, who, although they can except nothing againſt this doctrine, yet do altogether, or for the moſt part, neglect it. Their excuſes are; either they know not p. 19how to teach, or have no leiſure, or they teach them to ſay their prayers, the Pater-noſter, Creed, and ten Commandements, what would we have more? To the firſt I anſwer; art thou of yeares to be married, and to be a father or a maſter, and doeſt not know the chiefe points of religion? for ſhame make not this excuſe.Luk. 12.47Luke 12:47 That ſervant which knew his Lords will, and prepared not himſelfe, neither did according to his will, ſhal be beaten with many ſtripes. To the ſecond; thou wilt ſpare them time to eate and drinke, and ſleepe and play; thou ſayeſt they cannot live elſe, nor hold out in thy worke, and thou ſhouldeſt bee accounted hard and cruell. It is true. But if they be not taught the Principles of religion, they cannot live the life of grace, nor be able to do Gods worke: and, of the two, he is the cruelleſt maſter and father, p. 20which doth ſtarve the ſoules of his familie, and ſuffer them to dye for lack of knowledge. And whereas they ſay, they teach them their prayers; I ſay, as good never a whit as never the better, when they teach them onelyonly to ſay them by rote, but do not teach them what they meane. Beſides, they teach thē the Creed, and ten Commandements for prayers, whereas the Creed is a rule of faith, and the Commandements a rule of obedience: and, of thoſe three, onelyonly the Lords Prayer is a prayer, and the rule of all other prayer. It ſhall be therefore their ſafeſt courſe to acknowledge their negligence and reforme it; for excuſes will not availe them at the day of reckoning.

Vſe 3 This doctrine doth argue a third ſort of governors of moſt notorious wickedneſſe, who are ſo farre from teaching their people how to be religious, that p. 21if they be taught to their hand they unteach them, by diſgracing of prayer, hearing of the word, and all other exerciſes of religion: and by deriding of all ſuch as frequent them; and if wife, and children, or ſervants would learne by repairing unto ſuch meanes as may informe them, they do either expreſly forbid and threaten them; or by ſubtill allurements withdraw them. The Apoſtle calleth ſuch perſons children of the devill, enemies of all righteouſneſſe, becauſe they ceaſe not to pervert the right wayes of the Lord. For as Elimas ſought to keepe Sergius Paulus, Act. 13.10:Acts 13:10ſo do theſe their people, from the faith. Our Saviour denounceth wo againſt them, becauſe they ſhut up the kingdome of heaven againſt men, Mat 23.13Matt 23:13they neither go in themſelves, nor ſuffer them that are entring, to go in.

This concerneth all ſuch Miniſters Vſe 4 p. 22which are alſo maſters of families; for if the aforementioned faults be found in us, as they are too frequent in too many, by how much our double calling requireth it more at our hand, by ſo much our ſinne is more aggravated, and our caſe more wofull.

Vſe 5 All that are or may be governours, are hereby exhorted unto three things. Firſt, they muſt charge this duty of teaching their family upon their conſcience. Secondly they muſt acquaint themſelves with the chiefe Principles of religion, elſe they cannot teach others. And it will be a ſhame unto them, when for time and calling men ſhould bee teachers, they have need that one teach them againe which be the firſt Principles of the Oracles of God. Heb. 5.12.Heb 5:12Thirdly, let them in the feare of God take all occaſions to teach ſuch as belong unto them, ſetting p. 23ſome time apart to call the familie together for that purpoſe, and, if need be, uſe the help of ſome ſhort familiar Catechiſme: and, at all times, as opportunitie ſerveth, be dropping in of knowledge, and whetting of ſome good thing or other upon them,Deut. 6.7.Deut 6:7 as you ſit in the houſe, or when you walke by the way, when you lie downe, and when you riſe up. In thus doing, you ſhall diſcharge your dutie to God, Motives why governours ſhould teach thei… people to be religious.you ſhall ſhew true love to your familie, love to goodneſſe, and hatred of ſin; you ſhall make proofe of your owne converſion, you ſhall be freed certainly from the infection of their ſinne, if you bee not from the vexation: you ſhal much increaſe your knowledge by teaching, though you teach but the unlearned. For this inſtructing the familie is a meane to come to the knowledge of thoſe ſecrets of God, of which p. 24yet you never heard. God will reveale his will to ſuch, he cannot hide it; as he ſaith of Abraham, Gen. 18.17, 19.Gen 18:17Gen 18:19Shal I hide from Abraham, &c. why not from Abraham? For I know him, ſaith God, that he will command his children, and his houſhold after him, and they ſhall keepe the way of the Lord, &c. Laſtly, the teaching of our familie is an excellent meanes to further our owne practiſe in godlineſſe; for hee that is privie to himſelfe that he knoweth his dutie, yea that he hath taught others the ſame: his conſcience hereupon will urge him to teach himſelfe, be it to pray, or to heare the word, &c. Thus the conſcience hath a ſharper ſpurre to pricke forward to goodneſſe, and hath a ſtronger bit or checke to curbe and reſtraine from evill, then otherwiſe it could have. One halfe of theſe motives, nay any one of them, might perſwade p. 25any that is not obſtinate to inſtruct his wife, children and ſervants.Gen. 9.27.Gen 9:27 But the Lord muſt perſwade, elſe words are but winde.

It concerneth all children Vſe 6 and ſervants to conſider what charge God hath laid upon their Governours; learning thereby that it is as well Gods will that all under houſhold governement ſhould ſuffer themſelves to be taught, as that any houſeholders ſhould teach. You muſt therefore willingly be preſent at times appointed to catechiſe, or to talke of good things: and being preſent, attend and learn with all diligence, yea ſometimes give the father or maſter occaſion to teach you, by asking ſome good queſtion, as the Diſciples did aske Chriſt, ſaying, What might this parable be? Luke 8.9.Luke 8:9and by moving him, as the Diſciple which ſaid, Lord teach us to pray. Luke 11.1.Luke 11:1And when you have received p. 26inſtruction of father or mother, forſake it not, for they will make you beautifull before God,Pro. 1.9.Prov 1:9 being ornaments of grace to your heads, and chaines about your neckes. But if you be ſtubborne, and will not bee taught by them, then know, that as he that will not eate, is a murtherer of his body; ſo are yee that refuſe inſtruction, murtherers of your ſoules: for the eare that heareth the reproofe of life, abideth among the wiſe: Pro. 15.31.32.Prov 15:31Prov 15:32he that refuſeth inſtruction, deſpiſeth his owne ſoule.

Therefore: Our Saviour inferreth this exhortation to pray aright, upon conſideration that many prayed amiſſe: whence learne,

Doct. 2 The more ſubject any duty is to be performed amiſſe, there is the more cauſe that Chriſtians doe learne and indeavour to performe it aright. The more waies a good duty may be ill done, the p. 27more care ſhould be had how it may be well done. VponUpon this very ground, the Lord directeth his Diſciples to the right manner of giving almes, verſe 2. and of faſting, verſe 16. &c. Our Saviour reaſoneth in like manner for hearing the word aright, that becauſe many heard amiſſe, ſcil. ſome received the word as the high way doth ſeed, not underſtanding what they heard: ſome as the ſtonie ground, the word tooke not deepe root: ſome as the thorny ground, they gave entertainement to worldly cares and pleaſures together with the word; and ſo all three ſorts became fruitleſſe. Take heed therfore how you heare, ſaith our Saviour, Luk. 8.18.

For to the pleaſing of God, Reaſon. it is not enough that the matter of the thing done be good, but the manner how,Bonum conſiſtit ex cauſis integris. and the end why, and all circumſtances p. 28in the doing it muſt be good alſo, ſo that failing but in one thing, doth marre the action. Man is ſubject to faile in prayer many waies. Now if there be many by-waies, man is in more danger of going out of his way, then if there were but one. And as mans nature is prone to erre, and take the worſt: ſo Satan is very cunning and diligent, by ſetting goodly apparences upon by-waies, to cauſe man to miſtake the right. Wherefore the more ſubject man is to runne out into by-waies, the more heed he ſhould take that he doe not goe aſide out of the right way of ſerving the Lord.

Ʋſe 1 Hereby is reproved the raſhneſſe of many, who will ruſh headily into a religious exerciſe, as into prayer, preaching, hearing the word, receiving the Sacrament, faſting, &c. and never looke to the right manner; p. 29as if there were no way but one, and that they could not doe amiſſe, though they never waſh their hands from filthineſſe, nor hearts from wickedneſſe; nor yet ſo much as thinke before hand how they may bee rightly performed: whereas they may and doe faile many waies. Thus theſe good workes being ill done, become ſo abhominable unto God, that he ſaith,Iſa. 1.12.14.Isa 1:12Isa 1:14 Who requireth this at your hands? my ſoule hateth them: I am weary to beare them.

It therefore behoveth all Ʋſe 2 that would ſerve God in ſinceritie, to bee very circumſpect, taking heed how they pray, how they heare the word, and how they performe all other exerciſes of religion: for they may be and are performed by many in a very ſinfull manner. Salomons counſell ſhould alwaies be ſounding in our eares, p. 30whenſoever we begin any ſervice of God:Eccl 5▪1.2.Eccl 5:1Eccl 5:2 Keepe thy foote when thou goeſt to the houſe of God, &c. Be not raſh with thy mouth: and let not thine heart be haſtie to utter any thing before God.

That we may the better obſerve this counſell, ſith it concerneth a preparing a mans ſelf before he ſpeake unto God; I will ſhew firſt, whether preperation be needfull. Secondly, what that preparation is.

Preparation to prayer needfull. Iob 11.13.Job 11:13Firſt, know that preparation to prayer is needfull; according to that in Iob: If thou prepare thine heart, and ſtretch out thine hands towards him, &c. Thou wilt prepare their heart (ſaith the Pſalmiſt) and wilt cauſe thine eare to heare. Pſal. 10.17Ps 10:17My heart is prepared O God, Pſal. 57.7.Ps 57:7my heart is prepared, (ſaith he) I will ſing and give praiſe. The very firſt words of the Lords Prayer, teaching us to begin p. 31with Our Father which art in heaven, doe argue that wee ſhould have our ſpirits compoſed, and our whole man rightly diſpoſed unto this holy duty.

For firſt, God, before whom,Reaſon why a man ſhould be p…epared before he pray. Eccleſ. 5.2. H…b. 1.13Eccl 5:2 and to whom we ſpeake, is a great God, of glorious majeſtie: and God, (as Salomon reaſoneth) is in heaven, wee on earth. He is moſt holy, of purer eyes then to behold uncleaneneſſe.Levit. 10.3.Lev 10:3 He will be ſanctified in all that draw neere unto him, to offer this ſweet incenſe of prayer. If we doe not ſanctifie him by an holy performance of his ſervice; hee will be ſanctified him ſelfe upon us in the juſt puniſhment of our hypocriſie, ſuperſtition, or prophaneneſſe. Beſides, God to whom wee pray, is privy to all our behaviour, yea, to the moſt ſecret intentions and diſpoſitions of our hearts. It concerneth us therefore, that wee be prepared to p. 32come before him in ſort as beſeemeth the preſence of his holy Majeſty. Were we admitted to ſpeake to an e…thly King, we would before … prepare both what, and how … ſpeake, and how to demeane our ſelves in his preſence; much more then ought we; the King of Kings (not onelyonly admitting, but) graciouſly inviting us to pray unto him.

2Secondly, prayer is a moſt excellent, and a moſt holy worke, of the greateſt conſequence that can concerne man, and of great difficulty to be performed aright.

I come now to the ſecond caſe, to ſhew what this preparation unto prayer is.

This preparation is twofold:

A twofold preparation to prayer.The one generall, to be made before hand, inabling and fitting a man to pray in an inſtant, whenſoever he ſhall be moved to pray.

p. 33The other preparation is particular, and to be made immediately before prayer, that it may the better be performed.

VntoUnto that generall preparation, is required that a man be indued with the ſpirit of adoption, and be a beleever, that he know God in Chriſt, being converted, having repented,Rom. 10.14.Rom 10:14 and is in that ſtate of grace, that he can call God Father.

Secondly,Prou. 19▪2 Ioh. 4.22.Prov 19 he muſt be indued with competent knowledge of thoſe things which are required in an acceptable prayer. A Catalogue whereof here followeth. The diſcuſſing of all which, or of moſt of them, you ſhall finde ſcattered in this Tract, as the Text of the Lords Prayer doth miniſter occaſion.

1 Prayer is to bee made to God onelyonly.Requiſites in prayer.

2 In prayer, God is to be repreſented to the minde, as an p. 34incomprehenſible Spirit, Majeſty and Deity, therefore without the uſe of any Image; conceiving alſo to be omnipotent and gracious, able and willing to reward them that come unto him.

3 Prayer is to bee made to God in the name of Chriſt Ieſus our onelyonly Mediatour and Advocate.

4. The matter of all Petitions muſt be lawfull, according to Gods will, warranted by precept, preſident, or promiſe.

5 A man muſt pray with underſtanding, he himſelf knowing what he doth aske.

6 Prayer muſt bee made with a ſincere and holy intention of the heart, intending it as an holy worſhip of God, as well as a meanes to procure good to a mans ſelfe from God.

7 Prayer muſt be made with a ſenſe of what we want, and with a ſenſible deſire of that p. 35which we pray for.

8 In prayer there muſt be a diligent and (in endeavour) a conſtant attention, firſt to God, keeping the heart lift up towards him; as alſo to the things uttered in prayer, that the minde be upon them: Likewiſe that hee attend, and take heed to himſelfe, with what diſpoſition and affection he doe pray. He ſhould looke to himſelfe that his ſpirits be compoſed, and his thoughts gathered in, and, as much as may bee, kept in from wandring and diſtraction. This is to be watchfull in prayer.

9 There muſt bee an holy earneſtneſſe and fervency, and importunateneſſe in prayer, more or leſſe, according as the matter of prayer doth more or leſſe concerne Gods glory, and mans good.

10 Prayer muſt bee made with holy devotion, and religious p. 36adoration; expreſſed in humble and reverent geſtures, and carrying of the body beſeeming the greatneſſe and holineſſe of God to whom wee pray.

11 In prayer a man muſt propound a right end to himſelfe; namely, that hee may, of Gods free grace, obtaine the thing deſired, that therewith he might honour God, and doe him more ſervice; but not for vaine glory, to be ſeene of men, not for charmes, not that hee may have wherewithall to ſpend upon his luſts, nor yet to merit thereby; as Hypocrites, Wizards, prophane perſons, and ſome Papiſts doe.

12 Prayer muſt be void of ſuperſtition, whether in reſpect of place, or number, as in needleſſe and vaine repetitions upon Beades, as Papiſts doe; or any other waies.

13 He that prayeth aright, p. 37muſt pray in faith, he muſt beleeve that God doth heare him, and that for Chriſts ſake he wil grant him all the petitions which he hath thus endeavoured to make according to his will, waiting confidently untill God do fulfill them.

Laſtly, unto petitions muſt be joyned praiſe and thankſgiving.

This generall preparation muſt be alwaies readie, through an habitual knowledge of thoſe things which are required in an acceptable prayer.

A particular and immediate preparation is this. When a man intendeth to pray, he muſt ſequeſter himſelfe from all other buſineſſe and thoughts, that he may apply himſelfe to meditation. Wherein he entreth into conſideration of what he is going about, what is required in prayer, how things ſtand betweene God and him, what his p. 38ſinnes are, that are then to bee repented, confeſſed, and prayed againſt, and how they are and may be aggravated, alſo what ſpeciall graces and good things he is now to pray for, what evils to pray againſt; likewiſe he is to conſider what favours God hath ſhewed him, & what good things he hath beſtowed upon him, for which he is to praiſe God, & give him thanks; alſo hee muſt conſider the grounds and warrant which he hath to approach to the throne of grace in prayer. Theſe things proſecuted, and well digeſted, a man ſhall be much the fitter to pray.

To what prayers particular preparation belongeth.Prayers are either continued, or onelyonly ejaculatory, uttered in a ſecret and ſudden lifting up of the deſire to God. Immediate and ſpeciall preparation belongeth onelyonly to continued prayer.

A mans occaſions allow him p. 39ſometimes more time, ſometimes leſſe; and he is better diſpoſed to meditation at one time then at another, he may accordingly be longer or ſhorter in preparation.

But in every continued and ſet prayer there muſt be at leaſt this preparation. A man muſt take himſelfe off from all other buſineſſe, and thoughts, and in that inſtant conſider, and ſet before the eye of his faith, the majeſtie, holineſſe, all-ſufficiencie, and goodneſſe of God, and ſo (with an heart humble in the ſenſe of his owne unworthineſſe, but lift up to God in hope of his merciemercy) he is to powre out the deſires of his ſoule unto him in the name of Chriſt Ieſus, according unto the requiſites of prayer before mentioned.

Pray after this manner In that the Lord doth here exhort to the right manner of prayer, p. 40and not to the dutie it ſelfe; it was becauſe he tooke it for a thing granted by all men, that they muſt pray: for not the Phariſes onelyonly, but the heathen did pray; wherefore it muſt bee granted of all, that

Doct. 3 It is the dutie of all men to pray. There were never any, but if they held there was a God, they held alſo that he was to be prayed unto.

Aske, ſeeke, knocke, ſaith Chriſt. Mat. 7.7. Pray without ceaſſing: in every thing give thanks, 1. Theſſal. 5.17, 18. In every thing by prayer and ſupplication, with thanksgiving, let your requests be made knowne unto God, Phil. 4.6.

Reaſon 1 For prayer is a moſt holy & honorable ſervice, and a chiefe worſhip of God; wherein man doth homage unto the Lord, and doth glorifie him. Pſal. …0.23For in prayer the Lord is acknowledged to be God, to be good, p. 41gracious, merciful, omnipotent, omniſcient. VntoUnto whom any man prayeth, in him he beleeveth, on him hee truſteth. In confeſſion of ſinne, Gods law is acknowledged to bee holy, and God to be juſt. In praying aright in the name of Chriſt by the Spirit, the diſtinction of perſōs is acknowledged. Theſe and many other things concerning God, are really profeſſed in making requeſts, and are particularly expreſſed to the honour of Gods name, in praiſes and thankſgiving.

Prayer is very beneficiall unto Reaſon 2 man: for it is a remedie againſt all evill, and a meane to procure all good. As for evill of puniſhment, as paine, povertie, and the like,Ion. 3.8.10Jonah 3:8Jonah 3:10 either it doth prevent it, as in the caſe of the Ninivites; or removeth it,Pſal. 107.Ps 107 They cry to the Lord in their trouble, and he ſaveth them out of their diſtreſſes. Or if the affliction abide, p. 42prayer doth eaſe the heart, and procure patience and ſtrength to beare it: and it doth ſanctifie the croſſe, cauſing it, like good phyſicke, to work for the good of the inward man. As for eternall puniſhment, prayer is the means of forgiveneſſe:Pſal. 32.5.Ps 32:5 I ſaid I will confeſſe my ſinne, ſaith David, and thou forgaveſt the iniquity of my ſinne.

As for evils of ſin and temptation, Chriſt Ieſus hath preſcribed prayer for a remedie againſt it,Mat. 26.41Matt 26:41 ſaying, Watch and pray, that ye enter not into temptation. An hearty prayer hath alwayes ſtrength either to remove the temptation, or to draw from God ſufficiencie of grace to reſiſt it, as it did for the Apoſtle, who had this anſwer of his prayer, My grace is ſufficient for thee.2. Cor. 12▪92 Cor 12:9

Prayer is a meane to obtaine all good things temporall; therfore we are bid to ſay, Give us p. 43this day our daily bread: 1. Tim. 4.5.1 Tim 4:5it ſanctifieth & maketh good things to be good to them that have them.

As for ſpiritual good things, the Lord ſaith,Iam. 1.5.Jas 1:5 If any man lacke wiſedome, let him aske of God, that giveth to all men liberally, and upbraideth not. The Spirit of grace is obtained by prayer: Your heavenly Father (ſaith Chriſt) ſhall give the holy Spirit to them that aske him.Luk. 11.13Luke 11:13

There is a neceſſity of praier, Reaſon 3 both becauſe God hath commanded it, and his promiſes unto man are with this condition of prayer: Aske, Mat. 7.Matt 7and ye ſhall have. Though God can helpe if we never aske him, yet uſually he will not if men ask not: You have not, ſaith Iames, Iam. 4.2.Jas 4:2becauſe ye aske not. And though a man have never ſo much meanes, theſe without prayer can do him no good. For to the making of a thing good, the p. 44word and prayer is required; it being Gods ordinance,1. Tim. 4.51 Tim 4:5 that what meanes ſoever bee uſed, prayer muſt be one, and that of the quorum (as we ſpeake) for in all things prayer muſt bee made. Philip. 4.6.

Ob.The Lord knoweth what every one n…edeth, and he ſaith, that**Iſa. 65.24.Isa 65:24 before they call, I will anſwer: therefore prayer may ſeeme to be needleſſe.

Sol.The end of prayer is not to informe God of any thing which he knoweth not,The uſe of prayer though God need not thereby to be informed. or to perſwade God to do any thing whereto he is not of himſelfe moſt willing; neither is it a meanes onelyonly to procure good things for a mans ſelfe; but a chiefe end of prayer is, that man might expreſſe his obedience in performance of his dutie, it being a part of his holy worſhip, wherein a man profeſſeth his owne frailty, and nothingneſſe, without God, and that he holdeth p. 45God to be the fountaine of all goodneſſe, even the giver of every good & perfect gift, and that hee is perſwaded of his goodneſſe, power and truth towards him; alſo he profeſſeth that he is ſenſible of his wants, and that hee doth depend on him, and will be thankfull to him when hee ſhall pleaſe to ſupplie them. For prayer maketh way for praiſe and thanks. Beſides, prayer to God doth fit men to uſe thoſe things, which they obtained by prayer, for God, and according to his will, conſidering that upon their ſuit to him they do enjoy them. What though God know what we need? our Saviour doth not from thence conclude, we muſt not pray at all;Mat. 6.8.9.Matt 6:8Matt 6:9 but therefore take heed how you pray. And Gods readineſſe to anſwer before they call, is an argument why they ſhould pray. For if God bee ſo gracious, that ſo p. 46ſoone as a man doth in heart deſire his helpe, he beginneth to anſwer before he call; and as he ſaith, Whiles they are ſpeaking, I wil heare▪ then we ſhould not ſay, therefore we need not pray; but therefore we wil pray and ſpeake to him, becauſe ſuch is his readineſſe to heare, that we ſhall be ſure to ſpeed.

Ob.God hath long ſince decreed what men ſhall have, whether much or little; therefore prayer is needles: for God cannot alter his purpoſe▪ Mal. 3.6.Mal 3:6I am God, ſaith he, and change not.

Sol.I grant, God hath decreed before all worlds what to give, and what not: but at that time alſo he decreed the meanes that ſhould come betweene his decree and the execution thereof, one of which meanes is prayer, without which he never intended ordinarily, after hee hath given the firſt grace, to give any thing with a bleſſing in p. 47merciemercy to any man. For, to whom he giveth ſaving grace, he alwayes giveth the ſpirit of ſupplication,Zach. 12.10.Zech 12:10 and looketh that they ſhould, upon all occaſions, ſtirre it up in them, and improve it for the obtaining of thoſe good things which God hath intended, and promiſed to them. God had decreed to give the Gentiles to Chriſt, yet God ſaid to him, Aske of me, Pſal. 2.8.Ps 2:8and I will give the heathen for thine inheritance. Daniel knew certainly the time that God had decreed to deliver his people out of captivitie;Dan. 9.2.3Dan 9:2Dan 9:3 but this did not cauſe him to forbeare prayer, but it quickened him to faſt and pray, that they might bee delivered. For God who had made knowne his decree by the Prophet, that after ſeventie yeares he would cauſe the Iews to returne out of Babylon, and that he had thoughts of peace towards them to give them an p. 48expected end; hee ſaid alſo to them,Ier. 29.10.11.12.13.Jer 29:10Jer 29:11Jer 29:12Jer 29:13 then ſhall ye call upon me, and ye ſhall go and pray unto me, and I will hearken unto you. And ye ſhall ſeek me and finde me, when ye ſhall ſearch for me with all your heart. And I will turne away your captivity, &c. The Prophet David, though it was revealed to him that God would eſtabliſh his houſe and kingdome upon his ſeed; yet the rather prayeth, ſaying, Thou O Lord of hoaſts, 2 Sa. 7.27.2 Sam 7:27God of Iſrael, haſt revealed unto thy ſervant, ſaying, I wil build thee an houſe; therfore hath thy ſervant found in his heart to make this prayer unto thee.

God had not onelyonly decreed, but had promiſed to his people that he would give them a new heart, and a new ſpirit, &c. and that he would cauſe them to walke in his ſtatutes; and, outwardly alſo, to bleſſe them ſo that their land ſhould bee to p. 49them as the Garden of Eden; yet (ſaith he) for this will I bee inquired of by the houſe of Iſraell. Ezek. 36.37.Ezek 36:37It is granted that prayer cannot, neither doth it change Gods purpoſe, when yet without prayer he will not give; for his purpoſe was to give when they ſhould pray, but not before; prayer maketh the change, not in God, but in him that prayeth, fitting him, and making him capable of the gift, who, till then, was not ſufficiently qualified for it.

Many have more then heart can wiſh, yet pray not at all. Object.

They are onelyonly outward things, and common gifts, Anſw. and theſe they have uncertainely, without a bleſſing with them. They have them but as fruits of his common goodneſſe & providence,Pſal. 36.6. Pſal. 145.9.Ps 36:6Ps 145:9 (God knowing what imployments he hath for them amongſt men) and not as fruits of his ſpeciall love, promiſe, and p. 50mercy. God giveth them ofttimes in wrath with a curſe,Tit. 1.15.Titus 1:15 they are impure unto them; they make leane ſoules, increaſing their ſin;Pſal. 92.7.Ps 92:7 fatting them, but it is to the ſlaughter, it is that they may bee deſtroyed for ever: whereas on the contrary, all that pray aright ſhall, in the beſt time, have what is beſt for them, with Gods bleſſing, as a token of his ſpeciall love unto them.

Vſe 1 It is therefore a great fault in all thoſe that ſhall under any pretence omit and neglect prayer: then which fault I know none more common. For, except it be when all other helpes faile, and they bee in a deſperate extremitie, who in compariſon ſeeketh unto God by prayer? When they be ſicke, to the Phyſitian, or to the Surgeon onelyonly, but not to God by prayer; yea ſome runne to Witches and Wizards, to p. 51charmes, to the divell, to any thing rather then unto God. If they be in want, then they betake them to their friends, to their hands, to their wits, yea to c…aſening and ſhifting, but never looke up to God; and the like in all other caſes. The ſame courſe they take for their ſoules. If the comming to Church, and formall hearing the word, receiving the Sacraments, and the prayers of others will ſave them, they will not alwaies be wanting in theſe externall devotions: but as for prayer (any more then a little lip-labour, which indeed is no prayer) they are meere ſtrangers to it.Cauſes why men call not upon God This neglect of prayer commeth from prophaneneſſe, and pride of heart; from confidence in the creature, and from ſelfe-dependance; which cauſeth them to be unwilling to come into the preſence of the holy God, or p. 52to be beholding to him. For this cauſe God in juſtice caſteth them into want: They have not, Iam. 4.2.Jas 4:2becauſe they aske not: or if he give unto them without asking, he giveth it with a curſe, it is impure unto them, Tit. 1.15.Titus 1:15as before you heard.

There are ſome ſo prophane, that they omit prayer in contempt, and with deriding all which conſcionably performe it. But as for thoſe which have got into the ſcorners chaire, and have made themſelves unworthy the pearle of a reproof, I leave them to the conſiderations following. They carry in their faces the very brand of an Atheiſt: for it is his guiſe, not to pray himſelfe, but would ſhame him which maketh God his refuge.Pſal. 14 4 6.Ps 14:4 And how can they be called Chriſtians, to whom the deſcription of the heathen doth ſo properly agree?Ier. 10 25.Jer 10:25 The Prophet Ieremie deſcribeth the p. 53heathen by this, that they were families that call not on Gods Name; and theſe he holdeth to be meete perſons upon whom God ſhould poure out his fury, and fierceneſſe of his indignation.

But I leave theſe, and come Vſe 2 to ſpeake to Gods owne children, who even in this point of prayer are much to blame. For many of them make too little account of this pretious dutie. How ſeldome doe they ſet about it? how loath to come to it? how cold and liveleſſe in it? and how ſoone wearie of it? Is it any marvell if they be full of croſſes, and be impatient under them? Is it any wonder that the world doth ſo oft overcome them, and the divell ſo oft foile them, when they are ſo ſeldome and ſo weake in prayer? This failing proceedeth from want of faith in God, from too much confidence p. 54in the arme of fleſh, and meanes here below; and from poring too much upon the proſperitie of thoſe,Pſal. 73.7.Ps 73:7 who without prayer have more then heart could wiſh: and by laying their owne croſſes (in which they lie, notwithſtanding they have praied) too cloſe unto themſelves. From theſe and the like cauſes (as lying in ſome ſinne unrepented of, or the like) it is, that you are unwilling to pray; and when you doe pray, your edge of praier is quite taken off. But enter, I pray you, into Gods ſanctuarie, that you may ſee, confeſſe, and bewaile your folly, and learne with that Pſalmiſt to ſay,Pſal. 73.28Ps 73:28 It is good to draw neere to God, and to put your truſt onelyonly in the Lord.

Vſe 3 Let all that profeſſe the name of God bee exhorted, not to conceive of praier as a thing arbitrarie and indifferent, but as of a neceſſarie duty, as hath p. 55beene proved in the Doctrine. Are any afflicted,Iam. 5.13.Jas 5:13 let them pray. Are any in proſperitie, let them pray, and praiſe God. In what condition or ſtate ſoever ye are, pray. For, beſides that it is Gods command, and his immediate worſhip;Manifold motives unto prayer. we by prayer injoy an holy communion with God, taking ſanctuarie under his wings: We edifie our ſelves alſo in our moſt holy faith, and in all other the ſaving graces of Gods ſpirit, when we pray in the Holy Ghoſt, for, by it all the weapons of our Chriſtian warfare, all the good gifts of God, and meanes of our ſalvation, become uſefull and good unto us. By prayer either we ſhall prevent Gods iudgements and corrections, or bee made able to beare them, and be made much better by them. By prayer wee ſhall obtaine pardon and repentance of ſins paſt, and ſtrength to reſiſt p. 56temptations of ſinnes to come. In thus doing, we ſhall have all ſuch good things as be needfull for us, with a bleſſing upon them, or with contentedneſſe without them, grace and peace in this life, perfection of grace and glory in the life to come. Would wee doe good to our enemies, and to our friends? and would we doe our ſelves good? would we be beneficiall to the Common-weale and Church? then let us pray.2 Chron. 30.20. Gen. 25.21. Mark. 9.25 Mat 15.28 Mat. 8.13. Gen. 24.12.2 Chr 30:20Gen 25:21Mark 9:25Matt 15:28Matt 8:13Gen 24:12 For Kings have prayed for their ſubjects, huſbands for their wives, fathers for their ſonnes, mothers for their daughters, maſters for ſervants, ſervants for maſters, and all have beene heard in that which they praied. Prayer, becauſe it is ordained by God, and hath his promiſe, calleth in, and ingageth Gods power & truth for him that maketh it, and ſo through God becommeth omnipotent. What hath beene, or p. 57can be too hard for Prayer?Exod 14.15.16.Exod 14:15Exod 14:16 It hath cauſed the Sea to divide it ſelfe, and become an high way to Gods people; alſo, together with the Whale,Ionah 2: 1.1.10. Ioſh. 10.12Jonah 2:1Jonah 2:10Josh 10:12 to give up Ionas alive, and ſet him aſhore. It cauſed the Sunne to ſtand ſtill, yea to goe backe. It hath looſed chaines, and unlocked Priſons,Act. 1….5.7.11.Acts 1:5Acts 1:7Acts 1:11 and iron gates, and delivered the priſoners. What hath not prayer done, what will it not doe in the behalfe of the Church, or of any of Gods choſen? Nothing ſo deepe, but with this bucket we may draw it up; nothing ſo high above us, or ſo farre from us, but with this hand wee may reach it to us. Hee that wraſtleth by the ſtrength of prayer, though hee wraſtle with the ſtrong God, ſhall prevaile, as did Iacob, of whom it is ſaid, Hee had power over the Angell, and prevailed, hee wept and made ſupplication, Hoſ. 12.4. Of all helps prayer p. 58is readieſt at hand in all places, and at all times: if wee be not without our hearts, wee neede not be without helpe. It is the moſt univerſall helpe; it is good for all perſons, at all times, in all things. It is a moſt certain helpe, no faithfull prayer was ever made in vaine. It is a key to open heaven; all that have skill to handle it, may from thence fetch all things that may doe themſelves or their neighbour good.

Moreover, when wee have made our requeſts knowne to GOD, and have commended our cauſe to him by prayer, this will comfort; quiet, and rejoyce our hearts, ſo that wee neede bee no more ſad, with Hannah, 1 Sam. 1.18.1 Sam 1:18nor need we be carefull in any thing, but may goe on in our calling in peace,Phil.4.6.7.Phil 4:6Phil 4:7 and may lye downe in peace, being aſſured that now God careth for us, knowing that his wiſedome, truth, and power p. 59are all ſet a worke for us. And, which is more then all which yet hath beene ſaid; Prayer is moſt pleaſing to God, hee delighteth to heare the voyce of his children. It is a more ſweet ſmelling ſacrifice, then that of incenſe. It maketh way to thankſgiving. It is a glorifying of his great name.

Sith it is the will of God that Vſe 4 we ſhould pray, all feare of approaching to the throne of his grace may hence be remoued. What though God be a God of majeſtie, and thou bee an unworthy perſon in thy ſelfe? It is no preſumption to preſſe into his preſence when hee commandeth: this is inſtead of his ſcepter of acceptance of thee; though no man might come uncalled unto that majeſticall Ahaſhuereth, yet any man might come being called, nay, the Queene was depoſed from her place, becauſe ſhe came not p. 60at his commandement. So that it is not preſumption to come, but rebellion if you come not: ſith God every where in his word calleth you: So that whatſoever thy caſe be, thou maiſt come with good comfort to God, and bee holpen, as they ſay to the blinde man, Marke 10.49. Be of good comfort, hee calleth thee. God calleth you to this duty, feare not therefore to goe to God in prayer at any time.Objections againſt prayer anſwered. To this end you muſt bee able and willing to anſwer and reſiſt all ſuch objections and diſcouragements that Satan and your owne heart ſhall raiſe againſt it.

You may learne how to anſwer to thoſe objections againſt the neceſſity of prayer, (namely, God knoweth what we need, and hee hath already decreed what we ſhall have; and many that make no conſcience of prayer, have more then heart p. 61could wiſh) by that which is written before in this doctrine in the third reaſon taken from the neceſſity of prayer. And for your help I will propound and anſwer other objections, as followeth.

I am not aſſured that I am converted, Ob. and am the childe of God; or that I have the Spirit of God; wherefore I think that it belongeth not unto me to pray.

You are by profeſſion a convert, Anſw. and the childe of God; and it may be you have the Spirit of God (though yet you do not acknowledge it) therefore it belongeth unto you to pray. But ſuppoſe that you are not converted, doth not God command you to convert,Ier. 31.18.Jer 31:18 and turn unto him? and finding your inability to turne, you ſhould with Ephraim pray, ſaying, Turne thou me, and I ſhall bee turned, And do you finde the p. 62want of the Spirit? you ſhould the rather pray for it, that God, according to his promiſe may give it.Luk. 11.13.Luke 11:13 Do not ſay, I cannot pray, untill God have given me grace and abilitie to pray; but, having an expreſſe commandement of God to pray, you muſt ſet about it, aſſay to pray as well as you can, deſiring and expecting grace from him to enable you to pray; For God doth not uſually let us feele the ſtrength of his grace requiſite to the performance of a good dutie, till that out of conſcience of obeying of the command, we craving his helpe, do ſet about the doing of it.

Ob. My ſinnes are ſo many and ſo great, and I have relapſed into ſuch grievous ſinnes ſince I laſt prayed, that I am aſhamed and afra…d, that I dare not come into the preſence of God againe to pray unto him.

Anſw. The greater and more hainous p. 63your ſinnes are, the more need you have to come unto God; whom, by them, you have offended, to aske of him pardon of them. And, ſith God is onelyonly able to cure and heale your ſoule, there is the more cauſe that by prayer you ſhould ſeeke unto him to cleanſe you of your ſinnes, and to give you power againſt them. David doth not ſay, becauſe his ſinne was great, therefore I dare not pray, but therefore prayeth thus:Pſal. 25.11.Ps 25:11 For thy Names ſake, O Lord, pardon mine iniquity, for it is great. And, is not forgiveneſſe of ſins one of the petitions which Chriſt hath bid you to make daily when you pray? To bee aſhamed for your ſinne, when you come before God, is good, and argueth that you are the fitter for prayer,Ier. 31.19.20.Jer 31:19Jer 31:20 and that you are now a meet object of Gods merciemercy and compaſſion; but to be aſhamed to pray, and not to p. 64dare to come into Gods preſence, being by him commanded, is a great ſinne, to be repented of. Indeed we ſhould not ſinne at all;1. Ioh. 2.1.2.1 John 2:11 John 2:2 but if any man ſinne (be his ſinnes many or few, ſmall or great) we have an Advocate with the Father, Ieſus Chriſt the righteous, and he is the propitiation, who hath made ſatisfaction for, and hath covered and done away all our ſinnes. When you come before God to pray in the name and mediation of Chriſt, God looketh upon your ſinnes which you confeſſe unto him as ſatisfied for, & done away in Chriſt. Why then ſhould you be afraid and aſhamed to pray unto him?

Ob. When I ſhould pray I feele my ſelfe ſo much ſtraitened, ſo dead, and ſo much indiſpoſed to prayer, I want words and matter. I can neither begin, or at leaſt hold out well in prayer p. 65to the end, for that I am peſtred with ſo many wandring, impertinent, and ſometimes evill thoughts. I cannot remember all the ſinnes which I ſhould confeſſe, nor yet all the needfull good things which I ſhould aske. I cannot pray in faith, but am ſo full of wavering, and doubting that God is not well pleaſed with my prayer: I oft feele my ſelfe worſe rather then better after I have prayed. I riſe up oft times from prayers heavie and diſcomforted, and I offend ſo many wayes in prayer, that I oft times am readie to thinke that I had better not pray at all.

That you feele theſe defects, Anſw. and do obſerve theſe your inabilities and failings in prayer, if withall you be humbled, and your conſcience can witneſſe that your deſire is that your heart were inlarged, and were rightly diſpoſed to prayer, this p. 66is well, this argueth that you have ſome life, and ſome good diſpoſition to the worke; but here is no ground of diſcouragement or cauſe why you ſhould forbeare to pray. The beſt of Gods children ſometimes have beene in your caſe, David himſelfe had his ſpirit overwhelmed,Pſal. 77.3.4.Ps 77:3Ps 77:4 and was ſo troubled that he could not ſpeake. Ezekiah ſaid that he did chatter like a crane,Iſa. 38.14:Isa 38:14 he did rather ſtutter, and ſtammer out his deſires to God in a broken ſort, then by diſtinct and apt words to expreſſe them. As for wandring thoughts, who is free? or, who can be free, ſo long as ſinne dwelleth in him, and Satan is alwayes readie to caſt them in? As for faith, it may be that you pray in faith, though you conceive otherwiſe, becauſe you feele ſo much doubting, but, would you pray in faith? do you grieve that you cannot beleeve? p. 67and can you ſay, with him in the Goſpel, I do beleeve, Mar. 9.24.Mark 9:24Lord helpe my unbeleefe? then you pray in faith though you feele it not. If you feele your ſelfe worſe after prayer, this is a miſconceit of yours, or a ſuggeſtion of Satan. But if it be ſo indeed in your feeling, this doth not argue that you are worſe for your prayer, but better; for that evill which was in you before, unſeene, is now diſcovered, that you may reforme it. The fleſh and Satan ſometimes may bee more ſtirring with their tentations; but prayer gaineth alwayes a ſecret helpe of God, if you would but improve it. But know whatſoever your feeling be; if failings in prayer be not allowed, but reſiſted and and prayed againſt, God paſſeth them by, and doth not account them unto you. If you endeavour to pray aright, and do pray as well as you can, though you p. 68faile very much, this unallowed failing is onelyonly a ſinne of infirmitie, for which God doth pity you, and will ſpare you as a father doth his ſonne that ſerveth him. But not to pray at all is a groſſe ſinne, of wilfull negligence, which God hateth, and will ſeverely puniſh. Wherefore whatſoever your indiſpoſition be, and whatſoever your former failings and diſcouragements have beene, you muſt breake through all lets, & know that you have the more need to pray, ſetting about it in the power of Gods might, ſith that you have no power of your owne.Pſal. 119.88. Pſal 119.32. Pſal. 86.9.Ps 119:88Ps 119:32Ps 86:9 Do as David did, pray to be quickened, and to have your heart inlarged, and that God would unite your heart to feare his name. If there be truth of deſire in your prayer, then know that you are heard and accepted, not for the goodneſſe and worth of your prayer, but p. 69for the goodneſſe and merits of Chriſt Ieſus, by whom you offer up your prayers. What though you know not how to pray,Rom. 8.26.27.Rom 8:26Rom 8:27 the Spirit of him who hath commanded you to pray, will helpe your infirmitie, and enable you to pray in ſuch ſort as God ſhall accept thereof in Chriſt Ieſus. And if you be ſo heavie and comfortleſſe after prayer, it is your fault, proceeding from groundleſſe doubts, and falſe feares, but yet no argument that you did not pray aright, or that you were not heard; much leſſe that you ſhould think you pray in vaine, or that you had better not pray at all.

But ſo long as a doubt and ſcruple remaineth in my mind, Queſt. whether I may pray or no; is it not beſt for me not to pray, till that ſcruple be removed? for, I muſt do nothing doubtingly, nor againſt ſcruple of conſcience.

p. 70Anſw. To this I anſwer, this is but a deluſion of the devill, and a groundleſſe fancie. In things indifferent (of which the Apoſtle ſpeaketh) a man muſt be fully perſwaded in his owne minde,Rom. 14.5.23.Rom 14:5Rom 14:23 and he muſt not do a thing indifferent, though lawfull in it ſelfe to be done, ſo long as hee doubteth, and doth make ſcruple of conſcience thereabout whether it may be done or no, and therefore he muſt with all ſingleneſſe of heart uſe meanes by the truth of Gods word to informe his conſcience. But in things expreſly commanded, ſuch as is this dutie of prayer, in this caſe a man is not to hearken to any ſcruple which ſhall riſe concerning the not performing of it; but is violently to reſiſt that ſcruple, and to breake through it, and to addreſſe himſelfe to the dutie of prayer notwithſtanding. For whenſoever ſcruples, under pretence of conſcience, p. 71ſhall ariſe to trouble and hinder a man from performing a neceſſarie dutie,When a man may do contrary to ſcruple of conſcience. ſuch as prayer, and the like, it is lawfull to do contrary to ſuch ſcruples; for a ſcruple is nothing elſe but a groundleſſe feare; wherefore to do a thing commanded by God, though it be done contrarie to this ſcruple, is not to do it againſt conſcience, for there can be no tye of conſcience againſt any of Gods Commandements. Wherefore laying aſide all carnall reaſoning, and objecting, as alſo all ſcruples and doubting, be you encouraged to bee frequent in prayer, and that, not onelyonly becauſe unſpeakable good ſhall redound to your ſelfe thereby, but, out of conſcience of dutie; becauſe it is the wil of God that you ſhould pray unto him.

Pray in this manner, or as Luk. 11.1. Say, Our Father, &c.

p. 72Note hence, that,

Doct. 4 The Lords prayer is a prayer, and may be uſed in this verie forme of words for a prayer. Our Saviour elſe would not have ſaid, Say Our Father. Luk. 11.1.

Reaſon. Whatſoever is requiſite in prayer, may be expreſſed in uttering the very words of this prayer. And in them a man may make his requeſts knowne to God, which to do, is to pray.

Vſe 1 This confuteth the raſh and ungrounded opinion of thoſe, which becauſe the Lords Prayer is a patterne of prayer, therefore hold it unlawfull to uſe it for a prayer. As if it might not be both a prayer and a pattern, as indeed it is. And why may it not, as well as a Kings ſtandard weights and meaſures which are patternes of all ſorts of weights and meaſures of the kingdome, by which all both ſmall and great are to be made p. 73and examined? yet no wiſe man will ſay thoſe ſtandards are not weights, or will not uſe them, but of all weights, if he may, will uſe them, becauſe they be perfect, and by them he may make others of his owne.

If the Lords Prayer be a Vſe 2 prayer to be uſed in that verie forme in which Chriſt hath left it,Set prayers are lawfull. then without queſtion ſet prayers are lawfull, and no man ſhould make ſcruple thereat: yea in private, for this prayer may be ſaid in the cloſet. Mat. 6.6.Matt 6:6Beſides we have good warrant from Moſes, teaching the Prieſts to bleſſe the people in a ſet forme, ſaying,Num. 6.24.Num 6:24 The Lord bleſſe thee, and keepe thee, &c. Alſo when the Ark ſet forward they had a ſet forme,Numb. 10.35.Num 10:35 Riſe up Lord, &c. David penned his Pſalmes to bee uſed in the Church, and Pſal. 92. for every Sabbath. And Hezekiah commanded the Levites to ſing p. 74praiſes unto the Lord, with the words of David, 2 Chron. 29.30.2 Chr 29:30and of Aſaph, It is ſaid of our Saviour Chriſt, whoſe example we may bee bold to follow, That he prayed the third time, ſaying the ſame words, Mat. 26.44.

Ob. Set formes of prayer doth ſtint the ſpirit.

Sol. It doth not, no more then a premeditated Sermon doth ſtint the ſpirit of Propheſie: or then a conceived prayer by the Miniſter, doth ſtint the ſpirit of prayer in the people: who muſt reſtraine themſelves to his words, & yet the ſpirit in truth is not ſtinted in them.

Order and edification in the Church, requireth ſet formes of prayers and praiſes, to be uſed in publicke: as it hath beene the cuſtome of all eſtabliſhed true Churches, there being common ſinnes to be deprecated, common graces to bee prayed for, and common mercies to thank p. 75God for. And in more private praier, the ignorance forgetfulneſſe, and baſhfulneſſe of ſome perſons before their family, or others, cauſeth that for a time it is needfull to uſe the helpe of a ſet form, which he may reade, or repeate, ſo that he joyne underſtanding, and aſſent of heart thereto. Yet it muſt be remembred that Chriſtians muſt not alwayes be ſuch novices and weaklings in religion, to uſe ſet formes of prayer in private (which like crutches and bladders ſerve to initiate and miniſter to them helpe, untill they have gotten ſtrength) as if they never intended to pray without them.

But let this here be obſerved. It muſt not on the other ſide be held, that onelyonly premeditated, ſtudied and ſet praiers are lawfull. He is not meete for the place of a Miniſter, nor worthy the name of a ſtrong Chriſtian, p. 76that hath ſo tyed his devotion to a ſet forme, that he will not, or cannot vary his petitions for his people, or himſelfe, as particular occaſions varie, and new neceſſities require. It is impoſſible that any prayer booke ſhould meet with all occaſions, either of prayer or thankſgiving, which fall out daily. And conceived prayer is not ſo defective and imperfect, but, if it be pertinent, and in truth, God liketh it,Exo 14.15.Exod 14:15 though it had no ſet forme to bring it forth. Such were the prayers of Moſes at the Red-ſea,1. Sam. 1.13.1 Sam 1:13 and of Hannah at the Tabernacle, their prayers were conceived, and brought forth without ſet forme or voice.

I conclude this point therefore, affirming that it is an error to hold ſet prayer to be unlawfull: and it is no leſſe error, to hold that no prayer but a ſet forme of prayer is lawfull.

p. 77In this manner. If our Saviour would have us uſe onelyonly this forme, S. Luke would not have varied from this of Saint Matthew, ſaying, Sinnes for debts, and far, for as, in the fifth petition: neither would he have left out the forme of thankſgiving, nor yet would the Apoſtles have prayed in any other forme All which ſhew that (In this manner) ſignifieth according to it, and not onelyonly to uſe thoſe words: whence learne, that

All prayers muſt be made according Doct. 5 to the patterne of the Lords Prayer. If made according to this, they are acceptable, if not, they are faultie. The beſt confirmation of this point (beſides Chriſts expreſſe exhortation, which is authenticke) is to compare this praier with the prayers of the Saints recorded in holy writ, both before and after this prayer; and it will be p. 78found, that they all may without wreſting, be referred unto ſome branches of this prayer, even as all the precepts ſcattered in the Bible, may be referred unto the ten commandements.

Reaſon. The perfection that this prayer hath above all other prayers, doth challenge the rule of all the reſt: for whatſoever is neceſſarily requiſite in praier, is to be learned by this, if it be truly underſtood. For it plainly teacheth how he muſt be qualified that doth pray, alſo to whom we muſt pray, what we muſt aske, and with what heart and affection, as will appeare in the handling of it.

Ʋſe 1 Every diſciple and member of Chriſt Ieſus, ſhould therefore have this prayer in great eſteeme: becauſe it is of Chriſts owne compoſing, they are his own words, and he did of purpoſe leave it to be a patterne of prayer to all Chriſtians. OnelyOnly p. 79take heed that you do not with the Papiſts, turne the uſe of it into abuſe through ſuperſtition.

Let all men uſe this prayer Ʋſe 2 for the guide of all their prayers; and as skilfull workemen by the helpe of ſome ſmall but true modell or draught, can erect a large and ſtately building: ſo we by this compendious, but moſt exact briefe of prayer, muſt learne to enlarge our ſelves in prayer. That uſe of this patterne for the making of prayers according to it,How to frame all prayers by the patterne of the Lords prayer. may be made, two things muſt be learned. Firſt learne the plaine meaning of the words, and the ſenſe and meaning of Chriſt in them. Secondly, learne how this patterne may be applied.

As for the firſt, becauſe ſuch exceeding brevity doth cauſe ſome obſcurity, the more paines muſt be taken, that by the light of other Scripture, and helpe of p. 80thoſe men which have faithfully travelled in the interpretation of this prayer, the true meaning may be found out. And untill you meete with better directions, uſe theſe following.

Firſt, two things in generall, one contrary to the other, are to be underſtood in every petition, namely, petition, and deprecation, praying for ſome thing that is good, and praying againſt the contrary evill. And it is a ſure rule, that in the ſame petition where the good thing is deſired, the contrary evill is prayed againſt, as in the foure former petitions. Alſo where the evill prayed againſt is expreſſed in the petition, the contrary good thing to be deſired, is to be underſtood in the ſame petition, as in the two laſt petitions. As it is in the commandements, in the ſame commandement that any vice is forbidden, the contrary duty is commanded.

p. 81A ſecond rule is: If one kind or part of any thing be expreſſed in any petition, all kindes and parts of the ſame thing are to be underſtood.

A third rule is, where any one thing is prayed for in any petition, the cauſes & effects thereof, and whatſoever properly belongeth unto the ſaid thing, is underſtood to be prayed for in the ſame petition: except they fall out to bee the expreſſe ſubject of ſome other petition.

The ſecond thing to be learned, is how application of this prayer may be made, to the framing of all other prayers by it: which that ye may do, take notice that this prayer directeth us unto three things obſeruable in all prayers. Firſt the perſon to whom onelyonly we muſt pray, concerning whom this is the rule. That perſon onelyonly who is God and Lord of heaven and earth, is to be prayed unto: thus p. 82much you learne both in the invocation, in the beginning, and in the forme of praiſe in the end of the Lords Prayer. The ſecond thing to be obſerved, is, what wee muſt aske, the rule thereof is; whatſoever may lawfully be asked, may without wreſting bee referred to one of the ſixe petitions. If they can referre their requeſt to any petition, they may be bold to make it. It ſhall bee needfull therefore, to obſerve the particulars under every petition, both what is prayed for, and what is prayed againſt, the moſt whereof ſhall appeare in the handling of each ſeverall petition, to which I doe ſend you. And when you have learned what you may lawfully pray, ye may be longer or ſhorter in any one petition, as your preſent need, or the particular occaſion doth require: which libertie may bee obſerued in p. 83thoſe prayers of the Apoſtles which are recorded for our uſe in the holy Scriptures. The third thing to be obſerved, is, with what diſpoſition of heart and affection we muſt pray. Which is fully expreſſed and implyed in that word, Amen: which requireth that prayer bee made with underſtanding, in truth, in fervencie, and in faith, as will manifeſtly appeare, when wee come to treate of that word.

Here yet ſome queſtion may be made touching the order here ſet down: whether it muſt be preciſely kept? I anſwer, in the generall, it muſt; that is, Gods glory muſt be firſt in our aime; but touching the particular manner of expreſſing it, that is left to the libertie of him that prayeth, whether hee begin with praiſe, or with confeſſion of ſinnes, and asking forgiveneſſe, thereby making way to the other petitions with more p. 84confidence. There is no rule to be given hereof, becauſe we ſee the Apoſtles, after they were taught this forme, did take this libertie.

Our Father, &c. Here beginneth the patterne of prayer, which becauſe Chriſt Ieſus our Lord gave it to his Diſciples, is therefore called the Lords Prayer. It conſiſteth of two parts:

The firſt is an expreſſing of a mans deſire unto God.

The ſecond is a manifeſtation of the aſſent, and right diſpoſition of his heart in putting up the aforeſaid deſires, in the word Amen, which though it be but one word, yet is full of excellent matter.

The firſt part doth branch it ſelfe into three members:

1 Invocation upon God. Our Father which art in heaven.

2 Petition. Hallowed by thy p. 85Name. Thy kingdome come, &c.

3 A forme of praiſe and than…es, containing reaſons why the former petitions ſhould be made unto God. For thine is kingdome, power, and glory for ever.

Invocation, or calling upon God is here taken in the proper and ſtricteſt ſenſe; not for the whole exerciſe of prayer, but for appellation, in which a man calleth upon him whom hee would have to heare him. This invocation conſiſteth of a deſcription of God, who onelyonly is to be called upon in prayer. He is deſcribed by two arguments. Firſt by the relation that is betweene him and his elect in Chriſt: Our Father. Secondly, by a ſigne of his ſoveraigntie, and majeſtie, that is, by his being in heaven, which is the Court of his majeſtie, the place from whence hee ſheweth his infinite power, goodneſſe, and p. 86glory: Which art in heaven.

The deſcription of God by theſe two arguments (the one arguing his graciouſneſſe and readineſſe of will, the other arguing his greatneſſe & fulneſſe of power to helpe all that come unto him) is placed of purpoſe in the very entrance into prayer, to ſtrengthen the petitioners faith, that hee need not doubtingly ſay as he did, If thou wilt thou canſt helpe me. Mat 8.2.Matt 8:2For he is his father, therefore will do whatſoever, in his holy wiſedome, he judgeth fit to be done. Neither need he ſay as that other, If thou canſt doe any thing, helpe us. Mark. 9.22Mark 9:22For his God, and father in the heavens, is almighty, and can doe whatſoever he pleaſeth, Pſal. 115.3.Ps 115:3and would have to be done.

This deſcription of God to whom prayer is made, by his relation to them that are to pray, conſiſteth of the appropriating poſſeſſive particle (Our) and p. 87of that gracious title of God, (Father.) In this one deſcription, two things are ſignified, both the condition of them that pray, and of him that is prayed unto.

Theſe words as they looke toward the perſons who may pray, they intimate a double condition. Firſt, that they have a right and intereſt in God; they can call him theirs, for they are the children of God. Secondly, (Our) importeth that common intereſt and fatherhood in God, which the reſt of the faithfull have in him; from which there groweth a communion of one Chriſtian with another, ſo that they become brethren. Theſe two qualities therefore, faith in God, and love to our brethren, are here required in every one that is qualified for prayer.

(Our) is not onelyonly here a note of the joyning together p. 88of many in prayer, when one man is the mouth of the reſt, becauſe this forme of words is to be uttered by one in the cloſet, Mat. 6.6.Matt 6:6as well as by many in publike: but it noteth that relation and reſpect of God to them, which is common unto their brethren.2 King. 19.19.2 Kgs 19:19 Thus Hezekiah uſeth it, ſaying: O Lord our God, I beſeech thee, &c. Daniel praying alone,Dan. 9.17.18.Dan 9:17Dan 9:18 faith, Now therefore O our God, heare the prayer of thy ſervant. Not but that when we would expreſſe our particular faith and dependance upon God,Mat. 26.39 Ier. 3.19. 1 Cor. 4.18.Matt 26:39Jer 3:191 Cor 4:18 we may ſay, My Father, or My God. But our Saviour maketh choiſe of this forme of ſpeech, becauſe it is full of inſtruction, and is beſt agreeing to all ſorts of prayer, both in private, as well as publike. Thus we ſee, what this deſcription of God intimateth, as it looketh towards thoſe that pray. As it looketh towards him to whom p. 89prayer is made, he is firſt called Father.

Father, ſpoken of God is a word of relation to Chriſt the ſecond perſon in Trinity,Pſal 2.7. Ioh. 1.14.Ps 2:7John 1:14 and ſo is proper to the firſt perſon in Trinity: Secondly, in relation to the creature, in a more common reſpect to all, as he is the Author of their being, and ſubſiſting in nature; thus all**Deut. 32.6.Deut 32:6 three perſons are called Father. God is alſo a Father in a ſpeciall reſpect to his elect in Chriſt, as he is the Author of their ſpirituall being and ſubſiſting in ſtate of grace,**1 Ioh. 5.…. Iſa. 9 6. Ioh 3.5.1 John 5Isa 9:6John 3:5 Thus in ſpeciall ſort the three perſons are, and may be called Father by all beleevers. And, as I conceive, in this place this word Father directeth us to God the Father, God the Sonne, and God the holy Ghoſt; yet ſo as it pointeth, in an order, to that perſon in the Deity to whom Fatherhood, and the beginning of all things p. 90is aſcribed, without excluding, but neceſſarily including the other two; namely, to God the Father, the firſt perſon in Trinitie, the naturall and eternall Father of Chriſt Ieſus; who by adopting us in Chriſt, and by begetting us againe by regeneration through the Spirit**Ioh. 20.17.John 20:17 is our Father. Thus the Apoſtle Paul conceived of God when he prayed: firſt he conceived of God as Father of Chriſt, ſaying;Eph. 3.14.15.Eph 3:14Eph 3:15 I bow my knees to the Father of our Lord Jeſus Chriſt; then he ſheweth how hee conceived God as the father of the elect, when he ſaith, Of whom the whole family in heaven and earth are named. So did the Apoſtle Peter conceive of God,1 Pet 1.31 Pet 1:3 when he gave him thanks, ſaying, Bleſſed be God, and Father of our Lord Ieſus Chriſt.

Which art in heaven: Heaven ſignifieth the heaven of heavens, the third heaven, where p. 91Chriſt ſitteth at the right hand of his Father. By the excellencie of this place above others, is ſet forth the majeſtie and excellencie of him that ſitteth therein. God doth not ſo inhabite the high and holy place, but that he dwelleth alſo with him that is of a contrite ſpirit.Iſa. 57.15. 1 Kin. 8.27 Mat. 5.34.35. Pſal. 11.4.Isa 57:151 Kgs 8:27Matt 5:34Matt 5:35Ps 11:4 And the Heaven of heavens cannot containe him. But becauſe heaven is Gods Pallace and throne, in compariſon of earth, which is but his footſtoole; and becauſe from thence he doth manifeſt his glory more remarkeably then from any other place; revealing his will, power,Iam. 1.17.Jas 1:17 and Godhead in his workes of mercy, as David ſaith,Pſal. 57.3. Pſal. 102.19.10. Rom. 1.18.Ps 57:3Ps 102:19Ps 102:10Rom 1:18 He ſhall ſend from heaven, and ſave me; and in workes of juſtice, as the Apoſtle ſaith, The wrath of God is revealed from heaven againſt all ungodlineſſe; therefore hee will, that his being in heaven, ſhould, as by a ſigne, ſet forth p. 92his glorious Majeſtie. Alſo his being in heaven doth diſtinguiſh him from earthly fathers,Luk. 31, 13. and putteth difference between him and falſe**Pſal 136.26. Ion. 1.9.Ps 136:26Jonah 1:9 gods. This deſcription of God by his place, is all one with that which the Apoſtle ſetteth downe at large, calleth him,1. Tim 6.15.16.1 Tim 6:151 Tim 6:16 OnelyOnly Potentate, King of kings, Lord of Lords, who onelyonly hath immortalitie, dwelling in the light which no man can approach unto, &c. If this ſhort deſcription be well weighed, it will appeare, that there could not poſſibly bee a a more briefe and more apt deſcription of God, meet to be repreſented to the minde of him that is to pray, then this, which in more words may be thus expreſſed: O Lord God, which art Father of Chriſt Ieſus, and through him Father of me and of all beleevers; we coming to thee in the name of Chriſt, and being moved hereunto by thy ſpirit of p. 93Adoption, whereby we call, Abba, Father, we are well aſſured that thou wilt accept of our praiers, praying for our ſelves and for our brethren: and ſith thou onelyonly art God, which dwelleſt in the high and holy place, from whence cometh every good gift, and art Almightie, as thou art God; to anſwer thy willingneſſe, as thou art Father; wherefore we call upon thee, and do thou vouchſafe to heare us.

Our: Note here, that a man muſt have faith, and be in ſtate to call God his Father, elſe he is not ſufficiently qualified for prayer. Learne therefore,

Whoſoever would make an acceptable Doct. 1 prayer, muſt be Gods childe, he muſt have a right to call God Father, and muſt come to God as a childe to his father. Therefore David when hee prayeth, approveth himſelfe to be Gods childe, ſaying, If I regard iniquitie in my heart, the p. 94Lord will not heare me, Pſal. 66.18. The ſacrifice of the wicked is an abhomination to the Lord, but the prayer of the upright is his delight, ſaith Solomon, Prov. 15.8. It was a true ſpeech of him which ſaid, We know that God heareth not ſinners: but if any man be a worſhipper of God, and doth his will, him he heareth. Ioh. 9.31.

Reaſon 1 For the perſon of a man muſt be accepted, elſe his ſacrifice cannot be good and acceptable: for while the tree is naught,Mat. 7 18.Matt 7:18 the fruit cannot be good. Thornes cannot ſend forth grapes,Mat. 7 16Matt 7:16 neither can thiſtles beare figges.

Reaſon 2 All acceptable prayers are put up in Chriſts name, and are accepted through his mediation. Now he is Advocate for none but thoſe for whom he is a propitiation, ſcil. beleevers, according to his prayer, I pray not for the world, &c. Ioh. 17.9.

Reaſon 3 No man can pray untill he p. 95have the ſpirit of prayer,Zac. 12.10. to cauſe him to mourne kindly for his ſinne, and to call, Abba, Father; which ſpirit God ſendeth to none but to his ſonnes, Gal. 4.6.

Everie one that cometh to Reaſon 4 God, muſt beleeve that God is, and that hee is a rewarder of them that diligently ſeeke him.Heb. 11.6.Heb 11:6 They muſt have faith, How ſhall they call on him, on whom they have not beleeved? Rom. 10.14.

The promiſe of acceptance Reaſon 5 and of a gracious hearing is made to the godly,Pſal 32 6. Pſal. 34.15.17.18. Iam. 5.16.Ps 32:6Ps 34:15Ps 34:17Ps 34:18Jas 5:16 and to the righteous, whoſe prayers are ſaid to be prevailing.

If a man have not good aſſurance Reaſon 6 that hee is the childe of God, he can never anſwer thoſe ſtrong objections which the devill will urge to keepe him from prayer: but if he can ſhew that God is his Father, and that God hath commanded him to p. 96pray, no objection of Satan can diſcourage him.

Vſe 1 Hereby all that do not righteouſneſſe, and that love not their brethren (for by this they are diſcerned not to be children of God,Ioh. 3.10.John 3:10 but of the devill) muſt underſtand, that if they continue in this their wicked condition, and yet pray, they deale preſumptuouſly; and to them God ſaith,Pſa. …0.16.17. What have ye to do to take my covenant in your mouth, ſeeing ye hate instruction?

Secondly, they may learne what to judge of their praiers. God accepteth them not, for they be no better then either howlings or cries wrung from them by pinching neceſſitie,Hoſ. 7.14Hos 7:14 or meere hypocritical mocking of God: abhominable ſacrifices, of which the Lord ſaith, Your incenſe is an abhomination, Iſa. 113.15and when ye make many prayers, I will not heare. It is all one with p. 97him, as if **Iſa. 66.3.Isa 66:3ye did bleſſe an Idoll, ſo long as ye chuſe your owne waies, ſuch as ignorance, ſuperſtition, contempt of religion, prophaneneſſe, pride, drunkenneſſe, whoredome, deceit, lying, unbeliefe, impenitencie, and ſuch like. God abhorreth all ſervice done to him, ſo long as their ſoules delight in their abhominations. Conſider this, O ye that forget God, ſaith the Lord, leſt I teare you in pieces, and there be none to deliver, Pſal. 50.22.

Thirdly, let all impenitent and ungodly perſons take notice, in how miſerable a ſtraight they are, and into what a labyrinth and maze their ſinne hath brought and left them in. God hath commanded them to pray, and ſo he may doe juſtly, (for in Adam they were able to performe it) ſo that if they doe not pray, they incurre Gods diſpleaſure; and cannot looke to p. 98receiue any thing in mercy, and with a bleſſing from the Lord, and if they doe pray, their prayer is abhominable, becauſe they have not Gods Spirit; neither can they offer their prayers upon the Altar Chriſt Ieſus, by whom onelyonly all prayers are accepted. For all that are not indued with his ſpirit,Rom. 8.9.Rom 8:9 are not his. When theſe aske, God regardeth it not:

Ob. The wicked, notwithſtanding are in Scripture oft ſaid to pray.

Anſw. This is becauſe they utter words of prayer, and becauſe ſometimes they are heartie and earneſt in their deſires; but theſe deſires are lonely naturall, and out of ſelfe-ſerving, no ſervice of God in his account.

Ob. If it be ſaid, the wicked have had their prayers granted,

Sol. I anſwer, God heareth prayers two waies; in mercy, and in wrath. Hee may repleniſh p. 99their table, whith may bee to them a ſnare, and hee can give them proſperity, which will be their ruine. Hee giveth it to them many times in wrath, as he gave a King to the children of Iſrael. Thus they may ſee,Hoſ. 13.10Hos 13:10 that whether they pray or not, their caſe is wofull, becauſe they cannot in faith ſay Our Father.

Are wicked men, then, Queſt. exempted from this duty of prayer?

By no meanes, Anſw. for prayer is a worſhip and ſervice of God required in the Commandements; and is a duty implanted in nature.

Were it not better for wicked men not to pray at all, Queſt. ſith as hath beene ſaid, they cannot pray acceptably, and that their prayers are abhominable?

No, for their not praying at all, Anſw. is a greater ſinne then to pray in an ill manner. All the p. 100faults concerning prayer, may, in a ſort, be charged upon him that prayeth not at all; for hee neither prayeth to the true God, nor prayeth good matter, nor in a good manner, &c. A wicked man though he faile much in prayer, yet not ſo much as when hee prayeth not at all. It is the note of an Atheiſt not to pray at all.Pſal. 14.4.Ps 14:4

Queſt. What are they to doe? doth God caſt them upon a neceſſity of ſinne?

Anſw. God forbid; The wicked themſelves while they continue in ſinne, have put themſelves into this ſtraight. But there is a way to help all, namely to doe as Saint Peter did counſell Simon Magus, Act. 8.22.Acts 8:22ſaying, repent of this thy wickedneſſe, and pray; firſt repent, then pray.Iſai. 1.13.15.16.18.Isa 1:13Isa 1:15Isa 1:16Isa 1:18 Thus ſaith God to thoſe for whoſe wickedneſſe he ſaid that their incenſe was an abhomination, and that hee would p. 101not heare their prayers; Waſh you, make you cleane, &c. then come and let us reaſon together, &c. then come and pray. No man, then, is put upon a neceſſity of ſinne. Let the moſt wicked man in the world be convinced of his ſinne, let him repent thereof and confeſſe it, let him beleeve in Chriſt, who came into the world to ſave ſinners, then he is qualified for prayer, and ſhall be accepted of God when he doth pray.

Are the prayers of men unregenerate of no uſe, Queſt. are they not all accepted?

To this I anſwer: Anſw. I doubt not but that the prayers of unregenerate men, when they are from the heart, may in ſome ſort be acceptable, ſo farre forth as thereby to obtaine many good things of God; as health, deliverance from evils threatned, or already afflicted, and ſuch like. For God that heareth p. 102the Ravens when they cry, will much rather heare men when they cry, though they be not his children. But as the prayers of a true childe of God differeth from the prayers of him that is unregenerate, ſo is the acceptance with God alſo different.

Their difference ſhall appeare thus.

Difference betweene the prayers of the wicked, and godly, and of their different acceptance.Firſt, a true childe of God doth in prayer call God Father with faith and holy confidence, with the affections of a childe. For when hee asketh forgiveneſſe of his ſinne, it is with griefe, that he hath by his ſinne offended his Father, and it is with an heartie purpoſe not to offend him againe. Alſo when he prayeth for health, liberty, grace, or for any other good thing, it is with a deſire that in the injoyment of them, he may the better pleaſe and honour his heavenly Father.

p. 103But a wicked man calleth God Father onelyonly for forme, and in preſumption; and hee doth not pray unto him with a childelike, but either with a ſervile affection, as a malefactor before a Iudge,1 King. 21.27.1 Kgs 21:27 as Ahab did; or with a carnall affection in his deſire of the good gifts of God, and the good things of this life, that therewith he may (like thoſe reproved by Saint Iames) imploy them for the ſatisfying of ſome or other of his luſts.Iam. 4.3.Jas 4:3

Secondly, the childe of God prayeth chiefly and moſt heartily for ſpirituall things, as, for faith, for forgiveneſſe of ſinnes, for holineſſe, for Gods favour, and for thoſe things which concerne Gods kingdome and glory.

But the unregenerate man prayeth chiefly and moſt heartily for Corne and Wine, for temporall things, and it may p. 104be for heaven and happineſſe, (with Balaam) in generall wiſhes;Numb. 23.10.Num 23:10 but not particularly and unfainedly for graces, whereby he may forſake his beloved ſin, and may live holily unto the end of his dayes.

Thirdly, the prayers of the godly, when they are made in ſinceritie, are like all other their good workes, they have a ſupernaturall goodneſſe in them, being the acts of the regenerate part through the ſpirit, and are performed to a ſupernaturall end.

But the prayers of the wicked, though in ſome things they are unfained, yet, at beſt they are but naturall deſires, not intended as a ſervice of God, but onelyonly as a meanes to ſerve their own turnes in thoſe things which they know can be obtained by no other meanes.

Now touching the acceptance of prayers with God. p. 105Thoſe which his children make, though they be not without much imperfection, yet, becauſe they be the prayers of men reconciled to God by Chriſt, and doe proceed from hearts purified by faith, and becauſe they are put up in the name of Chriſt, they become acceptable through him, ſo farre as to procure, not onelyonly temporall good things, but alſo ſuch as are ſpirituall and eternall. And theſe things they obtaine of God as from a loving Father, and as a fruit of his ſpeciall promiſe, and out of his ſpeciall grace and love to them in Chriſt Ieſus.