Of Prayer

1. PRayer is a religious representing of our will before God, that God may be as it were affected with it.

2. It is an act of religion, because of its own nature it yeildeth to him that is prayed unto that sufficiency and efficiency of knowledge, power, and goodnesse which is proper to God.

3. Hence it cannot be directed to any other beside God only, without manifest idolatry.

4. It ariseth first from Faith. Rom. 10. 14. How shall they call on him in whom they have not believed? Namely from that Faith whereby we doe believe that God is first omniscient, who knoweth all things, and so the inward affections and motions of our hearts, for in them chiefly the essence of Prayer doth consist: secondly, that he is omnipotent, who can doe what he will in fulfilling our desires; thirdly, that he is the author and giver of every good thing: Fourthly, that he doth allow and accept our Prayer through Christ.

5. Hence all our Prayers are to be offered to God in the name and mediation of Christ, by the power of a justifying, Faith. Iohn 14. 13. 14. & 16. 23. Whatsoever ye shall aske of the Father in my name.

6. It ariseth also from that hope whereby we expect the fruit desired from our prayers from God. Rom. 8. 23. 26. We groane expecting the adoption: The spirit maketh request for us with groanes that cannot be expressed.

7. Lastly, it ariseth from Charity, whereby we desire both to partake of and celebrate the goodnesse of God. Psalme 34 4. 9. Magnifie the Lord with me, and let us extoll his name together. Tast and see that the Lord is good, blessed is the man that trusts in him.

8. Hence Charity to our neighbour also is necessarily required that Prayer be accepted of God. The fift petition of the Lords Prayer.

9. Prayer differs from hearing the word, in that hearing is conversant about the will of God, but Prayer about our will: in hearing the word we receive the Will of God, but in Prayer we offer our will to God, that it may be received by him.

10. But it is not a simple will or desire, but a representation of the will or the will exhibited and represented before God. For it is not sufficient to prayer, that we desire to have something, for so prophane men, because they doe most desire to have, should pray most; but there is required also a desire to obtaine that of God, and a wil to seeke the same of him, and then a representing or insinuating of this desire before God.

11. But this representation is done first and essentially in the will it selfe, as it being converted to God, doth as it were by an act stretched forth, represent unto him its inclination and desire.

12. Hence the Prayers of the godly are called in the Scriptures desires, Psal. 10. 17. And unspeakeable groanes Rom. 8. 26.

13. In the second place and by way of signe; this representation is made in the understanding, as it conceiving an inward word, doth expresse the affections of the will before God.

14. Hence the prayers of the faithfull are also called words, and speeches whereby they speake to God, not first and chiefly outwardly, but inwardly. Hos. 14. 2. Take unto you words, and turne unto the Lord. Say unto him, pardon, &c.

15. Prayer therefore is formally an act of the will: yet withall there is required to it both an antecedent act of the mind whereby we understand, what, of whom, for what, and how we must pray; and a consequent act whereby we conceive and expresse with a certaine word of the mind, prayer it selfe.

16. Hence together with intention or the act of the will, there is also required attention in Prayer, both to God to whom we pray, and to the thing whereof we pray, and also to the Prayer it selfe; for we must not only pray with the Spirit, but with understanding also. 1 Corinthians 14. 15. I will pray with the spirit, I but will pray with understanding also.

17. This representation must be submisse and humble, for otherwise it would not be a religious praying directed from a subject Creature to the highest God and Creator, but either a command of a superior to an inferior, or a familiar conference as it were, such as is among equalls. Gen. 18. 27. Behold now I would speake unto the Lord, although I am dust and ashes. Psalme 95. 6. Come let us bow, and fall downe, and bend the knees before the Lord that made us.

18. The generall end of Prayer is, that we may as it were affect or move GOD; whence it is that the faithfull are said by their prayers as it were mightily to prevaile with God, Genesis 32. 28. Hos. 12. 4, 5. And as it were to strike, Rom. 15. 30.

19. For although that difference is true which some put between those prayers which are directed to men, and those which are made to God: that they that pray to men doe affect those to whom they pray, and in some measure dispose them to that which they desire: but those who pray to God, doe not so much affect God as themselves, and dispose themselves to those things they desire: yet God is pleased so to commend the force and efficacy of Prayer to us, that he declares himselfe to be affected, and as it were moved with it. And that because our prayer is the meanes, by the interceding of which, and no otherwise, God will Communicate many things unto us, whence also they who aske some thing of GOD, are said to affoord helpe to effect it, 2. Cor. 2. 11.

20. For we doe not therefore pray to God that we may make knowne our desires to him not knowing them, who understands alwayes a far off. Psal. 139. 2. That is, when as yet they are not in our minds: neither that we may move him to our mind who was unwilling, with whom there is no change or shadow of turning. Iames 1. 17. But that we may by our prayer obtaine that of him which we believe he is willing to. 1. Iohn 5. 14. This is our confidence which we have towards God, that if we aske him any thing according to his will, he heareth us.

21. Hence the firmenesse and unchangeablenesse of Gods providence doth not take away, but establish the prayers of the faithfull, and the most sure apprehension of it by Faith doth not make the true believers slothfull, but doth more stir them up to pray. 1. Chr. 17. 25, 26, 27. Thou O my God, hast revealed to the eare of thy servant, that thou wilt build him an house. Therefore hath thy servant been bold to pray before thee, &c.

22. Hence also we must pray instantly and continually; instantly, because our prayer is a necessary meanes for Gods glory, and our good. Continually, because such a disposition of will is never to be cast off, and the act of it also is daily to be exercised, as occasion is offered to us.

23. The adjuncts of Prayer are confession, and a promise made to God: for these two are alwayes either expresly or implicitly used in every acceptable Prayer to God, and in every part of it.

24. For because we doe by Prayer fly unto the mercy of God, as to the fountaine of all good, either communicated, or to be communicated to us, in so doing we confesse that we are miserable in our selves and destitute of all good, because also we endeavour as it were, to affect and move God by our desires; therefore also we professe that our minds are sutably affected about the same things, and doe promise them to be so affected for time to come; neither can such like affections be absent from our prayers, without a certaine mocking of GOD.

25. Confession is an humble and penitentiall acknowledgement of our offence, gultinesse and misery. Ps. 32. 5.

26. The end and use of this confession is. First, that God may be justified and may have glory in his judgements. Psa. 51. 6. Secondly, that we may be disposed to obtaine the glory of God. Psal. 3. 25. Thirdly, that the grace that is granted, may more clearely appeare.

27. The manner is divers, according to the diversity of sinners. For sins not knowen, are to be confessed generally. Psa. 19. 13. But knowen sins specially, even according to the nature and grievousnesse of every one, Ezra. 9. 14.

28. A promise required in Prayer is a testifying of a purpose agreeable to Prayer.

29. This purpose is a determination of the will to prosecute that with an earnest endeavour, which we pray to God that it may be, Psal. 119. 106. 112. Compared with the following verses.

30. But wee prosecute that wee pray for, both by those meanes which of their own nature are necessary to that end, and also by other meanes, the determination whereof depends upon contingent circumstances, and upon our election.

31. A promise of the latter kind made to God distinctly, and upon deliberate counsell, is by a certaine appropriation called a vow.

32. Hence every vow must be, First, of a thing neither impossible, nor simplie necessary, but which may be freely performed according to our pleasure by the ordinary favour of God. Secondly, of a thing neither evill nor vaine, but lawfull and good in respect of all circumstances. Thirdly, it must be referred only to God as the object to whom we vow, and to his honour as the prime end, although it may be ordered to ours, and others edification and use.

33. Prayer in respect of the manner is either ejaculatory, or a short lifting up of the desire, where the mind doth either not wholy, or not long attend Prayer. Psal. 129. 8. Nehem. 2. 4. Or a continued order of Praying.

34. That ought to be more frequent, as that which cannot be hindered by ordinary businesses; but this must be at set times, as being more solemne, and not admitting the distraction of other thoughts.

35. But both of them is either mentall, or vocall.

36. Mentall is that which is performed in the will, mind, and affection, without any signe purposely adjoyned. Nehem. 2. 4. 1. Sam. 1. 13.

37. Vocall is that which draweth forth the inward desire of the mind even in words. Hos. 14. 2.

38. The voyce is oft times necessary in prayer to expresse, stirup, continue, and increase the inward affection of the mind: for although the affection ought to goe before the voyce, and the voyce to be conformable to the affection; yet whilest that it is religiously expressed by the voyce, it hath a certaine reflexion upon the mind it selfe, whereby it is more enkindled, and getteth greater strength. The voyce also is necessary in its measure, that the body may together with the soule be exercised in this part of religion.

39. Hence therefore neither is that speech to be used which he that prayeth understandeth not, and whereby he cannot expresse his conceivings; for such a repeating of unknowen words is not properly the speech of a man, because it is no more formed of the inward conceivings then those words which are sometime uttered by a Parrot, and so it cannot distinctly expresse the inward conceivings of the mind, in which prayer doth primarily consist.

40. Neither also must the speech be long, or repeating the same thing often. Mat. 6. 7. Unlesse it be out of the abundance of the heart; for then neither long prayers, nor divers repeatings are vaine or to no purpose; but most acceptable to God: as doth sufficiently appeare by approved examples of such prayers which are mentioned in the Scriptures.

41. Neither finally ought there to be such care of words which may any way diminish due attention, either to God, or to the subject matter, or to the inward affection of the mind.

42. In vocall prayer if it be solemne, there are also those gestures required which become the majesty of God, our basenesse, and the nature of the matter it selfe.

43. Vocall prayer is either in prose, or in Meter.

44. In meter singing is joyned, and therefore there must be more care of the speech and tone, then in prose.

45. But the melody of singing is ordained for a certaine spirituall delight, whereby the mind is detained in the meditation of the thing that is sung.

46. For there is a more distinct meditation comes between the word, and the lifting up of the heart, then in other prayers: so that the next and immediat fruit of a Psalme, is our edification in Faith and obedience.

47. Yet because the lifting up of the heart to God is together required, Simul & consequenter, and going along with the thing that is sung, and it is also the end of that meditation; therefore we are said to sing in our heart to the Lord, Col. 3. 16. And Psalmes that are sung have the consideration of Prayers.

48. But because this religious melody hath the respect of prayers: therefore it is not so fit, that the decalogue, and other such like which doe not partake the nature of prayer be turned into Meter, and be sung in stead of Psalmes.

49. But because singing doth immediatly respect our edification, and also doth set forth in its own nature, a certaine gladnesse of the mind, Iames 5. 13. therefore the very same gestures which are meet in other prayers, are not required in such like exercises.

50. Secondly, prayer is either solitary, or with others.

51. In that which is had with others if it be prose, one goeth before in voyce, and the rest follow in affection, and Faith, which they ought to declare, in the end, by saying, Amen. Nehem. 8. 7. 1. Cor. 14. 16.

52. Hence, Alternatio precum enterchanging of prayers by Anthemes: distribution of parts betweene the Minister and People; and repeating of words propounded by the Minister, by the subsequent voyce of the people, is not to be approved.

53. But in the melody of singing, because it tendeth to our mutuall edification, attention, and stirring up of pious affections among us one toward another, Col. 3. 16. Therefore all doe joyne their voyces together. 1. Chronicles 16. 35. Marc. 14. 26.

54. In those prayers which are had with others, such speech must be used which is understood of others. 1. Co. 14.

55. Hence that broken musick which excludes understanding, must be absent from those sacred exercises of piety at least which we have with others.

56. The kinds of prayer are two, Petition, and thanksgiving. Phil. 4. 6. In every thing let your requests be made knowne to God in prayers, and deprecation, with giving of thankes.

57. Petition is a prayer of that which is wanting, that we may obtaine it Matthew 7. 7. Aske, and it shall be given you: Seeke, and yee shall finde; Knock, and it shall be opened to you.

58. Alwayes that which we aske is wanting, either wholy, or in part, or in our feeling, or finally in respect of the act, or in respect of the continuance of it.

59. Hence, a sence of our emptinesse and want, together with an apprehension of sufficiency, whereby our insufficiency may be supplied, is necessarily required to make a petition aright.

60. The vertue and efficacy of petition is not in deferring, or in satisfying, as the Papists would have it, but in impetration onely.

61. To impetrate is properly to have the force of a meanes to obtaine some good freely from another.

62. Therefore all good works, or all observance, although as it flowes from Faith, hath some power to obtaine blessings from God by vertue of that promise, whereby he appointeth a free reward to them; whence also Reall Prayer distinguished from vocall & mentall, is called by some a good worke, although very improperly: yet petition, doth obtaine in a speciall manner, not only as it is a chiefe part of obedience, but also because it hath in its proper nature this end and use, as it is a formall act of Faith and hope, by which we receive all good things from God.

63. But this impetration doth not properly respect the justice of God, but his mercy and kindnesse.

64. Hence we receive every good thing we aske, not from the hand of justice, but grace.

65. Petition, because it doth most formally flow from Faith and Hope, therefore it is in the same manner conversant about good things to be asked as those vertues are conversant about their secundary objects, that is, those things which they apprehend, are to bee communicated to us from God.

66. Hence those things onely are to be asked absolutly which are necessary for Gods glory and our salvation: but other things with a secret subjection to the most wise disposing of God.

67. Hence both the manner, and particular time to communicate this or that upon us, ought not to be prescribed to God in our prayers; yet it is lawfull to pray God to heare us speedily, Psalme 102. 3. Heare me speedily. Because hee hath promised to doe this, Luke 18. 8. Hee will avenge them quickly. Yet wee may not define the fit time of this hastening.

68. But because petition flowes also from Charity, hence those things also are to be desired, and asked in prayers, which doe most make to the celebration of the glory and goodnesse of God.

69. Hence also we aske not only for our selves, but for all other also, who either or may be pertakers with us of the same goodnesse of God. 1. Tim. 2. 1, 2, 3.

70. The Patriarchs and Prophets did not only in their blessings pray well when they uttered their desires, but also did promise well in the name of the Lord; the Hebrew words are wont to containe both, Let God give, or God shall give. Gen. 27. 30.

71. Therefore although we may not peculiarly pray for the dead, because such prayer hath neither precept nor commendable example in Scriptures, nor finally any use or end: neither may we pray for all and every one living collectively that they may be saved; because we know the contrary is determined by God; yet we ought not wholly to reject any man living in particular from the communion of our prayers, neither for any enmity, nor for conjectures, or probable signes of reprobation.

72. Petition is twofold according to the respect of the object or thing which is asked for it is either Apprecation, or Deprecation.

73. Apprecation is petitioning for good things to be communicated.

74. Deprecation is petition for evill things to be removed. Intercession which is joyned to these two, 1. Tim. 2. 1. is a peculiar manner of deprecation, namely, when that evill which we desire to be removed is placed in some injury, done by men.

75. Unto deprecation there belongs, Complaints and lamentations, as adjuncts of it.

76. Complaint is a signification of our griefe, of miseries as they are injuriously inflicted by men.

77. Unto these complaints imprecation is sometime joyned, whereby we wish some evill to those who are authors of evill. But this is ordinarily no further lawfull, then as it hath the force of deprecation, for the removing some greater evill by that evill which we wish to them, but the propheticall imprecations were also predictions.

78. Lamentation is a signification of our griefe, of those miseries as they are sent by God.

79. Sometime fasting is added to deprecation as an outward adjunct.

80. Fasting is an abstinence from the helpes and comforts of this life, whereby humility is shewed as it were in a reall confession, and we are made the more fit to make more effectuall prayers. 1. Cor. 7. 5. Ioel 1. 14, 15, 16. Dan. 9. 2. 3.

81. Hence fasting considered by it selfe is not a good worke, and part of our obedience toward God, but as it disposeth us to make more free, ardent, and more continued Prayers.

82. Hence also the same measure and time of fasting is not equally profitable, and necessary to all and every one.

83. Finally hence that way of fasting is most religious, when the whole mind is so attent to seeke God, that thereby it is called a way from the thought and care of those things, which pertaine to the life present.

84. Thanksgiving is prayer, of those things which we have received, that the honour may be given to God. Ps. 50. 15. 23. I will deliver thee, that thou mayst glorifie me. He that offereth praise doth glorifie me.

85. It is Prayer no lesse then petition, because whilest we give thanks to God, we doe represent our will with a religious submission before God, that he may be as it were affected or moved, although not properly, to that end that we may receive something from God, but rather that we may refer something we have received unto him.

86. It is most properly of those things which we have received: because we must first be affected with the sence of a benefit, before wee can give thankes to GOD in respect of it.

87. Yet thankes must be given, not only for those things which we have actually and really received, but also for those things we apprehend by Faith and Hope; partly because the promise it selfe of these things is a benefit, which in some sort is already said to be bestowed; and partly because the things promised are apprehended with that certainty, that they doe affect the mind as things present.

88. Also that celebration of the praises of God belongs to thancksgiving, which is exercised about those perfections which are in God himselfe, and doe shine forth in his works; but with a certaine respect to those things we have received, namely as those perfections are arguments that doe either illustrate that good which wee have received, or confirme the bestowing of it, Rev. 4. 8, 9. Holy, holy, holy, Lord God Almighty—the living Creatures gave glory, and honour, and thanksgiving to him who sate upon the Throne.

89. Hence for the right performance of thanksgiving there is required. 1. A knowledge of the blessings of God. 2. An applying of them to our selves by Faith and Hope. 3. A due estimation of them, together with an affection beseeming.

90. The proper end of thanksgiving is to give the honour to God, for all those things which we have received. Psal. 50. 15. For if we so thinke of the good things we have received, that we either rest in them, or glory in our selves, or ascribe them only to second causes, then thanksgiving is corrupted.

91. Hence thanksgiving is a secundary end of every religious petition: for he that doth rightly aske any thing of God, doth not only aske therefore that he may receive, much lesse that he may spend it upon his lusts, Iames 4. 3. But that that which is received may be againe referred to the glory of God who gave it. 2. Cor. 1. 11. You helping together by prayer for us, that for the gift bestowed upon us by the meanes of many persons, thankes may be given by many on our behalfe.

92. Hence in every petition, thanksgiving for that benefit which is asked, is expresly or implicitly promised.

93. Hence thanksgiving in it selfe is more perfect and more noble then petition: because in petition ofttimes our good is respected, but in giving of thanks Gods honour only.

94. Hence thanksgiving is more attributed to the Angells, and to the blessed Spirits in the Scriptures, then petition.

95. By this act we are said not only to praise, and celebrate God, but also to extoll, blesse, magnifie, and glorifie him, and the like: all which are so to to be understood, that they seth forth only a declaration, not a reall effecting of those things they make shew of.

96. If thanksgiving be more solemne, there must be sometimes a cheerfull solemnity joyned with it. Esth. 9. 19. For as a fasting when we deprecate a greater evill doth both cause, and testifie our humiliation to be the greater; so in solemne joy for some speciall good communicated to us, outward mirth if it be moderate, and within the bounds of Temperance, doth make and testifie the same to be the greater.

97. Evills as evills can neither be the object of petition nor thansgiving: yet afflictions as they are so directed by God, that they doe worke together for our good, may have the respect of both.