Now the parts of Prayer may be Generally distinguished into these two kinds.

1. Lesse principal Preface. Transitions. Conclusion.
2. More principal Confession. Petition. Thanksgiving.

The first thing in a form of Prayer is the Preface, which does chiefly consist of these particulars. 1. The titles of invocation. 2. Some general acknowledgement of our own unworthinesse. 3. An expression of our purpose and desire to make our addresses to him in this duty. 4. With the impetration of his assistance and attention.

Next unto the Preface, any one of the three principall parts of Prayer may succeed, either Confession, Petition, or Thanksgiving, according as severall occasions shall require. But in general, and common use, ‘tis most convenient that Confession should precede the other, because it prepares for them, and may serve to stir us up unto a true sence, both of those mercies which we want, and those which we have received.

Confession, according to its proper latitude and extent, does imply in it an acknowledgement both

Of Sins by Enumeration Original, in our Inward Man. Outward Man. Actual, against the Law National: Personal. and Omission. Commission· Gospel Thought, Word· Deed. Aggravation of them, in General Multitude. Greatnesse. Special, the kindes of sin. Particular, the circumstances. Punishments External, in our Bodies. Friends. Estates. Names. Internal, in respect of blessings Natural. Spiritual. Eternal, of Losse· Pain.

Next to Confession, Petition may succeed; but for the better connexion of these two, ‘tis requisite that they be joyned together by some fitting Transition. The most natural, and genuine matter for which may referre to some one of these heads. Either, 1. A Profession of our shame and sorrow, in the consideration of our many sinnes, and the punishment due unto them. 2. An Expression of our desire to renounce our own righteousnesse, to fly utterly out of our selves. 3. A promise of greater care and strictnesse in our wayes for the future. 4. A brief Application unto our selves, of such mercies and promises, as do belong unto those that believe and repent.

For the chief heads of Petition, we are directed in the Lords Prayer, that being given us as a Summary, or brief Model, wherein are conteined the most principal and necessary materials of all our desires.

That which is accounted the first Petition, Hallowed by thy name, doth more especialy concerne the chief end of all our desires, namely, the glory of God; and is there set down to teach us what we are principally to intend and aime at, in all those prayers that we make, either for our selves or others.

The three next clauses do concerne the obtaining of good. The first of them for the sanctifying of our hearts and natures, into which we wish that his Kingdome may come. The second for the obedience of our lives, Thy will be done on earth as it is in heaven. The third for the necessities of this present life, Give us this day our daily bread.

The three last Petitions do concern the removal of evil. The first of them being against the evil of Sin, Forgive us our trespasses. The second against the evil of Tentation, Lead us not into tentation. The last against the evil of Punishment, Deliver us from evil.

All of them being in the plural number, Our Father, and Give us, and Forgive us, &c. which shews our duty to petition for others, as well as our selves, and then the whole Prayer is sealed up with this Argument: For thine is the Kingdome, the Power, and the Glory for ever and ever, Amen. Wherein we acknowledge that it is he alone who is able to grant our requests, thereby teaching us to back our Petitions with such arguments, as may serve to strengthen our belief concerning the successe of them.

So that according to this pattern, the chiefe materials of our desires (the order only being made more suitable to the precedent method observed in our Confession) may be thus analyzed.

All Petition is either For our Selves: Supplication Deprecation against the evill of Sin in respect of its Guilt Pardon. Evidence. Power. Temptation by Our corrupt natures. The Devill. The World. Punishment. Comprecation for good Spiritual Sanctification of our natures, in the Inward Man. Outward Man. Obedience of our lives, by our Performance In all duties of Law. Gospel. Continuance In all duties of Law. Gospel. Increase In all duties of Law. Gospel. Temporal Provision for us. Protection of us. For others: Intercession In General. The Catholike Church. In special Ordinary for the Nations Vncalled Infidels, Jews, &c. the Nations Called Allies. Ourown Nation. Occasional in times of Warre, Famine, Pestilence In particular. Ordinary for all relations of Order Publike, and Political. Private, or Oeconomical. Freindship, and Enmity. Neighbourhood. Occasional, for the afflicted in Minde. Body.

This part should be connected to the next by some such Transition, as may fitly serve to seal up the one, and begin the other, which may be taken either. 1. From our Confidence of obtaining the things we desire, by our experience of those former mercies we have already enjoyed. 2. From the danger of ingratitude in hindering the successe of our Petitions.

The cheif materials to be insisted upon in our Thanksgiving, are reducible under these two generall heads. Either Enumeration, of mercies. or Amplification of mercies.

Mercies to be Enumerated are either Ordinary Temporall. Private concerning Generally the whole mans Being, Nature. Birth, Education. Preservation. More particularly our Soules, Bodies. Freinds, Names. Estates, &c. Publick, in respect of Healthful seasons. Fruitfull seasons. Peaceable seasons. Spirituall Election. Redemption. Vocation. Justification. Sanctification. Hope of Glory. Occasionall, for some particulars Preservation of our selves in soule. body. others in soule. body. Recovery of our selves in soule. body. others in soule. body. Deliverance of our selves in soule. body. others in soule. body. Amplified Generally, by their Multitude. Greatnesse, in respect of Giver. Receiver. Continuance. Particularly, by their Circumstances. Degrees. Contraries. The Conclusion should consist of some such Doxologies as may help to strengthen our Faith, and leave some impression upon our affections.

This may serve for a Scheme of Method, comprehending all the chief parts according to a fitting order, for the regulating of our thoughts in this duty.

If there be any that should deny the use of Method, and the like helps, as being humane inventions; such persons will not deserve an answer. They may as well account the rules of reasoning and dispute to be unlawful, reducing all to their own Enthusiasmes; and so are not capable of being dealt with in any way of debate.

3. The third thing to be enquired into, is Expression, which will of it self naturally follow upon such a preparation of matter and method. But because the language of Canaan, the stile of the holy Ghost is undoubtedly the fittest for holy and spiritual services; with which, for divers reasons we should labour to be familiarly acquainted; therefore we should rather chuse, (where we may) to speak in Scripture-expression. To which purpose, there are divers instances for each of the foregoing heads, that may be observed and collected from severall books in Scripture. All prohibitions and threats, will administer both matter and phrase unto Confession and Deprecation: All precepts and promises unto comprecation and thanksgiving. Besides that, it is easie to reduce the usuall expressions of other kindes, to be proper and helpfull unto this purpose.

There are two extreams to be avoided in our Expression. Namely, Negligence. Affectation.

1. Negligence, when men vent their thoughts in a rude, improper, unseemly phrase; as if they had no awe upon their spirits, and did not care how they spake.

2. Affectation, either of too much neatnesse and elegance, or else of a mystical kind of phrase, not to be found either in Scripture, or any sober writer (though much in fashion amongst some men in these times) which, it may be, sounds well to vulgar ears; but being reduced into plain English, will appear to be wholly empty, and to signifie nothing, or else to be full of vain repetitions.

Each of these extreames will be apt to nauseat an intelligent hearer, and is very unsuitable to the solemnity of this duty.

There are some Rhetorical ornaments and varieties in the manner of expression, which may be very proper, and powerful, both for the expressing and exciting our affections, such are these four.

1. Exclamations; which serve to set forth an affectionate wonder, Psal. 31.19. O! how great is thy goodnesse which thou hast laid up for them that fear thee, which thou hast wrought for them that trust in thee before the sons of men! Rom. 7.24. O wretched man that I am! who shall, &c.

2. Expostulations; which are fit to expresse any deep dejection of minde. So Psal. 77.8. Will the Lord cast us off for ever, and will he be no more intreated? Is his mercy clean gone? (Psal. 13.1) &c. Psal. 80.4. O Lord God of Hosts, how long wilt thou be angry against thy people that prayeth? (Isa. 63.15) &c. Psal. 44.24. Wherefore hidest thou thy face, and forgettest our affliction, and our oppression?

3. Option, Fit to set forth serious and earnest desires, Job 6.8. O that I might have my request, and that God would grant me the thing that I long for! that it would please him, &c. Psal. 119.5. O that my wayes were so directed, that I might keep thy statutes!

4. Ingemination; which argues eager and inflamed affections, Psal. 94.1, 2. O Lord God, to whom vengeance belongeth, O God, to whom vengeance belongeth, shew thy selfe, lift up thy self thou Judge of the earth, &c. Dan. 9.19. O Lord hear, O Lord forgive, O Lord hearken and do: deferre not for thine own sake, O my God.

He that will seriously endeavour and accustome himself to deliver his thoughts in a proper, full, significant expression, and to be well acquainted with those many examples, which the Scripture does afford to this purpose, such an one may by practice and experience arrive to a good ability and readinesse in this kinde.

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Footnotes

1. Eph. 6.18 Col. 4.2. 1 Pet. 4.7. ↩