take heed that nothing false is said by him to cause himself to attend to what is true anâ— important to awake and inflame Affections thereto by proposing or urging the reasonableness of them by upbraiding his Infirmity Dulness Ignorance Mistake Slavery in his Senselesness of the best things I think too that this Assistance is principally in holy Affections that is such as are rightly directed and moderated to the most excellent Objects and in their due Degree more than in Sense and Words also principally upon some extraordinary Occasion either for the great need of its being well performed just at such a time or the necessary want of Time and it may be of natural Ability of the Person if innocent and humble and therefore always especially to the innocent and particularly the humble and modest not to the lazie negligent weak yet vainly conceited presumptuous and proud Person I rather think that they have most of this Assistance who least pretend to it who least therefore wilfully neglecting their own endeavours trust to it but only modestly think it may be sometimes in some things and whether it be so or be not so do attribute all they are or do or can perform ultimately to God whether it be by natural Parts or habitual Gists or present Influence who acknowledg that all holy Desires all good Counsels all just Works do proceed from him and thank God that he is pleased to do any good to others by them though they should be very well pleased too if it were done by others so it were done If it pleased God to afford a greater degree of this Assistance to do good this way there is no good Man I suppose but would be very glad thereof and willingly receive it and thank God for it And for ought I know it may be afforded to the World in greater degree First in respect of good and holy Inclinations and sense of Soul called Graces and then in those Perfections of our understanings which are called Gifts before the whole design of Christianity and consequently the present condition of Man-kind here on Earth hath and End but then we must certainly know it to be so when it is The Badness the Pride and Vanity of many Persons their self-conceit swelling with a false opinion that they are so highly favoured of God Contempt of others because inferiour to them in this respect want of Humility Modesty Charity also Falshood Uncertainty Unintelligibleness to other Persons wise and Pious in the Reciter's Non-sense or great Confusion Trivialness and Uselessness of things and consequently the Pedantry or Childishness of the Persons sometimes also the mischievousnesâ— of things are sufficient signs in their degreeâ— Non-inspiration and therefore of the Madness and Contemptibleness of such pretences They are signs even of want of ordinary considerâ—tion Reason Judgment of Ignorance Duâ—ness Confusion Error and yet Rashness anâ— Confidence And where Prayers and Persons are bettâ—â— and the clean contrary yet surely full easilâ— may all that we now see be by the Goodnessâ— the natural Parts before mentioned and by hâ—bituaâ— Gifts that is those Faculties endoweâ— with some Perfection belonging to them by God's special Influences some time or timeâ— in our Lives without the special Influence â—â— the Spirit just then And we find extempâ—râ— Performances in other matters to be performed as well as in those divine Offices as in Orations in common discourse especially when warmed with Talking and Passions and yet these are attributed only to natural Parts which in some Men are very quick and lasting of great Variety conversant about more than ordinary things and may not unfitly be termed natural Enthusiasm Of which the bodily cause according to the Laws of union of Body and Soul which God hath fixed is Subtilty Solidity Copiousness of Spirits a well constituted Brain Organs of Speech and the Nervous passages of the Brain thereto c. I would try any Man who should pretend to be even a Prpohet and did even work Miracles by such Signs as I have now mentioned and they may reasonably in some degree over-weigh the greatest appearing Miracles themselves For I may have more certainty and evidence that some things are unworthy of God or that they cannot be done by oâ— proceed from such a Nature as Gods is then that any effect is caused by God's immediate action or influence for the Confirmation of any thing taught or affirmed and not by some natural and second causes And we see accordingly the Jews were admonished by Moses that even if one should rise up who should foretell things to come and yet teach that Jehovaâ— was not the true God but should draw them to other Gods and there is the like reason in all Truths as clearly manifested by Revelation or Reason he was not to be believed that God had sent him but to be rejected and put to death Deut. 13. v. 1. As for those poor deluded or Hypocritical Men who sit in deep silence a great while and of a sudden break out with abundance as is said of Non-sensical stuff or Prophetical Phrases cluttered together and then think themselves inspired by the Spirit most probably their silence was at first affected or if not their bodily Temper was only dull and after some time their Brains were agitated with thoughts and their Hearts with Passions or their Temper was fortuitously changed as most Men are apt to be silent and talkative once in two or three Hours or at least the Examples of others make them begin to talk too and to shew the Spirit comes upon them They may do well also to have a care there be noâ— something a worse cause when Men so proudly and wilfully expose themselves to such miserable sottish Delusions These few things I have at present upon the mentioning these Sorts or kinds of Prayer only briefly suggested If one had a mind accurately and particularly to determine in this matter a Form premeditated and extempore Prayer would be considered first absolutely with each ones conveniencies and Inconveniencies good or bad Effects in which again are to be observed the degrees of their Extension as to Subjects that is Persons of their Intension of their Duration or their Frequency in three words their degrees of greatness as to Extension and Intension and of Lastingness And then again they would be considered comparatively which had most or least Conveniencies or Inconveniencies for all things have some of both and whether the using of one of them or a mixture of all of them would be best to obtain the greatest Conveniencies or good Effects with the least bad ones A Method which is to be observed in the Determination of the goodness absolute or comparative of all things To do which to any good Effect Men must be impartial and indifferent to any thing but the Truth out of Charity to Mankind as in all other Cases of Controversie and Debate it is perpetually to be admonished and dispose themselves by
is certainly our Duty we cannot alter the due Relations of our Actions to their Objects no more than we can conceive that God will ever do it And so our present and suture Condition are and shall be what he decrees or appoints The good or evil things we at present enjoy or suffer from the least to the greatest are and must be all from him whether we will acknowledge or ask or deprecate or thank him for them or no. Our future State of unspeakable Happiness or Misery after a short time shall be by his Sentence which shall be passed upon us without our leave according as we have observed or violated his Commands for all our affectation of Liberty and even Superiority We be lawless We the Governors and Judges of the World What Sottishness is it in Mortals or any Creatures to affect such things which are neither fit nor possible Nor is it at all a sign of a great Mind to arrogate and aspire to such things for its own self not abiding it any where else but rather of a stingy and contracted one which refers all to it self though never so little and contemptible No Selsishness can be great except in him who is at least virtually all himself and upon whom all other Being and Happiness necessarily depend A great Mind is equally pleased with the existence of Infinite Perfection and consequently of the greatest Happiness in the World either fit or possible in any other as well as himself It is indifferent to him where it be so it be he is infinitely in Love with it and rejoyceth in it he despiseth and hateth such a selfish Temper as to wish it no where because it is not in himself Wherefore there is nothing more inexcusable more odious and despicable than a licentious and proud and consequently a negligent ungrateful disobedient Creature towards God his and all the World's Maker and Universal Benefactor To see Ignorance Folly and Wickedness exalt it self against Infinite Wisdom and Goodness and a pitiful Worm to wriggle his dirty Body and turn up his contemptible Snout against Heaven meer Impotency and Weakness which cannot stand of it self to strutt against Almighty Power To see him defying and huffing at God who must by and by ly sprawling and grunting and suffer himself to be insulted over by every Fly and Worm What can more move Indignation Contempt or Pity These are the Creatures too who have made Religion and Piety the Worship of their Maker a Droll and Jest Who have not only hated them but endeavoured to render them the Objects of their Contempt A thing very easie to do There is not the most excellent thing that may not be represented contemptible and ridiculous For it is but observing something therein or related to it which compared with others greater is really mean and small or made to appear so but to conceal what is truly great in it as its being the cause of some small effect compared with others greater or being like to something that is mean and contemptible And in this consists the whole Art of Drollery Nor there is nothing which hath not some such things belonging to it Even God himself with Reverence be it spoken may by an Atheistical lâ—'itt when he shall hear it affirmed that there is not the least Motion but what is produced and communicated by him only be called contemptuously more than is convenient to be named or plenus negotii Deus as the Epicureans slouted because it is in part like to a Man who impertinently prying into and employing himself about every trisling matter though in very truth it is demonstrable and it is absolutely necessary to Infinite Wisdom and Poxer that all things greatest and least together should be known to him and proceed from him and be dependent upon him Nor can a Sparrow fall to the ground as our Saviour saith without his Providence Now the Passions of Hatred and Contempt as all other Passions naturally farnish the Invention or cause to come to mind those things which maintain them and that is any mischievous Quality or Imperfection but they keep back or conceal any thing that may abate them Whence it is manifest how easie it is for an ordinary Witt but proud and â—â—iteful to render any thing it pleaseth contemptible or odious And thus may it do by Religion observing only that it is reverenced by the poor and ignorant weak and fearful Minds but not taking notice that it is in the most wise and generous and that always the greatest and wisest Soâ—ls not influenced by any Appetiâ—es but those of Truth and Right have had the most profound and serious Reverence and Love for it But they can be none but those who have no Understanding themselves which can suffer their Judgments and Affections to be determined by such Persons To thâ—se it is Religious and Godly are become the most ordinary words of scorn But would one ever have thought that that which signifies something appertaining to our Duty to our Maker should have been so Or that it should not be deemed the most honourable Quality and Condition to be a Servant to the infinitely Great Wise and good Soveraign of the Universe In the mean time they may assure themselves that there are some such saithful Servants of God who are so sensible thereof as to contemn and hate such degenerate Souls be they as big as they will so far as they are the Causes or Subjects of such Impiety and yet seriously to pity them as capable of better things Wise and vertuous Souls as much despise and detest hectoring Vice though I say with deep compassion for the Persons as it can Religion and Piety Nor is this humour but too much among the rich and great only but as is usual the fashion is followed by the inferiour sort And it is ordinary enough for them to think that they have wit and worth enough to despise Religion and the Priest And although the Office if it be discreâ—ly and conscientiously discharged is certainly in it self of all publick Employments the most truly profitable to Mankind the most uneasie painful and solicitous to men generally while in this fleshly Life yet by experience it seems at present generally the most thankless and even too much useless For the bad examples of those who administer it do a great deal of harm and yet their good ones do little good If they misdemean themselves which cannot be too seldom their faults are magnified and published with no good intent but out of Envy Contemptuousness or to justifie and excuse mens own licentiousness But if they demean themselves never so worthily and blamelessly as if they only were by way of punishment bound to their good behaviour their good example is little heeded and less imitated I think there are no Persons in a Common-wealth who better deserve what may be esteemed â— reward and consequently Honour and Revenue than those who are constantly in any
as the great Consequence of the things nay their Necessity which is nothing but so great a Goodness of the things as we cannot be content to want nor help it but that the want thereof will afflict and pain us Here sometimes the many good effects of the granting our desires may be more particularly reckoned up and insisted on as also the many difficulties and improbabilities of our desires being effected by anâ— second causes we see For these more distinctly and longer attended to do make our Prayers directed to God immediately for hâ— Care and Influence more strong and fervent Things judged of little moment will hardly draw any or but a slight Prayer from us Things that we see in the Power of seconâ— Causes which we can command to effect we judge them in a manner done and effecâ— already we see the thing future in the Cause and therefore rather to be praised than prayer for Things also that are easie to be done â— second Causes have a great probability of theâ— being done and accomplished without oâ— Prayer and therefore much slackens or cooâ— our Desires But here we must provide that all these grounds be true that the things we judgâ— of such particular good Consequence and Effect really be so that there is really so much Improbability Difficulty or Impossibility to us in the obtaining our Desires any other way than by God's special Influence as we say there is of which somewhat hereafter The Example of this we have in Hezekiah's Prayer before cited 2 Kings 19. Ver. 17. Of a truth Lord saith he the Kings of Assyria have destroyed the Nations and the Lands and have cast their gods into the Fire c. This seems to intimate some Danger that they might do so to him and his People too some Probability of it some Difficulty to prevent it But yet he gives himself a reason why the Lord their God could prevent it though those other Nation 's gods could not though there was Difficulty or Danger as to second Causes yet none as to the Lord Jehovah their God and therefore he prayed to him to save him out of Sennacherib's Hâ—nds Verse 19. with this reason That all the Kingdoms of the Earth may know that thou art the Lord God even thou only This reason is an Instance of the Goodness of the thing he desires it is one good Effect and Consequence of his Deliverance by the Lord which therefore made him more bold and earnestly to desire it viz. the Knowledge and Honour of him the only true God in the World and especially in their neighbouring Idolatrous Nations In the Psalms most of which have some Prayer or other in them it is very frequent The 88. Psalm most of it is oâ— this Nature From the 3d Verse to the 9th is David's recital to God of his Case most in general Terms only one Verse is more particular Verse 3. My Soul is full of Troubles and my Life draweth nigh unto the Grave I am counted with them that go down into the Pit I am as a Man that hath no Strength That is his Anxiety and Grief was so great so heavy that it was near killing and oppressing him quite And Verse 7. Thy Wrath lyeth hard upon me and thou hast afflicted me with all thy Waves That is with many and many sorts of Afflictions And in the 8th Verse more particularly Thou hast put away my acquaintance far from me c. One Evil he complain'd of was that his Friends were false unconstant turned his Enemies either theâ— dared not or could not help him As in the 18. Verse again His Acquaintance were it Darkness viz. in Prison or Affliction oâ— they were gone he knew not where Anâ— then in the 13. and 14. Verses He prays tâ— God for his Favour to help and rescue him From the 15. Verse again to the end he proceeds in his rehearsal of his pitiful Condition In the 10 11 12 Ver. too he mentions thâ— Necessity and one good Consequence of hiâ— Deliverance from these great Pressures Wilt thou shew Wonders to the Dead c. Anâ— shall thy Loving-kindness be declared in thâ— Grave or thy Faithfulness in Destructionâ— shall thy Wonders be known in the dark and thy Righteousness in the Land of Forgetfulness The sense of this is That he should soon die if God did not help him and put him into a better Condition That these kinds or instances of Favours viz. Deliverance from such his Enemies and the like could not be shewn but in this Life not after Death And then again one good Effect of God's Pleasure to deliver him here would be great Thanks to him and Praises and honouring of him by his publishing and proclaiming this his especial Goodness and that in particular of his Faithfulness which would not be in the State after Death or at least his Death and Destruction by such means would be no such Argument of his Goodness to him as his Life and Preservation would be The like we have again in the 79. Psalm which is a publick Prayer and most probably was written after the Captivity of Babylon And the Title Psalm of Asaph may signifie that it was composed either by some Asaph about that time or else by some other devout Person in Imitation of Asaph From the first to the fourth Verse is a Declaration of the miserable State of the Jews O God the Heathen are come into thine Inheritance thy holy People have they defiled they have laid Jerusalem upon Heaps And then Verse 5. How long Lord wilt thou be angry for ever That is we earnestly beseech thee that thou wouldst not c. and so on in Verse 6. the rest is a mixture of those two viz. Declaration or Proposal of their Condition and Petition Only in Verse 10 and 13 are mentioned good Consequences of the granting their humble Desires as Reasons of their Hopes and Prayers viz. the Prevention of the dishonouring the God of Israel among the idolatrous Heathen Wherefore should the Heathen say where is now their God And then their Love Praise and Thankfulness to him for his Deliverance So we thy People and Sheep of thy Pasture will give thee Thanks for ever c. These are but for Instances we may observe the like in most Psalms SECT VIII THe Sixth and last Ingredient in a VI. Prayer is Petition an express Desire that God would bestow upon us some thing This I make the very essence of Prayer without which no Prayer A Prayer may be without the rest of the ingredients but no Prayer could be without this It would be called by another Name they are all principally for the sake of this as I have in every Particular shew'd They are but Helps to make this more fervent or more comprehensive particular and distinct or more continued and lasting c. Now there are two things generally herein to be considered and regarded the Sâ—nse and the Passion together with some consequent
Introduction of Constitution may well be one cause of their too great Multitude and Unâ—difyingness And I do not see why a Bishop of Londoâ— with his Clergy or an English Synod maâ— not be as well instructed in the means jusâ— now suggested and all others to know what Constitutions aâ—e of best Effect and most for Edification to their own Church in their Circumstances as a Bishop of Hippo or Constantinople or a Carthaginian Synod to their Church in theirs but much better sure may they constitute for their own Church than these can do And particularly I hope it is not impossible but that in Conjunction with their use of these and other Means especially the first of sincere Intention they may also have some special Influence of God to direct them I am sure it is but too much their own fault if they be not as capable of it as other Christian Churches have been Thirdly It seems of most good Effect and particularly most conducible to the Promotion of the internal Worship of God that there should be some external Signs thereof or some other besides those that are absolutely necessary as Time and Place Circumstances constituted but not many The good Use of some to be constituted is a constant standing sensible Testimony of the publick Opinion of wise and good Men concerning the internal Worship of God what Honour Love Obedience c. we ought to have towards him and how we ought to shew and express it by the most sit and proper Signs not only in those few that are constituted but also by all other which our own Prudence shall determine Those few are but for an Example of our inward Affectioâ— and external Behaviour and for a Directiâ— to our general Practice Further The feâ— external things that are constituted may â—â— somewhat helpful really to introduce and â—â— up in us the due inward Operations of oâ— Souls to God as hath been before observeâ— Further It will prevent at least some perfoâ— appearing to others to be utterly negligeâ— and careless thereof to be senseless or ecâ— temptuous of them and consequently â—â— offending our Brethren both grieving anâ— displeasing the more pious and drawing tâ— more weak and indifferent in Piety to â—â— Imitation of the like Irreligion and Prophanâ— ness And however Men for a few yeâ— may be so serious in the Worship of God â— not to need this Help yet in a Nationâ— Church after some time of settlement theâ— will be found to be need enough as theâ— seems to be in this very prophane Age. â— the mean time it can do little or no Hurt â— them who may think they do not or maâ— not really want it If none of these external Circumstances of Worship be instituted then they must all be left to the Desire anâ— Advice only of the Publick or of each particular Governour of any Religious Assembly and consequently to the Judgment and Choice of every particular Member though never so ignorant and bad But I believe it doth now by Experience appear and whether it will ever be otherwise in larger Churches especially God knows when in Liberty and Peace that a very great number of Persons are not yet so inwardly Religious as to abstain from many indecent things and some which are Signs of sottish Irreligion contemptuous Prophaneness and Pride or to follow the Advices and Intreaties and Examples of their Superiours especially Ecclesiastical though of acknowledged Prudence and Piety Nay I think at this time in this Nation Persons are generally disposed rather to do clean contrary even in things manifestly enough of good use and which it would become Prudence Piety and Charity to appoint Which Humour seems still to be of the growing side and is just the contrary Extreme to the receiving all Institutions though manifestly hurtful or useless with Veneration Which one consideration may afford a sufficient reason for some diversity of external circumstances in the Celebration of the Lords Supper even from the practice of our Lord himself and his Apostles Jesus himself is not now present to distribute it Nor are the Communicants Apostles to receive it There was no need of commanding any external rite to help their seriousness attention and affection or to secure them from neglect or contempt But as it seems to be of very good Consequence to constitute some things in external Worship so it seems best to constitute buâ— few how few Governors must determine especially if they be such as do in themselveâ— strongly affect the Sense or excite much thâ— Passions of Admiration Love or Delight or take up much Time and Pains that sâ— Mens Attention be not taken off from the internal Worship of God It is certain theâ— may be so many so garish so operose and so long as to take up all a Man's Attention pleasing the Vulgar especially in the same manner as some things in a Comedy do As if â—â— Man should be obliged to cross himself at every Verse of Scripture read or to say Lorâ— have mercy upon us just thirty times and Hallelujah ten times as I think it is reported of the Russians of the Greek Church Nor seems it less advisable that the few things which are constituted be of great and manifest good use and particularly for Edification that so those who enjoyn teach or use them may the more easily justifie them and not spend too much time in dispute about them and those who are enjoyned them being without scruple may the more chearfully observe them This will also prevent their too great multiplication of which there is danger in some tract of time For if any be admitted for the reason of some small though real convenience it will make way for all those and they are none knows how many which can alledge as much Fourthly It is undoubtedly best that the Persons who constitute and appoint should be not the People who are generally so ignorant and selfish but the Governors of each Church who are generally more wise and generous of more publick Spirits The larger the Church also the better for by that means the Constitutions are of greater Authority and more freely observed generally also they are both wiser and fewer as being made by a greater Number of wiser and honester Persons and those of different Apprehensions and Tempers and then as being to fit a greater Number of Persons The same may be said of Articles of Belief The Conditions of Communion both in Doctrine and Discipline are likely in equal Time to be far more numerous and of less consequence in lesser Churches such as some amongst us affect and contend for than in larger such as Diocesan Provincial National and if it were possible one Universal Church and consequently there will be less of Liberty in them It is true the wisest and best men are not the greatest number But yet it is more probable that more of them should be found in a greater number of men than in a less Nor
the Lord's Prayer But then 2ly after these general Petitions as oft as we have opportunity let there be others as particular as may be especially in things of the greatest Importance and sometimes in lesser Matters according to the degree of their Importance to us and of our apprehending them and being affected with them For the most part we better apprehend and are more affected with particular things than with generals Thus let us pray sometimes for particular Virtues or Graces Parts or Gifts bodily or external good things sometimes for many and a great number together At one time we may longer insist upon some one or a few only at another time upon others much according to our Need and Wants and consequently also the Importance of the thing to us according to our apprehending our want thereof and being affected therewith And in order hereunto Men should make reflection upon their spiritual and corporal Condition see what they want and what they have and accordingly direct their Endeavours and their Prayers They should observe whether they want any Grace or Virtue or strength against any Sin or Lust or any other especially more useful thing and remember the next time to propound it and beseech it of God more earnestly and solemnly as they may then and at other times with frequent ejaculatory Prayers Men are commonly here more careless of their Relation to God than they might or should be Every thing which they ought to take any care to obtain they ought also to ask God's Favour in it For whatsoever we our selves can already do our whole power and ability both to will and to do is from God and perpetually dependent upon his will and pleasure which he can increase in us as much as he pleaseth as he can do all things for us without making any use of us St. Paul commands it Philip. 4. Verse 6. saying in every thing by Prayer and Supplication with Thanksgiving let your Request be made known unto God And the Heathens themselves in any considerable affair of Life nay the Vulgar in the small and trifling used to invoke or by some Rite to apply themselves to some of their greater or lesser Deitys Again Let our Petitions be as extensive as may be in respect of Persons too even to all who want any thing that we can and ought to desire for them we are not to â—onsine our Prayers and Petitions to our â—elves For Confessions let them be at least mostâ—hat very comprehensive and sometimes as â—ften as is meet which our Prudence must â—etermine more or less particular especially of frequent sins of sins we are most in danger of for the future We may add our Profession of Obedience to be also the most universal in the most general Terms and sometimes more or less particularly And these are some Directions concerning the Sense of our Prayers or the Objects of the various Operations of our Souls in them SECT V. II. SOme Directions concerning the Actions or Operations of our Souls iâ— Prayer The principal of which very briefly to recite them once more are attention to and acknowledgment of the Divine Perfections consequent Affections anâ— motions of our Will such as are fear of hâ— Power and Justice if we do offend and persâ— so to do trust in his Power and Merâ—â— one Branch of his Goodness to the Worlâ— as Justice strictly so called is the other â—â— far as we are innocent or repent Admiration Honour and Reverence to him for aâ— his Perfections together or for any in particular unreserved Obedience and Submiâ—sion to him upon the account of his Infinitâ— Wisdom and Righteousness or Universâ— Goodness desire of him and dependence upon him and trust in him for all things fit and just to be given to us upon the account of his Infinite Power Wisdom and Universal Goodness Love to him for his Universal Goodness Thankfulness for his Instances of Bounty to all and to us in particular which is also a distinct particular Ingredient of Prayer Add to these the other Ingredients of Prayer before mentioned Confession of our Sins Profession of â—ur Obedience Thanksgiving Recital of â—ur Cases or Conditions unfeigned Desires â—r Petitions These I say are the principal Actions or Operations of Soul in Prayer concerning which I propound these followâ—ng Directions 1. That they be all sincere by which I mean two things 1. That they be not pretended only but â—eally in thy Soul and in that degree of which thou usest the fit and proper Signs â—hat there be not only the External or other â—igns but also the things signified That â—here be not only Words with their loudness â—r lowness quickness or flowness and vaâ—ous order and position of these and so â—ther gestures of the parts of the Body beâ—re named when there is wanting sense â—nd understanding of some thing and atâ—â—tion thereto and all other those inward Motions and Actions of Soul so often mentioned or the degrees thereof which are properly signified by them When thou conceivest or utterest words know what thou sayest Attend to what is or may be best signified thereby as much as thou canst Talk not like a Parrot or rather like young Children at School when they say their Lessons When thy Voice is vehement or loud let it not be meerly customary or because thou affectest it only for some undue end for some undue end I say nor it may be to quicken thy Invention or Memory or clear thy Conception or because being assured of the goodness of any thing thou on purpose excitest and usest the help of thy corporeal Passions to affect or determine thy Soul all which sometimes are and may appear to others with approbation to be no unfit reasons Let thy affection in thy own heart and a great desire to convey it and to excite it more in others or thy self or thy great Admiration of the Excellency of the thing or whatever passion or operation of Soul in any degree is properly and fitly signified by thy vehemency of Voice go before it and be really inherent in thy Soul and be the cause from whence it proceeds If thou composest thy countenance or takest thy senses from other objects let there really be great and serious attention If thou liftest up thy eyes or hands let it proceed from inward desire Address to God and Approbation If thou bendest thy Knee or Body or erectest it by standing up let there be truly and really these things in thy Soul Although I know too that many of these Signs are not so necessarily proper to these â—ffections and actions of Soul but that they may also be done from and sometimes signifie no more in some circumstances than unwillingness to give a needless offence and a certain Christian Humanity and Civility Nay not only words and gestures of Body are to be true Signs of inward Operations of Soul but also some Actions or Operations of Soul truly signified are much signs again of others
distinctions of prayer p. 57. Sect. 1. The first into Mental and Vocal p. 58. Sect. 2. The second into Ejaculatory and set prayer ibid. Sect. 3. A third into diverse or the same where some advantages of each and many other things observed concerning publick and private Forms of prayer premeditated prayers each time extempore prayers by natural parts or supernatural gifts or present inspiration p. 63 Sect. 4. A fourth into prayer alone and prayer with others commonly called publick private secret where many things proposed concerning the publick external Worship of God p. 103 Sect. 5. A fifth into prayer for ones self or for others p. 129 CHAP. III. Contains the matter of that part of a prayer called petition together with some observations thereon p. 131 CHAP. IV. Concerning the great benefits of prayer p. 151 Sect. 1. The good that we may be the instruments of to others thereby ibid. Sect. 2. The benefits to our selves 1. Goodness 2. Comfort 3. Some good things the common causes of both it begetteth preserveth increaseth goodness or boliness in us 5. Ways among others viz. 1. by being an occasion of the exercise thereof or of those things which are immediately the most frequent and effectual means thereof where it is largely shewn that not all prayers may have this effect but that some may make us worse p. 162 to 182. Sect. 3. A second way how prayer preserves and increases goodness or holiness in us is by suggestion and bringing to our minds our duty or those things which are means to dispose and engage us thereto p. 182 Sect. 4. A third way how it doth it is by being an occasion of imitation of God p. 188 Sect. 5. A fourth way is by bringing to our minds the condition of our Petitions being granted p. 191 Sect. 6. A fifth way is by remuneration or reward p. 201 Sect. 7. That the second general benefit of prayer is comfort joy delight of Soul and that four ways 1. Immediately from the operations of our souls in prayer p. 205 Sect. 8. More particularly prayer is the cause of joy and delight by the exercise of saith hope and repose in God p. 212 Sect. 9. Prayer is the cause thereof 3ly by reflection upon our having performed our most just and reasonable duty to God and upon some more than ordinary excellent qualities in our selves which may upon this occasion appear Where two things observed which make a man more sensible of this part of his duty The first is its excellency compared with other parts of our duty the second the unusualness thereof A caution against vain conceit and pride p. 224. Sect. 10. Prayer is the cause of delight and joy by God's special immediate influence p. 237 Sect. 11. The third sort of benefits of prayer are some things which are causes both of goodness and comfort of which two only are mentioned viz. Spirituality and greatness of Soul An affectionate Exhortation to make tryal of these benefits of prayer p. 239 CHAP. V. Contains directions for prayer Sect. 1. The directions for prayer of two sorts I st to propose the due qualifications of a prayer 2. Some means to obtain them The 1st again are of two sorts 1. Those concerning the things contained in a prayer 2. Concerning the signs of those things The qualifications of the things contained in a prayer are again of two sorts 1. Those concerning the sense of a prayer 2. Concerning the operations of Soul in prayer The signs are either of our sense or operations of soul which are 1st Speech 2ly All other gestures The due qualifications of the sense or objects of a prayer are 1. its truth where some instances of more considerable mistakes in all the parts of a prayer p. 252 Sect. 2. A second qualification of a prayer is that it be just p. 280 Sect. 3. A third that it be principally of the greatest importance and concernment p. 284 Sect. 4. A fourth is that it be as extensive as may be this how meant p. 293 Sect. 5. The directions for the due qualifications of the operations of soul in prayer are 1. that they be sincere of which the meaning in two respects p. 298 Sect. 6. The second due qualification of our operations of soul in prayer is that they be intense and fervent p. 310 Sect. 7. The third that they be frequent p. 325 Sect. 8. The fourth that they be seasonable 1 in respect of the whole action of praying 2 in respect of the several parts of a prayer 3 in respect of the particular instances of those parts or ingredients 4 in respect of some adjuncts of prayer as vehemency length The fifth qualification very briefly that all our petitions be in the name of the Lord Jesus p. 334 Sect. 9. The directions concerning the due qualifications of the signs of our sense and operations of soul are 1st that they most perfectly convey the things signified p. 346 Sect. 10. 2 That they draw not the attention therefrom either by too much pleasing or displeasing and offending p. 347 Sect. 11. 3 That they somewhat please and invite the mind to attend to them p. 350 Sect. 12. 4 That they be the most universal p. 352 Sect. 13. 5 That they be the most natural p. 356 Sect. 14. 6 That they be the most clear p. 359 Sect. 15. 7 That they be the most distinct p. 363 Sect. 16. 8 That they be the most short p. 364 Sect. 17. The first direction to obtain the former due qualifications of our prayers is to reâ—â— and understand well the holy Scriptures and other good Books p. 372 Sect. 18. The second is to meditate consider and examine p. 380 Sect. 19. The third is to make use of prayers composed by others Four steps in the use of this means commended to most persons p. 385 Sect. 20. The fourth is to pray to God for those due qualifications p. 391 Sect. 21. The fifth is to be sincere and humble in the desire and possession of the gift of prayer p. 396 Sect. 22. The sixth refer all thy petitions most freely to the Divine Will p. 397 Sect. 23. The seventh be not content with any prayers p. 398 CHAP. VI. Contains the excuses or pretences why men do not pray p. 401 Sect. 1. The first pretence is that there is no need of it this answered ibid. Sect. 2. The second that they have not ability to pray answered p. 411 Sect. 3. The third that they have not time answered The couclusion p. 416 ERRATA Pag. 2. lin 9. dele it is so p. 14. lin 3. for he hath not read it is not ibid. lin 22. dele so far p. 16. l. 3. for or read and. ibid. l. 9. read but also to p. 20. l. 2â— del promises p. 29. l. 11. in the void space Sect. IV. p. 63. l. 12. del one p. 71. lin 16. del of p. 75. l. 16. our Judgments p. 81. l. 1. del affections and maintain them in our selves p. 121.
we now ask And the more still if the Favours we have already received be of the same kind with those we do now desire If it were before it may be now for ought we see just and reasonable for God to hear us And this emboldens animates and enlivens our Petition or Desire still more There are besides these more proper other collateral good Effects of Thanksgiving to God It is a very pleasant thing For what more so than Love what more delicious and sweet And what Friend is capable of being loved more than God Where 's such a Friend and Benefactor as he from whom we have all Again the Reflection upon our own Security upon our own Assurance of good things for the future from the Experience of and Attention to the Divine Benignity and Goodness is a very pleasing and satisfactory thing that we are in the Hands of Infinite Goodness all which our Thanksgiving gives occasion for And this we are most sensible of when under any Frights or Fears of some great Evils just ready to fall upon us then we greedily call to mind God's past Goodness But here we must have a care of loving God ultimately and only for being particularly good to us without at least some habitual reference of it to the use of pleasing him by doing the most Good we can as a Man might love a good Master or any Person or Thing that is useful to himself not much caring whether he be so to any body else all which indeed is no better than selfishness But we must look upon God's Goodness to us as one particular Instance of that Universal Goodness to all for which we love him and whereby we are engaged to love and please him and consequently to do good to all himself doth and to be perfect and happy iâ— so being and doing all which together is tâ— be our last End We are indeed for the mâ— part more sensible of those his personal Eâ—vours because ordinarily we cannot so we apprehend others Satisfaction and Please as our own But we ought equally to that God for his Benefits to others and our selveâ— if we could alike apprehend them And here we may do well sometimes 〈◊〉 to aggravate God's Goodness that is to tâ— notice of those Circumstances which aâ—signs of the greatness thereof As that is the most free and undeserved For whâ— Addition of Good can we make to him 〈◊〉 what can we give him that is not his owâ— or what Law or Power superiour to Himsâ—â—â— to his own Nature obligeth and controlle him We may also remember our selves 〈◊〉 God is good to us when we are bad whâ— we are negligent and take no notice there ungrateful undutiful nay make ill use his Favours abuse them for this God mâ— do for some reasons though we have 〈◊〉 advantage of probability to expect it whiâ—â— is a sign of more pure free and sincere Gooâ—ness or Love to others For we think no Peâ—son can expect any Recompence for his Gooâ—ness from one he knows is unable much leâ— from one he knows unwilling and loves hiâ— not All this is to be done that we may be more deeply affected with the Divine Goodness for the Ends aforesaid We may read Jacob's Prayer to be delivered from his Brother Esau as an Instance Gen. 32. Verse 9 10 11. In the 10th Verse before his Prayer he takes notice of God's manifold Mercies to him without doubt with Thanks and particularly of his Wealth and Increase that God had blessed him withal I am not worthy of the least of all thy Mercies and of all the Truth which thou hast shewed to thy servant for with my Staff I passed over this Jordan and now I am become two Bands In the Psalms we meet often with Thanksgivings and Petitions Praises and Prayers joyned together Psalm 144 in the two first Verses David blesseth and thanketh God Blessed be the Lord my strength who teacheth my Hands to war c. who subdueth the People under me And then Verse the 5th he petitions and prays for the long continuance of the like Goodness in God and Verse 7. Send thine Hand from above rid me and deliver me out of great Waters from the Hands of strange Children And Psalm 3. Verse 3 4 7. And Psalm 9. to Verse 13. is most Acknowledgments and Praises and then a Prayer Have Mercy upon me O Lord consider my Troubles which I suffer of them that hate me thou that liftest me up from the Gates of Death And Psalm 13 after his Petition in the 6th Verse he saith he will sing unto the Lord because he hath dealt bountifully with him SECT VII V. A Fifth Ingredient in a Prayer is somâ—times particular explication of oâ— Case either of the one or more goâ— things we desire to have or of the Evil thing we desire to be delivered from a more â—â—stinct Representation and View of them â—rected to God And this then especially wheâ— we intend to make a more particular expreâ—â— Address to God in secret or in publick aloâ— or with others for one or for some few coâ—tain things It may be done sometimes as when 〈◊〉 find our selves very sensible and clearly apprehensive of and affected with the goodneâ—â— of any thing in our Prayers for ordinaâ—â— and general good things Here also mâ— come in the reasons or grounds of our greâ—â— Desires at this time such as now the greâ—â— Goodness of the things their Necessity Diffâ—culty if not Impossibility by any second Caâ—ses we yet see or the like Now the use of this is not to acquaint God more particularly with our Case or to move him to be the more favourable to us or pitâ— us by giving him a distinct Knowledge of what we need or desire not so much as the most general Prayer and Desire is needful for that such as the Poets was approved by Socrates and extant in Brodaeus's Collection of Greek Epigrams Plat. Alcib 2. Brod. Epig. lib. 1. Xenoph. Memorab lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. That Jupiter would give him good things whether he asked them or no and keep evil things from him though he should pray for them And another of his mentioned by Xenophon viz. That the Gods would give him good things leaving it to them as best knowing what were such to choose for him No but one principal reason is to cause our selves longer to attend to our Wants we doing it more particularly and distinctly and consequently to be more affected with them and so more passionately earnestly and importunately to desire the supply of them A very confused general short transient Apprehension of the Goodness or Badness of things doth not generally so deeply affect us or raise up such strong Passions in us as a more particular distinct and longer one by frequent smart Bouts yet not so continuedly long as to tyre us doth For the same cause may the grounds or reasons of the Greatness of our Desires be mentioned such
time thereof The reason why this Disadvantage of premeditated or extempore Prayers of single Persons hath not by most of the Despisers of Forms been taken notice of is because they have taken all for true and good which Persons have said and never examined or they have formerly and perhaps often heard the same things from them and others in Prayers and so far these very premeditated or extempore Prayers are indeed a Form to these â—earers 3. Another Advantage of Forms where the same Words are used is That in them the Sense is better conveyed the Meaning of Expressions is better understood Men especially the vulgar by often hearing and attending to Words and Expressions usually know better what they mean than those which are new and not before heard 4. Another Advantage of Forms is that they are very useful for the Memory being often repeated they are more impressed upon the Memory and so if they contain any good useful thing are always the more ready for Use come oftner to the Mind and thereby do some general good They can also be better quoted and cited by one to another upon Occasion of Advice or Reproof when one asks another whether he be and advises that he would or minds him that he is not so good as his Prayers Besides it hath some more Authority it is a Prayer which he himself hath liked approved joyned in it is readier therefore for use a Man needs not stand first to prove the Truth or Goodness of the Thing but presently apply it Whereas in Prayers which are always diverse there is little by most remembred of them and if they be forgotten they can do no more good then what they did at the present when spoken nor if they be remembred can they be so presently made use of nor have they so much Authority as Forms On the other hand the Advantages of a premeditated Prayer may be Frist Increase of Knowledge there being usually more Variety of Things and Things more particular and distinct This is an Effect of premeditated or extempore Prayers not of a Prayer Of many diverse Prayers opposed to a Form not of one only for one Form may contain as much variety of things as one premeditated or extempore Prayer but many diverse premeditated or extempore Prayers opposed to the same Form as many times repeated give Occasion for a more various and distinct and particular Knowledge of of Things It puts Men upon Invention and Consideration of things it prevents Iâ—leness and consequently which most-what follows Ignorance Dulness and Sensuality it causeth Men more to imploy their Minds about the two most excellent Objects of them Truth and Goodness It seemeth therefore in this Respect of one very good Consequence generally for there is Exception that the Clergy be at least permitted to compose Prayers of their own as well as Sermons but then it would be of better Effect still if they had at least sometimes one or more Governors to be their Auditors to overlook them and prudently to incourage them when they did well and direct them when they might do better There may be both too little and too much Employment they both are generally Causes of doing very slightly and ill what is done 2. Consequently for Attention to what is contained in a Prayer premeditated Prayers are a help thereto For what we very well know what we have often heard we are apt to neglect What is new whether Sense or Expression we are apt to take more heed to â—o mark and observe and this because of all our natural Appetites to increase our Knowledge and the Perfection thereof It is reasonable we should gratisie this Appetite but then we must have a care that we do not preser it before a better that is that of the Profitableness or Excellency of the Objects of our Knowledge We must not prefer the Novelty or Variety before the Utility of our Knowledge and so it may be Trisles before very useful Things We should order it so too what we can as to make them consistent one with another and one subservient to the other As that the Variety be of profitable and excellent things But very often Variety and Utility of Conceit are naturally inconsistent and the first is often a sign and sometimes a cause of the want of the second Men of very various conceit are often defective in Judgment or rather in the percepcion and sight of the Truth and Usefulness of things of which the cause might easily be more particularly shâ—wn if it were here proper Wherefore we should be so far from a general Approbation and Admiration of Men meerly for Variety and Multitude of Conceit that it should rather if we see no other reason to the contrary dispose us to undervalue them as being a probable sign of the Defect of a far better Quality than that is 3. Another Advantage of premeditated Prayer is the seasonableness and pertinency of things in Prayer For there may happen some Wants which could not be foreseen at any distance and therefore not provided for or if they he yet some may be more particularly and distinctly and with more Variety of Phrase or Speech and other signs both of our sense or meaning and of our affections which may be of good use though always the same persons should be our Auditors much more when there are many of different capacities insisted upon at some Times and Places than at others The Goodness of such things too thus seasonable pertinent and present is more clearly apprchended and consequently prayed for with more strong and vigorous Affections It may often happen to some persons that when their inventions are warmed with a serious and affectionate reciting their owâ— premeditated Prayer they may see in somâ— things a greater excellency then before theâ— had taken notice of whence their passioâ—â— on a sudden may be more raised and theâ— expressions of them in words more various natural and proper than at another time Sometimes also they may have some neâ— things start into their minds of great uâ— and very pertinent When this is an extempore interposition may be seasonable and nâ— to be excluded especially in private and seerâ— Prayer 4. Another Advantage usually not always of diverse premeditated Prayers is reality and fervency of affection by reason 〈◊〉 the variety of the matter Men generallâ— are less affected with old and well known things than with new The reason of which is the boundlessness of mens desires There is no good so great but we can conceive anâ— consequently desire a greater still till we come to infinite Whence it is that we take off desires from what we already possesâ— and consequently our love and esteem aâ— least for the present and reserve them for some other good still of which we are ignorant We generally think it a mean thing â—o sit down content with less than what we are capable of enjoying We are like the ambitious and covetous man who
habitual Temper or Inclination Prayer therefore thus performed by a rightly informed discrect and knowing Soul according to its Fervency and Frequency hath a most natutural Influence to preserve and strengthen us to make us grow in all Goodness And the neglect of it may reasonably very often not always because there are other Means be the Cause of Persons declining and growing more cold and indifferent in all their Duty I do not say that all Prayer is a necessary Means of Mens growth in Goodness not are we presently to expect such mighty difference between all those who pray and those who do not And then upon any disappointment by the miscarriages of some who use it gladly take occasion to reproach or despise the Duty as a useless but troublesome thing as some naughty men are apt to do For men may perform it very erroneously idly and carelesly And then they may so engage their Affections with that Concern and Constancy to other Objects in the World after they have done their Prayer that they may quite forget it or drown and overcome the good Sense and Affections they had therein Whence their Prayers are but little effectual From all these Causes it often comes to pass that you may see those that are not negligent in this Duty or Performance but frequent and constant and long too so bad in their Tempers Lives and Actions all the Day that you can see little Difference between them and those who do not pray at all Little I say for I am apt to think there is some general good usually by the meanest performance of it and Men who are bad would otherwise generally be much worse and therefore though Men seem to be very little the better for their Prayers I would not have them to leave them quite off for all that As for Acknowledgment of God's excellent Perfections his infinite Power Wisdom Universal Goodness his Bounty Mercy Justice c. which is another Ingredient in a Prayer It is manifest That the oftner we do this the more Spiritual our Minds are and we see that by Exercise and Use we apprehend and conceive these spiritual things more strongly and clearly and our Affections too of Honour Admiration Reverence Fair Faith Hope Joy in God and Love to him grow more substantial and real more strong and vigorous not so faint and languid so that we feel them in our Breasts as really and as powerfully as to any other Object we come to have a real Understanding Perception Sense and Affection for those things when they are named we know and feel them in our Minds and Hearts we know what it is and have it as really in our selves to honour fear and love God for his infinite Perfections though invisible as a Prince attended with all his Ensigns of Majesty and Greatness and whom we know to be as wise and good as great By our frequent Converse thus of our Minds with God he becomes readily a very real thing to us is really perceived by us and hath real Influence upon our Affections whereas before we thus begun to use our selves the Name of God and of all his Attributes and Perfections was an insignificant thing to us we understood little or nothing by it and no more affected with it most times than our Statues of Wood or Stone would be We might hear much talk and read much of God indeed or his excellent Nature and Attributes but little know what they meant We apprehended better and more were much more affected with some little particular kindness of any honest or good Neighbour than with the infinite Bounâ—y and Goodness of God who is the constant Cause and Author to us and to all things of all the good things we all have and enjoy Moreover in some Prayers as secret Prayers where we may have time to apply our Thoughts to what we please we do not only transiently which if frequent will do a great deal but also fixedly and for a longer time attend sometimes to one or more of these infinite Perfections of God when we acknowledge them whence a more particular discovery and clear apprehension of the Greatness thereof insomuch that the Soul may break forth into Raptures of sutable Passions that is great and sudden Violences thereof As for Example If a Man contemplating the Power of God should attend to the Greatness and Vastness Excellency and Nobleness and Strangeness of the Nature of things he hath made were it but only of the indefinitely extended material World much more of the intellectual or the World of Spirits Or contemplating his Wisdom should attend to this that all things that we and all the rational Creatures in Heaven and Earth know by little Parcels and successively to Eternity it self are all present at once to that infinite Understanding or contemplating his Goodness should take notice of the Freedome of it he being infinitely powerful thâ— Immutability of it the Universality anâ— that all the greatest Evils that so seem to uâ— are permitted or appointed out of Goodnesâ— and the least of things and most miâ—uâ— disposed by the same Goodness the best waâ— that can be or should take notice of somâ— one or more excellent Instances thereof â— his free and ready pardoning upon Repentance the fottish Heedlesness and sometime the malicious Rebellion and insolent Contempt of his own pitiful Creatures againâ— him I say a Man contemplating these Perfections thus and attending to some such thingâ— therein will more strongly apprehend them and sometimes be affected and seized wiâ— the greatest Violence and Raptures of sutabâ— Passions Such as we often meet withal iâ— the Psalms when David in his Acknowledgement of God glanced at and discovered or â—â—â— more steadily and clearly his Wisdom Power Mercy Goodness Righteousness in some Instances or Effects As in Psalm 36. Verse 5. Thy Mercy O Lord is in the Heavens and thy Faithfulness reacheth unto the Clouds That is thy Mercy and Goodness particularly expressing it self in thy faithful performing thy Promises is every where and in all thy Creation manifesteth it self thy Righteousness â— like the great Mountains That is again thy Universal Goodness is vast as to Extension and unmoveable and unchangeable as to Duraâ—ion For so are the Mountains as far as we observe compared with other things thy â—udgments are a great Deep The infinite Decrees and Resolutions of thy Will few of them known and all done with an incomprehensible Wisdom and Knowledge O Lord thou preservest Man and Beast All Creatures are maintained by thee Then upon this Contemplation and Reflection he breaks forth in the next Verse O how excellent and â—recious is thy Loving-kindness therefore the Children of Men shall put their trust in the shadow of thy wings Now the real clear strong and vigorous Apprehension of and Affections towards these divine Attributes or this excellent Nature of God do more powerfully dispose our Minds to Imitation of and Obedience to God and consequently to
infinite Wisdom of God his all-seeing and comprehending Knowledge that he is the searcher of Hearts and knows perfectly and better than our selves the best and worst of our Thoughts Counsels Designs Tendencies Inclinations Choices and Delights of our Hearts He knows both our Honesty Simplicity and Sincerity and also our Partiality Hypocrisie and secret Badness not known or perceived by others at all nor by our selves perhaps till we be of an advised calm humble modest and sincere Temper such are further the Universal Goodness of God his particular Mercy or Bounty his Justice and Severity our Dependence upon God and our absolute Need of him that we cannot be nor hope for any good thing with any Reason but from him Such is his infinite uncontroulable Power that he can turn us out of Being or into Misery here and hereafter take from us our Lives Strengths Healths Riches Reputation Parts or Gifts which we may use lewdly wickedly proudly when he pleaseth make us sneaking sickly poor contemptible Sots or Dâ—nces in this Life and hereafter turn us into everlasting Punishment without Repentance and Amendment Such again are when we confess our Sins our Sins themselves what they are their Vileness Iniquity Folly Shamefulness But the Peace and Satisfaction of Conscience arising from a free and hearty Confession of Sin and Sense of an internal sincere unconstrain'd Hatred and Contempt of it and a firm and generous Resolution of being good for the future I say our praying frequently will bring such things as these are into our Minds bring them to our Observation and Memory and be a cause too of their coming to our Minds upon any Occasion of themselves without our Direction Whereas otherwise we should have never it may be once had thought of some of those things and of others of them very rarely and slightly And so we see by Experience that generally those who most neglect this Duty of Prayer publick private secret set and fixed or at least occasional and ejaculatory perpetually only employ themselves about other matters and more rarely think of these things and such like Some never have them come into their Thoughts all their Lives time others think not of them not in a Day a Week a longer time and when they do it is very transiently and slightly and these excellent things are soon turned out because not liked God and their Duty and their Happiness and things that belong hereto are not in all their Thoughts sometimes especially this is seen in those who if they should not have Time or Ability or Opportunity to pray in private or secret which is an ordinary Excuse hereafter to be answered yet surely want not the Opportunity of the Publick where Prayers are provided for them and something else But yet sottishly and carelesly they sit and loll at Home and it may be do worse or idly ramble abroad We see that these are generally Persons void of the most ordinary Degree of Goodness even of Humanity it self who care for neither God nor Man wretched Brutes who when God out of his unspeakable Goodness hath so highly honoured them with a capacity of knowing and worshipping honouring loving and obeying him of conversation and communion with himself yet will not make use thereof but impudently by this their Carriage in Particular dare proclaim to the World that they care not for him and will have nothing to do with him and wilfully descend so far to be like the Beasts But God will have to do with them and Time will come when neither God nor Man will pity their intolerable Torment and they shall howl under the just Wrath of that God whom they would not love or honour And all honest and but tolerably well minded Men that have but any respect for their Creator much more Christians and have not cast away all Sense of him ought after neighbourly Advice and Admonition if they will not amend to have an Abhorrency of such Persons as such as well as Pity for them as capable of better things But now to proceed The oftner our Duty in general or our particular Duties come to our Thoughts the more likely it is we shall practise them The oftner our Faults come to our Minds and we remember them the more likely we shall avoid and mend them The oftner we think of God but in general much more in particular of his Power all-seeing Knowledge his Goodness his Mercy Justice consequently Heaven Hell the more surely shall we be disposed to do our Duty and have a Care of and abstain from all Sin Our Prayers therefore being the Occasion of bringing such things as these are into our Thoughts and of furnishing our Memory therewith and of their often actually appearing and occurring to us will be also one Means â—â— preserving us in any degree of Goodneâ— we have and continually mending us aâ— making us better And so much the morâ— by how much they are the more frequeâ— the more time we spend therein and we câ— spare from the necessary Occasions of Life which we ought not to neglect or omit â— we observe we shall find that mens thoughtâ— affections and inclinations are generally moâ— real and vigorous to those things about whâ—â— they are most frequently employed Tâ—â— reason of which is most easie and naturâ— Nor is it to be hoped that men should be of â— more intellectual and virtuous spiritual anâ— religious temper till they employ more timâ— about such matters And hence it comes tâ— pass that the publick Worship of God anâ— private too though constantly at appointeâ— times used do so little good yet some anâ— are so little influential upon mens temper anâ— actions Where they have one thought oâ— affection about their duty or those thingâ— which may dispose them to practise it they have thousands about other objects Nâ—â— wonder that their advantage of frequency maintains the prevalence of their influence And because our Ability or Opportunity may be less for set times ejaculatory Prayers are fittest and easiest to be frequently used which may be done by sober and honest Minds upoâ— all Occasions One even at his Plow-handle â—or in his Shop surely may upon any Occaâ—ion often acknowledge God's Blessing his Power Wisdom Goodness in preparing things for the Use of Man in his poor Life and particularly in giving good Seasons good Trading Honesty Reputation competent Gain or he may acknowledge his Power and Justice and his own or other Mens Faults whereby he provokes God when he observes ill-natured or barren Ground or unseasonable Weather or Commodities spoiled or Trade fail or other evil things and may pray to God to continue the forementioned good Blessings and to give men thankful and obedient Hearts and Lives for them or to prevent and remove those evil things which they fear or feel and in order thereto that they may see what is amiss in themselves and mend that as perhaps Neglect of God and to serve him I say any one at
in the World I say generally not always c. For sometimes a man may better know the cause effect or like of a thing than its essential nature and then it will be better to endeavour to convey the knowledge or conception of this essential nature by a word which properly signifies to him its cause effect or like c. and accordingly we often see that we are sain to describe especially an intellectual thing by its likeness effects c. to make some persons understand and conceive it But I am slipping too far into a Philosophical Digression To apply this direction more usefully It is particularly to be observed That many Scripture-Words and Phrases which are figurative though often used do not convey their sense to the generality of Auditors or Readers so clearly as proper words now in common use among us both because they are figurative and also because the things from whence they are taken and other circumstances of speech are nothing near so well known to us now as they were then to those to whom they were first spoken or written or as the natures of the things themselves There are many Metaphors Allegorys and other figurative speeches of the Scripture especially of the Old Testament used ordinarily in Prayers and Sermons which people generally do not at all â—r very obscurely and darkly understand â— am sure they would far more clearly understand the sense it self designed to be signified by them if it were expressed by the most sit words of our own Language Of this it were easie to give instances Moreover Many things in the Scripture might have been more clearly by proper â—peeches expressed even to those to whom they were then delivered if God had so pleased but it might seem good to Divine Providence for many reasons which we have not generally that some things should be delivered obsurely as to excite mens diligence and endeavour to understand them â— detain mens employment about them â—nger to give occasion for mutual forbearance and charity in case of dissenting Nay one reason might be that we might have the satisfaction of finding out and conveying the sense more clearly to others Wherefore when we use Scripture-Phrases which are not clear enough of themselves as it may be often sit for the Authority and better memory of what we say This Rule as well as the rest having their exceptions it will be most prudent for us to paraphrase or to explicate them by the speech most proper for the things now in use with us of which some instances are given in a following Direction Hereby also many confused and erroneous conceits in the sense of Scripture would be prevented The Holy Scripture is the most abused piece of writing extant that I know and that not only by the unlearned always and especially of late among us but many times by some of the learned Fathers Councels Postillers And if men should have explicated and used the Text of Aristotle or the Terms of any Science with as little understanding as they do the Holy Scriptures they would have exposed themselves to shame enough But because the Holy Scriptures are of so mighty concernment to all sorts of persons it is more reasonably permitted to them to be more conversant therein though with great defects and follys which notwithstanding men are to prevent and mend all they can that so they may have the greatest benefits and advantages of the knowledge of the Holy Scriptures with the fewest and least inconveniencies SECT XV. 7. LEt our words and phrases the signs of our conceptions or thoughts be distinct in opposition to ambiguity and doubtfulness Let them not be such as may signifie in all the circumstances with which they are spoken more things than one Such are very many words and phrases and it is a principal defect of Language I speak not concerning the confusedness complexness of our conceptions or thoughts one of the chief defects of knowledge yet remaining to be remedied as much as the World can bear but of the signs of them If our thoughts be complex confused general as we may out of choice prepare only such and not too subtle and distinct according as men are more or less capable our words should be those which properly and distinctly signifie such Whether our conceptions be confused â—or distinct our words should be such as properly signifie them But of this though but â— little is enough in this place SECT XVI 8. LEt not these signs and expressions be longer than are needful for the most perfect conveyance of Thoughts or Affections c. As 1. Not more words when one would serve not a Sentence by which I mean now not a Proposition but many words when one word may be had and easilier too which may serve a great usage of our modern style whereby a great deal of paper and time is spent oft-times to little or no purpose 2. Not many different words or sentences for the same thing except for some such reasons as have and may be mentioned as because of the variety of Auditors or to detain their attention longer or for memory or to signifie affection or on purpose to obscure a thing or for any other reason which prudence may think fit The multitude of ideas of words and sentences confound divert or blunt the perception and attention of the mind to the conception of the things signified 3. Not more of the same words or sentences for the same thing or not the same repeated called Tautology when a man saith the same thing in the same words This doth in common use admit of frequent Exceptions For it is better to use this Tautology than not when the thing that is to be conveyed is very excellent of great good use and very necessary for which there is and ought to be in the conveyer very great and somewhat lasting Affections or Passions and consequently his Attention to the thing it self is so much and strongly detained that he neglects the alteration or variety of words to signifie it by as if he had not time or leisure for that I say in such case which in Prayer is and ought to be a frequent thing Tautology or repeating the same words for the same things is and ought to be used and is a natural sign of real and strong affections for excellent things and particularly for that thing where it was used And thus we see it on purpose used in some set Forms But contrariwise it is not allowable when it is used in mean and and smaller things compared with others in Prayer and to which not so great and lasting an Affection is to be given For the time might have been better spent in attention to other things which might have succeeded It is not allowable meerly to gain time or lengthen our Prayers to no better purpose than that it might be said we pray'd so long An Example of this Tautology is that frequent needless repetition of the same
Errour and Mistake Superstition Dulness Insincerity Formality Coldness That God would help his Invention Attention Judgment Memory both in Things and Words proper for Prayer That he might more particularly know God's Attributes his own Sins God's Mercies his own Wants c. When we pray for these due Qualifications of our Prayers let us be sure that we pray for the best of them first and most For Example More for the Truth Justice Importance as also for Sincerity Fervency and prudent seasonableness of what we conceive in our Prayers than for Multitude or Variety Celerity or Volubility More also for Sense and Affection than for the signs of them Speech and Gesture or more for good Understanding and Affection than for Utterance and Eloquence To have the aforesaid habitual Qualifications for Prayer is that which is called in some Mens and in Scripture-Phrase the Spirit of Prayer Of which therefore we see he hath the best Part who hath the best Qualifications and he the most who hath the most He who prays true just and important solidly useful things with Sincerity just and due Fervency Frequency and Seasonableness though they are but very few and short hath more of the Spirit of Prayer than he that hath in his Prayers great Variety indeed of Matter and Words but it is what is false or uncertain unjust small trivial or with Insincerity Vain-glory formality or he whose Heat and Fervency is only bodily Passion raised up by Motion and Agitation of his Body Lungs Organs of Speech c. Not to excellent useful things because seen and perceived so nor felt by any natural anticipatory sense in innocent Souls nor by the Spirit of God Of which one certain sign is when things are untrue unjust and trivial These I say are signs that the Heat the very corporeal Affections of the Soul come not from understanding natural Impressions or the Spirit of God but from some other Cause and that is usually the natural or affected Motions of the Body I see not but we may as well expect to have our Prayers heard in these things and to receive them as in others nay in some of them the most of all such as are the Truth Justice Importance of our Desires our Sincerity and proportionable Fervency of Spirit We cannot make a more acceptable Prayer to God than for such Qualifications as these The other of Variety Particularity of things but especially of Words and Expressions being much less useful and considerable and this especially if we be private Persons and the less it is our Office to pray with others In the Use of these Means it is we are principally to expect that God Almighty will by his immediate Influence by his Holy Spirit help us to pray well If we set our selves to read the Scriptures and other good Books to consider examine meditate reflect to pray to him he may though we cannot tell when or how much suggest to and illuminate our Understandings and which is best of all excite holy Affections and Inclinations It is not likely to be just before we are going to pray or in Prayers when we have been careless but yet by either the natural Temper of our Bodys or by our own straining Excitations or Endeavours our Invention and Memory are much better than we expected Nor indeed seems it to be so much matter which way God helps and assists us to pray as we ought whether mediately by means or immediately so it be done SECT XXI 5. I Add that our Prayers for we may pray sincerely for a greater Degree or for constancy of Sincerity it self for all these due Qualifications may be successful let us be sure to be sincere hearted desirous and ready to use all that God shall bestow upon us to serve him by doing good And especially in this Case if God shall bestow upon us this Spirit and Gift of Prayer more or less that we be humble and modest and that we do not think of our selves above what we ought not think our selves to have more than we have nor to neglect and take no notice of God the Giver as if we had what we have from our selves That we be not vain-glorious contemptuous of others pleasing our selves absolutely in our own Superiority to them But that we mortifie and extinguish all such vile Appetites Affections and Lusts of the Flesh or degenerate and sinful Nature And that we humbly acknowledge God the Authour of what we have and are be it more or less that we have a right and due Estimation of it That we remember very well like and highly approve of it that we and all we have is given us not for our selves only to please our selves but to please God by doing good with them These are the likely Capacities to receive these things of God These render us the most fit subjects for God's Suggestions Instructions Illuminations Excitation of holy Affections for all Divine things and indeed for all other Favours The Meek will he guide in Judgment and the Meek will he teach his Way Psalm 25. Verse 9. SECT XXII 6. IN one word when thou hast made all thy Petitions and propounded them to God refer them all most freely to the Divine Will let there be nothing that thou hast desired but if it seem not fit to the Divine Wisdom thou retractest it and desirest it not thou obstinately desirest nothing By this Means thou wilt be sure that all thy Petitions will be just For in sum thou desirest no more than God thinks fit and surely all that is just It is one of the sage sayings in Pir. Avoth of R. Simeon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make not thy Prayer fixed I think it will be no great harm done to the Rabbi and agreable enough to what there follows if we interpret it that our Prayers should not be such as to fix and prescribe certain Laws to God but to implore his Mercy and leave all to his wise and good Will SECT XXIII 7. WHich indeed should have been in the first Place being the most general be not content and satisfied with any Prayers Some there are in which are many things false some in which are many Petitions and Desires from God very just and yet with a strange Boldness and Confidence as if Men would prescribe to God or that they always knew certainly what he ought to do and what he therefore will do in things which neither they nor any other Man can have much certainty without Divine Revelation nay sometimes in things where the contrary to what they desire seems most likely to others besides themselves to be just and therefore fit for God to grant As when one Party prays for Success in his or his Party's Cause for Victory or Superiority When a Man prays that God would defend and propagate his Truth meaning some certain Opinion of his own which may be false and hurtful All which generally comes from Pride and Self-conceit Mortals are very apt
to think they oblige the Divinity by the honour they do it by their Prayers to grant them what they desire The Jews at this day think and say that God cannot withstand their Prayers It hath been said I doubt but too often vainly and presumptuously that God could not hold out against a praying People But too well known hath been the confidence of many private persons that their Prayers should be answered and as well known hath been their disappointment Many Prayers also may be stuffed with things very trivial and slight comparatively while the greater things are neglected smaller sins and other sins may be confessed eagerly but greater and their own not taken notice of or but slightly Petitions may be made for Worldly things importunately but for Spiritual negligently or coldly We may pray for Gifts or excellent Qualities of Understanding more than for Graces or holy Dispositions of Will For Pardon more than for Goodness For Priviledges more than for Dutys For Justification more than for Sanctification For Peace and Assurance before and more than for Regeneration Renewal of our Natures Mortification of our Lusts Love to God for his Excellencies Charity Humility Spirituality In Prayers also may be very much Insincerity the things desired may be selfish to gratifie immoderate Lusts of Revenge Pride Superiority Envy Covetousness Sensuality Luxury or the like Some Prayers I wish I could not say most may be very cold formal meer words Be not I say very well satisfied so thou hast but prayed though it may be very badly Endeavour not only to pray but pray well and as thou oughtest and therefore make use of such Means and Directions as have been prescribed I add here too as an useful Caution by the by Be not content and satisfied with thy having prayed well If thy Prayers have been such as have proceeded from good Qualities in thee and tend to make thee more so too and thou feelest thy self very much delighted with the Performance thereof and much disposed thereby to the Universal Practice of thy Duty think not that thou hast been good enough at the time of thy Prayers and mayst be negligent every where else In all thy succeeding Actions pursue thy good Disposition begun by thy Prayers at any time by Watchfulness and Reflection all the following day by frequent Checks when thou doest ill and Encouragements and Joy when thou doest well by frequent Ejaculations and Resolutions And so I have done with the Fifth General Head viz. Directions concerning Prayer CHAP. V. SECT I. VI. THe last General Head was the Excuses or Pretences Men usually make why they do not Pray especially in Private or Secret in which I shall be but short They are most commonly but these three 1. That they need not Pray 2. They have not Ability to Pray 3. They have not Time The first Pretence some Men have for not praying is that there is no need of it it is to no purpose and that therefore it is a foolish thing The Reason of which their Opinion is either because they think there is no God at all nor any Being superior to themselves in Power Wisdom and Goodness who hears them when they do pray or else because all future things are willed and determined by God already and that he is unchangeable As to the first of these Reasons if it were true it would render all Prayers and all things contained in them ridiculous indeed But I shall return no other Answer to these Monsters of Insolency and Dulness but that though they hereby call all Mankind except one or two of themselves if there be any Sots and Fools in spending so considerable a part of their time yet the World will have better Demonstrations and they ought to be no less against so Universal a Testimony than ever they have brought to prove them â—o before they will believe it or before these Objectors themselves ought to believe it Moreover there have been in this last Age such and so many Proofs of God's and Spirits Existence both highly probable and some absolutely necessary as I have upon the longest consideration judged that it is nothing but an obstinate Affection of Uncontroulableness and Licentiousness in those who do or may know them or a pitiable dulness which must make them capable of a contrary perswasion As to the Second Reason of God's predetermination of all things It must mean more particularly one of these two things First That it is needless to set our selves to Pray meaning all Ingredients of a Prayer because it is predetermined by God whether we shall or no. Or else Secondly That it is needless to Pray to God for any good thing meaning by Prayer Petition only because he hath predetermined whether we shall have the thing we pray for or no. To the First of these it is to be answered That there is the same reason against all will endeavor action whatsoever to obtain any good thing we want For Example Against the chewing and swallowing our Food that we may be nourished For the Argument runs thus God hath determined before we pray whether we shall pray or not If the first then we shall do it without our will or endeavor If the second then we shall not do it with them In the same manner we may argue God hath determined before we chew and swallow our Food to nourish us whether we shall do those actions or no. If the first we shall do them without our will and endeavour if the second we shall not though we do will and endeavour to do them But we do not see men in this and the like cases abstain from their will and endeavor for such a Reason though it be suggested to them But they always use both where they believe them to be the cause or condition of their obtaining any good thing they desire And indeed they have the greatest reason so to do which is a Second thing to be answered For briefly and not to spend much time here in these subtilties since men must of necessity will and endeavour after something or not whether it be or be not predetermined they shall will and endeavour or not there being no middle surely it is most manifest that they are to take that part of which there appears to them the best Effects and consequences but it is as manifest that there doth appear better effects and consequences of willing and endeavouring after that which is the cause or caution of any good thing than of omitting so to do or lying idle because God hath predetermined we know not which of the two viz. either we shall will and endeavor or not But this is not the ordinary sense of this Objection here though it be in a controversie which hath filled many Volumes To the Second therefore viz. That it is needless to petition God for any thing because he hath predetermined whether we shall have it or no many things may be replyed As 1. Let