sonnes and the application thereof Matth. 21. 28 29 30. Neither may we think that we shall obtein our prayers unlesse we be desirous to perform Gods will For if we will not do his will why should we think that he will do ours Prov. 28. 9. John 9. 31. We know that God heareth not sinners but if any man be a worshipper of God and doth his will him he heareth If we ask any thing saith S. John 1. Epist. 3. 22. we receive it from him because we keep his commandments and do those things which are acceptable in his sight If therefore we be desirous and carefull to obey Gods will we need not doubt having these testimonies of a true faith but that both we and our prayers are acceptable unto God For our selves our Saviour affirmeth that those be his brothers and sisters that do the will of his Father that is in heaven Matth. 12. 50. And the holy Ghost giveth this testimony unto David that he was a man according to Gods own heart who would do all his will Acts 13. 22. And elsewhere the Scriptures ascribe blessednesse to those that do the will of God Luke 11. 28. For our prayers John 15. 7. Psal. 34. 15 17. And as we are to do the will of God in generall so more especially those branches of his will which after a more speciall manner are called his will His will is if we would be saved we should come to the knowledge of his truth and not live in ignorance 1. Tim. 2. 4. that we should turn unto him and not go on in our sinnes Ezek. 33. 11. that we should believe in Christ 1. John 3. 23. that we should be sanctified dying unto sinne and living unto righteousnesse 1. Thess. 4. 3. Mich 6. 8. 1. Pet. 2. 15. that we should be patient in troubles and thankfull unto him in all things 1. Thess. 5. 18. And as we are to do the will of God so must we deny our own wills and renounce the desires of the world Duties respecting the manner And as touching the manner We are not to rest in opere operato in the deed done but as we pray that we may do the will of God on earth as the angels do it in heaven so must we endevour to imitate their manner of obedience And albeit we cannot attein to that full perfection which is in them yet we are to strive towards it and therefore we are not to content our selves with that smal measure whereunto we have atteined but still we are to labour that we may grow up in grace seeing whilest we live here we are in our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and growing age But let us come unto particulars 1. The Angels do the will of God in knowledge and so must we or else all our worship of God is but will-worship and all our religion but superstition Knowledge is the stern without which we rove and wander like a ship wanting a stern it is the light without which we walk in darknesse not knowing whither we go Without knowledge we have no faith and without faith it is impossible to please God And therefore miserable is our estate if we please our selves in ignorance 2. The Angels do the will of God sincerely uprightly labouring alwayes to approve their obedience to the Lord so must we obey the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not with eye-service as men-pleasers but from our soul and heart Ephes. 6. 6. Rom. 6. 17. in singlenesse and uprightnesse of heart labouring to approve not onely our outward actions but also our inward affections and cogitations to the Lord knowing that he looketh not as man looketh but he especially respecteth the heart and according to the disposition of the heart esteemeth of men Without this uprightnesse all our obedience is but hypocrisie and all the graces which we seem to have but glorious sinnes c. 3. The Angels do the will of God willingly and chearfully their whole delight being to do Gods will so must we worship the Lord with upright hearts and willing minds 1. Chron. 28. 9. knowing that forced obedience proceeding onely from servile fear as it is violent so it is but momentany and therefore but counterfeit But we must worship the Lord in faith love and hope and consequently with chearfulnesse willingnesse and delight for when the love of God is shed abroad in mens hearts by the holy Ghost men have assurance that their obedience and service is acceptable unto God and so they are encouraged in all chearfulnesse to offer their obedience as a free-will-offering to the Lord. First To whom much is forgiven they love much Luke 7. 47. and secondly those that have true love to them the commandments of God are not grievous 1. John 5. 3. the yoke of Christ is light Nihil difficile amanti Nothing is hard to a lover To Jacob his seven yeares troublesome service seemed to be short and pleasant Gen. 29. 20. If therefore we truly love God we will take delight to do his will And thirdly if we have assured hope of salvation by Christ and live in expectation of happinesse we shall contemne all the difficulties of this life as not worthy the glory that shall be revealed and joyfully proceed in our way to life because of the joy that is sâ—…t before us Let us therefore hold fast by this anchor for if we leave this hold we shall eftsoon fall away into worldlinesse whither the surges of worldly desires carry us And in this behalf as we are to imitate the example of the Angels so also of Jesus Christ whose meat it was to do his Fathers will John 4. 34. and therein also was his delight Psal. 40. 8. Facere voluntatem tuam Deus mi delector O my God I delight to do thy will Psal. 122. 1. Isai. 54. 13. 4. The holy Angels do the will of God readily speedily so ought we without delay put in execution the coÌ„mandments of God behaving our selves towards our heavenly Master as the Centurions servants to their master Matth. 8. 9. Doth the Lord call thee thou must answer with David the type of Christ Ecce venio Behold I come Psal. 40. 7. Doth the Lord bid thee seek his face answer with that heavenly echo of the Psalmist Psal. 27. 8. Thy face Lord will I seek It is the will of God that thou shouldst turn unto him break off without delay the course of thy sinne and turn unto the Lord. Knock at the doore of thy heart Open thine immortall gate that the King of glory may come in Doth he call thee to repentance to day If yee will heare his voyce harden not your hearts Deferre not repentance but to day before to morrow repent Seek the Lord whilest he may be found and call upon him whilest he is near Isai. 55. 6. Doth he call us to triall and affliction let us take up our crosse and
oratio and invocatio in Latine and by a Synecdoche prayer in the English tongue though properly it signifieth that species or kind of invocation whereby we crave any thing at the hands of God By a Metonymie of the signe it is sometimes called the lifting up of the hands Psal. 141. 2. and 44. 20. sometimes the lifting up of the eyes Psal. 123. 1. more properly a lifting up of the heart unto God Psal. 25. 1. whereof the other are but signâ—…s Which must teach us when we pray to lift up our hearts with our hands unto God in the heavens as Jeremie speaketh Lam. 3. 41. So much of the name In the definition the nature of Invocation is set forth both the generall which Logicians call the genus and proper in that which is called the difference The generall in that I call it a religious speech For of religious speech there are two speciall sorts the one of man unto man in the name of God and in the stead of Christ which is preaching the other of man unto God in the name and mediation of Christ which is prayer or invocation And both of them somewhere in the Scriptures are expressed by one and the same name of prophesying which for Preaching is used 1. Cor. 14. 3 4. and elsewhere for Invocation both in the sense of praying 1. Kings 18. 29. with 26. and of praysing 1. Chron. 25. 1 2 3. First I say it is a speech And because the religious speech is the chief speech which we can use therefore as preaching is called Sermo so prayer is of the Latines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called Oratio But where I say prayer is a speech you are to understand that whereas there is a twofold speech 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outward and inward the inward being also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a speech conceived in the mind the outward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a speech uttered with the voice prayer is not the outward speech chiefly or onely but the inward of the soul either alone when in prayer the voice is not used as Gen. 24. 45. Exod. 14. 15. 1. Sam. 1. 13. and is called oratio mentalis which is usuaîl in meditation and is sometimes so called or chiâ—…fly when the voice is used as most commonly it is Whereupon some define prayer to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the speech or communication of the soul with God others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ascending of the mind unto God In which respect the holy Ghost calleth it the lifting up of the heart unto God Psal. 25. 1. and the pouring forth of the soul before the Lord Psal. 62. 8. 1. Sam. 1. 15. As for that prayer which is onely the outward speech of the mouth without the inward of the heart it is not a prayer in truth but a meer lip-labour For to call upon God in truth is to pray with our souls and to call upon him with our hearts to lift up our hearts and to poure forth our souls before the Lord as I shall shew more fully hereafter But I adde that it is a religious speech to note that prayer is a part and indeed a principall part of that religious adoration and worship which we ow unto God and consequently to teach us that it is a dutie to be performed religiously and devoutly as intending thereby an holy and acceptable service unto God So that true prayer is not a bare reading or recitall of any form of prayer without understanding without affection without devotion without faith but a religious service devoutly offered unto God out of an upright and pure heart 2. Tim. 2. 22. Psal. 119. 7. The proper nature of Invocation is described in the rest of the definition conteining six substantiall points necessarily required in all prayer viz. Quis Quem Cujus nomine Quomodo Cujus ope De quibus that is Who must pray Whom we must pray unto In whose name In what manner By whose help and For what For in all invocation that shall be acceptable unto God there is required 1. That the person which prayeth be faithfull 2. That the partie to whom we pray be the onely true God 3. That the prayer be made in the name of Christ For sinne having made a separation between God and us there is no accesse for us unto God in our own name 4. For the manner that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to God Rom. 8. 27. or as S. John speaketh more fully 1. Epist. 5. 14. according to the will of God that is that in our invocation or prayer we perform those things which God hath willed and required in his word to be performed in prayer 5. Because we are not able of our selves to perform any of those things which God hath required I adde that we are to call upon God by the help of the holy Ghost 6. And lastly I shew that the object of our invocation that is the things concerning which we do speak unto God in prayer are good things apperteining to his glorie and our good as namely and especially the benefits and blessings of God for which we do either pray unto him or praise him Of these six in order And first for the partie which is to pray When I say that prayer is a speech of the faithfull you are to understand 1. That we speak of prayer as it is officium viaâ—…orum a duty injoyned unto men living here upon earth as pilgrimes in the Church militant unto whom alone the doctrine of Invocation doth appertein and not as it is exercitium spirituum beatorum the exercise of the Saints and Angels in the Church triumphant in heaven to whom neither the commandments injoyning this duty nor the promises made to prayer nor the directions which teach how to pray are directed For although the word of God hath revealed that they are conversant in the one part of invocation that is in praising glorifying God wherein we are to imitate them that we may do this will of God 1. Thess. 5. 18. as the Saints and Angels do it in heaven yet as touching the other part which is prayer or petition for what or for whom they pray in particular the Spirit of God in the Scriptures hath not revealed and it is but foolish curiositie to seek to be wise above that which is written For herein especially is that verified Quâ—… supra nos nihil ad nos that is Things above us belong not unto us much lesse ought we with the superstitious Papists upon an erroneous conceit of theirs I mean the Saints and Angels in particular that is such Saints and Angels praying for us in particular ground an idolatrous practice of our praying unto them But of this also more hereafter 2. Seeing we consider it as the dutie of the living Isa. 38. 19. we are more particularly to consider both who in this world
tongues for their heart was not right with him Here therefore two faults are to be avoided the one praying with feigned lips the other praying with wandring thoughts He is said to pray with feigned lips whose lips agree not with his heart nor his words with his desires and thoughts So saith Beda Labiis dolosis or at quis cùm vox oris non convenit voci cordis A man prayeth with deceitfull lips when the voice of the mouth agreeth not with the voice of the heart This is to pray with an heart and an heart and thus prayeth every one which asketh that with his mouth which he doth not desire with his heart and pretendeth that in his prayer which he doth not intend which promiseth that in his prayer which he meaneth not to perform or praiseth God for that whereof his conscience doth not acknowlâ—…dge either God to be the giver or himself the receiver This is the condition of all impenitent sinners to play the hypocrites before God in all their prayers concerning spirituall things We must learn therefore with David to pray with unfeigned lips Psal. 17. 1. and to praise God with an upright heart Psal. 119. 7. For if it be the propertie of a sound Christian to speak unto his neighbour the truth which is in his heart Psal. 15. how much more shall we think it to be our dutie when we call upon God who trieth the heart and searcheth the reins to speak from the ground of our hearts And if we will not stick to speak dissemblingly unto the Lord who seeth our thoughts long before Psal. 139. 2. what hope is there that we will make conscience to speak the truth unto men who see no further then our mouthes Let us therefore avoiding this leaven of hypocrisie which sowreth our prayers imbrace integrity and uprightnesse of heart setting the Lord before our eyes and behaving our selves in our prayer as those who sought to approve themselves to him who trieth the heart Thus seeking the Lord with upright hearts we shall be sure to find him and calling upon him in truth we shall obtein our desires The second thing to be avoided is praying with wandring thoughts Which fault ariseth partly from the suggestions of Satan who is most busie to withdraw our minds from this heavenly exercise partly from our own spirituall sluggishnesse and carnall securitie and the worldly vanitie of our minds whereby it cometh to passe that we behave our selves as those who neither have reverence of the majesty of God to whom we speak nor sense of those things whereof we speak For if we considered that we are speaking to the most mighty and glorious God could we imagine that we ought to think of any thing rather then of that which we speak unto him Do not men as it were gather their wits and cogitations together so that no part thereof be derived to any thing else when they do speak before any whom they do reverence Or if our affections were unfeignedly set upon those heavenly things whereof we speak would we suffer our cogitations to wander about trifles on the earth Wherefore as at all other times so especially when we pray we must as the Wise man adviseth above all observations observe and keep our hearts Prov. 4. 23. that they wander not from God for as Bernard saith nihil cordâ—… fugacius nothing is more fugitive then the heart and that with David 2. Sam. 7. 27. we may find our heart to call upon God And to the same purpose let us pray that as at all times so especially in prayer the Lord would knit our hearts unto him Psal. 86. 11. that they go not astray after vanities Let us resist the suggestions of Satan let us shake off our own sluggishnesse and to that end let us set before us the infinite majestie of God to whom we speak the excellencie and necessitie of those graces for which we pray and give thanks let us also pray with David Psal. 141. 3. that the Lord would set a watch before our mouthes and keep the doore of our lips that neither our minds go a whoring after vanities nor our tongues which should be as the pen of a ready writer be rash to utter any thing before God and to utter nothing but that which the mind doth indite And therefore we must take heed that the speech of the mouth do not go before but alwayes follow the conceit of the mind For many times it cometh to passe that as the musicians fingers will run over a song which he hath been used to play although his mind be otherwise occupied so in prayer the tongue will run over that form of words which it hath been used to utter though the mind be roving about other matters But this ought not so to be for howsoever the Schoolmen do not require an actuall intention of the mind in prayer but onely a purpose to pray in the beginning therein framing their doctrine to their practice and not their practice to Gods word yet seeing this kind of prayer proceedeth from the mouth and not from the heart it is but lip-labour in the sight of God For as Cyprian saith Quae est enim segnitia abalienari capi ineptis cogitationibus profanis cùm Deum deprecaris quasi sit aliud quod magis debeas cogitare quà m quod cum Deo loquaris Quomodo te audiri à Deo postulas cùm te ipse non audias Vis enim Deum memorem tâ—…i cùm rogas cùm tu ipse memor tui non sis that is What a negligent sloth is this to be alienated and carried away with foolish cogitations and profane when thou prayest unto God as though there were something else which thou oughtest rather to think on then of that whereof thou speakest with God How dost thou desire that God should heare thee when as thou dost not heare thy self For wilt thou have God mindfull of thee when thou askest seeing thou art not mindfull of thy self And so G. Baldwin Quomodo se audiri postulat qui seipsum non audit quid loquatur ignorat Nunquam enim orare dicitur qui flexis genibus orat si vagatione distrahatur Nihil igitur aliud cogitare debet animus orantis quà m quod precatur that is How doth he desire to be heard who doth not heare himself is ignorant of what he speaketh For he cannot be said to pray who prayeth with bended knees if he be distracted with wandring thoughts and therefore the mind of him that prayeth ought to think of nothing else then what is prayed And likewise Chrysostome Si corpore humi prostrato ore incassum nugante mens totam domum forum circumeat quomodo talis dicere poterit quòd in conspectu Dei precatus sit Nam orat in conspectu Dei totam colligens animam suam nil habens cum terra commune sed in ipsum se transferens coelum
we are thus to pray in faith appeareth both by testimonies reasons Rom. 10. 14. How shall they call upon him in whom they have not believed Heb. 11. 6. Without faith it is imposible to please God For as Bernard saith How shall he please God whom God doth not please for he that believeth not maketh God a liar 1. God is to be worshipped with a willing â—…ind and chearfull heart 1. Chron. 28. 9. which cannot be done in prayer unlesse we be perswaded that our prayers are accepted of God 2. There is no accesse unto God but by Christ John 14. 6. nor to Christ but by faith To come unto God Heb. 11. 6. and unto Christ is to believe in him John 6. 35. Through Christ we have boldnesse and entrance with confidence but it is by faith in him 3. What benefit we reap by Christ we receive by faith For which cause the same benefits which we have by Christ are ascribed to faith And therefore as without Christ we can do nothing John 15. 5. nothing belonging to a spirituall life which may be acceptable to God so without faith we can do nothing and much lesse pray as we ought For without faith we are without Christ and by faith we are ingrafted into him I believed and therefore I spake that is with faith I called upon God Psal. 116. 10. 4. It is the prayer of faith which is available and acceptable Jam. 5. 15 16. 5. The promises made to prayer are to be understood with the condition of faith Matth. 21. 22. If ye believe Which may be understood of this more generall faith or the speciall This is hard to be performed by a sinfull man c. impossible to be performed by a Papist without speciall revelation For he cometh in his own worthinesse yet knoweth not whether he be worthy or not Qualis â—…rit ista oratio O Domine ego quidem an exaudire me velis dubius sum sed quia anxâ—…etate premor ad te confugio si dignus sum mihâ—… succurras What a kind of prayer is this O Lord I am doubtfull whether thou wilt heare me or no But because I am pressed with anxietie I flie unto thee and if I be worthy help me Vide Calv. Instit. 3. 20. 12. But we know that in our selves we are unworthy and yet believe that in Christ we are accepted Our faith is grounded not on our own worthinesse in our selves but on the love and promises of God and on the merits and intercession of Christ. For though we be sinners in our selves yet believing in Christ God the Father justifieth us Though we know not how to pray or what to ask as of our selves yet God the Spirit maketh intercession for us in helping our infirmities and teaching us to pray according to God And though our praiers be unperfect and unworthy to be offered to God yet Christ our Saviour sitteth at the right hand of his Father making intercession for us Rom. 8. 26 27 33 34. and perfuming the incense that is the prayers of the faithfull with the odours of his own sacrifice Revel 8. 3. CHAP. XIX Of Humility required in prayer HItherto we have spoken of the mind Now we are to enquire what is required in the heart In the heart three things are requisite humilitie reverence and heartinesse The first respecting our selves the second God the third the things for which we do invocate For the first That properly is said to be humile which is even with the ground Where therefore it is required that we should humble our selves before the Lord when we call upon him it is meant that we should abase our selves as it were to the ground to which purpose the faithfull were wont in the Eastern Churches to cast themselves down to the ground when they called upon God laying aside all manner of conceit of our own worthinesse whereby we might be lifted up in our selves and acknowledging our own nullitie and unworthinesse in our selves to appear in the presence of God For compared unto God we are as nothing or as lesse then nothing Isa. 40. 17. And therefore when our Saviour took upon him our nature he is said as it were to have annihilated himself Phil. 2. 7. For this cause prayer in Hebrew is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath affinitie with the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which fignifieth to fall or cast down our sâ—…lves To teach us to humble our selves before God when we call upon him And to the same purpose Augustine defineth prayer thus Oratio est mentis devotio i. conversio in Deum per pium humilem affectum Prayer is the devotion of the mind that is a conversion unto God by an holy and humble affection How necessary and profitable this is to be indued with humility when we call upon God may appear both by the testimonies of Gods word and examples of the godly Psal. 10. 17. Lord thou hearest the prayer of the humble thou wilt prepare their heart thou wilt â—…ause thâ—…ne care to hâ—…are Psal. 7. 12. He forgetteth not the cry of the humble Luke 18. 9. our Saviour telleth us a parable of a Pharisee and a Publicane which went to pray The Pharisee cometh in a conceit of his own worthinesse the Publicane in conscience of his sinfulnesse The Pharisee in a brave manner thanketh God that he was not a sinner like other men the Publicane in most humble manner acknowledgeth himself to be a sinner and craveth pardon for his sin But what was the issue of their prayer Which speedeth better the humble sinner or the proud justitiarie The Publicane goeth home justified the Pharisee remaineth in his sin according to that John 9. 41. And the reason is because as our Saviour saith every one that exalteth himself shall be brought low and he that humbleth himself shall be exalted To this accordeth Psal. 138. 6. The Lord is high yet he beholdeth the lowly but the proud he knoweth a farre off Psal. 51. 17. The sacrifices of the Lord that is that which he esteemeth above all sacrifices are a contrite spirit a broken and contrite heart he will not despise meaning that he doth in speciall manner regard it Esa. 66. 2. To him will I look even to him that is poore and of a contrite spirit Psal. 34. 18. The Lord is near to them that are of a broken heart and saveth such as be of a contrite spirit For thus saith the high and lofty one that inhabiteth â—…ternity whose name is holy I dwell in the high and holy places with him also that is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of them that be contrite Esa. 57. 15. Ecclus 35. 17. The prayer of the humble pierceth the clouds and will not depart till the most High shall behold to execute judgement c. But to speak more particularly Humility
prayer made with such a proud conceit is abominable unto God CHAP. XX. Of Reverence required in prayer and Heartinesse THe second thing required in the heart is a reverence of the Majesty of God to whom we speak according to Davids both advice Psal. 2. 11. Serve the Lord with reverence and rejoyce with trembling and practice Psal. 5. 7. I will come into thy house in the multitude of thy mercie that is trusting therein and in â—…he fear or reverence of thee will I worship towards thy holy temple That we are thus to call upon God I shall not need to prove For if when we are to speak to a Prince we are touched with great reverence of an earthly Majestie how are we to be affected when we speak unto God And if the blessed angels being in Gods presence and sounding forth his prayse are described in the Scriptures as having six wings whereof two pair serve to cover their face their feet Isa. 6. 2 3. thereby betokening their wonderfull reverence of God how much more should we who inhabit these houses of clay subject to infirmities and corrupted with sinne be strucken with an awfull reverence of God If therefore we did but seriously consider That we are to speak vnto God and did set him before our eyes who is in Majestie most glorious and therefore to be reverenced for power omnipotent and therefore to be feared Luke 12. for greatnesse or infinitenesse rather in every place and therefore present with us to heare what we say and to behold what we do for knowledge omniscient and a searcher of the heart and therefore throughly acquainted with what disposition and affection we do come before him for holinesse and justice a most pure Spirit and therefore will be worshiped in spirit truth finally who is as Malachi speaketh our Father and therefore to be reverenced our Lord and therefore to be feared chap. 1. 6. If I say we did set him before our eyes and our selves in his presence as we ought alwayes to do but especially when we call upon him it cannot be but that we shall be touched with great reverence of his glorious Majestie and therefore shall behave our selves accordingly doing speaking thinking nothing but that which may become his presence and whereof we may be bold to admit him to be the hearer and the judge all light behaviour all wandring thoughts being far removed and abandoned and we for the time being elevated above all earthly cogitations and having our conversation in heaven supposing as Chrysostome saith our selves to be in the midst of the Angels and performing the like exercise with them You see our duty But what is our practice Do no we vile wretches when we present our selves before the Lord behave our selves many times with lesse reverence or regard then if we were speaking to a mortall man that is our supeâ—…iour Insomuch that we hold it for good advice as indeed it is respecting our weaknes In such sort to speak to men as if God did heare us so to speak to God as if man did heare us And is not this an evidence that we are caâ—…nall that our hearts are affected with no more then our senses apprehend and that we want those eyes of faith which Moses had Heb. 11. 27. whereby we might be moved to behave our selves in the presence of God as seeing him that is invisible Now to move us both to humilitie and reverence let us consider as Solomon adviseth Eccles 5. 1 2. that God to whom we speak is in the heaven full of majestie and power which consideration our Saviour also teacheth us to have in the beginning of our prayer Matth. 6. 9. and we which do speak are on the earth base and vile not onely in respect of our mould being but dust and ashes but especially in respect of our sinnes whereby we have made our selves unworthy to appear in his presence And unto both these we are excited Psal. 95. which is prefixed as a preparative to our Liturgie v. 6. Come let us worship and fall down let us kneel before the Lord our maker For he is our God and we are the people of his pasture and the sheep of his hands The third thing is heartinesse devotion or ardour of the mind when we are throughly affected with those things whereof we speak calling upon God with our whole hearts For if that be good counsel which the wise Solomon giveth That what we do we do it with all our might Eccles 9. 10. it is especially to be followed in prayer wherein we are not to be cold or carelessâ—… This heartinesse in prayer is servencie or earnestnesse of desire in thanksgiving alacritie and chearfulnesse the former arising from the sense of our want the latter from the sense and experience of Gods goodnesse towards us And it is that which giveth wings to our prayers and causeth them to ascend before God This is called liâ—…ting up our prayer Isai. 37. 4. Jer. 7. 16. Here therefore two things are to be avoided The first is coldnesse when men call upon God without sense either of their wants in prayer or of Gods blessings in thanksgiving calling upon God for fashion or custome sake usu magâ—…s quà m sensu orantes praying rather out of use then sense Such a prayer wanting lively affections is dead and therefore counterfeit and hypocriticall and a mere bodily worship For this is to call upon God with our mouthes but not with our hearts this is to pray without desire and to give thanks without grace in our hearts The other is taedium in orando wearinesse in praying That is when mens hearts being set on other matters all time that is bestowed in prayer is thought too long and therefore the prayer as it is unwillingly begun so is it wearisomely performed the end of the prayer many times being more desired then the end for which prayer was ordained But our invocation must be as a free-will-offering and our service of God must be performed with a willing mind neither is that to be accounted a service of the soul which is without either the understanding as I said before or the will CHAP. XXI Of the Gesture to be used in prayer HItherto we have spoken of those things which in the action of Invocation are required in the soul. Now we are to speak of those things which are required in the body For though bodily exercise being severed from the inward worship is little worth yet being joyned with the inward it is of some moment For where the Lord commandeth any duty or forbiddeth any sinne there also he commandeth or forbiddeth the signes and appearances thereof and therefore where he requireth the inward worship of the soul in prayer as honorem facti the honour of the deed there also he requireth the outward of the body when it may be conveniently exercised as honorâ—…m signi the honour of the signe Now our bodies and members
private prayer of one alone it is more convenient to use the inward speech of the heart alone when the outward speech of the tongue cannot be used but that it shall be heard or perceived of others For private prayer must be made in secret as Christ commandeth Matth. 6. 6. lest we pray or at least seem to pray that we may be heard or seen of men When as therefore we are occasioned to pray by our selves alone in presence of others we must pray in the closet of our heart using no voyce nor making any outward shew of prayer and the Lord which seeth the secrets of the heart will reward openly Thus Abrahams servant standing at the well unto which was ordinary resort prayed in his heart Gen. 24. 45. and Moses being among the people Exod. 14. 15. and Nehemiah being in the Kings presence Neh. 2. 4. and Annah the mother of Samuel in the presence of Eli 1. Sam. 1. 13. Otherwise in private prayer it is most convenient and in prayer with others whether in the Church or family it is necessary that the voice in prayer should be used for otherwise those that are present cannot consent to our prayers and say Amen neither can they be edified thereby unlesse they heare and understand the prayer Our duty is as I have said before to worship God both in body and soul And as we are to glorifie God with all our members and powers so especially by our tongue and speech For therefore hath God given us the facultie of speeâ—…h above other creatures that we might not onely be the matter of his glory as they are but also the instruments to sound forth his praise And therefore is our tongue called our glory Psal. 16. 7. and 108. â—… because it is that instrument by which we are to set forth Gods glory Moreover as the gesture of the body so much more the voyce of the tongue doth serve both to stirre up the affections of the heart and also to contein the cogitations from wandring about other matters And of such moment is the voice in prayer as that first the voice or cry with the voice is put sometime for the prayer it self 1. Sam. 7. 8 9. Psal. 66. 17. and 77. 1. and 142. 1. Secondly the holy Ghost in many places where he speaketh of invocation is carefull to mention the voice as in the places even now cited out of the Psalmes and elsewhere as Psal. 71. 23 24. and 119. 171. my lips shall utter praise For which cause prayer and prayse are called the calves of our lips Hos. 14. 2. Thirdly David prayeth Lord open thou my lips and my mouth shall shew forth thy praise Psal. 51. 14 15. But here we must alwayes remember that with our voice we must lift up our hearts to God and that the cry of the voyce must proceed from the cry of the heart For the Lord respecteth the heart and if the cry come not from thence he will not heare it Hos. 7. 13 14. no though men should cry loud in his eares Ezek. 8. 18. The voyce used in prayer is either inarticulate or articulate The inarticulate is that which is uttered in sighing groning and weeping For the children of God many times do best expresse their desires by sighs and grones aâ—…d tears The which proceed from an humble and servent spirit and are wrought in us by the spirit of God which teacheth us to pray with sighs that cannot be expressed Rom. 8. 26. And he that searcheth the heart knoweth what is the mind of the spirit v. 27. For as David saith Psal. 38. 9. Lord all my desire is before thee and my groning is not hid from thee Thou tellest my wandrings put my tears into thy bottle are they not in thy book Psal. 56. 8. Plerunque hoc negotium plùs gemitibus quà m sermonibus agitur plùs sletu quà m affatâ—… For the most part this businesse is acted more with grones then with words more with weeping then with speech Hezekiah professeth that he did chatter like a crane or a swallow and did mourn like a dove Isai. 38. 14. The articulate voice is the externall speech it self whereby the prayer is expressed Wherein we are to consider two things the words which be uttered and the language wherein they are uttered In the words we are to conâ—…ider the quantitie the qualitie and the form For the quantity We must not affect prolixity as though for the multitude of our words we did look to be heard Neither may we use any superfluity of words or idle repetitions First because our Saviour Christ forbiddeth all battology in our prayers Matth. 6. 7. which Theophylact interpreteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 futilitie Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idle and unseasonable speech But the meaning may best be gathered from the notation for as the Etymologist saith the word is compounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Battus a certain Grecian who was accustomed to adorn images with long and tedâ—…ous inscriptions which were full of vain repetitions For so Ovid also speaketh of him Montibus inquit sc. Battus erant erant in montibus illis and therefore he saith it signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbosity Which agreeth with the exposition of Christ who is the best expounder of himself For in the words following he calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But when ye pray use not vain repetitions as the heathen do for they think that they shall be heard for their much speaking So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the meaning of our Saviour is in pâ—…ayer to use multitude of words and idle repetitions with this conceit That for the multitude of our words we shall be heard Secondly For the reason which our Saviour giveth Christians in their prayer must not be like to the heathen The heathen affected prolixitie and used superfluity of words and idle repetitions with this perswasion that for their much babling they should be heard But why must not Christians be like the heathen Because the God on whom we call is most unlike The heathen might well imagine concerning their gods the best whereof were men deceased that by multitude of words they might be perswaded and that alwayes they did not hearken unto them as being otherwise imployed as Elias telleth Baals priests 1. Kings 18. 27. and therefore thought it needfull to repeat the same things oft that if they did not heare them at one time they might at another As we see those priests of Baal to call upon him from morning v. 26 29. untill the time of the evening sacrifice crying again and again O Baal heare us But the true God on whom we call he is our heavenly Father and therefore for his love most ready and willing to heare us even before we call upon him Isai. 65. 24. And for his knowledge he knoweth what we stand in need of before we pray as
our Liturgie calling them shreds and wishing that in one continued prayer all our requests should be joyned notwithstanding the wisdome of those learned and godly men who out of the most ancient Liturgies compiled ours is to be commended who considering that our long continued prayer would to the greatest sort seem tedious and breed distraction and wandring thoughts have set forth many short prayers to avoid wearisomenesse and to keep the mind of the people attentive CHAP XXIII Of the qualitie of our speech in our prayer and of the form which is to be used AS touching the quality of our speech As we need not to be curious in respect of the style because God looketh to the uprightnesse of the heart rather then the elegancie of the speech so must we not be more carelesse negligent for the manner of speech then we would be if we were to speak to any mortall man And because we are but too carnall let us make use of Malachi's rule chap. 1. 8. Offer it to thy Prince that is Let us examine our selves whether we be as carefull to speak unto the Lord as we would be unto a Prince and herein also let us shew that reverence which we ow unto the Lord. The godly in the Scriptures have been very exquisite and accurate in those prayers and Psalmes which are recorded in the Scriptures Concerning the form it may be demanded Whether we may use a set form of prayer for that is denied by our Separatists insomuch that they hold it unlawfull to pray in that set form which Christ himself hath prescribed But they are plainly confuted by the words of our Saviour Luke 11. 2. When ye pray say Our Father c. unlesse they will persist in their contradiction against Christ himself forbidding us when we pray to say Our Father Besides that prayer of Christ there are other set forms in the Scriptures prescribed to be used in the Church of God The whole book of the Psalmes was penned and committed to Asaph and other musicians as is mentioned in divers of their titles to the end that they might be sung in the congregation More especially the ninety second Psalme was penned to be used on the Sabbath-day and the hundred and second Psalme is A prayer of or fâ—…r the afflicted when he is overwhelmed and poureth out his complaint before the Lord. But why may not a set form be used Because the faithful praying in the holy Ghost as Jude speaketh v. 20. must pray as they are moved by the Spirit and not as they are provided beforehand The assistance of the Spirit is seen not so much in helping our invention The gift of invention or conceiving a prayer is a gift of the Spirit but a common gift and not a proper grace of the sanctifying Spirit for a man of a present wit and good speech wanting the spirit of sanctification may do much that way especially if he be studied in Divinity as in these three 1. in rectifying our judgement teaching us to ask that which is good for us especially in time of affliction For we being led by sense know not what to ask but the Spirit helpeth our insirmities and teacheth us to pray according to God asking those things which tend to his glory and our good 2. His help is seen in inslaming our affections teaching us to pray with sighs and grones that cannot be expressed v. 26. And to the same purpose the Prophet Zacharie foretelleth that the faithfull by the spirit of grace and supplication shall be moved when they look upon him whom thâ—…y have pierced to mourn as one mourneth for his firsâ—…-born sonne Zech. 12. 10. 3. The spirit of Adoption crieth in our hearts Abba Father that is teacheth us to pray in faith and to call upon God as our Father in Christ Rom. 8. 15 16. Gal. 4. 6. Moreover where they say that they must pray as the Spirit moveth them they seem with the Enthusiasts to look for extraordinary inspirations and are in the number of those which tempt God for this conceit of theirs as well taketh away all meditation and preparation beforehand as set prayers But we are to follow the counsel of the Wise man Ecclus 18. 23. Before thou prayest prepare thy self and be not as one that tempteth the Lord. The promise made the faithfull that they should not need to study beforehand what they should speak but that they should speak as the Spirit should move them is to be understood of the extraordinary gift of Gods Spirit wherewith they were filled in inspiring them in their preachings apologies and prayers without their own study and industry Wherefore as in preaching to neglect study and to expect extraordinary inspiration of the Spirit that we may speak ex tempore as the Spirit moveth when a man is not upon some present exigent and necessity put to it is to tempt God so likewise in prayer And therefore we must not presume 〈◊〉 it be upon some present necessity to conceive a long prayer especially prayer ex tempore without some former study and meditation used either against the instant or in former times but we must come prepared either with some set form which notwithstanding with help of meditation we are to vary upon occasions or with such a form as we have conceived in our meditation that so we may with David call our prayer our meditation Neither do I doubt but that a good desire vow or promise made in prayer upon former deliberation is more accepted of God and is like to be more constant and may likewise be uttered with better fervency of affection and begged with more assurance of faith then that which is rashly uttered upon a sudden And therefore Salomon saith Be not rash with thy mouth and let not thy heart be hasty to utter any word before God Eccles 5. 1. Neither do I condemn all that seem to pray ex tempore For as his faculty is to be commended that is so well studied in Divinity and exercised in preaching as that he is able to preach as it were ex tempore not that he casteth himself upon extraordinary inspirations but is inabled by the help of his former studies and exercise so is his faculty to be commended who is so well studied in Divinity and exercised in applying the severall parts of religion to the use of prayer that he is able as it were ex tempore to conceive a prayer not that in so doing he casteth himself upon the extraordinary inspiration of the holy Spirit but is inabled by the help of his former studies and meditations Now if I be asked the question Whether is better a set form of prayer or a prayer conceived I answer by distinction For if they speak of such a prayer as is conceived ex tempore without former study and meditation by such an one as expecteth extraordinary inspiration meaning to pray as the spirit shall move him I answer that a
seâ—… form is to be preferred before such an extemporall prayer First because it wanteth due reverence of God when men dare speak to God quicquid in buccam venerit whatsoever first cometh into the mouth when as if they were to speak to their prince or any whom they reverenced they would use preparation and directly against the advice of Salomon Eccles 5. 1. Secondly because it is joyned with the presumptuous fansie of the Enthusiasts and tempting of God Thirdly because in prayers rashly and suddenly made many times things are uttered which beseem not the majestie of God nor are expedient for men Such sudden prayers are of the mind rather then of the heart Fourthly Though the thing uttered were good without exception yet that good which is uttered upon premeditation and mature deliberation is more acceptable unto God then that which proceedeth from a sudden motion If they speak of a prayer conceived upon due meditation I distinguish again in respect of private prayer of one and that which is common and publick For private prayers that course is to be followed for which most do find themselves best qualified being alwayes carefull to avoyd those inconveniences to which either a set form or a conceived prayer is more subject The set form is more subject to wandering thoughts and want of attention of mind the conceived to want of affection the powers of the soul being wholly occupied in invention But for the most this will be found the most behooffull course to have a set form or forms rather for the generall and the many blessings for which we are either to pray or to prayse God ordinarily whereunto extraordinarily something is to be added as occasion is offered I say forms rather for the avoyding of distraction and wandering thoughts And because our prayers are defective it shall be expedient to conclude them with that absolute form which Christ hath taught us As for prayers publick and common with others Though a conceived prayer be more commendable in the speaker if it be performed without spirituall pride and ostentation yet a set form or forms is more profitable for the hearers who with a known form may easily concurre in prayer with the speaker which in a conceived form unheard of before they cannot so well do All which I have the rather noted because I understand that in these times both many hearers do erroneously magnifie extemporall prayers contemning all set forms and also the oratours or speakers themselves in great ostentation and spirituall pride affect such variety of extemporall prayers as if they scorned to use the same form twice when as our Saviour in the garden is recorded to have prayed thrice and to have used the same form Matth. 26. 29 42 44. CHAP. XXIV Of things required out of the action of prayer HItherto we have spoken of such things as are required in the action of invocation Now we are to treat of those things which must be done out of the action that is to say both before and after Before there is required preparation For â—… if we ought to prepare our selves when the Lord is to speak unto us in the ministery of the word that we may be fit to heare as Exod. 19. Eccles 4. 17. then muâ—…h more are we bound to prepare our selves when we our selves are to be speakers that we may be fit to speak to so great a Majestie 2. If we will not speak to our superiours especially our Prince without preparation how much more ought we to come prepared when we are to speak to the King of kings and that concerning matters of great importance Thirdly we may not be rash with our mouthes nor let our hearts be hastie to utter any thing before God Eccles 5. 1. But as the sonne of Sirach adviseth Before we pray we ought to prepare our selves and not be as those that tempt God Ecclus 18. 23. Fourthly we have the example of David Psal. 108. 1. and 57. 7. O God my heart is prepared so is my glory I will fing and give praise Now this preparation consisteth partly in removing the impediments and partly in the using of the means For first We must look to our feet Eccles 5. 1. that is with what affections and dispositions we come to prayer and consequently are to lay aside all carnall thoughts and worldly cares which might distract our minds Quicquid ante orationis horam anima nostra conceperit necesse est ut orantibus nobis per ingestionem recordationis occurrat Quamobrem quales orantes volumus inveniri tales nos ante orationis tempuâ—… praeparare debemus Whatsoever before the houre of prayer the mind hath conceived it is necessary that whilest we are praying it offer it self by the ingestion of the remembrance Wherefore such as we would be found to be whilest we pray we must prepare our selves to be such before the time of prayer Secondly we must put off the shoes off our feet as Exod. 3. Jos. 5. that is our pollutions and corrupt affections as carnall lust which maketh the heart speak lewd things and anger as 1. Tim. 2. 8. 1. Pet. 5. 7. Matth. 5. 23 24. Thirdly we must not suffer our heart to be made heavie with surfeting and drunkennesse Luke 21. 34 36. but contrariwise with prayer upon extraordinary occasions to joyn fasting 1. Cor. 7. 5. and with the ordinarie a moderate diet Fourthly if we be guilty of any sin unrepented of we must repent thereof promising and purposing amendment for the time to come for sinne not repented of is as a wall of separation between God and us Isai. 59. 1 2. God heareth not impenitent sinners John 9. 31. Isai. 1. 15 16 18. therefore as Psal. 26. 6. we must wash our hands in innocencie and so come to the altar of the Lord to offer the incense of our prayers lifting up holy hands unto God 1. Tim. 2. 8. The means First because the Lord prepareth the heart Psal. 10. 17. we are to desire him to prepare our hearts unto prayer Secondly we must use meditation In which regard David calleth his prayer his meditation Psal. 5. 1. that is to say that which he had meditated of Psal. 142. 2. Effundam coram eo meditationem meam I will poure out my meditation before him There is such affinity between meditation and prayer that the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth either of both to meditate or to pray and therefore Gen. 24. 63. some reade that Isaac went out to meditate others to pray And it is likely that he did both first meditate and then pray Now the end of this preparation being to make us fit to perform such duties as are required in prayer our meditation must be referred thereunto And first if we find ourselves backward in the duty it self we may meditate on those reasons which before we used to this purpose And that we may perform it in an
necessity of faith in Christ and repentance towards God Again those which give thanks must be joyfull and rejoyce in the Lord but the wicked cannot rejoyce in the Lord neither ought they whilest they continue in their sinnes to be joyfull yea our Saviour denounceth a wo to such laughers Luke 6. The faithfull therefore alone are exhorted as to rejoyce alwayes so in all things to give thanks 1. Thess. 5. 16 18. Psal. 132. 9 16. and 149. 2 3 5 6. and 33. 1. Rejoyce in the Lord O ye righteous for prayse is comely for the upright Secondly as prayer so also thanksgiving is to be offered unto God alone as the authour and principall giver of all good things Jam. 1. 17. Psal. 50. 14. Col. 3. 17. Ephes. 5. 20. We may and ought to be thankfull unto men as unto the instruments of God as Rom. 16. 4. And to be unthankfull is a great fault 2. Tim. 3. 2. But if neglecting God we give thanks unto men as the authours we commit sacrilegious idolatry in robbing God of his honour and giving it unto men In this sense prayse and thanksgiving is a sacrifice which must be offered to the Lord alone and in this sense his name alone is to be exalted Psal. 148. 13. and therefore they which so give thanks to men or rest in the means they sacrifice unto them and make them their God they sacrifice to their net and burn incense to their drag Hab. 1. 16. Eph. 5. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto God and the Father Thirdly Thanksgiving as well as Prayer is to be offered unto God in the name of Christ Ephes. 8. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Christ Jesus Ephes. 3. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through Christ Jesus Rom. 1. 8. 7. 25. Col. 3. 17. Heb. 13. 15. For we are an holy priesthood to offer up spirituall sacrifice acceptable to God by Jesus Christ 1. Pet. 2. 5. Revel 8. 3. Fourthly for the manner There is required in the soul 1. in generall that our thanksgiving be a speech of the soul and not of the lips alone David therefore in some places stirreth up his soul to prayse God Psal. 103. 1 2. and 104. 1. And elsewhere he professeth that he would prayse God with his whole heart Psal. 9. 1. and 86. 12. and 111. 1. that is with an upright heart Psal. 119. 7. To which purpose Paul also exhorteth us to sing in our hearts unto God Ephes. 5. 19. Col. 3. 16. To little purpose serveth the outward melody of the voyce unlesse there be a concent thereof with the heart We must therefore be carefull to sing Davids Psalmes with Davids affections but we may not sing or praise God either with feigned lips or with wandring thoughts 2. In the mind there is required first Understanding Psal. 47. 7. Col. 3. 16. and secondly Fâ—…ith whereby we are to be perswaded that this our service and sacrifice of praise is acceptable unto God in Christ without which our thanksgiving cannot be as it ought chearfull unlesse we be perswaded by faith of Gods goodnesse towards us how can we be thankfull to him 3. In our heart it is required that our praise or thanksgiving be humble reverent and hearty Humble that we may ascribe the whole praise unto God unto whom alone it is due and assume no part thereof unto our selves Psal. 115. 1. Reverent for without reverence we cannot give unto the Lord the praise that is due unto his name Psal. 29. 2. nor ascribe unto him eternall kingdome power and glory We must in our thanksgiving rejoyce in God but we must rejoyce in reverence Psal. 2. 11. and 95. 2 6. performing therein a religious service and worship to God Hearty with all our heart and that in particular with thankfulnesse and chearfulnesse without which our thanks will be either cold or counterfeit See Psal. 68. 26. And as for bodily duties The voyce in more speciall manner is required in thanksgiving Therefore our tongue is called our glory because by it we are to glorifie God We are not by silence to smother Gods prayse but as we are inwardly thankfull so must we testifie our inward thankfulnesse by our outward thanksgiving And in this kind of Invocation especially is singing warranted and commended unto us in the Scriptures not onely of the Old Testament but also of the New Jam. 5. 13. Ephes. 5. 19. Col. 3. 16. Matth. 26. 30. Acts 16. 25. Fifthly this invocation also is to be performed by the help of the holy Ghost For naturally we are tongue-tied in Gods prayses but it is the spirit of God that doth open our lips that our mouth may shew forth his prayse Psal. 51. 15. It is the spirit of grace which maketh us to sing with grace in our hearts Sixthly and lastly our thanksgiving must be for good and lawfull things otherwise we go about to make God the authour of evil CHAP. XXXVI Speciall duties required in thanksgiving THe duties specially required in Thanksgiving do concern either the manner how or the time when or the object for which we are to give thanks For the manner there are duties required both in the action it self and out of it that is before and after In the action there are duties required both inward and outward The inward are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thankfulnesse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chearfulnesse The former is required Col. 3. 16. that we should sing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with grace in our hearts For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and gratia do signifie both the benefit and the thanks as when we say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gratia gratiam parit A good turn begetteth thanks And in this sense the word grace is used for Thanksgiving at meals The grace therefore that is required in the soul is Thankfulnesse For outward thanksgiving without inward thankfulnesse is counterfeit and hypocriticall There is no doubt but that habendae sunt gratiae quas agimus we must have thankfulnesse when we give thanks And as prayer is the expressing of our desire so thanksgiving is the testifying of our thankfulnesse And therefore as they play the hypocrites which pray for that which they do not desire so likewise they which give thanks for that for which they are not thankfull either because they have it not or do not think themselves beholding to God for it Luke 18. And as in prayer the Lord especially regardeth the desire of the heart so in thanksgiving the thankfulnesse of the soul. Now unto this thankfulnesse there is required grata recordatio mindfulnesse in the soul agnitio acknowledgement in the soul affectio affection in the heart For first if we be not mindfull of Gods benefits non habemus gratias we bear them not in mind we are not thankfull And therefore we are often stirred up to remember Gods benefits and straitly charged that we do not forget them for to forget them is to be
unthankfull See Deut. 6. 10 11 12. and 8. 11 14 17 18. and 32. 15 18. Psal. 103. 2. and 116. 21. And this remembrance it must be effectuall moving us to be thankfull both in heart word and deed Psal. 78. 7. Deut. 8. 11. The second is a gratefull acknowledgement beneficii Divini of Gods goodnesse and officii nostri of ou beholdingnesse To the gratefull acknowledgâ—…ent of Gods benefit is required first a faithfull gnizing of the authour or benefactour and a rigâ—… prizing of the benefit For if we would be trâ—… thankfull unto God we must acknowledge wâ—…t good thing soever we have whether spiriâ—…all or temporall by what means soever that God iâ—…â—…he authour and giver thereof Jam. 1. 17. But inâ—…delity in not acknowledging God to be the giver â—…ut either resting in the secondary causes which are but the instruments of God or ascribing the good things we have either to our good fortune or to our own industry or worthinesse maketh men unthankfull unto God For faithlesse men as when they desire any good thing which they want do not seek unto God so having obteined their desire they do not return praise unto him but ascribe the good thing which they have either to blind fortune with profane Atheists or to their idoles with idolaters and Papists Hos. 2. 5 8. or else rest in secondary causes as the principall and preferre the tool before the workman Isai. 10. 15. or attribute it to their own means and industry and so sacrifice to their net Hab. 1. 16. or lastly to their own wisdome and worthinesse as if they were gods to themselves Deut. 8. 17 18. The second thing is a gratefull estimate and a right prizing of Gods benefits as well when we have them as when we want them But ungratefull men lightly esteem the benefits of God when they have them which they greatly desire and highly prize when they want them The which is most usuall in ordinary blessings The benefits of â—…ealth of peace of liberty the spirituall food of â—…ods word c. we make no reckoning of them whâ—… we have them but carendo magis quà m fruendo by â—…ting rather then enjoying them we learn rightlâ—… to prize them and God many times bereaveth meâ—… of these benefits that by the want they may learn rigâ—…tly to value them and to be thankfull unto him 〈◊〉 them Our duty therefore is not to extenuaâ—… Gods blessings but with thankfull acknowledge ment rather to amplifie them in respect of the greatnesse of them the excellency the profit the commodiousnesse the necessity the sufficiencie saying with the Psalmist Psal. 16. 6. acknowledging also therein Gods wisdome power goodnesse fatherly providence and bounty towards us being perswaded that he doth all things well Mark 7. 37. and that by the gracious dispensation of his good providence he causeth all things to work for our good Rom. 8. 28. They therefore are unthankfull who either extenuate or lightly esteem the benefits of God which as I said is usuall in ordinary blessings Num. 11. 6. or which is worse do take in ill part that which God hath done for their good Deut. 1. 27. which is usuall in the fatherly chastisements and crosses which God layeth upon us for our profit Heb. 12. 10. But who is wise and will observe these things even he shall understand the loving kindnesse of the Lord Psal. 107. 43. And as we are thankfully to acknowledge Gods goodnesse towards us so also we are humbly to acknowledge our own beholdingnesse Which we shall the better do if to the acknowledgement of Gods goodnesse we shall adde the consideration of our own nullity in our selves and our own unworthiâ—…esse For first if we consider that we came naked into the world in respect of temporall blessings and void of all spirituall goodnesse we will acknowledge that what good thing soever we have we are beholding unto the Lord for it Job 1. Naked we came into the world and naked we shall go out of it for what have we that we have not received 1. Cor. 4. 7. and that by the grace of God we are that we are 1. Cor. 15. 10. But secondly if we adde thereto the consideration of our unworthinesse by reason of our sinnes by which we have deserved the plagues of God in this life and eternall damnation in the life to come we shall be thankfull to God in all estates acknowledging that he hath not dealt with us after our sinnes nor rewarded us according to our iniquities Psal. 103. 10. In time of distresse we shall acknowledge his great bounty that we are not consumed Lam. 3. 22. and so be thankfull for his privative blessings And for the positive if we have any as we never are without some more or lesse we will acknowledge with Jacob Gen. 32. 10. that we are lesse then the least of his mercies But if in stead of heaping his judgements upon us which we have deserved he multiply his blessings which we have not deserved in the least degree how are we then to acknowledge our own unworthinesse with David 1. Chron. 17. 16. and 29. 14 15. True humility therefore is the mother of thankfulnesse But pride contrariwise maketh men unthankfull perswading themselves either that they have not so much as they are worthy of and so are discontented that they have no more or that whatsoever they have is to be ascribed to their own worthinesse wisdome or strength Deut. 8. 17. Isai. 10. 13. which is to make themselves Gods Ezek. 28. 4 5 6. Dâ—…n 4. 30. Now this acknowledgement of Gods goodnesse and our beholdingnesse if it be effectuall as it ought to be will work upon the heart that it shall be gratefully affected with the sense of Gods goodnesse and bounty towards us causing us to love God and rejoyce in him and to be obsequious towards God in all duties of thankfulnesse For upon this sense and acknowledgement of Gods goodnesse towards us wherewith we are affected followeth alacrity and chearfulnesse which is the second inward duty required in thanksgiving For as the Lord loveth a chearfull giver so a chearfull thanksgiver and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thanks cometh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to rejoyce so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with joy Phil. 1. 4. Jam. 5. 13. If any man be merry let him sing Psalmes The holy Ghost in many places hath joyned them together as Psal. 9. 2. and 33. 1. and 81. 1. and 92. 1 4. and 100. 1 2 4. and therefore they ought not to be severed by us It is the duty of the faithfull who have tasted how good and gracious the Lord is to rejoyce in the Lord Psal. 104. 34. and 149. 5. and 32. 11. and 33. 1. Phil. 4. 4. especially when we prayse him and give him thanks For when men are dull neither affected with any sense of Gods goodnesse nor with
the Scriptures to be men of name Gen. 6. 4. In this sense the word name is used Gen. 11. 4. That we may get us a name Gen. 12. 2. I will make thy name great Jer. 13. 11. name praise and glory Deut. 26. 19. The name of God therefore signifieth that whereby he is renowned and acknowledged to be glorious that is his glory So Exod. 9. 16. Psal. 8. 1. Again the name of God signifieth that whereby he is known to wit not onely his Titles which more properly are called his name and by which he is known but also the Means whereby he is known The titles are the names of the Godhead of the attributes and of the Persons Of the Godhead as Jehovah Lord God c. Exod. 3. 15. This is my name Exod. 6. 3. Psal. 83. 18. Attributes as Wisdome Mercy Justice Majesty c. Persons as Father Christ Jesus Saviour holy Ghost c. The means whereby God is known are either peculiar to the Church or common unto all Of the first sort are his word and religion therein prescribed The word of God is called his name as Acts 9. 15. to carry my name c. and 21. 13. 1. Tim. 6. 1. with Tit. 2. 5. Rom. 2. 24. Psal. 22. 22. Heb. 2. 12. So is the doctrine of religion and worship of God Mich. 4. 5. We will walk in the name of our God 1. Kings 5. 3 5. to build a house unto the name of God The common means are the works of God The works of Creation Psal. 19. 1. Rom. 1. 19 20. In respect where of he is called the Creatour of heaven and earth As also of Administration as his blessings and judgements In respect where of he is called the Governour and Judge of the world Exod. 34. 7. All these doth the name of God signifie To sanctifie signifieth either to make holy or to acknowledge declare holy In the first sense things are said to be sanctified and in themselves being not holy to be made holy which are set apart to holy uses as the Sabbath the Temple Priests Christians consecrated and set apart to the worship and service of God In which sense the name of God which is most holy Psal. 111. 9. cannot be said to be sanctified 2. To sanctifie is to acknowledge declare holy as wisdome in the like phrase of speech is said to be justified Luke 7. 35. and God to be magnified and glorified And thus the name of God is sanctified either by us or by God himself Num. 20. 12 13. By us I mean our selves and others for whom also we pray when as the name of God is most holy and reverend so we in our hearts acknowledge and that effectually in our tongues professe in our deeds use it as most holy reverend By God himself his name is sanctified when either he manifesteth the glory of his mercy and justice or else freeth it from the pollutions of men especially when men neglect it and removeth the impediments Num. 20. 12 13. First we pray that Gods name may be sanctified of us that is That God would vouchsafe unto us his grace that we may give unto the Lord the honour due unto his name Psal. 29. 2. that as his name is most excellent holy glorious and reverend so his prayse may be unto the ends of the earth Psal. 48. 11. We sanctifie the name of God which is most holy and reverend and glorious Deut. 28. 5â—… whenas in our hearts words and deeds we do use it holily and reverently But to speak more especially according to the significations of the name of God The names of God first signifie himself and his attributes which are himself which we desire in this prayer that we may sanctifie in our hearts tongues and lives In our hearts we sanctifie God as Peter exhorteth 1. Epist. 3. 15. when as 1. we do acknowledge and that effectually That there is a God That this God is such an one as he hath revealed himself in his word most wise most just most mercifull infinite in power essence and continuance c. 2. When in our minds we think and conceive nothing of God but that which beseemeth his glorious majestie that is when we alwayes think and conceive of God most holily and reverently In our mouthes 1. When we confesse and acknowledge and professe God and his attributes c. Rom. 10. 10. 2. When we speak of God and his attributes holily and everently In our lives when the knowledge of God and his attributes is effectuall to bring forth in us a conversation answerable thereunto Knowest thou there is a God worship him That he is a Spirit worship him in spirit and truth That he is just fear him That he is mercifull love him That he is omnipresent behave thy self as in his presence That he is omnisufficient repose thy trust in him That he is omniscient and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sâ—…archer of the heart approve thine heart to him c. Thus then we desire that the name of God in the first sense may be sanctified by us The uses 1. Concerning prayer THat we may pray fervently we must have a feeling of our want as our ignorance of God here we pray for knowledge of God without which we cannot acknowledge him the vanity of our minds thinking amisse of God Job 1. 5. our irreverent speech of God our not sanctifying of God in our lives a fault incident to the best Num. 20. 12. For who can say that he hath loved and feared God c. as he ought and behaved himself alwayes as in Gods presence 2. Concerning our lives The use concerning our lives That as in our prayers we desire so in our lives we endeavour thus to sanctifie God For if we our selves will not endeavour thus to do it sheweth that we have no true desire hereof but pray in hypocrisie with feigned lips Their hypocrisie therefore here is detected who desiring with their mouth that they may sanctifie God will think that there is no God Psal. 14. 1. will think basely of him Psal. 50. 21. or deny his providence mercy and justice Psal. 10. 11. who use to speak unreverently of God and his attributes to murmure against his justice c. Psal. 78. 19. who live as if there were no God Tit. 1. 16 that say he is a Spirit but desire not to worship him in spirit that he is just and yet desire not to fear him c. II. How Gods name signifying his glory is hallowed by us SEcondly the name of God signifieth his glory Which we do sanctifie whenas we glorifie God in our hearts mouthes and lives And this is the most principall signification of this petition We glorifie him in our hearts 1. When in the affections of our hearts we desire the procuring and advancement of Gods glory above all things as being more dear unto us then our own good 2. When as in the purpose of our hearts we
in our selves then the firebrands of hell and yet withall we must relie upon Christ and his merits being perswaded that notwithstanding our manifold sinnes yet the Lord will receive us into his love and favour imputing unto us the righteousnesse of his Sonne and covering us therewith as with a garment If thus we believe in Christ we need not doubt of the pardon of our sins because Christ having satisfied the justice of his Father for all the sinnes of them which believe in him the remission therefore of sinnes to them that believe is a work not onely of mercy but also of justice 3. If we would truly make this prayer viz. in hatred of sinne have any assurance to our own souls that our sinnes are forgiven we must repent of those sinnes which we desire to be remitted and forsake those sinnes which we would have the Lord forgive Ezek. 18. 21 22. At what time soever c. Prov. 28. 13. He that confesseth his sinnes and forsaketh them c. And therefore as Isaiah exhorteth chap. 55. 7. let the wicked forsake his way c. If therefore we would effectually crave the pardon of our sins we must have a true purpose of heart and resolution to forsake them And if we would have assurance that according to our prayer our sinnes be forgiven we must have a true endeavour to leave them and to perform the contrary duties If therefore we have neither purpose in our hearts nor endeavour in our lives to forsake our sinnes we may not look that the Lord will pardon them If in my heart I regard wickednesse c. Psal. 66. 18. For the Lord heareth not sinners that is who do not repent of their sinnes nor have a true purpose to leave them John 9. 31. Prov. 28. 13. 4. If we make this prayer in faith and truly believe in God for the forgivenesse of our sinnes this perswasion will have this effect in us to make us fear to sinne and by sinne to displease and dishonour God There is mercy with thee that thou mayest be feared Psal. 130. 4. The bounty of the Lord must draw us to repentance Rom. 2. 4. Nay further those that believe their sinnes are forgiven them and are perswaded of Gods love and favour shed abroad in their hearts by the holy Ghost they cannot choose but love him much who hath forgiven them much Luke 7. 47. and shew forth their love in keeping his commandments 5. If in prayer we unfeignedly desire faith and assurance of the forgivenesse of our sinnes then we will be most carefull in our lives to use and to use aright the means of begetting and increasing this faith as the hearing of the word receiving of the Sacraments c. 6. If we truly desire reconciliation with God in Christ then will we seek in all things to please him For if we please our selves in displeasing him as the very nature of sinne is to displease God how can we perswade our selves that we are reconciled unto God or desire so to be 7. If we would have any assurance that our sinnes are forgiven we must be ready to forgive our neighbours the offenses which they commit against us For if ye saith Christ Matth. 6. 14. forgive men their trespasses your heavenly Father will also forgive you but if ye do not c. But of this more in the reason Here therefore is discovered the hypocrisie of those men 1. who crave pardon of sinne in a Pharisaicall conceit of their own perfection freedome from sinne 2. who have no true hatred of sinne nor purpose to leave it 3. who please themselves in displeasing God and yet would seem to desire reconciliation with God 4. who desire faith and yet neglect and contemne the means 5. who with the ungracious servant looking to have pardon of ten thousand talents of his master would not remit a small debt to his fellow-servant Matth. 18. 28. whom he ought to have loved for his Masters sake c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These words are a solemn profession unto God of our brotherly love serving both to confirm our faith in obteining pardon and also to testifie our love to God who hath forgiven us much in the love of our brethren for his sake For whereas divers men making this prayer for pardon of sinne either do not believe at all the pardon of their sinne or else deceive themselves with an opinion of faith not loving him of whom they look for pardon nor their brethren for his sake but with the ungracious servant Matth. 18. 28. exact small debts of their brethren and revenge offenses committed against them as though they could love God and yet hate their brother therefore our Saviour teacheth us to adde to the petition this protestation that if we be able to make it in truth we may be assured of the forgivenesse of our sinnes and not be deceived as many are in our assurance First therefore because we are so full of infidelity and diffidence that we are hardly brought to believe in particular the forgivenesse of our own sinnes and consequently to make this prayer in faith our Saviour teacheth us to use this notable argument not so much to move God as to confirm our selves drawn from the lesse to the greater As we also forgive c. or as it is more plainly set down in Luke For even we also forgive c. And the reason standeth thus If we who have not so much pitie in regard of thine abundant mercy as is a drop of water in comparison of the Ocean sea if we I say be readie to forgive the offenses and injuries done against us then no doubt thou wilt forgive our offenses which we from the bottom of our hearts confesse unto thee with deprecation of pardon But even we Lord whose mercy is as nothing in comparison of thine are readie to remit offenses committed against us and therefore as we earnestly crave pardon so we do unfeignedly believe that thou wilt forgive us our sinnes The connexion of the proposition is necessarie For as we say Quod in minori valet valet etiam in majori That which is of force in the lesser is of force also in the greater If a drop of pity in us doth wash away the offense of our brother how much more shall the multitude of his mercies wash away our offenses And our Saviour reasoneth elsewhere Matth. 7. 11. If yee which are evil can give good things to your children how much more c. If therefore our consciences do testifie unto us the truth of the assumption That we are readie to forgive them that offend us we may also be assured of the truth of the conclusion That God also forgiveth our sinnes 2. Whereas many abuse the mercy of God whereof they presume for the pardoning of their sinnes dealing unthankfully with God in cruelty revenge exercised upon their brethren and so deceive