The whole treatise of the cases of conscience distinguished into three bookes: the first whereof is revised and corrected in sundrie places, and the other two annexed. Taught and deliuered by M. W. Perkins in his holy-day lectures, carefully examined by his owne briefes, and now published together for the common good, by T. Pickering Bachelour of Diuinitie. Whereunto is adioyned a twofold table: one of the heads and number of the questions propounded and resolued; another of the principall texts of Scripture vvhich are either explaned, or vindicated from corrupt interpretation.

CHAP. VI.

Of the outward worship of God, and the first head thereof, Prayer.

THus much of the Inward wor∣ship of God. The Outward is that, which is performed by the bodie externally, eitherin word or deede. To this be∣long many particulars, which I will reduce to eight seuerall heads.

• I. Prayer.
• II. The hearing of the word preached.
• III. The vse of the Sacraments.
• IV. Outward Adoration.
• V. Confession.
• VI. An Oath.
• VII. Vowes.
• VIII. Fasting.

Touching Praier conceiued and vttered by the voice, there are many Questions of Conscience; the principall whereof are foure.

I. Question. How shall a man make a lawfull and acceptable praier to God?

Ans. The word of God requires many

conditions in making praier to God: they may all be brought to three heads. Some of them goe before the making of praier, some are to be performed in the act of praier, some after praier is ended.

Sect. 1.

Conditions to be obserued before praier, are three.

First, he that would make such a praier as God may be pleased to heare, must repent. Esa. 1. 15. God would not heare the praiers of the Iewes, because their hands were full of blood: that is, because they had not repented of their oppression and crueltie. Ioh. 9. 31. God heares not sinners: that is, such as liue and lie in their sinnes, and turne not vnto God by true repentance. 1. Ioh. 3. 22. By this we know that God heares our prayers, if we keepe his com∣mandements. I adde further, that the man which hath before-time repented, must a∣gaine renew his repentance, if he desire that his praiers should be accepted. For the very particular sinnes of men, whereinto they fall after their repentance, doe hinder the course of their praiers, from hauing accesse vnto God, if they be not repented of. And for this cause, the worthie men of God the Pro∣phets in the old Testament, doe vsually in the beginning of their praiers, still humble themselues, and confesse their sinnes; as we may see in the example of Daniel, chap. 9. v.

5, 6, &c. and of Ezra, chap. 9. v. 6. &c.

Secondly, before a man make a praier, he must first (if neede require) be reconciled vn∣to his brother. If thou bring thy gift to the altar and there remembrest that thy brother hath ought against thee, leaue there thine offering and goe thy way, first be recōciled to thy brother, & then come and offer thy gift, Matt. 5. 23. When ye shall stand and pray, forgiue, if ye haue any thing against any man, &c. Mark. 11. 25.

Thirdly, he that is to pray must prepare himselfe in heart and mind, as one that is to speake familiarly with God.

In this preparation, foure things are requi∣red. First, the mind is to be emptied of all carnall & worldly thoughts. Secondly, there must be in the minde, a consideration of the things to be asked. Thirdly, a lifting vp of the heart vnto the Lord, Psal. 25. 1. Fourthly, the heart must be touched, with a reuerence of the maiestie of God, to whome we pray. Eccl. 5. 1. Be not rash with thy mouth, nor let thy heart be hasty to vtter a thing before God. For the neglect herof, the Lord threatneth to bring a iudgment vpon the Israelites. Esay. 29. 13. 14.

Sect. 2.

The second sort of Conditions, are those that are required in praier, and they are in number eight.

I. Euery petition must proceed from a liuely sense, and feeling of our owne wants,

and of our spirituall pouertie. For without this, no praier can be earnest and hartie; and consequently become acceptable vnto God. For example, when we pray that Gods name may be hallowed, we must in making that petition, haue in our harts a sense of the cor∣ruption of our nature, wherby we are prone to dishonour the name of God.

II. Our praier must proceede from an earnest desire of that grace which we want: and this desire is indeede praier it selfe. Mo∣ses vttering neuer a word, but groning in the spirit vnto God, in the behalfe of the Is∣ralites, is said, to crie vnto the Lord. Exod. 14. 15. We know not (saith Paul) what to pray as we ought, but the Spirit it selfe maketh request for vs with sights, that cannot be expressed. Rom. 8. 26.

III. The petition must proceede from sauing and true iustifying faith. The reason is, because without that faith, it is impossible that either our persons, or our praiers, or any other action we doe, should please God, Heb. 11. 6.

IV. Euery petition must be grounded vp∣on the word of God, and not framed accor∣ding to the carnall conceit and fansie of mans braine. And this is the assurance that we haue in him, that if we aske any thing AC∣CORDING TO HIS WILL, he heareth vs. 1. Ioh. 5. 14. Now we haue a double ground of our praier in Gods word; a commande∣ment to make the praier, either generall or

particular; and a promise that our requests shalbe granted.

Here we must remember two rules. First, Things to be asked are either spirituall, or temporall. Spirituall are such, as concerne God; whereof some are more necessarie to saluation, as remission of sinnes, faith, repen∣tance, and such like: some are lesse necessarie, as hope, ioy in the feeling of Gods mercie in distresse, &c. Temporall things are such, as belong to this life, as meate, drinke, clothing, preferment, and such like.

Now touching things spirituall, that are moore necessary to saluation, we are to pray for them absolutely, without any exception or condition. But for things lesse necessary to saluation, and for temporall blessings, we must aske them at gods hand with this con∣dition; if it be his will and pleasure, and so farre forth, as he in his wisdome shall iudge to be most expedient for vs. Herein we must follow the example of Christ, who in his a∣gonie prayed to his father to take that cuppe from him, yet with this condition, Not my will, but thy will be done. The reason is this: Looke how far sorth God commands vs to aske, and promiseth that we shall receiue, so far forth are we warranted to aske, and may hope to receiue. Now God commands vs to aske, and promiseth vs the first sort of spiri∣tuall things, freely and simply, without any condition or exception. But the other sort of

spirituall things, that are lesse necessary, and temporall blessings, he promiseth vs with condition; and therefore in like sort ought we to aske them.

The second Rule is: We must not in our prayer; bind God to any circumstances of time, place, or measure of that grace, or bene∣fit, which we aske.

V. Our praiers being thus framed, (as hath beene said) are to be presented and offered to God alone, and to none but him. For first, none els can heare all men, in all places, at all times; and helpe all men, in all places and at all times, but onely he. Againe the spirit of God makes vs to pray, and in prayer to call him Abba, father. Furthermore, all praier must be grounded vpon the word; wherein we haue not the least warrant, either ex∣pressely setdowne, or by consequent imply∣ed, to preferre our sutes and requests to any of the creatures.

VI. Praier is to be presented to God, in the name, merit, and mediation of Christ a∣lone. For we our selues are not worthie of any thing, but shame and confusion. There∣fore we cannot pray in our owne names, but must pray onely in the name of Christ. Our praiers are our sacrifices, and Christ alone is that Altar, whereon we must offer them to God the father. For this Altar must sanctific them, before they can be a sacrifice of a sweete smeiling sauour vnto God. Hence it

is, that not onely our petitions, but all other things, as Paul wisheth, are to be done in the name of the Lord Iesus, Coloss. 3. 17. And Christ himselfe saith, Whatsoeuer you aske the Father in my name, he will giue it you, Ioh. 16. 23.

VII. There must be in praier, Instancie and Perseuerance. The heart must be instant, not onely in the act of praier; but afterwards till the thing asked, be granted. This Instan∣cie, is commended vnto vs in the parable of the widdow, and the vnrighteous iudge, Luk. 18. 1. Hereunto the Prophet exhorteth, when he saith,—keepe not silence, and giue the Lord no rest, &c. Esa. 62. 7. And S. Paul in like manner wisheth the Romanes, to striue with him by praiers to God for him, Rom. 15. 30.

VIII. Euery true praier, must haue in it some thanksgiuing vnto God for his bene∣fits. In all things let your requests be shewed vnto God, in praier and supplication, with giuing of thanks, Phil. 4. 6. Christ himself, gaue directiō touching this, in that forme of prayer which he taught his Disciples, For thine is the king∣dome power and glorie.

Sect. 3.

The third sort of conditions, are those which are required after prayer; and they are specially two.

The first is, a particular faith, whereby he that praieth, must be assured that his particu∣lar

request shall be granted. Mark. 11. 24. Whatsoeuer ye desire when ye pray, BELEEVE that ye shall haue it, and it shall be done vnto you. And that he may haue this particular faith, he must first haue that whence it ariseth, nam∣ly, true iustifying faith, standing in a perswa∣sion of his reconciliation with God.

The second is, that a man must doe and pra∣ctise that, which he praies for; and he is not onely to pray for blessings, but also to vse all lawfull meanes that he can, whereby the blessings he asketh, may be obtained. For ex∣ample. As thou praiest for the pardon of thy sinns, so thou must leaue thy sinns, and vse all good meanes, whereby the same may be mortified and crucified. And the like is to be done in all other things, which we aske of God.

Thus we haue the first Question of con∣science resolued touching Praier; that then the praier is acceptable to God, when he that prayeth obserueth, as much as in him lyeth, all these conditions before, in, and after prai∣er.

II. Question. Whether may a man law∣fully make Imprecations, that is to say, pray against his ene∣mies?

and how farre forth is it lawfull?

Sect. 1.

For answer to this, we must marke and obserue sundry distinctions, and differen∣ces.

First, we must distinguish betweene the cause, and the person that defends and main∣taines the cause. The euill cause which an euil man defendeth, is to be condemned of vs; & wee may alwaies, and that lawfully, pray a∣gainst it; but we may not in like sort, con∣demne and pray against his person.

Secondly, we must distinguish of the per∣sons of our enemies; Some be priuate ene∣mies, some publicke. Priuate, I call those, which be enemies of some particular men, and are against them, in regard of this or that cause or matter, and yet are not enemies of God, or of his truth. Publike are those, which are not only our enemies, but the enemies of God, of his kingdome, of his trueth, and reli∣on. Now we may not pray against priuate e∣nemies: we may (as before) pray against their euill cause, but not against their persons; Math. 5. 44. Blesse them that curse you, doe good to them that hate you, and pray for them which hurt you and persecute you. And we are com∣manded to loue our enemies, as our selues.

Againe, publicke enemies of God and

his truth, are also of two sorts, either Curable or Incurable. Curable are such, as offend of ignorance, or some other humane frailty, so as there is some hope of their conuersion, and repentance. We must not pray against the persons of these, but onely against their dealings and badde causes, and pray for their persons, and for their conuersiō. Thus Christ praied for those that crucified him; Father, forgiue them: and Stephē, Act. 7. for them that stoned him. Vncureable, are those that sinne obstinately, and of malice, so as there is no hope of their amendment and conuersion.

And further, for the better answering of this Question, we must marke another distin∣ction. There are two sorts of men, that are to make praier vnto God. Some that haue extra∣ordinary gifts, as the Prophets and Apostles. Now he that is an extraordinarie man, hath and must haue these two gifts; namely, first a spirit of Discerning, to discerne and iudge whether the person against whome he praies, be incureable or no: and secondly a pure Zeale of Gods honour and glory. The extraordinary man, that is qualified with these two gifts, may pray not onely against the cause of him, that is an enemie to God, but against his person. Thus Dauid did, espe∣cially in the 109. Psal. which Psalme is full of terrible curses, against his particular enemies, and typically, against Iudas. For he had the spirit of discerning, by which he knewe

that they were incurable enemies, and a pure zeale of the glorie of God, which made him breake out into such imprecations. So Paul praies, Gal. 5. 12. that they might be cut off which troubled the Church, &c. 2. Tim. 4. 14. he praies directly against the person of Alexan∣der the coppersmith, that had don him much wrong, The Lord reward him according to his workes. Which must not seeme strange: for Paul had in that imprecation; the Spirit of prophecie, and consequently both the spirit of discerning, and of pure zeale: and there∣fore he might pray against him as he did.

But for Ordinarie men, such as haue no∣thing but ordinarie gifts, and want the spirit of discerning, and haue also a zeale mingled with choler, stomack, anger, and hatred; they may vse no extraordinarie praier against the person of any man. All that they may doe, is to pray, that God would restraine their ma∣lice, hinder their badde practises, and turne them to his glorie, and the good of his Church. Therefore Act. 4. 29. when there had beene a Councell holden at Ierusalem, a∣gainst the Apostles Peter, and Iohn; in the first beginning of the great persecution of Christians, in the primitiue Church, it is said, that they departed from the assembly, and praied together with the rest of the Church, in this manner; And now, O Lord, behold their threat∣nings, &c. Wherein they praied not against the Councell, nor against the men that sate

in counsell, but against their proceedings, courses, deuises, and threatnings. And their practise, may be a patterne for ordinary men to follow. In Luk. 9. 54. the Disciples asking our Sauiour Christ, whether they should call for fire from heauen, to destroy his enemies, he sharply reprooueth them, for their intempe∣rate heate against the Samaritans, and tells them, that they had not that extraordinarie Spirit, to effect such a thing, because they were but ordinarie men. Ordinarie men therefore may not pray against the persons of Gods enemies. The Pope at this day is a professed enemie to Christ, and his Gospel, yet no man may pray against the person of the Pope, but onely against his state, king∣dome, and regiment, which is Antichristian; whereby he sets himselfe against God, and his kingdome.

Sect. 2.

Vpon the answer to this question, there followeth an other. Sundrie Psalmes of Da∣uid are Psalmes of imprecation, wherin Da∣uid curseth his enemies fearefully, especially in the 109. Psalme; now all these psalmes were penned for our vse: It may therefore be demanded, how we may vse these, and such like, when we read or sing them?

Ans. I. We must not vse them as Dauid did, namely, as praiers against the persons of our enemies, but onely as prophecies against

the enemies of God, wherein the punish∣ment of incurable men, that were enemies to God and his truth, is foretold. For wee haue not, as Dauid had, an extraordinarie spirit, or a pure zeale: therefore we cannot pray as he did.

II. I answer, whereas these Imprecations were directed against particular enemies, we may vse them in some sort as praiers, but how? as generall praiers against all the in∣cureable enemies of God, not against any particulars among the Iewes, Turkes, or Pa∣pists. As therfore as we may vse these Impre∣cations as praiers, so we must vse them with∣out any particular application, to the persons of any particular men.

III. Question. What be the particular Cir∣cumstances of Prayer?

Ans. There are chiefly foure. I. The voice, or speech. II. The gesture. III. The place where. IV. The time when.

Sect. 1.

Concerning the Voice, this Question may be mooued;

Whether a Voice or words, are ••o be vsed in prayer, or no?

Ans. Prayer is either Pub••cke, or Pri∣uate.

In publike prayer, a forme of wordes must alwaies be vsed, in a knowne, plaine, and distinct voice. The reasons are these. First, the Minister is the mouth of the whole Congregation in prayer, as he is the mouth of God to the people in preaching. Now as the Minister is their mouth to God in pray∣er, so the people must giue their assent, and approbation to his prayer, by the word, A∣men. But there can be no professed and pub∣lique assent, without a voice. Secondly, God is the Creator, not onely of the soule of man, but also of his bodie; and we blesse God, not onely with the heart, but also with the tongue: therefore the whole man must pray in publicke.

Now in priuate prayer, made in priuate and secret places, by priuate persons, the Voice is profitable, but not simply necessa∣rie. It is profitable, because it stirreth vp the affections of the heart; it serueth also to keepe the wandering minde in compasse, to expresse the affection, and to procure atten∣tion of the heart to the prayer. Yet it is not simply necessarie. For a man is not bound in co••••cience, to vse a forme of wordes, in all his prayers. Moses prayed, he spake neuer a word, and yet it was a prayer: for the Lord saies vnto him, Exod. 12. 15. Why criest thou? Anna praying in the Temple, her lippes did mooue onely, her voice was not heard, and yet shee is said to pray, 1. Sam. 1. 13. Againe, the

Spirit is said to pray in the Elect, with groanes that cannot be vttered, and yet the Holy Ghost giues them the name of prayers, Rom. 8. Paul biddes vs pray continually, which is not to be vnderstood of a continuall vse of a forme of words, but of the groanes and sighes of the heart, which may be made at all times.

Out of this Question ariseth another;

Whether it be lawfull, when we pray, to read a set Forme of prayer? for some thinke that to doe so, is a sinne.

Ans. It is no sinne; but a man may law∣fully, and with good conscience doe it.

Reasons. First, the Psalmes of Dauid were deliuered to the Church, to be vsed and read in a set forme of words, and yet the most of them are praiers. Secondly, to conceiue a forme of praier, requires gifts of memorie, knowledge, vtterance, and the gifts of grace. Now euery child and seruant of God, though he haue an honest heart, yet hath he not all these gifts: and therefore in the want of them, may lawfully vse a set forme of prayer; as a man that hath a weake backe, or a lame legge, may leane vpon a crutch.

It is alleadged, that set formes of praier, doe limit and binde the Holy Ghost.

Ans. If we had a perfect measure of grace, it were somewhat, but the graces of God are weake and small in vs. This is no binding of the Holy Ghost, but a helping of the spirit, which is weake in vs, by a crutch to leane vp∣on:

therefore a man may with good consci∣ence, vpon defect of memory and vtterance, &c. vse a set forme of prayer.

Sect. 2.

The second Circumstance, is the Gesture. Concerning which it is demanded, what kind of gesture is to be vsed in praier? whe∣ther kneeling, standing, sitting, or the holding vp the hands, or head to heauen, or bowing the body to the earth?

Answ. God in his word hath not prescri∣bed any particular gesture of the body: and therfore our consciences are not bound to a∣ny in particular. Besides that, Religion stands not properly in bodily actions, and gestures. Yet touching gesture, the word of God giues certaine generall rules to be obserued in prayers, both publicke and priuate.

In Publicke praier, these rules of Gesture are prescribed. First, when publicke praier is made in the congregation, our gesture must alwaies be comely, modest, & decent. Secōd∣ly, all gesture vsed publickely, must serue to expresse, as much as may be, the inward hu∣mility of the hart without hypocrisie. Now these kinds are manifold. Some concern the whole body, as the bowing thereof, the ca∣sting of it downe vpon the ground; some a∣gaine concerne the parts of the body, as lif∣ting vp of the head, the eies, the hands, bow∣ing the knees, &c. Touching these, the scrip∣ture

hath not bound vs to any particulars; but in them all, we must haue regard, that they serue alway to expresse the humilitie of our hearts before God. Thus haue the Holy men of God behaued themselues; yea the Holy Angels standing before the Arke, doe couer their faces, in token of reuerēce of the maiestie of God, Esay. 6. 2. Thirdly, we must in publicke praier, content our selues to fol∣lowe the laudable fashion, and custome of that particular Church, where we are. For, to decline from customes of particular Church∣es, in such cases, often causeth scisme and dissensions.

In priuate praier, done in priuate and se∣cret places, there is more liberty. For in it we may vse any gesture, so it be comely, and de∣cent, and serue to expresse the inward humi∣lity of our hearts. An auncient writer is of o∣pinion, that it is an vnreuerent, and vnlawfull thing, to pray sitting. But both the learned before, in, and after his time, haue iudged his opinion superstitious; specially conside∣ring that Religion stands not in the outward gesture of the body, and it skills not much what that is, so the inward humility of a syn∣cere heart be expressed therby.

Sect. 3.

The third Circumstance, is the place. Where Question is made, In what place we must pray? Answ. In regard of conscience, holines,

and religion, all places are equal, and alike in the New Testament, since the comming of Christ. The house or the field, is as holy as the Church; And if we pray in either of them, our prayer is as acceptable to God, as that which is made in the Church. For now the daies are come, that were foretold by the Prophet, wherein. a cleane, offering should be offered to God in euery place. Mal. 1. 11. which Paul expo•…•…ds, 1. Tim. 2. 8. of pure and holy prai∣er, offened to God in euery place. To this purpose, Christ said to the woman of Sama∣ria, Ioh. 4. 25. that the tyme should come, when they 〈◊〉〈◊〉 not worship in Ierusalem, or in Sama∣ria, but the true worshippers of God, should worship him in spirit and in truth, wheresoeuer it be.

Yet neuerthelesse, for order, decency, and quietnes sake, publicke prayer must be made in publicke places; as Churches and Chap∣pels, appointed for that vse. And priuate prai∣er, in priuate houses and clozets, Mat. 6. 5.

Now the opinion of the Papist is other∣wise: For he thinkes that in the new Testa∣mēt, hallowed Churches are more holy then other places are, or can be; and doe make the prayers offered to God in them, more ac∣ceptable to him then in any other; and here∣vpon they teach, that priuate men must pray in Churches, and priuate prayers must be made in Churches, if they will haue them heard. For proofe hereof, they alleadge the practise of some particular persons in the

Scriptures. Of Anna, who praied priuately in the temple, Luk. 2. 37. Of Dauid, who in his exile, desired greatly to haue recourse vnto the temple. And of Daniel, who is saide to looke out at the window, toward the tem∣ple, and pray. Dan. 6. 10.

Answ. These places are abused by the Po∣pish Church. For there is great difference betweene the temple at Ierusalem in the old Testament, and our Churches in the new. That was built by particular commandemēt from God: so were not our Churches. That was a type of the very body, and manhood of Christ. Heb. 9. 11. And of his misticall bo∣die, Col. 2. 7. Againe, the Arke in the temple was a pledge, and signification of the coue∣nant, a signe of gods presence, a pledge of his mercie, and that by his owne appoint∣ment: for it was his will there to answere his people: but the like cannot be shewed of our Churches or Chappells.

It will be saide, that the Sacrament is a signe of Gods presence, for in it God is pre∣sent after a sort. Ans. It is true, Christ is present in the Sacrament, but when? not al∣waies, but then onely when the Sacrament is administred. And the Administration bee∣ing once ended, Christ is no more present in the Elements of bread and wine. And in the very act of celebration, he is not carnally but spiritually present.

Sect. 4.

The fourth Circumstance, is the Time.

Quest. What are the times, in which men are to make prayers vnto God?

For answer to this question, it is first to be considered, that there is a twofold manner of praying, and consequently two kindes of prayer. The first, is the secret and sudden lifting vp of the heart to God, vpon the pre∣sent occasion. The second, is set or solemne prayer. The first sort of praiers, haue of aun∣cient time beene called Eiaculations, or the darts of the heart. And the time of this kind of prayer, is not determined, but is and may be vsed at any time, without exception. This point I make plaine by these reasons.

The first, is the commandement of God, 1. Thess. 5. 17. Pray without ceasing. Eph. 6. 18. Pray alwaies, with all manner of prayer and sup∣plication in the Spirit, and watch thereunto with all perseuerance—for all Saints. In both these places, by praier and supplications, Paul vn∣derstandeth the sudden lifting vp of the heart vnto God.

Secondly, whatsoeuer we speake, thinke, or doe, we must doe all to the glorie of God. Now God is glorified, when we doe in all things, from our hearts acknowledge his power, wisdome, iustice, mercie, proui∣dence, and goodnes. And these we doe ac∣knowledge, when we daily and howerly lift

vp our hearts to him, in petition, for some blessings, and in thanksgiuing for his mer∣cies.

Thirdly, we are subiect to innumerable infirmities, frailties, and wants, so as we cannot of our selues, so much as thinke one good thought; therefore we are euery day and hower, to lift vp our hearts to God, part∣ly in praier, partly in giuing of thankes, that he would make a daily supplie by his grace.

Fourthly, Satan seekes by all meanes to ouerthrow our soules continually; and in that regard it behooueth vs alwaies and vp∣on euery occasion, to lift vp our hearts to God, for his mercifull protection.

Fiftly, the gift of faith must grow and in∣crease in vs day by day. And the meanes whereby it groweth and thriueth in vs, are the exercises of faith, not seldome and rare, but daily and continually vsed. Now of all the exercises of faith, none is more excei∣lent, then Invocation and Thanksgiuing.

The Second kinde of prayer, is set and so∣lemne; when a man sets himselfe apart, to pray vnto God vsually and feruently: or, when men come reuerently and solemnely together into the congregation, to call vpon the name of the Lord. The word of God appoints no set time for this kind, but leaues it to the libertie, wisdome, and discretion of men. And the ground of this Libertie is this; There is now no difference betweene time

and time, in regard of Conscience, for per∣forming the worship of God, and the duties of religion, (the Saboth onely excepted:) but the principall and onely difference, is in re∣gard of outward order and conueniencie, whereby one time may be thought fitter then an other, and that must be discerned by the wisdome of men. In the New testament, the distinction of daies, and houres, is taken a∣way. Paul was afraid of the Galatians, be∣cause they made difference of daies, times, mo∣neths, and yeares, in respect of holines and re∣ligion, Gal. 4.

By this doctrine, we may see what to iudge of the Romane religion, touching set times of prayer. They prescribe certaine houres, which they tearme Canonicall; and they distinguish them in this manner. The first, they call the Matutine, before the sunne rising. The second, the Prime, from the first houre of the day, to the third. The third from thence to the sixt hower. The fourth from the sixt to the ninth. The fift from the ninth to the twelfth, which they call the None. The fixt is in the euening about the Sunne-set∣ting. The seuenth and last, is after the Sunne-setting, which they call the Completorie. Now in these seauen prescribed howers, by the doctrine deliuered, I note three notable a∣buses.

First, in that the Popish Church binds men in Conscience to obserue them, vpon paine

of mortall sinne. Whereas in regarde of Conscience, there is no difference of times. Secondly they bind the Masse-priest, the Deacon, Subdeacon, and the Beneficed man onely, to Canonicall houres, whereas those houres differ not from others in regard of performance of Gods worship, neither are these men more bound to pray in them then others. Thirdly, that a man may say and read his Canonicall houres this day for the morrow, and in the morning or after dinner for the whole day; wherein we may see their grosse superstition.

IV. Question touching prayer is, How their mindes are to be pacified, which are troubled by sundry accidents, that fall out in their praiers.

These Accidents are principally three.

First, when they should pray, they cannot frame or conceiue a forme of praier, as other men doe.

For remoouing of which trouble, let them remember this one thing. That the vnfeig∣ned desire of the touched heart, is a praier in acceptance before God, though knowledge, memorie, and vtterance, to frame and con∣ceiue a forme of prayer in words, be wāting.

Ps. 10. 17. God heares the desire of the poore, that is, of humbled persons, and them which are in distresse. Psal. 145. 19. God will fulfill the de∣sire of them that feare hi••: he also will heare their cry and will saue them. Rom. 8. 26. We know not how to pray as we ought, but the Spirit of God, that is, the spirit of adoption, maketh requests for vs by grones & sighes, which cannot be vtte∣red. Where we may obserue, that the prayer of the Holy Ghost which must needes be an excellent prayer, is made by grones which cannot be vttered in words.

The second Accident is, that they finde them selues full of heauines and deadnes of spirit, and their minds full of by-thoughts, and wandting imaginations.

This trouble may be remooued vpon this ground; that the defects of our prayer shall neuer condemne vs, if we be heartily dis∣pleased with our selues for the same; and by prayer and other good meanes, doe struggle and striue against them. Rom. 8. 1. There is no cōdemnation to them that be in Christ. In which place it is not saide, They doe nothing worthy of cōdem••ation; but thus, There is no condemnation to them being in Christ, though they deserue it neuer so much.

The third accidēt is, that though they pray, they receiue not the fruit of their praiers. For the remooueall of this distresse, we may con∣sider these foure things.

I. The man that is thus troubled, is to

examine himselfe, whether he hath made his praier to God aright or no? For if he pray amisse, he may pray long, and neuer be heard. Our Sauiour would not grant the re∣quest of the sonns of Zebedeus, because they asked they knew not what. Matt. 20. 22. Iam. 4. 3. Ye aske & receiue not, because ye aske amisse, that ye might consume it on your lusts. Paul prayed three times, and had the repulse, because he asked things inconuenient for him to receiue: therefore answere was made, My grace is sufficient for thee, 2. Cor. 12. The man therefore that would make a praier a∣right, must haue respect vnto the matter and forme thereof, as also to the disposition of his owne heart. If he faile in any of these, then God will not heare; or if he doth, he heares in iustice.

II. Though men make lawfull praiers vn∣to God, & aske things that are to be asked, and which God will grant, yet God will sometime deserre the accomplishment of their praiers, and not giue eare vnto them at the first. Dauid prayed night and day, and yet was not heard. Psalm. 22. 2. Againe, his eies failed, his throat was drie, while he waited for his God by prayer, Psal. 69. 3. The Angel Gabriel said to Zacharie, Luk. 1. 13. Thy prayer is heard. Now in all likelihood, that prayer of Zacharie was made long before, euen in his youth, yet it was not granted him till he was olde.

The Lord deferres the graunt of our re∣quests vpon good reason. For hereby he stir∣reth vp the dulnes of our hearts, and quicke∣neth our faith and hope. Againe, he makes vs when we enioy the blessings desired, to haue them in higher estimation, and to be more thankefull vnto him; yea in the want thereof, to striue the more earnestly with him by praier for them. The woman of Canaan, was repulsed and called a dogge, by our Sauiour Christ, not for that he intended to reiect her prayer, but to stirre vp her faith, to make her more earnest in asking; as also more thanke∣full for the benefit, when shee had receiued it.

III. The Lord vseth to graunt our peti∣tions, two manner of waies. First, by giuing the very thing we aske; Secondly, by giuing something answerable therto, when he grā∣teth not the thing it selfe. Thus Christ was heard in that, which he feared. Heb. 5. 7. He prayed to be deliuered from that cuppe, which notwithstāding he drank of: How thē was he heard? Though he had not that which he asked, yet God granted him the thing which was proportionable to his request, namely, strength and power, whereby he was inabled to ouercome the woefull pangs of that death.

IV. We must thinke this sufficient, that we can, and doe pray vnto God, though we neuer haue any request, in this world graun∣ted.

For by whose grace haue we alwaies continued in praier, but by the gift and grace of God? Paul in the like case, was an∣swered by God, My grace is sufficient for thee: that is, thine infirmitie shall not be remoo∣ued; content thy selfe in this, that thou art in my fauour, and hast receiued my grace, by which thou doest withstand this Temptati∣on. To this purpose S. Iohn saith, If we know that he heareth vs, whatsoeuer we aske, we know that we haue the petitions graunted which we desired of him, 1. Ioh. 5. 15. His meaning is, if we can perceiue, and discerne that God list∣neth to our praiers; hereby we may assure our selues that he graunts our requests. Now by this we may perceiue that he doth listen, and giue eare to vs, because the grace where∣by we pray, is from him alone.

Notes

• Lawfull praier.
• Conditions be∣fore prayer.
• Conditions in prayer.
• Conditions af∣ter prayer.
• Of Imprecati∣ons.
• Of the Cir∣cumstances of Prayer.
• Of the Voice in prayer.
• Iam. 5. 9.
• Of Gesture in prayer.
• The Place of prayer.
• 1. Sam. 7.
• The Time of prayer.