A guide to the Holy City, or, Directions and helps to an holy life containing rules of religious advice, with prayers in sundry cases, and estates ... / by Iohn Reading ...

CHAP. XII.

Concerning Prayer. §. 1. What, and how necessary it is. §. 2. The conditions thereof. §. 3. Motive to the earnest practice hereof. §. 4. Rules hereto belonging.

1 WE have considered those things which wee are to beleeve, that we may be saved; we are next to con∣sider those things which we must doe to Gods ho∣nour, our consolation, and assurance that our faith is sound: seeing that not not every one that saith Lord Lord shall be sa∣ved, buta he that doth the will of God.

2. The things which we must do are comprehended in the Law, the first table whereof cencerneth our duty to God, the second, our duty to man: Among our duties to God, prayer is one of the chiefe.

3. Prayer is a divine worship, wherein we speake to God, in true humility and devotion of the heart, according to his will, in true faith, fervency of the spirit, through the merit and mediation of Christb begging the things we want, depreca∣ting that we feare,d interceding for others, ore giving thanks for that we or others have receaved. It is af collo∣quie of the soule with its Creatour: when we read or heare his oracles, the holy Scriptures, he speaketh to us: when wee pray we speake to him. 'Tis a kinde of re••luous grace, which he on∣ly giveth, who giveth the spirit of prayer, helpingg our in∣firmities, who know not what to pray as we ought: it is a Po∣stilion for heaven passing betweene God and man; ariving in the moment 'tis sent out: nayh before we speake hee will an∣swer, and while we are speaking, heare, who knowes all our wants before we aske: it is the Dove of the soules Arke, going and returning till it bring assurance of peace: it is thei ascen∣sion of the minde to God, without which, bended knees, out spread hands, and eyes lifted up, the most decent and devout gestures with the most excellent compture and composure of words, are but worthlesse shells of religion, and vaine drawing

neere to God with our lips, the heart being farre from him. k The fervent intention of minde, the silent language of the heart, God heareth without any voice uttered:l when Mo∣ses was in an exigent at the red sea, we read of no vocall pray∣er, yet God said—wherefore cryest thou unto mee? 'Tis better pray in silence, then in attention of minde. God heareth the heart: what can lowd words availe where that is mute?

4. He that will walk with God, must often pray, and heare▪ prayer like Jacobs ladder, lands thee in heaven, and sets thee in Gods presence: and the foot thereof is in humility.m The foundation of all vertue, without which, whatsoever, and how high soever is built, is but magnificent confusion: Pride cast the apostate Angells from heav••••; how easily shall it keepe the presuming Pharisee thence? The Publican going home justifi∣ed, only as a selfe condemning sinner, not worthy, nor daring to lift up his eyes to heaven, but crying God be mercifull to mee a sinner, sheweth humility to be a safe vertue.

5. God's spirit inditeth and giveth audience to our pray∣ers. This is confidence we have in him,n if we aske any thing according to his will, he heareth us: prayer is a divine antidote and remedy against the venome of sinne; grounded on Gods promises; extracted and gathered out of the Eden of his word, whence we must collect both lawes to forme, and matter to furnish our prayers, if wee will bee heard: some thinke 'tis e∣nough to say the words, but therein may be the sacrifice of fooles, and vaine babling of hypocrites. The more excellent the worke is, the more prudently it ought to bee performed: here is great fruit or danger: let us therefore seriously marke the conditions of prayer, which must be,

1. In true faith without doubting:o Whatsoever yee aske in prayer beleeving yee shall receave it: which hee that doubteth cannot, Jam: 1. 6. 7.p the prayer of faith shall save the sicke.

2. In fervency of spirit:q it is a spirituall incense, and must have the heavenly fire of zeale, to make it an ascending, sweet savour to God as was shadowed out in the Leviticall incense, and the whole burnt offerings which they calledr ascensions which could not be offered without fire, nor might with any but that which came from heaven, the fervency of Gods owne

spirit in us.s The effectuall fervent prayer of a righteous man availeth much. But he that asketh, drowsily fearefully, and diffidently, cannot obtaine, because he distrusteth Gods pow∣er, mercy, or truth: and let me tell the secure man here, he that is cold and negligent to performe this duty in health, peace, & prosperity, shall hardly be confident of audience in sicknesse & affliction.

3. In the spirit.t I will pray with the spirit, and I will pray with the understanding also: that is with hearty and intent de∣votion to God, who looketh on my thoughts, and heareth the petitions which his own spirit dictated: I will pray to my own and others understanding who joyne with me in prayer: with∣out this we offer the sacrifice of fooles, not knowing, or inten∣ding what we say: nor can the present conception, or saying prayers by roat of heart, make them spirituall, if the spirit and inward man pray not: and with this inward sense and intenti∣on of the minde set formes of prayers may also be praying in the spirit: wee readu many formes in the holy Scripture. Aaron and his sonnes were prescribed a forme of blessing the people—The Lord blesse thee and keep thee, the Lord make his face to shine upon thee, and be gratious unto thee: the Lord lift up his countenance upon thee, and give thee peace. And doubtlesse Aa∣ron and his sonnes did as often as occasion served, pray the same prayer in the spirit, and intention of minde, and were heard of God: in the solemne fasts, the Prophet saith—w let the Priests the ministers of the Lord—say, spare thy people, O Lord, and give not thine heritage to reproach—and I doubt not but the Priests using those very words (as we now may) did pray effe∣ctually and in the spirit. The Psalmes are many of them set formes of prayers, and thankesgivings, endited on severall oc∣casions and appointed for the Churches use: and surely as Da∣vid and others used them (though set formes) to God's glory, and sang them in the spirit and so doe we: and why shall I not beleeve that Paul did sing these same Psalmes, (as he saith, I x will sing with the spirit, and will sing with the understanding also) and intimate the singing of the same by usy with grace in our hearts to the Lord? I finde no precept for singing or prai∣ing ex tempore: I finde many prayers of the Saints recorded in

holy writ; for what? Except to teach us imitation? Above all is that sacred form, which Christ (intreated to teach his disciples to pray) taught them and us: we have no Scripture obliging us to conceaved prayers intimating them only to be spirituall; or prohibiting set formes, as not spirituall: we have expresse Scri∣pture for set formes. The most spirituall prayer is that which is so indited, and by the Spirit helping our infirmities, so utte∣red, that therein our hearts and mindes be attentive to God's holy presence, and that which we pray, this may bee in the heart without words uttering it, or in words conceived, writ∣ten and red: for the spirit of God as well worketh in writing as speaking: as appeareth in his dictating the Scriptures: nor is the writing of prayer to be read, any more a restraining the Holy Ghost, or straitning it, then the writing of the Scriptures to be read. Nor can any man reasonably thinke that Gods will is to endite holy prayers by the inspiration of his Spirit, which might not be as well read, as spoken; or which 'twas lawfull once, or sometimes to use, but no more, or not alwaies on occasion; seeing Christ three times together, prayedz the same words, and said,a When ye pray say, Our Father which art in heaven, &c. on two severall occasions prescribing the same form: it skilleth not if we pray in spirit whether the eie by rea∣ding, the memory by exhibiting spirituall habits and impresses of the soule, or the inventiō do furnish the tongue with praior: though herein mans frailty be very considerable; whose indu∣stry in studying to pray, as well as to preach for the peoples e∣dification (I shall believe) God equally blesseth by the assi∣stance of his spirit: infirmities all men are conscious of: who is sufficient for these things? he that prayeth, may have some fai∣lings, now the more solicitous he is of words, & form (for their sakes who heare him pray) probably the lesse attentive his thoughts are to God: so that he may endanger, the life, vigour & efficacie, or substance of prayer, by reaching after a circum∣stance, without which it might be a truly spirituall and accep∣table prayer: for who can deny but that the Lords prayer or a∣ny other set form in holy Scripture or elswhere, endited by the spirit of God, assisted by the same, & faithfully said, in the silent language of the heart, or in words pronounced before men, is

a spirituall prayer? who can reasonably affirme, that without the attention of the mind, or in case of deviation & wandring thereof, any conceived prayer can be spirituall, either to him that heareth & saith amen, or to the speaker: so that, if a set form of prayer, be endited by the assistance of God's spirit (which is to be exam••ned & tried by its consent with the holy Scripture) & repeated by the assistance of the same spirit, & 〈◊〉〈◊〉 ••••derstā∣ding & intentiō of the soule, it is to God, a spiritual•• prayer: & to our sense it must be so, except we will examine prayers by the eie: for who, behind a curtain could discern the difference between a new prayer conceived ex tempore, or penned & read?

4. With a sincere heart: they who pray tob be heard of men have their reward; they who under colour of long pray∣ers c devouer widowes houses, shall have it among hypocrits. The Emblem of prayer was,d an heart upon an alter: a bro∣ken heart is a sacrifice to God: but it must be sincere: prayer is the soules incense, Rev: 8. 4. which was to bee made pure and holy Exod: 30. 35.e attend unto my prayer that goeth not out of feigned lips.

5. With expectation (God sometimes long exerciseth the patience of his children,f deferring that which he meaneth to give) and subjection to Gods holy will, who without errour seeth what is best, so cannot we: without fainting and giving over (as Christ declared in the parableg of the widow whose importunity moved the unrighteous judge to doe her justice because God will exercise our faith and patience: and this was figured out in the perpetuall incense, Exod: 3. 8. so must it be also without vaine bablings,h tautologies, and re∣petitions, as if one should be heard for his much speaking▪ no sacrifice could be acceptedi without salt: the meaning was God loveth not the unsavory sacrifice of fooles: therefore k be not rash with thy mouth, and let not thy heart be hasty to ut∣ter any thing before God: for God is in heaven and thou upon earth, thereforel let thy words be few, a fooles voice is known by the mul∣titude of words. Herein hath that saying of the Apostle place, m I had rather speake five words with my understanding: n Christ forbad as vaine repetitions in prayers, so by the instance of the heathens, all thought of being heard for much speaking—Be yee therefore not like unto them:

it iso noted of the antient Christians in Egipt, that they u∣sed frequent but very short prayers: probably lest they should by any deviation of the minde, pro∣fane instead of praying. Our Church in her pub∣like Liturgie, used not any long, but almost all short formes of prayers, Minister and people by often concluding in the name of Christ, and say∣ing amen, might be stirred up to attention, which is the life of prayer, it being not so easie to loose ones selfe in a short attention as in a long, in which some incogitancie or spirit of slumber is too apt to obrepe and come uponp Eutychus••; yea Christ found theq best Apostles slumbring some times, though the spirit were willing: there∣fore hee, who out of the infinitude of spirit r which dwelt in him bodily, used by himselfe alone, tos spend whole nights in prayer, when het taught his disciples to pray, considered, and complyed with their infirmities, and prescribed them so short a forme, that even childrens memo∣ries serve them to repeat it: there is, as in the bo∣dy, so in the mind, a definite strength and ability to performe their severall offices, to•• which that which wee undertake is discreetly to be propor∣tioned: and here, we may not so long pray as to dull the at∣tention of the mind, in which is (as I said) the life of prayer, nor cease where the spirit of God, by giving us fresh, and un∣wearied vigour, inviteth us to a continuation in our prayer, u all long prayer is not much babling: all is to be valued by the affection, not the words: words are necessary in respect of our selves, and others praying with us, that they may know how to joyne in petition with us,w not that we can thereby enforme God: 'tis the heart that looketh on, the faith presen∣ting him the merit of Christ for which he heareth us, and the intention of a serious mind sensible of its owne wants, and de∣pending on his help, without which he will not heare us.

6. In charity with all men, enemies not excepted. Math: 5. 44. malice is strange fire,x which came not downe from hea∣ven, Levit: 10. 1. Jam: 3. 14, 15. 17. whosoever offereth therewith shall bey cut off from Israel. Charity is that heavenly fire on the Altar which must never goe out, Levit: 6. 13. 1. Cor: 13. 8. Thereforez if thou bring thy gift to the altar and remem∣brest that thy brother hath ought against thee: leave there thy gift before the altar,a and goe thy way, first be reconciled to thy bro∣ther, b and then come and offer thy gift: for saith Christ, if yee for∣give not—neither will your father forgive you: upon the matter he saith unto us, as Joseph once to his brother 〈◊〉〈◊〉 yee shall not see my face, except your brother be with you.

7. It must bec with watching. The subtile enemie wat∣cheth to lead away thy thoughts, by suggesting something contrary, or impertinent to thy prayers; so depriving thee of the fruit thereof. Prayer must be with great intention of the minde to God, which cannot be, except we exclude all other busie thoughts, as Christ did the tumultuous multitude at Jai∣rus house: we must, when we are to offer this spirituall sacri∣fice, leave all other businesse, as Abraham did his servants at the hill foot, to wait for his returne to them againe: we must in∣cessantly drive away all suggestions of other thoughts, by per∣petuall ejaculations,d ase he did the fowles which fell upon his sacrifice: for then only, we cry withall our heart to God, whenf we thinke of nothing else: that prayer appeaseth not, but provoketh Gods anger, wherein weeg speake one thing, and thinke another, the heathens by the twilight of na∣ture, so much abhorred perturbation, or distraction in their false worship, thath Alexanders page, holding a torch there∣in a sparke falling on his naked arme, hee rather suffered the paine of burning, then the least disturbance of that service: we must come to prayer with the most calmed affections: in smooth waters, you may behold the heaven, and glorious lights thereof, but in the troubled, all appeareth wreathed and confused: 'tis so here: any extreame passion discomposeth the soule, and rendreth unapt for prayer.

8. Cheifly our petitions must bee presented by the great Master of requests, Christ,i Whatsoever yee aske in my name

that will I doe: he presenteth our prayers, thek much sweet odours in the golden Censer, his own unvaluable merit. Hee prayeth the Father for us: he is the faithfull high Priest over the house of God for ever, tol beare our names and remem∣brance on his breast-plate: there is but this one mediatour be∣tweene. God and man, they that goe to others follow lying va∣nities, and forsake their mercy:m Jacob obtained the blessing in his elder brothers garment, so must we in the merit and medi∣ation of Christ.

9. Our prayers must be for that which concerneth God's glory, and our salvation, absolutely: for th••ngs temporall con∣ditionally, as these are in subordination and relation to them: so farre as may stand with God's honour, & our sou••es health: so taught he us by preceptn and example, to say,o thy will be done: we many times pray for that which God denieth in mercy: it were not good for us to obtaine it: it made some so∣ber p heathens pray in generall for that which was good, and leave the choice to God: we must pray not to informe an om∣niscient God, but to performe the parts of dutifull children, ever with subscription to his will, who best knoweth what is good for us:q aske nothing of God, but that thou maist pray for before all men.

There are many motives to incite us to fervent prayers.

1. Our owne necessities and others: necessitie cryeth to thee as that master of ther Joppa shippe to Jona in the storme— What meanest thou O sleeper? arise call upon thy God that wee pe∣rish not: Charity bids thee pray for others, though God have no need of our prayers, wee have of his mercy and blessings, which we will give whe•• wee in faithfull prayer acknowledge his power to give, and his mercy to grant; which is our depen∣dance on him: without his helpe and blessing, no creature can helpes (if the Lord doe not helpe thee, Whence should I helpe thee? Said the King of Israel) no not the bread which thou hast in thy hand can nourish thee: therefore hee taught rich and poore to say,t give us this day our dayly bread•• he gr••••th it, and power to nourish.

2. Admirable is the poweru of prayer: it calmeth the surges of a troubled spirit. Takes men up to heaven in holy∣rapts.

it inclineth heaven to earth: shuts the lyons mouths: w opens the prison doores:x beats the fiercest enemies: while Moses hand was held up Israel prevailed: David ar∣med herewith, beat the overgrowne champion of Gath: Jo∣shua hereby fetchty ammunition from heaven, and the Lord cast downe hailestones from heaven to destroy the ene∣mies: the Sunne and Moone stood still: the Starres in their order fought against Sicera. It was the answerz of the O∣racle to the Cretians, that their enemies must be conquered with prayers, before they could with armes. Prayer is the key of heaven: Eliah hereby shutt, and opened it for raine; ita casteth out devils which can no otherwise but by fast∣ing and prayer, be cast out. Prayer is a sacrifice to God, a re∣liefe to the supplyant, a scourage to the devill: 'tis the Bath∣sheba of heaven, which can receive no repulse,b Abraham interceeded for the impious Sodomites, and Abraham gave over asking, before God gave over granting, and condescen∣ding: when Moses prayed, God said,c Let mee alone, that I may destroy them,d as if he had laid violent hands of God's judgements, and by prayers arrested his justice. His mercy like that oile. 2 King. 4. ceaseth not increasing, while there is any vessell to receive it: ife the widowes importunity could incline an impious judge to justice: how much more shall ours, a righteous God, to mercy? If we who are evill will give our children good things, how much more will God, who cannot erre in giving? prayer obtaineth the spirit of san∣ctification. Luk. 11. 13. wisedome, Jam. 1. 5. deliverance from troubles, Psalm. 50. 15. for our selves and others Act. 12. Jam. 5. 15. health in sicknesse: blessing in health, remission of sinnes: it must needs be so, seeing hee inviteth us to pray, and promiseth to heare our prayer: he isf nigh unto all them that call upon him in truth. Christ inter••edeth for us. g when Aquilius brest was opened before the Roman Judges, and he but shewed the wounds received in their service; it enclined them to mercy, and recovered the almost forlorne cause: what shall not the merits of Christs wounds perswade with God? O that he would say to my soule, as he did once to Peter, before his temptationh I have prayed for th••e that

thy faith faile thee not. Let the Lyons yell, & the powers of hell muster up against mee, if Christ pray for mee, I passe not who is against mee. My addresse is to him, and my dependance on him,i no man might come to the Persian King, but he must first solicit the second in the Kingdome, but Christ saith, k Come unto mee: thou shalt need no other mediatour: fer∣vent prayer never returneth empty; it bringeth us either that we aske, or something better in the fervencie of spirit it ascen∣deth like thel Angell in the ••lame of Manoahs sacrifice, and doth wonderfully: it saith as wrastlingm Jacob, I will not let thee go except thou blesse mee. It was a motive ton Benhadad to sue for quarter, we have heard that the Kings of Israel are mercifull Kings, therefore he sent and obtained, we have heard, and certainly knowne, that God is abundant in mercy; why are we silent? wheno Moses came down from talking with God, his face shined: never stay wee with God in the mount by hearty prayer, but our soules bring away some di∣vine lustre, and heavenly beauty on them: some secret joy, as∣surance of obtaining, and confidence to persevere.

But some may say, I have long prayed, and yet obtain not. I answer, the rule is, that hee will speedily answer, and grant according to his promise:p Before they call I will answer, and whiles they are yet speaking I will heare: nor will he delay, except in case that,

1. The obstruction be in our selves: as when we continue in sinne, and repent not: when our faith and patience is not throughly exercised: and then it concerneth us to amend, and learne patience, considering that God hathq sometimes granted the requests of impatient men in his anger; and that it is best which God will, not that we: andr when any thing happeneth contrary to our desires, to bear it meekly and give thankes.

2. That he deferreth to our greater advantage, meaning to recompence that delay, by multiplying the blessing▪ so was it with the poores Canaanite, whose importunity would receive no denyall, I am not sent but to the lost sheep of the ho••se

of Israël, then a reproach: 'tis not meet to take the childrens bread, and give it to dogs, yet at last to her praise, as long as that Gospel shall sound in the Church of God, and to••her con∣firmation to eternity she heard, O woman great is thy faith, be it unto thee as thou desirest.

Some urge, I have many times, and long prayed, and find no fruit, nor successe, but rather things contrary.

I answer, there may be many causes hereof: 1. It may be you performe not the conditions of prayer: yourt mind wandreth: you waver or wax faint in prayer: if Moses but let downe his hands Amalecke prevaileth: you pray not in spirit, your heart is not upright:u you seek God only for the worlds sake: you want charity, you pray not in faith: See Num. 20. 12. 2. It may be you aske somethings, which ob∣tained would hurt you, as children crie for knives or fire. w He both mercifully heareth us, and mercifully denyeth: the Physitian better knoweth what is good for the patient: we have all begged mischiefes, if God had not denyed in mer∣cy, we had long since perished by our owne des••res: you that are so impatient, because God granteth not what you desire; come to the Scriptures you shall find, the devill was in some case heard, & the Apostle not heard, God heard him whom he had damned, and heard him not, whom he would heale & save.

3. It may be you aske something good to an evill end: you aske and receave not, because you aske amisse,x that yee may consume it on your pleasures: Jam: 4. 3. 4. It may bee you are deafe or carelesse to the word of God: if you continue in mee (saith Christ) and my words in you yee shall aske what yee will, and it shall be done unto you, Job: 15. 7. they just cryed and he delivered them, 'tis the prayer of the righteous which availeth much, Jam: 5, 16. therefore saith the Apostle, let every z one that calleth on the name of Jesus depart from iniquitie, and, I will that men pray every where, lifting up holy hands. Sanctity, like thata stone which Aaron and Hur put under Moses fainting hands, supporteth our prayers with assurance of obtaining: his prayer isb powerfull whose cause, tongue, action, and life speake for him: the Oratours rule is,b the hand

speake's; & injuries cry for revenge (such a voice hadd Abels blood, so almes deeds for mercy;e Cor••••lius beneficence did so, thy prayers and thy almes are come up for a memoriall before God: prayer flyeth up to God with Cherub's wings; faith and fervency: but must have hands under those wings:f bee thou holy and attentive to Gods word, and thou maist bee confident of audience with him: otherwise hee will say, when you make long prayers, I will not heare you: prayer is the soules soveraigne balme, but cannot cure where any splinter remaineth in that wound: where any intention is to continue in sin, no prayers are heard.g The Lepers mouth, by the Law was to be covered: sinne thy soules leprosieh stops thy mouth and therein, thou but awakest Gods justice to punish thee: it madei the heathen in the storme say to some debauched fellowes when they prayed, hold your peace, least God should know such wicked fellowes sailed here.k To the ungodly, God said, what hast thou to doe, to take my covenant into thy mouth see∣ing thou hatest to be reformed? 5. It may be God denieth what you aske, that he may give you something better. It is indeed a bitter triall to pray and have no sense of being heard: I con∣ceave thatl made David expostulate with God, as if he were forsaken: but let a man consider what God hath done to his dearest servants: O that Ismael might live in thy sight, cryed faithfull Abraham: God giveth him an Isaak, a blessed seed: Moses prayer could not obtaine his entrance into Canaan, it obtained his present entrance into heaven: he many times de∣nieth our wills, that hee may accomplish his in our salvation: m he denieth temporall things that profit not, that hee may bestow eternall. Be not dejected, not ••illed with indignation: but consider how God giveth lands, fruits, health, children, plenty, and the like to them that daily blaspheame him: he that gives such things to sinners, what th••nkst thou he reserveth for his children? Certainly not earth but heaven; I say he meaneth to give himselfe to thee; if he removes the lets, that he may so doe, art thou impatient?

Againe some will say, as Moses,n I am not eloquent; to form

a prayer. I answer, there are many formed already for thee: but canst thou say lesse then the poore Publican: God be merci∣full to me a sinner: say that, as he did, and it shall be enough for thee to goe home justified: what was the meaning of that cau∣tion in the Law,o that he might,p offer a paire of turtles, who had not a sheep; but that God will accept, if we offer the best we can, be it never so litle. If thou have no more, offer a con∣trite heart. I shall never beleeve him destitute of happy audi∣ence with God, who looking on the merits of Christ interce∣ding for him, can but weepe; those teares have strong cries: why else doth David mentionq the voice of his teares? Pow∣erfull prayer, is more in the groanes of the spirit, then rhetori∣call elegancies, more in weeping then speaking.

There are certaine rules of practice hereto nece••••ary.

1. Before Prayer: 1. Meditate on the gracious promises of God:r meditation and prayer are like the two Disciples go∣ing to Emaus, wh••le they are conferring, Christ joyneth him∣selfe to them, and likef Eliah and his servant on Carmel, one obtaineth, the other discovereth the blessing comming.

2. Forgive all thine enim••es: give those that w••nt thy help: forgive those that offend thee: put out all bitternesse, and de∣sire of revenge out of thy soule: count it the most divine victo∣ry to overcome thine adversary with vertue and goodnesse.

3. Set thy selfe in the presence of God: remembring thine owne vilenesse and guiltinesse. Thinke of the dreadfull Maje∣stie of God before whom thou art to appeare: before whom are thousand thousand glorious Angels, those unseene messen∣gers of his, who see and heare thee.

4. Disburden thy minde of all cares and thoughts of this world, prepare thy heart to thinke only of heavenly things.

5. Humbly and heartely begge pardon for all those sinnes which have interc••pted his grace, and made thee lesse apt to pray, and thy former prayers lesse fruitfull.

6. Compose thy body to that humble gesture, which may best serve to expresse thy high reverence of body and soule, & to stirre up the greater devotion in thy selfe and others.

7. Entreat Gods assistance and the evidence of his spirit to helpe thy infirmities, and to prepare thee to pray faith∣fully.

2. In prayer. 1. Lift up thy soule to God: call upon him with thy heart; fix thy thoughts in heaven: and as much as hu∣mane infirmitie can attaine to, turne thee to looke upon the throne of God through the merits of Christ, at the right hand of God, receaving and presenting thy requests to him.

2. Watch over thy thoughts, and diligently fetch them in from their extravagancies, and wandrings out, forcing them in∣to an ardent attention.

3. As oft as Satan distracteth, in a briefe ejaculation and quick flight of a thought, desire the Lord to reprove and re∣straine him, and to assist and help thee.

3. After Prayer, let thy heart

1. Thanke the Lord for his gratious assistance.

2. In an ejaculation, pray God to passe by, and forgive all thy failings.

3. Resolve to wait Gods leasure (and to subject all thy de∣sires to his holy will) for the time and manner of his grant.

4. Attend what answer God giveth either

• 1. More confidence of obtaining,
• 2. Cheerefulnesse of spirit, and resolution to trust in him, what ever he pleaseth to doe with thee.
• 3. More fervently to persevere in prayer.
• 4. A constant resolution carefully to examine thy waies, in case thou art sensible of some obstru∣ction and let to thy obtaining.
• 5. Granting thy requests, that thou maist acknow∣ledge his mercy and glorify him, and thence ga∣ther future assurance of being heard in the like or other necessities.

Thus enformed and prepared loose not the comfortable suits of dayly prayers, by foreslowing thy opportunity of cal∣ling on God while he is nigh: every houre will serve hereto: but be sure thou set apart some: specially the first and the last: every place hath served God's children in necessity: the lyons denne, the prison, the belly of the Whale, the Babylonish for∣nace, the midst of the sea. So may the way thou travellest on; the bed thou liest on: but if it be in thy choice, take that place which is freest from distractions, most decent, private and ac∣commodate,

whether thou prayest alone, or with thy family: 'tis never importune to any state or condition: it will make thy prosperity secure, and thy afflictions tolerable: only, when ever thou prayest, doe it, as with deepest sense, so with greatest humility and reverence of body and soule; in as••urance of God's mercy. He that dares speake to thee (said the souldier to Caesar) knowes not thy Majestie: he that dares not, thy Cle∣mency: He knowes not the dreadfull Majestie of God who dares any way be prophane or irreverend in prayer: and hee is ignorant of Gods mercy, who will not be confident to pray unto him.

A Prayer for the spirit of Prayer.

O Lord God of truth, and father of mercy and compassion, who art clothed with Majestie▪ and glory, and yet so regar∣dest man (man vile dust and earth, yet that worke of thy hands which beareth thyne owne image) as that thou framest his heart, and enclinest thyne eare to his petitions: heare us now calling on thy holy name, and let thine eare be open to our requests: Lord we humbly acknowledge that we are lesse then the lest of all thy mercies spirituall and secular, and their continuation, as in respect of our manifold sinnes whereby we have provoked thy justice, so also for our undervalewing thy inestimable favours offered us, in the most easy and gracious conditions of mercy which thou hast proposed unto us concerning remission of sinnes, deliverance from judgments, and all blessings of this life, and that which is to come, whereof thou saiest, but aske and have, we have yet so much neglected the meanes of our being happy, that we haue, amongst many other sinnes of omission, either forgotten, and neglected to pray, or for∣mally, drowzily, and carelessely performed the same so many haue our failings herein been, that whensoever we haue prayed for bles∣sings, or forgivenesse, we had need againe to pray, that thou wouldst forgiue the sinnes of those prayers, lest they should awake thy justice, instead of pacifying it, and imploring mercy. And now O Lord, seeing thou art a God of pure eies, dreadfull Ma••••stie and asearcher of hearts, as we are a people of unhallow thoughts, and polluted lipps, wherewith all shall we come and bow our selues

before the most high? thou hast indeed shewed us what is good, and what acceptable, but we have not done justly, loved mercy, nor in that humility we ought, walked with thee: when thou wouldst instruct us, we have hardened our hearts, and refused to obay: when thy chastning have beene upon us, we have not powred out our prayer, nor in our trouble visited thee, as appeareth this day: now when thyne arme is streched out over us with dreadfull judgements, threatning utter ruine and desolation of this whole nation, so stupid is our security and hardnesse of heart, such a spirit of slumber is fal∣len up••n us, that yet we cannot, or will not understand those things which concerne our peace and attonement with thee: now when the Tents of Israel are beset with destroyers so much worse then Ama∣lekites comming against us, by how much more dwelling amongst us we cannot yet repent and cry for mercy: in our prayers we soone let fall cur fainting hands, for want of those supports of faith, ferven∣cy, and resolution never to hold our peace day nor night, nor to give thee rest untill thou establish us, and restore our religion and peace: now when the houre of darknesse is at hand, the dispersion of thy litle flock, to be feared, and dangerous tentations by seducers, able, if it were possible, to beguile the very elect: now when the great day of of the Lord draweth neere, and hasteth on us; when the sound there∣of, in warres and rumours of warres affrighteth us on every side, a day of wrath, trouble, distresse, and desolation, a day of darknesse and gloominesse, a day of trumpet and alarme, so senselesse a security hath taken away our hearts, that we still goe on in our sins, corrup∣ting our waies, and so wounding our own consciences, that wee are not only become loathsome in thy sight, miserable in our present con∣dition, and helplesse in our selves; but also heartlesse to fly to the Sanctuary of thy mercy and saving health, our owne consciences de∣terring us, because we cannot but know that we deserve thy justice, who so long centemned thy mercies, and that thou maist most justly stop thine eares to our prayers, as we have ours to thy precepts, and leave us comfortlesse in our distresse, who have so many yeares beene fruitlesse in our abundance of peace and prosperity: yet Ô Lord our God, in assurance that thou art true and faithfull, who hast promi∣sed, saying, aske and yee shall have, and trusting in his merit and mediation, who hath said, Come unto me all yee that are weary and heavy laded, and I will give you rest, wee come unto thee,

humbly praying thee to be reconciled unto us, to open our eyes that we sleep not in death, to pardon all our sinnes, our neglects and de∣fects in prayer; to frame our hearts and tongues thereto, to helpe our infirmities, who know not what to pray as we ought, to assist us with the powerfull evidence of that spirit of Christ Jesus which enditeth all those prayers to which thou hast made the promise of obtaining, to send downe that heavenly fire, fervency of spirit, which may di∣rect and make this spirituall incense ascend up holy and acceptable in thy sight through his mediation who now sitteth at thy right hand to make requests for us; so that we may have a cheerfull assu∣rance of being heard: Lord restraine the vigilant malice of the tempter: take from us all hardnesse of heart, unbeleefe, doubting, wandering thoughts, drouzinesse, and deadnesse of spirit, and what∣soever else hath hitherto made us unapt to pray, and lesse successeful in our prayers: give us true humilitie, holy reverence of body and soule, and that wisedome to behave our selves in thy dreadfull pre∣sence, that thou maist be pleased gratiously to accept our petitions, that we may carry backe a comfortable answer to the assurance of our hearts and consciences before thee and further encouragement to continue our supplications unto thee, through Jesus Christ our Lord and only Saviour

AMEN.

Notes

• Sect. I.
• a

  Math. 7. 21.
• b

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Basil. in mort. Julit.
• d

  Ephes. 6. 18.
• e

  1 Tim. 2. 1.
• f

  August. in Ps. 85. Oratio iua est locutio ad Deum: quando legis, Deus ••ibi loquitur, &c. Oratio est collo∣qui••em ••um Deo. Chrys. in Gen, 30. homil.
• g

  Rom. 8.
• h

  Isay 65. 24.
• i

  Quam multi eum sonant voce & corde multi su•••• Aug. in Psal. 119.
• k

  Oratio cordis est non labiorii.
• l

  Exod. 14. 15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Er. Naz. Orat. 15.
• m

  Sicut enim superbi a omni∣um sons malo∣rum est, ita hu∣militas cuncta∣rum origo vir∣tutum. Chrys. in Math. hom. 15.—humili∣tate suppositâ, tutissim•• cuncta alia superponit aedificans•• hac verò subducta, etiamsi ad ipsum usque coelum conversationis sublimitatē per∣venias, simul omninò—in fi∣nem pessimum relabuntur. ib.
• n

  1 Joh. 5. 14.
• Sect. II.
• o

  Mark. 11. 24. Luk. 11. 9.
• p

  Jam. 5. 15.
• q

  Rom. 12. 11.
• r

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sacri∣ficium quod to∣tum combur••ba∣tur, as in altum ascendebat. Pagn. The saur∣ex Kimchi.
• s

  Jam. 5. 16.
• t

  1 Cor. 14. 15. See there v. 2. 3. 4. 5. 9. 14.
• u

  Gen. 24. 60. Ruth. 4. 11. Numb. 6. 23. &c.
• w

  Joel. 2. 17.
• x

  1 Cor. 14. 15.
• y

  Colos. 3. 16. Ephes. 5. 19.
• z

  Math. 26. 44.
• a

  Luk. 11. 2. Math. 6.
• b

  Math. 6.
• c

  Match. 23. 14.
• d

  Pier. l. 34.
• e

  Psal. 17. 1.
• f

  Amat enim Christus diu re∣quiri. Amb. de virg. l. 3. (si sit ejus liber.)
• g

  Luk. 18. 1. 1 Thes. 3. 10. 1 Thes. 5. 17.
• h

  Math. 6. 7.
• i

  Levit 8. 13. Mark. 9. 49.
• k

  Eccles. 5. 1.
• l

  Non multilo∣quio, sed consci∣entiâ, &c. Hi∣lar. Can. 5.
• m

  1 Cor. 14. 19
• n

  Math. 6. 7, 8.
• o

  Christianos in Egypto crebras quidem orationes habere, sed eas brevissimas. Aug.—ne tva vi∣gilantèr erecta quae oranti pluri∣mum necessaria est, per producti∣ores moras ••vmescat atque 〈◊〉〈◊〉 tetur intentio: ac per hoc 〈◊〉〈◊〉 ipsi satis ostendunt, hanc inten∣tionem sicut non est obtundenda se perdurare non potest, ita si per∣duraverit, non citò esse rumpen∣dam••a ••sit enim ab oratione mul∣ta loqu••tio, sed non desit multa precatio si fervens perseverat in tentio: nam multum loqui, est in orando, rem necessariam su∣perfluis ager•• verbis: multum autem precari, est ad eum quem precamur diuturnâ & piâcordis exercitatione pulsare: nam ple∣rumque hoc negotium plus g••mi∣••ibus quam sermonibus agitur, plus fl••tu quam a••••atu. August. Probae ep. 121. c. 10.
• p

  Act. 20. 9
• q

  Math. 26. 40, 41.
• r

  Colos. 2 9.
• s

  Luk. 6. 12.
• t

  Luk. 11. 2. &c.
• u

  Aliud est ser∣mo multus, aliud diuturnus affe¦ctus, nam & de ipso domino scri¦ptum est, quod p••rnoclavit in o∣rando, & quod prolixius orave rit. ib Aug
• w

  Nobis ergò verba necessaria sunt—non quibus dominum, seu docendum, seu flectendum esse credamus. ib. Aug. c. 11. init.
• x

  Levit. 9. 24.
• y

  Levit 10. 1. &c. 1 King. 18. 38. 2. Chron. 7. 1.
• z

  Math. 5 23. 24.
• a

  Math. 6. 14.
• b

  Genes. 43. 3.
• c

  Math. 16. 41. Colos. 4. 2. Ephes. 6. 18. Vigilat hostis dormis tu? Aug. in Psalm 65.
• d

  Genes. 22. 5.
• e

  Genes. 15. 11.
• f

  Quando ali∣unde non cogi∣tatur. Aug. in Psal. 118.
• g

  Quando aliud cogitat aliud lo∣quitur—
• h

  Ambros. de. virg. l. 3. Ale∣xandro sacrifi∣cante puerulum barbarum qui ei lumen accende∣ret, excepisse 〈◊〉〈◊〉 ignem brachio: atque ad••isto cor∣pore 〈◊〉〈◊〉 immobilem tanta in puero barbare 〈◊〉〈◊〉 sciplina revo∣rentie.
• i

  Joh. 14. 13. Joh 1••. ••3.
• k

  Rev. 8.
• Joh. 16. 26.
• l

  Exod 28. 29. 30.
• m

  1. Tim▪ 2. 5.
• n

  Math. 6.
• o

  Math. 26. 39.
• p

  Non quae volo sed quae sunt u∣tilia E••ertere domos totas op∣tantibus ipsis dii faciles, &c. Iuvenal. Sat. 10
• q

  Sic vive cum nominibus, tan∣quam Deus vi∣deat, sic loquere cum Deo tan∣quam homines audiant, Senec. ep. 10. f.
• Sect. III.
• r

  Jona 1. 6.
• s

  2 King. 6. 27.
• t

  Math. 6.
• u

  Vide••t qui valt. ••pist. Mer∣ci ••••per••ad 〈◊〉〈◊〉 testa∣tur Christianos victoriae Roma∣norum causam suisse. Justin. Mart. Apol. 2.
• w

  Act. 12. 5.
• x

  Amal••ch pre∣cibus d••bellatur Origen.
• y

  Armaturam è coe lo. Moses co••tra Amal••ch non gl••dio, sed ora∣tion•• pugnavit. Hieron. ••. 2. ep. 24.
• z

  Pri••s votis hostes quam ar∣••is vincendos, Iust. hist •• 20.
• a

  Mark. 9. 29. Math. 17. 21.
• b

  Gen. 20. 17.
• c

  Exod. 32. 10.
• d

  Quando dicit dimi••te m••, o∣ste••dit s•• ten••ri posse ne faciat quod minatus est: Dei e••i•• potentiam servi preces impedi••∣bant. Hieron. lib. 2. ep 18.
• e

  Luke 18.
• f

  Psal. 144. 18.
• g

  Cicero. A••t. 7. in Verre••.
• h

  Luk. 22. 32.
• i

  Emil. Prob.
• k

  Math. 11.
• l

  Judg. 13. 20.
• m

  Gen. 32 26. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sept.
• n

  1 King. 20. 31.
• o

  Exod. 34. 35.
• Object. 1.
• p

  Isay 65. 24.
• q

  Nonnullis quippè impati∣••ntibus Domi••nus Deus, quo•• petebant conces∣••ic iratus. Num. 11. 33. Aug. ep. 121. c. 14.
• r

  Si aliquid con∣traquā oramus acciderit, pati••ntèr ferendo, & in omnibus gratias agendo, hoc potiùs oportuisse, quod Dei, non quod nostra voluntas habuit m••uimè dabitare debemus. ib. Aug.
• s

  Math. 15. 22. &c.
• Cum aliquando tardius dat, cō∣mendat dona non negat, diu desi∣derata dulcius obtine••tur, cito autem ••ata vi∣leseunt Aug. de verb. Domini in Math. 5. Obj. 2.
• t

  Cla••orem po∣tius cordis opor∣tere esse, non vocis, &c. Hilar. in Psal. 118.
• u

  Verè tunc tibi attendit, 〈◊〉〈◊〉 ipsum qu••ris, non quandò per ips••̄ aliud quae∣ris, August in Psal. 76.
• w

  Et mis••ricor∣ditèr auditur, et mis••ricorditer non auditur, ex∣auditur diabolus et nonexaud••tur Apostolus (Job. 1. 2. Cor. 12.) exaudivit cum quem dispo••••bat damnare, & non exaulivit cum quē volebat Sa∣nare: nam aeger petit multa à medico non d•••• medicus, &c. Aug. in Ps. 8••.
• x

  Non t•• ••x••u∣dit al volunta∣tem, sed exaudit ad salutem. ib. exp. in Joh. ep. tr. 6. Ideò non dat, ••e obsit quod dat. Aug. in Psal. 144.
• y

  Ps. 34.
• z

  2 Tim. 2. 19.
• a

  Exod. 17. 12.
• b

  Validior op••ris quam oris vox Bern••. Cant Ser. 59.
• b

  ••••anus loquitur.
• d

  Genes. 4 7.
• e

  Act. 10. 4.
• f

  Se•• ut a•• au••res Dei via•• precibus facia••is: vigilantius stu∣dendum est ut voces actibus adjuventur: nam majus sit oratio, ubi pra•••• est a∣ctio, G••eg. in ep. 44. ••. 9.
• g

  Levit. 13. 45. See Prov. 10. 5. 11.
• h

  Quid justius? non au••ivimus, non respeximus, non respi••imur. Salv. de gub. Dei. l. 3.
• i

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Bias. apud Laert. l. 1. c. 56.
• k

  Psal. 50.
• l

  Psal. 22. 1.
• m

  Si verè De¦um invocasti, certus esto, quia id fortè quod ••ol••bas tempo∣ralitèr ideo non delit, quia non ••ibi pro••crat: aedificetur in hoc cor vestrum &c. ne incipiatis tristes facti, ve∣luti fraudati desideriis ve••stris, ire indignation••m contra Deum. Aug. in Psal. 85. non exaudit a•• voluntatem ut exau••iat ad sanitatem qui talla peccatorious lat quid cum putas servare ••idelibus suis?—Servat non ••rtam sed ••xlum—scipsum qui fecit coelum. ib.
• n

  Exod. 4. 10.
• o

  Luk. 18 13.
• p

  Le••it. 5. 6. 7.
• q

  Psal. 6. 8.
• r

  Isti duo dicipossunt oratio & meditatio, &c. Bern. de duob••discip. Luk. 24. 13.
• f

  1 King. 18. 43. &c.
• See ••ose. 7. 14.
• Christ will have us when we pray sh•••• the doore: Math. 6. 6. but I thinke (saith Bern de nat. Dom. Ser. 3.) that he who shut the heaven by his prayer, could not shut out distracting thoughts from his prayer. Fa∣cilius est coe∣lum obsera••e quàm animum. ib. Psal. 85. 8.