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SECT. IIII.

PRayer, is a simple, vnfai∣ned, humble, and ardent opening of the heart before God, wherein we either aske things needful for our selues and others, or giue thanks for benefits receiued: it is ei∣ther publique in the Con∣gregation of the faithfull, or priuat, when we pray alone.

There be foure chiefe rea∣sons that ought to induce vs to Prayer: first, the comman∣demēt of God: secondly, our sinnes, which driue vs of ne∣cessitie to God for life, suc∣cour, and help. Thirdly, our weake nature, (being of it selfe vnable to subsist) re∣quireth Prayer to streng∣then

it, as a house pillars to vphold it.

Lastly, the subtiltie of the enemy (who euer attendeth to ouerthrow vs, euen in those things we thinke to be best done) ought to sturre vs vp vehemently to Prayer.

The excellencie of Prayer is manifest by the dignitie of the Commander, and the admirable effects that fol∣low it. The Commander is God, Lord of Heauen and earth, of our life, and death, the Fountain of all goodnes, the effects thereof are such, that (Prayer proceeding frō a faithfull soule, and squared by Gods Word) will stay the Sunne to end our victo∣ries, the falling of the raine from heauen, and at our de∣sire

againe, send down plen∣tie of it to increase the fruits of the earth for our comfort, it will pierce the heauens for mercie, and pardon for our sinnes, stay the wrath of God against vs for the same, and obtaine whatsoeuer good thing is needful for vs in this life, or in the life to come.

z 1.1 Let your Prayers bee daily, without intermission: for deuotion that is defer∣red vpon conceit of present vnfitnesse or worldly re∣spects, at last groweth irke∣some and altogether neglec∣ted: suffer not your heart to entertayne the least thought of lothnesse in the taske of deuotiō, but violētly breake thorow such motions, with a deepe check to your selfe,

for your backwardnesse. And because holinesse doth not (likea 1.2 Ionas Gourd) grow vp in a day, it is better to goe on safe and sure, then for an hastie fit, (as many doe) run out of winde, and then stand still. Goe to Prayer, as you would goe to the water to swimme; goe not hot in, but take a time to coole your selfe by Meditation,b 1.3 feeling that your words touch the very depth of your Soule.

c 1.4 Frame not your Prayers (as some hypocritically do) according to the fantasies of your owne braine, neither (as others superstitiously) thinke to mooue God by iterations and babbling, nei∣ther (with the proud Phari∣se) presuming vpon your

owne worth, but (like vnto that poore Publican) hum∣bly, with all reuerence,d 1.5 (throwing off the shooes of your corrupt affections) prostrate your selfe at the footstoole of Gods Throne of Grace, demanding no∣thing that is repugnant to his will (lest you tempt him)e 1.6 who out of his insearch∣able Wisdome knoweth best what is good for you.

In your Prayers, haue a speciall care, that you keepe euer as a patterne before you, that Prayerf 1.7 set downe by the Mercy-Master Christ Iesus, called the Lords Pray∣er. It is the pure Fountaine, from whence the Riuers of Life must flow.

Notes

• z 1.1

  In Oratione sedulo curādum est, ne intermissi∣one aliqua re∣pentè facta, rur∣sus languascere incipiat anim•• alacritas, Bar∣nard. de pro∣gress. relig. Mat. 7.7. Luke 18.1. Rom. 12.12. Ephes 6.18. Col. 4.2. 1. Tim. 2.8.
• a 1.2

  Ionah 3.6, 7.
• b 1.3

  Homo in fa∣ciem, Deus in praecordia con∣templatur, Aug.
• c 1.4

  Animaduerto Deum, non tam adorantium pre∣cibus, quàm in∣nocentia, & san∣ctitate laetari, gratiorem{que} eum qui delubris eius puram castam{que} mentem, quàm qui meditatum carmen intulerit existimare, Am∣bros l. b. 3. Prou. 30.12.
• d 1.5

  Exod. 3.5. Ad beatitudinem rectè consequen∣dam, omnia fu∣gienda sunt cor∣poris corrupti∣bilia, August. de Ciuit. Dei.
• e 1.6

  Mat. 6.8.
• f 1.7

  Mat. 6.9.