A guide to godlynesse or a Treatise of a Christian life shewing the duties wherein it consisteth, the helpes inabling & the reasons parswading vnto it ye impediments hindering ye practise of it, and the best meanes to remoue them whereunto are added diuers prayers and a treatise of carnall securitie by Iohn Douname Batcheler in Diuinitie and minister of Gods Word.

CAP. XVI.

Of the forme and method which are to be vsed and ob∣serued in our prayers, &c.

§. Sect. 1 Of formes of prayer set downe by others.

THe last thing to be considered, respecteth the forme and manner of powring forth our soules in prayer vnto God, which is either by vsing set formes, or contriuing of prayers according to present occasions, as we are inabled therunto by the Spirit of God. The former sort are either such as are inuented by others, and learned by hearing, or reading their bookes and writings: or else by our selues vpon due stu∣dy and meditation. Both which may bee lawfully and commendably vsed of Christians according to their seuerall states and gifts. Written and printed formes by those who want ability to pray in their owne words, or to frame their suits and petitions, and expresse their minds in any good manner and order. The which was one end of penning Dauids Psalmes, that they might by skilfull Musicians be sung in the Congregation, and vsed also in priuate, both in families, and by our selues alone. And our Sa∣uiour

prescribed that perfect forme of the Lords Prayer, not onely as a rule according to which we are to frame our prayers, but also as a prayer to be vsed it selfe; and therefore as it is said in one Euangelist, After this * 1.1 manner pray ye; so in another, When ye pray, say, Our Father. And therefore as children, before they can goe, are not suffred to sit still, but are trained and taught by others that hold them by the hand: so though wee want spirituall strength and skill to performe this exercise by our selues, yet wee must not neglect it altogether, but yeeld our selues to bee trained by o∣thers (as the Disciples did desire of our Sauiour Christ) and (as it were holding them by the hand) to vse the helpe of their meditations. But wee are not to rest in this as sufficient, without any further proceedings; for though it be fit for a child in Christ, that he may be thus trained to goe a∣lone, yet when wee come to a riper age, and in respect of our meanes should be able to teach others, it is a shame for vs, and argueth either great impotency and lamenesse in Religion, or else negligence, sloth, and want of exercise, if we cannot goe alone, but still like children, need lea∣ding by others. Besides, we cannot by others meditations vnburthen our selues of our owne particular sinnes, of which God and our owne consci∣ences onely are witnesses, nor expresse those speciall wants which most pinch vs, and which we most desire should be supplied, nor fit our occasi∣ons to their prayers, nor their prayers to our occasions; but wee must, as God requireth by the Prophet, when we come vnto him as suiters, take words vnto our selues, and frame our petitions and thanksgiuings according * 1.2 to our owne wants and occasions. Neither let any that hath beene long trained in the schoole of Christ, obiect his want of gifts and abilities, see∣ing if he speake true, he proclaimeth his owne shame and non-proficien∣cy. For if we had any sense of our wants and sinnes, wee might finde some words to expresse them, that we might craue a supply of the one, and par∣don for the other; especially to our heauenly Father, who is so gracious and willing to beare with our infirmities, and who better accepteth of such imperfect prayers as are indited by our selues, and vttered with zea∣lous deuotion of honest hearts, then of such as are in the best manner pen∣ned for vs by others. Euen as euery wise father better accepteth of an Epi∣stle inuented and written by his owne sonne himselfe, though full of im∣perfections, because it is the meanes to traine him vp to more perfection, then that which is done to his hand by one of his fellowes of an higher forme, though much more exact for matter and manner, because it is the tricke of a trewant, and argueth not onely inability and want of skill, but also sloth and extreme negligence.

§. Sect. 2 Of formes of prayers inuen∣ted by our selues.

Formes of prayer inuented by our selues, are such, as vpon due medita∣tion and sound deliberation we haue composed, out of the sight and sense of our sinnes and wants, and Gods mercies multiplied vpon vs, not onely generall, but also speciall and particular, framing confessions, petitions and thankesgiuings, so as they may be most fitting for our owne peculiar vse. The which are necessary for such as are not thorowly grounded in knowledge, nor perfected in this duty by much experience and practice; and for such also as being well qualified in these respects, are notwith∣standing defectiue in memory and vtterance, hauing no liberty of speech

to expresse their mindes without much meditation, and for such also as are defectiue in courage and boldnesse, when they are to pray in the pre∣sence of others: And very profitable for all, if wee tye not our selues too strictly to words, but haue variety of formes for ordinary vse, and by helpe of meditation, doe vpon extraordinary occasions, conceiue new words for new matter, as the necessity and profit of our selues, our brethren, or the Church shall require; making particular confessions of sinnes which are lately committed, and doe most burthen the conscience, and speciall pe∣titions for those speciall graces wherein wee finde our selues most de∣fectiue, and whereof wee haue presently most vse, and speciall thanksgi∣uings, for Gods speciall mercies and fauours renewed vpon vs. The which variety of formes will take away that satiety and wearinesse, which al∣wayes accompanieth the daily and continuall vse of any thing, though neuer so excellent; and helpe much to keepe our mindes and hearts close to this holy exercise, which are apt to bee carried away with wandring thoughts, if, without any variety, wee tye our selues to one onely forme; like a man that goeth on in a way which he is accustomed to trauaile, and neuer thinketh on the passages and turnings that are in his iourney; or that singeth a tune familiar vnto him by much vse, and neuer thinketh of that he singeth.

§. Sect. 3 Of conceiued prayers, and how far foorth they are com∣mendable.

Prayers conceiued, are such as vpon meditation we fit to all present oc∣casions, not vsing any ordinary forme of words, but expressing our selues * 1.3 with such as come to our mindes; of which, we haue many examples in the Scriptures, both in the Patriarkes, Prophets, Apostles, and our Sauiour Christ himselfe. The which, I acknowledge aboue all other kinds to bee most excellent, if God haue thorowly furnished vs with gifts fit for it, both because it is most free from distractions and wandring thoughts, and from satiety and wearinesse, this variety bringing with it much delight, and also because it is most opportune and seasonable, being fitted to the time, per∣sons, and occasions. But heere the Prouerbe is verified, that things excel∣lent are most hardly attained, there being few that haue this gift and abi∣lity, and those few not alwayes in like measure, although there are many that are willing to make shew of it. For there are diuers things which ought to concurre in him that is to conceiue a prayer, which if any bee wanting, it cannot be done without much weakenesse and imperfection. First, he must be diligent in meditation, before he thus speake vnto God, calling to memory the sinnes which he is to confesse, the wants which he desireth should be supplied, and the blessings for which hee intendeth to giue thankes; that so he may with Dauid call his prayer a meditation, humble his soule in the sight of his vnworthinesse, inflame his heart with feruent desires, and not speake any thing rashly with his mouth vnto his * 1.4 God, as the Wise man aduizeth. In which respect, I cannot commend ex∣temporall prayers, which are performed without any meditation going before, and am so farre from extolling them as most excellent, that I thinke them scarce tolerable or lawfull, vnlesse some vnexpected occasion and present necessity, doe thrust vs into extraordinary straights, so as wee may not deferre our prayer, nor haue for the present, opportunity to me∣ditate, nor yet haue any former meditations fit for the present occasion,

and the circumstances that attend vpon it. Secondly, he that thus pray∣eth must be grounded in knowledge, that he may frame his prayers accor∣ding to Gods will. And therefore they who being children in knowledge, doe take vpon them this taske, they must needs faile much in this holy du∣ty, asking according to their vngrounded conceits, and not Gods will, of which they are ignorant. And as children who will venture to runne a∣lone, before they can goe in anothers hand, must needs catch many falles; and they also who will speake much, before they haue knowledge and wisedome to rule their tongues, must needs speake many things vaine and impertinent: so must it of necessity befall them in this case who are children in knowledge, and not well acquainted with Gods will and waies. Thirdly, he must be well experienced and practised in this duty; neither can we without much vse attaine to this perfection. Fourthly, be∣sides a great measure of sanctifying grace, he must haue diuers common gifts of the Spirit, which are necessary to the well-performing of this duty, as a good memory, vtterance and liberty of speech, and boldnesse also when others ioyne with him: which will inable him to expresse rea∣dily what his mind conceiueth, and rather intend & inflame, then quench or coole the feruency of his desires. But if we want these, though our know∣ledge, and faith, and zeale, and all other sanctifying graces bee neuer so great, yet shall we faile much in prayer in this kind, because the powers of the soule will be so wholly occupied about memory, and inuention of fit matter, and words to expresse it, that there will little place be left to zeale, devotion, and feruency of affection. Lastly, it is necessary that hee who prayeth on this manner do carefully auoyd spirituall pride, and ostenta∣tion of his gifts, to which the greatest excellencies, through the malice of Satan and our owne corruption are most subiect; and also curious affe∣ctation of variety of words to expresse the same matter, as though it were a note of barrennesse to vse twice the same phrases to expresse the same things. But the maine thing which we are to aime at, is to bee feruent and deuout in our prayers, and to this end to vse such words and phrases as may most conueniently lay open vnto God the sincere desires of an vp∣right heart, whether it be in new variety, or in such words as wee haue of∣ten vsed to expresse the same things.

§ Sect. 4 What method is best to be obserued in disposing the parts of our prayers.

Vnto the forme of prayer, we may adde something of the method and right disposing of the parts. The parts of prayer to be vsed ordinarily of vs are three: confession, petition, and thanksgiuing. In our priuate confes∣sions of our sins, we are (hauing first a true sense and feeling, hatred & de∣testation of thē) to acknowledge them, & bewaile them, not only general∣ly, but also specially and particularly, and those aboue the rest which we haue last committed, and with which we haue most often and grieuously displeased and dishonoured God, and wounded our owne consciences, ac∣cording to the example of Dauid, in the one and fiftieth Psalme; and withall aggrauate them by their seuerall circumstances, especially the consideration of the person against whom they were committed, our glorious God and gracious Father in Iesus Christ; adiudging and con∣demning our selues in regard of them, to bee lesse then the least of Gods mercies, and worthy of his greatest plagues and punishments. Vnto

which we are to adioyne petition, and first, that God for his mercies sake, his promise sake, and his Christs sake, will forgiue vs all our sinnes, and neuer lay them to our charge, seeing our Sauiour hath fully satisfied his Iustice for them; and so, that being iustified and freed from the guilt and punishment of our sinnes, he will be reconciled vnto vs, and receiue vs in∣to his loue and fauour. Secondly, that God will be pleased to seale vp the assurance hereof in our hearts and consciences, by the gracious testimony of his holy Spirit, and giue vnto vs the spirit of Adoption, crying in our hearts, * 1.5 Abba Father, and witnessing to our spirits, that wee are his children by adoption and grace. Thirdly, that he will sanctifie vs by the same Spirit, mortifying and crucifying in vs more and more our sinfull corruptions, so as they may not rule and raigne in vs, as at former times, and that he will also quicken vs vnto holinesse and newnesse of life, and inable vs to yeeld obedience to his holy and heauenly will. Fourthly, that he will to these ends graciously vouchsafe vnto vs the meanes which may inable vs vnto them, and make them effectuall by his good blessing vpon them. Especial∣ly, that he will indue vs with the sanctifying gifts and graces of his holy Spirit; as sauing knowledge, a liuely faith, vnfained repentance, firme affi∣ance, feruent loue, and ardent zeale, hope, patience, humility, the true feare of God, and the rest. Fifthly, that God will daily increase his graces in vs, and our strength and ability to serue him, that wee may grow from one measure to another, vntill we come to a perfect age in Christ. Sixth∣ly, that he will establish vs with his free Spirit, that we may constantly per∣seuere in the profession and practice of true godlines, vnto the end, and in the end; and that he will thereby so assist and strengthen vs against all the assaults of our spirituall enemies, that we may haue victory ouer them, and not be hindred by their tentations, from proceeding in our course of god∣linesse, or from finishing the great worke of our saluation. Seuenthly, we must heereunto adde petitions for speciall benefits, whereof wee stand in neede, concerning things either temporall, or spirituall and eternall; and particularly such as are necessary and profitable for the well passing of the day following, especially preseruation from all dangers, direction in all our courses, our thoughts, words, and actions, and the blessing of God vpon all our labours, with a right vse of all Gods benefits and chastise∣ments. Finally, we must pray for the good estate of the whole Church, of that in which wee liue, and for all the principall members of it; for our friends and benefactours, for the afflicted, for those of the same family, and such vnto whom wee are bound by any speciall bond of duty. And lastly, we must from petition descend to thanksgiuing, praysing God for all his blessings, both corporall, spirituall, and eternall; and especially for those peculiar benefits which he hath vouchsafed vnto vs in the whole course of our liues; for those of late receiued; and namely, the night past in our preseruation and quiet rest. And this I hold to bee the best method and order to bee obserued in our prayers ordinarily, although I would tye no man vnto it, but that he may herein vse his discretion, beginning with con∣fession, thanksgiuing, or petition, as his heart leadeth him, and fit occa∣sion shall be offered.

§. Sect. 5 What duties are to be per∣formed after wee haue prayed.

And these are the duties which are to bee daily performed in this holy

exercise of prayer. Now after wee haue thus prayed, there are certaine other things required of vs. First, a liuely faith, whereby we doe not onely giue our vnfained assent vnto our prayer made, but also rest perswaded, that the Lord hath heard vs in the things for which we haue prayed, and will assuredly accept of our humiliation and thanksgiuing, and grant all our suites and requests, as it will best stand with his owne glory, our spiri∣tuall good, and eternall happinesse. And this our Sauiour requireth, What * 1.6 things soeuer yee desire when yee pray, beleeue that yee shall receiue them, and ye shall haue them. Secondly, hope, patience, and humility, whereby we make no haste, nor prescribe vnto God any time of doing the things which we haue desired, but meekely acknowledging his infinite wisedome in him∣selfe, and goodnesse towards vs, doe resigne wholly our selues and suites vn∣to his good pleasure, expecting with all patience his leasure, when as he shall thinke it fittest to bestow vpon vs those gifts and graces which wee haue begged at his hands. Thirdly, there is required of vs after prayer, an earnest indeuour in the vse of all good meanes, whereby we may obtaine those things which wee haue prayed for: whereby wee shall serue Gods prouidence, and be his instruments to further the accomplishment of his promises, and also make it manifest, that in our hearts we sincerely desired those things which we begged with our mouthes. For example, after we haue prayed for the pardon of our sinnes, we must vse carefully all good meanes whereby we may be further assured that God hath forgiuen them; after we haue craued sanctification, we must labour and indeuour that we may be sanctified, and exercise our selues in the duties of holinesse; after we haue desired spirituall and sauing graces, we must vse all the helpes and meanes whereby we may attaine vnto them. For otherwise we shall disco∣uer our selues to be but meere hypocrites, who with our lips haue prayed for those things which we haue neither esteemed in our iudgements, nor affected in our hearts; and therefore receiue nothing at Gods hands, who giueth his gifts not to idle loyterers, but vnto such as pursue them with thirsting desires, and earnestly labour and indeuour in the vse of all good meanes whereby they may obtaine them.

§. Sect. 6 Of the time in the morning when we are to vse priuate prayer.

The last direction which I will set downe for our priuate prayer in the morning, respecteth the time when it is to bee performed; of which, though I can giue no necessary rule, because all mens occasions and op∣portunities are not alike, yet for the greatest part it is most conuenient that we doe it betimes, as soone as we are ready, before wee vndertake any worldly businesse, and haue our mindes taken vp with any earthly thoughts: Because wee shall then bee most free from all incumbrances which may distract vs in this holy exercise, and make vs lesse fit to per∣forme it as wee ought; as also, because if we offer vnto God the first fruits of our thoughts and affections, they will sanctifie all our following inde∣uours, and season them so with holinesse, that they will become more ac∣ceptable vnto God. Or if some extraordinary occasion and waighty busi∣nesse haue caused vs to deferre it, our second care must bee, that wee doe not neglect it altogether, but sequestring our mindes and affections from all earthly thoughts and wordly imployments, wee must take the next and best opportunity which shall bee offered vnto vs; and thinke

no excuse or businesse so important, as may make vs vtterly to omit it.

§. Sect. 7 Of prayer with the rest of the family.

The next duty of piety after our priuate prayer, is prayer with the rest of the family; which is to be performed ordinarily by the master and go∣uernour, who is to be the mouth of the rest to commend them and their suits vnto God. For, according to the example of the Patriarches and holy men in times past, he ought to be not only a gouernour to rule them, and a Prophet to teach and instruct them, but also a Priest to offer the sa∣crifice of prayer and thankesgiuing, not onely for himselfe, but also for all those that are committed to his charge: neither ought any man to thinke that he may be exempted from this duty, or that in respect of his honour and greatnesse, he may be priuiledged from this holy seruice vnto God, and as an inferiour duty, delegate it to his deputy, if he himselfe bee able to performe it; but rather with the holy Patriarches to esteeme it an ho∣nourable prerogatiue, which he will no more put off from himselfe to a∣nother, then he will the regiment and gouernment of his house and fa∣mily. Much lesse must we thinke it sufficient, that wee haue prayed alone, or content our selues with our priuate deuotions, if we haue others vnder our gouernment, and committed to our charge: seeing we are to take no lesse care of their soules then of their bodies; nor that they serue vs in the duties of their callings, then that they serue God in the duties of piety and Christianity, without which we can expect no blessing vpon their labors. For if Ioshua, though a great Captaine and Commander, and so greatly imployed both in warres and gouernment, would not hereby excuse him∣selfe, but vndertaketh for al in his family, that he and his houshold would serue * 1.7 the Lord: if Dauid, though a King, would not content himselfe with his * 1.8 integrity in the gouernment of the State, but voweth also that hee would performe all domesticall duties with a perfect heart: And if Salomon, though a mighty Monarch in the height of his honour, thought himselfe more honoured in being the mouth of the whole people to commend their suits vnto God; let not any man thinke himselfe so great, that hee is too good to performe this duty. But alas, the neglect hereof is growne so ancient among honourable personages, that it now pleadeth prescripti∣on; so that these family duties are wholly neglected, or else put off from themselues to be performed by a deputy. And little hope I haue that my writings and reasons should be so powerfull as to infringe this custome, which hath in it almost the strength of a law, and reuoke the practice of family duties vnto ancient perfection; and yet I thought it fit to speake the truth, and leaue the successe to the authour of it: neither thought I it conuenient in setting downe the rules of piety, that I should fit the straight square to the generall crookednesse of the worke, but to leaue it in its perfection, that the worke in Gods good time may be reduced vnto it. Let therefore all masters of families know, that it is their duty which God will require of them, not onely to pray by themselues, but also to call together all their family, and to ioyne with them in this holy exer∣cise: vnto which they may be incouraged by Gods gracious promise, that where two or three be gathered together in Christs name, there hee will be in the * 1.9 midst of them. Secondly, because by making their house a house of prayer, they shall make it a little temple, which God will fill with his presence,

and replenish with his blessings, both temporall and spirituall. Thirdly, because nurturing their children and seruants in the feare of the Lord, and exercising them in this duty of Gods seruice, they shall make them more faithfull and conscionable in performing all duty and seruice vnto themselues, not onely formally and in outward appearance, but cheerfully and from the heart. Fourthly, because it is the chiefe meanes of the pre∣seruation of the whole house and family from sinne and from danger, and of deriuing Gods manifold blessings vpon the whole society. Lastly, be∣cause they can no otherwise expect that God will prosper their labours, * 1.10 to the good of the master, and the whole house and family, vnlesse they vse the meanes which he hath ordained, and obtaine his blessing by their daily prayers; without which they shall not thriue in their labours, but spend their indeuours and strength in vaine. Now for the time of the morning when this duty is to be performed, no certaine rule can bee pre∣scribed; only this in generall, that it be then done, when as all, or the most of the family may, in respect of their common occasions, most conueni∣ently assemble together. And although it were to be wished, that it may be betimes in the morning, before they goe about their worldly businesse, that they may be free from distraction, and sanctifie all their following la∣bours by these good beginnings: yet because the imployments are diuers in almost all the members of the family, and require that some should goe about them sooner, and some later; and because it often falleth out that the gouernours, by reason of age, weaknesse, or other infirmities, can∣not rise so soone as others, because they must haue regard to their health; therefore if in these respects this time cannot be allotted to this seruice, some other which is most conuenient may be chosen: which if it can bee no sooner, in regard of the common meeting together of the whole household, it will be fit that it be done before dinner. Of which, the lesse inconuenience will follow, if euery one in the family, and the gouernours for all the rest, haue betimes performed this duty priuately by them∣selues.

Notes

• * 1.1

  Math. 6. 9. Luk. 11. 2.
• * 1.2

  Hos. 14. 2.
• * 1.3

  Gen. 32. 9. 2. Sam. 22 2. 1. King. 8. 23. Dan. 9. 4. Act. 4. 24. Ioh. 17. 1, 2, &c.
• * 1.4

  Eccl. 5. 1.
• * 1.5

  Rom. 8. 15.
• * 1.6

  Mark. 11. 24.
• * 1.7

  Iosh. 24. 25.
• * 1.8

  Psal. 101. 3.
• * 1.9

  Math. 18. 20.
• * 1.10

  Psal. 127. 1, 2.