Euchologia: or, The doctrine of practical praying.: By the Right Reverend Father in God, John Prideaux, late Bishop of Worcester. Being a legacy left to his daughters in private, directing them to such manifold uses of our Common Prayer Book. As may satisfie upon all occasions, without looking after new lights from extemporal flashes.

CHAP. III. What wee are to ask in our prayers.

TO know the Neces∣sity of Prayer, and to whom we are to pray, will but little avail, if we are not well advised what to ask. * 1.1 Peter may enquire what shall become of John, but receive a check, What is that to thee? Inquire not after that which belongs not to thee; do that I bid thee, Follow thou me. And when the mother of Zebedees chil∣dren, became a suiter for the preferment of them to

that which they were unca∣pable of, * 1.2 wee know what a cold satisfaction they ob∣tained from our Saviour, * 1.3 Ye know not what ye ask. Nei∣ther the joint petition of the Apostles afterwards con∣cerning an earthly Kingdom found better successe. * 1.4 It is not for you to know the times and seasons which the Father hath put into his own power. Those therefore that trust to speed, must petition only for those things, which may be convenient for them to receive, and for God to grant, as the entrauce to our Litur∣gy tells us: They must ask those things which are requi∣site for the soul and body. Otherwise their prayers may be turned into sin, * 1.5 and instead of an expected Blesing, a de∣served

curse may fall upon them. * 1.6 The caveat there∣fore of the preacher, as well for the mouth, as for the foot, is to be observed of all sui∣ters that shall present them∣selves before the throne of grace.

First, learne by hearing, what to doe, before thou tender a fooles sacrifice (with∣out consideration) in hope to obtaine: * 1.7 and be not rash with thy mouth, and hasty with thy heart, to mul∣tiply many words where few would be more to the pur∣pose, and better accepted; for how can it chuse but prove lost labour, to beg that of God which may not be granted by reason of his re∣vealed will to the contrary? Hence the salvation of Judas,

and damned spirits, the fore∣knowledg of the day of Judg∣ment, and secrets of God in election or reprobation of this or that party, must not come within the com∣passe of our petitions. And if the tree must lye where it falleth, * 1.8 and the condition of the dead from worse to better be unchangeable, those Masses, dirges, and pray∣ers for any friend depar∣ted, may very well be spa∣red, which some are so missled to purchase, and o∣thers to sell at so dear a rate: for who hath required this at your hands? * 1.9 It cost more to reedem a soul, therfore that must be let alone for ever: upon the same ground Samu∣el might not pray for Saul, nor Jeremiah for preventing

Judahs captivity, where the immutable purpose of God, was once made known unto them. Things then spi∣ritual, which concerne our salvation; and temporal that make for our preserva∣tion in the condition God hath put us, or furtheering us to a better, according to his good will and disposition, not our restlesse and itch∣ing ambition, must bee the line and compasse of our approveable devotions. And this brings in that confidence the beloved disciple speaks of, That if we ask any thing according to his will, he hear∣eth us: * 1.10 and if we know that he heareth whatsoever we aske, wee know wee have the petition that we desired of him. Many scruples

are here suggested, whether we may pray for one blaspe∣mously sinning to death? or obstinately standing excom∣municate, or rebelliously perse∣cuting the Church and State, seeing the petition of the Psalmist is expresse, Stand up O Lord God of hostes, * 1.11 thou God of Israel, to visit all the heathen, and be not mercifull unto them that offend of mali∣cious wickednesse. But the Prophets prayer runs against those that God shal find so, not against such as we in passion may censure to be so; for we are to hope the best of all, and condemn not, * 1.12 lest we be con∣demned. May not a persecu∣ting Paul become an Elect vessel, * 1.13 and a forsworn Peter go out and weep bitterly? But of this more, when we shall

speak of execrations herafter. What wee are to pray for? Sufficient limits may be found in that heavenly pat∣tern which our Saviour hath left for that purpose; * 1.14 con∣sisting of a Preface, petitions, and a conclusion. In the pre∣face the first word (as we have it) [Our] minds us of uni∣ty, and respect to our bre∣thren, as well as of our selves, excluding dissention, that frustrates our best intentions, as also respect of persons in preferring the rich before the poor, and censuring others as being not capable of Gods mercies equally with our selves. The second word [Father] assures us of accep∣tance, tells us we are all bre∣thren, and that we need not to make our addresses for our

wants to others, whom we may not term fathers, he ha∣ving will and power to sup∣ply us, and dislikes that we should seeke further, in hope of speeding better: for wee have not received the spirit of bondage again to fear; * 1.15 but we have received the Spirit of Adoption, wherby we cry, Abba, * 1.16 Father. This Spirit it selfe bearing witness with our spirit, that we are the chil∣dren of God. That which fol∣lowes [which art in heaven] makes pilgrimages to shrines and reliques superfluous, and superstitious. * 1.17 For it lifts up our hearts to heaven, and heavenly things, as the Psal∣mist teacheth us. I lift my heart to thee, and unto thee do I lift up mine eyes, O thou that dwellest in the heavens. * 1.18

Which our Saviours practice confirmeth; These words spake Jesus, and lift up his eyes to heaven, and said, Father, the houre is come. And tells us moreover, that wee have an overseer who looks into all our thoughts, words, * 1.19 and works; Who is like unto the Lord our God, who hath his dwelling so high? and yet humbleth himselfe to behold the things that are in heaven and in earth? The Petitions that suc∣ceed, are by some made but six, but (without quarrel∣ling) may be reckoned seven. In which the order of them shew, that spiritual things are to be first looked after, * 1.20 and prayed for, before temporal; according to that of our Sa∣viour, first seek the Kingdom of

God, * 1.21 and the righteousnesse thereof; and then temporal matters shall be added as an advantage. In which respects Solomons choice pleased God in praying for wisdome, * 1.22 be∣fore riches and honour: for what shall be best for us, we shall not want, if we prefer the first petition, the Hallow∣ing of Gods Name, before all temporalities. Of this Moses and St. Paul were so tender, that the one wished to be blotted out of Gods booke of life. * 1.23 The other to be accur∣sed from Christ, rather then an aspersion should be cast on God, either of impotency in not being able, or breach of promise, as not perfor∣ming what he had of his free bounty undertaken for his Church, to bring to passe.

The Hallowing therefore, [ 1] and glorifying and extolling a∣bove all things, of the infi∣nite Majesty of Gods Name, is the thing that we are to e∣steem of above our own salva∣tion. And [Name] here which signifies Gods Essence, Attributes, and Commands, must be conceived to be no other but that which wee were baptized in, including both Father, Sonne, and Holy Ghost, who being of one essence, must needs by the same Act of ours, equally be honoured, or dishonoured.

The second petition [Let thy Kingdome come.] [ 2] Instruct us, that next after Gods glory, the good of his Church must be respected and prayed for, that being militant here, as it ought, it may triumph

hereafter, as it expects. Any thing therefore that may de∣rogate from this, must be so far from our prayers, that it be rejected as the subject of our chiefest detestations.

Thirdly, [ 3] [Thy will be done in earth, as it is in heaven;] guideth all our desires and petitions to be regulated by Gods will revealed in his word: the resisting or decli∣ning from which, must not once come within compasse of our thoughts, much lesse of our petitions. And now when we descend to beg for supplies in our own behalfe,

The fourth Petition [Give us this day our daily bread;] [ 4] how in every word doth it lesson us to exclude exorbi∣tances? [Give] not as due, but of thy meer bounty; not

to one that hath of his own, but to those that of unfained necessity are forced to beg with us; not for themselves only, but for their brethren too, who must do the like for them also: rich and poor are at Gods gate of mercy, must be equally supplicants, and that for present supply. [This day] our daily bread must be conferred on us, by a continued liberality: where under the name of bread, are contained apparel, dwellings, all things necessary; to teach moderation to be used in all Gods blessings, so that super∣fluities make not up any part of our petitions. And that these blessings be not hinde∣red by our sins,

[ 5] The fifth petition puts in a ca∣veat [forgive us our trespasses]

as wee forgive them that trespass against us. The condition here expresses the obligation that lies upon us, of forgiving others, if wee hope to be forgiven of God our selves; I say therefore (saith our Saviour) blesse them that curse you, * 1.24 do good to them that hate you, pray for them that despightfully use you and persecute you. So that an irreconciled petitioner in Gods Court of Requests, is like (as you see) to find no audience. And as not for the remission of his own debts, so neither to be freed from the assaults and hazards of rui∣ning temptations, which makes up the sixth request to be granted of him that only can keep us from, [ 6] and deliver us in the strongest com∣bates

of the World, the Flesh, and also against the most impetuous incursi∣ons of the Divel himself, desired in the seventh and last Petition.

[ 7] All these shew so suf∣ficiently what wee are to ask, that wee need not cast about what besides wee should pray for: for the Articles of the Apostles Creed shew but the condition of that Kingdome, whose coming and prosperity we pray for in the second Petition. And what is the loving of God above all things, and of our neighbour as our selves, but (the substance of the ten Command∣ments) that wee desire in

the third Petition, That the will of God may bee done by us here on earth, as it is in Heaven by the Saints and Angels. For the more assured obtaining of all which petitions, the Conclusion adds this confidence, For thine (O Father) is the King∣dome] therefore thou wilt; the Power] therefore thou canst; the Glory] therefore in honour, thou art (in a sort) by thy selfe engaged to ten∣der the prayers of thy chil∣dren, subjects, and humble Supplicants, and dismisse them with the Seal of Amen set to their just requests. You cannot therefore (my Daugh∣ters) be ignorant, what to pray for, or what to decline as im∣pertinent to your Devotions, being so compendiously in∣structed

by our Saviours owne heavenly Directory. It will do well therefore in the next place to take some no∣tice what Gestures in our Prayers may be most conve∣niently used.

Notes

• * 1.1

  Joh 21 22
• * 1.2

  Mat. 20.20
• * 1.3

  Mar. 10.35
• * 1.4

  Acts 1.7.
• * 1.5

  Psa. 109.7.
• * 1.6

  Gen. 27.12
• * 1.7

  Eccles. 5.1
• * 1.8

  Eccles. 11.3.
• * 1.9

  Isa 1.12. Psal. 49.8
• * 1.10

  Joh 5.14.
• * 1.11

  Psal. 59.5.
• * 1.12

  Luk. 6.37.
• * 1.13

  Act. 9.15.
• * 1.14

  Mat. 26.75.
• * 1.15

  Rom. 8.15.16
• * 1.16

  Gal. 4.6.7.
• * 1.17

  Psal. 25. Psal. 121. Psal. 122.
• * 1.18

  Ioh. 17.
• * 1.19

  Ps. 113.5.
• * 1.20

  Mat. 6.33.
• * 1.21

  Mat. 6.33.
• * 1.22

  1 King. 3.11.
• * 1.23

  Exod. 32.32 Rom. 9.3.
• * 1.24

  Mat. 5.44.