THE CHARIOT and Horsemen of ISRAEL. A Discourse of Prayer: showing what it is, as also the means to attain to the practice of it. AN EXERCISE SO RARE in the world, and yet so requisite, as few use it aright, and none may omit it.  
By HENRY LANGLEY, Minister of the Word of God, at Treswell in the County of Nottingham.  IAM. 4.2,3, 
— Ye fight and war, yet ye have not, because ye ask not.  
Ye ask and receive not, because ye ask amiss.  
AT LONDON, Imprinted by Felix Kyngston, for Edmund Weaver. 1616.   

TO THE RIGHT HONOURABLE EDMUND Lord SHEFFEILD, Knight of the most Noble Order of the Garter, Lord Precedent of his majesties learned Counsel established in the North, and Lord Lieutenant there; Grace and Peace in jesus Christ.  
THere be two points (Right Honourable) as witnesseth that worthy Orator 
a Cic. Offic. lib. 2. , to be observed in committing things to public view. That they be not satis nota, sufficiently known before: and that they be Cognition digna, worthy to be known.  
If the first, they are tedious: If not the second, they are odious. If either, idle at the least, if not nought. If both, both idle and nought.  
I hope, this little Treatise need fear just exception on neither part. Many (I confess) have written on this Subject: and justly may it be asked, what I have found, which in their learned labours hath not already been brought to light: yet dare I profess, that this small Tractate, (absit invidia verbo) will afford, unto the illiterate some things, for manner at the least, if not likewise for matter, worth the reading.  
And for Prayer, The nature of it is high, it being a peculiar fruit of the Spirit, the Immunities great, the power wonderful, and the profit incomparable. As, did not this succeeding discourse show it, I could discover at large. In a word, It is the Chariot and Horsemen of Israel.  
Why want we necessaries for soul and body; seeing the earth is the Lords, yea, the Heavens and the Heaven of Heavens: and our God is abundant in goodness and truth? We pray not. Why are we, with Ephraim, in crosses, as a cake unturned 
b Hos. 7.8. ? We pray not. Why are the Heavens as brass, and the earth as iron? Why is there such decay, from year to year, in our stock, and complaining in our streets? We pray not.  
For could the carnal man pray: and did the man already regenerate, use this duty, as he ought: mercies would be more plentiful, judgements not so usual, and the rod of the wicked would not be suffered to lie so long upon the lot of the righteous.  
Requisite is it therefore, and of special consequence, that we learn this great lesson, (taught so carefully of john to his disciples: and begged so instantly, of Christ, by his dis●…ples: I mean) How to pray.  
The Doctrine is here handled, the which out of my thankful remembrance of the many favours received from your Lordship, for my quiet liberty in my Ministry, and preferment, as also in respect of the reverend opinion, which the Church of God hath a long time (and I hope shall have occasion to do no less unto the end) conceived of your Lordships Christian affection towards God and godliness, I do humbly dedicate unto your Honour.  Now the God of peace, 
c Heb. 13.20,21.  that brought again, from the dead, our Lord jesus, the great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through jesus Christ, to whom be glory for ever and ever, Amen. 
Your Honours in the Lord most humbly HENRY LANGLEY.   

The particulars of this Discourse.  

CHAP. I.  

I. The definition, showing what prayer is.  
II. The Notation, whence the term is fetched, in Hebrew.  
III. The Genus of Prayer, viz. Invocation: and what Prayer hath in common with the other kinds of Invocation: the which are, 

An Oath.  
A Vow.    
iv What it challengeth to itself in special: noted here, handled after, in the doctrine of the form, more at large.  
V How God is our Father, considered as the Object of Prayer.    

CHAP. II.  

The Causes of Prayer, or the things whereby Prayer cometh to be that which it is. And they are four: 

I. The Efficient: and therein, 

1. The main efficient, and that in respect of both the 

Form of prayer.  
Matter of prayer.   Where is handled the state of Adoption, in which every one that prayeth, is of necessity, to stand; because, otherwise, God becometh not fit to be prayed to: Man fit to pray: nor the things we want, fit to be prayed for.  
2. The Motives working from 

Within.  
Without.    
3. The means of performance: and they such as do 

Fit us before.  
Serve in performance.  
Further.      
II. The Matter, whereon our prayers are made, and of praying, or of exhibiting our prayers to God.  
III. The Form, the soul of prayer, ministering life unto it. And therein is considered Faiths twofold work. 

1. The one whereby we are assured, that the promises, as they are true in Christ, so do they concern us.  
2. And we shall have these requests, put up according to his will.    
iv The Ends, or wherefore we do pray: and they are considered, 

1. Either simply,  
2. Or in respect of, 

God the father.  
Christ.  
The holy Ghost.  
The Word.  
Ourselves.  
Prayer.  
The things our prayers do concern.          

CHAP. III.  

The Effects of prayer: considered in regard of, 

1. God.  
2. The things aimed at.  
3. Ourselves.      

CHAP. IU.  

The Subject of Prayer: and that, 

I. Receiving: the which is, 

Mental.  
Verbal.  
Local.    
II. Whereabout Prayer is exercised: consisting in, 

Things.  
Persons. Where is handled, 

For whom, we are to pray.  
Through whom, we are to pray.  
To whom, we are to pray.      
And there withal is showed, how we are, 

1. To conceive of God, in prayer.  
2. To direct our prayers to him.        

CHAP. V.  

The Adjuncts of Prayer, considered, 

I. Simply.  
II. In respect of these four things, viz. 

The person praying  
The Ends of prayer.  
The Subject.  
The Time.        

CHAP. VI  

The distribution of Prayer, into, 

I. The parts: the which are, 

Confession.  
Petition.  
Thanksgiving.    
II. The kinds: considered in respect of, the 

Effects of Prayer.  
Subject of Prayer.  
Object of Prayer.         
THE CHARIOT and Horsemen of ISRAEL.  

The Preface  
MAster, say the Disciples to our Saviour, teach us to pray, 
a Luke 11.1.  as john also taught his Disciples. Whence it appeareth, that though the Holy Ghost be our schoolmaster, teaching us what to pray as we should: yet, for the guiding our desires in things warrantable, expressing our minds in fitting terms, and the contriving our matter in order and form; In a word, for the doctrine of prayer, we may and should be helped, wherein we are defective, by ordinary means.  
I have, therefore, adventured upon it. A Subject, as worthy to be well known: so no less weighty to be thoroughly handled.  
My purpose is not to enter into any large discourse: but summarily to run over these six heads following: namely,  

The particulars of this discourse.  The 

1. Definition,  
2. Causes,  
3. Effects,  
4. Subjects,  
5. Adjuncts,  
6. Distribution,   of Prayer.   

CHAP. I. The definition of prayer.  
The Definition of prayer.  Prayer is a calling upon the name of God, as a Father. 
THis may be the definition of prayer. Wherein two things are to be considered. 

I. The thing defined.  
II. The definition itself.    

1. The thing defined.  
The thing here defined, is Prayer: which, in Hebrew, cometh of a word which signifieth judgement. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
For a man apprehending the wrath of God due for sin, and denounced against sinners, runneth to the Lord: as we may see in David, 
b Psal. 32.5.  I acknowledged (saith he) my sin unto thee, and mine iniquity have I not hid.  
Again, coming to entreaty, it showeth plainly, that he can ask nothing, as of due. In like manner, giving thanks for blessings received, it argues mercy, and secludes merit. For to him that worketh, (saith the Apostle) 
c Rom. 4.4.  the wages are not counted by favour, but by debt.  
Lastly, Prayer is a pleading before God. If (saith Eli to his sons) 
d 1. Sam. 2.25  one man sin against another, the Magistrates shall judge him: but if a man sin against the Lord, who shall entreat for him, or plead for him? Now, in prayer, we plead three things. 

I. The Father's gracious promises, in his Son Christ. As David, 
e Psal. 89.49.  Lord, where are thy former loving kindnesses, sworn to David in thy truth?  
II. The great Charter purchased by jesus Christ, for all his members. If ye shall ask any thing (saith Christ) 
f joh. 14.14.  in my name, I will do it.  
III. The graces of the Spirit: as the tokens and signs of those to whom all the former belong. Remember now, O Lord, I beseech thee, (saith Hezekiah) 
g Isai. 38.3.  how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight.    
Quest. But Prayer was required of Adam. And how could he pray; having neither sin to confess, because he had not fallen, nor Christ to plead?  
Answ. Yet Adam, even in his innocency, should have judged himself to have been, but a creature, for workmanship; dust and ashes, for matter; and for place, a subject: and whatsoever good thing his good God bestowed upon him, it came out of his special grace and bounty. And his plea, then, was the covenant of works. And thus much for the thing defined.   

§. 2. What prayer hath in common.  

2. The definition itself.  The Definition itself followeth. Wherein we may consider two things. 

I. The Genus.  
II. The Form.    
That, is in these words, A calling upon the name of God. This, in the words following, As a Father. The former it hath common to it, with both an oath and a vow: The latter it doth challenge to itself, in proper.  
Prayer, then, is an invocating or calling upon. Many and great privileges hath the Lord bestowed on his Church: whereof this is not the least, that frail man may have access unto his God, and he not be molested with his many and rude requests.  
For which cause (doubtless) David glorieth in his tongue, above all his other parts: it being an instrument of so glorious a work as conference with God. O God (saith he) 
h Psal. 108.1.  my heart is fixed: I will sing and give praise, even with my glory. So Psal. 30.12.  
Invocation consisteth in, 

I. A lifting up of the mind unto God.  
II. A fixing of the mind upon God.  
III. A pouring out our mind before God.    
The kinds of Invocation are three. 

I. Prayer.  
II. An Oath.  
III. A Vow,    
Prayer is a calling upon the name of God, as a Father. As hath been before defined.  
An Oath is a calling upon the name of God, as supreme judge.  
A Vow is a calling upon the name of God, as dread Sovereign.   

§. 3. What it challengeth to itself in proper.  
That which Prayer challengeth to itself, in proper, is, that it is a calling upon the name of God, as a Father.  
Object. But Prayer cometh of a word which signifieth judgement: how, then, can it be a calling upon the name of God, as a Father?  
Answ. I answer: The Lord is herein to be considered in his both mercy and justice. In regard whereof he is in a divers respect, that from which we appeal, and to which.  
And so, by confession, cleared his justice, we appeal from justice to mercy, which admitteth us in our Mediator.  
In whom we find the Lord not a judge, but a Father. Before whom we plead (as I have in part showed before) the promise in his Christ, our elder-brother, showing him our hands 
i Gen. 27.22.  covered with the skin of the spotless Lamb, even the graces of his Spirit, the lively tokens of our birthright.  
But upon this may be made a double reply. Reply. 1 It seemeth, then, may some say, that part of prayer, namely, confession, is made to God as judge.  
Answ. No: Even whiles we confess our sins and unworthiness, we consider the Lord as a Father. When the prodigal son cried, I have sinned, he called Father. Father (saith he) 
k Luk. 15.21.  I have sinned.  
Reply. 2 But when we confess our sins and misery, we consider the Lord in his justice?  
Answ. We confess to God, in his mercy, in his Christ, our gracious Father, what he might be unto us in his justice:  
Namely, that if he should lay judgement to the rule, and righteousness to the balance, we were not able to answer one of a thousand evils committed against him, by us, even us, who have this free and hopeful access to come before him, and cry, Abba Father.  
In a word: To have what to confess, we consider the Lord in his justice: but, as we do confess these things, we consider him in his mercy, even our Father.  
Object. 2 But yet, you will say, when we pray against our adversaries, we consider the Lord (and so pray to him) as supreme judge; as David in the Psalms, 
l Psal. 35.1.  Plead my cause, O Lord, with them that strive with me: fight against them that fight against me?  
Answ. We consider the Lord, in such petitions, in a twofold respect. I. Of our wrongs and wronger's. And so we conceive him as a judge, to whom all vengeance belongeth. II. As we do, by prayer, commit this case of wrong to him. And so we conceive him as a Father.  
We pray to him, then, as a Father: desiring, that he as a Father, hearing our prayer, would, as a judge, 
m 2. Chro. 6.39.  plead our cause.   

§. 4. How the term, Father, is taken in the definition.  
Let us now come to the acception of the term, Father. And the Lord God is a Father, in three respects of relation. 

I. By generation.  
II. By Creation.  
III. By Adoption.    
By Generation, he is only the Father of Christ, his only begotten: even as his type Isaac was the only lawfull-begotten of Abraham by Sarah. And therefore he saith not to his Disciples, jointly, I go to our Father: but distinctly, I go to my Father, 
n joh. 20.17  and to your Father. A Father to both: but in divers respects: to him by generation, to them by adoption.  
By Creation God is a Father to all his creatures. One God and Father of all, saith the Apostle. 
o Ephes. 4.6.  And Adam 
p Luk. 3.  is called the son of God.  
But, Father, is not so taken here. The covenant is broken on our parts, and his image is defaced. And there is no specialty of creation that will hold plea: but all make directly against us.  
Therefore, in the third place, God is a Father, by adoption: viz. to that peculiar company which is according to the election of grace; who hold all things by virtue of the evangelical covenant: having disclaimed the unwarrantable right of Creation, and sued out a fine of recovery, from God, in jesus Christ, by hearty prayer, and faith unfeigned.  
Adoption is to make choice of another man's child to be ours, and so to make him our heir, or joint-heire. Now, we were all estranged and cut off from God, in Adam: and became the bastards of that grand-Fornicatour the Devil, and old Strumpet the world. Insomuch, that we must all confess, that our first Father was an Amorite, and our Mother a Hittite, 
q Ezek. 16.3. .  
But it pleased the Lord, to choose, out of this forlorn company, a number to himself, to make them a holy nation, a royal Priesthood, a peculiar people, even partakers of the adoption of Sons.  
Here then, by Father, is meant, God in Christ, who hath in him, I. Chosen us before time. II. Redeemed us in time. III. And made us, in part, personally partakers of both: abounding toward us, in all wisdom and prudence: 
r Eph. 1.8.9.  having made known unto us the mystery of his will.    

CHAP. II. The causes of Prayer.  

The Causes of prayer.  THe Causes of Prayer, are four. 

I. The Efficient.  
II. The Matter.  
III. The Form.  
iv The End.    

I. Efficient.  
The main Efficient in respect of, 1. The Form. 2. The Matter. Every one that prayeth, must stand in the state of election: the which maketh, 1. The Lord fit to be prayed to. 2. The person fit to pray. 3 The things fit to be prayed for, etc.  
The Efficient, or cause making prayer, is Principal, or lesse-principall. The lesse-principall is either Impulsive, or adiwant. Here, then, are three things to be handled, in general. 

I. The Main-efficient.  
II. The Motives.  
III. The means of performance.    
The Principal, or maine-efficient of Prayer, in respect of the Form, is the Spirit of God, by his grace teaching and enabling, yea, praying in us, Rom. 8.26.  
The Principal Efficient, in respect of the matter, is the Person praying. Who, in respect of the laws exaction, is every man. All are bound to pray. Want of grace doth disable, but exempt none.  
But in respect of ability, it is only the elect called, justified and sanctified: In a word, The adopted once of God.  
In which state that every one must stand which prayeth, we may see, if we consider the use of it, in respect of, 

I. The Object God, to whom we pray.  
II. The Person praying.  
III. The Things desired in Prayer.    
For the First, Not God simply, but God a Father, reconciled and made at one with us, is our object. And therefore not being within Adoption, there is no right relation between God and us.  
This was intimated by the vail, 
a Exod. 24.  which excluded the people of the jews out of the Holy of Holies. Into the which (saith the Apostle) 
b Heb. 10.16.20.  We have liberty to enter, in the blood of jesus, by the new and living way, which he hath prepared for us, through the vail, that is to say, his flesh.  
Hear we may take notice of three faults in prayer.  
I. Many pray to the Lord: but put no difference between his being in himself, and what he is to his Church in Christ. But, so they pray to God, it serves.  
II. Many conceiving aright of God, in general, as a Father, are not persuaded, neither labour to be persuaded, in special, that he is their Father. They hope well: but nought can they believe. They but go to God by hearsay.  
III. Some do persuade themselves, that God is their Father. Not from the earnest of the Spirit: but rather from the ignorance of sin, want of due examination, and from carnal presumption.  
Again, This Adoption is of absolute use, in respect of the Person praying. Because,  
I. Hence ariseth his ability, to call God Father, and pour out his heart aright before him. For otherwise, as there is an antipathy between the Lord and his heart: so likewise, he wanteth that new tongue, requisite in every one that would call upon the Lord: without which his words are barbarous, and not of the right dialect of Canaan. For which cause the Lord calleth the jews crying, howling 
c Hos. 7.14. .  
II. Without this Adoption, his Person is in disgrace: and his offering must needs be rejected, as 
d Gen. 4.  cain's was.  
III. Hereby we are made fit objects of God's blessings. The which we are not, unless we be his adopted ones, called &c. For,  
I. Otherwise the Lord hath made no promise to us. If ye abide in me (saith Christ 
e joh. 15.7. ) and my words abide in you: ye shall ask what ye will, and it shall be done for you.  
II. Otherwise we have no part in Christ's Prayer. I pray for them (saith Christ) 
f joh. 15.7.20. , I pray not for the world: and who they are, we may see after; Neither, saith he, pray I for these alone, but for them also, which shall believe on me through their word.  
III. The Lord giveth all things for the glory of his name. Now, wouldst thou not willingly give a man a staff to strike thyself with? And canst thou look that GOD will give thee any good thing, to dishonour him withal, whiles thou art out of Christ, called, and like a distempered stomach, turns wholesome meat into noisome humours?  
Lastly, by the virtue of this adoption, the things we desire and want, are made fit objects to be prayed for, being all of them parcels of our spiritual inheritance, as also, such as with comfort, we may be thankful for.   

§. 2. The Impulsive, or moving cause worketh from within, or from without.  
The Motives working. 1. Fron within. 2. From without.  
Those which work from within, inciting and moving us to prayer, are, 

I. Conscience of our duty: as prayer is commanded us by God.  
II. Love of God: as it is a conference with God.  
III. Zeal: as it is a sacrifice to God.  
iv A Christian love of ourselves: as by it we receive supply from God.  
V Hope: as we have a promise to be heard of God.    
Quest. How cometh it to be peculiar to grace, to move us to pray: and that nature hath no hand in it?  
Answ. I answer: I. Nature, in our wants, respecteth natural inconveniences, as they endanger the state of the outward man. Grace looketh higher, and conceiveth, in these, the chastisement of God, with many spiritual evils. II. Nature, upon the sight of our wants, stirreth us up to use natural means: and if to prayer, yet as morally considered, as the Philosopher cried, Being of beings have mercy upon me! 
Ens entium miserere mei!  But grace draweth us unto GOD in Christ: using secondary means, in submission to his command, for conscience sake.  
The Impulsive causes working from without, and stirring us up to prayer, are especially these:  
I. The word of God: and it moving us three ways: namely, by, I. Commandment. II. Promise. III. Examples of the children of God, and above all, of Christ our Head, therein recorded.  
II. Our miserable condition, by reason of sin: as namely, I. Our wants: that of ourselves we have nothing. II. Our weakness: that by ourselves we can get nothing. III. Our unworthiness: that for ourselves, that is, our own sakes, we can look for nothing.  
III. The worth of prayer: whose, 

1. Privilege,  
2. Power,  
3. Profit,   is exceeding great: as we may see afterwards.  
IV. Accidents of mercy and judgement, which befall us. As, at the deliverance of Israel, when Pharaoh & his host were overthrown in the sea, 
g Exod. 15.1,2, etc.  Moses and the children of Israel praised the Lord. And when the children of Ammon and Moab and mount Seir came against jehosaphat, he proclaimed a fast, 
h 2. Chron. 20.3,4,5, etc.  and judah gathered themselves together to ask help of the Lord.   

§. 3. The means of performance:  
and they, such as do, 1. Fit us before. 2. Serve in the performance. 3. Further.  
The Adiwant or helping causes, are such as do, 

I. Fit us before.  
II. Serve in the performance.  
III. Further.    
The things that do before hand fit us for prayer, are, I. The word of God, in general. II. More particularly, the Lords Prayer. The Forms of godly affected men helping withal. III. Meditation.  
And we are to meditate especially of three things. I. Of God, in himself, and in his covenant to us. II. Of our own estate. III. Of the manner of pouring out our hearts before God, by prayer.  
The benefits of Meditation, in this case, are especially these: I. It affordeth matter. II. It prepareth the mind. III. It possesseth us better with that which we are to exhibit to the Lord: and so maketh way for affection. iv It rangeth us within compass.  
The helping causes of use, in the performance, are the instruments therein used. The which are either natural, or spiritual.  
The natural are three: I. The heart conceiving or consenting. TWO, The mind contriving. III. The mouth uttering.  
The spiritual instrument, is faith. 
i Rom. 10.14.  How shall they call on him, in whom they have not believed?  
The things that do further us in prayer, are, I. The prayers of the Church for us. And for this cause the Prophet and King David commendeth a Psalm to the people, to be used for him. Wherein they are taught to say, 
k Psal. 20.2,3,4.  The Lord hear thee, etc. When Moses his hands were heavy, 
l Exod. 17.12.  Aaron and Hur stayed them. II. Fasting. Defraud not one another (saith the Apostle) 
m 1. Cor. 7.5.  except it be with consent for a time, that ye may give yourselves to fasting and prayer. So Anna 
n Luke 2.  served God with fastings and prayers.  
Quest. Are all bound to fast?  
Answ. The use of fasting. In a general humiliation, under God's judgements, it is most meet that all should fast. For, though fasting be not simply required, as of the essence of the duty to be performed: yet it is required, by inevitable consequence, as an appendix. For, I. The Lord requireth, in such cases, 
o jerem. 8.6.  a due consideration of his judgement for sin, and that out of his deep displeasure. II. He requireth, then, a thorough humiliation. His sacrifice, must be at all times (much more at that time) a broken 
p Psal. 51.17.  and a contrite heart. III. We should judge ourselves, that we be not judged of the Lord. And therefore the King of Ninive commanded, 
q jon. 3.5,7.  not only that men should fast: but withal, that neither beast, heard nor flock, should taste any thing, feed nor drink water.  
But for our ordinary conversation, touching both persons and times, I answer with the Apostle, 
r Rom. 14.17  The kingdom of God is not meat and drink: but righteousness and peace, and joy in the Holy Ghost. Earthly food is subordinate to these. If therefore, meat and drink further righteousness, etc. we may, nay we must, eat and drink. But if they hinder, or if abstinence would further: as there is a time to eat, so we must find a time to fast.  
Quest. Whether is it lawful to eat, during the time of a fast?  
Answ. If otherwise we be not able to continue, we may. The Apostles position is our warrant: The kingdom of God is not meat and drink. Always provided, that the meat, for both quantity and quality, do argue mere necessity. When Moses his hands were heavy, 
s Exod. 17.8, etc.  he useth means of help. But what? such as did afford neither state nor pleasure. They took a stone, saith the text, and put it under him, and he sat thereon.   

§. 4.  
II. Material: and, I. Of Prayer: and 1. The first matter. 2. The second or proportioned. II. Of praying.  
We come now to the matter. And that of Prayer, and of Praying.  
The matter of prayer is to be considered, as the first, or as the second or proportioned matter.  
The first matter of Prayer consisteth in the desires of our hearts. Pour out (saith the Psalmist) 
t Psal. 62.8.  your heart before him. And again, 
u Psal. 38.9.  Lord all my desire is before thee.  
The second or proportioned matter of prayer consisteth in these desires and motions of the heart, contrived in that form wherein we do fit ourselves, to make our case known unto, and to deal with, the Lord, in this holy duty.  
And though the Lord do please; in his Christ, to hear faithful prayer, be it never so confused: yet should we labour to perform it in the best manner. For our God is the God of order.  
Now, (not to tie thee (Reader) to one strict form: but yet, to prescribe a few rules, that thou mayst at the least, pray in some form) for thy direction, if herein thou be'st defective, consider these eight particulars following.  
I. Propound God in Christ, setting him forth so, in words, as thou art taught, to conceive of him, in the Scriptures: and as best befitteth thy case. II. Then deal concerning sin; (as that which especially troubleth thee, and maketh thee unapt to ask, and uncapable to receive any good thing) touching which thou must deal by way of, 1. Confession of the act, and the evil both of guilt and desert of punishment. 2. Petition of forgiveness and acceptance. 3. Profession of thankfulness and amendment. III. Desire spiritual blessings. All which the Apostle james 
* james 1.5.  comprehendeth under Wisdom. iv Then temporal. V As we pray for ourselves: so must we also, for others. VI As we desire what we want: so must we remember to be thankful for what we have. VII. We may use reasons, from the promises, examples of God's dealings with others, our own experience, etc., to strengthen our faith. VIII. As faith in the promise is showed, in the beginning (by such terms as these, Our gracious and merciful father in jesus Christ, etc.): so must our hope of the performance be manifested in the Conclusion. The which is ordinarily, by this term, Amen.  
The Matter of praying consisteth in three things. 

I. A lifting up of the mind unto God. Let us lift up (saith jeremy) our heart with our hands, 
x Lam. 3.41.  unto GOD in the heavens.  
II. A fixing of the mind upon God. Unto thee (saith the Psalmist 
y Ps. 123.1.2. ) lift I up mine eyes: O thou that dwellest in the heavens. Behold, as the eyes of servants, look unto the hand of their masters, and as the eyes of a maiden, unto the hand of her mistress: so our eyes wait upon the Lord our God, until that he have mercy upon us.  
III. A pouring out of our hearts before the lord Trust in him, at all times, ye people (saith the Psalmist 
z Psal. 62.8. ), pour out your heart before him. Again, 
a Ps. 142.2.  I poured out my complaint before him: I showed before him my trouble.     

§. 5.  
III. The form of prayer. Faith's double work, in prayer. Three degrees, of this latter work of faith.  
The Form of Prayer, is in these words, as a Father, as hath been showed before, in the definition.  
And it consisteth in the apprehension and application of the promises made to us in jesus Christ, as appeareth by that of the Psalmist, 
b Ps. 62.8.  Trust in him at all times, ye people, pour out your heart before him: and of james, 
c jam. 1.  But let him ask in faith, nothing wavering. And herein faith performeth a double work.  
I. The one is, whereby we are assured that the promises, as they are true in themselves, being in Christ, yea, and in him Amen: so do they belong unto us, as the adopted sons of God. And in this respect Christ teacheth us, in his Prayer, to begin with our Father.  
II. The other is, whereby we assure our hearts, that through Christ, in these our requests put up according to his will, we are heard of God: and shall have, yea have, the requests that we have desired of him. And therefore Christ teacheth us, in his Prayer, to conclude with Amen.  
And of this latter work of Faith, there are three degrees.  
I. The first is, to carry our prayers to the Angel, 
d Revel. 8.  to be put into the golden Censor. That is, to apply to our prayers, the powerful intercession of jesus Christ, our High Priest over the house of God: assuring ourselves, that it is able to make supply of all our wants: that much incense, wherewith he is furnished, being given unto him, that he might offer it with the prayers of all the Saints.  
II. To see our prayers evaporate and fume up, out of the Angel's hand, in the smoke of the incense, into the nostrils of the Lord. That is, to believe, that, by the virtue of Christ's intercession, our prayers do most sweetly ascend before the Lord. And so (as it were) even beholding the Lord look cheerfully upon us, in his Christ, smelling a sacrifice of peace.  
III. To hear peaceable and comfortable words from the throne of grace. That is, to have upon the former, a true and comfortable assurance, of the performance of what we have prayed for, in matter of petition: and of the acceptance of our thankfulness.   

§. 6.  
iv The End of prayer. I. In general. II. In special.  
The ends of Prayer follow. And they are to be considered, 

I. In general, as it is a duty.  
II. In special, as it is the duty of Prayer.    
The ends of Prayer in general, are,  
I. The glory of God. II. The discharge of our duty. III. For heavenly and comfortable converse with God. iv That our sacrifices might, in this as in other holy duties, be before the Lord.  
The ends of Prayer in special, may be referred to six heads: namely, being considered in respect of, 

I. God the Father.  
II. Christ.  
III. The Holy Ghost.  
iv The Word.  
V Ourselves.  
VI Prayer itself.  
VII. The things aimed at in Prayer.    
The End, in regard of God the Father, is to, I. Acknowledge him the fountain of all goodness: from whom (as the Apostle witnesseth), cometh every good giving, and every perfect gift. II. For the hallowing and sanctifying of his great Name, in most special manner. III. In submission to his special command. In all which, the Son and the Holy Ghost are not excluded: neither the Father, from them, in these two following.  
The End, in regard of Christ, is, that we might be partakers of his fullness.  
The End, in regard of the Holy Ghost, is, to use the means whereby he may be pleased to work in and upon us.  
The End, in regard of the Word, is, to be partakers of the benefit of the Gospel, qualifying the severe, (but most just) rigour of the Law.  
The Ends, in regard of ourselves, (that is considered in this relation) are, I. For the supply of our necessities, and to express our thankfulness, II. To disloade our cares and troubles. III. To waken and stir up in us, the graces of God.  
The End, in respect of Prayer itself, is not, for the worth of it, to purchase any thing. But, we use it, in submission to God's command, as a means whereby we receive and bring home to us, the good things which Christ hath purchased, and God promised.  
Lastly, we do use it, that we may more comfortably take, what we get for for blessings.    

CHAP. III. The Effects of Prayer.  
THE Effects of Prayer follow: namely, what Prayer worketh. And they may be considered in regard of, 

I. God.  
II. The things aimed at in prayer.  
III Ourselves.    

Effects considered in regard of, 1. God. 2. The things aimed at.  
Prayer, considered in regard of God, produceth a double effect. I. It honoureth the lord Who so offereth praise, (saith the Lord) 
a Psa. 50.23.  glorifieth me. II. It prevaileth powerfully even with the Lord himself. As, to insist upon some particulars: I. It changeth the Lords threatenings: jon. 3.8.10.11. II. It keepeth the Lord with us. Mal. 1.10.11. III. It calleth the Lord back, when he is gone from us. Exod. 33.13.14.15.16.17. iv It turneth away his wrath, when he would in judgement burst in upon us, Psalm. 106.23. Ezech. 22.30.  
The Effects of Prayer, in respect of the things aimed at, may be referred to four heads. I. It preventeth the dangers that we fear. As, destruction 
b jon. 3.8.10  from Ninivee: and the sword 
c Esa. 38.14.15.16.17.18. etc.  from jerusalem. It stayed 
d Gen. 31.24  for jacob, Laban's hand: and 
e Gen. 32.9.10. etc.  assuaged Esau's wrath.  
II. It removeth the evils that we feel. When Israel groaned under their taskmasters in Egypt, the Lord removed their shoulder from the burden, 
f Ps. 81.6.  and their hands were delivered from the pots, Psal. 32.4.5.  
III. It procureth what we desire. Elias, saith james, 
g jam. 5.17.18.  Was a man subject to like passions, as we are, and he prayed earnestly that it might not rain: and it reigned not on the earth, by the space of three years and six months. And he prayed again, and the heaven gave rain, and the earth brought forth her fruit. And if any man lack wisdom: 
h james 1.5.  he biddeth that we ask of God.  
iv It sanctifieth what we have. Every creature of God is good, saith the Apostle, 
i 1. Tim. 4.4.5  and nothing to be refused, if it be received with thanksgiving: for it is sanctified by the word of God and prayer. To be short, it can do any thing. Phil. 4.6.  
Quest. Whence cometh it that prayer is so powerful?  
Answ. Not from any thing in the work simply. But, I. As it is that means which the Lord hath appointed, to be used, by his word of command. II. As he hath pleased to annex gracious promises unto it. III. As it is perfected, and hath all the wants supplied, by the incense of that Angel of the eternal covenant (Christ jesus): and so made the worthy means, according to God's command, whereby he may convey unto us, through Christ, the good blessings which he hath promised. IU. And as that God, to whom we pray, is abundant in goodness and truth, and rich to all that call upon him.   

§. 2.  
Effects considered in regard of, 3. Ourselves.  
The Effects of Prayer, in respect of ourselves, may be referred to two heads. 

I. The Commodities.  
II. The Symptoms.    
Touching the good and profitable work of Prayer, in us. I. It is a most special exercise, for the stirring up the graces of God in us. II. It nourisheth, as all the graces of God, in us, so especially hope and patience, 1. Sam. 1.15,18. III. It fulfilleth our joy, joh. 16.24.  
The Effects of Prayer, which, as symptoms and signs do demonstrate true feeling prayer, are three. I. It causeth a holy heat in our affections. Whereby a man findeth himself, after a while, much more heavenlily affected, then in the beginning of his prayer. II. A weaning from the thoughts of the world, for the present, immediately after his prayer. As he that beholdeth the Sun, hath not his eyes instantly fit to look upon earthly things. And therefore, he that can, presently after prayer, think and speak of worldly affairs, with as much ease and delight, as if he had but come from a worldly exercise: it is much to be doubted (to say no worse) that he prayed not hearty. III. It giveth a man a heavenly aspect, for the present: making him look like one, that hath had converse with God.    

CHAP. IU. The Subject of Prayer.  
THE Subject of Prayer is twofold. 

I. Receiving.  
II. Whereabout Prayer is exercised.    

Subject. I. Receiving. 1. Mental. 2. Verbal. 
3. The two former may, considered in another relation, be called Adjuncts.  3. Local: considered, in respect of, 1. Place. 2. Prayer.  
The Subject receiving, is, 

I. Mental.  
II. Verbal.  
III. Local.    
First, I say, it is mental, which consisteth in the cogitations of our minds. For we may conceive a prayer, though it be not uttered. And those, which are uttered in words, were first in thought.  
Secondly, it consisteth in the words, whereby we express the motions and desires of our hearts. And they are of great use, in prayer. I. That the Lord, as he hath created, redeemed & regenerated both, might also be glorified by both. II. They are means of Christian communion, in prayer, when two or three, or more are gathered together in the name of God. III. They further much him that prayeth, though he be alone. For, 1. They do represent more matter still before his mind. 2. The uttering and mentioning of the promises and threatenings &c. is a means to make the matter work upon us. 3. They keep the mind more attended. And the altering and changing of our words, are herein of great use.  
The last subiect-receiving is the place. The which is to be considered, in regard of, 

I. The place itself.  
II. Prayer.    
All places, as places, may serve for prayer. Believe me, saith our Saviour to the woman of Samaria, 
a joh. 4.21. etc.  the hour cometh, when ye shall neither in this mountain, nor yet at jerusalem, worship the Father.— But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and truth: for the Father seeketh such to worship him. And the Apostle willeth, 
b 1. Tim. 2.8.  that men pray everywhere. Reas. 1. The Lord is everywhere. II. All places are Gods, and for his glory. III. Respect of place was ceremonial, pointing at Christ our spiritual Temple, in whom alone God will accept us.  
But yet, the Lord is the God of order: and so all things are to be done decently, and in order. In respect, therefore, of prayer,  
I. Public prayer should be in a public place. Reason 1. That all might more conveniently assemble. II. In more fitting manner to make a public profession of our faith and obedience. III. For the more lively manifestation of the liberty, which (by God's blessing) we enjoy.  
II. More private prayer, (I mean of a family) in every family apart. As for me and my house (saith josuah 
c Ios. 24.15. ), we will serve the Lord. III. Most private, (that is, of every particular person) in a secret place. When thou prayest, saith our Saviour, 
d Matth. 6.6.  enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret. Reas. I. To avoid imputations of hypocrisy. II. For the more liberty, in both word and gesture.   

§. 2.  
II. Occupying, or where about prayer is exercised: the which is, 1. Real. &. 1. What they are. 2. How objects 3. How far.  
The subject whereabout prayer is exercised (which is properly the Object) followeth. And it is, 

I. Either Real.  
II. Or Personal.    
Touching the things which are the objects of Prayer, we may consider, 

I. What they are.  
II. How they are objects of our Prayers.  
III. How far.    
These things are, I. Such as concern either this life, or the life to come. For, 1. All must come from God, 
e jam. 1.17.  2. Righteousness hath the promise of both. 
f Heb. 13.5.  3. We are commanded to go to God 
g jam. 1.5. Matth. 6.9.10.11. etc.  for both. II. They are simply good: or being evil in themselves, the considerations respected in Prayer, are good. For good things we desire, The continuance of what we have: and the bestowing of what we want. And, of evil things, we desire, their prevention, profitable use, and removal, and are answerably thankful. III. As all good things, are our object, so all good means. IU. Lastly, as all good things: so a blessing in the getting, keeping and using of them.  
And all these are our object, as our inheritance. For nothing can we desire of the Lord, but our inheritance.  
Hence ariseth a special comfort in prayer. For have we an inheritance? Then whatsoever we ask, is ours before; as we may see, in the Lord's Prayer: where we are taught to say, Give us this day, our daily bread. When we pray, we ask our pension. Our several wants, are so many pay-days.  
Many will pray willingly, when they need nothing: but in a strait, they can hardly be drawn to the Lord. Alas, they mis-conceive of prayer; we can never pray more comfortably, then in a want, For then, and not before, cometh the promise in force.  
Call upon me, in the evil day, (saith the Lord 
h Ps. 50. ● ) I will deliver thee. Mark: the means and the time must both concur. If we pray not for deliverance, we omit the means. And if it be not the day of trouble, when we pray, we mistake the time. So, Psalm. 102.17. Luk. 1.53.  
Lastly, These things are our objects, I. Not in their purchase: For so are they the object of Christ in his humiliation. II. Nor in their receiving at the hands of the Father, for us: For so they respect Christ in his exaltation. III. Nor yet, in their bestowing: For so they are the object of Christ's intercession. IU. But in our receiving of them. For, we do not purchase them, but Christ our Sacrifice: nor receive them immediately, but Christ our Head: nor obtain the bestowing of them, but Christ our Highpriest over the house of God. Only, we use the means, on our parts, required in duty.   

§. 2.  
Personal, referred to three heads. 1. For whom.  
The Personal Objects follow: which may be referred to three heads. 

I. For whom we are to pray.  
II. Through whom we are to pray.  
III. To whom we are to pray.    
The Persons for whom, are, I. Ourselves: II. Or others. And they are all men. I exhort therefore, (saith the Apostle 
i 1. Tim. 2.1. ) that first of all, supplications, prayers, intercessions, and giving of thanks be made for all men.  
That is, always excepted, whom the Scriptures have elsewhere excepted. And they are, In whole,  
I. Of the living, Such as sin against the Holy Ghost. As the Apostle adviseth us, 
k 1. joh. 5.16  If any man see his brother sin, a sin not unto death, he shall ask, and he shall give him life, for them that sin not unto death. There is a sin unto death, I do not say; that he shall pray for it.  
II. The Dead are not to be prayed for. Because, I. There is no command for it: and consequently, no promise. II. We have no example, in all the Scriptures. III. Solomon saith peremptorily, 
l Eccles. 9.6.  that they have no portion of all that is done under the Sun. IU. After death, there is no change, either from Hell to Heaven, or from Heaven to Hell. As Abraham telleth Dives. And Dives desireth not, that Lazarus might be sent to his brethren, 
m Luk. 16.27.28.  to certify them where he was, to the end, they might pray for his deliverance: but to warn them, (because they had yet time) lest they came into that place of torment. Again the persons excepted, in part, are men so far as their purposes, plots, and practices are derogatory to God's glory, and against Christian charity, 2. joh. 10.12.   

§. 3.  
Personal, referred to three heads. 2. Through whom.  
The person through whom we are to put up our prayers, is jesus Christ, the Mediator between God and man. And he only is a fit Mediator, as the work was to be performed, 

I. For man.  
II. To God.  
III. Between God and man.    
He was most fit to be the Mediator for man: Because, he was man, meet to take his sin upon him; and God, able to discharge it. Man, to undertake his duty: and God, able to perform it.  
He was the fittest to be Mediator to God. Because, he was man borne under the Law, that could be made subject to the Law, and die a cursed death. And God, able to add infinite merit, to give the Lord infinite satisfaction.  
He was the fittest between God and man. Because, I. Being God, he could not but respect God's glory. Being man, he could not but be touched with the feeling of man's misery. II. Being God, he hath free access to God: being man, we have free access to him. III. Being God, he could prevail with God: being man, we can prevail with him. God will deny him, nothing: he will deny, his, nothing.  
It was meet, (saith Augustine) 
n Tom. 1. confess. 10. c. 42. Mediator autem inter Deum & homines oportebat ut haberet aliquid simile Deo, & aliquid simile hominibus: ne in utroque similis hominibus longè esset à Deo: aut in utroque similis Deo, longè esset ab hominibus, atque ita Mediator non esset.  that the Mediator between God and men, should have something like God, and something like men: lest being in both like men, he should be too far from God; or in both like God, he were too far from men: and so were not a Mediator.  
Now, we are to consider, touching this Mediator, two things. 

I. His satisfaction.  
TWO His intercession.    
His Satisfaction, was the absolute discharge, and infinitely meritorious performance, of whatsoeever the Law requireth. He being obedient to the death, even the cursed death of the Cross.  
His Intercession, is not a petition put up to the Father, as we do, and as he did in the days of his flesh: but, it is his appearing for ever, for us, in the sight of God, with the merit and worth of his obedience and bloodshed: the which speaketh better things, then 
o Heb. 22.24  that of Abel.  
And as Prayer moveth one, and prevaileth with him: so, the sweet savour of Christ his sacrifice and satisfaction, is ever in God's nostrils, as the smell of a field which the Lord hath blessed.  
Answerably to these two, we are to consider two things, in whatsoever we desire at the Lords hands. 

I. The right we have to them.  
II. Our receiving of them.    
The Right we have to them, cometh by Christ his Sacrifice and Satisfaction. But now, in Christ jesus, saith the Apostle, 
p Ephe. 2.13.  ye who sometimes were far off, are made nigh by the blood of Christ.  
His Intercession respecteth the performance of the promises, and the personal bestowing of those good things. And, herein, he performeth a double work. I. He prayeth for us, Rom. 8.34. II. He prayeth with us, perfecting and perfuming our prayers, that they may be accepted of God his Father: and so, presenteth them unto him, Revel. 8.3.4   

§. 4.  
Personal, referred to three heads. 3. To whom. and that, 1. God.  
The Person to whom our prayers must be directed, followeth. Touching whom, we are to consider two things. 

I. That God is our Object.  
II. How.    
God is the only object of our prayers. Call upon me, saith he, in the Psalms: 
q Ps. 50.  And our Saviour teacheth us, in that his universal form of prayer, to say, Our Father which art in heaven.  
And that, by Father, he meaneth only God, doth evidently appear, I. By things desired, viz. the hallowing of his name, the coming of his Kingdom, etc. II. By the Reasons, For thine is the Kingdom, etc. III. By his speech to his Disciples elsewhere. 
r Mat. 23.9.  Call no man your Father upon the earth: for there is but one your Father, which is in Heaven. This is his direction. And otherwise to pray, than Christ hath taught us, is, (saith Chrysostome,) 
s Ser. 6. De Orat. Dom. Aliter orare quàm docuit Christus, non ignorantia sola est, sed & culpa.  not only an error, but a fault. For the confirmation hereof, I will keep me within the limits of this discourse. The reasons, then, are these.  
Argu. 1 I. From the notation. God is only to be prayed unto: Because, we are only liable to his judgement. For what need I regard to sue, for peace, to him, in whose danger I am not? or to appeal from him, who hath no power to proceed against me? or to plead my pardon before him, who hath no authority to condemn, or acquit me. And as the Apostle witnesseth, t There is one that judgeth me, the Lord.  
Argu. 2 II. From the Principal Efficient. Because, it is the Spirit that helpeth our infirmities, teaching us, yea praying for us: whom to make a petitioner to Saints or Angels, or any creature, were horrible blasphemy.  
Argu. 3 III. From the Form. Faith's apprehension and application being the Form of Prayer, God is only to be prayed unto: as he alone, from whom we have the word of promise, the ground of faith: and who can search our hearts, and see our faith. All the promises look this way. The Father promiseth deliverance, 
t Ps. 50.  if we call upon him. The Son assures us, 
n joh. 16.23.  that he will do, whatsoever we ask the Father. And the Holy Ghost doth testify unto us, that 
u 1. joh. 5.15  we shall have the requests we do ask of him. And for the latter, The Lord doth appropriate to himself, the searching of the heart: 
x jer. 17.10.  I the Lord, search the heart.  
Argu. 4 IV. From the End. Prayer must be made only to him, to whom so doing, God may be glorified, our duty discharged, the promise come in force, and such means be used, as the Lord hath appointed. All which are, when we pray to God: not one particular being otherwise attained unto.  
Argu. 5 V From an inseparable adjunct of Prayer. We must only pray to him, to whom divine adoration is due: wherein we do abase ourselves, and exalt the Person to whom we pray. Now, that, both this doth inseparably accompany prayer, appeareth in that the Apostle describeth prayer, 
y Ephes. 3.14  only by the outward gesture, whereby this adoration is expressed. For this cause, I bow my knees, saith he, unto the Father of our Lord jesus Christ: as also, that all divine adoration is peculiar to the Lord, may be seen in the second commandment: where it is forbidden, so much as to bow down and worship any thing besides the Lord. And thus the Church, in her purer times, did use this duty. As, to content us with one testimony, we may see in the Epistle written in the name of the Church of Smyrna, 
Euseb. Eccles. hist. lib. 4. cap. 15.  touching the martyrdom of that renowned Polycarpus, mentioned by Eusebius.— Being ignorant (saith the Church, speaking of their adversaries) that we can never forsake Christ, which died for the salvation of the whole world: that we can worship none other. For we worship Christ as the Son of God, the Martyrs we love as Disciples and followers of the Lord, and that worthily, for the invincible good love they bear to their King and master, whose companions and disciples we desire to be.   

§. 5.  
3. To whom. and that, 2. His name, or God in his name.  
The other point, is, how God is our Object: and that is, in his name. For, Prayer is a calling upon the name of God.  
I will take the cup of salvation, (saith the Psalmist 
z Ps. 116.13. ) and call on the name of the Lord. And the Apostle saith, 
a Rom. 10.13  Whosoever shall call on the name of the Lord, shall be saved.  
The name of God, is any significant title, attributed to him, for our capacity.  
I. Then Prayer is not a confused calling upon God. But he that prayeth, must know how the Lord hath revealed himself, in the word: that so accordingly he may conceive of him. How shall they call on him, saith the Apostle, 
b Rom. 10.14.  in whom they have not believed? and how shall they believe in him, of whom they have not heard?  

2.  II. In the second place, we must not only know GOD, to whom we pray, in some good measure: But, we are also to consider those proprieties in GOD, which do the best sort with our matter.  
As, if our speech concern the searching of our hearts, and the Lords knowing of our sins, we must consider his omniscience. If our misery to be confessed, and how he might deal with us: then we are to consider his justice. If pardon, his mercy. If help, his power. If faith and hope, his unchangeable verity, etc.  
An example hereof we have in David. 
c Psal. 4 1.  Hear me calling, O God of my righteousness, (saith he) thou hast set me at liberty, in a strait, be gracious unto me, and hear my prayer.  
Here the Psalmist three ways affected, considereth the Lord, answerably, in three proprieties. I. As an innocent, he doth consider the Lord as Patron of Innocents', and innocent causes. Hear me calling, O God of my righteousness. II. Being in misery and great distress, he calleth to mind the gracious providence of the Lord, confirmed by the experience of former deliverance. Thou hast set me at liberty in a strait. III. In the sense of his frailties, from which none are free, and for which the Lord might justly reject him, he appealleth unto mercy. Be gracious unto me, and hear my prayer.  
And thus doing, we shall find the relation between the proprieties in God, and their objects in us, a powerful means to move us, touching humiliation, or consolation.  
And thus much for the object of Prayer, to wit, God, and that in his name: that is, so conceived and called upon, as he hath pleased, for our direction and comfort, to make himself known unto us.   

§. 6.  

How to conceive of God in prayer.   
Here, before we proceed, we will answer two Questions. The first whereof is this. Quest. How should a man conceive of God, in prayer?  
Thou must, touching thy praying, note three things: 

I. Thy presenting thyself.  
II. Thy Prayer.  
III. Thy actions and gestures.    
Answ. God is the object of all these: but in a divers respect. God, in his Essence and all-being, is the object of thy presence: in his word and promises, is the object of thy prayer: and in heaven, is the object of thy actions and gestures.  
I. For the first, setting thyself to prayer, thou art to present thyself before the essence and all-being of God, who filleth heaven and earth, and is beyond all heavens: before whom thou art to acknowledge thyself to stand naked, thy most secret thoughts being manifest in his sight.  
II. Touching thy Prayer, thou art to consider how the Lord hath revealed himself in his word: as to be just, merciful, etc. In regard of which, or any of which, as they concern thee, being considered as in this al-being God, or God in them, thou art to be convinced and affected accordingly.  
III. And lastly, thy gestures, as kneeling, holding up thy hands, &c: thy actions of speaking, sighing, &c: as also, thy humbling thyself in thy heart, and thy desires of what thou wantest, &c: are all to be directed towards heaven, not a representation of God's essence: but because, I. There sitteth the Manhood of Christ, our Head and Mediator. II. Heaven is the Lords storehouse: and from thence cometh every good giving, and every perfect gift. III. And there the Lord reveals his glory.  
The child sitteth on the mother's knee, and looking her in the face, asketh beer, pointing with the finger to the glass, or buttery door. I. The child is with the mother: so we present ourselves before God, in his omnipresence. II. The child doth look the mother in the face: even so our spiritual eyes behold God, in the face of his Christ, as he is manifested in the word. III. The child maketh signs to the place, where that is, which he would have. So do we towards heaven.  
The Papist, because he would have something sensibly before him, to kneel, look and speak to, hath invented Images, the work of the craftsman, which have eyes and see not, ears and hear not, neither speak they through their throat.  
But the Lord hath provided for us a better object, even God-in-heaven. And, I. Whether should the instinct of our renewed nature lead us; but towards Heaven, where sitteth our Lord and Head, in whom doth rest our fullness? II. Whether should our affections draw us; but to that place, where our inheritance lies, and our good things are laid up? III. How can we prostrate ourselves so fitly, as towards Heaven, where the Lord revealeth that glory, which maketh the very Angels to cover their faces?  
Here we may take notice of many defects, in prayer, and errors touching the conceiving of God. I. Some place him only in Heaven. Others, only in the Church-top, Chamber, or place where they pray. II. Some but suppose God to be before them: and so pray to a feigned God. And so, whilst they pray, they do, indeed, but play, acting, like Interluders, on a stage. III. Some acknowledging God his both presence, and all-presence, conceive him of many fashions.  
All which proceedeth, I. Partly, from our ignorance, being not rightly instructed in the knowledge of God. II. Partly, from our finitnes of capacity, which must consider one thing after another. And so, whiles we are busied about one, we forget another. III. And partly, because our nature cannot conceive a thing to be, but conceiveth it of some fashion. For, in natural things, the form giveth the being. 
Forma dat esse.  Whence it cometh, that we are ever clothing the Deity, with some shape or other.  
These things must be helped: I. By instruction, to learn aright. II. By Meditation aforehand, to conceive aright. III. By raising up ourselves, in prayer, from these low earthly conceits, (so oft as they do offer themselves) to the true and right considerations spoken of before.   

§. 7.  
How to direct our prayers to God.  
Quest. 2 It may be asked, in the second place, How we are to direct our prayers to God: whether to the Father, Son, or holy Ghost?  
Answ. I answer: The Lord is one God, in unity, distinguished in three Persons, in Trinity. And answerably all things that we do, are to be considered. 

I. Simply, as an act.  
II. Respectively, in regard of the doing.    
As, to insist upon this duty in hand, Our prayer simply respecteth God in unity: but, in regard of putting it up, the Trinity.  
For, by the gracious assistance of the Holy Ghost, through the mediation of the well-beloved Son, we exhibit our prayers to the eternal Father.  
As in every ordinary petition put up to a man, The petition simply respecteth him to whom it is to be presented. But in regard of the putting it up, there must be, I. A drawing. II. A presenting. III. A receiving.  
So likewise, in our prayers, simply we put them up to God. But, for the manner, I. The Holy Ghost draweth them: teaching us what to pray as we should. Likewise (saith the Apostle) 
d Rom. 8.26.  the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the spirit itself maketh intercession for us with groanings, which cannot be uttered. II. The Son doth perfect, perfume and present them. And another Angel (saith john) 
e Reu. 8.3.  came and stood at the altar, having a golden censer, and there was given unto him much incense, that he should offer it with the prayers of all Saints, upon the golden altar which was before the throne. III. The Father doth receive them. And the smoke of the incense (saith john) 
f Reu. 8.4.  which came with the prayers of the Saints, ascended up before God, out of the Angel's hand. And thus much for an answer to the first part of the Question.  
In the second place, we may direct our prayers to any Person in the Trinity. I. To the Father: as to the Ephesians, 
g Ephes. 3.14 15.  For this cause (saith the Apostle) I bow my knees unto the father of our Lord jesus Christ, etc. II. To the Son: as to Timothy, 
h 2. Tim. 4.22  The Lord jesus Christ be with thy spirit, etc. And Steven cried, 
i Act. 7.59,  Lord jesus receive my spirit. III. To the Holy Ghost: as to the Romans, 
k Rom. 15.5.  Now, the God of patience and consolation, grant you to be like minded, etc. Yet not exclusively, but inclusively: in any one understanding al. For, every of their working doth argue one another's manner, in the Trinity, and all one matter, in the unity.  
Touching which, we may consider three things further. 

I. When we altar.  
II. How far.  
III. Wherefore.    
For the first, we are to know, that the three Persons are distinguished in their proprieties, and manner of working: as also, that these three general Effects, (Creation, Redemption, and Regeneration) are attributed (though inclusively, yet) distinctly to the three Persons: Creation, to the Father: Redemption, to the Son: Regeneration, to the Holy Ghost. As we may see in the Creed.  
Now, as our matter doth alter, in any of these regards, so may we alter our object.  
For the second, namely, how far we altar. We must consider that, in regard of, 

I. Our object.  
II. Our Prayers.  
III Ourselves.    
In regard of the Object, God, our altering is Personal, not Essential. For there is but one indivisible Godhead.  
In regard of our Prayer, our altering doth not respect the prayer simply: but respectively, as a prayer containing such or such matter.  
Lastly, in regard of ourselves, we vary our phrase, not our faith. We direct our prayer, or speech in prayer, to this or that Person: but, our faith is one and the same, grounded upon the promises, made to us, by that one indivisible Deity, equally respecting each Person in the Trinity.  
In the last place, the reasons why we altar our object, that is, direct our speech in prayer, to this or that Person, are, I. To conform our prayers and terms, to the Trinities distinct manner of working. II. To stir up, in us, a greater reverent respect of every Person, as God. The which our Saviour showeth to be a special reason of their distinct manner of working. 
l joh. 5.22.23.  The Father (saith he) judgeth no man: but hath committed all judgement to the Son: that men might honour the Son, as they honour the Father. III. The better to stir up and strengthen our Faith. And that by mentioning the very distinct Efficients, and workers of the good things we desire. As also, to move affection, in thanksgiving. Having, so, the more liberty to use the terms, that do concern their incommunicable proprieties.  
Yet, usually we direct our prayers only to the Father. Because, by office, I. He is the fountain of all goodness. II. He is First-willer. III. It belongeth to him, to receive our prayers.    

CHAP. V.  
THE Adjuncts of Prayer follow. And they are to be considered, as concerning it, 

I. Simply.  
II. Respectively.    

The Adjuncts considered, 1. Simply.  
The Adjuncts of prayer, simply considered, are these.  
I. That prayer is a duty belonging to every man. As appeareth in that, it is commanded in the moral, and a general rule is prescribed, by our Saviour in the Gospel.  
II. It is a duty to which the Lord hath pleased, to tie most gracious promises; as, 
a Ps. 50.  Call upon me, in the evil day, so will I deliver thee. Ask, saith our Saviour, 
b joh. 16.24.  and ye shall receive. And the Apostle james, 
c jam. 4.2.  layeth the cause of want, upon the neglect of this duty.  
III. It hath goodly immunities. No place, no time, no person, no thing) so far as God may be glorified, and we have good) can prescribe against it.  
Daniel 
d Dan. 6.10.22  in his Chamber, and in the den: David 
e Ps. 55.17.  morning, evening, and at noon day: they both called upon the Lord, and he heard them.  
The Craft of Achitophel, 
f 2. Sam. 15.31  The power of Senacherib, 
g Isa. 37.16. etc.  the walls of jericho, 
h Josh. 6.20.  The waters of the red sea, 
i Exod. 14.  The Clouds, 
k jam. 5.17.  nay the Sun and Moon 
l Josh. 10.12.  could no ways infringe it.  
It raiseth fruit out of the earth: 
m jam. 5.18.  and pulleth grace down from 
n jam. 1.5.  heaven.  
iv The Profit is unspeakable. Yet, to insist upon some particulars: Besides what may be gathered from the former properties, it is a faithful servant, it will never deceive us. It is a sure messenger, it cannot be intercepted, but goeth to heaven invisible. It is a swift Post, if we be brought into a strait, it is with God in a moment. In a word, it is our only means, of duty, which we have to the Lord, both in prosperity and adversity.  
V The Power is irresistible. For what saith the Apostle 
o Heb. 11.33.34.  of Faith, which may not be likewise said of Prayer? For by it have the worthies of God, subdued Kingdoms, wrought righteousness, obtained promises, stopped the mouths of Lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens. To be short, it is the Chariot and Horsemen of Israel.  
VI Lastly, It is so worthy, so essential a fruit of religion, and of such general use, that it is oft put for all religion. And therefore is the Temple 
p Mat. 27.13  called the house of prayer.   

§. 2.  
The Adjuncts considered, II. Attributed to it in respect of, 1. The Person praying, and 1. His condition. 2. His person, and 1. Soul. 2. Body. 3. Both.  
The Adjuncts of Prayer, in the second place, are such as are attributed to it, in respect of, 

I. The Person praying.  
II. The Ends of prayer.  
III. The Subject.  
iv The Time.    
Those attributed to it, in respect of the person praying, do concern, 

I. Either his Condition.  
II. Or his Person.    
Touching the state and condition of the person praying, It is required always in such prayers as a man looketh to find comfort in, that they be the prayers.  
I. Of a man that is regenerate. 
q Gen. 4.  For the Lord rejected the offering of Cain, because he had a quarrel with his person. And the Spirit, who helpeth our infirmities, and teacheth us to pray as we ought, is said 
r Rom. 8.26.27.  to make intercession for the Saints: that is, only for the Saints.  
II. Of a man repentant, for his evils which from time to time do escape him; as we may see in the prophesy of jeremy, 
s jer. 14.10.11.12.  Thus (saith the Lord) unto his people, thus have they loved to wander, they have not refrained their feet, therefore the Lord doth not accept them, he will now remember their iniquity, and visit their sins. Then said the Lord unto me, pray not for this people, for their good. When they fast, I will not hear their cry, and when they offer burnt offering, and an oblation, I will not accept them.  
III. Of a diligent and dutiful hearer of the Word of God. 
t jer. 11.9.10.11.  And the Lord said unto me, saith jeremy, A conspiracy is found among the men of judah, and among the inhabitants of jerusalem. They are turned back to the iniquities of their forefathers, which refused to hear my words, etc.— Therefore, (thus saith the Lord) Behold, I will bring evil upon them, which they shall not be able to escape; & though they shall cry unto me, I will not hearken unto them.  
iv Of one that is charitable, 
u Mar. 11.25.  And when ye stand praying, saith our Saviour, forgive, if ye have aught against any: that your Father also which is in heaven, may forgive you your trespasses.  
The Adjuncts of prayer, in respect of the person of him that prayeth, do concern. 

1. Soul.  
2. Body.  
3. Or both.    
Touching the soul, it is required, that, in regard of,  
I. The understanding, our prayers be  
1. Of knowledge. Our Saviour 
u Mat. 20.22.  telleth the sons of Zebedee, by way of reproof, that they asked they knew not what.  
2. Of conscience, in submission to God's command. 
x Isa. 1.12.  When ye come to appear before me, (saith the Lord) who hath required this at your hand, to tread my courts. The Lord did require their appearance, but not such an appearing: they came, but not right: they came for custom, and not for conscience. And therefore the Lord had no pleasure in them.  
II. The will: that there be always, in our prayers,  
1. A submission of our wills to Gods will. 
y Mat. 26.39  Hereof we have a worthy example in our Saviour, O my Father, (saith he) if it be possible, let this cup pass from me: nevertheless, not as I will, but as thou wilt.  
2. A resigning up ourselves to rest upon God. 
z jer. 14.22.  Are there any among the vanities of the Gentiles, saith the Prophet, that can cause rain? or can the heavens give showers? Art thou not he, O Lord, our God? therefore we will wait upon thee: for thou hast made all these things.  
III. The affections. There must be, 

1. Feeling.  
2. Fervency.  
3. Sighs and groans.    
The Adjuncts, which do concern prayer, in respect of the body, are the gestures fitting and requisite to be used.  
The which are indifferent. Yet God is the God of order: and therefore all things are to be done decently and in order.  
These than are usually observed.  
1. Casting down the eyes, in confession of sin and judgement, in sign of confusion. Thus, our Saviour saith, that the Publican standing a far off, would not lift up so much as his eyes to heaven: 
a Luk. 18.13.  but smote upon his breast.  
2. Looking up towards Heaven, in petition, in sign of hope, as also, in thanksgiving. By this gesture the Psalmist describeth prayer itself. 
b Ps. 123.1.  Unto thee lift I up mine eyes: O thou that dwellest in the heavens.  
3. Holding up the hands, as appears by that exhortation of jeremy; 
c Lam. 3.41.  Let us lift up, saith he, our heart with our hands unto God in the heavens.  
The Adjunct, which concerneth both soul and body, is Adoration: consisting in a devout humbling ourselves before the high and reverend Majesty of our God, in our hearts: expressed by an answerable carriage of the body, which is especially kneeling, if conveniently we can.   

§. 3.  
II. The Ends of prayer. III. The subject, and 1. Verbal. 2. Real. 3. Personal.  
The Adjuncts of Prayer, in respect of the ends of prayer, are answerable to the ends handled before. I will note only three. 

1. Prayer is an appeal from the condemning sentence of the Law, to the merciful promises of the Gospel.  
2. It is a letter of Attorney, from jesus Christ, to receive of God the Father, the good things which God hath promised, and Christ purchased.  
3. It is our Cart and carriage to bring home our heavenly Harvest, sown, for us, at Christ's incarnation, ripened during his obedience to the death, reaped at his ascension, and daily made fit for carriage, by his intercession. And whiles we have any crop abroad, that is, whiles we are here, and have our blessings in heaven, we may not set up our carriages: but as the Apostle exhorteth, must pray continually. But more of that hereafter.    
The Adjuncts, in respect of the subject, and,  
I. Verbal, are these: Our words must not be,  
1. Affected, but plain. We use not words and terms for themselves, but to express our minds, and lay open our desires. If, than they be coined and curious, and nothing or little to the purpose, they are idle; and to use the Apostles words, 
d 1. Cor. 14.14.  Thy spirit prayeth, but thy understanding is unfruitful.  
Again, if thy words be plain, and thy terms ordinary, and yet suit with thy mind, they are profitable, and to great good purpose.  
What profiteth a golden key, if it cannot open what we would have opened? or what hurteth a wooden key, if it can do this? seeing we desire nothing, but to open that which is shut, saith Saint Augustine 
e Aug. de doctri. Christ. lib. 4. cap. 11. Quid prodest clavis aurea, si aperire quod volumus non potest? aut quid obest lignea, si hoc potest? quando nihil quarimus, nisi aperire, quod clausum erat.   
2. Vain and idle: but pertinent and to the purpose. When we pray, saith our Saviour, 
f Mat. 6.7.  use not vain repetitions as the heathen do: for they think that they shall be heard for their much speaking.  
3. In a strange tongue, but known and familiar. The Greeks, saith Origen, 
g Orig. contr. Celsum, lib. 8. Graeci quidem gracè Deum nominant, & Latin Romani, & singuli item nativa & vernacula lingua Deum precantur, etc.  name God in Greek, and the Latins in Latin, and all pray to God, and praise him in their native and mother tongue.  
Quest. Here it may be asked, whether it be lawful to pray in any but our native tongue?  
Answ. I answer: Among the ignorant and unlearned, where they are called by duty, and their edification is to be aimed at: it is not warrantable, by the Word of God, to pray in any other, but our mother tongue. For, how shall he, as the Apostle saith, 
h 1. Cor. 14.16  that occupieth the room of the unlearned say, Amen, at thy giving of thanks, seeing he understandeth not what thou sayest?  
But in exercises of Scholership, and in private, (provided a man understand what himself saith) it is not unlawful. For he that is the Lord of all tongues, saith Origen, 
i Orig. count Cells. lib. 8. Ille enim qui est linguarum omnium Dominus, audit quaevis lingua orantes, idque non secùs, quàm si unam vocem exciperet è variis linguis expressam. Deus enim cùm praesit machinae universi, non est quasi unus aliquit, qui linguam vel graecam vel Barbaram sit sortitus, ut caeteras nesciat.  heareth them that pray in any tongue, as if he should hear one voice pronounced from divers tongues. For God, seeing he ruleth the whole world, is not as some one, that hath gotten the Greek or Latin tongue so as he knoweth none other.  
Yet in private where men have liberty, it is not good to abuse it, to the hindrance of the gracious work of God's holy Spirit, but always to use that language, in prayer, whereby the mind may be the least distracted, and the affections most inflamed.  
II. Real, Touching the things desired in prayer,  
1. Our prayers must always be for good things. And that, in respect of both the things themselves, the means and manner of coming by them, as also our intent of using them.  
2. Temporal blessings, the measure of spiritual, with the special means and circumstances of all, must moderately be referred to the Lord, and to his wisdom.  
3. The more worthy the things are, the more instant we may and must be for them.  
III. Personal. Touching which, this is an inseparable Adjunct of prayer under the Gospel, that it must always be put up, to God, in and by the Mediation of another, viz, jesus Christ.   

§. 4.  
iv The time: considered in respect, 1. Of the opportunity: and that in respect of 1. The action of prayer. 2. The occasion, and 1. Ordinary-continued. 2. Now & then.  
Lastly, To every thing, saith Solomon, 
k Eccles. 3.1.  is a season, and a time to every purpose under the heaven. And so to prayer, then. Concerning which we are to consider two things. 

I. The Opportunity for prayer.  
II. The Continuance of it.    
For the first: all times, as times, may serve for prayer. Reas. I. Time is bestowed on us for the glory of God. II. The Lord is unchangeable, the same at all times.  
It cannot be said of him, as Elias said of Baal, that he is talking, or pursuing his enemies, etc., or that any action, or accident can hinder him.  
For he seethe and knoweth all things together, at once, always: Simul, semel, semper. neither doth he that keepeth Israel, ever slumber or sleep.  
But if we look to the duty, the time is to be considered in respect of, 

I. The action.  
II. The occasion.   of prayer.  
For the action, It being a calling upon the name of God, the time must be free, (I speak of set prayers now) from worldly business. Otherwise, the mind must needs be encumbered, and the body cannot perform duties requisite.  
The occasion of prayer is twofold: 

I. Ordinary-continued.  
II. Now and then.    
The Ordinary-continued occasion of prayer, is,  
1. Either concerning the public worship of God, to wit, from Sabaoth to Sabaoth, principally, or otherwhiles.  
2. Or in regard of the general courses of things, in our several places. Concerning which (as I understand it) Daniel 
l Dan. 6.10.  prayed three times a day: and David saith, 
m Ps. 55.17.  In the morning, and evening, and at noon day, will I praise thee.  
Especially, morning and evening, it should not be omitted. For which cause prayer is called, of some, the key of the day, and the bolt of the night: 
Clavis dici, sera noctis.  that is, The holy means whereby, a comfortable passage is made, to a blessed and prosperous day following: and the only stop-gap to prevent judgements, and keep forth crosses, for the delightful enjoying of safety and quiet, in the night season.  
For examples, consider these two. When jacob had seen the vision at Bethel, 
n Gen. 28.18.19.20.21.22.  as he was going to seek for his safety: rising up early in the morning, he first showeth his thankfulness, setting apart that place to the service of that God, that had appeared unto him: He took the stone, saith the text, that he had put for his pillows, and set it up for a pillar, and powered oil upon the top of it. Having done this, he calleth upon the name of the Lord, for a blessing, for the time following: And jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my father's house in peace: then shall the Lord be my God, etc.  
The other, is the practice of the Israelites, 
o Exod. 11.7 Ch. 12.29.30  the night in which the Lord destroyed the first-born in Egypt. The Egyptians go carnally to bed, they call not upon the Lord, they regard not the watchman of Israel: But the Israelites eat the Passeover, and besprinkle the posts of their houses with the blood of the Lamb.  
Now, what was the success? At midnight the Lord smote all the first-born in the land of Egypt, from the first-born of Pharaoh that sat on his throne, unto the first-born of the captive that was in the dungeon, and all the first-bred of cattle.— And there was a great cry in Egypt: for there was not a house where there was not one dead. But against any of the children of Israel, did not a dog move his tongue, against man or beast. Thus much for the ordinary-continued occasion of prayer.  
To return now from whence I have somewhat digressed: The occasions now and then, are in respect of the several objects, which offer themselves in our courses, motions arising in our hearts, and accidents continually falling out in our lives. Thus David praised God, 
p Ps. 119.164  seven times a day: that is, many times, even so oft as occasion was offered.  
This is done by ejaculations, that is, short sententious speeches, or liftings up of the heart to the Lord. Hitherto of the opportunity of prayer.   

§. 5.  
II. Of the continuance.  
Touching the continuance of prayer, we are to consider two things: 

I. How oft we must pray to God.  
II. How long.    
For the First, we are to pray so oft as occasion is offered: pray continually, saith the Apostle, 
q 1. The. 5.17  we are to omit no opportunity; but to take all occasions: yea, we should seek occasions to have an errand to God. Poor children will make many errands, and be glad to be sent to a house where they far well. And where far we so well, as at God's house?  
The other point propounded, is, how long we are to continue praying. And that is to be considered in respect of, 

1. Prayer.  
2. The thing prayed for.    
For the First, we are to continue our action of praying, so long as matter is afforded, and we can keep our minds and affections, in such temper, as becometh that heavenly duty. Provided always,  
1. That when we are praying alone, we forget not the call of other occasions. Remembering, as I alleged afore out of Ecclesiastes, that to every thing there is a season.  
2. That when others join with us, we have respect of their employments, as the time requireth, and of their weakness, at all times.  
Lastly, touching the continuance of our prayers, in respect of the things prayed for, we are exhorted by our Saviour, 
r Luke 18.1.2. etc.  to be constant, and to persevere: after the example of the woman, who, by her importunity, prevailed with the careless judge.  
This continuance is by succession, but not without intermission.  
Again, this succession is not only of set-praiers: but even when we are about other exercises, we are to send forth ejaculations, with sighs and groans, till the Lord please to make his good will known unto us.  
And this we are, especially to do, when the things we desire, or (in the case of thanksgiving) the things we have received, come into our minds. I thank my God, saith the Apostle to the Philippians, 
s Phil. 1.3.  upon every remembrance of you.    

CHAP. VI  
WE come now to the distribution of prayer. Wherein we are to consider, 


The parts.  
1.  I. The Parts.  

2.  II. The Kinds.   of Prayer.  

The distribution, and, into The parts. 1. Confession. The which confession must be free.  
The Parts of prayer are two. 

I. Confession.  
II. A dealing with God, concerning the things confessed.    
Confession is a free acknowledgement to the Lord: either how we do conceive of his glorious Majesty: or, how the case is with us.  
First, we do confess, how we do conceive of the lord O Lord of boasts, saith Hezekiah, 
a Esa. 37.16.  God of Israel, that dwellest between the Cherubims, thou art the God, even thou alone, of all the Kingdoms of the earth, thou hast made heaven and earth so, Gen. 32.9. Psal. 51.6.  
In the second place we do confess how the case is with us. And this consisteth in the confession,  
I. Of our wants: viz. I. Sin: as David, 
b Ps. 51.4.  Against thee, thee only have I sinned. II. The inconveniences & troubles arising from sin. As the same David, elsewhere, 
c Ps. 6.2.3.  Have mercy upon me, O Lord, for I am weak; O Lord, heal me, for my bones are vexed: my soul is also sore vexed. And again, 
d Ps. 25.16.17.  Turn thee unto me, and have mercy upon me: for I am desolate and afflicted. The troubles of my heart are enlarged. III. How short we are of what the Lord requireth of us. Behold, saith the Psalmist, 
e Psal. 51.5.6.7.  I was shapen in iniquity: and in sin did my mother conceive me. Behold thou desirest truth in the inward parts.  
II. Of God's goodness: considered as, I. bestowed on us, II. or promised to us. And both, in, I. spiritual things. As in that thanksgiving of our Saviour: 
f Luk. 10.21.  I thank thee O father of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so father, for so it seemed good in thy sight. 2. Or in temporal things: as jacob, 
g Gen. 32.10  I am not worthy of the least of all the mercies, and of all the truth, which thou hast showed unto thy servant: for with my staff I passed over this Iorden, and now I am become two bands. This our Confession, as I said, must be free: namely,  
I. In our confession of the Lord, showing, 

1. A heart disclaiming all other helps, as vain.  
2. A resolute setting-up of the Lord to be our God, sole and all-sufficient.  
3. A comfortable conceit of his gracious disposition towards us, in his Christ. Wherefore we will not hide from our God, how the case is with us.    
II. In our confession of our wants, showing, 

1. Our unfeigned hatred of sin: which we will in nowise conceal.  
2. Our love of good things: for which cause we will acknowledge our defects.  
3. Our zeal of God's glory: every way exalting him, by all means debasing ourselves.    
III. In our confession of mercies received, showing, 

1. An acknowledgement of our unworthiness, to have the least of them.  
2. Inability to get them: were not our good God so bounteous and freehearted toward us.  
3. The great need we have of them: and consequently the exceeding benefit and sweet, that we have found by them.    
Insomuch, that our souls are filled, by reason of them, 
h Psal. 63.5.  as with marrow and fatness.   

§. 2.  
II. The second part of prayer: which consisteth in, I. Petition. 1. Supplication. 2. Precation. 3. Intercession. How intercession is used, in that, 1. to Tim. the 2.  
The other part is a dealing with God, concerning the things confessed, in the two latter places. And that by way of, 

I. Petition.  
II. Thanksgiving.   
These strictly accepted are kinds of prayer, and not parts: Supplication, Petition, and Intercession, being several prayers: but we using them jointly, I so call them.   
The first is agreeable to our confession of our wants. The other, to the confession of good things received.  
The acknowledgement of God, in the first place, what he is in himself, and to us, is the propounding of God, and placing him as our object: and the ground of our dealing with him, in both these cases: I mean, both in petition, & thanksgiving. Let us come to the particulars.  
Petition, is a calling upon the name of God, as a Father: desiring relief, in respect of our wants. And it is subdivided, by the Apostle, to Timothy, 
i 1. Tim. 2.1.  into three branches, 

I. Supplication.  
II. Precation 
* Called also Prayers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. .  
III. Intercession.    
Supplication, is an humble request unto God, for remission and reconciliation, upon the conscience of that state wherein we stand, by reason of sin.  
Precation, is a suit exhibited to the Lord, for his good blessings and favours, concerning both soul and body.  
Intercession, is usually taken for a request put up for others. And so, indeed, it is ordinarily used in the Scriptures. But it seemeth to be otherwise taken here.  
My reason is, because that if this be the proper acception of it, in this place, giving it the difference from supplication, and precation: then they two are to be performed for others, respecting only every man's own particular.  
But the Apostle commandeth, that supplication and precation be performed for others also: In a word, he willeth that all the four duties be performed for all men.  
Again, Intercession seemeth to be taken here, for such a duty as may be performed of a man for himself. For the Apostle doth not here command the duties simply: but he enlargeth them, in respect of the object: willing that they should perform them, not only for themselves and some few others, to wit, believers: but that withal, they ought to remember all men, and, as Persons of most special respect, Kings and all that are in authority.  
To show briefly, then, what I think. I take it to be a duty, to be performed, in the case of judgements and corrections.  
For Intercession is a coming between, as party, and party, so part and part. As, to interrupt a man in his speech, is intercession.  
And only in the case of judgement, we labour to interrupt the Lord, stepping, with our repentance and humble invocation, between his threatenings & the accomplishment, or between the desert of sin justly provoking him, and the punishment: or when he hath entered into judgement with us, by holy interpellation, between the beginning and consummation of his punishments, thereby labouring to break off the course of those proceed.  
And the Apostles method seemeth to favour this exposition. For he setteth supplication in the first place, which is a dealing with the Lord, in the case of forgiveness, etc. Then precation, whereby we desire blessings, whereof daily and hourly we have need. And, in the last place, intercession, whereby we deal with the Lord, but now and then. The which is in the case of judgement, when the Lord pleaseth to correct.   

§. 3.  
II. Thanksgiving. The use of thanksgiving. Reasons to move us to the performance of it.  
The other branch, in general, to be considered, is thanksgiving: added by the Apostle, in that former place to Timothy. And that it is a part of prayer, (howsoever many make it a distinct thing from prayer) as appeareth both in the new Testament and the old.  
In the old, in that song of Hannah, 
k 1. Sam. 2.1.  where it is said, that she prayed: and yet, as is plain to be seen, it was a song of thanksgiving. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And Hannah prayed, and said, My heart rejoiceth in the Lord, etc. In the new: as in the 1. Cor. 14.14,15,16.17.  
Thanksgiving, is a calling upon the name of God, as a Father, blessing him for his good mercies, bestowed, or promised.  
Unto the performance of which duty, David inciteth his soul: 
l Psal. 103.1.2.  saying, Bless the Lord, O my soul: and all that is within me, bless his holy name. Bless the Lord, O my soul: and forget not all his benefits. So likewise, Psal. 107.1,2,8.15.21.31. Where he doth not only exhort to the duty: but also, four times bewail the neglect of it: in these words, O that men would praise the Lord for his goodness: and for his wonderful works to the children of men.  
This duty must be renewed, as the Lord pleaseth to renew his mercies. As we have a worthy example in David: 
m Psal. 40.3.  He hath put a new song in my mouth, even praise unto our God.  
And if new fail, old blessings may never be forgotten. Therefore, David (though the children of Israel had praised the Lord, long before, for his wonders in Egypt: and though they were long before his time, yet) composeth a Psalm 
n Psal. 105.  of thanksgiving for the same.  
Again, not only personal and particular blessings: but also general and public, bind us to be thankful. When the foundation of the Temple of the Lord was laid, 
o Esra. 3.11.  they praised the Lord: and all the people (saith the text) shouted with a great shout, when they praised the Lord. Yea, not only for extraordinary: but we must be thankful for ordinary mercies, as our living, our moving and our being: For even these, as the Apostle witnesseth, 
p Act. 17.28.  we have not of ourselves, but of God.  
Lastly, we must be thankful, not only in private: but likewise in public. I will praise the Lord (saith the Psalmist) 
q Psal. 111.1.  with my whole heart: in the assembly of the upright, and in the congregation. So Psal. 66.16.  
To the performance of which worthy duty, (I mean thanksgiving) these Reasons may move us.  
I. It is a most special means of glorifying the lord Who so offereth praise, (saith he) 
r Psal. 50.23.  glorifieth me. It is the Lords freehold, and his goodliest portion. Thou art holy, (saith the Psalmist) s O thou that inhabitest the praises of Israel. And for this end is he good unto us. For all things are for your sakes, (saith the Apostle) 
s 2. Cor. 4.15  that the abundant grace might, through the thanksgiving of many, redound to the glory of God.  
Petition honoureth the Lord: but thanksgiving more. Not simply in respect of the duty: but because our wants may hasten us to seek supply: but if a man, after he have received what he would, do return, with the leper, 
t Luk. 17.16.  to give God thanks: it is most likely, that that is done, for God, without sinister and by-respects.  
II. We have nothing besides to give unto the Lord. This was all that David could find, after he had expostulated the matter, so seriously, with his own soul, 
u Psal. 116.12,13,14.  What shall I render unto the Lord, for all his benefits towards me? The conclusion is, I will take the cup of salvation: and call upon the name of the Lord, etc.  
III. It leadeth the covenant of God, as we may see in the Psalms, 
u Ps. 50.15.  Call upon me, in the day of trouble; I will deliver thee, and thou shalt glorify me. Here the Lord bindeth himself to us, in a gracious covenant, to help us in the evil day.  
And the Condition of this obligation is, that we glorify him, without which, what we have is no blessing: neither can we look for any other, but the next time to go without.  
IU. And lastly, It is the very crown and life of our life. For in death their is no remembrance of thee, saith the Psalmist, 
x Ps. 6.5.  In the grave who shall give thee thanks. And Hezekiah, 
y Isa. 38.18.19.  The grave cannot praise thee, death cannot celebrate thee:— The living, the living, he shall praise thee, as I do this day. For this cause he is thankful for his life 
z Vers. 20. : And to this end, 
a Ps. 118.17.  David desireth to live.   

§. 4.  
The Kinds of prayer, and it is, 1. Legal. 2. Or evangelical, considered in respect of. 1. The Effects. 2. The subject. 3. The Object. The uses of this whole discourse. 1. Why carnal men are not heard. 2. Use. How we may learn to pray.  
The Kinds of prayer follow. And it is either, 

I. Legal.  
II. Or evangelical.    
The Legal, which was required of Adam, in his state of innocency, can none of his frail and degenerate offspring pray.  
The evangelical, that is the legal, qualified by the Gospel, is the subject of this discourse.  
And the kinds of it may be considered in respect of, 

I. The Effects.  
II. The Subject.  
III. The Object.    
Touching the Effects, there is a prayer of, 

I. Sense: when instantly that is accomplished, which is desired: so Elias prayed, and presently fire came down from heaven, 
b 1. Ki. 18.38  and consumed the sacrifice.  
II. Hope: When we do not instantly receive the good things we desire: but do, by hope expect them, 1. joh. 5.14.15.    
For though the Lord do ordinarily, for many weighty causes, take day with his children, for the performance of his promises: yet it pleaseth him to give them an earnest in hand: even the earnest of his Spirit.  
In respect of the subject: and first Personal; Prayer is, 

I. Either wholly conceived in the mind: As, it is most likely, Moses his was. For the Lord said to him, 
c Exod. 14.15  Wherefore criest thou unto me? and yet the text doth not mention that he spoke any thing.  
II. Or expressed and uttered, withal, in words.    
And both these are, 1. Either continued exercises, 2. Or short ejaculations.  
And touching the local subject, prayer is, 

I. Either public: as in the prophecy of Isaiah, 
d Esa. 66.23.  And it shall come to pass, that from the new moon to another, and from one Sabaoth to another, shall all flesh come to worship before me, (saith the Lord).  
II. Or private: as in the Gospel, 
e Matth. 6.5.  But when thou prayest, (saith our Saviour) enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret.    
Lastly, touching the object, Prayer is for, 

I. Either temporal blessings alone: as in that of jacobs', 
f Gen. 28.20.21.  If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my Father's house in peace.  
II. Or for spiritual and eternal: as in the Epistle of james, 
g james, 1.5.  If any of you lack wisdom, let him ask of God.  
III. Or for both: as in the Lord's Prayer.    

And thus much for the doctrine of prayer: The use of all may be referred to two heads.  
I. To let us see why carnal men, (for we will begin with them) are not heard in their prayers. It is not possible they should.  
That a man may be heard, at any time, these six things must ordinarily concur.  

I. He must speak.  
II. To some.  
III. His words must be intelligible.  
iv His voice must be audible.  
V The mean between the speaker, and the hearer, must be indifferent.  
VI And lastly, the hearer must set himself to hear, as well as the speaker doth to speak.   
These do not concur spiritually, no, not one of them can be found in the prayers of carnal men.  
I. They speak not. For though their lips walk, and their mouths utter many words; yet are none of them true words of prayer. Because they do not express that spiritual feeling, and gracious affection of the heart, which is required.  
II. Those superficial, and lifeless words which they utter, are not spoken to God. Because, either they know him not at all: and so, make an idol of him, or rather an idol like him. Or knowing how he is revealed in the Word, they cannot apply him to themselves, as their God and Father in Christ: and otherwise he is not the object of prayer.  
III. Their words are not intelligible. Because, 1. Either they come not near themselves, and their own estate: as, confessing sin, they lay not theirs open, desiring mercies; they conceive, either not at all, or not aright, of their own wants, &c: 2. Or if they do in terms, yet carelessly, or sensually; in a word, never aiming at the right ends of any thing.  
iv Their voice is not audible: wanting the proiective power of Faith and Zeal, to send it into the Lords ears.  
V The mean, between the Lord, and a carnal man, is not indifferent. For look how wide the East is from the West, so far are they separated, yea further: For the Lord is infinitely displeased with him.  
VI Lastly, the Lord doth not set himself to hear: nay, he turneth away his ear, and he will not hear. As he saith by Isaiah, 
h Esa. 1.15.  When you shall stretch out your hands, I will hide mine eyes from you: and though you make many prayers, I will not hear.  
Use. 2 II. The other use of this discourse, is to teach us, how to pray. Touching which, these six things are to be considered.  
I. He that would pray, must be regenerate. Otherwise, he hath no access to God, nor ability to call upon God, neither shall he find acceptance with God.  
II. Labour for an order, and method. Of which something hath been spoken before.  
III. For matter, we must daily take a survey of our estate. For our confession, must be exercised about, either those things wherein the Lord is good unto us: or about those evils wherinto we have fallen, or whereunto we are subject, etc. And this survey must be by the help of Conscience.  
iv For words and terms, we must search the Scriptures, and read the Forms of Prayer, set forth to the same purpose. And refer them to their proper heads: As for example.  
Concerning God in himself, we find him thus set forth. 

1. God, 
i Rom. 16.27  only wise.  
2. God, 
k Act. 15.8.  which knoweth the hearts.  
3. Whose is every beast of the forest, 
l Ps. 50.10.  and the cattle upon a thousand hills.  
4. From whom 
m jam. 1.17  cometh every good gift, and every perfect gift.  
5. Who only hath immortality, 
n 1. Tim. 6.16  dwelling in the light, which no man can approach unto, which no man hath seen, nor can see, etc.    
Concerning what he is unto us in Christ: he is said to be. 

1. Merciful and Gracious, 
o Exod. 34.6  long-suffering, and abundant in goodness and truth, keeping mercy for thousands, etc.  
2. The God of peace 
p Rom. 16.20 .  
3. The God of our Lord jesus Christ, 
q Ephe. 1.17.  the Father of glory.  
4. The Father of our Lord jesus 
r 2. Cor. 1.3.4.  Christ, the Father of mercies, and the God of all comforts, who comforteth us in all our tribulation.  
5. God even our Father, 
s 2. The. 2.16  which hath loved us, and hath given us everlasting consolation, and good hope through grace, etc.    
Concerning sins, they are contained in the Decalogue, or ten Commandments; (except those against the evangelical commandment, Repent and believe the Gospel), and are laid open everywhere in the Scriptures. And especially, we may find a multitude of them, heaped up together by inductions, in these places, Psal. 15. 1. Cor. 6.9. Gal. 5.19.20.21. Ephes. 4.25.26.27.28.29.30.31. Coloss. 3.5.8.9. jam. 3.14. Reu. 22.15. All which, or any, to know how they concern us, we must lay them to our lives.  
For the guilt of sin: we are taught to confess, 

1. That we are wretched 
t Rom. 7.14. .  
2. Yea, wretched 
u Revel. 3.17  and miserable, poor, blind, and naked.  
3. O my God, 
* Esra. 9.6.  I am ashamed: and blush to lift up my face to thee, my God: for our iniquities are increased over our head, and our guiltiness is grown up unto the heavens, etc.    
For the punishment. 

1. Thou, our God, 
x Esra. 9.13.  hast punished us less, than our iniquities deserve.  
2. It is of the Lords mercies, that we are not consumed, 
y Lam. 3.  because his compassions fail not.  
3. The wages 
z Rom. 6.23.  of our sins is death, etc.    
For pardon. 

1. Hid thy face from my sins, 
a Ps. 51.9.  and blot out all mine iniquities.  
2. That he would blot out, 
b Esa. 44.22.  as a thick cloud our transgressions, and as a cloud our sins.    
To go over every head, and at large, were too much for so small a Treatise.  
V We must digest these terms, into the order and form propounded to ourselves.  
VI Then the Spirit, putting into them the life of faith, maketh a prayer.     

A threefold Analysis of the Lords Prayer.  

A threefold Analysis of the Lords Prayer.  Having Finished this short discourse: because the Lord's Prayer is both the complete treasury, as likewise the absolute pattern of prayer, I have annexed this threefold Analysis following.  
And First, This is common to them all, That the prayer consisteth of, 

I. A Preface.  
II. The body of Prayer.  
III. The Conclusion.    
The Preface is contained in these words, Our Father which art in Heaven. Wherein is prefixed the Object of Prayer, God: described by that which he is, 

I. Relatively.  
II. Simply.    
Relatively, to his Church: apprehended in general, Father: and applied particularly, Our.  
Simply, in himself, jehovah, that keepeth mercy and covenant, and Elshaddai, God all-sufficient: both being inferred, by that he is said to be in Heaven.  
In the body of the prayer, are laid down, 

I. The Petitions: the special objects of our affections.  
II. The Reasons: The special objects of our Faith. 
Not the reasons simply, but that which may be conceived of God in them. For only God is faith's object.  And these reasons are three. 

I. Kingdom, which respects the wellspring and fountain of all good things.  
II. Power, which respects the means.  
III. Glory, which respects the end.      
For, (as the Apostle witnesseth) 
Rom. 11.36  Of him, (there is Kingdom) and through him, (there is power) and to him, (there is glory) are all things.  
The Conclusion is in the last word, Amen: which is as much to say, as, 

I. Lord, let it be as I have prayed.  
II. Lord, I believe it shall be so.  
III. Lord, help mine unbelief.    
All this, as I have said before, is common to all the three divisions. the variety is only in the six petitions.  

The I. Analysis.  
The First, is the common received Division of them into two three. 

The First three concerning God.  
The last three, ourselves.    
The ground of which division, is not, from the Efficient, or Author bestowing these blessings. For, it is one and the same God, which halloweth his name, sendeth his Kingdom, enableth to do his will, giveth bread, forgiveth sins, and preserveth from evil.  
Nor from our Head, containing these good things for us, and communicating them unto us: For from the fullness of one and the same Christ cometh all.  
Neither yet, from the final cause, or end, either main, for the Lord is glorified in both: or subordinate, for we are benefited by both.  
But it proceedeth from the real subject, or object, viz: the things whereabout our prayers in ask, and God's grace in giving, are exercised.  
The first general branch, containing God his, 

I Name.  
II. Kingdom.  
III. Will.    
The second, our, 

I Earthly necessaries.  
II. Sins committed.  
III. Dangers eminent.    
In the former, There is, 

I. The End of all, besides God; in the, 1. Petition.  
II. The subject of all happiness from God: in the 2. petition.  
III. The rule of all obedience to be performed to God: in the 3. petition.    
In the latter three, there is contained, 

I. The space of repentance: in the, 4. petition.  
II. The exercise of the grace of repentance: in the, 5. Petition.  
III. The sovereign preservative of a Christian, from evil, after repentance: in the, 6. petition.     

The II. Analysis.  
I. In the first petition is laid down, the main end of all to be aimed at.  
II. In the other five is laid down the means: consisting in things which do respect the hallowing of God's name.  
I. In this world: in all the petitions.  
II. In the world to come: in the second petition: viz. the revealing the Kingdom of glory.  
All which do concern the life of a Christian. And that, 

I. Simply.  
II. Respectively.    
The things simply concerning the life of a Christian, (to insist upon those that respect this life) are, 

I. Spiritual.  
II. Temporal.    
The Spiritual are laid down, 

I. Causively, in the 2. petition.  
II. Effectively, in the 3. petition.    
The temporal, or earthly, are laid down in the 4. petition.  
The Accidental are such as do respect a Christian, over and beside the simple course of Christianity, and the honest resolution of his own heart.  
The which are referred to two heads. 

I. Pardon of evils committed: in the 5. petition.  
II. Prevention of those whereof he is in danger: in the 6. petition.    
Hear, before I proceed to the third division, I would crave leave to show my opinion, concerning one observation usually collected, from the method of the three last petitions: namely, that there is, in them, an inversion of Christ's method, recorded elsewhere, in the Scriptures: to wit, 
Mat. 6.33.  Seek ye first the Kingdom of God, and his righteousness, and all these things shall be added unto you.  
The spirits of the Prophets, are subject to the Prophets: and I willingly submit my conceit to the learned. To show, then, what I think, I find, here, no inversion.  
For the things which concern a Christian simply, are to be preferred before those that do concern him, but respectively and accidentally.  
Now, in the 2. 3. and 4. petitions, are contained those things which concern him simply. In which three petitions, that other method of our Saviour, is most strictly and precisely observed. For what saith he?  
Seek ye first the Kingdom of God, (that is laid down in the 2. petition, Thy Kingdom come): and his righteousness, (in the 3. petition, Thy will be done: For that is the righteousness of the Kingdom of God), and all these things shall be ministered unto you: (in the fourth petition, Give us this day, our daily bread.)  
Where our Saviour brings a Christian. I. To the Graces and Glory of a Christian: in the 2. petition. II. To the duties of a Christian: in the 3. petition. III. And at the last, to the subject wherein, and time when a Christian is to exercise his graces, in the performance of the good works which his God hath created for him to walk in: that with comfort, he may look for that blessed hope, 
Tit. 2.13.  and the glorious appearing of that great God, and our Saviour jesus Christ.  
Then, this poor Christian, coming to his calling, to exercise these good duties, findeth (contrary to the exaction of his God, and the resolution of his own heart, which was to walk in all the good ways of his God) that when he would do good, 
Rom. 7.  evil is present with him: In so much that the good he would do, he doth not: but rather, the evil which he would not do, that he doth: by reason of the Law of sin, which remaineth in his members. I say, this being so: Our Saviour teacheth us in the next place, to pray, Forgive us our trespasses, etc.  
And lastly, because, when sin committed is pardoned, we are subject still to fall, in part: Satan continuing his malice, our Cananitish lusts (not being altogether extirpated and rooted out): and withal, our sufficiency being wholly of God; he addeth, Led us not into tentation, but deliver us from evil.   

The III. Analysis.  
In the six petitions, are two things to be considered in general.  
I. The main end of all to be aimed at: in the first petition.  
II. The means whereby this end is achieved: in the five petitions following. All which do concern the person praying, or prayed for. And in a threefold respect: viz. of, 

I. Our new man.  
II. Our outward man.  
III. Our old man.    
Our new man, in the second and third petitions. 

1. Causiuè, in the 2. petition.  
2. Effectiuè, in the 3. petition.    
Our Outward man: in the 4. petition.  
Our old man, to wit, the remains of our corruptions, in the fifth and sixth petitions: and that considered in respect of, 

1. Sin committed, to be pardoned: in the 5. petition.  
2. Evil eminent, to be prevented: in the 6. petition.    
To come to a Mathematical demonstration, here is a sphere: wherein we may consider, 

I. The Centre.  
II. The Lines.  
III. The Circumference.    
The Centre is the fourth petition. For it is a subject necessarily to be granted, in the first place, that a man must live: otherwise, he is not capable of the gracious dealing of the Lord,  
I. In respect of the new man, in visiting him with his Kingdom of grace, to enable him to walk in the way of obedience to his will, through jesus Christ, unto his Kingdom of glory.  
II. Neither in respect of the old man, in pardoning sin past, or preventing evil to come. All which do infer, that a man must live.  
The lines are, I. Super-circuler, above the diameter. II. Or subcirculer, under the diameter.  
The lines above the diameter, are the 2. and 3. petitions.  
The lines under the diameter, are the 5. and 6. petitions.  
And these do in opposition, answer one another, ex diametro.  
The third petition is, Thy will be done, etc. The fifth petition, Forgive us our trespasses, etc., answereth it, on the contrary. For these trespasses are disobediences against the will of God, by way of omission, and commission.  
The second petition is, Thy Kingdom come: that is, the Kingdom of grace, in this world, and the Kingdom of glory, in the world to come.  
The sixth petition answereth it, likewise, on the contrary: Led us not into tentation: but deliver us from evil: that is, the evil of sin, in this world, opposite to the Kingdom of grace: and the evil of death, in the world to come, opposite to the Kingdom of glory.  
The circumference terminating the lines, and compassing the Centre, is the first petition, Hallowed be thy name. For the Lord doth send down his Kingdom, for the glory of his name: enable us to do his will, for the glory of his name: forgive our sins, for the glory of his name: and deliver from evil, for the glory of his name. And to conclude, he giveth temporal blessings, for the glory of his name.   1. TIM. 1.17. 
Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory, for ever and ever, Amen.  
FINIS.